diff --git "a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..cc8418454155f10cd6f324cc13fd934b5a4597f6
--- /dev/null
+++ "b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,115 @@
+{
+ "language": "en",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "Wer das noch angeborene Junge eines Esels von einem Nichtjuden kauft oder ihm, obwohl es nicht erlaubt ist, verkauft, wer [ein Tier] mit ihm in Gemeinschaft hat, oder es von ihm [zur Aufzucht] übernimmt oder ihm [zur Aufzucht] übergibt, ist frei von der Erstgeburtspflicht, weil es heisst: „in Israel“, aber nicht das von Anderen. Priester und Leviten sind davon frei, wie sich aus der Folgerung vom Schwereren auf das Leichtere ergibt: Wenn in der Wüste die [Erstgeborenen] der Israeliten durch sie frei geworden sind, so müssen folgerichtig um so mehr ihre eigenen frei sein.",
+ "Wenn eine Kuh ein Junges wirft, das einem Esel gleicht, oder eine Eselin ein Junges wirft, das einem Pferde gleicht, ist es frei von der Erstgeburtspflicht, weil es zwei Mal heisst: „die Esels-Erstgeburt“, „die Esels-Erstgeburt“, nur wenn die Mutter eine Eselin ist und das Geworfene ein Esel ist. Wie ist es damit hinsichtlich des Genuss-Verbotes? Wenn ein reines Tier ein Junges wirft, das einem unreinen Tiere gleicht, ist es zum Genuss erlaubt, wenn ein unreines Tier ein Junges wirft, das einem reinen Tiere gleicht, ist es zum Genuss verboten, denn was von einem unreinen Tiere stammt, gilt als unrein und was von einem reinen Tiere stammt, als rein. Hat ein unreiner Fisch einen reinen Fisch verschlungen, so ist dieser zum Genuss erlaubt, hat ein reiner einen unreinen Fisch verschlungen, ist dieser zum Genuss verboten, weil er nicht in ihm selbst entstanden ist.",
+ "Hat eine Eselin, die noch nicht geworfen hatte, zwei männliche Junge geworfen, so hat man dem Priester ein Lamm zu geben; ein männliches und ein weibliches, so hat man ein Lamm zu eigener Benutzung abzusondern. Haben zwei Eselinnen, die noch nicht geworfen hatten, zwei männliche Junge geworfen, hat man dem Priester zwei Lämmer zu geben; ein männliches und ein weibliches, oder zwei männliche und ein weibliches, so hat man dem Priester ein Lamm zu geben; zwei weibliche und ein männliches, oder zwei männliche und zwei weibliche, so hat der Priester gar keinen Anspruch.",
+ "Hatte die eine bereits geworfen und die andere noch nicht geworfen, und sie haben jetzt zwei männliche Junge geworfen, hat man dem Priester ein Lamm zu geben; ein männliches und ein weibliches, so hat man ein Lamm zu eigener Benutzung abzusondern, wie es heisst: „und die Erstgeburt eines Esels sollst du durch ein Lamm auslösen “, sei es von Schafen oder von Ziegen, ein männliches oder ein weibliches, ein grosses oder ein kleines, ein fehlerfreies oder fehlerbehaftetes, man kann auch mehrere Male damit auslösen, man kann es mit in die Hürde aufnehmen, von der man den Zehnt absondern will, ist es gestorben, steht ihnen [nur] die Nutzniessung zu.",
+ "Mit einem Kalbe darf man nicht auslösen, auch nicht mit einem Wild, nicht mit einem geschlachteten Tiere und nicht mit einem Tiere, das trefa ist, nicht mit einer Mischgeburt und nicht mit einem כוי; nach R.Eleasar ist es mit einer Mischgeburt erlaubt, weil es ein Lamm ist, mit einem כוי verboten, weil es da zweifelhaft ist. Hat man sie einem Priester gegeben, darf der Priester sie nicht leben lassen, wenn er nicht ein Lamm dafür absondert.",
+ "Wenn jemand das Auslösungslamm für eine Esels-Erstgeburt absondert und es stirbt, so sagt R. Elieser: Man ist verpflichtet, es zu ersetzen, wie die fünf Selaim für einen [erstgeborenen] Sohn; die Weisen sagen: Man ist nicht verpflichtet, es zu ersetzen, wie bei dem Auslösungsgeld für den zweiten Zehnt. R. Josua und R. Zadok bezeugten, dass, wenn das Auslösungslamm einer Esels-Erstgeburt gestorben ist, dem Priester dafür keinerlei Anspruch zusteht. Stirbt die Esels-Erstgeburt, so sagt R. Elieser: Sie muss vergraben werden, und das Lamm steht zur Nutzniessung frei; die Weisen sagen: Sie braucht nicht vergraben zu werden, und das Lamm gehört dem Priester.",
+ "Will man sie nicht auslösen, so muss man ihr mit einem Hackmesser von hinten das Genick einschlagen und sie dann vergraben. Das Gebot des Auslösens hat den Vorrang vor dem des Genickschlages, denn es heisst: „Wenn du es nicht auslösest, sollst du ihm das Genick einschlagen“. Das Gebot der Ehelichung hat den Vorrang vor dem des Auslösens, denn es heisst: „Wenn er sie sich nicht zur Ehelichung bestimmt hat, soll er ihr zur Auslösung verhelfen“. Das Gebot der Leviratsehe hatte den Vorrang vor dem der Chaliza in früheren Zeiten, wo man dabei die Absicht hatte, nur das Gebot damit zu erfüllen, jetzt aber, wo man dabei nicht die Absicht hat, nur das Gebot zu erfüllen, hat man bestimmt, dass das Gebot der Chaliza den Vorrang vor dem der Leviratsehe hat. Bei dem Gebote der Auslösung hat der Eigentümer den Vorrang vor jedem anderen Menschen, denn es heisst: „Wenn es nicht ausgelöst wird, soll es nach deiner Schätzung verkauft werden.“"
+ ],
+ [
+ "Wer das noch ungeborene Junge einer Kuh von einem Nichtjuden kauft oder ihm, obwohl es nicht erlaubt ist, verkauft, wer [ein Tier] mit ihm in Gemeinschaft hat oder es von ihm [zur Aufzucht] übernimmt oder es ihm [zur Aufzucht] übergibt, ist frei von der Erstgeburtspflicht, weil es heisst: „in Israel“, aber nicht das von Anderen. Priester und Leviten sind auch dazu verpflichtet, sie sind von der Erstgeburtspflicht bei einem reinen Tiere nicht befreit, befreit sind sie nur von der Auslösung eines [erstgeborenen] Sohnes und von der Erstgeburtspflicht bei einem Esel.",
+ "Alle heiligen Tiere, die schon, bevor sie für’s Heiligtum bestimmt worden, einen bleibenden Leibesfehler hatten und ausgelöst worden sind, unterliegen der Erstgeburtsund der Abgabenpflicht, sie dürfen wie nichtheilige geschoren und zur Arbeit verwendet werden, ein von ihnen geworfenes Junges und ihre Milch sind nach der Auslösung erlaubt, wer sie ausserhalb schlachtet, ist straffrei, das gegen sie Ausgetauschte ist nicht heilig, und wenn sie von selbst verenden, dürfen sie ausgelöst werden, ausgenommen sind nur die Erstgeburt und der Zehnt.",
+ "Sind sie für’s Heiligtum bestimmt worden, bevor sie den Leibesfehler hatten, oder hatten sie nur einen, vorübergehenden Leibesfehler, als sie für’s Heiligtum bestimmt worden, und nachher ist an ihnen ein bleibender Leibesfehler entstanden und sie sind ausgelöst worden, sind sie frei von der Erstgeburts- und der Abgabenpflicht, sie dürfen nicht wie nichtheilige geschoren und zur Arbeit verwendet werden, ein von ihnen geworfenes Junges und ihre Milch sind auch nach der Auslösung verboten, wer sie ausserhalb schlachtet, macht sich schuldig, das gegen sie Ausgetauschte ist heilig, und wenn sie von selbst verendet sind, müssen sie vergraben werden.",
+ "Hat jemand Kleinvieh als eisernen Bestand von einem Nichtjuden übernommen, so sind auch die geworfenen Jungen von der Erstgeburtspflicht frei, die Jungen von diesen Jungen dagegen Erstgeburts-pflichtig. Hat er [ausdrücklich] die Jungen als Ersatz für ihre Mütter bestimmt, so sind auch die Jungen von diesen Jungen von der Erstgeburtspflicht frei, und erst die Jungen von den Jungen dieser Jungen Erstgeburts-pflichtig. R. Simon, Sohn des Gamliel, sagt: Selbst im zehnten Geschlechte noch sind sie frei, weil der Nichtjude einen Ersatzanspruch auf sie hat.",
+ "Wenn ein Schaf ein Junges wirft, das einer Ziege gleicht, oder eine Ziege ein Junges wirft, das einem Schafe gleicht, so ist es frei von der Erstgeburtspflicht; hat es jedoch einen Teil der Kennzeichen, ist es Erstgeburts-pflichtig.",
+ "Wenn ein Schaf, das noch nicht geworfen hat, zwei männliche Junge geworfen und beide mit ihren Köpfen zugleich herausgekommen sind, so sagt R. Jose, der Galiläer: Beide gehören dem Priester, weil es heisst: „die männlichen dem Ewigen“; die Weisen dagegen sagen: Das ist nicht möglich, vielmehr gehört eines ihm und eines dem Priester, R. Tarfon sagt: Der Priester sucht sich das schönere aus; R. Akiba sagt: Der Anspruch auf das fettere ist unentschieden. Das zweite lässt man weiden, bis es einen Leibesfehler bekommt, und es ist Abgabenpflichtig; R. Jose sagt: Es ist davon frei. Ist eines von beiden gestorben, so teilen sie, sagt R. Tarfon; R. Akiba sagt: Wer von einem Anderen etwas heraushaben will, dem liegt der Beweis ob. Ist es ein männliches und ein weibliches, hat der Priester gar keinen Anspruch.",
+ "Wenn zwei Schafe, die noch nicht geworfen haben, zwei männliche Junge geworfen haben, muss man beide dem Priester geben; ein männliches und ein weibliches, gehört das männliche dem Priester; zwei männliche und ein weibliches, gehört eines ihm und eines dem Priester R. Tarfon sagt: Der Priester sucht sich das schönere aus; R. Akiba sagt: Der Anspruch auf das fettere ist unentschieden. Das zweite lässt man weiden, bis es einen Leibesfehler bekommt, und es ist Abgabenpflichtig; R. Jose sagt: Es ist davon frei. Ist eines von beiden gestorben, so teilen sie, sagt R. Tarfon; R. Akiba sagt: Wer von einem Anderen etwas heraushaben will, dem liegt der Beweis ob. Zwei weibliche und ein männliches, oder zwei männliche und zwei weibliche, hat der Priester gar keinen Anspruch.",
+ "Hatte eines bereits geworfen und eines noch nicht, und sie haben jetzt zwei männliche Jungen geworfen, gehört eines ihm und eines dem Priester. R. Tarfon sagt: Der Priester sucht sich das schönere aus; R. Akiba sagt: Der Anspruch auf das fettere ist unentschieden. Das zweite muss weiden, bis es einen Leibesfehler bekommt, und es ist Abgaben-pflichtig; R. Jose sagt: Es ist davon frei, denn von R. Jose rührt der Ausspruch: Wenn ein dafür Eingetauschtes in der Hand des Priesters ist, ist es von den Abgaben frei; R. Meir sagt: Es ist Abgaben-pflichtig. Ist eines von beiden gestorben, so teilen sie, sagt R. Tarfon; R. Akiba sagt: Wer von einem Anderen etwas heraushaben will, dem liegt der Beweis ob. Ist es ein männliches und ein weibliches, hat der Priester gar keinen Anspruch.",
+ "Ein seitwärts [aus der Gebärmutter] herausgezogenes und das Junge, das nach diesem geworfen wird, muss man, so sagt R. Tarfon, beide weiden lassen, bis sie einen Leibesfehler bekommen, und nachdem sie einen Leibesfehler bekommen haben, dürfen sie von den Eigentümern verzehrt werden. R. Akiba sagt: Keines von beiden ist eine Erstgeburt, das erste nicht, weil es nicht den Mutterschoss eröffnet hat, und das zweite nicht, weil ihm schon ein anderes vorangegangen ist."
+ ],
+ [
+ "Wenn Jemand ein Vieh von einem Nichtjuden kauft und es nicht bekannt ist, ob es bereits geworfen hat oder nicht, so sagt R. Ismael: Ist es eine Ziege, die noch in ihrem ersten Lebensjahre steht, so gehört es mit Bestimmtheit dem Priester, ist sie bereits darüber hinaus, so ist es zweifelhaft; ist es ein Schaf, das noch im zweiten Lebensjahre steht, so gehört es mit Bestimmtheit dem Priester, ist es bereits darüber hinaus, so ist es zweifelhaft; ist es eine Kuh oder ein Esel, die noch im dritten Lebensjahre stehen, so gehört es mit Bestimmtheit dem Priester, sind sie darüber hinaus, so ist es zweifelhaft. Darauf sagte zu ihm R. Akiba: Würde ein Vieh nur durch ein [ausgetragenes] Junges frei werden, wäre es, wie du sagst, es ist aber gesagt worden, dass als Zeichen für das Vorhandensein einer Leibesfrucht beim Kleinvieh bereits blutiger Abgang gilt, beim Grossvieh die Fruchthaut, und bei der Frau Nachgeburt oder Fruchthaut. Dies ist die Regel: Ist es bekannt, dass es bereits geworfen hat, hat der Priester keinen Anspruch, hat es noch nicht geworfen, gehört es dem Priester, ist es zweifelhaft, können die Eigentümer, sobald es einen Fehler bekommen hat, es verzehren. R. Elieser, Sohn des Jakob, sagt: Hat ein Grossvieh einen Blut-Klumpen ausgeschieden, so muss dieser vergraben werden, und es ist von der Erstgeburt-Pflicht frei geworden.",
+ "R. Simon, Sohn des Gamliel, sagt: Wenn Jemand ein säugendes Tier von einem Nichtjuden kauft, braucht er nicht zu befürchten, dass vielleicht das Junge von einem fremden Tiere war. Kommt er zu seiner Herde und sieht, dass die, die zum ersten Male geworfen haben, säugen und die, die nicht zum ersten Male geworfen haben, säugen, braucht er nicht zu befürchten, dass vielleicht das Junge eines von diesen zu einem von jenen und das Junge eines von jenen zu einem von diesen gekommen ist.",
+ "R. Jose, Sohn des Meschullam, sagt: Wenn man die Erstgeburt schlachtet, darf man mit dem Messer die Stelle [zum Schlachten] von beiden Seiten frei machen und das Haar ausrupfen, nur darf man es nicht von der Stelle forttragen, ebenso wenn man das Haar ausrupft, um die Stelle, an der ein Leibesfehler ist, sichtbar zu machen.",
+ "Wenn Haar von einer fehlerhaften Erstgeburt ausgefallen ist, und man hat es in eine Fensternische gelegt, und nachher hat man [das Tier] geschlachtet, so ist es nach Ansicht des Akabia, Sohn des Mahalalel, erlaubt, nach Ansicht der Weisen verboten, dies die Worte des R. Jehuda. Darauf sagte R. Jose: Nicht auf diesen Fall bezieht sich die erlaubende Entscheidung des Akabia, Sohn des Mahalalel, sondern, wenn Haar von einer fehlerhaften Erstgeburt ausgefallen ist und man es in eine Fensternische gelegt hat und nachher das Tier verendet ist, da sagt Akabia, Sohn des Mahalalel, es ist erlaubt, und die Weisen sagen, es ist verboten. Die Wolle, die noch lose an der Erstgeburt hängt, ist erlaubt, wenn es den Anschein hat, als wäre sie mit abgeschoren worden; hat es nicht den Anschein, als wäre sie mit abgeschoren worden, ist sie verboten."
+ ],
+ [
+ "Wie lange ist der Israelite verpflichtet, sich mit der Erstgeburt zu befassen ? Beim Kleinvieh dreissig Tage und beim Grossvieh fünfzig Tage. R. Jose sagt: Beim Kleinvieh drei Monate. Spricht der Priester innerhalb dieser Zeit zu ihm: Gib sie mir! darf er sie ihm nicht geben. Ist sie fehlerhaft geworden, und er spricht zu ihm: Gib sie mir, damit ich sie verzehre! so ist es erlaubt, und zur Zeit, als noch das Heiligtum bestand, war es selbst erlaubt, wenn sie ohne Fehler war, und er zu ihm sagt: Gib sie mir, damit ich sie darbringe. Die Erstgeburt muss vor Ablauf eines Jahres verzehrt werden, sowohl die fehlerfreie wie die fehlerhafte, denn es heisst: „Vor dem Ewigen, deinem Gott, sollst du sie verzehren Jahr für Jahr“.",
+ "Hat sie innerhalb des Jahres einen Fehler bekommen, darf man sie bis zum Ablauf der vollen 12 Monate leben lassen, nach Ende des Jahres, darf man sie nur bis zum Ablauf von dreissig Tagen leben lassen.",
+ "Schlachtet jemand die Erstgeburt und lässt sie dann erst auf ihren Fehler untersuchen, so erklärt sie R. Jehuda für erlaubt; R. Meir sagt: Da sie ohne Einholung des Urteils eines Fachkundigen geschlachtet worden ist, ist sie verboten.",
+ "Wenn ein Nicht-Fachkundiger die Erstgeburt untersucht hat und sie ist auf sein Urteil hin geschlachtet worden, so mass sie vergraben werden, und er muss sie von dem Seinigen bezahlen. Hat er bei Entscheidung einer Rechtssache den Schuldigen freigesprochen und den, der Recht hatte, verurteilt, das Reine für unrein oder das Unreine für rein erklärt, und das Geschehene ist nicht mehr ungeschehen zu machen, so muss er von dem Seinen bezahlen; war er von einem Gerichtshof für fachkundig erklärt, so braucht er nicht zu bezahlen. Einst hatte R. Tarfon eine Kuh, an der die Gebärmutter nicht mehr da war, den Hunden zum Frass vorwerfen lassen, und als die Sache den Weisen vorgelegt wurde, erklärten diese sie für erlaubt. Todos, der Arzt, sagte: Es geht keine Kuh oder Sau aus Alexandria heraus, ohne dass man ihr vorher die Gebärmutter herausgeschnitten hat, damit sie keine Junge bekomme. Darauf sagte R. Tarfon: „Das kostet dich deinen Esel, Tarfon “! Darauf sagte zu ihm R. Akiba: „R. Tarfon! Du bist frei, denn du bist von einem Gerichtshof für fachkundig erklärt, und jeder, der von einem Gerichtshof für fachkundig erklärt ist, ist von der Ersatzpflicht befreit.“",
+ "Wer für die Besichtigung von Erstgeburten Bezahlung nimmt, auf dessen Entscheidung hin darf man sie nicht schlachten, es wäre denn, er wäre so fachkundig wie Ela in Jabne, dem die Weisen gestatteten, vier Issar für ein Kleinvieh und sechs Issar für ein Grossvieh zu nehmen, gleichviel ob es sich als fehlerfrei oder als fehlerhaft herausstellte.",
+ "Wer für seine richterliche Entscheidung Bezahlung nimmt, dessen Entscheidungen sind ungültig, für seine Zeugen-Aussage, dessen Zeugen - Aussagen sind ungültig, für das Besprengen und für das Herstellen des Sühnwassers, dessen Wasser ist wie Höhlen-Wasser und dessen Asche ist wie Herd-Asche. Ist er ein Priester und hat er sich dabei eine Verunreinigung zugezogen, so dass er keine Hebe geniessen darf, darf man ihm geben, was er zum Essen und Trinken und Salben gebraucht. Ist er ein alter Mann, darf man ihm einen Esel zum Reiten stellen. Aach darf man ihn entsprechend dem Verdienst, den er sonst von seiner Beschäftigung hat, entschädigen.",
+ "Wer, wo es sich um Erstgeburten handelt, verdächtig ist, von dem darf man kein Rehfleisch kaufen und keine ungegerbten Felle; R. Elieser sagt: Felle von weiblichen Tieren darf man von ihm kaufen. Auch darf man von ihm keine nur eben vom Schmutz gereinigte Wolle kaufen, aber gesponnene und zu Tüchern verarbeitete darf man von ihm kaufen.",
+ "Wer, wo es sich um Früchte des siebenten Jahres handelt, verdächtig ist, von dem darf man keinen Flachs kaufen, selbst gehechelten nicht, aber gesponnenen und geflochtenen darf man von ihm kaufen.",
+ "Wer verdächtig ist, dass er Hebe als Nichtheiliges verkauft, von dem darf man nicht einmal Wasser oder Salz kaufen, dies die Worte des R. Jehuda; R. Simon sagt: Alles, was der Heben- oder Zehntenpflicht untersteht, darf man nicht von ihm kaufen.",
+ "Wer in bezug auf die Früchte des siebenten Jahres verdächtig ist, ist es noch nicht in bezug auf die Zehnten, wer in bezug auf die Zehnten verdächtig ist, ist es noch nicht in bezug auf die Früchte des siebenten Jahres. Wer in bezug auf diese oder jene verdächtig ist, ist es auch in bezug auf die Reinheit [der Speisen], es kann aber einer in bezug auf die Reinheit [der Speisen] verdächtig sein und er ist es nicht in bezug auf jene beiden. Ein Grundsatz ist: Wer in bezug auf eine Sache verdächtig ist, darf in ihr kein Richter und kein Zeuge sein."
+ ],
+ [
+ "Alle untauglich gewordenen Opfertiere dürfen auf dem Markt verkauft werden und auf dem Markt geschlachtet werden und nach Gewicht abgewogen werden, ausser der Erstgeburt und dem Zehnt, weil bei ihnen die Eigentümer den Nutzen haben, bei den untauglich gewordenen Opfertieren dagegen hat das Heiligtum den Nutzen. Bei der Erstgeburt darf man ein Teil gegen das andere ab wiegen.",
+ "Beth-Schammai sagen: Ein Israelite darf nicht eingeladen werden, mit dem Priester zusammen die Erstgeburt zu verzehren; Beth-Hillel erlauben es, selbst einem Nicht-Israeliten. Wird eine Erstgeburt von einem Blutandrang befallen, darf man sie, selbst wenn sie sonst daran sterben müsste, nicht zur Ader lassen, dies die Worte des R. Jehuda; aber die Weisen sagen: Man darf sie zur Ader lassen, nur darf man ihr dabei keinen Leibesfehler beibringen, hat man ihr dabei einen solchen beigebracht, darf man sie daraufhin nicht schlachten. R. Simon sagt: Man darf sie zur Ader lassen, selbst wenn man ihr dadurch einen Leibesfehler beibringt.",
+ "Bringt man der Erstgeburt [absichtlich] eine Verletzung am Ohre bei, so darf sie nie mehr geschlachtet werden, dies die Worte des R. Elieser; die Weisen aber sagen: Sobald an ihr ein anderer Fehler entsteht, darf sie auf diesen hin geschlachtet werden. Einst erblickte ein Quästor einen alten Schafbock mit lang herabhängendem Haar, er fragte: „Was hat es mit diesem für ein Bewandtnis ?“ Man antwortete ihm: „Es ist eine Erstgeburt, die darf nur geschlachtet werden, wenn sie einen Fehler hat“. Da nahm er einen Dolch und brachte ihm eine Verletzung am Ohre bei. Als die Sache darauf den Weisen vorgetragen wurde, erklärten sie ihn für erlaubt. Als jener sah, dass sie ihn für erlaubt erklärt hatten, ging er hin und brachte auch an- deren Erstgeburten Verletzungen am Ohre bei, darauf erklärten sie sie für verboten. Einst spielten Kinder auf dem Felde und banden die Schwänze von Lämmern an einander, da riss der Schwanz eines von diesen ab, und es war gerade der von einer Erstgeburt. Als die Sache den Weisen vorgetragen wurde, erklärten sie sie für erlaubt. Als jene sahen, dass sie für erlaubt erklärt worden war, gingen sie hin und banden auch die Schwänze von anderen Erstgeburten an einander, da erklärten sie sie für verboten. Dies ist die Regel: Überall, wo es absichtlich geschehen ist, bleibt es verboten, wo nicht absichtlich, ist es erlaubt.",
+ "Wenn eine Erstgeburt jemanden verfolgt und er versetzt ihr einen Tritt und bringt ihr dadurch einen Fehler bei, darf sie darauf bin geschlachtet werden. Bei allen Fehlern, die durch Menschenhand entstanden sein können, sind die Hirten, wenn sie Israeliten sind, beglaubt, wenn sie Priester sind, sind sie nicht beglaubt. R. Simon, Sohn des Gamliel, sagt: Wo es sich um die [Erstgeburt] eines Anderen handelt, ist er beglaubt, wo um seine eigene, ist er nicht beglaubt. R. Meir sagt: Wer in bezug auf eine Sache verdächtig ist, darf in ihr nicht Richter und nicht Zeuge sein,",
+ "Der Priester ist beglaubt zu sagen, diese Erstgeburt nabe ich besichtigen lassen, und sie hat einen Leibesfehler. Wo es sich um Fehler an einem Viehzehnt handelt, sind alle beglaubt. Eine Erstgeburt, die an einem Auge erblindet ist, der ein Vorderfusse abgehauen oder ein Hinterfuss gebrochen ist, darf auf den Ausspruch von drei Männern der Synagoge geschlachtet werden; R. Jose sagt: Selbst wenn ein Collegium von 23 Männern da ist, darf sie nur auf den Ausspruch eines Fachkundigen hin geschlachtet werden.",
+ "Hat jemand eine Erstgeburt geschlachtet und davon verkauft, und dann stellt sich heraus, dass er sie nicht hat besichtigen lassen, so ist das, was sie davon verzehrt haben, ja bereits verzehrt, er muss ihnen aber dennoch das Geld dafür zurückgeben, und was sie von dem Fleisch noch nicht verzehrt haben, muss vergraben werden, und er muss ihnen das Geld dafür zurückgeben. Ebenso, wenn jemand eine Kuh geschlachtet und davon verkauft hat, und es stellt sich heraus, dass sie trefa war, so ist das, was sie davon verzehrt haben, ja bereits verzehrt, er muss ihnen aber dennoch das Geld dafür zurückgeben, und was sie von dem Fleisch noch nicht verzehrt haben, geben sie ihm zurück, und er muss ihnen das Geld dafür zurückgeben. Haben sie es an Nichtjuden verkauft oder es den Hunden vorgeworfen, haben sie ihm nur das zu bezahlen, was es als trefa wert ist."
+ ],
+ [
+ "Auf folgende Fehler hin darf man die Erstgeburt schlachten: wenn sie eine Lücke am Ohr hat, am Knorpel aber nicht an der Haut, wenn es gespalten ist, auch ohne dass etwas fehlt, wenn es ein Loch hat, so gross wie eine Wicke, oder wenn es vertrocknet ist. Was heisst vertrocknet? Wenn beim Durchstechen kein Blutstropfen herauskommt; R. Jose, Sohn des Meschullam, sagt: Wenn es so vertrocknet ist, dass es sich zerreiben lässt.",
+ "Wenn ein Augenlid durchlöchert ist, eine Lücke hat oder gespalten ist, wenn im Auge ein Häutchen ist, eine Vermischung, ein Überzug, eine Schlange oder eine Beere. Was heisst eine Vermischung? Wenn das Weisse den Rand der Iris durchbricht und in das Schwarze hineingeht. Geht das Schwarze in das Weisse hinein, ist es kein Fehler, denn was im Weissen ist, gilt nicht als Fehler.",
+ "Weisse Punkte und Wasser [im Auge], wenn sie dauernd da sind. Wann sind die weissen Punkte als dauernd zu betrachten? Sobald sie sich achtzig Tage lang gehalten haben; R. Chanina, Sohn des Antigonus, sagt: Innerhalb der achtzig Tage muss man sie drei Mal untersuchen. Wann ist das Wasser als dauernd zu betrachten ? Nachdem sie frisches und trockenes [Grünfutter] von Regen-Feldern gefressen hat. Hat sie frisches und trockenes von künstlich bewässerten Feldern, [oder] zuerst trockenes und dann frisches gefressen, gilt es noch nicht als Fehler, bis sie das trockene nach dem frischen gefressen hat.",
+ "Wenn die Nase durchlöchert ist, eine Lücke hat oder gespalten ist, wenn die Lippe durchlöchert ist, eine Lücke hat oder gespalten ist, wenn die äusseren Zähne eine Lücke haben oder weggebrochen sind, oder die inneren mit der Wurzel ausgebrochen sind. R. Chanina, Sohn des Antigonus, sagt: Von den Doppelzähnen an nach innen braucht man nicht zu untersuchen, auch die Doppelzähne selbst nicht.",
+ "Wenn an der Deckhaut der Ruthe eine Lücke ist, oder an der weiblichen Scham bei Opfertieren, wenn am Schwanze eine Lücke ist, am Knochen, aber nicht am Gelenk, oder wenn das Ende des Schwanzes sich in noch einen Knochen abzweigt, oder wenn zwischen einem Glied und dem anderen ein fingerbreites Stück Fleisch ist.",
+ "Wenn sie keine Hoden oder nur eine Hode hat. R. Ismael sagt: Wenn sie zwei Hodensäcke hat, hat sie auch zwei Hoden, hat sie nur einen Sack, hat sie auch nur eine Hode. R. Akiba sagt: Man setzt sie auf ihren After und drückt, wenn eine Hode da ist, kommt sie schliesslich hervor. Es kam einmal vor, dass man drückte und sie nicht hervorkam, das Tier wurde geschlachtet, da fand man sie an den Lenden hängend, R. Akiba erklärte [das Tier] für erlaubt, R. Jochanan, Sohn des Nuri, erklärte es für verboten.",
+ "Ein Tier mit fünf Beinen, oder das nur drei hat, das eingezogene Füsse hat wie die eines Esels, ein ausgerenktes und ein Lenden-Tier. Was ist unter einem ausgerenkten zu verstehen? Wenn die Hüfte [aus dem Gelenk] losgerissen ist. Und was unter einem Lendentier? Wenn eine Hüfte höher ist als die andere.",
+ "Wenn ein Knochen am Vorderbein oder Hinterbein gebrochen ist, auch wenn es nicht erkennbar ist. Diese Fehler hat Ela in Jabne aufgezählt, und die Weisen haben ihm zugestimmt. Noch drei andere fügte er hinzu, da sagten sie zu ihm: Von diesen haben wir nichts gehört — wenn die Augenhöhle rund ist wie beim Auge eines Menschen, wenn das Maul dem eines Schweines gleicht, und wenn von dem Laute hervorbringenden Teile der Zunge der grössere Teil fehlt. Nach der Entscheidung eines späteren Gerichtshofes sind auch dieses Fehler.",
+ "Es traf sich, dass der untere Kinnbackenknochen über den oberen hinausragte, da schickte R. Simon, Sohn des Gamliel, zu den Weisen, und sie sagten: Das ist ein Fehler. Ein Böckchen hatte ein doppeltes Ohr, da sagten die Weisen: Wenn es ein Knochen ist, ist es ein Fehler, wenn es nicht ein Knochen ist, ist es kein Fehler. R. Chanania, Sohn des Gamliel, sagt: Wenn der Schwanz des Böckchens dem eines Schweines gleicht, und wenn er nicht drei Glieder hat, so ist es ein Fehler.",
+ "R. Chanina, Sohn des Antigonus, sagt: Wenn im Auge eine Blatter ist, wenn am Knochen eines Vorderbeines oder Hinterbeines eine Lücke ist, wenn sich ein Knochen im Maule losgelöst hat, wenn ein Auge gross und eines klein ist, ein Ohr gross und eines klein ist, so dass man es sieht und nicht erst nachzumessen braucht. R. Jehuda sagt: Wenn eine Hode doppelt so gross ist als die andere; darin haben ihm die Weisen nicht zugestimmt.",
+ "Wenn der Schwanz am Kalbe nicht bis zum Beingelenk reicht; die Weisen sagten: Bei allen jungen Kälbern ist es so, so lange sie im Wachsen sind, dehnen sie sich nach unten aus. Bis zu welchem Gelenk ist gemeint? R. Chanina, Sohn des Antigonus, sagt: Bis zum Gelenk in der Mitte des Schenkels. Auf diese Fehler hin darf man die Erstgeburt schlachten, und werden die Opfertiere als unbrauchbar geworden ausgelöst.",
+ "Auf folgende [Fehler] hin darf man sie nicht schlachten, weder im Heiligtum noch im Lande: Wenn die weissen Flecke oder das Wasser [im Auge] nicht dauernd da sind, wenn die inneren Zähne lückenhaft, aber nicht ausgerissen sind, ein Tier mit feuchtem Grind, mit einer Blatter, mit einer Flechte, wenn es alt, krank oder übelriechend ist, wenn eine Sünde mit ihm begangen worden ist oder es einen Menschen getötet hat und nur ein Zeuge oder die Eigentümer selbst es bezeugen, und ein unbestimmt- oder doppelt-geschlechtliches, weder im Heiligtum noch im Lande. R. Ismael sagt: Es gibt keinen grösseren Fehler als diesen. Die Weisen aber sagen: Das ist gar keine Erstgeburt, sondern es darf geschoren und zur Arbeit verwendet werden."
+ ],
+ [
+ "[Alle] diese Fehler machen auch beim Menschen untauglich, gleichviel ob sie bleibend oder nur vorübergehend sind. Hinzukommen zu ihnen beim Menschen noch: der kegelköpfige, der rübenköpfige, der hammerköpfige, dessen Kopf eingedrückt oder hinten abgeplattet ist. Die einen Höcker haben, erklärt R. Jehuda für tauglich, die Weisen erklären sie für untauglich.",
+ "Der kahlköpfige ist untauglich. Wer heisst kahlköpfig? Wer nicht wenigstens einen Strich von Haaren hat, der rund herum von Ohr zu Ohr reicht; ist ein solcher noch vorhanden, ist er tauglich. Wer keine Augenbrauen hat, oder nur eine Augenbraue hat, das ist der, der in der Tora נִּבֵּן genannt wird; R. Dosa sagt: der, dessen Augenbrauen herabhängen; R. Chanina, Sohn des Antigonus, sagt: der zwei Rücken und zwei Rückgrate hat14.",
+ "Der plattnasige ist untauglich. Wer heisst plattnasig? Wer seine beide Augen in einem Zuge schminkt. Wem beide Augen weiter nach oben oder beide Augen weiter nach unten stehen als sonst, wem ein Auge mehr nach oben oder ein Auge mehr nach unten steht, wer das Zimmer und das Obergemach zugleich überblickt, wer das Sonnenlicht nicht verträgt, der unpaarige und der triefäugige; wem die Augenwimpern ausgefallen sind, wegen des unangenehmen Anblicks.",
+ "Wenn die Augen so gross sind wie die von einem Kalb oder so klein wie die von einer Gans, wenn der Körper zu gross ist für seine Glieder oder zu klein für seine Glieder, wenn die Nase zu gross oder zu klein ist im Verhältnis zu den anderen Gliedern, der צִמֵּם und der צִמֵּעַ. Was ist ein צִמֵּעַ? Der zu kleine Ohren hat. Und ein צִמֵּם? Dessen Ohren schwammartig sind.",
+ "Wenn die Oberlippe über die untere vorsteht oder die Unterlippe über die obere, so ist es ein Fehler. Wenn die Zähne fehlen, ist er untauglich, wegen des unangenehmen Anblicks. Wenn die Brüste herabhängen wie bei einer Frau, wenn der Bauch aufgeschwollen ist, der Nabel vorsteht, wer an Fallsucht leidet, wenn sie ihn auch nur in Zeitabständen befällt, wer an Starrkrämpfen leidet, wer einen übergrossen Hodensack hat oder ein übergrosses männliches Glied. Wer keine Hoden oder nur eine Hode hat, das ist der, der in der Tora מְרוֹחַ אָשֶׁךְ genannt wird; R. Ismael sagt: der, dessen Hoden zerrieben sind; R. Akiba sagt: der Wind in seinen Hoden hat; R. Chanina, Sohn des Antigonus, sagt: der wie ein Dunkelfarbiger aussieht.",
+ "Wer mit den Fussknöcheln oder den Knieen aneinanderschlägt, einen Wulst [am Fusse] hat oder krummbeinig ist. Was heisst krummbeinig? Wenn man die Fusssohlen neben einander stellt und die Kniee sich nicht berühren. Wenn ein Wulst aus der grossen Zehe herausgewachsen ist, wenn die Ferse hinten heraussteht, wenn die Fusssohle breit ist wie bei einer Gans. Wenn die Finger über einander liegen oder zusammengewachsen sind, sind sie es nur bis zum [mittleren] Gelenk, ist er tauglich, über das Gelenk hinaus und man hat sie durch einen Schnitt getrennt, ist er tauglich. Wer einen überzähligen Finger hatte und ihn weggeschnitten hat, ist untauglich, wenn derselbe einen Knochen hatte, wenn nicht, ist er tauglich. Hat er an Händen und Füssen einen überzähligen, je sechs, vierundzwanzig, erklärt R. Jehuda ihn für tauglich, die Weisen erklären ihn für untauglich. Wer beide Hände gleich beherrscht, ist nach Rabbi untauglich, nach den Weisen tauglich. Wer eine schwarze oder rote oder albine Hautfarbe hat, wer übermässig lang oder zwerghaft klein ist, der Taubstumme, Schwachsinnige, Berauschte und mit als rein geltenden Ausschlägen Behaftete gelten beim Menschen als untauglich, beim Vieh als tauglich; R. Simon, Sohn des Gamliel, sagt: Mit Verblödetem erfüllt man auch beim Vieh seine Pflicht nicht zum besten. R. Elieser sagt: Auch mit Gewächsen Behaftete sind beim Menschen untauglich und beim Vieh tauglich.",
+ "Folgende sind beim Menschen tauglich und beim Vieh untauglich: Vater und Sohn, innerlich Verletzte, eine Seitengeburt, mit denen eine Sünde begangen worden ist und die einen Menschen getötet haben. Wer eine von den ihm verbotenen Frauen heiratet, ist untauglich, bis er ihr durch Gelübde entsagt; wer sich an Toten verunreinigt, ist untauglich, bis er sich verpflichtet, sich nicht mehr an Toten zu verunreinigen."
+ ],
+ [
+ "Es gibt Fälle, wo jemand als Erstgeborener hinsichtlich des Erbrechts gilt, nicht aber für den Priester, als Erstgeborener für den Priester, nicht aber hinsichtlich des Erbrechts, als Erstgeborener sowohl hinsichtlich des Erbrechts als für den Priester, weder als Erstgeborener hinsichtlich des Erbrechts noch für den Priester. Wer ist Erstgeborener hinsichtlich des Erbrechts, aber nicht für den Priester? Wer nach einer Fehlgeburt geboren worden ist, deren Kopf noch lebend zum Vorschein gekommen war, oder nach einem Neunmonate-Kind, dessen Kopf tot zum Vorschein gekommen war, oder nach einer Vieh-, Wild- oder Vogelartigen Fehlgeburt, dies die Worte des R. Meir; die Weisen dagegen sagen: Nur wenn sie etwas Menschen-ähnliches an sich gehabt hat. Wenn eine Fehlgeburt in Gestalt eines Sandal, einer Fruchthaut, einer äusserlich entwickelten Hautblase vorausgegangen ist, oder eine Geburt, die stückweise herausgeschnitten werden musste, ist der danach Geborene Erstgeborener hinsichtlich des Erbrechts, aber nicht für den Priester. Wenn jemand keine Kinder hatte und eine Frau geheiratet hat, die bereits geboren hatte, sei es auch noch als Sklavin und sie ist dann frei geworden, oder als Nichtjüdin und sie ist dann Jüdin geworden, und nachdem sie den Israeliten geheiratet hat, hat sie geboren, so ist es ein Erstgeborener hinsichtlich des Erbrechts, aber nicht für den Priester; R. Jose, der Galiläer, sagt: Sowohl hinsichtlich des Erbrechts als auch für den Priester, denn es heisst: „das Erste aus jedem Mutterschosse unter den Kindern Israel“, selbst wenn es nur das erste ist, das sie als Israelitin geboren hat. Wenn jemand schon Kinder hatte und eine Frau geheiratet hat, die noch nicht geboren hatte, wenn [eine Nichtjüdin] während der Schwangerschaft Jüdin geworden, wenn [eine Sklavin] während der Schwangerschaft frei geworden ist, wenn sie und eine Priesterin, sie und eine Levitin, sie und eine Frau, die bereits geboren hatte, ein Kind bekommen haben, und ebenso, wenn eine Frau nicht drei Monate nach ihrem Manne gewartet, geheiratet und geboren hat, und man weiss nicht, ob es ein Neunmonate-Kind von dem früheren oder ein Siebenmonate-Kind von dem letzteren Manne ist, so ist es ein Erstgeborener für den Priester, aber nicht hinsichtlich des Erbrechts. Wer ist ein Erstgeborener sowohl hinsichtlich des Erbrechts wie für den Priester? Wenn eine [Frau] eine Blase voll mit Blut, Wasser oder verschiedenartigen Dingen zur Welt bringt, etwas Fisch-, Heuschrecken-, Insekten- oder Reptil-artiges, eine Fehlgeburt am vierzigsten Tage, so ist der danach Geborene Erstgeborener sowohl hinsichtlich des Erbrechts wie für den Priester.",
+ "Ein seitwärts Herausgezogener und der ihm Nachgeborene sind beide keine Erstgeborenen, weder hinsichtlich des Erbrechts, noch für den Priester; R. Simon sagt: Der erste ist es hinsichtlich des Erbrechts und der zweite hinsichtlich der fünf Selaim.",
+ "Wenn eine Frau, die noch nicht geboren hatte, zwei Knaben geboren hat, muss der Mann dem Priester fünf Selaim geben. Ist einer von ihnen innerhalb von dreissig Tagen gestorben, ist der Vater frei. Ist der Vater gestorben und die Kinder leben, so sagt R. Meir: Wenn sie vor der Erbteilung gezahlt haben, haben sie gezahlt, wenn nicht, sind sie frei; R. Jehuda sagt: Die Verpflichtung haftet auf dem Vermögen. Einen Knaben und ein Mädchen, so hat der Priester gar keinen Anspruch.",
+ "Wenn zwei Frauen, die noch nicht geboren hatten, zwei Knaben geboren haben, muss der Mann dem Priester zehn Selaim geben. Ist einer von ihnen innerhalb von dreissig Tagen gestorben und er hat sie einem Priester gegeben, muss dieser ihm fünf Selaim zurückgeben, hat er sie zwei Priestern gegeben, kann er von ihnen nichts zurückfordern. Einen Knaben und ein Mädchen, oder zwei Knaben und ein Mädchen, muss er dem Priester fünf Selaim geben, zwei Mädchen und einen Knaben, oder zwei Knaben und zwei Mädchen, so hat der Priester gar keinen Anspruch. Hatte die eine bereits geboren und die andere noch nicht, und sie haben zwei Knaben geboren, muss er dem Priester fünf Selaim geben. Ist einer von ihnen innerhalb von dreissig Tagen gestorben, ist der Vater frei. Ist der Vater gestorben und die Kinder leben, so sagt R. Meir: Wenn sie vor der Erbteilung gezahlt haben, haben sie gezahlt, wenn nicht, sind sie frei; R. Jehuda sagt: Die Verpflichtung haftet auf dem Vermögen. Einen Knaben und ein Mädchen, so hat der Priester gar keinen Anspruch.",
+ "Wenn zwei Frauen zweier Ehemänner, die noch nicht geboren hatten, zwei Knaben geboren haben, hat der eine dem Priester fünf Selaim zu geben und der andere dem Priester fünf Selaim zu geben. Ist einer von ihnen innerhalb von dreissig Tagen gestorben und haben sie sie einem und demselben Priester gegeben, muss er ihnen fünf Selaim zurückgeben, haben sie sie zwei Priestern gegeben, können sie von ihnen nichts zurückfordern Einen Knaben und ein Mädchen, so sind die Väter frei, der Knabe ist aber verpflichtet, sich selbst auszulösen. Zwei Mädchen und einen Knaben, oder zwei Knaben und zwei Mädchen, so hat der Priester gar keinen Anspruch.",
+ "Hatte die eine von den Frauen der beiden Ehemänner bereits geboren, die andere noch nicht, und sie haben nun zwei Knaben geboren, so hat der, dessen Frau noch nicht geboren hatte, dem Priester fünf Selaim zu geben; einen Knaben und ein Mädchen, so hat der Priester gar keinen Anspruch. Ist der Knabe innerhalb von dreissig Tagen gestorben, muss der Priester, wenn er sie ihm auch bereits gegeben hatte, [die fünf Selaim ihm] wieder zurückgeben, nach dreissig Tagen, muss er sie ihm, auch wenn er sie ihm noch nicht gegeben hatte, geben. Ist er am dreissigsten Tage gestorben, ist es wie am Tage vorher; R. Akiba sagt: Hat er sie bereits gegeben, kann er sie ihm nicht wieder nehmen, hat er sie ihm noch nicht gegeben, braucht er sie nicht zu geben. Ist der Vater innerhalb der dreissig Tage gestorben, so wird angenommen, dass er noch nicht ausgelöst ist, bis Beweis erbracht wird, dass er ausgelöst worden ist, nach dreissig Tagen, so wird angenommen, dass er ausgelöst ist, es sei denn, dass man ihm sagt, dass er noch nicht ausgelöst worden ist. Hat jemand sich selbst und seinen Sohn auszulösen, geht er selbst seinem Sohne vor; R. Jehuda sagt: Sein Sohn geht vor, denn die Pflicht seiner Auslösung lag seinem Vater auf, die der Auslösung seines Sohnes aber liegt ihm auf.",
+ "Die fünf Selaim für den [erstgeborenen] Sohn sind nach tyrischer Münze [zu zahlen], die dreissig für einen Sklaven, die fünfzig für Notzucht und Verführung und die hundert für das Ausbringen eines schlechten Namens sind sämtlich nach [dem Werte von] heiligen Schekeln nach tyrischer Münze zu zahlen. Alles darf sowohl durch Silber wie durch Silberwert ausgelöst werden, ausgenommen die Schekel-Abgabe.",
+ "Das Lösegeld darf nicht in Sklaven, nicht in Schuldscheinen, nicht in Grundstücken gezahlt werden, ebenso nicht bei [Auslösung von] Geheiligtem. Hat er dem Priester ein Schriftstück gegeben, dass er ihm fünf Selaim schuldig ist, ist er verpflichtet, sie ihm zu geben, sein Sohn gilt aber noch nicht als ausgelöst, deshalb darf der Priester, wenn er will, sie ihm [nur] als Geschenk wieder zurückgeben. Hat jemand das Lösegeld für seinen Sohn abgesondert und es ist verloren gegangen, ist er verpflichtet, es zu ersetzen, denn es heisst: „es soll dir gehören“ und „du sollst auslösen “.",
+ "Der Erstgeborene erhält einen doppelten Anteil von dem Vermögen des Vaters, er erhält aber keinen doppelten Anteil von dem Vermögen der Mutter, er erhält auch keinen doppelten Anteil von dem Zuwachs, auch nicht von einem noch ausstehenden Vermögens-Anspruch wie von dem bereits in Besitz Genommenen, ebenso auch nicht die Frau mit ihrem Ketuba-Anspruch, und nicht die Töchter mit ihrem Unterhalts-Anspruch, und nicht der Levir, sie alle haben keinen Anspruch auf den Zuwachs und keinen auf einen noch ausstehenden Vermögens-Anspruch wie auf das bereits in Besitz Genommene.",
+ "Diese fallen im Jobeljahre nicht wieder zurück: der Anteil des Erstgeborenen, das, was der Mann von seiner Frau erbt, was der Levir erbt, der die Frau seines Bruders heiratet, und eine Schenkung, dies die Worte des R. Meir; die Weisen aber sagen: Eine Schenkung gilt wie ein Verkauf. R. Elieser sagt: Sie alle fallen im Jobeljahre wieder zurück. R. Jochanan, Sohn des Beroka, sagt: Wer seine Frau beerbt, muss es der Familie wieder zurückgeben, bringt ihnen aber von dem Gelde [etwas] in Abzug."
+ ],
+ [
+ "Das Gebot des Viehzehnts gilt innerhalb wie ausserhalb des heiligen Landes, wenn das Heiligtum besteht und wenn es nicht besteht, für Nichtheiliges, aber nicht für Heiliges, es gilt für Rindvieh und für Kleinvieh, man darf aber nicht den Zehnt von dem einen für das andere absondern, für Schafe und für Ziegen, und man darf den Zehnt von den einen für die anderen absondern, von der neuen und von der alten Zucht, man darf aber nicht den Zehnt von der einen für die andere absondern. Man hätte schliessen können: Wenn bei der neuen und der alten Zucht, die zu einander nicht als zweierlei Gattungen gelten, man den Zehnt nicht von der einen für die andere absondern darf, müsste da nicht bei Schafen und Ziegen, die zu einander als zweierlei Gattungen gelten, es umsomehr verboten sein, den Zehnt von den einen für die anderen abzusondern? Die Schrift sagt aber: „und vom Kleinvieh“, daraus ist zu entnehmen, dass alles Kleinvieh als eines gilt.",
+ "Für das Verzehnten zählt das Vieh zu einer Herde, so weit es sich beim Weiden zu entfernen pflegt: Wie weit pflegt sich das Vieh beim Weiden zu entfernen? Sechszehn Mil. Liegen zwischen den einen und den anderen zweiunddreissig Mil, so zählen sie nicht zusammen. Befindet sich auch Vieh in der Mitte, so bringt man alle nach der Mitte und verzehntet sie. R. Meir sagt: Der Jordan gilt beim Verzehnten des Viehs als Trennungslinie.",
+ "Gekauftes oder Geschenktes ist frei vom Viehzehnt. Brüder, die Gesellschafter sind, sind vom Viehzehnt frei, wenn sie zum Aufgeld verpflichtet sind; sind sie zum Viehzehnt verpflichtet, sind sie vom Aufgeld frei. Ist es aus dem Besitz des Hauses ihr Eigentum geworden, sind sie verpflichtet, wenn nicht, sind sie frei; haben sie geteilt und dann sich wieder zusammengetan, sind sie zum Aufgeld verpflichtet und vom Viehzehnt befreit.",
+ "Alles wird zum Verzehnten in die Hürde hineingetrieben, ausgenommen ein Bastard-Tier, ein Tier, das trefa ist, das seitwärts herausgezogen worden ist, das das dafür bestimmte Alter noch nicht erreicht hat und ein verwaistes. Was heisst ein verwaistes? Dessen Mutter [vor seiner Geburt] verendet oder geschlachtet worden ist. R. Josua sagt: Selbst wenn die Mutter geschlachtet worden, das Fell aber noch da ist, heisst es nicht verwaist.",
+ "Drei Zeiten sind für das Verzehnten des Viehs festgesetzt: einen halben Monat vor dem Pessachfeste, einen halben Monat vor dem Wochenfeste und einen halben Monat vor dem Hüttenfeste, dies die Worte des R. Akiba. Ben Asai sagt: Am 29. Adar, am 1. Siwan und am 29. Aw. R. Elieser und R. Simon sagen: Am 1. Nissan, am 1. Siwan und am 29. Elul. Warum sagten sie am 29. Elul, und nicht am 1. Tischri ? Weil dieser ein Feiertag ist und man an einem Feiertag nicht verzehnten darf, darum haben sie den vorangehenden 29. Elul festgesetzt. R. Meir sagt: Am 1. Elul ist Neujahr für den Viehzehnt. Ben Asai sagt: Die im Elul Geborenen werden für sich verzehntet.",
+ "Alle vom 1. Tischri bis zum 29. Elul Geborenen können zusammen verzehntet werden, fünf vor Neujahr und fünf nach Neujahr Geborene dürfen nicht zusammen verzahntet werden, fünf vor einer der Fälligkeitszeiten und fünf nach einer der Fälligkeitszeiten Geborene dürfen zusammen verzehntet werden. Wenn es so ist, warum denn ist gesagt worden, dass drei Zeiten für das Verzahnten des Viehs festgesetzt worden sind? Solange die Zeit nicht gekommen ist, darf man es verkaufen und schlachten, ist die Zeit gekommen, darf man es nicht schlachten, hat man es geschlachtet, ist man straffrei.",
+ "Wie verzehntet man sie? Man treibt sie in die Hürde und lässt ihnen nur eine kleine Öffnung, so das nicht zwei zugleich heraus können, dann zählt man mit dem Stabe: eins, zwei, drei, vier, fünf, sechs, sieben, acht, neun, das als zehntes herauskommt, zeichnet man mit dem Rotstift und sagt: Dieses ist Zehnt. Hat man es nicht mit dem Rotstift gezeichnet, sie nicht mit dem Stabe gezählt, sie liegend gezählt oder stehend, so gelten sie doch als verzahntet. Waren hundert da und man nimmt zehn davon heraus, oder zehn und man nimmt eines davon heraus, so gilt das nicht als Verzehnten; R. Jose, Sohn des R. Jehuda, sagt: Es gilt als Verzehnten. Ist eines von den Gezählten wieder zwischen sie hineingesprungen, sind sie nicht mehr Zehnt-pflichtig, eines von den Zehnten, müssen sie alle weiden, bis sie einen Leibesfehler bekommen, und dürfen dann als fehlerbehaftet von den Eigentümern verzehrt werden.",
+ "Sind [die ersten] zwei zugleich herausgegangen, so zählt man sie weiter paarweise, hat man sie einzeln gezählt, sind das neunte und zehnte nicht zu gebrauchen. Sind das neunte und zehnte zugleich herausgegangen, sind das neunte und zehnte nicht zu gebrauchen. Hat man das neunte als zehntes und das zehnte als neuntes und das elfte als zehntes gezählt, sind sie alle drei heilig, das neunte darf, nachdem es einen Fehler bekommen hat, verzehrt werden, das zehnte ist Zehnt und das elfte wird als Friedensopfer dargebracht, und es überträgt seine Heiligkeit auf ein dafür Eingetauschtes, dies die Worte des R. Meir. Darauf sagte R. Jehuda: Kann denn ein Eingetauschtes seine Heiligkeit auf ein anderes für es Eingetauschtes übertragen ? Man antwortete ihm im Namen des R. Meir: Wenn es als Eingetauschtes gelten würde, würde es nicht dargebracht werden. Hat man das neunte als zehntes gezählt und das zehnte als zehntes und das elfte als zehntes, ist das elfte nicht heilig. Dies ist die Regel: Sobald das zehnte nicht mit einer unrichtigen Benennung bezeichnet worden ist, ist das elfte nicht heilig."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..85c93cf9c736ea8fbe832e285c057b450cc7d25b
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,117 @@
+{
+ "language": "en",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "[An Israelite] who buys a fetus of a donkey belonging to a non-Jew or who sells one to him, although this is not permitted, or who forms a partnership with him, or who receives [an animal] from him to look after or who gives [his donkey] to him to look after, is exempt from the [law of the] bekhor, for it says: [“I sanctified to me all the firstborn] in Israel,” (Numbers 3:13) but not in non-Jews. Priests and levites are exempt through [an argument made by a] kal vehomer: if they exempted the first-born belonging to the Israelites in the wilderness, it follows all the more so that they should exempt their own.",
+ "If a cow gave birth to a species of donkey, or a donkey gave birth to a species of horse, it is exempt from [the law of] the firstling, for it is said, “the firstling of a donkey,” “the firstling of a donkey,” twice [to teach that the law of the firstling does not apply] until that which gives birth is a donkey and that which is born is a donkey. And what is the law with regard to eating them? If a clean animal gave birth to a species of unclean animal, it is permitted to be eaten. But if an unclean animal gave birth to a species of a clean animal, it is forbidden to be eaten, for that which comes out of the unclean is unclean and that which comes out of the clean is clean. If an unclean fish swallowed a clean fish, it is permitted to be eaten. But if a clean fish has swallowed an unclean fish, the latter is forbidden to be eaten, because it is not [the clean fish's] growth.",
+ "If a donkey that had never before given birth gave birth to two males, he gives one lamb to the priest. [If it gave birth to] a male and a female, he sets aside one lamb [which he keeps] for himself. If two donkeys that had never before given birth gave birth to two males, he gives two lambs to the priest. [If they gave birth to] a male and a female or two males and a female, he gives one lamb to the priest. [If they gave birth to] two females and a male or to two males and two females the priest receives nothing.",
+ "If one donkey had given birth before and one had not given birth before and they gave birth to two males, he gives one lamb to the priest. [If they gave birth to] a male and a female, he sets aside one lamb [which he keeps] for himself. For it says, “And the firstling of a donkey you shall redeem with a lamb” (Exodus 34:20), [the lamb can come either] from the sheep or the goats, male or female, large or small, unblemished or blemished. He can redeem with the same lamb many times. [And the lamb] enters the pen to be tithed. If it dies [before he gives it to the priest], he can benefit from it.",
+ "We do not redeem with a calf, a wild animal, an animal slaughtered, a terefah, kilayim (a mixed breed) or a koy. Rabbi Elazar permits [redemption] with kilayim because it is a lamb. But he forbids with a koy, because its nature is doubtful. If he gave [the first-born of a donkey] itself to the priest, the latter may not keep it, until he sets aside a lamb in its place.",
+ "If one sets aside [a lamb] for the redemption of the first-birth of a donkey and it died: Rabbi Eliezer says: he is responsible as is the case with the five selas for the redemption of the first-born. But the sages say: he is not responsible, as is the case with the redemption of the second tithe. Rabbi Joshua and Rabbi Zadok testified concerning the redemption of the first-born of a donkey which died that the priest receives nothing [in such circumstances]. If the first-born of a donkey died [after the lamb for redemption had been set aside]: Rabbi Eliezer says: it shall be buried, but the lamb may be used. But the sages say: it does not need to be buried and the lamb belongs to the priest.",
+ "If he does not wish to redeem it, he breaks its neck from behind with a large knife and buries it. The mitzvah of redemption takes priority over the miztzah of breaking its neck, for it says: “And if you don’t redeem it, you must break its neck” (Exodus 13:13). The mitzvah of designation takes priority over the mitzvah of redemption, for it says: “Who has betrothed her to himself, he must let her be redeemed” (Exodus 21:8). The mitzvah of yibbum is prior to the mitzvah of halitzah. [This was so] at first when they intended to carry out the mitzvah. But now that they do not intend to carry out the mitzvah, the [rabbis] have said: the mitzvah of halitzah takes priority over the mitzvah of yibbum. The mitzvah of redemption [of an unclean animal whose value has been dedicated to the Temple] is upon the owner. He takes priority over any other man, for it says: “If it is not redeemed, then it shall be sold according to your evaluation” (Leviticus 27:27)."
+ ],
+ [
+ "[An Israelite] who buys a fetus of a cow belonging to a non-Jew or who sells one to him, although this is not permitted, or who forms a partnership with him, or who receives [an animal] from him to look after or who gives [his cow] to him to look after, is exempt from the [law of the] bekhor, for it says: [“I sanctified to Me all the firstborn] in Israel,” (Numbers 3:13) but not in non-Jews. Priests and Levites are subject [to the law of the first-born pure animal]. They are not exempt from [the law of] the first-born of a clean animal, but only of a first-born son and the first-born of a donkey.",
+ "All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed:Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle.",
+ "All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed:Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried.",
+ "If one receives flock from a non-Jew on “iron terms” their offspring are exempt [from the law of] the first born. But the offspring of their offspring are liable [to the law of the first born]. If [the Israelite] put the offspring in the place of their mothers, then the offspring of the offspring are exempt, but the offspring of the offspring of the offspring are liable. Rabban Shimon ben Gamaliel says: even for ten generations the offspring are exempt [from the law of the first born] since they are pledged to the non-Jew.",
+ "If a ewe gave birth to what looked like a kid, or a [female] goat gave birth to what looked like a lamb, it is exempt from [the law of] the first born. But if it some of the signs of [its mother] it is liable [to the law of the first born].",
+ "If a ewe which never before had given birth bore two males and both heads came forth simultaneously: Rabbi Yose the Galilean says: both belong to the priest for scripture says: “The males shall be the Lord’s” (Exodus 13:12). But the sages say: it is impossible, therefore one remains [with the Israelite] and the other is for the priest. Rabbi Tarfon says: the priest chooses the better one. Rabbi Akiva says: we compromise between them. The second one [in the Israelite's possession] is left to pasture until it becomes blemished and the owner is liable for the [priest's] gifts. Rabbi Yose exempts him. If one of them died: Rabbi Tarfon says: they divide [the living one]. Rabbi Akiva says: the burden of proof is upon the claimant. If it gave birth to a male and a female, the priest receives nothing [in such circumstances].",
+ "If two ewes which had never previously given birth bore two males, both belong to the priest. [If they gave birth] to a male and a female, the male belongs to the priest. [If they gave birth] to two males and a female, one remains with him, and the other belongs to the priest. Rabbi Tarfon says: the priest chooses the better one. Rabbi Akiva says: we compromise between them. The second one [in the Israelite's possession] is left to pasture until it becomes blemished and the owner is liable for the [priest's] gifts. Rabbi Yose exempts him. If one of them died: Rabbi Tarfon says: they divide [the living one]. Rabbi Akiva says: the burden of proof is upon the claimant. [If they gave birth to] two females and a male or two males and two females, the priest receives nothing in such circumstances.",
+ "If one [of the ewes] had given birth and the other had never previously given birth and they bore two males, one remains with him and the other belongs to the priest. Rabbi Tarfon says: the priest chooses the better one. Rabbi Akiva says: we compromise between them. The second one [in the Israelite's possession] is left to pasture until it becomes blemished and the owner is liable for the [priest's] gifts. Rabbi Yose exempts him. For Rabbi Yose says: wherever the priest receives [an animal] in its place, he is exempt from the priestly gifts. Rabbi Meir however makes him liable. If one of them died: Rabbi Tarfon says: they divide [the living one]. Rabbi Akiva says: the burden of proof is upon the claimant. If they gave birth to a male and a female, the priest receives nothing [in such circumstances].",
+ "With regard to [an animal] that was born through a cesarean section and the first born which came after it:Rabbi Tarfon says: both go out to pasture until blemished and are eaten with their blemishes by the owners. But Rabbi Akiva says: neither of them is a first born; the first because it did not open its mother’s womb, and the second, because another preceded it."
+ ],
+ [
+ "If one buys an animal from a non-Jew and it is not known whether it had given birth or had not given birth: Rabbi Ishmael says: that born of a goat in its first year certainly belongs to the priest; after that, it is a questionable case [of a first-born]. That born of a ewe two years old certainly belongs to the priest; after that, it is a questionable case [of a first born]. That born of a cow or a donkey three years old certainly belongs to the priest; after that, it is a questionable case [of a first born]. Rabbi Akiva to him: if an animal were exempted [from the law of the first born] only with the birth of [actual] offspring, it would be as you say. But they said: the sign of offspring in small cattle is a discharge [from the womb]. In large cattle, the after-birth; in a woman, the signs are the fetus and the after-birth. This is the general rule: Whenever it is known that it had given birth, the priest receives nothing. Whenever it had never given birth, it belongs to the priest. If there is a doubt, it shall be eaten blemished by the owners. Rabbi Eliezer ben Jacob says: if a large domestic animal has discharged a clot of blood, it [the clot] shall be buried, and it [the mother] is exempted from the law of the first born.",
+ "Rabban Shimon b. Gamaliel says: if one buys a nursing animal from a non-Jew, he need not fear that perhaps the offspring belongs to another [animal]. If he went among his herd and saw animals which had given birth for the first time nursing and animals which had not given birth for the first time nursing, we need not fear that perhaps the offspring of this one came to the other or perhaps the offspring of the other came to this one.",
+ "Rabbi Yose ben Meshullam says: one who slaughters the first born, [first] clears a space with the [butcher's] knife on both sides and tears the hair, as long as he does not remove the wool from its place. And similarly one may tear the hair to show the place of the blemish [to a sage].",
+ "If [a portion of] the hair of a blemished first born fell out and he placed it in the window, and then he slaughtered the animal, Akavya ben Mahalalel allows it. But the sages forbid it, the words of Rabbi Judah. Rabbi Yose said to him: Akavya ben Mahalalel did not allow [only] in this case, but [even] in the case where the hair of a blemished first born which fell out and he placed it in the window, and the animal died subsequently, [even] in this case Akavya ben Mahalalel allows, but the sages forbid. If the wool of a first born is hanging loose, that part which appears [on a level] with [the rest of] the wool is permitted, whereas that which does not appear [on a level] with [the rest of] the wool is forbidden."
+ ],
+ [
+ "For how long is an Israelite bound to take care of a first born? In the case of small cattle, for thirty days, and large cattle, fifty days. Rabbi Yose says: in the case of small cattle, three months. If the priest says [to the Israelite] during this period “Give it to me,” he must not give it to him. But if the first born was blemished and the priest said to him “Give it to me so that I may eat it,” then it is allowed. And in Temple times, if [the first born] was in an unblemished state and the priest said to him “Give it to me, and I will offer it up it was allowed.” A first born is eaten year by year both in an unblemished as well as in a blemished state, for it is said: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20).",
+ "If a blemish appeared on it in its first year, he is permitted to keep it all the twelve months. If after the twelve months, however, he is not permitted to keep it except for thirty days.",
+ "If one slaughtered the first born and then showed its blemish [to an expert]:Rabbi Judah permits, But Rabbi Meir says: since it was not slaughtered by the instructions of the expert, it is forbidden.",
+ "If one who is not an expert sees a first born and it was slaughtered by his instructions, in such a case it shall be buried and he shall make reparation from his own pocket. If a [non-expert] judge gave a judgment and declared innocent a person who was really liable or made liable a person who was really innocent, declared unclean a thing which was clean or declared clean a thing which was really unclean, his decision stands but he has to make reparation from his own pocket. If the judge was an expert [sanctioned by the] court, he is exempt from making reparation. It happened once that a cow's womb was removed and Rabbi Tarfon gave it [the cow] to the dogs to eat. The matter came before the sages at Yavneh and they permitted the animal. Todos the physician said: no cow or pig leaves Alexandria of Egypt before its womb is removed in order that it may not breed. Rabbi Tarfon said: “There goes your donkey, Tarfon.” Rabbi Akiva said to him: you are exempt, for you are an expert and whoever is an expert sanctioned by the court is exempt from reparation.",
+ "If one takes payment for seeing first borns, they must not be slaughtered by his instructions unless he was an expert like Ila in Yavneh whom the sages permitted to accept four isars for small cattle and six as for large cattle, whether unblemished or blemished.",
+ "If one takes payment to act as a judge, his judgments are void; to give evidence, his evidence is void; to sprinkle or to sanctify, the waters are considered cave waters and the ashes are considered burned ashes. If he was a priest and he was made unclean regarding his terumah, he must give him food and drink and rub him with oil. And if he was an old sage, he mounts him on a donkey. He also pays him as he would a workman.",
+ "If one is suspected in connection with first borns, one must not buy from him even deer's flesh or unprocessed hides. Rabbi Eliezer says: one may buy from him female hides we may buy from him. One may not buy from him washed or dirty wool, but one may buy spun wool or garments.",
+ "If one is suspected of [ignoring the] sabbatical year, one may not buy from him flax, even combed; but spun or woven flax may be bought from him.",
+ "If one is suspected of selling terumah as hullin, one may not buy even water and salt from him, the words of Rabbi Judah. Rabbi Shimon says: [one may not buy from him] whatever is connected to terumah and tithes.",
+ "One who is suspected of ignoring the sabbatical year is not suspected of ignoring [also] the tithes. One who is suspected of ignoring tithes is not suspected of ignoring [also] the sabbatical year. One who is suspected of ignoring both is suspected of ignoring the rules of purity. And it is possible for one to be suspected of ignoring the rules of purity and yet not be suspected of ignoring the two laws [cited above]. This is the general rule: one who is suspected of [transgressing] something must not give judgment on it or testify concerning it."
+ ],
+ [
+ "All dedicated animals which became unfit [for the altar] are sold in a market, slaughtered in a market and weighed by the liter, except for a first born or a tithed animal, as their profit goes to the owners, [whereas] the profit on dedicated objects which became unfit goes to the Temple. One can weigh one piece of meat of the first-born against another piece of ordinary meat.",
+ "Bet Shammai says: An Israelite must not be invited to share [a blemished first born] with a priest. But Bet Hillel permits this, even in the case of a non-Jew. If a first born has a blood attack, even if it is going to die, its blood may not be let, the words of Rabbi Judah. But the sages say: he may let its blood, as long as he does not make a blemish. And if he made a blemish, he must not slaughter it on account of this. Rabbi Shimon says: he may let blood, even though he makes a blemish.",
+ "If one makes a slit in the ear of a firstborn animal, he may never slaughter it, the words of Rabbi Eliezer. But the sages say: when another blemish appears, he may slaughter it on account of it. It happened that a quaestor (a Roman official) saw an old male lamb with its long wool hanging down and asked: what is the meaning of this? They replied: “It is a first born and is not to be slaughtered until it has a blemish,” [The quaestor] took a dagger and slit its ear. The matter came before the sages and they permitted it. After they had permitted, he went and sliced the ears of other [first borns]. The [sages] forbade them. Once children were once playing in a field. They tied the tails of sheep one to the other and one tail which belonged to a first born was severed. The matter came before the rabbis and they permitted [the first born]. When the children saw that they had permitted [the first born to be slaughtered], they proceeded to tie the tails of other first borns. The [sages] forbade [the other first borns]. This is the rule: wherever the blemish is caused with the knowledge and consent [of the owner] it is forbidden, but, if it is not with his knowledge and consent, it is permitted.",
+ "If a first born was running after him and he kicked it and thereby blemished it, he may slaughter it on account of this. Any blemish which might have been made by a person, Israelite shepherds are trustworthy whereas shepherds who are priests are not trustworthy. Rabban Shimon ben Gamaliel says: he is trustworthy with regard to somebody else's first born, but he is not trustworthy with regard to his own. Rabbi Meir says: one who is suspected of neglecting a religious matter must not issue judgment on it or give evidence concerning it.",
+ "A priest is trusted to say, “I have shown this first born [to an expert] and it is blemished.” All are trust worthy with regard to the blemishes of a tithed animal. A first born whose eye was blinded or whose fore-foot was cut off, or whose hind-leg was broken, may be slaughtered with the approval of three [persons] of the synagogue. But Rabbi Yose says: even if twenty-three were present, it must not be slaughtered except with the approval of an expert.",
+ "If one slaughtered a first born and it became known that he had not shown it [to an expert]: That which [the purchasers] have eaten, they ate, and he must return the money to them. That which they have not yet eaten, the flesh must be buried and he must return the money to them. And likewise if one slaughtered a cow and sold it and it became known that it was terefah: That which [the purchasers] have eaten, they ate, and he must return the money to them. That which they have not eaten, they return the flesh to him and he must return the money to them. If [the purchasers], sold it to non-Jews or cast it to dogs, they must pay him the price of a terefah."
+ ],
+ [
+ "In consequence of the following blemishes a first-born animal may be slaughtered:If its ear has become defective, from the cartilages [inward] but not if the defect is in the ear-flap; If it is slit although there was no loss [of substance]; If it is perforated with a hole as large as a karshinah Or if [the ear] has become dry. What is considered “becoming dry”? If when pierced no drop of blood comes out. Rabbi Yose ben Meshullam says: [it] is dry when it crumbles [when touched].",
+ "One whose eyelid is pierced, defected or slit, Or if the eye has a cataract, or a tevalul, halazon [snail-shaped], nahash [snake-shaped] or a [berry-shaped] growth on the eye, [the animal is disqualified]. What is a tevalul? The white of the eye breaking through the ring and entering into the black. But if the black breaks through the ring and goes into the white, it is not a [disqualifying] blemish, because there are no disqualifying blemishes as regards the white of the eye.",
+ "Havarvar [white spots] on the cornea and water constantly dripping from the eye, [are disqualifying blemishes]. What do we mean by a permanent hawarwar? If it remained for a period of eighty days. Rabbi Hanina ben Antigonus says: we must examine it three times in the eighty days. And the following are cases of constant dripping from the eye [and how to test its permanency]: if it ate [for a cure] fresh [fodder] and dry [fodder] from a field sufficiently watered by rain [it is a permanent blemish, if not cured]. [If it ate] fresh [fodder] and then dry [fodder] from a field requiring artificial irrigation, or if it ate dry [fodder] first and then fresh [fodder from field watered by rain] it is not a blemish unless it eats dry [fodder] after the fresh.",
+ "If its nose is perforated, defective, or slit, or its upper lip perforated, defective, or slit [these are disqualifying blemishes]. If the outer incisors are defective or leveled [to the gum] or the molars are torn out [completely], [these are disqualifying blemishes]. But Rabbi Hanina ben Antigonus says: we do not examine behind the molars, nor the molars themselves.",
+ "If the sheath [of the penis] is defective or the genitals of a female animal in the case of sacrificial offerings [it is defective.] If the tail is mutilated from the bone but not from the joint; or if the top end [root] of the tail is bared to the bone; or if there is flesh between one joint and another [in the tail] to the amount of a finger's breadth [the animal is defective].",
+ "If [a first born] has no testicles or if it only has one testicle, [it is a blemish]. Rabbi Ishmael says: if it has two pouches, then it has two testicles, but if it only has one pouch, then it only has one testicle. Rabbi Akiva says: [the animal] is placed on its buttocks and he squeezes [the pouch]. If a testicle is [in there, inside the pouch] it will eventually come out. It happened that one squeezed it and [the testicle] did not come out, but when it was slaughtered [the testicle] was found attached to the loins, and Rabbi Akiva permitted [the animal] while Rabbi Yohanan ben Nuri prohibited it.",
+ "If [a first born] has five legs or if it has only three legs, or if its feet are uncloven like that of a donkey, or if it is a shahul or a kasul [these are blemishes]. What is a shahul? [An animal] with a dislocated hip. What is a kasul? [An animal] one of whose hips is higher than the other.",
+ "If the bone of the fore-leg or of its hind-leg is broken, even though it is not noticeable, [this is a blemish]. These blemishes Ila enumerated in Yavneh and the sages agreed with him. He also added another three cases [of blemishes]. They said to him: we have only heard these [already mentioned previously]. [The three added by Ila were]: one whose eyeball is round like that of a human or whose mouth is like that of a pig or if the greater part of the speaking part of the tongue has been removed. A subsequent court ruled however: each of these cases is a [disqualifying] blemish.",
+ "It happened that the lower jaw [of a first born] was larger than the upper jaw. Rabban Shimon ben Gamaliel asked the sages [for a ruling] and they said: this is a blemish. The ear of a kid which was doubled: the sages ruled: if it is all one bone, it is a blemish, but if it is not all one bone, it is not a blemish. Rabbi Hanina ben Gamaliel says: if the tail of a kid is like that of a pig, or if the tail does not possess three vertebrae, this is a blemish.",
+ "Rabbi Hanina ben Antigonus says: if [a first born] has a wart in its eye or if a bone of its fore-leg or hind-leg is defective, or if the bone of the mouth split, or one eye is large and the other small, or one ear is large and the other small, being visibly so and not merely in measurement [all of these are blemishes]. Rabbi Judah says: if one testicle is as large as two of the other [this is a blemish]. But the sages didn’t agree with him.",
+ "If the tail of a calf does not reach the joint, [it is a blemish]. The sages said: the growth of all calves is in this manner, as long as [the animals] grow, the tails also extend [below]. To which joint does this refer? Rabbi Hanina ben Antigonus says: the joint in the middle of the hip. In consequence of these blemishes we may slaughter a firstborn animal, and consecrated animals rendered unfit [for the altar] in consequence of these blemishes may be redeemed.",
+ "And in consequence of the following blemishes one may not slaughter a first born either in the Temple or in the rest of the state: White spots on the cornea and water [dripping from the eye] which are not permanent, Or molars which have been broken but not torn out [completely]; Or [an animal] affected with garav, a wart, or hazazit. An old [animal] or a sick one, [an animal] of offensive smell; Or [an animal] which with a transgression has been committed or an animal which is known to have killed a human being on the testimony of one witness or of the owners. A tumtum or a hermaphrodite cannot be slaughtered, neither in the Temple or in the rest of the state. Rabbi Ishmael however says: there is no greater blemish than that [of a hermaphrodite]. But the sages say: it is not considered a first-born and it may be shorn and worked with."
+ ],
+ [
+ "These blemishes [named above], whether permanent or transitory, make human beings unfit [to serve in the Temple]. There are more than this concerning human beings: kilon, liftan, makkaban, one whose head is angular or shekifas . A hunchback: Rabbi Judah considers him fit, Whereas the sages consider him unfit.",
+ "A bald-headed person is unfit [for the priesthood]. What is considered bald-headed? One who does not have a line of hair from ear to ear. If he has one, then he is fit. One who has no eyebrows or has only one eyebrow [is unfit], this being the gibben mentioned in the Torah. Rabbi Dosa says: one whose eyebrows lie flat [overshadowing the eyes]. Rabbi Hanina ben Antigonus says: one who has a double back or a double spine.",
+ "A harum is unfit [for the priesthood]. What is a harum? One who can paint both of his eyes with one movement. If both of his eyes were above or both of his eyes were below; or if one one eye was above and the other below; Or one who sees the room and the ceiling in one glance; Or one who covers [his eyes] from the sun; A zugdos and a tziran. One whose eyelashes have fallen off is unfit [for the priesthood] for appearance sake.",
+ "One whose eyes are as large as a calf's or as small as those of a goose; Or whose body is [unduly] large for his limbs, [unduly] small for his limbs; or whose nose is [unduly] large for his limbs, or whose nose is [unduly] small for his limbs; A tzimem and a zimea. What is tzimea? One whose ears are very small. What is tzimem? One whose ears resemble a sponge.",
+ "If the upper lip overlaps the lower or the lower lip overlaps the upper, behold this is a blemish. One whose teeth have fallen out is unfit [for the priesthood] for appearance sake. If his breasts hang down like those of a woman, or his belly is swollen, or his navel sticks out, or if he is epileptic, even once every few days, or he is subject to melancholy, a me'ushkan and a ba'al gever [all these are unfit for the priesthood]. If he has no testicles, or only one testicle, this is the “meroah ashekh” mentioned in the Torah. Rabbi Ishmael says: anyone whose testicles were crushed. Rabbi Akiva says: anyone who has wind in his testicles. Rabbi Hanina ben Antigonus says: one who has a black complexion.",
+ "If one knocks his ankles [against each other, in walking] or rubs his legs [against each other]; a ba’al pikah and an ikkel. What is an ikkel? One whose knees do not touch each other when he puts his feet together. If he has a lump protruding from his thumb, or if his heel projects backward, or if his feet are wide like those of a goose. Or if his fingers lie one above the other. If they are webbed up to the joint, he is fit, if below the root, if he cuts it, he is also fit. If he has an additional finger and he cut it off, if there was a bone in it, he is unfit, but if not, he is fit. If he has additional fingers and additional toes, on each hand and foot six fingers and six toes, [making altogether] twenty-four [fingers and toes]: Rabbi Judah declares him fit, But the sages declare him unfit. One who has equal strength in both hands: Rabbi declares him unfit; But the sages declare him fit. A kushi, a gihur, a lavkan, a kippeah, a dwarf, a deaf-mute, an imbecile, one intoxicated, or afflicted with plague marks which are clean – [these defects] disqualify in human beings but not in animals. Rabban Shimon ben Gamaliel says: a mad animal is not a choice sacrifice. Rabbi Eliezer says: also those afflicted with dangling warts they are unfit in human beings but are fit in animals.",
+ "The following are fit in the case of human beings, but unfit in the case of animals:A father with his son, A terefah; One born by means of a caesarean section. One with which a sin has been committed or has killed a person; A priest who contracts an illegal marriage is unfit [for the priesthood] until he vows not to derive any benefit from the woman. One who makes himself unclean through contact with the dead is unfit, until he undertakes that he will no longer make himself unclean through the dead."
+ ],
+ [
+ "There is one who is [counted as] a firstborn [with respect to] inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn [with respect] to inheritance; a firstborn [with respect to both] inheritance and redemption from a priest; and a firstborn [in respect] to neither inheritance nor redemption from a priest. Which is a firstborn [with respect] to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: [it is not considered an opening of the womb] until [the abortion] has the form of a human being. If [a woman] aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, [the infant] which follows after them is a first-born [with respect] to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or [had given birth] when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, [the infant] is considered a first-born [with respect] to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: [the infant] is a firstborn [with respect] to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregnant, or if she was freed when pregnant, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly [if a woman] who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first [husband] or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born [with respect] to inheritance. Which is a firstborn both [in respect] of inheritance and for redemption from a priest? If [a woman] miscarries a sac full of blood or full of water or full of pieces of flesh; or if [a woman] miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day [of conception], [the infant] which follows after [these discharges] is a firstborn both [in respect] of inheritance and for redemption from a priest.",
+ "A fetus extracted by means of a caesarean section and one that follows neither is a first-born for inheritance or a first-born to be redeemed from a priest. Rabbi Shimon says: the first is a first-born for inheritance and the second is a first-born as regards [the redemption] with five selas.",
+ "If a man's wife had never before given birth and she gave birth to two males, he gives five sela's to the priest. If one of them dies within thirty days [of birth] the father is exempt. If the father dies and the sons survive: Rabbi Meir says: if they gave the five sela's before the property was divided up, then what they gave is given; but if not, they are exempt. But Rabbi Judah says: there is a claim on the property. If she gave birth to a male and a female, the priest receives nothing.",
+ "Two women who had never before given birth gave birth to two males: he [the father] gives ten selas to the priest. If one of the children dies within thirty days [of its birth], if he gave the redemption money to one priest alone, he returns five selas to him, but if he gave it to two priests, he cannot reclaim the money from them. If they gave birth to a male and a female or to two males and a female, he gives five selas to the priest. If they gave birth to two females and a male, or to two males and two females, the priest receives nothing. If one woman had given birth before and the other had never given birth, and they gave birth to two males, he gives five selas to the priest. If one of the children died within thirty days [of its birth], the father is exempt. If the father dies and the sons survive: Rabbi Meir says: if they gave the five sela's before the property was divided up, then what they gave is given; but if not, they are exempt. But Rabbi Judah says: there is a claim on the property. If they gave birth to a male and a female, the priest receives nothing.",
+ "If two women who had never before given birth married two men and gave birth to two males, the one father gives five selas to the priest and the other gives five selas to the priest. If one of the children died within thirty days [of its birth], if they gave the redemption money to one priest alone, he returns five selas to them, but if they gave the money to two priests, they are not able to recover it from them. If they gave birth to a male and a female, the fathers are exempt, whereas the son must redeem himself [as in any case he is a first-born]. If they gave birth to two females and a male or to two females and two males, the priest receives nothing.",
+ "If one woman had given birth before and the other had never before given birth, the two women belonging to two husbands, and they gave birth to two males, the one whose wife had never before given birth gives five selas to the priest. If they gave birth to a male and a female, the priest receives nothing. If the son dies within thirty days although he gave the priest [the five selas], he must return them. If he dies after thirty days, although he has not yet given the five selas, he (the father) must give them. If he dies on the thirtieth day, it is as if he died on the previous day. But Rabbi Akiva says: if he gave [the five selas] he cannot reclaim them, but if he had not yet given, he need not give. If the father dies within thirty days, [the infant] is under the presumption of not having been redeemed until proof is brought that he has been redeemed. If the father dies after thirty days, the infant is under the presumption of having been redeemed until he [the son] is told that he was not redeemed. If both he and his son need to be redeemed, the father takes precedence over his son. Rabbi Judah says: his son comes first for the command to redeem him was upon his father, and the command of his son is upon him.",
+ "The five selas of a first-born [are paid in] the standard of Tyrian maneh. As regards the thirty shekels of a slave and likewise the fifty shekels of the rapist and seducer and the one hundred shekels for one who spreads an evil name in all these cases the payment is in the holy shekel, in the standard of Tyrian maneh. All of these are redeemed with money or the equivalent of money with the exception of shekel payments.",
+ "We must not redeem [a first-born] with slaves, nor with notes of indebtedness, nor with immovable properties, nor with objects of hekdesh. If one gives a written acknowledgment to a priest that he owes him five selas he is bound to give them to him, although his son is not considered as redeemed. Therefore, if the priest wishes to give him [the note of indebtedness] as a gift he is permitted to do so. If one set aside the redemption money of his son and it became lost, he is responsible for it, because it says: “Shall be for you [but] you shall surely redeem” (Numbers 18:15).",
+ "The first-born takes a double share of the father's estate but he does not take a double share of the mother’s estate. He also does not take a double share of the improvement in the value of the estate. Nor from what will fall due [to the estate] as he does of what is held in possession. Nor can a woman claim with her ketubah [from these], Nor can daughters claim their support. Nor can a yavam make a claim [from these]. None of these take from the improvement in the value of the estate, nor of what will fall to the estate as they do of what is now held in possession.",
+ "The following do not return [to their owners] in Jubilee year: The share of the first-born, [The inheritance of] one who inherits his wife's [estate] [And of] one who performs yibbum with his sister-in-law And a present, the words of Rabbi Meir. But the sages say: a present is like a sale. Rabbi Eliezer says: all of these return in the Jubilee. R. Johanan ben Berokah says: if one inherits his wife's estate, he returns it to the members of the family and he deducts from the purchase money."
+ ],
+ [
+ "The law concerning the tithe of cattle is in force in the Land and outside the Land, in the days when the Temple exists and when it does not exist, [It applies] to hullin (non-sacred) animals only but not to consecrated animals. It applies both to cattle and flock animals, but they are not tithed together. To lambs and to goats, and they are tithed together. To the new and the old, but they are not tithed together. Now it might be logical: seeing that new and old animals which are not treated as kilayim in regard to one another are yet not tithed one for the other, lambs and goats which are treated as kilyaim in regard to one another, all the more should not be tithed one for the other. Scripture therefore states: “And of the flock” all kinds of flock are considered one [for purposes of tithing].",
+ "Animals are combined for purposes of tithing so long as they can still pasture within the distance that cattle wander. And what is the distance over which they wander while pasturing? Sixteen mils. If there was between two groups of animals a distance of thirty-two mils, they do not combine for the purpose of tithing. If however there was one in the middle [of the distance of thirty-two mils] he brings them into the middle and tithes them. Rabbi Meir says: the [river] Jordan is regarded as forming a division as regards the tithing of animals.",
+ "An animal bought or given as a present is exempt from the law of cattle tithe. If brothers became partners, though they are still bound to pay the kalbon [surcharge], they are exempt from the tithe of cattle. And when they become liable to tithe of cattle, they are exempt from paying the kalbon. If they acquired from the estate, they are bound [to tithe them]. But if not, they are exempt from tithing. If they first divided up the estate and then again became partners, they are bound to pay the kalbon and are exempt from tithe of cattle.",
+ "All [domesticated animals] enter the shed to be tithed except kilayim, a terefah, offspring brought forth by means of a caesarean section, an animal too young for sacrifice, and an “orphan”. And what is an “orphan”? When its mother has died during its birth or was slaughtered [and subsequently gave birth.] But Rabbi Joshua says: even if the mother has been killed, if the hide is still intact the offspring is not an ‘orphan’ animal.",
+ "There are three periods [lit. threshing floors] for the tithe of cattle: in the peras of Pesah, in the peras of Atzeret (Shavuot) and in the peras of the Feast [of Sukkot], the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, on the first of Sivan and on the twenty-ninth of Av. Rabbi Eliezer and Rabbi Shimon say: on the first of Nisan, on the first of Sivan and on the twenty-ninth of Elul. And why did they say the twenty-ninth of Elul and not the first of Tishrei? Because it is a Yom Tov and you cannot tithe on a Yom Tov. Consequently they moved it up to the twenty-ninth of Elul. Rabbi Meir says: the first of Elul is the New Year for the tithe of cattle. Ben Azzai says: those born in Elul are tithed by themselves.",
+ "All those born from the first of Tishrei until the twenty-ninth of Elul combine [for matters of tithing]. Five lambs born before Rosh Hashanah and five born after Rosh Hashanah do not combine. But five lambs born before the period [of tithing] and five after the period [of tithing] do combine [for tithing]. If so, why did they speak of three periods for the tithe of cattle? Until the arrival of the [tithing] period it is permitted to sell and slaughter [the animals], but when the period has arrived he must not kill, but if he killed, he is exempt.",
+ "How does one tithe animals? He brings them to a shed and makes for them a small opening so that two cannot go out at the same time. And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine. And the one that comes out tenth he marks with red chalk and he says: “Behold, this is [the tithe].” If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing, they are still considered tithed. If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe. Rabbi Yose bar Judah says: this is a [valid] tithe. If one [of the lambs] already counted jumped back into the flock [in the shed] they are all exempt. If one of the lambs that was a tithe jumped back into the flock [in the shed], they all go to pasture until they become unfit for sacrifice, and the owners may eat them in their unfit state.",
+ "If two [lambs] came out at the same time, he counts them in pairs. If he counted [the two] as one, the ninth and the tenth are spoiled. If the ninth and the tenth came out at the same time, the ninth and the tenth are spoiled. If he called the ninth the tenth, the tenth the ninth and the eleventh the tenth, all three are holy: the ninth can be eaten when it becomes blemished, the tenth is the tithe and the eleventh is sacrificed as a shelamim, and it can make a substitute, the words of Rabbi Meir. Rabbi Judah said: can one substitute make another substitute? They said in the name of Rabbi Meir: if it were a substitute, it would not have been sacrificed. If he called the ninth the tenth, the tenth the tenth and the eleventh the tenth, the eleventh is not holy. The following is the rule: wherever the name of the tenth [animal] has not been taken away from it, the eleventh is not consecrated."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Sefaria Community Translation.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..370021292611203f8d7a527b116672640b7e8a8f
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Sefaria Community Translation.json
@@ -0,0 +1,116 @@
+{
+ "language": "en",
+ "title": "Mishnah Bekhorot",
+ "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": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "If one buys an unborn donkey fetus from a non-Jew, sells [an unborn donkey fetus] to [a non-Jew] even though one does not have permission to, has a partnership with [a non-Jew], receives [an unborn donkey fetus] from [a non-Jew], or gives [an unborn donkey fetus] to [a non-Jew], [the unborn donkey fetus] is exempt from the laws of the first-born. As it is written (Numbers 3:13): \"in Israel\", but not by others. Priests and Levites are also exempt, for if they could exempt a Israelite [while the Jewish people were] in the desert, then they would certainly exempt themselves.",
+ "If a cow gives birth to [a creature which] looks like a donkey or a donkey gives birth to [a creature which] looks like a horse, it is exempt from the laws of the firstborn, for it is written (Exodus 34:20\": \"firstborn donkey\" and (Exodus 13:13) \"firstborn donkey\"--two times, [to teach that] the birthing [mother] must be a donkey, and the born [creature] must be a donkey. And what about eating them? If a pure species gives birth to [a creature which] looks like an impure species, it is permissible to eat [the offspring]; if an impure species gives birth to [a creature which] looks like a pure species, it is forbidden to eat [the offspring], for that which comes from an impure species is impure and that which comes from a pure species is pure. If an impure fish swallows a pure fish, [the pure fish found inside] is permissible to eat; if a pure fish swallows an impure fish, [the impure fish found inside] is forbidden to eat, for it is not its product.",
+ "If one's donkey that had not previously given birth now gives birth to two male donkeys, one must give a lamb to a priest. [If it gives birth to] a male and a female, one sets apart a lamb for oneself. If two donkeys that both have not previously given birth now give birth to two males, one must give two lambs to a priest. [If they give birth to] a male and a female, or to two males and a female, one must give a lamb to a priest. [If they give birth to] two females and a male, or two males and two females, the priest gets nothing.",
+ "If one donkey has previously given birth and one has not, and they now give birth to two males, one must give a lamb to a priest. [If they gave birth to] a male and a female, one sets apart a lamb for oneself. A firstborn donkey is redeemed with a lamb, [whether the lamb or kid is] from sheep or goats, male or female, large or small, perfect or blemished. One can use it to redeem many times, and if it dies one can benefit from it.",
+ "One may redeem neither with a calf, nor with an undomesticated animal, nor with a slaughtered animal, nor with a treifah [animal which cannot live another 12 months], or with a mixed species [i.e., from sheep and goat parents], nor with a koi [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals]. Rabbi El'azar permits [redeeming] with a mixed species because it is still [considered] a lamb; But he forbids a koi, because it is of doubtful [status]. If one gives a donkey to a priest, the priest does not have permission to keep it, until [the priest] separates a lamb for it.",
+ "If one separates the redemption for a firstborn donkey, and it dies, Rabbi Eli'ezer says: One is liable for it, just like the five selaim [coins of a specific value] for [the redemption of] a son. The sages say: One is not liable for it, just like the redemption of Maaser Sheini [second tithe of produce, which must be taken to Jerusalem and consumed there]. Rabbi Yehoshua and Rabbi Tzadok testified regarding the redemption of a firstborn donkey that died, that the priest receives nothing in such a case. If a firstborn donkey dies, Rabbi Eliezer says: It is buried and it is permissible to benefit from the lamb. The Sages say: One need not bury it, and the lamb goes to the priest.",
+ "If one does not want to redeem it, one breaks its neck from behind with an ax and buries it. The commandment of redeeming it precedes the commandment of breaking its neck, as it is written (Exodus 13:13, Exodus 34:20) \"If you will not redeem it, break its neck.\" The commandment of designating it precedes the commandment of redeeming it, as it is written (Exodus 21:8): \"That you have not designated it -it shall be redeemed.\" The commandment of Levirate marriage preceded the commandment of chalitzah [ceremony releasing the widow of a childless man from the obligation to marry his brother] at first, when they had intention for the sake of the commandment, but now that they do not have intention for the sake of the commandment, we say that the commandment of chalitzah precedes the commandment of Levirate marriage. The commandment of redeeming [an animal devoted to general Temple usage] is on the master before any other person, as it is written (Leviticus 27:27): \"If it is not redeemed, it shall be sold for its estimated worth.\""
+ ],
+ [
+ "If one buys an unborn cow fetus from a non-Jew, sells [an unborn cow fetus] to [a non-Jew] even though one does not have permission to, has a partnership with [a non-Jew], receives [an unborn cow fetus] from [a non-Jew], or gives [an unborn cow fetus] to [a non-Jew], [the unborn cow fetus] is exempt from [the obligations of] the firstborn. As it is written (Numbers 3:13): \"in Israel\", but not by others. Priests and Levites are obligated, for they were not exempted from [the obligations of] the firstborn of a pure kosher animal, (they were only exempted) from redemption the firstborn son and [the obligations of] the firstborn of a donkey.",
+ "If the blemishes of consecrated [animals] precede their consecrations, and they are redeemed, they are subject to [the obligations of] the firstborn and the [priestly] gifts. They leave [their consecrated status] to become unconsecrated and [thus] may be shorn and worked. Their offspring and their milk [from] after they have been redeemed are permitted. If one slaughtered them outside [the Temple courtyard] he is not liable. They do not make [their] replacement [sacred]. If they die they may be redeemed, except for firstborn and tithe [animals].",
+ "If their consecrations precede their blemishes, or passing blemishes precede their consecrations, but afterward they develop permanent blemishes (and they are redeemed), they are exempt from [the obligations of] the firstborn and the [priestly] gifts. They do not leave [their consecrated status] to become unconsecrated to be shorn and worked. Their offspring and milk [from] after they are been redeemed are forbidden. One who slaughters them outside [the Temple courtyard] is liable. They make [their] replacement [sacred]. If they die, they are buried. ",
+ "If one receives sheep at a fixed price from a non-Jew, its offspring are exempt from [the obligations of] the firstborn, but the second generation is obligated. If one offered the offspring as collateral for the mothers [should they die], then the second generation is exempt but the third generation is obligated. Rabban Shim'on ben Gamliel says: They are exempt even for ten generations, because the non-Jew has [residual] rights to them. ",
+ "If a sheep gives birth to [a creature which looks] like a goat, or a goat gives birth to [a creature which looks] like a sheep, it is exempt from [the obligations of] the firstborn. If it has some signs of its own species then it is obligated. ",
+ "If a ewe that has never given birth before bear to two male lambs, and both their heads came out at once, Rabbi Yossi Haglili says: Both go to the priest, as it says (Exodus 13:12): \"The males shall be for God.\" The Sages say: This is not possible. Rather one goes to [the owner], and the other goes to the priest. Rabbi Tarfon says: The priest chooses the better one. Rabbi 'Akiva says: They compromise. The second one goes out to graze until it develops a blemish, and it is obligated regarding the [priestly] gifts. Rabbi Yossi exempts it. If one of them dies, Rabbi Tarfon says: They divide [the value of the remaining one]. Rabbi 'Akiva says: One who comes to extract from one's friend has the burden of proof. [If she gives birth to] a male and a female, the priest receives nothing. ",
+ "If two ewes which have never given birth before bear two males, both go to the priest. [If they give birth to] a male and a female, the male goes to the priest. [If they give birth to] two males and a female, one goes to [the owner], and the other goes to the priest. Rabbi Tarfon says: The priest chooses the better one. Rabbi 'Akiva says: We compromise. The second one goes out to graze until it develops a blemish, and it is obligated regarding the [priestly] gifts. Rabbi Yossi exempts it. If one of them dies, Rabbi Tarfon says: They divide [the value of the remaining one]. Rabbi 'Akiva says: One who comes to extract from one's friend has the burden of proof. [If they give birth to] two females and a male or two males and two females, the priest receives nothing. ",
+ "If one ewe has given birth before and one has not, and they give birth to two males, one goes to [the owner], and the other goes to the priest. Rabbi Tarfon says: The priest chooses the better one. Rabbi 'Akiva says: We compromise. The second one goes out to graze until it develops a blemish, and it is obligated regarding the [priestly] gifts. Rabbi Yossi exempts it because Rabbi Yossi says: When the exchange goes to the priest, [the other animal] is exempt from the [priestly] gifts. Rabbi Meir obligates it. If one of them dies, Rabbi Tarfon says: They divide [the value of the remaining one]. Rabbi 'Akiva says: One who comes to extract from one's friend has the burden of proof. [If they give birth to] a male and a female, the priest receives nothing. ",
+ "If an animal was born through Cesarean section and [a natural birth] came after it, Rabbi Tarfon says: Both go out to graze until they develop blemishes and are eaten because of their blemishes by the owners. Rabbi 'Akiva says: Neither of them is a first born. The first [is not] because it did not open its mother’s womb, and the second [is not] because another preceded it. "
+ ],
+ [
+ "If one buys an animal from a non-Jew and it is not known whether it had given birth or had not given birth, Rabbi Yishma'el says: [The offspring of] a goat in its first year certainly belongs to the priest. From that point on it is questionable. [The offspring of] a two-year-old ewe certainly belongs to the priest. From that point on it is questionable. [The offspring] of a three-year-old cow or donkey certainly belongs to the priest. From that point on it is questionable. Rabbi Akiva said to him: If an animal were exempted only with the birth of offspring, you would be correct. Rather they said: The sign of offspring in small cattle is filth [from the womb]. In large cattle [the sign is] the after-birth. In a woman [the sign is] the fetus and the after-birth. This is the general rule: When it is known that [the animal] has given birth, the priest receives nothing. When it has never given birth, it belongs to the priest. If there is a doubt, it is eaten blemished by the owners. Rabbi Eli'ezer ben Jacob says: If a large domestic animal discharges a clot of blood, [the clot] is buried, and [the mother] is exempt from [the obligations of] the firstborn. ",
+ "Rabban Shim'on Ben Gamliel says: One who buys an animal that is nursing from a non-Jew need not be concerned that it had another child beforehand. If one entered his pen and saw those who had previously given birth nursing and those that had not previously given birth nursing, he need not be concerned that the child of this mother is nursing from that mother or that the child of that mother is nursing from this mother. ",
+ "Rabbi Yossi ben Meshulam says: One who slaughters a firstborn makes a place with the hatchet on both sides, plucking out the hair but not removing it. One does the same when pulling back hair to examine the place of a blemish. ",
+ "If the hair of a blemished first born falls out, and one places it in the window and then slaughters it, 'Akavya ben Mahalalel permits it but the Sages forbid it, according to Rabbi Yehudah. Rabbi Yossi says: It is not in this case that Akavya permits it. Rather, when the hair of a blemished firstborn falls out and one places it in the window and then it dies, 'Akavya ben Mahalalel permits it but the Sages forbid it. The wool hanging off a firstborn that appears [as though it is] from shearing is permitted. [Wool] that does not appear [as though it is] from the shearing is forbidden. "
+ ],
+ [
+ "How long must an Israelite tend to the first born? Thirty days for a sheep or goat, and fifty days for a cow. Rabbi Yossi says: Three months for a sheep or goat. If the priest says to [the owner] during that time: \"Give it to me\", [the owner] does not give it to [the priest]. If it was blemished and [the priest] says to [the owner]: \"Give it to me so I can eat it\", it is permitted [to give it to the priest]. During the time of the Temple, if it is unblemished, and [the priest] says to [the owner]: \"Give it to me so I can offer it\", it is permitted [to give it to the priest]. The first born is eaten year by year, whether unblemished or blemished, as it is said (Deuteronomy 15:20): \"You will eat it before God year by year\". ",
+ "If it develops a blemish within its first year, [the owner] is permitted to keep it the entire first year. [If it develops a blemish] after the first year, [the owner] is allowed to keep it only thirty days. ",
+ "If one slaughters a first born and reveals its blemish, Rabbi Yehudah permits it [to be eaten]. Rabbi Meir says: Since it was not slaughtered by word of an expert, it is forbidden.",
+ "If one is not an expert and sees a firstborn, and it is slaughtered by his word, it is buried and one pays from one's own funds. If one judges a case and declared a liable [animal] innocent, an innocent [animal] liable, a pure [animal] impure, or an impure [animal] pure, what is done is done, and one pays from one's own funds. If one is an expert of the court one is exempt from paying. It once happened that Rabbi Tarfon fed a cow whose womb was taken out to the dogs. The case came before the Sages and they permitted it. Todos the doctor said: No cow or pig leaves Alexandria until they cut out its womb so it cannot give birth. Rabbi Tarfon [then] said: Your donkey has left you, Tarfon! Rabbi 'Akiva said to him: Rabbi Tarfon, you are exempt because you are an expert of the court, and experts of the court are exempt from payment. ",
+ "We do not slaughter by the advice of one who takes a fee to see firstborn [animals for blemishes], unless the expert is like Ilah of Yavneh, whom the sages permitted to take four issarot [small-denomination coins] for a sheep or goat and six for a cow, whether it was unblemished or blemished. ",
+ "If one takes a fee to judge, one's rulings are invalid. [If one takes a fee] to testify, one's testimony is invalid. [If one takes a fee] to sprinkle [ashes of the red heifer] or to mix [them with water], the water is like cave water and the ashes are the ashes of a regular fire. If a priest was made impure to eat Terumah [by the one who took the fee], one must feed him, give him drink and anoint him. If the person was old, one must transport him on a donkey give him his wages like a worker [idled from his work]. ",
+ "If one is suspect regarding firstborns, venison or untreated hides may not be bought from that person. Rabbi Eli'ezer says: Hides of female animals may be bought. Bleached or dirty wool may not be bought, but spun wool and clothes may be bought. ",
+ "If one is suspect regarding [observing] Shevi'it, flax may not be bought from that person even if it is combed, but spun or woven flax may be bought. ",
+ "If one is suspect regarding selling Terumah as non-sacred produce, even water or salt may not be bought from that person, according to Rabbi Yehudah. Rabbi Shim'on says: Anything which might be liable to Terumah and tithing may not be bought.",
+ "One who is suspect regarding [observing] Shevi'it is not automatically suspect regarding tithes. One who is suspect regarding tithes is not automatically suspect regarding Shevi'it. One who is suspect on both is suspect on regarding purity. There is one who is suspect regarding purity but is not suspect regarding either of the others. The rule is that anyone who is suspect regarding something may not judge or give testimony about it. "
+ ],
+ [
+ "All disqualified sanctified animals may be sold in the butcher shop, (slaughtered in the butcher shop,) and weighed against standard weights, except for the firstborn and the tithe, for their benefit [goes] to their owners. The benefit of disqualified sanctified animals goes to the Temple. Regarding a firstborn, we weigh a portion against a [non-sacred] portion. ",
+ "Beit Shammai say an Israelite should not join a priest [in eating a disqualified] firstborn. Beit Hillel permit it even for a non-Jew. If a firstborn is seized by [excess] blood, we do not let its blood even if it will die, according to Rabbi Yehudah. The sages say: One may let its blood, but one may not make a blemish. If one did make a blemish, one cannot slaughter it on that [basis]. Rabbi Shim'on says: One should let its blood even if he will make a blemish. ",
+ "If one slits the ear of a firstborn it may never be slaughtered, according to Rabbi Eli'ezer. The sages say: Once it develops another blemish it may be slaughtered on that [basis]. It once happened that a Roman official saw an old ram with its wool matted and asked: \"What is with this one?\" They answered: \"It is a firstborn and it may not be slaughtered unless it develops a blemish.\" He took a dagger and slit its ear. It came before the sages, and they permitted it. Once he saw that [the sages] permitted it, he went and made slits in the ears of other firstborns, and [the sages] forbade them. It once happened that children were playing in a field, and they tied the tails of two lambs to each other. One of the tails, belonging to a firstborn, was detached. This case came before the sages and they permitted it. Once [the people] saw that [the sages] permitted it, [the people] went and tied the tails of other firstborns together, but [the sages] forbade them. This is the rule, anything intentional is forbidden, and that which is unintentional is permitted. ",
+ "If one is chased by a firstborn, and one kicks it and causes a blemish, one may slaughter it on that [basis]. Israelite shepherds are trusted [regarding] all blemishes which could come about by human [causation] but priests [who are] shepherds are not trusted. Rabban Shim'on ben Gamliel says: [The priest] is trusted regarding [the firstborn of] a friend but is not trusted regarding [the priest's] own. Rabbi Meir says: One who is suspected regarding something cannot judge [cases regarding] it and cannot testify [about] it. ",
+ "A priest is trusted to say: \"I examined this firstborn and it is blemished.\" Everyone is trusted regarding the blemishes of tithed animals. A firstborn that was blinded, or whose leg was cut off or leg was broken may be slaughtered by the word of three [regular attendees] of the synagogue. Rabbi Yossi says: Even if there are twenty-three people it can only be slaughtered by the word of an expert. ",
+ "If one slaughters and sells a firstborn, and it becomes known that it was not examined, what was eaten was eaten and one must return the money. Of what was not eaten, the meat should be buried, and one must return the money. Similarly, if one slaughters and sells a cow, and then becomes informed that it was torn, what was eaten was eaten and one must return the money. Of what was not eaten, the meat is returned and one must return the money. If it is sold to non-Jews or thrown to dogs, one is paid the price of a torn animal. "
+ ],
+ [
+ "For which blemishes do we slaughter a firstborn? If its ear is punctured through the cartilage, but not through the skin, if it is slit but not missing anything, if there is a hole the size of a vetch seed, or if it is dried up. What is considered dry? Anything that would not bleed if pierced. Rabbi Yossi ben Meshulam says: It is dry if it would crumble. ",
+ "If the eyelid is pierced, punctured or slit, if the eyes have a cataract or a tevalul or a or a fleshy appendage or an blister. What is a tevalul? If the white breaks through the iris and enters the black. If the black enters the white it is not a blemish because there are no blemishes in the white. ",
+ "Persistent white spots or tearing. What is a persistent white spot? anything that lasts for eighty days. Rabbi Chaninah ben Antignos says they check it three times during the eighty days. Which [circumstances allow us to identify] persistent tearing: If it ate moist and [then] dry [grasses] from [a field watered by] rain. [But if it ate] moist and [then] dry [grasses] from [a field watered by] irrigation, [or if] it ate dry [grass] and then moist - it is not [considered] a blemish until [we see] he eats the dry after the moist. ",
+ "If its nose was pierced or punctured or slit or if its lip was was pierce, punctured or slit, or if its front gums were punctured or [completely] receded, or if [its] back [gums] were uprooted - [these are blemishes]. Rabbi Chaninah ben Antignos says, we do not examine from the molars on back, nor do we examine the molars [themselves].",
+ "If the sheath of the male organ was punctured - or the female genitalia, in the case of [other] sanctified [animals]. If the tail is missing [a vertebra] from the bone - but not from the [connection] joint - or if the end of the tail is split [and reveals] the bone or if there is flesh the width of a finger between each vertebra. ",
+ "If it does not have testicles, or if it only has one. Rabbi Yishmael says: if it has two pouches, then it had two testicles; if it has one one pouch, then it has only one testicle. Rabbi Akiva says: [in the latter case,] one should cause it to sit on its hind and squeeze, if there is a testicle there, it will come out. It once happened that they squeezed and it did not come out, and they slaughtered it and found it stuck to the flank - Rabbi Akiva permitted [it] but Rabbi Yochanan forbade [it]. ",
+ "If it has five legs or only three, or if its hooves are rounded like a donkey's or it is a shachul or casul. What is a shachul? if its hip is dislocated. And casul? if one of its hips is [too] high. ",
+ "If its foreleg or hind leg were broken even if [the break] is not discernable. These [last mentioned] are the blemishes that Ilah of Yavneh enumerated, and the Sages agreed with him. He added another three and they told him, we have never heard of these: One whose iris is round like that of a human, or whose mouth looks like a pig's or if most of the front [lit. \"speaking\"] part of the tongue has been removed. Subsequent courts said: these are blemishes. ",
+ "It once happened that the lower jaw extended longer than the upper one, and Rabban Shimon Ben Gamliel sent [an inquiry] to the Sages and they said it is a blemish. The ear of a kid which was doubled - the Sages said: if it is a single upper lobe, it is a blemish, but if there isn't a single upper lobe, it is not a blemish. Rabbi Chaninah ben Gamliel says, the tail of a kid which looks like [that] of a pig or if it does not have three vertebrae, it is a blemish. ",
+ "Rabbi Chanina ben Antignos says: If it has a wart in its eye, or if its foreleg or hindleg was missing a piece or if the bone in its mouth [i.e. the jawbone] is split, f one eye is bigger than the other or if one ear is bigger than the other - [as judged] by appearance but not [if it must] be measured. Rabbi Yehuda says, if one of its testicles is twice as large as the other [it is a blemish] but the Sages disagree.",
+ "The tail of a calf which does not reach the leg joint - the Sages said: all growing calves are such [that their tails reach their knee joint, and] while they are growing, their tails [also] extend. To which leg joint did they refer? Rabbi Chaninah ben Antignos says, to the joint in the middle of the thigh. For [all] these blemishes [in this chapter], we slaughter the first born and invalid sanctified animals are redeemed because of them. ",
+ "For the following they do not slaughter [as a sacrifice on the mizbeach] - neither in the Temple nor outside the Temple: If it had non-persistent white spots in its eye, or non-persistent tearing or if its inner gums are missing a piece but not uprooted, or if it had eczema, a wart or boils or if it was old or sick or smelled bad, or if a sin [of bestiality] was committed with it or if it killed a man [as determined] by the word of one witness or by the owners admission, a tumtum [an animal with recessed sexual organs whose sex is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such an animal is male or female] or an androginos [an animal with both male and female sexual organs. It is halachically uncertain whether such an animal is male, female or, perhaps, has a uniquely defined halachic sex], neither in the Temple or outside it. Rabbi Yishmael says, there is no blemish greater than this [i.e. being an androginos;] but the Sages say it is not a first born and can be sheared and worked."
+ ],
+ [
+ "These blemishes whether permanent or temporary invalidate a person [i.e., a priest, from serving in the Temple]. [The following] are added to these regarding a person: one whose head is shaped like a pyramid, or a radish or a hammer, or one whose head protrudes in front or if it does not protrude in the back. A hunchback, Rabbi Yehuda validates, and the Sages invalidate. ",
+ "One who is bald is invalid? Who is considered bald? Anyone who does not have a line of hair that encompasses [his head] from ear to ear; but if he does have [such] hair, he is valid. If he does not have eyebrows, or if he only has one, this is the giben spoken of in the Torah. Rabbi Dosa says: anyone whose eyebrows droop. Rabbi Chanina Ben Antignos says: anyone with scoliosis [lit. \"two backs and two spines\"]. ",
+ "The charum is invalid. Who is a charum? One who can paint both his eyes at once [i.e., his nasal bridge is sunken]. If both his eyes are higher than normal or lower than normal or if one eye is higher than the other, or if one eye looks up while the other looks down [lit., \"he sees the room and the attic at the same time\"], or one who closes his eyes in the sun or one who has mismatched eyes or one whose eyes constantly tear. If his eyelashes fell out, he is invalid because of mar'it ha'ayin [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. ",
+ "If his eyes were as big as [those] of a calf or as small as [those] of a goose, if his body is larger than [i.e., large in relation to the size of] his limbs or smaller than his limbs, or if his nose is bigger than his limbs or if it is smaller, the tsimem and the tsime'a. Who is a tsime'a? One whose ears are small. And a tsimem? One whose ears look [wrinkled] like sponges.",
+ "If his upper lip extends beyond the lower one, or if the lower one protrudes beyond the upper one - this is a blemish. If his teeth fell out he his invalid because of mar'it ha'ayin [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. If his breasts hang like a woman's or if his stomach protrudes, of if his naval protrudes or if he is epileptic even infrequently if melancholia comes upon him, if his testicles are unusually large or if his male member is very long [these are blemishes]. If he does not have testicles or if he only has one, this is the meruach ashakh spoken of in the Torah. Rabbi Yishmael says: one whose testicles are crushed, Rabbi Akiva says: one whose testicles are bloated, and Rabbi Chanina ben Antignos says: one whose complexion is dark.",
+ "One whose ankles or knees knock or a ba'al pikah or an akel - [these are blemishes]. Who is an akel? One who places his feet together and his knees do not touch. [Who is a ba'al pikah?] If a bunion extends from his thumb or big toe. [If] his heel juts out backward, or if his sole is as wide as that of a goose. If his fingers or toes lie on top of each other, or they are webbed up to the joint - he is valid; beyond the joint and he cut it - he is valid. If he had an extra [digit] and he cut it off, if there was a bone in it, he is invalid, but if not he is valid. If he had extra [digits] on his hands and feet - [if he has] six digits each [for a total of] twenty-four, Rabbi Yehuda validates him, but the Sages invalidate him. One who is ambidextrous - Rabbi [Yehudah HaNasi] invalidates him but the sages validate him. A dark-skinned person, or red-skinned or an albino or a very tall person or a dwarf or a deaf-mute or a shoteh, or one who is drunk or one who has lesions [deemed] pure, these invalidate a person but are valid for an animal. Rabban Shimon ben Gamliel says: An insane animal is not considered choice [for sacrificial use], Rabbi Eliezer says also those with dangling [appendages of] flesh - this is invalid in a person but valid for an animal. ",
+ "The following are valid in a person but invalid for an animal. One and one's child [one the same day], a treifah [possession an organic condition which will cause death within one year], one born through cesarean section, (or if a sin [of bestiality] was committed with or by them or if it killed a person). One who marries women who are forbidden to him is unfit until he takes a vow not to receive benefit from her. One who touches dead bodies is invalid until he accepts upon himself to not touch dead bodies."
+ ],
+ [
+ "There is one who is a firstborn for [inheriting a double] portion but is not a firstborn for [paying his redemption price] to the priest, a firstborn for the priest but not for the portion, [a firstborn] for both the priest and the portion and [a firstborn] for neither the priest nor the portion. Who is the firstborn for the portion but not the priest? One who is born after an abortus whose head emerged [while still] alive [and was then withdrawn], or after a nine-month [stillbirth] whose head emerged [though already dead [and was then withdrawn], or after [woman] miscarries [something that] resembles an animal, beast or bird [these are] the words of Rabbi Meir. The Sages say: until it has the figure of a person. One who miscarries [something that resembles] a sandal or an afterbirth or fetal sac [containing] tissue or a dismembered [fetus], the one that comes after them is a firstborn for the portion but not for the priest. One who never had children and [then] married a woman who already had children - [even if] she was a slave [when she gave birth] and then freed, or she was a non-Jew [when she gave birth] and she converted, and once she became Jewish she gave birth [again], [the baby is] a firstborn for the portion but not for the priest. Rabbi Yossi Haglili says: it is a firstborn for the portion and the priest, as it says (Exodus 13) \"Any opening of a womb in Yisrael\" - until they open a womb of an Israelite. One who had children and married a woman who had not given birth, or [if a woman] converted pregnant or was freed [from slavery] pregnant, or if she and a woman married to a priest gave birth or she and a woman married to a Levite gave birth or she and a woman who already gave birth, gave birth [and it was not certain whose baby was whose in these cases], and one who did not wait three months after her husband [died] and got married and gave birth and they do not know if it was nine months from the first husband or seven months from the second, the child is a firstborn for the priest but not for the portion. Who is a firstborn for the portion and the priest? One who miscarries a fetal sac full of blood, water, or worm[like tissue], or if she miscarried [something that] resembles fish, locust, insects or reptiles, or one who miscarries on [or before] the fortieth day, the one that comes after them is a firstborn for the portion and the priest. ",
+ "One born through cesarean section and the one that comes after him are not a firstborn for the portion or the priest. Rabbi Shimon says: the first one is for the portion and the second is for the five selaim [coins given to the priest].",
+ "One whose wife had never given birth and she gave birth to two boys - he gives five selaimto the priest. If one of them died within thirty days, the father is exempt. If the father died and the children are still alive - Rabbi Meir says: if they gave [the five selaim] before they divided the estate - it is given, if not - they are exempt; Rabbi Yehuda says: the estate became obligated. If she gave birth to a boy and a girl the priest gets nothing.",
+ "[If] two wives [of one man] who have not given birth then give birth to two boys - he gives ten selaim to the priest. If one of the children dies within thirty days - if [all ten] were given to one priest, he returns five to him. If they were given to two priests, he cannot extract [the money] from [either of] them. If they gave birth to a boy and a girl or two boys and a girl - he gives five selaim to the priest. Two girls and a boy or two boys and two girls, the priest receives nothing. If one woman had given birth and the other had not, and they give birth to two boys - he gives five selaim to the priest. If one of them dies within thirty days, the father is exempt. If the father dies and the children are still alive, Rabbi Meir says: if they gave [the five selaim] before the estate was divided - it is given, if not - they are exempt. Rabbi Yehuda says: the estate became liable. If they gave birth to a boy and a girl the priest receives nothing.",
+ "[If] two wives of two men who had not given birth then give birth to two boys [who became mixed up], this one gives five selaim to a priest and this one gives five selaim to a priest. If one of them dies within thirty days - if [the five selaim] were given to one priest, he gives them back five selaim. If they were given to two priests, they cannot extract [the money] from [either of] them. A boy and a girl, the fathers are exempt and the boy must redeem himself. If they gave birth to two girls and a boy or two boys and two girls, the priest receives nothing.",
+ "If one woman had given birth and the other had not - [being the wives] of two men and they then give birth to two boys [who became mixed up] - the one whose wife had not given birth gives five selaimto a priest. If they gave birth to a boy and a girl the priest receives nothing. If the boy dies within thirty days, even if he already gave [the money] to the priest, (the five selaim) returns (to him). [If he dies] after thirty days - even if he hasn't given yet he must give. If he dies on the thirtieth day it is like the day before. Rabbi Akiva says: if he gave already he cannot take it back, but if he hasn't given yet he does not have to give. If the father died within thirty days it is assumed [the son] was not redeemed until he brings proof that he was redeemed. After thirty days, it is assumed he was redeemed until (they testify) that he was not redeemed. If he has to redeem [both] himself and his son - he comes before his son. Rabbi Yehuda says: his son comes first because his obligation is on his father, while his son's obligation is on him.",
+ "The five selaim of his son, are [denominated] in Tyrean maneh [coins], the thirty of the slave, the fifty of the raper and seducer or the hundred of the slanderer are all in the Shekel of the Temple [as calculated by reference to] Tyrean maneh. And [items that can be redeemed] are all redeemed [either] with money or with something that has monetary value, except for shekalim [i.e., the yearly half-shekel obligation to the Temple].",
+ "We do not redeem [a firstborn person using] slaves or documents or property [nor do we use them to redeem] sanctified items. If he wrote to a priest that he owes him five selaim, he must give them to him, but his son is not redeemed - therefore, if the priest wants to return [the money] to him as a gift he is permitted. If one set aside money for the redemption of his son and it was lost - he is obligated to replace it as it says (Numbers 18) \"It [the firstborn] shall be yours\" [until] \"you shall surely redeem\".",
+ "The firstborn takes a double portion in the property of his father but does not take a double portion of the mother's property. And he does not take a double portion in [its increase in] value [after his death], nor in what is fit [to come into possession of his estate, but rather] in what he holds now. Neither a woman [collect] for her ketubah nor daughters for their sustenance, and nor the yavam, none of them take a double portion in [its increase in] value [after his death], nor in what is fit [to come into possession of his estate, but rather] in what he holds now. ",
+ "These do not return on the Jubilee year: the first born portion, one who inherits his wife, or who performs Levirate marriage to his brother's wife, or a gift - [these are] the words of Rabbi Meir. The Sages say: a gift is like a sale. Rabbi Eliezer says: all of these things are returned on the Jubilee year. Rabbi Yochanan ben Beroka says: one who inherits his wife should return it to her family and he may deduct [her burial expenses] from the money. "
+ ],
+ [
+ "The animal tithe applies both in Israel and outside Israel, both when the Temple stands and when the Temple does not exist, for non-sacred animals but not for sacred animals. And it applies to cattle and flock [i.e., sheep and goats], but they cannot be tithed one for the other. [It applies to] sheep and goats, and they may be tithed one for the other. It applies to both new and old animals but they are not tithed one for the other. Because we could have said: If old and new animals which do not make a mixed breed, are not tithed one for the other, all the more so sheep and goats, which do create a mixed breed, certainly should not be tithed one for the other! Therefore it says (Leviticus 27) \"and flock\" which means all [types of] flock [animals] are one. ",
+ "Tithed animals join together as long as they are within grazing distance [of one another]. And what is grazing distance? Sixteen [Roman] miles. If there was between these [animals] and these [animals] thirty-two mils, they do not combine. If [however] he had one [animal] in the middle he brings them into the middle and tithes them. Rabbi Meir says: the [river] Jordan is divides for matters of tithing animals. ",
+ "That which was bought or given to him as a gift is exempt from the animal tithe. [Orphaned] brothers [who are are still] partners who are obligated in the kalbon [surcharge added, in certain cases, to the yearly half-shekel Temple dues] are exempt from the animal tithe and those who are obligated in the animal tithe are exempt from the kalbon. If they bought it with what they inherited they are obligated but if not they are exempt. If they divided [their jointly-held inheritance] and then became partners once again, they are obligated in the kalbon but exempt from the animal tithe. ",
+ "All enter the pen to be tithed except mixed species, a terefah, [one delivered by] cesarean section, an animal too young for sacrifice, and an orphan. And what is an orphan? When its mother has died during its birth or was slaughtered [and subsequently gave birth.] Rabbi Joshua says: even if its mother has been slaughtered, if the [mother's] hide is still intact the offspring is not an orphan.",
+ "There are three granot [calving season cut-off date, after which it is prohibited to sell or slaughter, before tithing them, animals born during that period]for animal tithes: before Pesach, before Shavuot and before Sukkot, [these are] the words of Rabbi Akiva. Ben Azzai says: on the twenty-ninth of Adar, on the first of Sivan and on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say: on the first of Nisan, on the first of Sivan and on the twenty-ninth of Elul. And why did they say the twenty-ninth of Elul and not the first of Tishrei? Because it is a holy day and it is impossible to tithe on a holy day. Therefore, they moved it up to the twenty-ninth of Elul. Rabbi Meir says: the first of Elul is the New Year for the animal tithe. Ben Azzai says: those born in Elul are tithed by themselves. ",
+ "All animals born from the first of Tishrei till the 29th of Elul joint together [for tithing]. Five from before Rosh Hashanah and five from after Rosh Hashanah do not join together. Five before a goren and five after goren join together. If so why did they say there are three granot for the animal tithe? Because until the goren has arrived, it is permitted to sell and slaughter [without tithing], once it has arrived one may not slaughter [without tithing] but if he did, he is exempt [from punishment].",
+ "How does one tithe animals? He brings them to a pen and makes for them a small opening so that two cannot go out at the same time. And he counts them with a rod: one, two, three, four, five, six, seven, eight, nine. And the one that comes out tenth he marks with red chalk and he says: “Behold, this is the tithe.” If he did not mark it, or if he did not count them with a rod, or if he counted them while they were crouching or standing [still], they are [nevertheless] tithed. If he had one hundred [lambs] and he took ten or if he had ten and he took one [without counting], this is not [a valid] tithe. Rabbi Yose bar Judah says: this is a [valid] tithe. If one of the [animals] already counted jumped back into the [uncounted] flock, they are all exempt. If one of the [animals] already tithed [jumped back] into the flock, they all go to pasture until they become blemished, and [then] the owners may eat them due to their blemish. ",
+ "If two came out at the same time, he counts them two at a time. If he counted [the two] as one, the ninth and the tenth are spoiled. If the ninth and the tenth came out at the same time, the ninth and the tenth are spoiled. If he called the ninth \"tenth\", the tenth \"ninth\" and the eleventh \"tenth\", all three are holy: the ninth may be eaten when it becomes blemished, the tenth is the tithe and the eleventh is sacrificed as a shelamim offering, and it can make a temurah- [these are] the words of Rabbi Meir. Rabbi Judah said: can one temurah make another temurah? They said in the name of Rabbi Meir: if it were a temurah, it would not have been sacrificed. If he called the ninth \"tenth\", tenth \"tenth\" and the eleventh \"tenth\", the eleventh is not holy. The following is the general rule: wherever the name of the tenth [animal] has not been uprooted, the eleventh is not holy. "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..3dd674614a7c51e2bdfbdec4e053c5e924c9c4d7
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,117 @@
+{
+ "language": "en",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "WER VON EINEM NICHTJUDEN DIE GEBURT SEINES ESELS KAUFT ODER IHM, OBGLEICH MAN DIES NICHT DARF, VERKAUFT, ODER MIT IHM DARAN BETEILIGT IST, ODER VON IHM EINEN ZUR AUFZUCHT ÜBERNIMMT ODER IHM ÜBERGIBT, IST VON DER ERSTGEBURTSPFLICHT FREI, DENN ES HEISST : in Jisroél, NICHT ABER VON ANDEREN. PRIESTER UND LEVITEN SIND DAVON FREI, WAS DURCH EINEN SCHLUSS VOM SCHWEREREN AUF DAS LEICHTERE ZU FOLGERN IST: WENN SIE IN DER WÜSTE DIE DER JISRAÉLITEN BEFREITHABEN, UM WIEVIEL MEHR BEFREIEN SIE IHRE EIGENEN.",
+ "HAT EINE KUH ESELARTIGES ODER EINE ESELIN PFERDEARTIGES GEWORFEN, SO IST ES ERSTGEBURTSFREI, DENN ES HEISST ZWEIMAL :Erstling des Esels, Erstling des Esels, NUR WENN DIE WERFENDE ESEL UND DAS GEWORFENE ESEL IST. WIE VERHÄLT ES SICH MIT IHNEN HINSICHTLICH DES ESSENS? HAT EIN REINES VIEH EIN UNREINARTIGES VIEH GEWORFEN, SO IST ES ZUM ESSEN ERLAUBT, UND HAT EIN UNREINES EIN REINARTIGES VIEH GEWORFEN, SO IST ES ZUM ESSEN VERBOTEN, DENN WAS VOM UNREINEN KOMMT, IST UNREIN, UND WAS VOM REINEN KOMMT, IST REIN. HAT EIN UNREINER FISCH EINEN REINEN FISCH VERSCHLUNGEN, SO IST ER ZUM ESSEN ERLAUBT, HAT ABER EIN REINER FISCH EINEN UNREINEN FISCH VERSCHLUNGEN, SO IST ER ZUM ESSEN VERBOTEN, WEIL ER NICHT SEIN ERZEUGNIS IST.",
+ "WENN SEINE ESELIN, DIE NOCH NICHT GEWORFEN HAT, ZWEI MÄNNCHEN WIRFT, SO GEBE ER DEM PRIESTER EIN LAMM; WENN EIN MÄNNCHEN UND EIN WEIBCHEN, SO SONDERE ER EIN LAMM AB UND BEHALTE ESFÜR SICH. WENN SEINE ZWEI ESELINNEN, DIE NOCH NICHT GEWORFEN HABEN, ZWEI MÄNNCHEN WERFEN, SO GEBE ER DEM PRIESTER ZWEI LÄMMER; WENN EIN MÄNNCHEN UND EIN WEIBCHEN ODER ZWEI MÄNNCHEN UND EIN WEIBCHEN, SO GEBE ER DEM PRIESTER EIN LAMM; WENN ZWEI WEIBCHEN UND EIN MÄNNCHEN ODER ZWEI MÄNNCHEN UND ZWEI WEIBCHEN, SO ERHÄLT DER PRIESTERNICHTS .",
+ "WENN EINE BEREITS GEWORFEN HAT UND EINE NOCH NICHT GEWORFEN HAT, UND SIE ZWEI MÄNNCHEN WERFEN, SO GEBE ER EIN LAMM DEM PRIESTER; WENN EIN MÄNNCHEN UND EIN WEIBCHEN, SO SONDERE ER EIN LAMM AB UND BEHALTE ES FÜR SICH, DENN ES HEISST :den Erstling eines Esels sollst du durch ein Schaf auslösen, VON LÄMMERN ODER VON ZIEGEN, MÄNNCHEN ODER WEIBCHEN, GROSS ODER KLEIN, FEHLERFREI ODER FEHLER-BEHAFTET. MAN KANN MIT DEMSELBEN MEHRERE MALEAUSLÖSEN; ES KANN ZUR VERZEHNTUNG IN DIE HÜRDE KOMMEN; IST ES VERENDET, SO DARF MAN ES NUTZNIESSEN.",
+ "MAN DARF NICHT MIT EINEM KALBE AUSLÖSEN, NICHT MIT EINEM WILDE, NICHT MIT GESCHLACHTETEM, NICHT MIT TOTVERLETZTEM, NICHT MIT EINEM MISCHLINGEUND NICHT MIT EINEM KOJ. R. ELIE͑ZER ERLAUBT ES MIT EINEM MISCHLINGE, WEIL ESEIN LAMM IST, UND VERBIETET ES MIT EINEM KOJ, WEIL ES ZWEIFELHAFTES IST. HAT MAN ESDEM PRIESTER GEGEBEN, SO DARF DER PRIESTER ES NICHT LEBEND HALTEN, BIS ER DAFÜR EIN LAMM ABSONDERT.",
+ "WENN JEMAND DIE LÖSUNG EINES ESELSEKSTLINGS ABGESONDERT HAT UND SIE VERENDET IST, SO IST ER, WIE R. ELIE͑ZER SAGT, ERSATZPFLICHTIG, WIE FÜR DIE FÜNF SELA͑ FÜR EINEN SOHN, UND DIE WEISEN SAGEN, ER SEI DAFÜR NICHT ERSATZPFLICHTIG, WIE BEI DER LÖSUNG DES ZWEITEN ZEHNTEN. R, JEHOŠUA͑ UND R. ÇADOQ BEKUNDETEN, DASS, WENN DIE LÖSUNG DES ESELSERSTLINGS VERENDET IST, DER PRIESTER NICHTS ZU BEANSPRUCHEN HABE. VERENDET DEH ESELSERSTLING, SO IST ER, WIE R. ELIE͑ZER SAGT, ZU BEGRABEN, UND DIE NUTZNIESSUNG DES LAMMES IST ERLAUBT; DIE WEISEN SAGEN, ER BRAUCHE NICHT BEGRABEN ZU WERDEN, UND DAS LAMM GEHÖRE DEM PRIESTER.",
+ "WILL ER IHN NICHT AUSLÖSEN, SO BRECHE ER IHM VON HINTEN DAS GENICK UND BEGRABE IHN. DAS GEBOT DES AÜSLÖSENS GEHT DEM GEBOTE DES GENICKBRECHENS VOR, DENN ES HEISST :wenn du es nicht auslösest, so sollst du ihm das Genick brechen. DAS GEBOT DER BESTIMMUNGGEHT DEM GEBOTE DES LOSKAUFENS VOR, DENN ES HEISST :wenn er sie sich nicht bestimmt hat, so kaufe er sie los. DAS GEBOT DER SCHWAGEREHE GEHT DEM GEBOTE DER ḤALIÇA VOR. DIES GALT FRÜHER, WO MAN DAS GEBOT BEZWECKTE; JETZT ABER, WO MAN NICHT DAS GEBOT BEZWECKT, SAGTEN SIE, DAS GEBOT DER ḤALIÇA GEHE DEM GEBOTE DER SCHWAGEREHEVOR. DAS GEBOT DER AUSLÖSUNGHAT DURCH DEN EIGENTÜMER ZU ERFOLGEN, DER JEDEM ANDEREN VORGEHT, DENN ES HEISST:und wenn er nicht ausgelöst wird, so soll er nach deiner Schätzung verkauft werden."
+ ],
+ [
+ "WER DIE GEBURT EINER KUH EINES NICHTJUDEN KAUFT ODER IHM EINE SOLCHE VERKAUFT, OBGLEICH MAN DIES NICHT DARF, ODER SICH MIT IHM DARAN BETEILIGT, ODER VON IHM EIN VIEH ZUR AUFZUCHT ÜBERNIMMT, ODER IHM ZUR AUFZUCHT GIBT, IST ERSTGEBURTSFREI, DENN ES HEISST : in Jisraél, NICHT ABER VON ANDEREN. PRIESTER UND LEVITEN SIND DAZU VERPFLICHTET, DENN SIE SIND NICHT VON DER ERSTGEBURTSPFLICHT BEI EINEM REINEN VIEH BEFREIT, SONDERN NUR VON DER AUSLÖSUNG EINES SOHNES UND DES ESELSERSTLINGS.",
+ "ALLE OPFERTIERE, DIE EINEN BLEIBENDENN LEIBESFEIILER HATTEN VOR IHRER HEILIGUNG UND AUSGELÖST WORDEN SIND, SIND PFLICHTIG FÜR DIE ERSTGEBURT UND DIE PRIESTERGABEN, SIE WERDEN PROFAN, UM ZUR SCHUR UND ZUR ARBEIT VERWANDT ZU WERDEN, IHRE JUNGEN UND IHRE MILCH NACH DER AUSLÖSUNG SIND ERLAUBT, WER SIE AUSSERHALBSCHLACHTET, IST FREI, SIE ÜBERTRAGEN NICHT DIE HEILIGKEIT AUF DAS EINGETAUSCHTE, UND WENN SIE VERENDEN, SIND SIE AUSZULÖSEN, AUSGENOMMEN DAS ERSTGEBORENE UND DER ZEHNT",
+ "IST DIE HEILIGUNG VOR DEM LEIBESFEHLER ERFOLGT, ODER WENN SIE VOR DER HEILIGUNG EINEN VORÜBERGEHENDEN LEIBESFEHLER HATTEN UND NACHHER EINEN BLEIBENDEN LEIBESFEHLER BEKOMMEN HABEN UND AUSGELÖST WORDEN SIND, SO SIND SIE VON DER ERSTGEBURT UND DEN PRIESTERGABEN FREI, SIE WERDEN NICHT PROFAN, UM ZUR SCHUR UND ZUR ARBEIT VERWANDT ZU WERDEN, IHRE JUNGEN UND IHRE MILCH NACH DER AUSLÖSUNG SIND VERBOTEN, WER SIE AUSSERHALBSCHLACHTET, IST SCHULDIG, SIE ÜBERTRAGEN DIE HEILIGKEIT AUF DAS EINGETAUSCHTE, UND WENN SIE VERENDEN, SIND SIE ZU BEGRABEN.",
+ "HAT JEMAND VON EINEM NICHTJUDEN EISERNES VIEH ÜBERNOMMEN, SO SIND DIE JUNGEN FREI UND DIE JUNGEN DER JUNGEN PFLICIITIG; HAT ER IHM DIE JUNGEN STATT DER MÜTTERZUR VERFÜGUNG GESTELLT, SO SIND DIE JUNGEN DER JUNGEN FREI, UND DIE JUNGEN DER JUNGEN DER JUNGEN PFLICHTIG. R. ŠIMO͑N B. GAMLIÉL SAGT, SIE SEIEN SOGAR BIS ZUR ZEHNTEN GENERATION FREI, DENN SIE SIND DEM NICHTJUDEN HAFTBAR",
+ "WENN EIN SCHAF ZIEGENARTIGES GEWORFEN HAT, ODER EINE ZIEGE SCHAFARTIGES GEWORFEN HAT, SO IST ES ERSTGEBURTSFREI: HAT ES MANCHE KENNZEICHEN, SO IST ES PFLICHTIG.",
+ "WENN EIN SCHAF, DAS NOCH NICHT GEWORFEN HAT, ZWEI MÄNNCHEN WIRFT UND BEIDE DIE KÖPFE GLEICHZEITIG HERAUSGESTECKT HABEN, SO GEHÖREN, WIE R. JOSE DER GALILÄER SAGT, BEIDE DEM PRIESTER, DENN ES HEISST :das Männliche dem Herrn. DIE WEISEN SAGEN, ESKÖNNE UNMÖGLICH GENAU GLEICHZEITIG ERFOLGEN; VIELMEHR, EINES IHM UND EINES DEM PRIESTER. R. TRYPHON SAGT, DER PRIESTER SUCHE SICH DAS BESSERE AUS. R. A͑QIBA SAGT, SIE SCHÄTZENUNTER SICH UND DAS ANDERE WEIDE, BIS ES EINEN LEIBESFEHLER BEKOMMT. ES IST ZU DEN PRIESTERGABEN PFLICHTIG, NACH R. JOSE ABER FREI. VERENDET EINES VON IHNEN, SO MÜSSEN SIE, WIE R. TRYPHON SAGT, TEILEN; R. A͑QIBA SAGT, AVER VOM ANDEREN FORDERT, HABE DEN BEWEIS ZU ERBRINGEN. WENN EIN MÄNNCHEN UND EIN WEIBCHEN, SO ERHÄLT DER PRIESTER NICHTS.",
+ "WENN ZWEI SCHAFE, DIE NOCH NICHT GEWORFEN HABEN, ZWEI MÄNNCHEN WERFEN, SO GEHÖREN BEIDE DEM PRIESTER; WENN EIN MÄNNCHEN UND EIN WEIBCHEN, SO GEHÖRT DAS MÄNNCHEN DEM PRIESTER. WENN ZWEI MÄNNCHEN UND EIN WEIBCHEN, SO GEHÖRT EINES IHM UND EINES DEM PRIESTER. R. TRYPHON SAGT, DER PRIESTER SUCHE SICH DAS BESSERE AUS; R. A͑QIBA SAGT, SIE SCHÄTZEN UNTER SICH UND DAS ANDERE WEIDE, BIS ES EINEN LEIBESFEHLER BEKOMMT. ES IST ZU DEN PRIESTERGABEN PFLICHTIG, NACH R. JOSE ABER FREI. VERENDET EINES VON IHNEN, SO MÜSSEN SIE, WIE R. TRYPHON SAGT, TEILEN. R. A͑QIBA SAGT, WER VOM ANDEREN FORDERT, HABE DEN BEWEIS ZU ERBRINGEN. WENN ZWEI WEIBCHEN UND EIN MÄNNCHEN, ODER ZWEI MÄNNCHEN UND ZWEI WEIBCHEN, SO ERHÄLTDER PRIESTER NICHTS",
+ "WENN EINES BEREITS ERSTMALIG GEWORFEN HAT UND EINES NOCH NICHT, UND SIE ZWEI MÄNNCHEN WERFEN, SO GEHÖRT EINES IHM UND EINES DEM PRIESTER. R. TRYPHON SAGT, DER PRIESTER SUCHE SICH DAS BESSERE AUS; R. A͑QIBA SAGT, SIE SCHÄTZEN UNTER SICH, UND DAS ANDERE WEIDE, BIS ES EINEN LEIBESFEHLER BEKOMMT. ES IST ZU DEN PRIESTERGABEN PFLICHTIG ; NACH R. JOSE ABER FREI, DENN R. JOSE SAGT, WENN EINGETAUSCHTES SICH IN DER HAND DES PRIESTERS BEFINDET, SEI ES FREI VON DEN PRIESTERGABEN ; NACH R. MEÍR ABER PFLICHTIG. VERENDET EINES VON IHNEN, SO MÜSSEN SIE, WIE R. TRYPHON SAGT, TEILEN; R. A͑QIBA SAGT, WER VOM ANDEREN FORDERT, HABE DEN BEWEIS ZU ERBRINGEN. WENN EIN MÄNNCHEN UND EIN WEIBCHEN, SO ERHÄLT DER PRIESTER DAVON NICHTS.",
+ "DIE SEITENGEBURT UND DAS IHR FOLGENDE JUNGE MÜSSEN BEIDE WEIDEN, WIE R. TRYPHON SAGT, BIS SIE EINEN LEIBESFEHLER BEKOIMMEN, SODANN DÜRFEN SIE FEHLERBEHAFTET VOM EIGENTÜMER GEGESSEN WERDEN. R. A͑QIBA SAGT, SIE GELTEN BEIDE NICHT ALS ERSTGEBORENE; DIE ERSTE, WEIL SIE NICHT ERSTLING DES MUTTERSCHOSSES IST, UND DAS ANDERE, WEIL EIN ANDERES IHM VORANGEGANGEN IST."
+ ],
+ [
+ "WENN JEMAND EIN VIEH VON EINEM NICHTJUDEN GEKAUFT HAT UND NICHT WEISS, OB ES BEREITS GEWORFEN HAT ODER NICHT GEWORFEN HAT, SO GEHÖRT ES, WIE R. JIŠMA͑EL SAGT, WENN ES EINE ERSTJÄHRIGE ZIEGE IST, ENTSCHIEDEN DEM PRIESTER, DARÜBER HINAUS IST ES ZWEIFELHAFT; WENN EIN ZWEITJÄHRIGES SCHAF, ENTSCHIEDEN DEM PRIESTER, DARÜBER HINAUS IST ES ZWEIFELHAFT; WENN EINE KUH ODER EIN ESEL DRITTJÄHRIG, ENTSCHIEDEN DEM PRIESTER, DARÜBER HINAUS IST ES ZWEIFELHAFT. R. A͑QIBA SPRACH ZU IHM: WÜRDE DAS VIEH NUR DURCH DIE GEBURT BEFREIT WERDEN, SO HÄTTEST DU RECHT, ABER SIE SAGTEN, DAS ZEICHEN DER BEREITS ERFOLGTEN GEBURT SEI BEIM KLEINVIEH DER BLUTSCHMUTZ, BEIM GROSSVIEH DIE NACHGEBURT UND BEIM WEIBE DIE EIHAUT UND DIE NACHGEBURT. DIE REGEL IST VIELMEHR: IST ES SICHER, DASS ES BEREITS GEWORFEN HAT, SO ERHÄLT DER PRIESTER NICHTS, DASS ES NOCH NICHT GEWORFEN HAT, SO GEHÖRT ES DEM PRIESTER, UND IST ES ZWEIFELHAFT, SO DARF ES VOM EIGENTÜMER FEHLERBEHAFTET GEGESSEN WERDEN. R. ELIE͑ZER B. JA͑QOB SAGTE : HAT EIN GROSSVIEH EINEN BLUTKUCHEN AUSGESTOSSEN, SO IST ER ZU BEGRABEN, UND ES IST ERSTGEBURTSFREI.",
+ "R. ŠIMO͑N B. GAMLIE͑L SAGTE : WER EIN SÄUGENDES VIEH VON EINEM NICHTJUDEN KAUFT, BRAUCHT NICHT ZU BEFÜRCHTEN, ES KÖNNTE DAS JUNGE EINES ANDERENSEIN. WER IN SEINE HERDE KOMMT UND DIE ERSTGEBÄREN DEN SÄUGEN SIEHT UND DIE ANDEREN SÄUGEN SIEHT, BRAUCHT NICHT ZU BEFÜRCHTEN, ES KÖNNTE DAS JUNGE DER EINEN ZUR ANDEREN UND DAS JUNGE DER ANDEREN ZU DIESER GEKOMMEN SEIN.",
+ "R. JOSE B. HAMEŠULLAM SAGTE: WER DAS ERSTGEBORENE SCHLACHTET, MACHE DIE STELLEFREI MIT DEM SCHLACHTMESSER UND RUPFE DAS HAAR AUS NACH DER EINEN UND NACH DER ANDEREN SEITE, NUR DARF ER ES NICHT VON DER STELLE FORTNEHMEN. DESGLEICHEN, WENN MAN DAS HAAR AUSRUPFT, UM DIE STELLE EINES LEIBESFEHLERS ZU UNTERSUCHEN.",
+ "WENN VON EINEM FEHLERBEHAFTETEN ERSTGEBORENEN HAAR AUSGEFALLEN IST, DAS MAN AUFS FENSTER GELEGT HAT, UND MAN ES NACHHER GESCHLACHTET HAT, SO IST ESNACH A͑QABJA B. MAHALALÉL ERLAUBT UND NACH DEN WEISEN VERBOTEN – SO R. JEHUDA. R. JOSE SPRACH ZU IHM: NICHT HIERBEI ERLAUBT A͑QABJA B. MAHALALÉL, SONDERN IN DEM FALLE, WENN MAN VON EINEM FEHLERBEHAFTETEN ERSTGEBORENEN AUSGEFALLENES HAAR AUFS FENSTER GELEGT HAT UND ES NACHHER VERENDET IST. A͑QABJA B. MAHALALÉL ERLAUBT ES UND DIE WEISEN VERBIETEN ES. DIE GELOCKERTE WOLLE AM ERSTGEBORENEN IST, SOWEIT SIE EINHEITLICH MIT DER SCHURWOLLEERSCHEINT, ERLAUBT, UND WAS NICHT EINHEITLICH MIT DER SCHURWOLLE ERSCHEINT, VERBOTEN."
+ ],
+ [
+ "WIE LANGE MUSS DER JISRAÉLIT SICH MIT DEM ERSTGEBORENEN BEFASSEN? BEIM KLEINVIEH DREISSIG TAGE, BEIM GROSSVIEH FÜNFZIG TAGE. R. JOSE SAGT, BEIM KLEINVIEH DREI MONATE. SAGTE DER PRIESTER ZU IHM INNERHALB DIESER ZEIT, DASS ER ES IHM GEBE, SO DARF ER ES IHM NICHT GEBEN; WENN ES ABER FEHLERBEHAFTET IST UND ER ZU IHM SAGT, DASS ER ES IHM GEBE, UM ES ZU ESSEN, SO IST ES ERLAUBT. WENN ER ZUR ZEIT, WENN DER TEMPEL BESTEHT, ZU IHM SAGT, DASS ER ES IHM GEBE, ER WOLLE ES DARBRINGEN, UND ES FEHLERFREI IST, SO IST ES ERLAUBT. DAS ERSTGEBORENE IST JAHR FÜR JAHR ZU ESSEN, EINERLEI OB FEHLERFREI ODER FEHLERBEHAFTET, DENN ES HEISST : vor dem Herrn, deinem Gott, sollst du es essen Jahr für Jahr.",
+ "HAT ES INNERHALB DES JAHRES EINEN LEIBESFEHLER BEKOMMEN, SO DARF MAN ES VOLLE ZWÖLF MONATE HALTEN; WENN NACH ZWÖLF MONATEN, SO DARF MAN ES NUR DREISSIG TAGE HALTEN.",
+ "WENN JEMAND DAS ERSTGEBORENE GESCHLACHTET HAT UND NACHHER DEN LEIBESFEHLER ZEIGT, SO IST ES NACH R. JEHUDA ERLAUBT; R. MEÍR SAGT, DA ES OHNE ERLAUBNIS EINES BEWÄHRTEN GESCHLACHTET WORDEN IST, SEI ES VERBOTEN",
+ "WENN JEMAND, DER NICHT BEWÄHRTER IST, DAS ERSTGEBORENE BESICHTIGT UND MAN ES AUF SEINE ENTSCHEIDUNG HIN GESCHLACHTET HAT, SO IST ES ZU BEGRABEN, UND ER ERSETZE ES AUS SEINEM VERMÖGEN. HAT EIN RICHTER EINE ENTSCHEIDUNG GETROFFEN UND DEM UNRECHTHABENDEN RECHT GEGEBEN UND DEM RECHTHABENDEN UNRECHT GEGEBEN, ODER DAS REINE ALS UNREIN UND DAS UNREINE ALS REIN ERKLÄRT, SO IST SEINE ENTSCHEIDUNG GÜLTIG, ABER ER MUSS AUS SEINER TASCHE ERSATZ LEISTEN; IST ER BEI GERICHT BEWÄHRT, SO IST ER ERSATZFREI. EINST LIESS R. TRYPHON EINE KUH. DER DIE GEBÄRMUTTER ENTFERNT WORDEN WAR, DEN HUNDEN ZUM FRESSEN GEBEN. ALS DIE SACHE VOR DIE WEISEN ZU JABNE KAM, ERLAUBTEN SIE SIE. DER ARZT THEODOS SAGTE NÄMLICH, KEINE KUH UND KEINE SAU KOMME AUS ALEXANDRIEN IN ÄGYPTEN, DER MAN NICHT VORHER DIE GEBÄRMUTTER AUSGESCHNITTEN HÄTTE, DAMIT SIE NICHT WERFE. R. TRYPHON SPRACH: DEIN ESEL IST HIN, TRYPHON! DA SPRACH R. A͑QIBA ZU IHM: TRYPHON, DU BIST BEI GERICHT BEWÄHRT, UND WER BEI GERICHT BEWÄHRT IST, IST NICHT ERSATZPFLICHTIG.",
+ "WENN JEMAND BELOHNUNG FÜR DIE BESICHTIGUNG DER ERSTGEBORENEN NIMMT, SO DARF MAN AUF SEINE ENTSCHEIDUNG HIN NICHT SCHLACHTEN, ES SEI DENN, DASS ER BEWÄHRTER IST WIE ILA IN JABNE, DEM DIE WEISEN ERLAUBTEN, VIER ASSAR FÜR EIN KLEINVIEH UND SECHS FÜR EIN GROSSVIEH ZU NEHMEN, EINERLEI OB FEHLERFREI ODER FEHLERBEHAFTET.",
+ "WER FÜR SEINE RECHTSPRECHUNG EINE BELOHNUNG NIMMT, DESSEN RECHTSPRECHUNG IST NICHTIG: WER FÜR SEINE ZEUGENAUSSAGE, DESSEN ZEUGENAUSSAGE IST NICHTIG; WER FÜR DAS BESPRENGENUND DAS WEIHEN, DESSEN WEIHWASSER IST HÖHLENWASSERUND DESSEN GEWEIHTE ASCHE IST HERDASCHE. WENN ERPRIESTER IST UND DABEI UNREIN GEWORDEN UND HEBE ZU ESSEN VERHINDERT IST, SO MUSS ER IHM SPEISE, TRANK UND SALBUNG GEBEN; IST ER ALT, SO LASSE ER IHN AUF EINEM ESEL REITEN. AUCH BEZAHLE ER IHN WIE EINEN LOHNARBEITER.",
+ "WER HINSICHTLICH DER ERSTGEBURT VERDÄCHTIG IST, VON DEM KAUFE MAN AUCH KEIN REHFLEISCH UND KEINE UNGEGERBTEN FELLE. R. ELIE͑ZER SAGT, MAN KAUFE VON IHM FELLE VON WEIBCHEN. FERNER KAUFE MAN VON IHM KEINE GEREINIGTE UND SCHMUTZIGE WOLLE, WOHL ABER DARF MAN VON IHM GESPONNENES UND KLEIDER KAUFEN.",
+ "WER HINSICHTLICH DES SIEBENTJAHRES VERDÄCHTIGIST, VON DEM DARF MAN KEINEN FLACHS KAUFEN, NICHT EINMAL GEHECHELT; WOHL ABER DARF MAN VON IHM GESPONNENES UND GEWEBTES KAUFEN.",
+ "WER VERDÄCHTIG IST, HEBE ALS PROFANES ZU VERKAUFEN, VON DEM DARF MAN NICHT EINMAL WASSER UND SALZ KAUFEN – SO R. JEHUDA. R. ŠIMO͑N SAGT, ALLES, WAS DER HEBEPFLICHT UNTERLIEGT, DÜRFE MAN VON IHM NICHT KAUFEN.",
+ "WER HINSICHTLICH DES SIEBENTJAHRES VERDÄCHTIG IST, IST NICHT VERDÄCHTIG HINSICHTLICH DES ZEHNTEN; WER HINSICHTLICH DES ZEHNTEN VERDÄCHTIG IST, IST NICHT VERDÄCHTIG HINSICHTLICH DES SIEBENTJAHRES; WER HINSICHTLICH DIESES UND JENES VERDÄCHTIG IST, IST HINSICHTLICH DES REINHEITSGESETZES VERDÄCHTIG; UND MANCHER IST HINSICHTLICH DES REINHEITSGESETZES VERDÄCHTIG, UND DOCH NICHT VERDÄCHTIG HINSICHTLICH DES EINEN UND DES ANDEREN. DIE REGEL IST : WER HINSICHTLICH EINER SACHE VERDÄCHTIG IST, DARF DIESBEZÜGLICH NICHT RICHTEN UND NICHT ZEUGEN."
+ ],
+ [
+ "VON ALLEN UNTAUGLICH GEWORDENEN OPFERTIEREN GEHÖRT DIE NUTZNIESSUNG DEM HEILIGTUME. SIE WERDEN IM SCHARREN VERKAUFT, IM SCHARREN GESCHLACHTET UND NACH LITRA AUSGEWOGEN, AUSGENOMMEN DAS ERSTGEBORENE UND DER ZEHNT, DEREN NUTZNIESSUNG DEM EIGENTÜMER GEHÖRT. DIE NUTZNIESSUNG DER UNTAUGLICH GEWORDENEN OPFERTIERE GEHÖRT DEM HEILIGTUME. VOM ERSTGEBORENEN WIEGE MAN TEIL GEGEN TEIL.",
+ "DIE SCHULE ŠAMMAJS SAGT, EIN JISRAÉLIT DÜRFE NICHT BETEILIGT WERDEN MIT EINEM PRIESTER BEIM VERZEHREN DES ERSTGEBORENEN, DIE SCHULE HILLELS ERLAUBT DIES, SOGAR EIN NICUTJUDE.HAT EIN ERSTGEBORENES BLUTANDRANG BEKOMMEN, SO DARF MAN IHM NICHT ZUR ADER LASSEN, SELBST WENN ES DARAN VERENDEN MUSS – SO R. JEHUDA. DIE WEISEN SAGEN, MAN LASSE IHM ZUR ADER, NUR DARF MAN IHM KEINEN LEIBESFEHLER BEIBRINGEN. HAT MAN IHM EINEN LEIBESFEHLER BEIGEBRACHT, SO DARF MAN ES NICHT DARAUFHIN SCHLACHTEN. R. ŠIMO͑N SAGT, MAN DÜRFE IHM ZUR ADER LASSEN, SELBST WENN MAN IHM DABEI EINEN LEIBESFEHLER BEIBRINGT.",
+ "WENN JEMAND EINEM ERSTGEBORENEN DAS OHR GESCHLITZT HAT, SO DARF ER ES NIE SCHLACHTEN – SO R. ELIE͑ZER. DIE WEISEN SAGEN, HAT ES EINEN ANDEREN LEIBESFEHLER BEKOMMEN, SO DARF ER ES DARAUFHIN SCHLACHTEN. EINST SAH EIN QUAESTOR EINEN ALTEN SCHAFBOCK MIT ZOTTIGEM HAARE, UND ALS ER FRAGTE, WELCHES BEWENDEN ES MIT DIESEM HABE, ERWIDERTE MAN IHM, ES SEI EIN ERSTGEBORENES, DAS NUR DANN GESCHLACHTET WERDEN DARF, WENN ES EINEN LEIBESFEHLER HAT. DA NAHM ER EINEN DOLCH UND SCHLITZTE IHM DAS OHR. ALS DIE SACHE VOR DIE WEISEN KAM, ERLAUBTEN SIEIHN. ALS ER ABER, NACHDEM SIE IHN ERLAUBT HATTEN, HINGING UND ANDEREN ERSTGEBORENEN DIE OHREN SCHLITZTE, VERBOTEN SIE SIE. EINST SPIELTEN KINDER AUF DEM FELDE UND BANDEN DEN SCHAFEN DIE SCHWÄNZE ANEINANDER; DA WURDE EINEM VON IHNEN DER SCHWANZ ABGERISSEN UND ES WAR EIN ERSTGEBORENES. ALS DIE SACHE VOR DIE WEISEN KAM, ERLAUBTEN SIE ES. ALS SIE NUN SAHEN, DASS SIE ES DARAUFHIN ERLAUBTEN, GINGEN SIE HIN UND BANDEN ANDEREN ERSTGEBORENEN DIE SCHWÄNZE ANEINANDER; DA VERBOTEN SIE SIE. DIE REGEL HIERBEI IST: GESCHAH ES AUF SEINEN WUNSCH, SO IST ES VERBOTEN, WENN NICHT AUF SEINEN WUNSCH, SO IST ES ERLAUBT.",
+ "WENN EIN ERSTGEBORENES EINEN VERFOLGT HATTE, UND ER IHM EINEN FUSSTRITT VERSETZT UND IHM EINEN LEIBESFEHLER BEIGEBRACHT HAT, SO DARF MAN ES DARAUFHIN SCHLACHTEN.BEI ALLEN LEIBESFEHLERN, DIE DURCH MENSCHENHAND GEKOMMEN SEIN KÖNNEN, SIND JISRAÉLITISCHE HIRTEN GLAUBHAFTUND PRIESTERLICHE HIRTEN NICHT GLAUBHAFT. R. ŠIMO͑N B. GAMLIÉL SAGT, MAN SEI NUR BEI DEM EINES ANDEREN GLAUBHAFT, NICHT ABER BEI SEINEM EIGENEN. R. MEÍR SAGT, WER HINSICHTLICH EINER SACHE VERDÄCHTIGIST, DÜRFE DABEI NICHT RICHTEN UND NICHT ZEUGEN.",
+ "DER PRIESTER IST ZU SAGEN GLAUBHAFT, ER HABE DIESES ERSTGEBORENE GEZEIGT, UND ES SEI FEHLERBEHAFTET.JEDER IST GLAUBWÜRDIG HINSICHTLICH DES LEIBESFEHLERS DES ZEHNTEN. WENN EINEM ERSTGEBORENEN DAS AUGE GEBLENDET, DER VORDERFUSS ABGEHAUEN ODER DER HINTERFUSS GEBROCHEN IST, SO DARF ES DURCHDREI MÄNNER DER GEMEINDE GESCHLACHTET WERDEN. R. JOSE SAGT, SELBST WENN DER HOCHPRIESTER DA ANWESEND IST, DÜRFE ES NUR DURCH EINEN BEWÄHRTENGESCHLACHTET WERDEN.",
+ "WENN JEMAND DAS ERSTGEBORENE GESCHLACHTET HAT UND ES BEKANNT WIRD, DASS ER ES NICHT HAT BESICHTIGEN LASSEN, SO IST, WAS DIE KÄUFER GEGESSEN HABEN, BEREITS GEGESSEN, UND ER GEBE IHNENDAS GELD ZURÜCK, UND WAS NICHT GEGESSEN WORDEN IST, (DAS FLEISCH) ZU BEGRABEN, UND ER GEBE IHNEN DAS GELD ZURÜCK. DESGLEICHEN IST, WENN JEMAND EINE KUH GESCHLACHTET UND VERKAUFT HAT, UND ES SICH HERAUSSTELLT, DASS SIE TOTVERLETZT WAR, WAS DIE KÄUFER GEGESSEN HABEN, BEREITS GEGESSEN, UND WAS SIE VOM FLEISCHE NICHT GEGESSEN HABEN, GEBEN SIE IHM ZURÜCK, UND ER GEBE IHNEN DAS GELD ZURÜCK. HABEN DIESE ES AN NICHTJUDEN VERKAUFT ODER HUNDEN VORGEWORFEN, SO HABEN SIE DEN PREIS FÜR TOTVERLETZTES ZU ZAHLEN."
+ ],
+ [
+ "Auf GRUND FOLGENDER LEIBESFEHLER DARF MAN DAS ERSTGEBORENE SCHLACHTEN: WENN IHM DAS OHR VERLETZT IST, AM KNORPEL, NICHT ABER AN DER HAUT; WENN ES GESPALTEN IST, AUCH WENN NICHTS FEHLT; WENN ES EIN LOCH GROSS WIE EINE WICKE HAT; ODER WENN ES VERDORRT IST. WAS HEISST VERDORRT? WENN MAN ES DURCHSTICHT UND KEIN TROPFEN BLUT HERAUSKOMMT. R. JOSE B. HAMEŠULLAM SAGT, VERDORRT HEISSE ES, WENN ES BRÖCKELT.",
+ "WENN EIN AUGENLID DURCHLÖCHERT IST, VERLETZT ODER GESPALTEN, ODER WENN AN SEINEM AUGE EIN HÄUTCHEN, EINE TRÜBUNG, EINE FÄRBUNG, EIN SCHLANGENFLECK ODER EIN WEINKERN IST. TRÜBUNG HEISST ES, WENN DAS WEISSE DIE IRIS UNTERBRICHT UND IN DAS SCHWARZE RAGT. RAGT DAS SCHWARZE IN DAS WEISSE, SO IST DIES KEIN LEIBESFEHLER.",
+ "WEISSE PUNKTE UND WASSER, WENN SIE BLEIBEND SIND. WELCHE WEISSEN PUNKTE GELTEN ALS BLEIBEND? DIE ACHTZIG TAGE ANHALTEN. R. ḤANANJA B. ANTIGONOS SAGT, MAN UNTERSUCHE SIE INNERHALB DER ACHTZIG TAGE DREIMAL. DAS WASSER GILT ALS BLEIBEND, WENN DAS VIEH FRISCHES UND GETROCKNETESVON REGENFEUCHTEN FELDERN GEFRESSEN HAT; FRISCHES UND GETROCKNETES VON RIESELFELDERN, ODER WENN ES ZUERST GETROCKNETES UND NACHHER FRISCHESGEFRESSEN HAT, SO IST DIES KEIN LEIBESFEHLER. NUR WENN ES ZUERST FRISCHES UND NACHHER TROKKENES GEFRESSEN HAT.",
+ "WENN DIE NASE DURCHLÖCHERT, VERLETZT ODER GESPALTEN IST, WENN DIE OBERLIPPE DURCHLÖCHERT, VERLETZT ODER GESPALTEN IST.WENN DIE VORDEREN ZÄHNE BESCHÄDIGT ODER ABGEBROCHEN SIND, ODER WENN DIE HINTEREN ENTWURZELT SIND. R. ḤANINA B. ANTIGONOS SAGT, MAN UNTERSUCHE NICHT VON DEN BACKENZÄHNENEINWÄRTS, UND AUCH NICHT DIE BACKENZÄHNE SELBST.",
+ "WENN DIE GLIEDHAUT ODER BEI OPFERTIERENBEIM WEIBCHEN DIE SCHAM VERLETZT IST, ODER WENN DER SCHWANZ AM KNOCHEN, NICHT ABER AM GELENKE VERLETZT IST, ODER WENN DAS ENDE DES SCHWANZES SICH SCHÄLT, (WENNDIE HAUT UND DAS FLEISCH SICH ABLÖSEN UND DER KNOCHEN ZURÜCKBLEIBT,) ODER WENN ZWISCHEN EINEM GELENKE UND DEM ANDEREN EINE FINGERBREITE FLEISCHES IST.",
+ "WENN ES GAR KEINE HODEN ODER NUR EINE HODE HAT. R. JIŠMA͑ÉL SAGTE: HAT ES ZWEIHODENSÄCKE, SO HAT ES ZWEI HODEN, HAT ES KEINE ZWEI HODENSÄCKE, SO HAT ES NUR EINE HODE. R. A͑QIBA SAGTE: MAN SETZE ESAUF DEN STEISS UND DRÜCKE; IST NOCH EINE HODE VORHANDEN, SO KOMMT SIE ENDLICH HERVOR. EINST EREIGNETE ES SICH, DASS MAN DRÜCKTE, JEDOCH KAM KEINE HERVOR; NACHDEM MAN ES ABER GESCHLACHTET HATTE, FAND MAN SIE AN DEN LENDEN HAFTEN. R. A͑QIBA ERLAUBTE ES, UND R. JOḤANAN B. NURI VERBOT ES.",
+ "WENN ES FÜNF BEINE ODER NUR DREI BEINE HAT; WENN SEINE FÜSSE RUNDHUFIG SIND, WIE DIE EINES ESELS; WENN ES VERRENKT ODER HOCHHÜFTIG IST. WAS HEISST VERRENKT? WENN EINE HÜFTE AUS DEM GELENKE GEKOMMEN IST; HOCHHÜFTIG? WENN EINE DER HÜFTEN HÖHER IST.",
+ "WENN IHM EIN KNOCHEN DES VORDERFUSSES ODER DES HINTERFUSSES GEBROCHEN IST, AUCH WENN ES NICHT ZU MERKEN IST. DIESE LEIBESFEHLER ZÄHLTE ILA IN JABNE AUF, UND DIE WEISEN PFLICHTETEN IHM BEI; ALS ER ABER NOCH DREI HINZUFÜGTE, SPRACHEN SIE ZU IHM: WIR HABEN ES VON DIESEN NICHT GEHÖRT. DESSEN AUGENHÖHLE RUND IST, WIE DIE EINES MENSCHEN, DESSEN MAUL DEM EINES SCHWEINES GLEICHT, UND DEM DER GRÖSSERE TEIL DER VORDERZUNGEFEHLT. DAS GERICHT NACH IHNEN SAGTE, DIESE SEIEN LEIBESFEHLER.",
+ "EINST KAM EIN FALL VOR, DASS DIE UNTERE KINNLADE ÜBER DIE OBERE VORSTAND, UND ALS R. GAMLIÉL DIE WEISEN BEFRAGTE, SAGTEN SIE, ES SEI EIN LEIBESFEHLER.WENN EIN BÖCKCHEN EIN GEDOPPELTES OHR HAT, SO IST DIES, WIE DIE WEISEN SAGTEN, WENN ES EIN KNOCHENIST, EIN LEIBESFEHLER, UND WENN ES NICHT EIN KNOCHENIST, KEIN LEIBESFEHLER. R. ḤANANJA B. GAMLIÉL SAGT, WENN DER SCHWANZ EINES BÖCKCHENS DEM EINES SCHWEINES GLEICHT, ODER WENN ES KEINE DREI WIRBEL HAT, SEI DIES EIN LEIBESFEHLER.",
+ "R. ḤANINA B. ANTIGONOS SAGTE: WENN ES EINE BLATTER AM AUGE HAT; WENN DER KNOCHEN AN SEINEM VORDERFUSSE ODER SEINEM HINTERFUSSE VERLETZT IST, WENN IHM DER KNOCHEN IM MAULE GELÖST IST; WENN EINES SEINER AUGEN GROSS UND EINES KLEIN IST; WENN EINES SEINER OHREN GROSS UND EINES KLEIN IST, UND ZWAR ZU SEHEN UND NICHT GEMESSEN. R. JEHUDA SAGT, AUCH WENN EINE VON SEINEN BEIDEN HODEN SO GROSS IST WIE ZWEI VON DER ANDREN; DIE WEISEN ABER PFLICHTEN IHM NICHT BEI.",
+ "WENN DER SCHWANZ EINES KALBES NICHT BIS ZUM KNIEGELENKE REICHT. DIE WEISEN SPRACHEN: DIES IST JA BEI DEN MEISTEN KÄLBERN DER FALL; JE MEHR SIE WACHSEN, DESTO LÄNGER WIRD ER. WAS HEISST KNIEGELENK, VON DEM SIE SPRECHEN? R. ḤANINA B. ANTIGONOS ERWIDERTE: DAS KNIEGELENK IN DER MITTE DES SCHENKELS.WEGEN DIESER LEIBESFEHLER SCHLACHTE MAN DAS ERSTGEBORENE, UND WEGEN DIESER SIND UNTAUGLICH GEWORDENE OPFER AUSZULÖSEN.",
+ "AUF GRUND FOLGENDER LEIBESFEHLER SCHLACHTE MAN NICHT, WEDER IM TEMPELNOCH IN DER PROVINZ: WENN EIN WEISSER FLECK ODER WASSER SICH IM AUGE BEFINDEN, NICHT BLEIBEND; WENN DIE HINTEREN ZÄHNE BESCHÄDIGT SIND, ABER NICHT ENTWURZELT, WENN ES MIT EINEM GRINDE, EINER BLATTER ODER EINER FLECHTE BEHAFTET IST, WENN ES ALT, KRANK ODER STINKIG IST, WENN DAMIT EINE SÜNDE BEGANGEN WORDEN IST, WENN ES EINEN MENSCHEN GETÖTET HAT UND NUR EIN ZEUGE ODER DER EIGENTÜMERES BEKUNDET, DAS GESCHLECHTSLOSE UND DER ZWITTER; WEDER IM TEMPPEL NOCH IN DER PROVINZ. R. ŠIMO͑N SAGTE: DU HAST KEINEN GRÖSSEREN LEIBESFEHLER ALS DIES. DIE WEISEN SAGEN: DIESES IST GAR KEIN ERSTGEBORENES, VIELMEHR DARF ES ZUR SCHUR UND ZUR ARBEIT VERWANDT WERDEN."
+ ],
+ [
+ "DIESE LEIBESFEHLER, OB BLEIBEND ODER VORÜBERGEHEND, MACHEN AUCH MENSCHEN UNTAUGLICH, UND BEIM MENSCHENN AUSSER DIESEN NOCH DER KEGELKÖPFIGE, DER RÜBENKÖPFIGE, DER HAMMERKÖPFIGE, DER SCHRÄGKÖPFIGE UND DER PLATTKÖPFIGE. DER BUCKLIGE IST NACH R. JEHUDA TAUGLICH UND NACH DEN WEISEN UNTAUGLICH.",
+ "DER KAHLKÖPFIGE IST UNTAUGLICH. WER HEISST KAHLKÖPFIG? DER KEINE VON OHR ZU OHR REICHENDE REIHE HAARE HAT; HAT ER EINE, SO IST ER TAUGLICH. WER KEINE BRAUEN ODER NUR EINE BRAUE HAT. DAS IST DER IN DER TORA GENANNTE GIBEN. R. DOSA SAGT, DESSEN BRAUEN HÄNGEN. R. ḤANINA B. ANTIGONOS SAGT, DER ZWEI RÜCKEN HAT UND ZWEI WIRBELSÄULEN.",
+ "DER PLATTNASIGE IST UNTAUGLICH. PLATTNASIGER IST DER, DER BEIDE AUGEN GLEICHZEITIG SCHMINKEN KANN. WER BEIDE AUGEN NACH OBEN, BEIDE AUGEN NACH UNTEN, EIN AUGE NACH OBEN UND EIN AUGE NACH UNTEN HAT, WER ZIMMER UND SÖLLER GLEICHZEITIG SIEHT, WER DIE SONNE NICHT VERTRÄGT, DER ASYMMETRISCHE, DER TRÄNIGE UND DEM DIE WIMPERN AUSGEFALLEN SIND, SIND UNTAUGLICH WEGEN DES UNANGENEHMEN AUSSEHENS.",
+ "WENN SEINE AUGEN GROSS WIE DIE EINES KALBES ODER KLEIN WIE DIE EINER GANS SIND, WENN SEIN KÖRPER FÜR SEINE GLIEDER ZU GROSS ODER ZU KLEIN IST, WENN SEINE NASE FÜR SEINE GLIEDER ZU GROSS ODER ZU KLEIN IST, DER SCHLAPPOHRIGE UND DER KLEINOHRIGE. KLEINOHRIGER HEISST DER, DESSEN OHREN KLEIN SIND; SCHLAPPOHRIGER, DESSEN OHREN EINEM SCHWAMME GLEICHEN.",
+ "WENN DIE OBERE LIPPE ÜBER DIE UNTERE VORSTEHT, ODER DIE UNTERE ÜBER DIE OBERE VORSTEHT, SO IST DIES EIN LEIBESFEHLER. WEM DIE ZÄHNE AUSGEFALLEN SIND, IST UNTAUGLICH WEGEN DES UNANGENEHMEN AUSSEHENS. DEM DIE BRÜSTE HÄNGEN, WIE BEI EINEM WEIBE, DEM DER BAUCH AUFGEDUNSEN IST, DEM DER NABEL VORSTEHT, DER EPILEPTIKER, SELBST NUR EINMAL IN VIELEN TAGEN, DER VON BESESSENHEIT BEFALLEN WIRD, DER HODENHAFTEUND DER MASSIGE. DER KEINE HODEN ODER DER NUR EINE HODE HAT; DAS IST DER IN DER SCHRIFTGENANNTE HODENGEQUETSCHTE. R. JIŠMA͑ÉL ERKLÄRT, DESSEN HODEN ZERDRÜCKT SIND. R. A͑QIBA ERKLÄRT, DESSEN HODEN AUFGEDUNSEN SIND. R. ḤANINA B. ANTIGONOS ERKLÄRT, DESSEN AUSSEHEN SCHWARZ IST.",
+ "DER MIT DEN KNÖCHELN ODER MIT DEN KNIEN ANEINANDER SCHLÄGT. DER KLUMPFÜSSIGE UND DER KRUMMBEINIGE. WER HEISST KRUMMBEINIG? DER DIE FÜSSE ZUSAMMENSCHLÄGT UND DIE KNIE EINANDER NICHT BERÜHREN. WENN EIN WULST AUS SEINEM GROSSEN ZEH HERVORSTEHT, WENN SEINE FERSE HINTEN HINAUSRAGT, WENN SEINE FUSSOHLEN BREIT SIND WIE BEI EINER GANS. WENN SEINE FINGER AUFEINANDER LIEGEN, ODER NACH OBEN BIS ZUM GELENKE ZUSAMMENGEWACHSEN SIND, SO IST ER TAUGLICH, WENN UNTERHALB DES GELENKES UND ER SIE AUSEINANDERGESCHNITTEN HAT, SO IST ER TAUGLICH. WENN ER EINEN ÜBERFINGER HATTE UND IHN ABGESCHNITTEN HAT, SO IST ER, WENN ER EINEN KNOCHEN HATTE, UNTAUGLICH, WENN ABER NICHT, TAUGLICH. WENN ER EINEN ÜBERFINGER AN HÄNDEN UND FÜSSEN HAT, JE SECHS, ALSO VIERUNDZWANZIG, SO IST ER NACH R. JEHUDA TAUGLICH UND NACH DEN WEISEN UNTAUGLICH. WER BEIDE HÄNDE BEHERRSCHT, IST NACH RABBI UNTAUGLICH UND NACH DEN WEISEN TAUGLICH. DER KUŠI, DER GIḤOR, DER LABQAN, DER QIPEAḤ, DER ZWERG, DER TAUBE, DER BLÖDE, DER BETRUNKENE UND DER MIT EINEM REINEN AUSSATZEBEHAFTETE SIND BEIM MENSCHENUNTAUGLICH UND BEIM VIEH TAUGLICH. R. ŠIMO͑N B. GAMLIÉL SAGT, BEIM VIEH GEHÖRE DAS BLÖDE NICHT ZU DEN BESTEN. R. ELEA͑ZAR SAGT, AUCH DENEN FLEISCHMASSEN HERABHÄNGEN, SEIEN BEIM MENSCHEN UNTAUGLICH UND BEIM VIEH TAUGLICH.",
+ "FOLGENDE SIND BEIM MENSCHEN TAUGLICH UND BEIM VIEH UNTAUGLICH: VATER UND SOHN, DAS TOTVERLETZTE, DIE SEITENGEBURT, MIT DEM EINE SÜNDEBEGANGEN WORDEN IST, UND DAS EINEN MENSCHEN GETÖTET HAT. WER EIN WEIB IN SÜNDEGENOMMEN HAT, IST UNTAUGLICH, BIS ER SICH DEN GENUSS VON IHR ABGELOBT. WER SICH AN TOTEN VERUNREINIGT HAT, IST UNTAUGLICH, BIS ER AUF SICH GENOMMEN HAT, SICH NICHT MEHR AN TOTEN ZU VERUNREINIGEN."
+ ],
+ [
+ "MANCHER IST ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT UND NICHT ERSTGEBORENER FÜR DEN PRIESTER, [MANCHER] IST ERSTGEBORENER FÜR DEN PRIESTER UND NICHT ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT, MANCHER IST ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT UND FÜR DEN PRIESTER, UND MANCHER IST ERSTGEBORENER WEDER HINSICHTLICH DER ERBSCHAFT NOCH FÜR DEN PRIESTER. WER IST ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT UND NICHT FÜR DEN PRIESTER? DER NACH EINER FEHLGEBURT KOMMT, OBGLEICH DER KOPF LEBEND HERVORGEKOMMEN IST, ODER EINEM NEUNMONATSKINDE, DESSEN KOPF TOT HERVORGEKOMMEN IST, UND, WIE R. MEÍR SAGT, WENN [DIE MUTTER] VORHER EINE ART VIEH, WILD ODER VOGEL ABORTIERT HAT; DIE WEISEN SAGEN, NUR WENN ETWAS MENSCHENÄHNLICHES AN IHR WAR. WENN [DIE MUTTER] VORHER EINEN SANDEL, EINE NACHGEBURT ODER EINE ENTWICKELTE EIHAUT ABORTIERT HAT, ODER [DAS KIND] ZERSTÜCKELT HERAUSKAM, SO IST, DER NACH IHNEN KOMMT, ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT, NICHT ABER ERSTGEBORENER FÜR DEN PRIESTER. WENN JEMAND, DER KEINE KINDER HATTE, EINE FRAU GENOMMEN HAT, DIE BEREITS GEBOREN HATTE ALS SKLAVIN UND NACHHER FREIGELASSEN WURDE, ALS NICHTJÜDIN UND SICH NACHHER BEKEHRT HAT, UND SIE, NACHDEM SIE DEN JISRAÉLITEN GEHEIRATET, GEBOREN HAT, SO IST [DAS KIND] ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT, NICHT ABER ERSTGEBORENER FÜR DEN PRIESTER. R. JOSE DER GALILÄER SAGT, ES SEI ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT UND FÜR DEN PRIESTER, DENN ES HEISST:Durchbruch des Mutterschosses unter den Kindern Jisraél; WENN DER DURCHBRUCH DES MUTTERSCHOSSES IN JISRAÉL ERFOLGT IST. WENN JEMAND KINDER HATTE UND EINE FRAU GENOMMEN HAT, DIE NOCH NICHT GEBOREN HAT, ODER EINE SICH SCHWANGER BEKEHRT HAT ODER SCHWANGER FREIGELASSEN WURDE, ODER WENN EINE ZUSAMMEN MIT EINER PRIESTERIN ODER EINER LEVITIN GEBOREN HAT, ODER MIT EINER FRAU, DIE BEREITS GEBOREN HAT, ODER WENN EINE KEINE DREI MONATE NACH [DEM TODE] IHRES MANNES GEWARTET UND GEHEIRATET UND GEBOREN HAT, SODASS MAN NICHT WEISS, OB [DAS KIND] EIN NEUNMONATLICHES VOM ERSTEN ODER EIN SIEBENMONATLICHES VOM ZWEITEN IST, SO IST [DAS KIND] ERSTGEBORENER FÜR DEN PRIESTER, NICHT ABER ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT. WER IST ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT UND FÜR DEN PRIESTER? WENN EINE EINE EIHAUT VOLL WASSER, VOLL BLUT ODER VOLL VERSCHIEDENER GEBILDE AUSGESTOSSEN HAT, ODER WENN EINE FISCH-, HEUSCHRECKEN-, EKEL- ODER KRIECHTIERARTIGES AUSGESTOSSEN HAT, ODER WENN EINE AM VIERZIGSTEN TAGEEINE FEHLGEBURT ABORTIERT HAT, SO IST DER DARAUF FOLGENDE ERSTGEBORENER HINSICHTLICH DER ERBSCHAFT UND FÜR DEN PRIESTER.",
+ "DIE SEITENGEBURT UND DER IHR FOLGENDE SIND BEIDE KEINE ERSTGEBORENEN, WEDER HINSICHTLICH DER ERBSCHAFT NOCH FÜR DEN PRIESTER. R. ŠIMO͑N SAGT, DER ERSTERE SEI ES HINSICHTLICH DER ERBSCHAFT UND DER ANDERE HINSICHTLICH DER FÜNF SELA͑.",
+ "WENN EINEM SEINE FRAU, DIE NOCH NICHT GEBOREN HAT, zwei Fol.48 MÄNNLICHE KINDERGEBIERT, SO GEBE ER DEM PRIESTER FÜNF Sela͑; STIRBT EINES VON IHNEN INNERHALB VON DREISSIG TAGEN, SO IST DER VATERFREI; STIRBT DER VATER UND BLEIBEN DIE KINDER LEBEN, SO IST ES, WIE R. MEÍR SAGT, WENN SIE VOR DER ERBTEILUNG GEZAHLT HABEN, BEREITS GESCHEHEN, WENN ABER NICHT, SO SIND SIE FREI. R. JEHUDA SAGT, DAS VERMÖGEN SEI HAFTBAR. WENN EIN MÄNNLICHES UND EIN WEIBLICHES, SO HAT DER PRIESTER NICHTS.",
+ "WENN ZWEI FRAUEN, DIE NOCH NICHT GEBOREN HABEN, ZWEI MÄNNLICHE KINDER GEBÄREN, SO GEBE ER DEM PRIESTER ZEHN SELA͑, STIRBT EINES VON IHNEN INNERHALB VON DREISSIG TAGEN, SO MUSS, WENN ER SIE EINEM PRIESTER GEGEBEN HAT, DIESER IHM FÜNF SELA͑ ZURÜCKGEBEN, UND WENN ER SIE ZWEI PRIESTERN GEGEBEN HAT, SO KANN ER VON IHNEN NICHTS ZURÜCKFORDERN. WENN EIN MÄNNLICHES UND EIN WEIBLICHES ODER ZWEI MÄNNLICHE UND EIN WEIBLICHES, SO GEBE ER DEM PRIESTER FÜNF SELA͑; WENN ZWEI WEIBLICHE UND EIN MÄNNLICHES ODER ZWEI MÄNNLICHE UND ZWEI WEIBLICHE, SO ERHÄLT DER PRIESTER NICHTS. WENN EINE BEREITS GEBOREN UND DIE ANDERE NOCH NICHT GEBOREN HAT, UND BEIDE ZWEI MÄNNLICHE KINDER GEBÄREN, SO GEBE ER DEM PRIESTER FÜNF SELA͑; STIRBT EINES VON IHNEN INNERHALB VON DREISSIG TAGEN, SO IST DER VATER FREI, STIRBT DER VATER UND BLEIBEN DIE KINDER LEBEN, SO IST ES, WIE R. MEÍR SAGT, WENN SIE VOR DER ERBTEILUNG GEZAHLT HABEN, BEREITS GESCHEHEN, WENN ABER NICHT, SO SIND SIE FREI. R. JEHUDA SAGT, DAS VERMÖGEN SEI HAFTBAR. WENN EIN MÄNNLICHES UND EIN WEIBLICHES, SO HAT DER PRIESTER NICHTS.",
+ "WENN ZWEI FRAUEN VON ZWEI MÄNNERN, DIE NOCH NICHT GEBOREN HABEN, ZWEI MÄNNLICHE KINDERGEBÄREN, SO GEBE DER EINE DEM PRIESTER FÜNF SELA͑ UND DER ANDERE GEBE DEM PRIESTER FÜNF SELA͑; STIRBT EINES VON IHNEN INNERHALB VON DREISSIG TAGEN, SO MUSS, WENN SIE EINEM PRIESTER GEGEBEN HABEN, DIESER IHNEN FUNF SELA͑ ZURÜCKGEBEN, UND WENN SIE SIE ZWEI PRIESTERN GEGEBEN HABEN, SO KÖNNEN SIE AUS IHRER HAND NICHTS MEHR ZURÜCKFORDERN. WENN EIN MÄNNLICHES UND EIN WEIBLICHES, SO SIND DIE ELTERN FREI UND DER SOHN MUSS SICH SELBST AUSLÖSEN; WENN ZWEI WEIBLICHE UND EIN MÄNNLICHES ODER ZWEI WEIBLICHE UND ZWEI MÄNNLICHE, SO HAT DER PRIESTER NICHTS.",
+ "WENN EINE DER BEIDEN MÄNNER BEREITS GEBOREN HATTE UND EINE NOCH NICHT GEBOREN HATTE, UND SIE ZWEI MÄNNLICHE KINDER GEBÄREN, SO MUSS DER, DESSEN FRAU NOCH NICHT GEBOREN HATTE, DEM PRIESTER FÜNF SELA͑ GEBEN; WENN EIN MÄNNLICHES UND EIN WEIBLICHES, SO HAT DER PRIESTER NICHTS. STIRBT DER SOHN INNERHALB VON DREISSIG TAGEN, SO MUSS DER PRIESTER, WENN ER SIE IHM BEREITS GEGEBEN HAT, SIE ZURÜCKGEBEN; WENN NACH DREISSIG TAGEN, SO MUSS JENER, AUCH WENN ER NOCH NICHT GEGEBEN HAT, SIE IHM GEBEN. STIRBT ER AM DREISSIGSTEN TAGE, SO GLEICHT DIESER DEM VORANGEHENDEN TAGE. R. A͑QIBA SAGT, HAT ER SIE BEREITS GEGEBEN, ERHALTE ER NICHTS ZURÜCK, UND HAT ER SIE NOCH NICHT GEGEBEN, BRAUCHE ER NICHT ZU GEBEN. STIRBT DER VATER INNERHALB VON DREISSIG TAGEN, SO GILT DER SOHN ALS NICHT AUSGELÖST, BIS ER DEN BEWEIS ERBRINGT, DASS ER AUSGELÖST WORDEN IST; WENN NACH DREISSIG TAGEN, SO GILT ER ALS AUSGELÖST, BIS MAN IHM SAGT, ER SEI NICHT AUSGELÖST WORDEN. IST ER AUSZULÖSEN UND SEIN SOHN AUSZULÖSEN, SO GEHT ER SEINEM SOHNE VOR; R. JEHUDA SAGT, SEIN SOHN GEHE IHM VOR, DENN DIE PFLICHT FÜR IHN SELBST OBLIEGT SEINEM VATER UND DIE PFLICHT FÜR SEINEN SOHN OBLIEGT IHM.",
+ "DIE FÜNF SELA͑ FÜR EINEN SOḤN SIND IN TYRISCIIER WÄHRUNGZU ZAHLEN; DIE DREISSIG FÜR EINEN SKLAVEN, DIE FÜNFZIG DES NOTZÜCHTERS UND VERFÜHRERSUND DIE HUNDERT DES VERLEUMDERSSIND SÄMTLICH IN ŠEQEI. DES HEILIGTUMES UND TYRISCHER WÄHRUNG ZU ZAHLEN. ALLESKANN DURCH GELD UND GELDESWERT AUSGELÖST WERDEN, AUSGENOMMEN DIE ŠEQALIM.",
+ "MAN KANN NICHT AUSLÖSEN DURCH SKLAVEN, NICHT DURCH SCHULDSCHEINE, NICHT DURCH GRUNDSTÜCKE UND NICHT DURCH HEILIGES. HAT ER DEM PRIESTER GESCHRIEBEN, ER VERPFLICHTE SICH, IHM FÜNF SELA͑ ZU GEBEN, SO MUSS ER SIE IHM GEBEN, SEIN SOHN ABER IST NICHT AUSGELÖST. DAHERDARF DER PRIESTER, WENN ER ES WILL, SIE IHM ALS GESCHENK GEBEN. WENN JEMAND DAS LÖSEGELD FÜR SEINEN SOHN ABGESONDERT HAT UND ES ABHANDEN GEKOMMEN IST, SO IST ER HAFTBAR, DENN ES HEISST:es soll dein sein, UND: du sollst auslösen.",
+ "DER ERSTGEBORENE ERHÄLT DEN DOPPELTEN ANTEIL VOM VERMÖGEN DES VATERS, ER ERHÄLT ABER KEINEN DOPPELTEN ANTEIL VOM VERMÖGEN DER MUTTER, AUCH ERHÄLT ER KEINEN VON DER MELIORATION, UND KEINEN VOM ANWARTSCHAFTLICHENWIE VOM VORHANDENEN. EBENSO AUCH NICHT DIE FRAU FÜR IHRE MORGENGABE, NICHT DIE TÖCHTERFÜR IHREN UNTERHALT UND NICHT DER EHESCHWAGER. SIE ALLE ERHALTEN NICHTS VON DER MELIORATION UND NICHTS VOM ANWARTSCHAFTLICHEN WIE VOM VORHANDENEN.",
+ "FOLGENDES GEHT IM JOBELJAHRE NICHTZURÜCK: DER ERSTGEBURTSANTEIL, WAS MAN VON SEINER FRAU GEERBT HAT, WAS MAN DURCH DIE SCHWAGEREHE GEERBT HAT, UND DIE SCHENKUNG – SO R. MEÍR; DIE WEISEN SAGEN, DIE SCHENKUNG GLEICHE DEM VERKAUFE. R. ELIE͑ZER SAGT, DIES ALLES GEHE IM JOBELJAHRE ZURÜCK. R. JOḤANAN B. BEROQA SAGT, AUCH WAS MAN VON SEINER FRAU GEERBT HAT, GEBE MAN DEN FAMILIENANGEHÖRIGEN ZURÜCK, ZIEHE ABER ETWAS VOM GELDE AB."
+ ],
+ [
+ "DER VIEHZEHNT HAT GELTUNG IM LANDE UND AUSSERHALB DESLANDES, WENN DER TEMPEL BESTEHT UND WENN DER TEMPEL NICHT BESTEHT. BEI PROFANEM, ABER NICHT BEI HEILIGEM; ER HAT GELTUNG BEIM RINDE UND BEIM KLEINVIEH, JEDOCH DARF DER ZEHNT NICHT VON DEM EINEN FÜR DAS ANDERE ENTRICHTET WERDEN; BEI SCHAFEN UND BEI ZIEGEN, UND DER ZEHNT DARF VON DEN EINEN FÜR DIE ANDEREN ENTRICHTET WERDEN; BEI DIESJÄHRIGEN UND BEI VORJÄHRIGEN, JEDOCH DARF DER ZEHNT NICHT VON DEN EINEN FÜR DIE ANDEREN ENTRICHTET WERDEN. MAN KÖNNTE NÄMLICH FOLGERN: WENN BEI DIESJÄHRIGEN UND VORJÄHRIGEN, DIE MITEINANDER KEINE VERBOTENE MISCHUNG SIND, DER ZEHNT NICHT VON DEN EINEN FÜR DIE ANDEREN ZU ENTRICHTEN IST, UM WIEVIEL WENIGER IST BEI SCHAFEN UND ZIEGEN, DIE MITEINANDER VERBOTENE MISCHUNG SIND, DER ZEHNT VON DEN EINEN FÜR DIE ANDEREN ZU ENTRICHTEN. DAHER HEISST ES: und Kleinvieh, DIES HEISST. ALLES KLEINVIEH IST EINS.",
+ "BEIM VIEHZEHNTEN ERFOLGT EINE VEREINIGUNGAUF EINER AUSDEHNUNG SOWEIT EIN WEIDENDES VIEH SICH ENTFERNT. WIEVIEL BETRÄGT EINE AUSDEHNUNG SOWEIT EIN WEIDENDES VIEH SICH ENTFERNT? SECHZEHN MIL. SIND ZWISCHEN DIESEN UND JENEN ZWEIUNDDREISSIG MIL, SO WERDEN SIE NICHT VEREINIGT; BEFINDEN SICH WELCHE IN DER MITTE, SO HOLE ER JENE UND VERZEHNTE SIEIN DER MITTE. R. MEÍR SAGT, DER JARDEN GILT BEIM VIEHZEHNTEN ALS TRENNUNG.",
+ "WAS EINER GEKAUFT ODER ALS GESCHENK ERHALTEN HAT, IST VOM VIEHZEHNTEN FREI. BRÜDER, DIE GESELLSCHAFTER SIND, SIND, WENN SIE ZUM AUFGELDE VERPFLICHTET SIND, VOM VIEHZEHNTEN FREI, UND WENN SIE ZUM VIEHZEHNTEN VERPFLICHTET SIND, VOM AUFGELDE FREI. HABEN SIE ES AUS DEM BESITZE DES HAUSESGEEIGNET, SO SIND SIE VERPFLICHTET, WENN ABER NICHT, SO SIND SIE FREI. HABEN SIE GETEILT UND SICH WIEDER ZUSAMMENGETAN, SO SIND SIE ZUM AUFGELDE VERPFLICHTET UND VOM VIEHZEHNTEN FREI.",
+ "ALLES KOMMT IN DIE HÜRDE ZUR VERZEHNTUNG, AUSGENOMMEN DER MISCHLING, DAS TOTVERLETZTE, DIE SEITENGEBURT, DEM DAS ALTERFEHLT, UND DAS VERWAISTE. WELCHES HEISST VERWAISTES? WENN DIE MUTTER VERENDET ODER GESCHLACHTET WORDEN IST UND ES NACHHER GEBOREN WURDE. R. JEHOŠUA͑ SAGT, SELBST WENN DIE MUTTER GESCHLACHTET WORDEN IST UND DER BALG NOCH VORHANDEN IST, SEI ES KEIN VERWAISTES.",
+ "ES GIBT DREI TERMINEFÜR DEN VIEHZEHNTEN: IN DER MONATSHÄLFTE DES PESAḤFESTES, IN DER MONATSHÄLFTE DES WOCHENFESTES UND IN DER MONATSHÄLFTEDES HÜTTENFESTES. DIES SIND DIE TERMINE FÜR DEN VIEHZEHNTEN – SO R. A͑QIBA. BEN A͑ZAJ SAGT, AM NEUNUNDZWANZIGSTEN ADAR, AM ERSTEN SIVAN UND AM NEUNUNDZWANZIGSTEN AB. R. ELEA͑ZAR UND R. ŠIMO͑N SAGEN, AM ERSTEN NISAN, AM ERSTEN SIVAN UND AM NEUNUNDZWANZIGSTEN ELUL. WESHALB SAGTEN SIE, AM NEUNUNDZWANZIGSTEN ELUL, UND NICHT AM ERSTEN TIŠRI? DA DIESER EIN FEIERTAG IST UND MAN AM FEIERTAGE DEN ZEHNTEN NICHT ENTRICHTEN DARF, SO HAT MAN IHN AUF DEN VORANGEHENDEN NEUNUNDZWANZIGSTEN ELUL VERLEGT. R. MEÍR SAGT, DER ERSTE ELUL SEI JAHRESANFANG FÜR DEN VIEHZEHNTEN. BEN A͑ZAJ SAGT, DIE IM ELUL GEBORENEN SEIEN BESONDERS ZU VERZEHNTEN.",
+ "ALLE VOM ERSTEN TIŠRI BIS ZUM NEUNUNDZWANZIGSTEN ELULGEBORENEN WERDEN ZUR VERZEHNTUNG VEREINIGT. FÜNF VOR NEUJAHR UND FÜNF NACH NEUJAHR GEBORENE WERDEN NICHT VEREINIGT; FÜNF VOR DEM TERMINE UND FÜNF NACH DEM TERMINE GEBORENE WERDEN VEREINIGT. WESHALB HEISST ES DEMNACH, ES GEBE DREI TERMINE FÜR DEN VIEHZEHNTEN? DASS MAN NÄMLICH VOR DEM TERMINE UNVERZEHNTET VERKAUFEN UND SCHLACHTENDARF; IST DER TERMIN HERANGEREICHT, SO DARF MAN NICHT MEHR SCHLACHTEN, HAT MAN GESCHLACHTET, SO IST MAN FREI.",
+ "AUF WELCHE WEISE ERFOLGT DIE VERZEHNTUNG? MAN TREIBE SIE IN DIE HÜRDE UND LASSE IHNEN EINE ÖFFNUNG SO KLEIN, DASS NICHT ZWEI GLEICHZEITIG HERAUSKOMMEN KÖNNEN; DANN ZÄHLE MAN EINS, ZWEI, DREI, VIER, FÜNF, SECHS, SIEBEN, ACHT, NEUN, UND WENN DAS ZEHNTE HERAUSKOMMT, ZEICHNE MAN ES MIT ROTER FARBE UND SAGE: DIESES SEI ZEHNT. HAT MAN ES NICHT MIT ROTER FARBE GEZEICHNET, SIE NICHT MIT DEM STABE GEZÄHLT, ODER SIE LIEGEND ODER STEHEND GEZÄHLT, SO SIND SIE VERZEHNTET. WENN MAN HUNDERT HAT UND ZEHN HERAUSHOLT, ODER ZEHN UND EINES HERAUSHOLT, SO IST DIES KEINE VERZEHNTUNG. R. JOSE B. R. JEHUDA SAGT, DIES SEI EINE VERZEHNTUNG. IST EINES VON DEN GEZÄHLTEN ZURÜCK UNTER DIE ANDEREN GESPRUNGEN, SO SIND SIEFREI; WENN EINES VON DEN ZEHNTEN UNTER DIE ANDREN, SO LASSE MAN SIE WEIDEN, BIS SIE EINEN LEIBESFEHLER BEKOMMEN, SODANN DÜRFEN SIE FEHLERBEHAFTET VOM EIGENTÜMER GEGESSEN WERDEN.",
+ "KOMMEN ZWEI ZUSAMMEN HERAUS, SO ZÄHLE MAN SIE ZWEI; ZÄHLT MAN SIE ALS EINES, SO SIND DAS NEUNTE UND DAS ZEHNTE VERDORBEN, HAT MAN DAS NEUNTE ALS ZEHNTES, DAS ZEHNTE ALS NEUNTES UND DAS ELFTE ALS ZEHNTES BEZEICHNET, SO SIND ALLE DREI HEILIG; DAS NEUNTE IST FEHLERBEHAFTET ZU ESSEN, DAS ZEHNTE IST ZEHNT UND DAS ELFTE IST ALS HEILSOPFER DARZUBRINGEN, UND ES BEWIRKT UMTAUSCH– SO R. MEÍR. R. JEHUDA SPRACH: KANN DENN EINGETAUSCHTESUMTAUSCH BEWIRKEN!? MAN ERWIDERTE IM NAMEN R. MEÍRS: WÄRE ES EINGETAUSCHTES, SO WÜRDE ES NICHT DARGEBRACHT WERDEN KÖNNEN. HAT MAN DAS NEUNTE ALS ZEHNTES, DAS ZEHNTE ALS ZEHNTES UND DAS ELFTE ALS ZEHNTES BEZEICHNET, SO IST DAS ELFTE NICHT HEILIG. DIE REGEL HIERBEI IST: IST DEM ZEHNTEN DIE BEZEICHNUNG ‘ZEHNTES’ NICHT ENTZOGEN, SO IST DAS ELFTE NICHT HEILIG."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/William Davidson Edition - English.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/William Davidson Edition - English.json
new file mode 100644
index 0000000000000000000000000000000000000000..0979895f30ec61c20788116fcf364d0d387cc828
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/William Davidson Edition - English.json
@@ -0,0 +1,118 @@
+{
+ "language": "en",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "With regard to one who purchases the fetus of a donkey that belongs to a gentile, and one who sells the fetus of his donkey to a gentile although he is not permitted to sell a large animal to a gentile, and one who enters into a partnership with a gentile in ownership of a donkey or its fetus, and one who receives a donkey from a gentile in order to care for it in exchange for partnership in its offspring, and one who gives his donkey to a gentile in receivership, in all of these cases the donkeys are exempt from the obligations of firstborn status, i.e., they do not have firstborn status and are not redeemed, as it is stated: “I sanctified to Me all the firstborn in Israel, both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, but not upon others. If the firstborn belongs even partially to a gentile, it does not have firstborn status. Priests and Levites are exempt from the obligation to redeem a firstborn donkey; this is derived from an a fortiori inference: In the wilderness the firstborn were redeemed in exchange for the Levites, as it is stated: “Take the Levites in exchange for all the firstborn among the children of Israel and the animal of the Levites in exchange for their animals” (Numbers 3:45). If the priests and Levites rendered exempt the firstborn children and donkeys of the Israelites in the wilderness from being counted firstborns, it is only logical that the priests and the Levites should render the firstborn of their own donkeys exempt from being counted firstborns.",
+ "A cow that gave birth to a donkey of sorts and a donkey that gave birth to a horse of sorts are exempt from their offspring being counted a firstborn, as it is stated: “And every firstborn of a donkey you shall redeem with a lamb” (Exodus 13:13); “and the firstborn of a donkey you shall redeem with a lamb” (Exodus 34:20). The Torah states this halakha twice, indicating that one is not obligated unless both the birth mother is a donkey and the animal born is a donkey. And what is the halakhic status of offspring that are unlike the mother animal with regard to their consumption? In the case of a kosher animal that gave birth to a non-kosher animal of sorts, its consumption is permitted. And in the case of a non-kosher animal that gave birth to a kosher animal of sorts, its consumption is prohibited. This is because that which emerges from the non-kosher animal is non-kosher and that which emerges from the kosher animal is kosher. In the case of a non-kosher fish that swallowed a kosher fish, consumption of the kosher fish is permitted. And in the case of a kosher fish that swallowed a non-kosher fish, consumption of the non-kosher fish is prohibited due to the fact that the host fish is not the place of its development.",
+ "In the case of a female donkey that had not previously given birth and now gave birth to two male offspring, as there is no doubt that one of them is firstborn, its owner gives one lamb to the priest in redemption of that firstborn. If it gave birth to a male and a female and it is not known which was born first, he designates one lamb as firstborn in case the male was born first. Nevertheless, since it is merely a monetary debt to the priest, the burden of proof rests upon the claimant, in this case the priest. Due to that uncertainty, the priest can offer no proof and the owner keeps the lamb for himself. If an individual has two donkeys, and both of his two donkeys had not previously given birth and they now gave birth to two males, one each, the owner gives two lambs to the priest. If they together gave birth to a male and a female or to two males and a female, he gives one lamb to the priest, as one of the males is certainly a firstborn. If they together gave birth to two females and a male or to two males and two females, the priest receives nothing, as perhaps the two firstborn were females.",
+ "If one of his donkeys had previously given birth and one had not previously given birth and they now together gave birth to two males, the owner gives one lamb to the priest as redemption for the firstborn male. If they together gave birth to a male and a female he designates one lamb for himself, as it is uncertain whether or not the male was a firstborn and the burden of proof rests upon the claimant. From where is it derived that the firstborn of a donkey is redeemed with a lamb? It is derived from a verse, as it is stated: “And you shall redeem the firstborn of a donkey with a lamb [seh]” (Exodus 34:20). The owner may give a lamb either from sheep or from goats; from males or females, from older or younger animals, and from unblemished or blemished animals. If the priest returns the lamb to the owner, he may redeem firstborn donkeys with it many times. In a case where he designates a lamb due to uncertainty and keeps it for himself, it is his in every sense. Consequently, it enters the pen in order to be tithed with the other non-sacred animals (see Leviticus 27:32), and if it dies, one may derive benefit from its carcass.",
+ "One may not redeem a firstborn donkey, neither with a calf, nor with an undomesticated animal, nor with a slaughtered animal, nor with a tereifa, nor with a hybrid of a sheep and a goat, nor with a koy, which is an animal with regard to which it is uncertain whether it is domesticated or undomesticated. And Rabbi Eliezer deems it permitted to redeem a firstborn donkey with a hybrid of a sheep and a goat, because it is a lamb, i.e., that hybrid has the status of a lamb, but prohibits redeeming it with a koy, because its status is uncertain. If one gave the firstborn donkey to a priest, the priest may not keep it unless he first designates a lamb in its stead for redemption.",
+ "In the case of one who designates a lamb for the redemption of a firstborn donkey and the lamb dies, Rabbi Eliezer says: The owner bears financial responsibility and must give the priest another lamb in its place. This is like the case of the five sela for redemption of a firstborn son, where if the money is lost before one gives it to the priest, he must give the priest another five sela. And the Rabbis say: The owner does not bear financial responsibility. This is like the case of money designated for redemption of second-tithe produce, where once the owner designates the money for redemption, the produce is desanctified. Rabbi Yehoshua and Rabbi Tzadok testified about a lamb designated for redemption of a firstborn donkey that died, that the priest has nothing here, i.e., in such a case, as the firstborn donkey has already been redeemed, and the owner no longer bears financial responsibility for the dead lamb, in accordance with the opinion of the Rabbis. If after the lamb was designated, the firstborn donkey died, Rabbi Eliezer says: The donkey must be buried, and the owner is permitted to derive benefit from the lamb. And the Rabbis say: It does not need to be buried, and the lamb is given to the priest.",
+ "If one did not wish to redeem the firstborn donkey, he breaks its neck from behind and buries it. The mitzva of redeeming the firstborn donkey takes precedence over the mitzva of breaking the neck, as it is stated: “If you will not redeem it, then you shall break its neck” (Exodus 13:13). The mishna proceeds to enumerate other mitzvot in which one option takes precedence over another. The mitzva of designating a Hebrew maidservant to be betrothed to her master takes precedence over the mitzva of redeeming the maidservant from her master with money, as it is stated: “If she does not please her master, who has not betrothed her to himself, then he shall let her be redeemed” (Exodus 21:8). The mitzva of levirate marriage takes precedence over the mitzva of ḥalitza, which dissolves the levirate bond, as it is stated: “And if the man does not wish to take his brother’s wife” (Deuteronomy 25:7). The mishna adds: This was the case initially, when people would intend that their performance of levirate marriage be for the sake of the mitzva. But now that they do not intend that their performance of levirate marriage be for the sake of the mitzva, but rather for reasons such as the beauty of the yevama or for financial gain, the Sages said that the mitzva of ḥalitza takes precedence over the mitzva of levirate marriage. With regard to a non-kosher animal that was consecrated to the Temple, the mitzva of redemption by the owner who consecrated it takes precedence over redemption by any other person, as it is stated: “And if it is of a non-kosher animal…and if it is not redeemed, it shall be sold according to your valuation” (Leviticus 27:27)."
+ ],
+ [
+ "With regard to one who purchases the fetus of a cow that belongs to a gentile; one who sells the fetus of his cow to a gentile, even though one is not permitted to sell a large animal to a gentile; one who enters into a partnership with a gentile with regard to a cow or its fetus; one who receives a cow from a gentile to tend to it in exchange for partnership in its offspring; and one who gives his cow to a gentile in receivership, so that the gentile owns a share of the cow’s offspring; in all of these cases, one is exempt from the obligation of redeeming the firstborn offspring, as it is stated: “I sanctified to Me all the firstborn in Israel, both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, but not upon others. If the firstborn belongs even partially to a gentile, the sanctity of firstborn does not apply to it. The mishna continues: The priests and the Levites are obligated in the mitzva, i.e., their animals have firstborn sanctity, as they were not exempted from the mitzva of the male firstborn of a kosher animal; rather, they were exempted only from redemption of the firstborn son and from the redemption of the firstborn donkey.",
+ "All sacrificial animals in which a permanent blemish preceded their consecration do not assume inherent sanctity and only their value is consecrated, and once they were redeemed, they are obligated in the mitzva of a firstborn, i.e., their offspring are subject to being counted a firstborn, and in the priestly gifts of the foreleg, the jaw, and the maw, and they can emerge from their sacred status and assume complete non-sacred status in order to be shorn and to be utilized for labor. And their offspring and their milk are permitted after their redemption. And one who slaughters them outside the Temple courtyard is exempt from karet, and those animals do not render an animal that was a substitute for them consecrated. And if these animals died before they were redeemed, they may be redeemed and fed to dogs, and they do not require burial, except for the firstborn and the animal tithe. With regard to these two types of offerings, even if they were blemished before they became consecrated they assume inherent sanctity, like other offerings that were consecrated and subsequently became blemished.",
+ "And all sacrificial animals whose consecration preceded their blemish, or who had a temporary blemish prior to their consecration and afterward developed a permanent blemish and they were redeemed, they are exempt from, i.e., their offspring are not counted, a firstborn, and from the gifts of the foreleg, the jaw, and the maw, and they do not completely emerge from their sacred status and assume non-sacred status in order to be shorn and to be utilized for labor. And their offspring, which were conceived prior to redemption, and their milk, are prohibited after their redemption. And one who slaughters them outside the Temple courtyard is liable to receive karet, and those animals render an animal that was a substitute for them consecrated. And if these animals died before they were redeemed, they may not be redeemed and fed to dogs; rather, they must be buried.",
+ "With regard to one who receives animals as part of a guaranteed investment from a gentile, i.e., the Jew receives the animals to raise them and commits to pay a fixed price at a later date even if they die or their value decreases, and the offspring born in the interim are divided between the gentile and the Jew, their direct offspring are exempt from the mitzva of the firstborn if they give birth to a male, but the offspring of their direct offspring are obligated in the mitzva of the firstborn if they gave birth to a male. If the Jew established their offspring in place of their mothers for collection in case the mothers die, the offspring of their direct offspring are exempt and the offspring of the offspring of their direct offspring are obligated. Rabban Shimon ben Gamliel says: Even until ten generations, the offspring are exempt, as they all serve as a guarantee for the gentile, because if he does not receive the fixed payment for the animal, he will collect his debt from any offspring born to it or its offspring.",
+ "A ewe that gave birth to a goat of sorts and a goat that gave birth to a ewe of sorts are exempt from the mitzva of the firstborn. And if the offspring has some of the characteristics of its mother, it is obligated in the mitzva of firstborn.",
+ "In the case of a ewe that had not previously given birth, and it gave birth to two males and both their heads emerged as one, Rabbi Yosei HaGelili says: Both of them are given to the priest, as it is stated in the plural: “Every firstborn that you have of animals, the males shall be to the Lord” (Exodus 13:12). And the Rabbis say: It is impossible for two events to coincide precisely, i.e., their births were not at precisely the same time. Rather, one preceded the other, and therefore one of the males is given to the owner and one to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them and the priest takes the leaner of the two, as will be explained in the Gemara. And with regard to the second lamb that remains in the possession of the owner, since he may not partake of it due to its uncertain status as a firstborn, it must graze until it becomes blemished, at which point he may slaughter and eat it. And when he slaughters the animal he is obligated to have the gifts of the priesthood taken from it, i.e., the gifts that one is required to give a priest from a non-sacred animal: The foreleg, the jaw, and the maw. And Rabbi Yosei deems him exempt from giving those gifts. If one of the two born together died, Rabbi Tarfon says: The priest and the owner divide the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If a male and a female offspring were born together, everyone agrees that the priest has nothing here.",
+ "If one’s two ewes had not previously given birth and they gave birth to two males, both of them are given to the priest, as each is its mother’s firstborn. If one gave birth to a male and the other to a female, the male is given to the priest, as it is its mother’s firstborn. If they gave birth to two males and a female, one of the males is kept by him and one is given to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them, and the priest takes the leaner of the two. And the second lamb must graze until it becomes blemished, at which point the owner may slaughter and eat it. And when the owner slaughters the animal, he is obligated to have gifts of the priesthood, i.e., the foreleg, the jaw, and the maw, taken from it. Rabbi Yosei deems him exempt from giving the gifts. If one of the two born together died, Rabbi Tarfon says: The priest and the owner divide the value of the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If they gave birth to two females and a male or to two males and two females, the priest has nothing here, as perhaps both ewes gave birth to females first.",
+ "If one of his ewes had previously given birth and one had not previously given birth, and they gave birth to two males, one of the males is kept by him and one is given to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them and the priest takes the leaner of the two. And the second lamb must graze until it becomes blemished, at which point he may slaughter and eat it. And when he slaughters the animal he is obligated to have gifts of the priesthood taken from it. Rabbi Yosei deems him exempt him from giving those gifts, as Rabbi Yosei says: With regard to any animal whose replacements are in the possession of a priest, its owner is exempt from the mitzva of giving the priestly gifts. And Rabbi Meir deems him obligated to give the gifts. If one of the animals died, Rabbi Tarfon says: The priest and the owner divide the value of the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If a male and a female offspring were born together, everyone agrees that the priest has nothing here, as perhaps the one that had already given birth bore the male, and the one that had not given birth bore the female, in which case neither of the animals would have firstborn status.",
+ "With regard to an animal born by caesarean section and the offspring that follows it, since there is uncertainty whether each is a firstborn, neither is given to the priest. Rabbi Tarfon says: Both of them must graze until they become unfit, and they may be eaten in their blemished state by their owner. Rabbi Akiva says: Neither of them is firstborn; the first because it is not the one that opens the womb (see Exodus 13:12), as this animal did not itself open the womb, and the second because the other one preceded it."
+ ],
+ [
+ "In the case of one who purchases a female animal from a gentile and does not know whether it had previously given birth or whether it had not previously given birth, and after the purchase the animal gave birth to a male, Rabbi Yishmael says: If the mother was a goat within its first year the male offspring certainly is given to the priest, as it definitely never gave birth previously. From that point forward, i.e., if the mother is older than that, its offspring’s status as a firstborn is uncertain. If it was a ewe within its second year the male offspring certainly is given to the priest; from that point forward an offspring’s status is uncertain. If it was a cow or a donkey within its third year the male offspring certainly is given to the priest; from that point forward the offspring’s status is uncertain. Rabbi Akiva said to him: Were an animal exempted only by giving birth to an offspring and in no other manner the halakha would be in accordance with your statement. But the Sages said: An indication of the offspring in a small animal is a murky discharge from the womb, which indicates the animal had been pregnant, and therefore exempts subsequent births from the mitzva of the firstborn. The indication in a large animal is the emergence of an afterbirth, and the indication in a woman is a fetal sac or an afterbirth. Since these can be produced even within a year, it cannot be assumed that an animal in its first year is definitely subject to the mitzva of the firstborn. Rabbi Akiva continues: Rather, this is the principle: In any case where it is known that the animal had previously given birth, the priest has nothing here. And in any case where it is known that the animal had not previously given birth, that is given to the priest. And if it is uncertain, it may be eaten in its blemished state by the owner. Rabbi Eliezer ben Ya’akov says: In the case of a large animal that expelled a mass of congealed blood, that mass must be buried. The reason is that perhaps there was a male fetus there which was consecrated as a firstborn when it emerged, and the animal is exempt from having any future offspring counted a firstborn.",
+ "Rabban Shimon ben Gamliel says: In the case of one who purchases a nursing female animal from a gentile, he does not need to be concerned, i.e., take into account the possibility, that perhaps it was nursing the offspring of another animal. Rather, the buyer may assume it had previously given birth. In the case of one who enters amid his flock and sees mother animals that gave birth for the first time that were nursing, and also sees mother animals that gave birth not for the first time that were also nursing, he does not need to be concerned that perhaps the offspring of this animal came to that animal to be nursed, or that perhaps the offspring of that animal came to this animal to be nursed.",
+ "Rabbi Yosei ben HaMeshullam says: Since it is prohibited by Torah law to shear a firstborn, as it states: “And you shall not shear the firstborn of your flock” (Deuteronomy 15:19), one who is slaughtering a firstborn, and must clear hair or wool from the area of the neck in order to facilitate proper slaughter, clears space by uprooting the hair with a cleaver [bekofitz] from here and from there, on either side of the neck, although he thereby plucks out the hair. He may clear space in this manner provided that he does not move the plucked hair from its place; it must remain intermingled with the rest of the hair so it will appear that he did not shear the animal. And likewise, one plucks the hair to enable one of the Sages to examine the place of a blemish and thereby determine whether it is permitted to slaughter the firstborn outside the Temple.",
+ "With regard to the hair of a blemished firstborn animal that shed from the animal, and which one placed in a compartment for safekeeping, and thereafter he slaughtered the animal; given that after the animal dies he is permitted to derive benefit from the hair the animal had on its body when it died, what is the halakhic status of hair that shed from the animal while it was alive? Akavya ben Mahalalel deems its use permitted, and the Rabbis deem its use prohibited; this is the statement of Rabbi Yehuda. Rabbi Yosei said to him: It was not with regard to that case that Akavya ben Mahalalel deemed use of the wool permitted. Rather, it was in the case of the hair of a blemished firstborn animal that shed from the animal which one placed in a compartment and thereafter the animal died. It was in that case that Akavya ben Mahalalel deems use of the wool permitted, and the Rabbis deem its use prohibited even after its death. With regard to wool that is dangling from a firstborn animal, i.e., which was not completely shed, that which appears to be part of the fleece is permitted when the animal is shorn after its death, and that which does not appear to be part of the fleece is prohibited."
+ ],
+ [
+ "Until when must an Israelite tend to and raise a firstborn animal before giving it to the priest? With regard to a small animal, e.g., a sheep or goat, it is thirty days, and with regard to a large animal, e.g., cattle, it is fifty days. Rabbi Yosei says: With regard to a small animal, it is three months. If the priest said to the owner within that period: Give it to me, that owner may not give it to him. And if it is a blemished firstborn and the priest said to him: Give it to me so I may eat it, it is permitted for the owner to give it to him. And at the time that the Temple is standing, if it is unblemished and the priest said to him: Give it to me and I will sacrifice it, it is permitted for the owner to give it to him. The firstborn animal is eaten year by year, i.e., within its first year, whether it is blemished or whether it is unblemished, as it is stated: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20). ",
+ "If a blemish developed within its first year, it is permitted for the owner to maintain the animal for the entire twelve months. If a blemish developed after twelve months have passed, it is permitted for the owner to maintain the animal for only thirty days. ",
+ "In the case of one who slaughters the firstborn animal and only then shows its blemish to an expert to determine whether it is a blemish, and it was established by the expert that it is in fact a blemish that renders its slaughter permitted, Rabbi Yehuda deems it permitted for a priest to derive benefit from the firstborn. Rabbi Meir says: Since it was slaughtered not according to the ruling of an expert, it is prohibited. ",
+ "In a case involving one who is not an expert, and he examined the firstborn animal and it was slaughtered on the basis of his ruling, that animal must be buried, and the non-expert must pay compensation to the priest from his property. Apropos the previous mishna, which taught that a judge who was an expert for the court and who erred is exempt from payment, this mishna teaches: There was an incident involving a cow whose womb was removed, and when Rabbi Tarfon was consulted he ruled that it is an animal with a wound that will cause it to die within twelve months [tereifa], which is forbidden for consumption. And based on the ruling of Rabbi Tarfon, the questioner fed it to the dogs. And the incident came before the Sages of the court in Yavne, and they ruled that such an animal is permitted and is not a tereifa. And Theodosius [Todos] the doctor said: A cow or pig does not emerge from Alexandria of Egypt unless the residents sever its womb so that it will not give birth in the future. The breeds of cows and pigs in Alexandria were of exceptional quality and the people of Alexandria did not want them reproduced elsewhere. The fact that these animals lived long lives after their wombs were removed proves that the hysterectomy did not render them tereifot. Upon hearing this, Rabbi Tarfon said: Your donkey is gone, Tarfon, as he believed he was required to compensate the owner for the cow that he ruled to be a tereifa. Rabbi Akiva said to him: Rabbi Tarfon, you are an expert for the court, and any expert for the court is exempt from liability to pay. ",
+ "In the case of an individual who takes payment to be one who examines firstborn animals to determine whether they are blemished, one may not slaughter the firstborn on the basis of his ruling, unless he was an expert like Ila in Yavne, whom the Sages in Yavne permitted to take a wage of four issar for issuing a ruling concerning a small animal and six issar for issuing a ruling concerning a large animal. They permitted this provided that he would be paid whether it turned out that the firstborn was unblemished or whether it was blemished.",
+ "In the case of one who takes his wages to judge cases, his rulings are void. In the case of one who takes wages to testify, his testimonies are void. With regard to one who takes wages to sprinkle the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, and one who takes wages to sanctify those waters, the halakhic status of his water is that of cave water, and the status of his ashes is that of mere burnt ashes. Although taking actual wages is prohibited, if the one examining the firstborn, or the judge, or the witness, was a priest, and the one who requires his services rendered him impure and prevented him from partaking of his teruma, that person must provide the priest with food, drink, and oil for smearing on his body from his own non-sacred property. And likewise if the one examining the firstborn, or the judge, or the witness, was an elderly person, the one who requires his services transports him on a donkey. And in all these cases, although it is prohibited to take wages, the one who requires his services gives him his wages like the wages of a laborer, as he was unable to perform his usual labor that day.",
+ "In the case of one who is suspect with regard to firstborn animals of slaughtering them and selling their meat when it is prohibited to do so, one may neither purchase meat from him, including even deer meat, nor may one purchase from him hides that are not tanned. Rabbi Eliezer says: One may purchase hides of female animals from him, as the halakhot of firstborn animals are in effect only with regard to males. And one may not purchase bleached or dirty wool from him. But one may purchase spun thread from him, and all the more so may one purchase garments from him.",
+ "In the case of one who is suspect with regard to the Sabbatical Year, i.e., of sowing or engaging in commerce with Sabbatical-Year produce, one may not purchase flax from him, and this applies even to combed flax, in which much labor and exertion was invested. But one may purchase spun thread and woven fabric from such individuals.",
+ " In the case of one who is suspect with regard to selling teruma under the guise of non-sacred produce, one may not purchase even water and salt from him; this is the statement of Rabbi Yehuda. Rabbi Shimon says: One may not purchase from him any item that has relevance to teruma and tithes. However, one may purchase water and salt from him, as teruma and tithes do not apply to them.",
+ "One who is suspect with regard to the Sabbatical Year is not suspect with regard to tithes; and likewise, one who is suspect with regard to tithes is not suspect with regard to the Sabbatical Year. One who is suspect with regard to this, the Sabbatical Year, or with regard to that, tithes, is suspect with regard to selling ritually impure foods as though they were ritually pure items. But there are those who are suspect with regard to ritually pure items who are not suspect with regard to this, the Sabbatical Year, nor with regard to that, tithes. This is the principle with regard to these matters: Anyone who is suspect with regard to a specific matter may neither adjudicate cases nor testify in cases involving that matter."
+ ],
+ [
+ "With regard to all disqualified consecrated animals that were disqualified for sacrifice due to blemishes and were redeemed, all benefit accrued from their sale belongs to the Temple treasury. In order to ensure that the Temple treasury will not suffer a loss, these animals are sold in the butchers’ market [ba’itliz] and slaughtered in the butchers’ market, where the demand is great and the price is consequently higher. And their meat is weighed and sold by the litra, in the manner that non-sacred meat is sold. This is the halakha with regard to all consecrated animals except for the firstborn offering and an animal tithe offering. When these become blemished and their slaughter is permitted, they are sold and slaughtered only in the owner’s house and are not weighed; rather, they are sold by estimate. The reason is that all benefit accrued from their sale belongs to the owner, i.e., the priest in the case of the firstborn and the owner in the case of the animal tithe offering. It is not permitted to treat disqualified consecrated animals as one treats non-sacred animals merely to guarantee that the owner will receive the optimal price. This is in contrast to disqualified consecrated animals, where all benefit accrued from their sale belongs to the Temple treasury, and therefore the animal is sold in the market to ensure that the optimal price is received. And although the meat of the firstborn is not weighed and sold by the litra, nevertheless, if one has non-sacred meat weighing one hundred dinars, one may weigh one portion of non-sacred meat against one portion of the meat of the firstborn, because that is unlike the manner in which non-sacred meat is weighed.",
+ "Beit Shammai say: An Israelite cannot be counted with the priest to partake of a blemished firstborn. And Beit Hillel deem it permitted for him to partake of it, and they deem it permitted even for a gentile to partake of a blemished firstborn. With regard to a firstborn animal that was congested with excess blood, even if the animal will die if one does not let the excess blood, one may not let its blood, as this might cause a blemish, and it is prohibited to cause a blemish on consecrated animals. This is the statement of Rabbi Yehuda. And the Rabbis say: One may let the blood provided that he will not cause a blemish while doing so, and if he caused a blemish, the animal may not be slaughtered on account of that blemish. Since he was the cause of the blemish, he may not slaughter the animal until it develops a different, unrelated blemish. Rabbi Shimon says: One may let the blood even if he thereby causes a blemish in the animal.",
+ "In the case of one who slits [hatzorem] the ear of a firstborn offering, that person may never slaughter that animal. This is the statement of Rabbi Eliezer. And the Rabbis say: If another blemish later develops in the firstborn, he may slaughter the animal on account of that second blemish. There was an incident involving an old ram whose hair was long and dangling, because it was a firstborn offering. And one Roman quaestor [kastor] saw it and said to its owner: What is the status [tivo] of this animal that you allowed it to grow old and you did not slaughter it? They said to him: It is a firstborn offering, and therefore it may be slaughtered only if it has a blemish. The quaestor took a dagger [pigom] and slit its ear. And the incident came before the Sages for a ruling, and they deemed its slaughter permitted. And after the Sages deemed its slaughter permitted, the quaestor went and slit the ears of other firstborn offerings, but in these cases the Sages deemed their slaughter prohibited, despite the fact that they were now blemished. One time children were playing in the field and they tied the tails of lambs to each other, and the tail of one of them was severed, and it was a firstborn offering. And the incident came before the Sages for a ruling and they deemed its slaughter permitted. The people who saw that they deemed its slaughter permitted went and tied the tails of other firstborn offerings, and the Sages deemed their slaughter prohibited. This is the principle: With regard to any blemish that is caused intentionally, the animal’s slaughter is prohibited; if the blemish is caused unintentionally, the animal’s slaughter is permitted.",
+ "If one’s firstborn offering was pursuing him, and he kicked the animal and caused a blemish in it, he may slaughter the animal on account of that blemish. With regard to all the blemishes that are capable of being brought about by a person, Israelite shepherds are deemed credible to testify that the blemishes were not caused intentionally. But priest-shepherds are not deemed credible, as they are the beneficiaries if the firstborn is blemished. Rabban Shimon ben Gamliel says: A priest is deemed credible to testify about the firstborn of another, but is not deemed credible to testify about the firstborn belonging to him. Rabbi Meir says: A priest who is suspect about the matter of causing a blemish may neither adjudicate nor testify in cases involving that matter, even on behalf of another.",
+ "A priest is deemed credible to say: I showed this firstborn animal to an expert and he ruled that it is blemished. Everyone is deemed credible to testify about the blemishes of an animal tithe offering, even the owner who is the beneficiary of a ruling that it is blemished. With regard to a firstborn animal whose eye was blinded or whose foreleg was severed or whose hind leg was broken, all of which obviously render the animal permanently blemished, that animal may be slaughtered on the basis of the ruling of three regular Jews who attend the synagogue, and it does not require a ruling by one of the Sages. Rabbi Yosei disagrees and says: Even if there is a court of twenty-three Sages there, it may be slaughtered only on the basis of the ruling of an expert in judging blemishes.",
+ "In the case of one who slaughters a firstborn animal and sells its meat, and it was discovered that he did not initially show it to one of the Sages, the halakha is that it was actually prohibited to derive any benefit from the meat. In that case, what the buyers ate, they ate, and the Sages penalized the seller in that he must return the money to them, which they paid for the meat that they ate. And with regard to that which they did not eat, that meat must be buried, and he must return the money that they paid for the meat that they did not eat. And likewise, in the case of one who slaughters a cow and sells it, and it was discovered that it is a tereifa, what the buyers ate, they ate, and what they did not eat, they must return the meat to the seller, who may sell it to a gentile or feed it to the dogs, and he must return the money to the buyers. If the buyers sold it to gentiles or cast it to the dogs, they pay the seller the value of a tereifa, which is less than the value of kosher meat, and the seller refunds the balance to the buyers."
+ ],
+ [
+ "For these blemishes, one may slaughter the firstborn animal outside the Temple: If the firstborn’s ear was damaged and lacking from the cartilage [haḥasḥus], but not if the skin was damaged; and likewise, if the ear was split, although it is not lacking; or if the ear was pierced with a hole the size of a bitter vetch, which is a type of legume; or if it was an ear that is desiccated. What is a desiccated ear that is considered a blemish? It is any ear that if it is pierced it does not discharge a drop of blood. Rabbi Yosei ben HaMeshullam says: Desiccated means that the ear is so dry that it will crumble if one touches it.",
+ "For these blemishes of the eye, one may slaughter the firstborn animal outside the Temple: The eyelid that was pierced, an eyelid that was damaged and is lacking, or an eyelid that was split; and likewise, one may slaughter a firstborn animal outside the Temple if there was in his eye a cataract, a tevallul, or a growth in the shape of a snail, a snake, or a berry that covers the pupil. What is a tevallul? It is a white thread that bisects the iris and enters the black pupil. If it is a black thread that bisects the iris and enters the white of the eye it is not a blemish.",
+ "Pale spots on the eye and tears streaming from the eye that are constant are blemishes that enable the slaughter of the firstborn. Which are the pale spots that are constant? They are any spots that persisted for eighty days. Rabbi Ḥananya ben Antigonus said: One examines it three times within eighty days. Only if the spots are found during all three examinations are they considered constant. And these are the constant tears, i.e., this is how it is known whether the blemish is temporary or permanent: In a case where the animal ate, for medicinal purposes, moist fodder and dry fodder from a field watered exclusively with rain, or if the animal ate moist fodder and dry fodder from an irrigated field, or even if the animal did not eat them together but ate the dry fodder and thereafter ate the moist fodder, and the condition of constant tears was not healed, it is not a blemish. It is not a blemish unless the animal eats the moist fodder and thereafter eats the dry fodder and is not thereby healed.",
+ "For these additional blemishes, one may slaughter a firstborn animal outside the Temple: Its nose that was pierced, or that was damaged and is lacking, or that was split. Likewise, its lip that was pierced, or that was damaged, or that was split is considered a blemish. The mishna lists additional blemishes that permit the slaughter of the firstborn: The external gums that were damaged and lacking or that were scratched, and likewise, the internal gums that were extracted. Rabbi Ḥanina ben Antigonus says: One does not examine from the double teeth, i.e., the large molars that appear like two teeth, and inward, and one does not examine even the place of the double teeth themselves. This is because even if they were extracted, it is a concealed blemish, and it does not permit the slaughter of the firstborn. ",
+ "The mishna details additional blemishes that enable the slaughter of firstborn animals: If the pouch [hazoven] in which the genitals of the firstborn are concealed, or if the genitalia of a female sacrificial animal, were damaged and lacking; if the tail was damaged from the tailbone, but not if it was damaged from the joint, i.e., one of the joints between the vertebrae, because it heals; or in a case where the end of the tail is split, i.e., the skin and the flesh were removed and the bone remained exposed; or in a case where there is a full fingerbreadth of flesh between one joint and another joint; these are all blemishes. ",
+ "The firstborn animal may be slaughtered if it has no testicles or if it has only one testicle. Rabbi Yishmael says: If the animal has two scrotal sacs, it can be assumed that it has two testicles; if the animal does not have two scrotal sacs, it can be assumed that it has only one testicle. Rabbi Akiva says: The matter can be ascertained: One seats the animal on its rump and mashes the sac; if there is a testicle, ultimately it is going to emerge. There was an incident where one mashed the sac and the testicle did not emerge. Then, the animal was slaughtered and the testicle was discovered attached to the loins. And Rabbi Akiva permitted the consumption of its flesh, as the testicle had not previously emerged, and Rabbi Yoḥanan ben Nuri prohibited its consumption. ",
+ "An animal with five legs, or one that has only three, or one whose hooves on its legs were closed like those of a donkey and not split, or the shaḥul, or the kasul may be slaughtered. What is a shaḥul? It is an animal with a thighbone that was dislocated. And what is a kasul? It is an animal whose build is asymmetrical in that one of its thighs is higher than the other. ",
+ "Additional blemishes that permit the slaughter of the firstborn include those where the bone of its foreleg or the bone of its hind leg was broken, even though it is not conspicuous. With regard to these blemishes listed in this chapter, Ila, who was expert in blemishes of the firstborn, enumerated them in Yavne, and the Sages deferred to his expertise. And Ila added three additional blemishes, and the Sages said to him: We did not hear about those. Ila added: An animal whose eye is round like that of a person, or whose mouth is similar to that of a pig, or where most of the segment of its tongue corresponding to the segment that facilitates speech in the tongue of a person was removed. The court that followed them said with regard to each of those three blemishes: That is a blemish that enables the slaughter of the firstborn. ",
+ "And there was an incident where the lower jaw of the firstborn protruded beyond the upper jaw, and Rabban Gamliel asked the Sages for a ruling, and they said: That is a blemish that enables the slaughter of the firstborn. With regard to the ear of the kid that was doubled and appeared like two ears, the Sages said: When the additional ear is one bone, i.e., it has its own cartilage, it is a blemish; when it does not have its own bone it is not a blemish. Rabbi Ḥananya ben Gamliel says: In the case of the tail of a kid that is similar to that of a pig or one that is so short that it does not have three joints, that is a blemish. ",
+ "Rabbi Ḥanina ben Antigonus says that these are blemished animals: One that has a wart in its eyes; and one where the bone of its foreleg or hind leg was damaged; and one where the bone of its mouth, i.e., its jaw, was dislocated; and an animal with one of its eyes large and one small, or one of its ears large and one small where the difference in size is detectable by sight, but not if it is detectable only by being measured. Rabbi Yehuda says: An animal is blemished if with regard to its two testicles, one is as large as two of the other, but the Rabbis did not agree with his opinion. ",
+ "In the case of the tail of a calf that does not reach the leg joint [la’arkov], the Sages said: It is a blemish, because all growth of calves is in this manner:As long as they grow, their tails are extended beneath the leg joint. Which is the leg joint about which the Sages spoke? Rabbi Ḥanina ben Antigonus says: They are referring to the leg joint that is in the middle of the thigh. For these blemishes enumerated in the previous mishnayot, one slaughters the firstborn outside the Temple and disqualified consecrated animals may be redeemed on their account. ",
+ "And these are the blemishes that one does not slaughter the firstborn due to them, neither in the Temple nor in the rest of the country: Pale spots on the eye and tears streaming from the eye that are not constant; and internal gums that were damaged but that were not extracted; and an animal with boils that are moist inside and out [garav]; and an animal with warts; and an animal with boils [ḥazazit]; and an old or sick animal, or one with a foul odor; and one with which a transgression was performed, e.g., it copulated with a person or was the object of bestiality; and one that killed a person. In these latter two cases, the act of bestiality or killing became known on the basis of the testimony of one witness or on the basis of the owner. And one does not slaughter a tumtum, whose sexual organs are concealed, and a hermaphrodite [ve’anderoginos], which has both male and female sexual organs, neither in the Temple nor in the rest of the country. Rabbi Shimon says: You have no blemish greater than that, and it may be slaughtered. And the Rabbis say: The halakhic status of a hermaphrodite is not that of a firstborn; rather, its halakhic status is that of a non-sacred animal that may be shorn and utilized for labor."
+ ],
+ [
+ "Concerning these blemishes which were taught with regard to an animal, whether they are permanent or transient, they also disqualify in the case of a person, i.e., they disqualify a priest from performing the Temple service. And in addition to those blemishes, there are other blemishes that apply only to a priest: One whose head is pointed, narrow above and wide below; and one whose head is turnip-like, wide above and narrow below; and one whose head is hammer-like, with his forehead protruding; and one whose head has an indentation; and one wherein the back of his head protrudes. And with regard to those with humped backs, Rabbi Yehuda deems them fit for service and the Rabbis deem them disqualified.",
+ "The kere’aḥ is disqualified from performing the Temple service. What is a kere’aḥ? It is anyone who does not have a row of hair encircling his head from ear to ear. If he has a row of hair from ear to ear, that person is fit for service. If a priest has no eyebrows, or if he has only one eyebrow, that is the gibben that is stated in the Torah in the list of blemished priests (see Leviticus 21:20). Rabbi Dosa says: A gibben is one whose eyebrows are so long that they lie flat and cover his eyes. Rabbi Ḥanina ben Antigonus says: A gibben is one who has two backs and two spines.",
+ "The ḥarum is disqualified from performing the Temple service. What is a ḥarum? It is one who can paint both of his eyes as one, with one brushstroke, because he has a sunken nose. If both of one’s eyes are above or both of his eyes are below; or if one of his eyes is above and one of his eyes is below; or if both eyes are in the proper place but he sees both the room on the ground floor and the upper story as one, at the same time; and likewise those unable to look at the sun; and one whose eyes are different; and one whose eyes tear constantly, these are disqualified from performing the Temple service. And one whose eyelashes have fallen out is disqualified from performing the Temple service due to the appearance of a blemish. Unlike the others listed in this mishna, who are disqualified by Torah law, one with this condition is not disqualified by Torah law. Rather, the Sages issued a decree prohibiting a priest with such a condition to perform the Temple service.",
+ "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: If a priest’s eyes are large like those of a calf or small like those of a goose; if his body is disproportionately large relative to his limbs or disproportionately small relative to his limbs; if his nose is disproportionately large relative to his limbs or disproportionately small relative to his limbs, he is disqualified. And the tzomem and the tzome’a are also disqualified. What is a tzome’a? It is anyone whose ears are small. And what is the tzomem? It is anyone whose ears are similar to a sponge. ",
+ "If his upper lip protrudes beyond the lower lip or his lower lip protrudes beyond the upper lip, that is a blemish. And one whose teeth fell out is disqualified due to the appearance of a blemish. The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One who has breasts so large that they sag like those of a woman; or if one’s belly is swollen and protrudes; or if one’s navel protrudes; or if one is an epileptic, even if he experiences seizures only once in a long while; or one who is afflicted with a melancholy temper; or one whose scrotum is unnaturally long; or one whose penis is unnaturally long is disqualified from performing the Temple service. If one has no testicles, or if he has only one testicle, that is the mero’aḥ ashekh that is stated in the Torah (see Leviticus 21:20) among the blemishes that disqualify a priest from Temple service. Rabbi Yishmael says: A mero’aḥ ashekh is anyone whose testicles were crushed. Rabbi Akiva says: It is anyone that has wind in his testicles, i.e., they are swollen. Rabbi Ḥanina ben Antigonus says: Mero’aḥ ashekh does not refer to the testicles; rather, the reference is to anyone whose appearance [marav] is especially dark [ḥashukhin]. ",
+ "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One whose legs are crooked and bend inward, causing him to knock his ankles or his knees into each other as he walks, and a ba’al happikim, and the ikkel. What is the ikkel? It is anyone who places his feet together and his knees do not knock into each other, i.e., he is bowlegged. A priest with a protuberance emerging alongside the thumb of his hand or the big toe of his foot,or one whose heel emerges and protrudes back from his foot, or one whose feet are wide like those of a goose are all disqualified from performing the Temple service. A priest whose fingers or toes are configured one upon the other, or one whose fingers or toes are attached, is likewise disqualified. But if they were attached from above the palm of the hand or the bottom of the foot only until the middle joint, he is fit. If they were attached below the joint, higher up on the finger or toe, and he cut to separate them, he is fit. In a case where there was an extra finger or toe on his hand or foot and he cut it, if that extra appendage contains a bone, the priest is disqualified even after it was cut, and if there is no bone the priest is fit. If there was an extra appendage on his hands and on his feet, six on each for a total of twenty-four, Rabbi Yehuda deems the priest fit and the Rabbis deem him disqualified. With regard to one who is ambidextrous and has control of both of his hands, Rabbi Yehuda HaNasi deems the priest disqualified, as his halakhic status is like that of one who is left-handed, and the Rabbis deem him fit. Concerning the kushi, the giḥor, the lavkan, the kipe’aḥ, the dwarf, the deaf-mute, the imbecile, the drunk, and those with ritually pure marks, their conditions disqualify a person from performing the Temple service and are valid, i.e., they do not disqualify with regard to being sacrificed, in the case of an animal. Rabban Shimon ben Gamliel says: An imbecile among animals is not optimal for sacrifice. Rabbi Elazar says: Even with regard to those with flesh or skin that hangs from their body, that blemish disqualifies in the case of a person and is valid in the case of an animal.",
+ "These flaws do not disqualify a person from performing the Temple service, but they do disqualify an animal from being sacrificed: An animal whose mother or offspring were slaughtered that day, as slaughtering it would violate the prohibition against slaughtering the animal itself and its offspring on the same day; a tereifa; one born by caesarean section; one with which a transgression of bestiality was performed; and one that killed a person. And a priest who marries women by a transgression, e.g., a divorcée or a woman who underwent ḥalitza, is disqualified from performing the Temple service until he vows not to derive benefit from her. The vow ensures that he will divorce her promptly. And a priest who becomes impure through exposure to corpses is disqualified from performing the Temple service until he accepts upon himself a commitment that he will no longer become impure through exposure to corpses."
+ ],
+ [
+ "There is a son who is a firstborn with regard to inheritance but is not a firstborn with regard to the requirement of redemption from a priest. There is another who is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. There is another who is a firstborn with regard to inheritance and with regard to redemption from a priest. And there is another who is not a firstborn at all, neither with regard to inheritance nor with regard to redemption from a priest. Which is the son who is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest? It is a son who came after miscarriage of an underdeveloped fetus, even where the head of the underdeveloped fetus emerged alive; or after a fully developed nine-month-old fetus whose head emerged dead. The same applies to a son born to a woman who had previously miscarried a fetus that had the appearance of a type of domesticated animal, undomesticated animal, or bird, as that is considered the opening of the womb. This is the statement of Rabbi Meir. And the Rabbis say: The son is not exempted from the requirement of redemption from a priest unless his birth follows the birth of an animal that takes the form of a person. In the case of a woman who miscarries a fetus in the form of a sandal fish or from whom an afterbirth or a gestational sac in which tissue developed emerged, or who delivered a fetus that emerged in pieces, the son who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. In the case of a son born to one who did not have sons and he married a woman who had already given birth; or if he married a woman who gave birth when she was still a Canaanite maidservant and she was then emancipated; or one who gave birth when she was still a gentile and she then converted, and when the maidservant or the gentile came to join the Jewish people she gave birth to a male, that son is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. Rabbi Yosei HaGelili says: That son is a firstborn with regard to inheritance and with regard to redemption from a priest, as it is stated: “Whatever opens the womb among the children of Israel” (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb unless it opens the womb of a woman from the Jewish people. In the case of one who had sons and married a woman who had not given birth; or if he married a woman who converted while she was pregnant, or a Canaanite maidservant who was emancipated while she was pregnant and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. And likewise, if an Israelite woman and the daughter or wife of a priest, neither of whom had given birth yet, or an Israelite woman and the daughter or wife of a Levite, or an Israelite woman and a woman who had already given birth, all women whose sons do not require redemption from the priest, gave birth in the same place and it is uncertain which son was born to which mother; and likewise a woman who did not wait three months after the death of her husband and she married and gave birth, and it is unknown whether the child was born after a pregnancy of nine months and is the son of the first husband, or whether he was born after a pregnancy of seven months and is the son of the latter husband, in all these cases the child is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. Which is the offspring that is a firstborn both with regard to inheritance and with regard to redemption from a priest? In the case of a woman who miscarried a gestational sac full of water, or one full of blood, or one full of pieces of flesh; or one who miscarries a mass resembling a fish, or grasshoppers, or repugnant creatures, or creeping animals, or one who miscarries on the fortieth day after conception, the son who follows any of them is a firstborn with regard to inheritance and with regard to redemption from a priest.",
+ "In the case of a boy born by caesarean section and the son who follows him, both of them are not firstborn, neither with regard to inheritance nor with regard to redemption from a priest. Rabbi Shimon says: The first son is a firstborn with regard to inheritance if he is his father’s first son, and the second son is a firstborn with regard to redemption from a priest for five sela coins, because he is the first to emerge from the womb and he emerged in the usual way.",
+ "With regard to one whose wife had not previously given birth and then gave birth to two males, i.e., twin males, and it is unknown which is the firstborn, he gives five sela coins to the priest after thirty days have passed. If one of them dies within thirty days of birth, before the obligation to redeem the firstborn takes effect, the father is exempt from the payment due to uncertainty, as perhaps it was the firstborn who died. In a case where the father died and the sons are alive, Rabbi Meir says: If they gave the five sela coins to the priest before they divided their father’s property between them, they gave it, and it remains in the possession of the priest. But if not, they are exempt from giving the redemption money to the priest. Rabbi Yehuda says: The obligation to redeem the firstborn already took effect on the property of the father; therefore, in either case the sons, his heirs, are required to pay the priest. If the wife gave birth to a male and a female and it is not known which was born first, the priest has nothing here, as it is possible that the female was born first.",
+ "With regard to two wives of one man, both of whom had not previously given birth, and they gave birth to two males, i.e., each bore one male, and the sons were intermingled, the father gives ten sela coins to the priest even if it is unknown which son was born first, because it is certain that each is firstborn of his mother. In a case where one of them dies within thirty days of birth, if he gave all ten sela coins to one priest, the priest must return five sela to him, because the father was not obligated to redeem the son who then died. And if he gave the redemption payment to two different priests, he cannot reclaim the money from the possession of either priest, as each could claim that the money that he received was for the living child. If one mother gave birth to a male and one gave birth to a female, or if between them they gave birth to two males and one female, and the children were intermingled, the father gives five sela coins to the priest: In the first case because the male might have preceded the female and in the second case because one of the males is certainly firstborn. If the children were two females and a male, or two males and two females, the priest has nothing here, as it is possible the female was born first to each mother. If one of his wives had previously given birth and one had not previously given birth and they gave birth to two males who became intermingled, the father gives five sela coins to the priest, as it is certain that one of them was born to the mother who had not yet given birth. If one of them dies within thirty days of birth the father is exempt from that payment, as it is possible that the one who died was born to the mother who had not yet given birth. In a case of intermingling where the father died and the sons are alive, Rabbi Meir says: If they gave the five sela coins to the priest before they divided their father’s property between them, they gave it, and it remains in the possession of the priest. But if not, they are exempt from giving the redemption payment to the priest. Rabbi Yehuda says: The obligation to redeem the firstborn already took effect on the property of the father. If the wives gave birth to a male and a female the priest has nothing here, as perhaps the female was born to the mother who had not yet given birth.",
+ "With regard to two women who had not previously given birth, who were married to two different men, and they gave birth to two males and the sons were intermingled, this father gives five sela coins to a priest and that father gives five sela coins to a priest, as each is certainly firstborn to his mother. In a case where one of them dies within thirty days of birth, if the fathers gave all ten sela coins to one priest, the priest must return five sela coins to them. But if they gave the redemption payment to two different priests they cannot reclaim the money from the possession of either priest, as each could claim that the money that he received was for the living child. If the women gave birth to a male and a female and the children became intermingled, the fathers are exempt, as each could claim that he is the father of the female, but the son is obligated to redeem himself, as he is certainly a firstborn. If two females and a male were born, or two females and two males, the priest has nothing here, as it is possible the female was born first to each mother.",
+ "If one woman had previously given birth and one had not previously given birth, and they were married to two men and they gave birth to two males, who then became intermingled, this one whose wife had not previously given birth gives five sela coins to the priest. If the women gave birth to a male and a female the priest has nothing here, as it is possible the female was born to the mother who had not yet given birth. If the firstborn son dies within thirty days of birth, although the father gave five sela to the priest, the priest must return it. If the firstborn son dies after thirty days have passed, even if the father did not give five sela coins to the priest he must give it then. If the firstborn dies on the thirtieth day, that day’s halakhic status is like that of the day that preceded it, as the obligation takes effect only after thirty days have elapsed. Rabbi Akiva says: If the firstborn dies on the thirtieth day it is a case of uncertainty; therefore, if the father already gave the redemption payment to the priest he cannot take it back, but if he did not yet give payment he does not need to give it. If the father of the firstborn dies within thirty days of birth the presumptive status of the son is that he was not redeemed, until the son will bring proof that he was redeemed. If the father dies after thirty days have passed the presumptive status of the son is that he was redeemed, until people will tell him that he was not redeemed. If one had both himself to redeem and his son to redeem, his own redemption takes precedence over that of his son. Rabbi Yehuda says: The redemption of his son takes precedence, as the mitzva to redeem the father is incumbent upon his own father, and the mitzva to redeem his son is incumbent upon him. ",
+ "The five sela coins of the redemption of the firstborn son, with regard to which it is written: “Five shekels of silver, after the shekel of the Sanctuary” (Numbers 18:16), are calculated using a Tyrian maneh. The silver content of the Tyrian coinage is significantly higher than that of provincial coinage, which is worth one-eighth its value. With regard to the thirty shekels paid to the owner of a Canaanite slave who is killed by an ox (see Exodus 21:32), and the fifty shekels paid by a rapist (see Deuteronomy 22:29) and by a seducer (see Exodus 22:16) of a young virgin woman, and the one hundred shekels paid by the defamer of his bride with the claim that she is not a virgin (see Deuteronomy 22:19), all of them, even those cases where the word shekel is not explicitly written, are paid in the shekel of the Sanctuary, whose value is twenty gera (see Numbers 18:16) and that is calculated using a Tyrian maneh. And all monetary obligations are redeemed, i.e., paid, with coins or with items of the equivalent value of money, except for the half-shekels that are donated to the Temple each year, which must be given specifically as coins.",
+ "One may not redeem his firstborn son, neither with Canaanite slaves, nor with promissory notes, nor with land, nor with consecrated items. If the father wrote a promissory note to the priest that he is obligated to give him five sela coins, the father is obligated to give them to him but his son is not redeemed. Therefore, if the priest wished to give back the five sela coins to him as a gift he is permitted to do so. With regard to one who designates five sela coins for redemption of his firstborn son and he lost the coins before he gave them to the priest, the father bears financial responsibility for their loss, as it is stated to Aaron the priest: “Everything that opens the womb in man and animal shall be yours”; and only afterward it says: “You shall redeem the firstborn of man” (Numbers 18:15). This indicates that only after the money shall be in the possession of the priest is the son redeemed.",
+ "The firstborn son takes a double portion, i.e., twice the portion taken by the other sons, when inheriting the property of the father, but he does not take twice the portion when inheriting the property of the mother. And neither does he take twice the portion in any enhancement of the value of the property after the death of the father, nor does he take twice the portion in property due the father, as he does in property the father possessed. And neither does a woman take these portions, i.e., any enhancement of the value of the property or the property due the husband, from her husband’s property for payment of her marriage contract upon her divorce or her husband’s death; nor do the daughters take this share of the property for their sustenance, to which they are entitled from their late father’s possessions. Nor does a man whose married brother died childless [yavam] receive these portions, even though he acquires his brother’s portion of their shared father’s inheritance after performing levirate marriage with his brother’s wife. The mishna summarizes: And all of them do not take a portion in any enhancement of the value of the property after the death of the owner, nor do they take a portion in property due the deceased, as they do in property in his possession.",
+ "And these are the people whose properties, unlike an ancestral field, do not return to their original owners in the Jubilee Year: The firstborn who inherited his father’s property by the right of primogeniture need not return the extra portion for redistribution among the brothers; and one who inherits his wife’s property need not return it to her family; and one who consummates the levirate marriage with the wife of his brother and gains the right to his brother’s property need not return it for redistribution among the brothers. And likewise, a gift of land need not be returned to the original owners in the Jubilee Year; this is the statement of Rabbi Meir. And the Rabbis say: The halakhic status of a gift is like that of a sale, and it must be returned. Rabbi Elazar says: All these lands return in the Jubilee Year. Rabbi Yoḥanan ben Beroka says: Even one who inherits his wife’s property must return the land to the members of her father’s family and should deduct from them the monetary value of the land, as the Gemara will explain."
+ ],
+ [
+ "The mitzva of animal tithe is in effect both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., in the time of, the Temple and not in the presence of the Temple. It is in effect with regard to non-sacred animals but not with regard to sacrificial animals. And it is in effect with regard to the herd and the flock, but they are not tithed from one for the other; and it is in effect with regard to sheep and goats, and they are tithed from one for the other. And it is in effect with regard to animals from the new flock and with regard to animals from the old flock, but they are not tithed from one for the other. As by right, it should be inferred: If in the case of animals from the new flock and the old flock, which do not carry the prohibition of mating diverse kinds when mated with each other because they are one species, are nevertheless not tithed from one for the other, then with regard to sheep and goats, which do carry the prohibition of mating diverse kinds when mated with each other, is it not right that they will not be tithed from one for the other? Therefore, the verse states: “And all the tithe of the herd or the flock, whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), indicating that with regard to animal tithe, all animals that are included in the term flock are one species.",
+ "Animals subject to the obligation of animal tithe join together if the distance between them is no greater than the distance that a grazing animal can walk and still be tended by one shepherd. And how much is the distance that a grazing animal walks? It is sixteen mil. If the distance between these animals and those animals was thirty-two mil they do not join together. If he also had animals in the middle of that distance of thirty-two mil, he brings all three flocks to a pen and tithes them in the middle. Rabbi Meir says: The Jordan River divides between animals on two sides of the river with regard to animal tithe, even if the distance between them is minimal.",
+ "One who purchases an animal or has an animal that was given to him as a gift is exempt from separating animal tithe. With regard to brothers and partners, i.e., brothers who are partners in the inheritance of their father, when they are obligated to add the premium [bakalbon] to their annual half-shekel payment to the Temple they are exempt from animal tithe. Conversely, those whose halakhic status is like that of sons who are supported by their father and are obligated to separate animal tithe are exempt from adding the premium. The mishna clarifies: If the brothers acquired the animals through inheritance from the property in the possession of their father’s house they are obligated in animal tithe; but if not, they are exempt. How so? If they divided the inheritance between them and then reentered a partnership, they are obligated to add the premium and are exempt from animal tithe.",
+ "All cattle, sheep, and goats enter the pen to be tithed, except for an animal crossbred from diverse kinds, e.g., a hybrid of a goat and a sheep; a tereifa; an animal born by caesarean section; one whose time has not yet arrived, i.e., that is younger than eight days old, which is when animals become eligible for sacrifice; and an orphan. And what is an orphan? It is any animal whose mother died or was slaughtered while giving birth to it and thereafter completed giving birth to it. Rabbi Yehoshua says: Even if its mother was slaughtered but its hide exists at birth, i.e., if the mother’s hide is present after the birth, this is not an orphan.",
+ "There are three times during the year designated for gathering the animals that were born since the last date for animal tithe: Adjacent to Passover, and adjacent to Shavuot, and adjacent to Sukkot. And those are the gathering times for animal tithe; this is the statement of Rabbi Akiva. Ben Azzai says the dates are: On the twenty-ninth of Adar, on the first of Sivan, and on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say that the dates are: On the first of Nisan, on the first of Sivan, and on the twenty-ninth of Elul. And why did Rabbi Elazar and Rabbi Shimon say the twenty-ninth of Elul, and why did they not say the first of Tishrei? It is due to the fact that the first of Tishrei is the festival of Rosh HaShana, and one cannot tithe on a Festival. Consequently, they brought it earlier, to the twenty-ninth of Elul. Rabbi Meir says: The beginning of the new year for animal tithe is on the first of Elul. Ben Azzai says: The animals born in Elul are tithed by themselves, due to the uncertainty as to whether the halakha is in accordance with the opinion of Rabbi Meir, i.e., that the new year begins on the first of Elul, or in accordance with the opinion of Rabbi Elazar and Rabbi Shimon, which would mean that the new year begins on the first of Tishrei.",
+ "According to the opinion of Rabbi Elazar and Rabbi Shimon, with regard to all animals that are born from the first of Tishrei until the twenty-ninth of Elul, those animals join to be tithed together. If five were born before Rosh HaShana and five after Rosh HaShana, those animals do not join to be tithed together. If five were born before a time designated for gathering and five after that time designated for gathering, those animals join to be tithed together. If so, why were three times stated for gathering the animals for animal tithe? The reason is that until the time designated for gathering arrives it is permitted to sell and slaughter the animals. Once the time designated for gathering arrives one may not slaughter those animals before tithing them; but if he slaughtered an animal without tithing it he is exempt.",
+ "In what manner does one tithe the animals? He gathers them in a pen and provides them with a small, i.e., narrow, opening, so that two animals will not be able to emerge together. And he counts the animals as they emerge: One, two, three, four, five, six, seven, eight, nine; and he paints the animal that emerges tenth with red paint and declares: This is tithe. Even if he did not paint it with red paint, or if he did not count the animals with a rod in accordance with the verse: “Whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), or if he counted the animals when they were prone or standing in place and did not make them pass through a narrow opening, these animals are tithed after the fact. But if he had one hundred animals and he took ten as tithe, or if he had ten animals and he simply took one as tithe, that is not tithe, as he did not count them one by one until reaching ten. Rabbi Yosei, son of Rabbi Yehuda, says: In that case too, it is tithe. If before the owner completed tithing his animals, one of those already counted jumped back into the pen among the animals that had not yet been counted, all those in the pen are exempt from being tithed, as each of them might be the animal that was already counted. If one of those animals that had been tithed, i.e., designated as the tenth, jumped back into the pen among the animals that had not yet been counted, creating uncertainty with regard to all the animals there which was the animal tithe, all the animals must graze until they become unfit for sacrifice, and each of them may be eaten in its blemished state by its owner once it develops a blemish.",
+ "If two animals emerged as one, one counts them as twos, i.e., as though they came out one after the other. If he mistakenly counted two of the animals at the beginning or in the middle of the ten as one, and then continued his count, the ninth and the tenth are flawed, as he called the tenth: Ninth, and he called the eleventh: Tenth. If he mistakenly called the ninth: Tenth, and the tenth: Ninth, and the eleventh: Tenth, the three of them are sacred, although each has a different halakhic status. The ninth is eaten in its blemished state; and the tenth is animal tithe, which is sacrificed in the Temple and eaten by its owner; and the eleventh is sacrificed as a peace offering, from which the breast and the thigh are given to the priest. And the eleventh renders a non-sacred animal that is exchanged for the peace offering consecrated as a substitute and he sacrifices it as a peace offering; this is the statement of Rabbi Meir. Rabbi Yehuda said: The eleventh animal itself, which he called tenth, is a substitute for animal tithe, and does a substitute render another animal a substitute? Everyone agrees that a substitute is created only in exchange for an originally consecrated animal. The Sages said in the name of Rabbi Meir: The eleventh animal is not considered a substitute for the animal tithe, since if it were a substitute it would not be sacrificed, as the substitute for an animal tithe is not sacrificed. If one called the ninth animal: Tenth, and the tenth: Tenth, and the eleventh: Tenth, the eleventh is not consecrated. This is the principle: In any situation where the name of the tenth was not removed from the tenth animal, the eleventh that was called the tenth is not consecrated."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..0c6292d448b1659f9cf0acbe95c740e520285db7
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/English/merged.json
@@ -0,0 +1,114 @@
+{
+ "title": "Mishnah Bekhorot",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Bekhorot",
+ "text": [
+ [
+ "With regard to one who purchases the fetus of a donkey that belongs to a gentile, and one who sells the fetus of his donkey to a gentile although he is not permitted to sell a large animal to a gentile, and one who enters into a partnership with a gentile in ownership of a donkey or its fetus, and one who receives a donkey from a gentile in order to care for it in exchange for partnership in its offspring, and one who gives his donkey to a gentile in receivership, in all of these cases the donkeys are exempt from the obligations of firstborn status, i.e., they do not have firstborn status and are not redeemed, as it is stated: “I sanctified to Me all the firstborn in Israel, both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, but not upon others. If the firstborn belongs even partially to a gentile, it does not have firstborn status. Priests and Levites are exempt from the obligation to redeem a firstborn donkey; this is derived from an a fortiori inference: In the wilderness the firstborn were redeemed in exchange for the Levites, as it is stated: “Take the Levites in exchange for all the firstborn among the children of Israel and the animal of the Levites in exchange for their animals” (Numbers 3:45). If the priests and Levites rendered exempt the firstborn children and donkeys of the Israelites in the wilderness from being counted firstborns, it is only logical that the priests and the Levites should render the firstborn of their own donkeys exempt from being counted firstborns.",
+ "A cow that gave birth to a donkey of sorts and a donkey that gave birth to a horse of sorts are exempt from their offspring being counted a firstborn, as it is stated: “And every firstborn of a donkey you shall redeem with a lamb” (Exodus 13:13); “and the firstborn of a donkey you shall redeem with a lamb” (Exodus 34:20). The Torah states this halakha twice, indicating that one is not obligated unless both the birth mother is a donkey and the animal born is a donkey. And what is the halakhic status of offspring that are unlike the mother animal with regard to their consumption? In the case of a kosher animal that gave birth to a non-kosher animal of sorts, its consumption is permitted. And in the case of a non-kosher animal that gave birth to a kosher animal of sorts, its consumption is prohibited. This is because that which emerges from the non-kosher animal is non-kosher and that which emerges from the kosher animal is kosher. In the case of a non-kosher fish that swallowed a kosher fish, consumption of the kosher fish is permitted. And in the case of a kosher fish that swallowed a non-kosher fish, consumption of the non-kosher fish is prohibited due to the fact that the host fish is not the place of its development.",
+ "In the case of a female donkey that had not previously given birth and now gave birth to two male offspring, as there is no doubt that one of them is firstborn, its owner gives one lamb to the priest in redemption of that firstborn. If it gave birth to a male and a female and it is not known which was born first, he designates one lamb as firstborn in case the male was born first. Nevertheless, since it is merely a monetary debt to the priest, the burden of proof rests upon the claimant, in this case the priest. Due to that uncertainty, the priest can offer no proof and the owner keeps the lamb for himself. If an individual has two donkeys, and both of his two donkeys had not previously given birth and they now gave birth to two males, one each, the owner gives two lambs to the priest. If they together gave birth to a male and a female or to two males and a female, he gives one lamb to the priest, as one of the males is certainly a firstborn. If they together gave birth to two females and a male or to two males and two females, the priest receives nothing, as perhaps the two firstborn were females.",
+ "If one of his donkeys had previously given birth and one had not previously given birth and they now together gave birth to two males, the owner gives one lamb to the priest as redemption for the firstborn male. If they together gave birth to a male and a female he designates one lamb for himself, as it is uncertain whether or not the male was a firstborn and the burden of proof rests upon the claimant. From where is it derived that the firstborn of a donkey is redeemed with a lamb? It is derived from a verse, as it is stated: “And you shall redeem the firstborn of a donkey with a lamb [seh]” (Exodus 34:20). The owner may give a lamb either from sheep or from goats; from males or females, from older or younger animals, and from unblemished or blemished animals. If the priest returns the lamb to the owner, he may redeem firstborn donkeys with it many times. In a case where he designates a lamb due to uncertainty and keeps it for himself, it is his in every sense. Consequently, it enters the pen in order to be tithed with the other non-sacred animals (see Leviticus 27:32), and if it dies, one may derive benefit from its carcass.",
+ "One may not redeem a firstborn donkey, neither with a calf, nor with an undomesticated animal, nor with a slaughtered animal, nor with a tereifa, nor with a hybrid of a sheep and a goat, nor with a koy, which is an animal with regard to which it is uncertain whether it is domesticated or undomesticated. And Rabbi Eliezer deems it permitted to redeem a firstborn donkey with a hybrid of a sheep and a goat, because it is a lamb, i.e., that hybrid has the status of a lamb, but prohibits redeeming it with a koy, because its status is uncertain. If one gave the firstborn donkey to a priest, the priest may not keep it unless he first designates a lamb in its stead for redemption.",
+ "In the case of one who designates a lamb for the redemption of a firstborn donkey and the lamb dies, Rabbi Eliezer says: The owner bears financial responsibility and must give the priest another lamb in its place. This is like the case of the five sela for redemption of a firstborn son, where if the money is lost before one gives it to the priest, he must give the priest another five sela. And the Rabbis say: The owner does not bear financial responsibility. This is like the case of money designated for redemption of second-tithe produce, where once the owner designates the money for redemption, the produce is desanctified. Rabbi Yehoshua and Rabbi Tzadok testified about a lamb designated for redemption of a firstborn donkey that died, that the priest has nothing here, i.e., in such a case, as the firstborn donkey has already been redeemed, and the owner no longer bears financial responsibility for the dead lamb, in accordance with the opinion of the Rabbis. If after the lamb was designated, the firstborn donkey died, Rabbi Eliezer says: The donkey must be buried, and the owner is permitted to derive benefit from the lamb. And the Rabbis say: It does not need to be buried, and the lamb is given to the priest.",
+ "If one did not wish to redeem the firstborn donkey, he breaks its neck from behind and buries it. The mitzva of redeeming the firstborn donkey takes precedence over the mitzva of breaking the neck, as it is stated: “If you will not redeem it, then you shall break its neck” (Exodus 13:13). The mishna proceeds to enumerate other mitzvot in which one option takes precedence over another. The mitzva of designating a Hebrew maidservant to be betrothed to her master takes precedence over the mitzva of redeeming the maidservant from her master with money, as it is stated: “If she does not please her master, who has not betrothed her to himself, then he shall let her be redeemed” (Exodus 21:8). The mitzva of levirate marriage takes precedence over the mitzva of ḥalitza, which dissolves the levirate bond, as it is stated: “And if the man does not wish to take his brother’s wife” (Deuteronomy 25:7). The mishna adds: This was the case initially, when people would intend that their performance of levirate marriage be for the sake of the mitzva. But now that they do not intend that their performance of levirate marriage be for the sake of the mitzva, but rather for reasons such as the beauty of the yevama or for financial gain, the Sages said that the mitzva of ḥalitza takes precedence over the mitzva of levirate marriage. With regard to a non-kosher animal that was consecrated to the Temple, the mitzva of redemption by the owner who consecrated it takes precedence over redemption by any other person, as it is stated: “And if it is of a non-kosher animal…and if it is not redeemed, it shall be sold according to your valuation” (Leviticus 27:27)."
+ ],
+ [
+ "With regard to one who purchases the fetus of a cow that belongs to a gentile; one who sells the fetus of his cow to a gentile, even though one is not permitted to sell a large animal to a gentile; one who enters into a partnership with a gentile with regard to a cow or its fetus; one who receives a cow from a gentile to tend to it in exchange for partnership in its offspring; and one who gives his cow to a gentile in receivership, so that the gentile owns a share of the cow’s offspring; in all of these cases, one is exempt from the obligation of redeeming the firstborn offspring, as it is stated: “I sanctified to Me all the firstborn in Israel, both man and animal” (Numbers 3:13), indicating that the mitzva is incumbent upon the Jewish people, but not upon others. If the firstborn belongs even partially to a gentile, the sanctity of firstborn does not apply to it. The mishna continues: The priests and the Levites are obligated in the mitzva, i.e., their animals have firstborn sanctity, as they were not exempted from the mitzva of the male firstborn of a kosher animal; rather, they were exempted only from redemption of the firstborn son and from the redemption of the firstborn donkey.",
+ "All sacrificial animals in which a permanent blemish preceded their consecration do not assume inherent sanctity and only their value is consecrated, and once they were redeemed, they are obligated in the mitzva of a firstborn, i.e., their offspring are subject to being counted a firstborn, and in the priestly gifts of the foreleg, the jaw, and the maw, and they can emerge from their sacred status and assume complete non-sacred status in order to be shorn and to be utilized for labor. And their offspring and their milk are permitted after their redemption. And one who slaughters them outside the Temple courtyard is exempt from karet, and those animals do not render an animal that was a substitute for them consecrated. And if these animals died before they were redeemed, they may be redeemed and fed to dogs, and they do not require burial, except for the firstborn and the animal tithe. With regard to these two types of offerings, even if they were blemished before they became consecrated they assume inherent sanctity, like other offerings that were consecrated and subsequently became blemished.",
+ "And all sacrificial animals whose consecration preceded their blemish, or who had a temporary blemish prior to their consecration and afterward developed a permanent blemish and they were redeemed, they are exempt from, i.e., their offspring are not counted, a firstborn, and from the gifts of the foreleg, the jaw, and the maw, and they do not completely emerge from their sacred status and assume non-sacred status in order to be shorn and to be utilized for labor. And their offspring, which were conceived prior to redemption, and their milk, are prohibited after their redemption. And one who slaughters them outside the Temple courtyard is liable to receive karet, and those animals render an animal that was a substitute for them consecrated. And if these animals died before they were redeemed, they may not be redeemed and fed to dogs; rather, they must be buried.",
+ "With regard to one who receives animals as part of a guaranteed investment from a gentile, i.e., the Jew receives the animals to raise them and commits to pay a fixed price at a later date even if they die or their value decreases, and the offspring born in the interim are divided between the gentile and the Jew, their direct offspring are exempt from the mitzva of the firstborn if they give birth to a male, but the offspring of their direct offspring are obligated in the mitzva of the firstborn if they gave birth to a male. If the Jew established their offspring in place of their mothers for collection in case the mothers die, the offspring of their direct offspring are exempt and the offspring of the offspring of their direct offspring are obligated. Rabban Shimon ben Gamliel says: Even until ten generations, the offspring are exempt, as they all serve as a guarantee for the gentile, because if he does not receive the fixed payment for the animal, he will collect his debt from any offspring born to it or its offspring.",
+ "A ewe that gave birth to a goat of sorts and a goat that gave birth to a ewe of sorts are exempt from the mitzva of the firstborn. And if the offspring has some of the characteristics of its mother, it is obligated in the mitzva of firstborn.",
+ "In the case of a ewe that had not previously given birth, and it gave birth to two males and both their heads emerged as one, Rabbi Yosei HaGelili says: Both of them are given to the priest, as it is stated in the plural: “Every firstborn that you have of animals, the males shall be to the Lord” (Exodus 13:12). And the Rabbis say: It is impossible for two events to coincide precisely, i.e., their births were not at precisely the same time. Rather, one preceded the other, and therefore one of the males is given to the owner and one to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them and the priest takes the leaner of the two, as will be explained in the Gemara. And with regard to the second lamb that remains in the possession of the owner, since he may not partake of it due to its uncertain status as a firstborn, it must graze until it becomes blemished, at which point he may slaughter and eat it. And when he slaughters the animal he is obligated to have the gifts of the priesthood taken from it, i.e., the gifts that one is required to give a priest from a non-sacred animal: The foreleg, the jaw, and the maw. And Rabbi Yosei deems him exempt from giving those gifts. If one of the two born together died, Rabbi Tarfon says: The priest and the owner divide the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If a male and a female offspring were born together, everyone agrees that the priest has nothing here.",
+ "If one’s two ewes had not previously given birth and they gave birth to two males, both of them are given to the priest, as each is its mother’s firstborn. If one gave birth to a male and the other to a female, the male is given to the priest, as it is its mother’s firstborn. If they gave birth to two males and a female, one of the males is kept by him and one is given to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them, and the priest takes the leaner of the two. And the second lamb must graze until it becomes blemished, at which point the owner may slaughter and eat it. And when the owner slaughters the animal, he is obligated to have gifts of the priesthood, i.e., the foreleg, the jaw, and the maw, taken from it. Rabbi Yosei deems him exempt from giving the gifts. If one of the two born together died, Rabbi Tarfon says: The priest and the owner divide the value of the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If they gave birth to two females and a male or to two males and two females, the priest has nothing here, as perhaps both ewes gave birth to females first.",
+ "If one of his ewes had previously given birth and one had not previously given birth, and they gave birth to two males, one of the males is kept by him and one is given to the priest. Rabbi Tarfon says: The priest chooses the better of the two. Rabbi Akiva says: They assess the value of the lambs between them and the priest takes the leaner of the two. And the second lamb must graze until it becomes blemished, at which point he may slaughter and eat it. And when he slaughters the animal he is obligated to have gifts of the priesthood taken from it. Rabbi Yosei deems him exempt him from giving those gifts, as Rabbi Yosei says: With regard to any animal whose replacements are in the possession of a priest, its owner is exempt from the mitzva of giving the priestly gifts. And Rabbi Meir deems him obligated to give the gifts. If one of the animals died, Rabbi Tarfon says: The priest and the owner divide the value of the remaining lamb. Rabbi Akiva says: Since there is uncertainty to whom it belongs, it remains in the possession of the owner, as the burden of proof rests upon the claimant. If a male and a female offspring were born together, everyone agrees that the priest has nothing here, as perhaps the one that had already given birth bore the male, and the one that had not given birth bore the female, in which case neither of the animals would have firstborn status.",
+ "With regard to an animal born by caesarean section and the offspring that follows it, since there is uncertainty whether each is a firstborn, neither is given to the priest. Rabbi Tarfon says: Both of them must graze until they become unfit, and they may be eaten in their blemished state by their owner. Rabbi Akiva says: Neither of them is firstborn; the first because it is not the one that opens the womb (see Exodus 13:12), as this animal did not itself open the womb, and the second because the other one preceded it."
+ ],
+ [
+ "In the case of one who purchases a female animal from a gentile and does not know whether it had previously given birth or whether it had not previously given birth, and after the purchase the animal gave birth to a male, Rabbi Yishmael says: If the mother was a goat within its first year the male offspring certainly is given to the priest, as it definitely never gave birth previously. From that point forward, i.e., if the mother is older than that, its offspring’s status as a firstborn is uncertain. If it was a ewe within its second year the male offspring certainly is given to the priest; from that point forward an offspring’s status is uncertain. If it was a cow or a donkey within its third year the male offspring certainly is given to the priest; from that point forward the offspring’s status is uncertain. Rabbi Akiva said to him: Were an animal exempted only by giving birth to an offspring and in no other manner the halakha would be in accordance with your statement. But the Sages said: An indication of the offspring in a small animal is a murky discharge from the womb, which indicates the animal had been pregnant, and therefore exempts subsequent births from the mitzva of the firstborn. The indication in a large animal is the emergence of an afterbirth, and the indication in a woman is a fetal sac or an afterbirth. Since these can be produced even within a year, it cannot be assumed that an animal in its first year is definitely subject to the mitzva of the firstborn. Rabbi Akiva continues: Rather, this is the principle: In any case where it is known that the animal had previously given birth, the priest has nothing here. And in any case where it is known that the animal had not previously given birth, that is given to the priest. And if it is uncertain, it may be eaten in its blemished state by the owner. Rabbi Eliezer ben Ya’akov says: In the case of a large animal that expelled a mass of congealed blood, that mass must be buried. The reason is that perhaps there was a male fetus there which was consecrated as a firstborn when it emerged, and the animal is exempt from having any future offspring counted a firstborn.",
+ "Rabban Shimon ben Gamliel says: In the case of one who purchases a nursing female animal from a gentile, he does not need to be concerned, i.e., take into account the possibility, that perhaps it was nursing the offspring of another animal. Rather, the buyer may assume it had previously given birth. In the case of one who enters amid his flock and sees mother animals that gave birth for the first time that were nursing, and also sees mother animals that gave birth not for the first time that were also nursing, he does not need to be concerned that perhaps the offspring of this animal came to that animal to be nursed, or that perhaps the offspring of that animal came to this animal to be nursed.",
+ "Rabbi Yosei ben HaMeshullam says: Since it is prohibited by Torah law to shear a firstborn, as it states: “And you shall not shear the firstborn of your flock” (Deuteronomy 15:19), one who is slaughtering a firstborn, and must clear hair or wool from the area of the neck in order to facilitate proper slaughter, clears space by uprooting the hair with a cleaver [bekofitz] from here and from there, on either side of the neck, although he thereby plucks out the hair. He may clear space in this manner provided that he does not move the plucked hair from its place; it must remain intermingled with the rest of the hair so it will appear that he did not shear the animal. And likewise, one plucks the hair to enable one of the Sages to examine the place of a blemish and thereby determine whether it is permitted to slaughter the firstborn outside the Temple.",
+ "With regard to the hair of a blemished firstborn animal that shed from the animal, and which one placed in a compartment for safekeeping, and thereafter he slaughtered the animal; given that after the animal dies he is permitted to derive benefit from the hair the animal had on its body when it died, what is the halakhic status of hair that shed from the animal while it was alive? Akavya ben Mahalalel deems its use permitted, and the Rabbis deem its use prohibited; this is the statement of Rabbi Yehuda. Rabbi Yosei said to him: It was not with regard to that case that Akavya ben Mahalalel deemed use of the wool permitted. Rather, it was in the case of the hair of a blemished firstborn animal that shed from the animal which one placed in a compartment and thereafter the animal died. It was in that case that Akavya ben Mahalalel deems use of the wool permitted, and the Rabbis deem its use prohibited even after its death. With regard to wool that is dangling from a firstborn animal, i.e., which was not completely shed, that which appears to be part of the fleece is permitted when the animal is shorn after its death, and that which does not appear to be part of the fleece is prohibited."
+ ],
+ [
+ "Until when must an Israelite tend to and raise a firstborn animal before giving it to the priest? With regard to a small animal, e.g., a sheep or goat, it is thirty days, and with regard to a large animal, e.g., cattle, it is fifty days. Rabbi Yosei says: With regard to a small animal, it is three months. If the priest said to the owner within that period: Give it to me, that owner may not give it to him. And if it is a blemished firstborn and the priest said to him: Give it to me so I may eat it, it is permitted for the owner to give it to him. And at the time that the Temple is standing, if it is unblemished and the priest said to him: Give it to me and I will sacrifice it, it is permitted for the owner to give it to him. The firstborn animal is eaten year by year, i.e., within its first year, whether it is blemished or whether it is unblemished, as it is stated: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20). ",
+ "If a blemish developed within its first year, it is permitted for the owner to maintain the animal for the entire twelve months. If a blemish developed after twelve months have passed, it is permitted for the owner to maintain the animal for only thirty days. ",
+ "In the case of one who slaughters the firstborn animal and only then shows its blemish to an expert to determine whether it is a blemish, and it was established by the expert that it is in fact a blemish that renders its slaughter permitted, Rabbi Yehuda deems it permitted for a priest to derive benefit from the firstborn. Rabbi Meir says: Since it was slaughtered not according to the ruling of an expert, it is prohibited. ",
+ "In a case involving one who is not an expert, and he examined the firstborn animal and it was slaughtered on the basis of his ruling, that animal must be buried, and the non-expert must pay compensation to the priest from his property. Apropos the previous mishna, which taught that a judge who was an expert for the court and who erred is exempt from payment, this mishna teaches: There was an incident involving a cow whose womb was removed, and when Rabbi Tarfon was consulted he ruled that it is an animal with a wound that will cause it to die within twelve months [tereifa], which is forbidden for consumption. And based on the ruling of Rabbi Tarfon, the questioner fed it to the dogs. And the incident came before the Sages of the court in Yavne, and they ruled that such an animal is permitted and is not a tereifa. And Theodosius [Todos] the doctor said: A cow or pig does not emerge from Alexandria of Egypt unless the residents sever its womb so that it will not give birth in the future. The breeds of cows and pigs in Alexandria were of exceptional quality and the people of Alexandria did not want them reproduced elsewhere. The fact that these animals lived long lives after their wombs were removed proves that the hysterectomy did not render them tereifot. Upon hearing this, Rabbi Tarfon said: Your donkey is gone, Tarfon, as he believed he was required to compensate the owner for the cow that he ruled to be a tereifa. Rabbi Akiva said to him: Rabbi Tarfon, you are an expert for the court, and any expert for the court is exempt from liability to pay. ",
+ "In the case of an individual who takes payment to be one who examines firstborn animals to determine whether they are blemished, one may not slaughter the firstborn on the basis of his ruling, unless he was an expert like Ila in Yavne, whom the Sages in Yavne permitted to take a wage of four issar for issuing a ruling concerning a small animal and six issar for issuing a ruling concerning a large animal. They permitted this provided that he would be paid whether it turned out that the firstborn was unblemished or whether it was blemished.",
+ "In the case of one who takes his wages to judge cases, his rulings are void. In the case of one who takes wages to testify, his testimonies are void. With regard to one who takes wages to sprinkle the purification waters of the red heifer upon one who contracted impurity imparted by a corpse, and one who takes wages to sanctify those waters, the halakhic status of his water is that of cave water, and the status of his ashes is that of mere burnt ashes. Although taking actual wages is prohibited, if the one examining the firstborn, or the judge, or the witness, was a priest, and the one who requires his services rendered him impure and prevented him from partaking of his teruma, that person must provide the priest with food, drink, and oil for smearing on his body from his own non-sacred property. And likewise if the one examining the firstborn, or the judge, or the witness, was an elderly person, the one who requires his services transports him on a donkey. And in all these cases, although it is prohibited to take wages, the one who requires his services gives him his wages like the wages of a laborer, as he was unable to perform his usual labor that day.",
+ "In the case of one who is suspect with regard to firstborn animals of slaughtering them and selling their meat when it is prohibited to do so, one may neither purchase meat from him, including even deer meat, nor may one purchase from him hides that are not tanned. Rabbi Eliezer says: One may purchase hides of female animals from him, as the halakhot of firstborn animals are in effect only with regard to males. And one may not purchase bleached or dirty wool from him. But one may purchase spun thread from him, and all the more so may one purchase garments from him.",
+ "In the case of one who is suspect with regard to the Sabbatical Year, i.e., of sowing or engaging in commerce with Sabbatical-Year produce, one may not purchase flax from him, and this applies even to combed flax, in which much labor and exertion was invested. But one may purchase spun thread and woven fabric from such individuals.",
+ " In the case of one who is suspect with regard to selling teruma under the guise of non-sacred produce, one may not purchase even water and salt from him; this is the statement of Rabbi Yehuda. Rabbi Shimon says: One may not purchase from him any item that has relevance to teruma and tithes. However, one may purchase water and salt from him, as teruma and tithes do not apply to them.",
+ "One who is suspect with regard to the Sabbatical Year is not suspect with regard to tithes; and likewise, one who is suspect with regard to tithes is not suspect with regard to the Sabbatical Year. One who is suspect with regard to this, the Sabbatical Year, or with regard to that, tithes, is suspect with regard to selling ritually impure foods as though they were ritually pure items. But there are those who are suspect with regard to ritually pure items who are not suspect with regard to this, the Sabbatical Year, nor with regard to that, tithes. This is the principle with regard to these matters: Anyone who is suspect with regard to a specific matter may neither adjudicate cases nor testify in cases involving that matter."
+ ],
+ [
+ "With regard to all disqualified consecrated animals that were disqualified for sacrifice due to blemishes and were redeemed, all benefit accrued from their sale belongs to the Temple treasury. In order to ensure that the Temple treasury will not suffer a loss, these animals are sold in the butchers’ market [ba’itliz] and slaughtered in the butchers’ market, where the demand is great and the price is consequently higher. And their meat is weighed and sold by the litra, in the manner that non-sacred meat is sold. This is the halakha with regard to all consecrated animals except for the firstborn offering and an animal tithe offering. When these become blemished and their slaughter is permitted, they are sold and slaughtered only in the owner’s house and are not weighed; rather, they are sold by estimate. The reason is that all benefit accrued from their sale belongs to the owner, i.e., the priest in the case of the firstborn and the owner in the case of the animal tithe offering. It is not permitted to treat disqualified consecrated animals as one treats non-sacred animals merely to guarantee that the owner will receive the optimal price. This is in contrast to disqualified consecrated animals, where all benefit accrued from their sale belongs to the Temple treasury, and therefore the animal is sold in the market to ensure that the optimal price is received. And although the meat of the firstborn is not weighed and sold by the litra, nevertheless, if one has non-sacred meat weighing one hundred dinars, one may weigh one portion of non-sacred meat against one portion of the meat of the firstborn, because that is unlike the manner in which non-sacred meat is weighed.",
+ "Beit Shammai say: An Israelite cannot be counted with the priest to partake of a blemished firstborn. And Beit Hillel deem it permitted for him to partake of it, and they deem it permitted even for a gentile to partake of a blemished firstborn. With regard to a firstborn animal that was congested with excess blood, even if the animal will die if one does not let the excess blood, one may not let its blood, as this might cause a blemish, and it is prohibited to cause a blemish on consecrated animals. This is the statement of Rabbi Yehuda. And the Rabbis say: One may let the blood provided that he will not cause a blemish while doing so, and if he caused a blemish, the animal may not be slaughtered on account of that blemish. Since he was the cause of the blemish, he may not slaughter the animal until it develops a different, unrelated blemish. Rabbi Shimon says: One may let the blood even if he thereby causes a blemish in the animal.",
+ "In the case of one who slits [hatzorem] the ear of a firstborn offering, that person may never slaughter that animal. This is the statement of Rabbi Eliezer. And the Rabbis say: If another blemish later develops in the firstborn, he may slaughter the animal on account of that second blemish. There was an incident involving an old ram whose hair was long and dangling, because it was a firstborn offering. And one Roman quaestor [kastor] saw it and said to its owner: What is the status [tivo] of this animal that you allowed it to grow old and you did not slaughter it? They said to him: It is a firstborn offering, and therefore it may be slaughtered only if it has a blemish. The quaestor took a dagger [pigom] and slit its ear. And the incident came before the Sages for a ruling, and they deemed its slaughter permitted. And after the Sages deemed its slaughter permitted, the quaestor went and slit the ears of other firstborn offerings, but in these cases the Sages deemed their slaughter prohibited, despite the fact that they were now blemished. One time children were playing in the field and they tied the tails of lambs to each other, and the tail of one of them was severed, and it was a firstborn offering. And the incident came before the Sages for a ruling and they deemed its slaughter permitted. The people who saw that they deemed its slaughter permitted went and tied the tails of other firstborn offerings, and the Sages deemed their slaughter prohibited. This is the principle: With regard to any blemish that is caused intentionally, the animal’s slaughter is prohibited; if the blemish is caused unintentionally, the animal’s slaughter is permitted.",
+ "If one’s firstborn offering was pursuing him, and he kicked the animal and caused a blemish in it, he may slaughter the animal on account of that blemish. With regard to all the blemishes that are capable of being brought about by a person, Israelite shepherds are deemed credible to testify that the blemishes were not caused intentionally. But priest-shepherds are not deemed credible, as they are the beneficiaries if the firstborn is blemished. Rabban Shimon ben Gamliel says: A priest is deemed credible to testify about the firstborn of another, but is not deemed credible to testify about the firstborn belonging to him. Rabbi Meir says: A priest who is suspect about the matter of causing a blemish may neither adjudicate nor testify in cases involving that matter, even on behalf of another.",
+ "A priest is deemed credible to say: I showed this firstborn animal to an expert and he ruled that it is blemished. Everyone is deemed credible to testify about the blemishes of an animal tithe offering, even the owner who is the beneficiary of a ruling that it is blemished. With regard to a firstborn animal whose eye was blinded or whose foreleg was severed or whose hind leg was broken, all of which obviously render the animal permanently blemished, that animal may be slaughtered on the basis of the ruling of three regular Jews who attend the synagogue, and it does not require a ruling by one of the Sages. Rabbi Yosei disagrees and says: Even if there is a court of twenty-three Sages there, it may be slaughtered only on the basis of the ruling of an expert in judging blemishes.",
+ "In the case of one who slaughters a firstborn animal and sells its meat, and it was discovered that he did not initially show it to one of the Sages, the halakha is that it was actually prohibited to derive any benefit from the meat. In that case, what the buyers ate, they ate, and the Sages penalized the seller in that he must return the money to them, which they paid for the meat that they ate. And with regard to that which they did not eat, that meat must be buried, and he must return the money that they paid for the meat that they did not eat. And likewise, in the case of one who slaughters a cow and sells it, and it was discovered that it is a tereifa, what the buyers ate, they ate, and what they did not eat, they must return the meat to the seller, who may sell it to a gentile or feed it to the dogs, and he must return the money to the buyers. If the buyers sold it to gentiles or cast it to the dogs, they pay the seller the value of a tereifa, which is less than the value of kosher meat, and the seller refunds the balance to the buyers."
+ ],
+ [
+ "For these blemishes, one may slaughter the firstborn animal outside the Temple: If the firstborn’s ear was damaged and lacking from the cartilage [haḥasḥus], but not if the skin was damaged; and likewise, if the ear was split, although it is not lacking; or if the ear was pierced with a hole the size of a bitter vetch, which is a type of legume; or if it was an ear that is desiccated. What is a desiccated ear that is considered a blemish? It is any ear that if it is pierced it does not discharge a drop of blood. Rabbi Yosei ben HaMeshullam says: Desiccated means that the ear is so dry that it will crumble if one touches it.",
+ "For these blemishes of the eye, one may slaughter the firstborn animal outside the Temple: The eyelid that was pierced, an eyelid that was damaged and is lacking, or an eyelid that was split; and likewise, one may slaughter a firstborn animal outside the Temple if there was in his eye a cataract, a tevallul, or a growth in the shape of a snail, a snake, or a berry that covers the pupil. What is a tevallul? It is a white thread that bisects the iris and enters the black pupil. If it is a black thread that bisects the iris and enters the white of the eye it is not a blemish.",
+ "Pale spots on the eye and tears streaming from the eye that are constant are blemishes that enable the slaughter of the firstborn. Which are the pale spots that are constant? They are any spots that persisted for eighty days. Rabbi Ḥananya ben Antigonus said: One examines it three times within eighty days. Only if the spots are found during all three examinations are they considered constant. And these are the constant tears, i.e., this is how it is known whether the blemish is temporary or permanent: In a case where the animal ate, for medicinal purposes, moist fodder and dry fodder from a field watered exclusively with rain, or if the animal ate moist fodder and dry fodder from an irrigated field, or even if the animal did not eat them together but ate the dry fodder and thereafter ate the moist fodder, and the condition of constant tears was not healed, it is not a blemish. It is not a blemish unless the animal eats the moist fodder and thereafter eats the dry fodder and is not thereby healed.",
+ "For these additional blemishes, one may slaughter a firstborn animal outside the Temple: Its nose that was pierced, or that was damaged and is lacking, or that was split. Likewise, its lip that was pierced, or that was damaged, or that was split is considered a blemish. The mishna lists additional blemishes that permit the slaughter of the firstborn: The external gums that were damaged and lacking or that were scratched, and likewise, the internal gums that were extracted. Rabbi Ḥanina ben Antigonus says: One does not examine from the double teeth, i.e., the large molars that appear like two teeth, and inward, and one does not examine even the place of the double teeth themselves. This is because even if they were extracted, it is a concealed blemish, and it does not permit the slaughter of the firstborn. ",
+ "The mishna details additional blemishes that enable the slaughter of firstborn animals: If the pouch [hazoven] in which the genitals of the firstborn are concealed, or if the genitalia of a female sacrificial animal, were damaged and lacking; if the tail was damaged from the tailbone, but not if it was damaged from the joint, i.e., one of the joints between the vertebrae, because it heals; or in a case where the end of the tail is split, i.e., the skin and the flesh were removed and the bone remained exposed; or in a case where there is a full fingerbreadth of flesh between one joint and another joint; these are all blemishes. ",
+ "The firstborn animal may be slaughtered if it has no testicles or if it has only one testicle. Rabbi Yishmael says: If the animal has two scrotal sacs, it can be assumed that it has two testicles; if the animal does not have two scrotal sacs, it can be assumed that it has only one testicle. Rabbi Akiva says: The matter can be ascertained: One seats the animal on its rump and mashes the sac; if there is a testicle, ultimately it is going to emerge. There was an incident where one mashed the sac and the testicle did not emerge. Then, the animal was slaughtered and the testicle was discovered attached to the loins. And Rabbi Akiva permitted the consumption of its flesh, as the testicle had not previously emerged, and Rabbi Yoḥanan ben Nuri prohibited its consumption. ",
+ "An animal with five legs, or one that has only three, or one whose hooves on its legs were closed like those of a donkey and not split, or the shaḥul, or the kasul may be slaughtered. What is a shaḥul? It is an animal with a thighbone that was dislocated. And what is a kasul? It is an animal whose build is asymmetrical in that one of its thighs is higher than the other. ",
+ "Additional blemishes that permit the slaughter of the firstborn include those where the bone of its foreleg or the bone of its hind leg was broken, even though it is not conspicuous. With regard to these blemishes listed in this chapter, Ila, who was expert in blemishes of the firstborn, enumerated them in Yavne, and the Sages deferred to his expertise. And Ila added three additional blemishes, and the Sages said to him: We did not hear about those. Ila added: An animal whose eye is round like that of a person, or whose mouth is similar to that of a pig, or where most of the segment of its tongue corresponding to the segment that facilitates speech in the tongue of a person was removed. The court that followed them said with regard to each of those three blemishes: That is a blemish that enables the slaughter of the firstborn. ",
+ "And there was an incident where the lower jaw of the firstborn protruded beyond the upper jaw, and Rabban Gamliel asked the Sages for a ruling, and they said: That is a blemish that enables the slaughter of the firstborn. With regard to the ear of the kid that was doubled and appeared like two ears, the Sages said: When the additional ear is one bone, i.e., it has its own cartilage, it is a blemish; when it does not have its own bone it is not a blemish. Rabbi Ḥananya ben Gamliel says: In the case of the tail of a kid that is similar to that of a pig or one that is so short that it does not have three joints, that is a blemish. ",
+ "Rabbi Ḥanina ben Antigonus says that these are blemished animals: One that has a wart in its eyes; and one where the bone of its foreleg or hind leg was damaged; and one where the bone of its mouth, i.e., its jaw, was dislocated; and an animal with one of its eyes large and one small, or one of its ears large and one small where the difference in size is detectable by sight, but not if it is detectable only by being measured. Rabbi Yehuda says: An animal is blemished if with regard to its two testicles, one is as large as two of the other, but the Rabbis did not agree with his opinion. ",
+ "In the case of the tail of a calf that does not reach the leg joint [la’arkov], the Sages said: It is a blemish, because all growth of calves is in this manner:As long as they grow, their tails are extended beneath the leg joint. Which is the leg joint about which the Sages spoke? Rabbi Ḥanina ben Antigonus says: They are referring to the leg joint that is in the middle of the thigh. For these blemishes enumerated in the previous mishnayot, one slaughters the firstborn outside the Temple and disqualified consecrated animals may be redeemed on their account. ",
+ "And these are the blemishes that one does not slaughter the firstborn due to them, neither in the Temple nor in the rest of the country: Pale spots on the eye and tears streaming from the eye that are not constant; and internal gums that were damaged but that were not extracted; and an animal with boils that are moist inside and out [garav]; and an animal with warts; and an animal with boils [ḥazazit]; and an old or sick animal, or one with a foul odor; and one with which a transgression was performed, e.g., it copulated with a person or was the object of bestiality; and one that killed a person. In these latter two cases, the act of bestiality or killing became known on the basis of the testimony of one witness or on the basis of the owner. And one does not slaughter a tumtum, whose sexual organs are concealed, and a hermaphrodite [ve’anderoginos], which has both male and female sexual organs, neither in the Temple nor in the rest of the country. Rabbi Shimon says: You have no blemish greater than that, and it may be slaughtered. And the Rabbis say: The halakhic status of a hermaphrodite is not that of a firstborn; rather, its halakhic status is that of a non-sacred animal that may be shorn and utilized for labor."
+ ],
+ [
+ "Concerning these blemishes which were taught with regard to an animal, whether they are permanent or transient, they also disqualify in the case of a person, i.e., they disqualify a priest from performing the Temple service. And in addition to those blemishes, there are other blemishes that apply only to a priest: One whose head is pointed, narrow above and wide below; and one whose head is turnip-like, wide above and narrow below; and one whose head is hammer-like, with his forehead protruding; and one whose head has an indentation; and one wherein the back of his head protrudes. And with regard to those with humped backs, Rabbi Yehuda deems them fit for service and the Rabbis deem them disqualified.",
+ "The kere’aḥ is disqualified from performing the Temple service. What is a kere’aḥ? It is anyone who does not have a row of hair encircling his head from ear to ear. If he has a row of hair from ear to ear, that person is fit for service. If a priest has no eyebrows, or if he has only one eyebrow, that is the gibben that is stated in the Torah in the list of blemished priests (see Leviticus 21:20). Rabbi Dosa says: A gibben is one whose eyebrows are so long that they lie flat and cover his eyes. Rabbi Ḥanina ben Antigonus says: A gibben is one who has two backs and two spines.",
+ "The ḥarum is disqualified from performing the Temple service. What is a ḥarum? It is one who can paint both of his eyes as one, with one brushstroke, because he has a sunken nose. If both of one’s eyes are above or both of his eyes are below; or if one of his eyes is above and one of his eyes is below; or if both eyes are in the proper place but he sees both the room on the ground floor and the upper story as one, at the same time; and likewise those unable to look at the sun; and one whose eyes are different; and one whose eyes tear constantly, these are disqualified from performing the Temple service. And one whose eyelashes have fallen out is disqualified from performing the Temple service due to the appearance of a blemish. Unlike the others listed in this mishna, who are disqualified by Torah law, one with this condition is not disqualified by Torah law. Rather, the Sages issued a decree prohibiting a priest with such a condition to perform the Temple service.",
+ "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: If a priest’s eyes are large like those of a calf or small like those of a goose; if his body is disproportionately large relative to his limbs or disproportionately small relative to his limbs; if his nose is disproportionately large relative to his limbs or disproportionately small relative to his limbs, he is disqualified. And the tzomem and the tzome’a are also disqualified. What is a tzome’a? It is anyone whose ears are small. And what is the tzomem? It is anyone whose ears are similar to a sponge. ",
+ "If his upper lip protrudes beyond the lower lip or his lower lip protrudes beyond the upper lip, that is a blemish. And one whose teeth fell out is disqualified due to the appearance of a blemish. The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One who has breasts so large that they sag like those of a woman; or if one’s belly is swollen and protrudes; or if one’s navel protrudes; or if one is an epileptic, even if he experiences seizures only once in a long while; or one who is afflicted with a melancholy temper; or one whose scrotum is unnaturally long; or one whose penis is unnaturally long is disqualified from performing the Temple service. If one has no testicles, or if he has only one testicle, that is the mero’aḥ ashekh that is stated in the Torah (see Leviticus 21:20) among the blemishes that disqualify a priest from Temple service. Rabbi Yishmael says: A mero’aḥ ashekh is anyone whose testicles were crushed. Rabbi Akiva says: It is anyone that has wind in his testicles, i.e., they are swollen. Rabbi Ḥanina ben Antigonus says: Mero’aḥ ashekh does not refer to the testicles; rather, the reference is to anyone whose appearance [marav] is especially dark [ḥashukhin]. ",
+ "The mishna lists additional blemishes that disqualify a priest from performing the Temple service: One whose legs are crooked and bend inward, causing him to knock his ankles or his knees into each other as he walks, and a ba’al happikim, and the ikkel. What is the ikkel? It is anyone who places his feet together and his knees do not knock into each other, i.e., he is bowlegged. A priest with a protuberance emerging alongside the thumb of his hand or the big toe of his foot,or one whose heel emerges and protrudes back from his foot, or one whose feet are wide like those of a goose are all disqualified from performing the Temple service. A priest whose fingers or toes are configured one upon the other, or one whose fingers or toes are attached, is likewise disqualified. But if they were attached from above the palm of the hand or the bottom of the foot only until the middle joint, he is fit. If they were attached below the joint, higher up on the finger or toe, and he cut to separate them, he is fit. In a case where there was an extra finger or toe on his hand or foot and he cut it, if that extra appendage contains a bone, the priest is disqualified even after it was cut, and if there is no bone the priest is fit. If there was an extra appendage on his hands and on his feet, six on each for a total of twenty-four, Rabbi Yehuda deems the priest fit and the Rabbis deem him disqualified. With regard to one who is ambidextrous and has control of both of his hands, Rabbi Yehuda HaNasi deems the priest disqualified, as his halakhic status is like that of one who is left-handed, and the Rabbis deem him fit. Concerning the kushi, the giḥor, the lavkan, the kipe’aḥ, the dwarf, the deaf-mute, the imbecile, the drunk, and those with ritually pure marks, their conditions disqualify a person from performing the Temple service and are valid, i.e., they do not disqualify with regard to being sacrificed, in the case of an animal. Rabban Shimon ben Gamliel says: An imbecile among animals is not optimal for sacrifice. Rabbi Elazar says: Even with regard to those with flesh or skin that hangs from their body, that blemish disqualifies in the case of a person and is valid in the case of an animal.",
+ "These flaws do not disqualify a person from performing the Temple service, but they do disqualify an animal from being sacrificed: An animal whose mother or offspring were slaughtered that day, as slaughtering it would violate the prohibition against slaughtering the animal itself and its offspring on the same day; a tereifa; one born by caesarean section; one with which a transgression of bestiality was performed; and one that killed a person. And a priest who marries women by a transgression, e.g., a divorcée or a woman who underwent ḥalitza, is disqualified from performing the Temple service until he vows not to derive benefit from her. The vow ensures that he will divorce her promptly. And a priest who becomes impure through exposure to corpses is disqualified from performing the Temple service until he accepts upon himself a commitment that he will no longer become impure through exposure to corpses."
+ ],
+ [
+ "There is a son who is a firstborn with regard to inheritance but is not a firstborn with regard to the requirement of redemption from a priest. There is another who is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. There is another who is a firstborn with regard to inheritance and with regard to redemption from a priest. And there is another who is not a firstborn at all, neither with regard to inheritance nor with regard to redemption from a priest. Which is the son who is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest? It is a son who came after miscarriage of an underdeveloped fetus, even where the head of the underdeveloped fetus emerged alive; or after a fully developed nine-month-old fetus whose head emerged dead. The same applies to a son born to a woman who had previously miscarried a fetus that had the appearance of a type of domesticated animal, undomesticated animal, or bird, as that is considered the opening of the womb. This is the statement of Rabbi Meir. And the Rabbis say: The son is not exempted from the requirement of redemption from a priest unless his birth follows the birth of an animal that takes the form of a person. In the case of a woman who miscarries a fetus in the form of a sandal fish or from whom an afterbirth or a gestational sac in which tissue developed emerged, or who delivered a fetus that emerged in pieces, the son who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. In the case of a son born to one who did not have sons and he married a woman who had already given birth; or if he married a woman who gave birth when she was still a Canaanite maidservant and she was then emancipated; or one who gave birth when she was still a gentile and she then converted, and when the maidservant or the gentile came to join the Jewish people she gave birth to a male, that son is a firstborn with regard to inheritance but is not a firstborn with regard to redemption from a priest. Rabbi Yosei HaGelili says: That son is a firstborn with regard to inheritance and with regard to redemption from a priest, as it is stated: “Whatever opens the womb among the children of Israel” (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb unless it opens the womb of a woman from the Jewish people. In the case of one who had sons and married a woman who had not given birth; or if he married a woman who converted while she was pregnant, or a Canaanite maidservant who was emancipated while she was pregnant and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. And likewise, if an Israelite woman and the daughter or wife of a priest, neither of whom had given birth yet, or an Israelite woman and the daughter or wife of a Levite, or an Israelite woman and a woman who had already given birth, all women whose sons do not require redemption from the priest, gave birth in the same place and it is uncertain which son was born to which mother; and likewise a woman who did not wait three months after the death of her husband and she married and gave birth, and it is unknown whether the child was born after a pregnancy of nine months and is the son of the first husband, or whether he was born after a pregnancy of seven months and is the son of the latter husband, in all these cases the child is a firstborn with regard to redemption from a priest but is not a firstborn with regard to inheritance. Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. Which is the offspring that is a firstborn both with regard to inheritance and with regard to redemption from a priest? In the case of a woman who miscarried a gestational sac full of water, or one full of blood, or one full of pieces of flesh; or one who miscarries a mass resembling a fish, or grasshoppers, or repugnant creatures, or creeping animals, or one who miscarries on the fortieth day after conception, the son who follows any of them is a firstborn with regard to inheritance and with regard to redemption from a priest.",
+ "In the case of a boy born by caesarean section and the son who follows him, both of them are not firstborn, neither with regard to inheritance nor with regard to redemption from a priest. Rabbi Shimon says: The first son is a firstborn with regard to inheritance if he is his father’s first son, and the second son is a firstborn with regard to redemption from a priest for five sela coins, because he is the first to emerge from the womb and he emerged in the usual way.",
+ "With regard to one whose wife had not previously given birth and then gave birth to two males, i.e., twin males, and it is unknown which is the firstborn, he gives five sela coins to the priest after thirty days have passed. If one of them dies within thirty days of birth, before the obligation to redeem the firstborn takes effect, the father is exempt from the payment due to uncertainty, as perhaps it was the firstborn who died. In a case where the father died and the sons are alive, Rabbi Meir says: If they gave the five sela coins to the priest before they divided their father’s property between them, they gave it, and it remains in the possession of the priest. But if not, they are exempt from giving the redemption money to the priest. Rabbi Yehuda says: The obligation to redeem the firstborn already took effect on the property of the father; therefore, in either case the sons, his heirs, are required to pay the priest. If the wife gave birth to a male and a female and it is not known which was born first, the priest has nothing here, as it is possible that the female was born first.",
+ "With regard to two wives of one man, both of whom had not previously given birth, and they gave birth to two males, i.e., each bore one male, and the sons were intermingled, the father gives ten sela coins to the priest even if it is unknown which son was born first, because it is certain that each is firstborn of his mother. In a case where one of them dies within thirty days of birth, if he gave all ten sela coins to one priest, the priest must return five sela to him, because the father was not obligated to redeem the son who then died. And if he gave the redemption payment to two different priests, he cannot reclaim the money from the possession of either priest, as each could claim that the money that he received was for the living child. If one mother gave birth to a male and one gave birth to a female, or if between them they gave birth to two males and one female, and the children were intermingled, the father gives five sela coins to the priest: In the first case because the male might have preceded the female and in the second case because one of the males is certainly firstborn. If the children were two females and a male, or two males and two females, the priest has nothing here, as it is possible the female was born first to each mother. If one of his wives had previously given birth and one had not previously given birth and they gave birth to two males who became intermingled, the father gives five sela coins to the priest, as it is certain that one of them was born to the mother who had not yet given birth. If one of them dies within thirty days of birth the father is exempt from that payment, as it is possible that the one who died was born to the mother who had not yet given birth. In a case of intermingling where the father died and the sons are alive, Rabbi Meir says: If they gave the five sela coins to the priest before they divided their father’s property between them, they gave it, and it remains in the possession of the priest. But if not, they are exempt from giving the redemption payment to the priest. Rabbi Yehuda says: The obligation to redeem the firstborn already took effect on the property of the father. If the wives gave birth to a male and a female the priest has nothing here, as perhaps the female was born to the mother who had not yet given birth.",
+ "With regard to two women who had not previously given birth, who were married to two different men, and they gave birth to two males and the sons were intermingled, this father gives five sela coins to a priest and that father gives five sela coins to a priest, as each is certainly firstborn to his mother. In a case where one of them dies within thirty days of birth, if the fathers gave all ten sela coins to one priest, the priest must return five sela coins to them. But if they gave the redemption payment to two different priests they cannot reclaim the money from the possession of either priest, as each could claim that the money that he received was for the living child. If the women gave birth to a male and a female and the children became intermingled, the fathers are exempt, as each could claim that he is the father of the female, but the son is obligated to redeem himself, as he is certainly a firstborn. If two females and a male were born, or two females and two males, the priest has nothing here, as it is possible the female was born first to each mother.",
+ "If one woman had previously given birth and one had not previously given birth, and they were married to two men and they gave birth to two males, who then became intermingled, this one whose wife had not previously given birth gives five sela coins to the priest. If the women gave birth to a male and a female the priest has nothing here, as it is possible the female was born to the mother who had not yet given birth. If the firstborn son dies within thirty days of birth, although the father gave five sela to the priest, the priest must return it. If the firstborn son dies after thirty days have passed, even if the father did not give five sela coins to the priest he must give it then. If the firstborn dies on the thirtieth day, that day’s halakhic status is like that of the day that preceded it, as the obligation takes effect only after thirty days have elapsed. Rabbi Akiva says: If the firstborn dies on the thirtieth day it is a case of uncertainty; therefore, if the father already gave the redemption payment to the priest he cannot take it back, but if he did not yet give payment he does not need to give it. If the father of the firstborn dies within thirty days of birth the presumptive status of the son is that he was not redeemed, until the son will bring proof that he was redeemed. If the father dies after thirty days have passed the presumptive status of the son is that he was redeemed, until people will tell him that he was not redeemed. If one had both himself to redeem and his son to redeem, his own redemption takes precedence over that of his son. Rabbi Yehuda says: The redemption of his son takes precedence, as the mitzva to redeem the father is incumbent upon his own father, and the mitzva to redeem his son is incumbent upon him. ",
+ "The five sela coins of the redemption of the firstborn son, with regard to which it is written: “Five shekels of silver, after the shekel of the Sanctuary” (Numbers 18:16), are calculated using a Tyrian maneh. The silver content of the Tyrian coinage is significantly higher than that of provincial coinage, which is worth one-eighth its value. With regard to the thirty shekels paid to the owner of a Canaanite slave who is killed by an ox (see Exodus 21:32), and the fifty shekels paid by a rapist (see Deuteronomy 22:29) and by a seducer (see Exodus 22:16) of a young virgin woman, and the one hundred shekels paid by the defamer of his bride with the claim that she is not a virgin (see Deuteronomy 22:19), all of them, even those cases where the word shekel is not explicitly written, are paid in the shekel of the Sanctuary, whose value is twenty gera (see Numbers 18:16) and that is calculated using a Tyrian maneh. And all monetary obligations are redeemed, i.e., paid, with coins or with items of the equivalent value of money, except for the half-shekels that are donated to the Temple each year, which must be given specifically as coins.",
+ "One may not redeem his firstborn son, neither with Canaanite slaves, nor with promissory notes, nor with land, nor with consecrated items. If the father wrote a promissory note to the priest that he is obligated to give him five sela coins, the father is obligated to give them to him but his son is not redeemed. Therefore, if the priest wished to give back the five sela coins to him as a gift he is permitted to do so. With regard to one who designates five sela coins for redemption of his firstborn son and he lost the coins before he gave them to the priest, the father bears financial responsibility for their loss, as it is stated to Aaron the priest: “Everything that opens the womb in man and animal shall be yours”; and only afterward it says: “You shall redeem the firstborn of man” (Numbers 18:15). This indicates that only after the money shall be in the possession of the priest is the son redeemed.",
+ "The firstborn son takes a double portion, i.e., twice the portion taken by the other sons, when inheriting the property of the father, but he does not take twice the portion when inheriting the property of the mother. And neither does he take twice the portion in any enhancement of the value of the property after the death of the father, nor does he take twice the portion in property due the father, as he does in property the father possessed. And neither does a woman take these portions, i.e., any enhancement of the value of the property or the property due the husband, from her husband’s property for payment of her marriage contract upon her divorce or her husband’s death; nor do the daughters take this share of the property for their sustenance, to which they are entitled from their late father’s possessions. Nor does a man whose married brother died childless [yavam] receive these portions, even though he acquires his brother’s portion of their shared father’s inheritance after performing levirate marriage with his brother’s wife. The mishna summarizes: And all of them do not take a portion in any enhancement of the value of the property after the death of the owner, nor do they take a portion in property due the deceased, as they do in property in his possession.",
+ "And these are the people whose properties, unlike an ancestral field, do not return to their original owners in the Jubilee Year: The firstborn who inherited his father’s property by the right of primogeniture need not return the extra portion for redistribution among the brothers; and one who inherits his wife’s property need not return it to her family; and one who consummates the levirate marriage with the wife of his brother and gains the right to his brother’s property need not return it for redistribution among the brothers. And likewise, a gift of land need not be returned to the original owners in the Jubilee Year; this is the statement of Rabbi Meir. And the Rabbis say: The halakhic status of a gift is like that of a sale, and it must be returned. Rabbi Elazar says: All these lands return in the Jubilee Year. Rabbi Yoḥanan ben Beroka says: Even one who inherits his wife’s property must return the land to the members of her father’s family and should deduct from them the monetary value of the land, as the Gemara will explain."
+ ],
+ [
+ "The mitzva of animal tithe is in effect both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., in the time of, the Temple and not in the presence of the Temple. It is in effect with regard to non-sacred animals but not with regard to sacrificial animals. And it is in effect with regard to the herd and the flock, but they are not tithed from one for the other; and it is in effect with regard to sheep and goats, and they are tithed from one for the other. And it is in effect with regard to animals from the new flock and with regard to animals from the old flock, but they are not tithed from one for the other. As by right, it should be inferred: If in the case of animals from the new flock and the old flock, which do not carry the prohibition of mating diverse kinds when mated with each other because they are one species, are nevertheless not tithed from one for the other, then with regard to sheep and goats, which do carry the prohibition of mating diverse kinds when mated with each other, is it not right that they will not be tithed from one for the other? Therefore, the verse states: “And all the tithe of the herd or the flock, whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), indicating that with regard to animal tithe, all animals that are included in the term flock are one species.",
+ "Animals subject to the obligation of animal tithe join together if the distance between them is no greater than the distance that a grazing animal can walk and still be tended by one shepherd. And how much is the distance that a grazing animal walks? It is sixteen mil. If the distance between these animals and those animals was thirty-two mil they do not join together. If he also had animals in the middle of that distance of thirty-two mil, he brings all three flocks to a pen and tithes them in the middle. Rabbi Meir says: The Jordan River divides between animals on two sides of the river with regard to animal tithe, even if the distance between them is minimal.",
+ "One who purchases an animal or has an animal that was given to him as a gift is exempt from separating animal tithe. With regard to brothers and partners, i.e., brothers who are partners in the inheritance of their father, when they are obligated to add the premium [bakalbon] to their annual half-shekel payment to the Temple they are exempt from animal tithe. Conversely, those whose halakhic status is like that of sons who are supported by their father and are obligated to separate animal tithe are exempt from adding the premium. The mishna clarifies: If the brothers acquired the animals through inheritance from the property in the possession of their father’s house they are obligated in animal tithe; but if not, they are exempt. How so? If they divided the inheritance between them and then reentered a partnership, they are obligated to add the premium and are exempt from animal tithe.",
+ "All cattle, sheep, and goats enter the pen to be tithed, except for an animal crossbred from diverse kinds, e.g., a hybrid of a goat and a sheep; a tereifa; an animal born by caesarean section; one whose time has not yet arrived, i.e., that is younger than eight days old, which is when animals become eligible for sacrifice; and an orphan. And what is an orphan? It is any animal whose mother died or was slaughtered while giving birth to it and thereafter completed giving birth to it. Rabbi Yehoshua says: Even if its mother was slaughtered but its hide exists at birth, i.e., if the mother’s hide is present after the birth, this is not an orphan.",
+ "There are three times during the year designated for gathering the animals that were born since the last date for animal tithe: Adjacent to Passover, and adjacent to Shavuot, and adjacent to Sukkot. And those are the gathering times for animal tithe; this is the statement of Rabbi Akiva. Ben Azzai says the dates are: On the twenty-ninth of Adar, on the first of Sivan, and on the twenty-ninth of Av. Rabbi Elazar and Rabbi Shimon say that the dates are: On the first of Nisan, on the first of Sivan, and on the twenty-ninth of Elul. And why did Rabbi Elazar and Rabbi Shimon say the twenty-ninth of Elul, and why did they not say the first of Tishrei? It is due to the fact that the first of Tishrei is the festival of Rosh HaShana, and one cannot tithe on a Festival. Consequently, they brought it earlier, to the twenty-ninth of Elul. Rabbi Meir says: The beginning of the new year for animal tithe is on the first of Elul. Ben Azzai says: The animals born in Elul are tithed by themselves, due to the uncertainty as to whether the halakha is in accordance with the opinion of Rabbi Meir, i.e., that the new year begins on the first of Elul, or in accordance with the opinion of Rabbi Elazar and Rabbi Shimon, which would mean that the new year begins on the first of Tishrei.",
+ "According to the opinion of Rabbi Elazar and Rabbi Shimon, with regard to all animals that are born from the first of Tishrei until the twenty-ninth of Elul, those animals join to be tithed together. If five were born before Rosh HaShana and five after Rosh HaShana, those animals do not join to be tithed together. If five were born before a time designated for gathering and five after that time designated for gathering, those animals join to be tithed together. If so, why were three times stated for gathering the animals for animal tithe? The reason is that until the time designated for gathering arrives it is permitted to sell and slaughter the animals. Once the time designated for gathering arrives one may not slaughter those animals before tithing them; but if he slaughtered an animal without tithing it he is exempt.",
+ "In what manner does one tithe the animals? He gathers them in a pen and provides them with a small, i.e., narrow, opening, so that two animals will not be able to emerge together. And he counts the animals as they emerge: One, two, three, four, five, six, seven, eight, nine; and he paints the animal that emerges tenth with red paint and declares: This is tithe. Even if he did not paint it with red paint, or if he did not count the animals with a rod in accordance with the verse: “Whatever passes under the rod, the tenth shall be sacred to the Lord” (Leviticus 27:32), or if he counted the animals when they were prone or standing in place and did not make them pass through a narrow opening, these animals are tithed after the fact. But if he had one hundred animals and he took ten as tithe, or if he had ten animals and he simply took one as tithe, that is not tithe, as he did not count them one by one until reaching ten. Rabbi Yosei, son of Rabbi Yehuda, says: In that case too, it is tithe. If before the owner completed tithing his animals, one of those already counted jumped back into the pen among the animals that had not yet been counted, all those in the pen are exempt from being tithed, as each of them might be the animal that was already counted. If one of those animals that had been tithed, i.e., designated as the tenth, jumped back into the pen among the animals that had not yet been counted, creating uncertainty with regard to all the animals there which was the animal tithe, all the animals must graze until they become unfit for sacrifice, and each of them may be eaten in its blemished state by its owner once it develops a blemish.",
+ "If two animals emerged as one, one counts them as twos, i.e., as though they came out one after the other. If he mistakenly counted two of the animals at the beginning or in the middle of the ten as one, and then continued his count, the ninth and the tenth are flawed, as he called the tenth: Ninth, and he called the eleventh: Tenth. If he mistakenly called the ninth: Tenth, and the tenth: Ninth, and the eleventh: Tenth, the three of them are sacred, although each has a different halakhic status. The ninth is eaten in its blemished state; and the tenth is animal tithe, which is sacrificed in the Temple and eaten by its owner; and the eleventh is sacrificed as a peace offering, from which the breast and the thigh are given to the priest. And the eleventh renders a non-sacred animal that is exchanged for the peace offering consecrated as a substitute and he sacrifices it as a peace offering; this is the statement of Rabbi Meir. Rabbi Yehuda said: The eleventh animal itself, which he called tenth, is a substitute for animal tithe, and does a substitute render another animal a substitute? Everyone agrees that a substitute is created only in exchange for an originally consecrated animal. The Sages said in the name of Rabbi Meir: The eleventh animal is not considered a substitute for the animal tithe, since if it were a substitute it would not be sacrificed, as the substitute for an animal tithe is not sacrificed. If one called the ninth animal: Tenth, and the tenth: Tenth, and the eleventh: Tenth, the eleventh is not consecrated. This is the principle: In any situation where the name of the tenth was not removed from the tenth animal, the eleventh that was called the tenth is not consecrated."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..a7f008f8dec271d6adb802a1aa1fa40b25bf3f42
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,116 @@
+{
+ "language": "he",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "א\nהַלּוֹקֵחַ עֹבֶר חֲמוֹרוֹ שֶׁלַּנָּכְרִי, \nוְהַמּוֹכֵר לוֹ, \nאַף עַל פִּי שֶׁאֵינוּ רַשַּׁי, \nוְהַמִּשְׁתַּתֵּף לוֹ, \nוְהַמְקַבֵּל מִמֶּנּוּ, \nוְהַנּוֹתֵן לוֹ בְּקַבָּלָה, \nפָּטוּר מִן הַבְּכוֹרָה, \nשֶׁנֶּאֱמַר: (במדבר ג,יג) \n\"בְּיִשְׂרָאֵל\", אֲבָל לֹא בַאֲחֵרִים. \nהַכֹּהֲנִים וְהַלְוִיִּם פְּטוּרִים, \nמִקַּל וָחֹמֶר: \nאִם פָּטְרוּ שֶׁלְּיִשְׂרָאֵל בַּמִּדְבָּר, \nדִּין הוּא שֶׁיִּפְטְרוּ לְעַצְמָן. \n",
+ "ב\nפָּרָה שֶׁיָּלְדָה כְמִין חֲמוֹר, \nוַחֲמוֹר שֶׁיָּלְדָה כְמִין סוּס, \nפָּטוּר מִן הַבְּכוֹרָה, \nשֶׁנֶּאֱמַר: (שמות יג,יג; לד,כ) \n\"וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה\", \n\"וּפֶטֶר חֲמוֹר\", \nשְׁנֵי פְעָמִים, \nעַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר, <הַיּוּלַּד>\nוְהַנּוֹלָד חֲמוֹר. \n\nג\nוּמָה הֵן בַּאֲכִילָה? \nבְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְמִין בְּהֵמָה טְמֵאָה, \nמֻתָּר בַּאֲכִילָה. \nוּטְמֵאָה שֶׁיָּלְדָה כְמִין בְּהֵמָה טְהוֹרָה, \nאָסוּר בַּאֲכִילָה. \nשֶׁהַיּוֹצֵא מִן הַטָּמֵא, טָמֵא, \nוְהַיּוֹצֵא מִן הַטְּהוֹרָה, טָהוֹר. \nדָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, \nמֻתָּר בַּאֲכִילָה. \nוְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, \nאָסוּר בַּאֲכִילָה, \nלְפִי שֶׁאֵינוּ גִדּוּלָיו. \n",
+ "ד\nחֲמוֹרוֹ שֶׁלֹּא בִכֵּרָה, \nוְיָלְדָה שְׁנֵי זְכָרִים, \nנוֹתֵן טָלֶה אֶחָד לַכֹּהֵן; \nזָכָר וּנְקֵבָה, \nמַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ. \nשְׁתֵּי חֲמוֹרָיו שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן שְׁנֵי טְלָיִים לַכֹּהֵן; \nזָכָר וּנְקֵבָה, אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, \nנוֹתֵן טָלֶה אֶחָד לַכֹּהֵן; \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "ה\nאַחַת בִּכֵּרָה וְאַחַת שֶׁלֹּא בִכֵּרָה, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן טָלֶה אֶחָד לַכֹּהֵן; \nזָכָר וּנְקֵבָה, \nמַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ. \nשֶׁנֶּאֱמַר: (שמות לד,כ) \n\"וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה\", \nמִן הַכְּבָשִׂים וּמִן הָעִזִּים, \nזָכָר וּנְקֵבָה, \nגָּדוֹל וְקָטָן, \nתָּמִים וּבַעַל מוּם. \nוּפוֹדֶה בוֹ פְעָמִים הַרְבֵּה. \nנִכְנָס לַדֵּיר לְהִתְעַשֵּׂר. \nוְאִם מֵת, נֶהְנִים בּוֹ. \n",
+ "ו\nאֵין פּוֹדִין לֹא בְעֵגֶל, לֹא בַחַיָּה, \nלֹא בִשְׁחוּטָה, וְלֹא בִטְרֵפָה, \nוְלֹא בַכִּלְאַיִם, וְלֹא בַכּוֹי. \nרְבִּי אֶלְעָזָר מַתִּיר בַּכִּלְאַיִם, \nמִפְּנֵי שֶׁהוּא שֶׂה, \nוְאוֹסֵר בַּכּוֹי, \nמִפְּנֵי שֶׁהוּא סָפֵק. \nנְתָנוֹ לַכֹּהֵן, \nאֵין הַכֹּהֵן רַשַּׁי לְקַיְּמוֹ, \nעַד שֶׁיַּפְרִישׁ שֶׂה תַחְתָּיו. \n",
+ "ז\nהַמַּפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר, וָמֵת, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nחַיָּבִין בְּאַחְרָיוּתוֹ, \nכְחָמֵשׁ סְלָעִים שֶׁלַּבֵּן. \nוַחֲכָמִים אוֹמְרִים: \nאֵין חַיָּבִין בְּאַחְרָיוּתוֹ כְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי. \n\nח\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי צָדוֹק \nעַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, \nשֶׁאֵין בּוֹ לַכֹּהֵן כְּלוּם. <מחוק: כן> \nמֵת פֶּטֶר חֲמוֹר, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִקָּבֵר, וּמֻתָּר בַּהֲנָיָתוֹ שֶׁלַּטָּלֶה. \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ צָרִיךְ לִקָּבֵר, וְטָלֶה לַכֹּהֵן. \n",
+ "ט\nלֹא רָצָה לִפְדּוֹתוֹ, \nעוֹרְפוֹ בַקּוֹפִּיס מֵאֲחוֹרָיו וְקוֹבְרוֹ. \nמִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה, \nשֶׁנֶּאֱמַר: (שמות יג,יג) \n\"וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ\". \nמִצְוַת יְעִידָה קוֹדֶמֶת לְמִצְוַת פְּדִיָּה, \nשֶׁנֶּאֱמַר: (שמות כא,ח) \n\"אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ\". \nמִצְוַת הַיִּבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה, \nבָּרִאשׁוֹנָה, שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה. \nעַכְשָׁיו, שֶׁאֵינָן מִתְכַּוְּנִין לְשֵׁם מִצְוָה, אָמְרוּ: \nמִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת הַיִּבּוּם. \nמִצְוַת גְּאֻלָּה בָאָדוֹן \nקוֹדֶמֶת לְכָל אָדָם, <מחוק: הוא קודם>\nשֶׁנֶּאֱמַר: (ויקרא כז,כז) \n\"וְאִם לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךָ\". \n\n\n\n"
+ ],
+ [
+ "א\nהַלּוֹקֵחַ עֹבֶר פָּרָתוֹ שֶׁלַּנָּכְרִי, \nוְהַמּוֹכֵר לוֹ, אַף עַל פִּי שֶׁאֵינוּ רַשַּׁי, \nוְהַמִּשְׁתַּתֵּף לוֹ, \nוְהַמְקַבֵּל מִמֶּנּוּ, \nוְהַנּוֹתֵן לוֹ בְקַבָּלָה, \nפָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר: (במדבר ג,יג) \n\"בְּיִשְׂרָאֵל\", אֲבָל לֹא בַאֲחֵרִים. \nהַכֹּהֲנִים וְהַלְוִיִּם חַיָּבִים. \nלֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, \nלֹא נִפְטְרוּ אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר. \n",
+ "ב\nכָּל קָדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, \nחַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, \nוְיוֹצְאִין לַחֻלִּין לִגָּזֵז וְלֵעָבֵד, \nוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, \nוְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, \nוְאֵינָן עוֹשִׂין תְּמוּרָה, \nוְאִם מֵתוּ, יִפָּדוּ, \nחוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. \n",
+ "ג\nכָּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, \nאוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, \nלְאַחַר מִכֵּן נוֹלַד לָהֶן מוּם קָבוּעַ, \nוְהִקְדִּישָׁן, וְנִפְדּוּ, \nפְטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, \nוְאֵינָן יוֹצְאִין לַחֻלִּין לִגָּזֵז וְלֵעָבֵד, \nוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, \nוְהַשּׁוֹחֲטָן בַּחוּץ [חַיָּב], \nוְעוֹשִׂין תְּמוּרָה, \nוְאִם מֵתוּ יִקָּבֵרוּ. \n",
+ "ד\nהַמְקַבֵּל צֹאן בַּרְזֶל מִן הַגּוֹי, \nוְלָדוֹת פְּטוּרִין, \nוַלְדֵי וְלָדוֹת חַיָּבִין. \nהֶעֱמִידוּ וְלָדוֹת תַּחַת אִמּוֹתֵיהֶן, \nוְלָדוֹת פְּטוּרִין, \nוַלְדֵי וְלָדוֹת חַיָּבִין. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nאֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת פְּטוּרִין, \nשֶׁאַחְרָיוּתָן לַנָּכְרִי. \n",
+ "ה\nרָחֵל שֶׁיָּלְדָה כְמִין עֵז, \nוְעֵז שֶׁיָּלְדָה כְמִין רָחֵל, \nפָּטוּר מִן הַבְּכוֹרָה. \nאִם יֶשׁ בּוֹ מִקְצָת סִימָנִין, \nחַיָּב. \n",
+ "ו\nרְחֵלוֹ שֶׁלֹּא בִכֵּרָה, \nוְיָלְדָה שְׁנֵי זְכָרִים, \nוְיָצְאוּ שְׁנֵי רָאשִׁים כְּאַחַת, \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nשְׁנֵיהֶם לַכֹּהֵן, שֶׁנֶּאֱמַר: (שמות יג,יב) \n\"הַזְּכָרִים לַיי \". \nוַחֲכָמִים אוֹמְרִים: \nאֵי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. \nרְבִּי טַרְפוֹן אוֹמֵר: \nהַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. \nרְבִּי עֲקִיבָה אוֹמֵר: \nמְשַׁמְּנִים בֵּינֵיהֶן. \nוְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְחַיָּב בַּמַּתָּנוֹת. \nרְבִּי יוֹסֵה פוֹטֵר. \nמֵת אֶחָד מֵהֶן, \nרְבִּי טַרְפוֹן אוֹמֵר: \nיַחֲלֹקוּ. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "ז\nשְׁתֵּי רְחֵלָיו שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן שְׁנֵיהֶם לַכֹּהֵן; \nזָכָר וּנְקֵבָה, \nהַזָּכָר לַכֹּהֵן; \nשְׁנֵי זְכָרִים וּנְקֵבָה, \nאֶחָד לוֹ וְאֶחָד לַכֹּהֵן. \nרְבִּי טַרְפוֹן אוֹמֵר: \nהַכֹּהֵן בּוֹרֵר [לוֹ] אֶת הַיָּפֶה. \nרְבִּי עֲקִיבָה אוֹמֵר: \nמְשַׁמְּנִים בֵּינֵיהֶן. \nוְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְחַיָּב בַּמַּתָּנוֹת. \nרְבִּי יוֹסֵה פוֹטֵר. \nמֵת אֶחָד מֵהֶן, \nרְבִּי טַרְפוֹן אוֹמֵר: \nיַחֲלֹקוּ. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "ח\nאַחַת בִּכֵּרָה וְאַחַת שֶׁלֹּא בִכֵּרָה, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nאֶחָד לוֹ וְאֶחָד לַכֹּהֵן. \nרְבִּי טַרְפוֹן אוֹמֵר: \nהַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. \nרְבִּי עֲקִיבָה אוֹמֵר: \nמְשַׁמְּנִים בֵּינֵיהֶן. \nוְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, \nוְחַיָּב בַּמַּתָּנוֹת. \nרְבִּי יוֹסֵה פוֹטֵר. \nרְבִּי יוֹסֵה אוֹמֵר: \nכָּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, \nפָּטוּר מִן הַמַּתָּנוֹת; <מחוק: פוטר>\nרְבִּי מֵאִיר מְחַיֵּב. \nמֵת אֶחָד מֵהֶן, \nרְבִּי טַרְפוֹן אוֹמֵר: \nיַחֲלֹקוּ. \nרְבִּי עֲקִיבָה אוֹמֵר: \nהַמּוֹצִיא מֵחֲבֵרוֹ, עָלָיו הָרְאָיָה. \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "ט\nיוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, \nרְבִּי טַרְפוֹן אוֹמֵר: \nשְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, \nוְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. \nרְבִּי עֲקִיבָה אוֹמֵר: \nשְׁנֵיהֶם אֵינָן בְּכוֹר: \nהָרִאשׁוֹן, מִשֵּׁם שֶׁאֵינוּ פֶטֶר רֶחֶם, \nוְהַשֵּׁנִי, מִשֵּׁם שֶׁקְּדָמוֹ אַחֵר. \n\n\n\n"
+ ],
+ [
+ "א\nהַלּוֹקֵחַ בְּהֵמָה מִן הַגּוֹי, \nוְאֵין יָדוּעַ אִם בִּכֵּרָה אִם לֹא בִכֵּרָה, \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nעֵז בַּת שְׁנָתָהּ, וַדַּי לַכֹּהֵן, \nמִכָּן וְהֵילָךְ, סָפֵק. \nרָחֵל בַּת שְׁתַּיִם, וַדַּי לַכֹּהֵן, \nמִכָּן וְהֵילָךְ, סָפֵק. \nפָּרָה וַחֲמוֹר בְּנוֹת שָׁלוֹשׁ, וַדַּי לַכֹּהֵן, <מחוק: בני>\nמִכָּן וְהֵילָךְ, סָפֵק. \n\nב\nאָמַר לוֹ רְבִּי עֲקִיבָה: \nאִלּוּ בְוֶלֶד בִּלְבַד הַבְּהֵמָה נִפְטֶרֶת, \nהָיָה כִדְבָרֶיךָ, \nאֶלָּא אָמְרוּ: \nסִימָן הַוֶּלֶד בִּבְהֵמָה דַקָּה, טִנּוּף, <מחוק: ניטוף>\nוּבַגַּסָּה, שִׁלְיָה, \nוּבָאִשָּׁה, שָׁפִיר וְשִׁלְיָה. \nזֶה הַכְּלָל: \nכָּל שֶׁיָּדוּעַ שֶׁבִּכֵּרָה, אֵין כָּן לַכֹּהֵן כְּלוּם; \nוְשֶׁלֹּא בִכֵּרָה, הֲרֵי זֶה לַכֹּהֵן; \nוְאִם סָפֵק, יֵאָכְלוּ בְמוּמָן לַבְּעָלִים. \nרְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: \nבְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, \nהֲרֵי זוֹ תִקָּבֵר, \nוְנִפְטְרָה מִן הַבְּכוֹרָה. \n",
+ "ג\nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nהַלּוֹקֵחַ בְּהֵמָה מֵינִיקָה מִן הַגּוֹי, \nאֵינוּ חוֹשֵׁשׁ שֶׁמֵּא בְנָהּ שֶׁלְּאַחֶרֶת הָיָת. \nנִכְנַס לְתוֹךְ עֶדְרוֹ וְרָאָה אֶת הַמַּבְכִּירוֹת מְנִיקוֹת, \nוְשֶׁאֵינָן מַבְכִּירוֹת, \nאֵינוּ חוֹשֵׁשׁ שֶׁמֵּא בְנָהּ שֶׁלָּזוֹ בָא לוֹ אֵצֶל זוֹ, \nוְשֶׁמֵּא בְנָהּ שֶׁלָּזוֹ בָא לוֹ אֵצֶל זוֹ. \n",
+ "ד\nרְבִּי יוֹסֵה בֶן מְשֻׁלָּם אוֹמֵר: \nהַשּׁוֹחֵט אֶת הַבְּכוֹר, \nעוֹשֶׂה מָקוֹם לַקּוֹפִּיס מִכָּן וּמִכָּן, \nוְתוֹלֵשׁ אֶת הַשֵּׂעָר, \nוּבִלְבַד שֶׁלֹּא יְזִיזֶנּוּ מִמְּקוֹמוֹ. \nוְכֵן הַתּוֹלֵשׁ אֶת הַשֵּׂעָר לִרְאוֹת אֶת מְקוֹם הַמּוּם. \n",
+ "ה\nשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר, \nוְהִנִּיחוֹ בַחַלּוֹן, וְאַחַר כָּךְ שְׁחָטוֹ, \nעֲקַבְיָה בֶן מַהֲלַלְאֵל מַתִּיר, \nוַחֲכָמִים אוֹסְרִין. \nדִּבְרֵי רְבִּי יְהוּדָה. \nאָמַר רְבִּי יוֹסֵה: \nלֹא בָזֶה הִתִּיר עֲקַבְיָה בֶן מַהֲלַלְאֵל, \nאֶלָּא בִּשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר, \nוְהִנִּיחוֹ בַחַלּוֹן, וְאַחַר כָּךְ מֵת. \nבָּזֶה עֲקַבְיָה בֶן מַהֲלַלְאֵל מַתִּיר, \nוַחֲכָמִים אוֹסְרִין. \nצֶמֶר הַמְּדֻבְלָל בַּבְּכוֹר, \nאֶת שֶׁהוּא נִרְאֶה מִן הַגִּזָּה, מֻתָּר, \nוְאֶת שֶׁאֵינוּ נִרְאֶה מִן הַגִּזָּה, אָסוּר. \n\n\n\n"
+ ],
+ [
+ "א\nעַד כַּמָּה יִשְׂרָאֵל חַיָּבִין לְהִטַּפֵּל בַּבְּכוֹר? \nבִּבְהֵמָה דַקָּה, שְׁלֹשִׁים יוֹם, \nוּבַגַּסָּה, חֲמִשִּׁים יוֹם. \nרְבִּי יוֹסֵה אוֹמֵר: \nבַּדַּקָּה, שְׁלֹשָׁה חֳדָשִׁים. \n\nב\nאָמַר לוֹ הַכֹּהֵן בְּתוֹךְ הַזְּמַן: \n\"תְּנֵהוּ לִי!\" \nהֲרֵי זֶה לֹא יִתְּנֵהוּ לוֹ. <יתנו> \nאִם הָיָה בַעַל מוּם, \nאָמַר לוֹ: \n\"תְּנֵהוּ לִי, שֶׁאֹכְלֶנּוּ!\" מֻתָּר. \nבְּשָׁעַת הַמִּקְדָּשׁ, \nאִם הָיָה תָמִים, \nאָמַר לוֹ: \n\"תֶּן לִי, שֶׁאַקְרִיבֶנּוּ!\" מֻתָּר. \nהַבְּכוֹר נֶאֱכָל שָׁנָה שָׁנָה, \nבֵּין תָּמִים, בֵּין בַּעַל מוּם, \nשֶׁנֶּאֱמַר: (דברים טו,כ) \n\"לִפְנֵי יי אֱלהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה\". \n",
+ "נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, \nרַשַּׁי לְקַיְּמוֹ כָל שְׁנֵים עָשָׂר חֹדֶשׁ; \nלְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, \nאֵינוּ רַשַּׁי לְקַיְּמוֹ אֶלָּא עַד שְׁלֹשִׁים יוֹם. \n",
+ "ג\nהַשּׁוֹחֵט אֶת הַבְּכוֹר וּמַרְאֵהוּ אֶת מוּמוֹ, \nרְבִּי יְהוּדָה מַתִּיר. \nרְבִּי מֵאִיר אוֹמֵר: \nהוֹאִיל וְנִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, \nאָסוּר. \n",
+ "מִי שֶׁאֵינוּ מֻמְחֶה, וְרָאָה אֶת הַבְּכוֹר, \nנִשְׁחַט עַל פִּיו, \nהֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. \n\nד\nהַדָּן אֶת הַדִּין, \nזִכָּה אֶת הַחַיָּב, חִיֵּב אֶת הַזַּכַּי, \nטִמֵּא אֶת הַטָּהוֹר, טִהֵר אֶת הַטָּמֵא, \nמַה שֶּׁעָשָׂה עָשׁוּי, וִישַׁלֵּם מִבֵּיתוֹ. \nאִם הָיָה מֻמְחֶה בְבֵית דִּין, \nפָּטוּר מִלְּשַׁלֵּם. \n\nה\nמַעֲשֶׂה בְּפָרָה שֶׁנִּטָּלָה הָאוֹם שֶׁלָּהּ, \nוְהֶאֱכִילָהּ רְבִּי טַרְפוֹן לַכְּלָבִים. \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. \nאָמַר רְבִּי תוֹדְרוֹס הָרוֹפֵא: <תיודרוס>\nאֵין פָּרָה וַחְזִירָה יוֹצְאִין מֵאֲלֶכְּסַנְדְּרִיָה, \nעַד שֶׁחוֹתְכִין אֶת הָאוֹם שֶׁלָּהּ, \nבִּשְׁבִיל שֶׁלֹּא תֵלֵד. \nאָמַר רְבִּי טַרְפוֹן: \nהָלְכָה לָהּ חֲמוֹרָךְ רְבִּי טַרְפוֹן! \nאָמַר לוֹ רְבִּי עֲקִיבָה: \nרְבִּי טַרְפוֹן, \nפָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה בְבֵית דִּין, \nשֶׁכָּל הַמֻּמְחֶה בְבֵית דִּין, \nפָּטוּר מִלְּשַׁלֵּם. \n",
+ "ו\nהַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בִבְכוֹרוֹת, \nאֵין שׁוֹחֲטִין עַל פִּיו, \nאֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאַיְלָה בְיַבְנֶה, \nשֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל \nאַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה וְשִׁשָּׁה בַגַּסָּה, \nבֵּין תָּמִים בֵּין בַּעַל מוּם. \n",
+ "ז\nהַנּוֹטֵל שְׂכָרוֹ לָדִין, דִּינָיו בְּטֵלִים; \nלְהָעִיד, עֵדוּתָיו בְּטֵלָה; \nלְהַזּוֹת וּלְקַדֵּשׁ, \nמֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלָה. <וְאֶפְרוּ> \nאִם הָיָה כֹהֵן, \nמְטַמֵּהוּ מִתְּרוּמָתוֹ, וּמַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ. \nוְאִם הָיָה זָקֵן, \nמַרְכִּיבוֹ עַל הַחֲמוֹר, וְנוֹתֵן לוֹ שְׂכָרוֹ כְפוֹעֵל. \n",
+ "ח\nהֶחָשׁוּד עַל הַבְּכוֹרוֹת, \nאֵין לוֹקְחִין מִמֶּנּוּ בְשַׂר צְבָאִין, \nוְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nלוֹקְחִין מִמֶּנּוּ עוֹרוֹת שֶׁלִּנְקֵבָה. \nאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻבָּן וְצֹוִי, \nאֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג.\n",
+ "ט\nהֶחָשׁוּד עַל הַשְּׁבִיעִית, \nאֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן, אֲפִלּוּ שֶׂרֶק, \nאֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים. \n",
+ "י\nהֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, \nאֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם וּמֶלַח. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁיֶּשׁ בּוֹ זִקַּת תְּרוּמָה וּמַעַשְׂרוֹת, \nאֵין לוֹקְחִין מִמֶּנּוּ. \n",
+ "יא\nהֶחָשׁוּד עַל הַשְּׁבִיעִית אֵינוּ חָשׁוּד עַל הַמַּעַשְׂרוֹת. \nהֶחָשׁוּד עַל הַמַּעַשְׂרוֹת אֵינוּ חָשׁוּד עַל הַשְּׁבִיעִית. \nהֶחָשׁוּד עַל זֶה וְעַל זֶה חָשׁוּד עַל הַטְּהָרוֹת. \nוְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטְּהָרוֹת, \nוְאֵינוּ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה. \nזֶה הַכְּלָל: \nהֶחָשׁוּד עַל דָּבָר לֹא דָנוֹ וְלֹא מְעִידוֹ. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל פְּסוּלֵי הַמֻּקְדָּשִׁין נִמְכָּרִין בְּאַטְלֵס, \nנִשְׁחָטִין בְּאַטְלֵס, נִשְׁקָלִין בְּלִטְרָה, \nחוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, \nשֶׁהֲנָיָתָן לַבְּעָלִים. \nפְּסוּלֵי הַמֻּקְדָּשִׁין, הֲנָיָתָן לַהֶקְדֵּשׁ. \nוְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר. \n",
+ "ב\nבֵּית שַׁמַּי אוֹמְרִים: \nלֹא יִמָּנֶה יִשְׂרָאֵל עִם כֹּהֵן עַל הַבְּכוֹר. \nבֵּית הֶלֵּל מַתִּירִין אֲפִלּוּ גוֹי. \nבְּכוֹר שֶׁאֲחָזוֹ דָם, \nאֲפִלּוּ מֵת, אֵין מַקִּיזִין לוֹ אֶת הַדָּם. \nדִּבְרֵי רְבִּי יְהוּדָה. \nוַחֲכָמִים אוֹמְרִים: \nיַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. \nאִם עָשָׂה בוֹ מוּם, \nהֲרֵי זֶה לֹא יִשְׁחֹט עָלָיו. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nיַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם. \n",
+ "ג\nהַצּוֹרֵם אֹזֶן הַבְּכוֹר, \nהֲרֵי זֶה לֹא יִשְׁחֹט עוֹלָמִית. \nדִּבְרֵי רְבִּי אֱלִיעֶזֶר. \nוַחֲכָמִים אוֹמְרִים: \nלִכְשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, \nיִשְׁחֹט עָלָיו. \nמַעֲשֶׂה בְזָכָר שֶׁלָּרְחֵלִים זָקֵן, \nוּשְׂעָרוֹ מְדֻלְדָּל, \nרָאָהוּ קַסְטוֹר אֶחָד, אָמַר: \n\"מַה טִּיבוֹ שֶׁלָּזֶה?\" \nאָמְרוּ לוֹ: \n\"בְּכוֹר הוּא, וְאֵינוּ נִשְׁחָט, \nאֶלָּא אִם כֵּן הָיָה בוֹ מוּם.\" \nנָטַל פִּגְיוֹם וְצָרַם בְּאָזְנוֹ. \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְהִתִּירוּ. \nוְרָאָה שֶׁהִתִּירוּ, \nוְהָלַךְ וְצָרַם בְּאֹזֶן בְּכוֹרוֹת אֲחֵרִים, \nוְאָסְרוּ. \nפַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה, \nוְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה עַל זֶה, \nוְנִפְסְקָה זְנָבוֹ שֶׁלְּאֶחָד מֵהֶן, \nוַהֲרֵי הוּא בְּכוֹר. \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְהִתִּירוּ. \nוְרָאוּ שֶׁהִתִּירוּ, \nוְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, <אֲחֵרִים בְּכוֹרוֹת>\nוְאָסָרוּ. \nזֶה הַכְּלָל: \nכָּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר, \nוְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר. \n",
+ "ד\nהָיָה בְכוֹר רוֹדְפוֹ, \nוּבְעָטוֹ וְעָשָׂה בוֹ מוּם, \nהֲרֵי זֶה יִשְׁחַט עָלָיו. \nכָּל הַמּוּמִין הָרְאוּיִין לָבֹא בִידֵי אָדָם, \nרוֹעִין יִשְׂרָאֵל נֶאֱמָנִין, \nרוֹעִין הַכֹּהֲנִים אֵינָן נֶאֱמָנִין. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nנֶאֱמָן הוּא עַל שֶׁלַּחֲבֵרוֹ, \nוְאֵינוּ נֶאֱמָן עַל שֶׁלְּעַצְמוֹ. \nרְבִּי מֵאִיר אוֹמֵר: \nהֶחָשׁוּד עַל דָּבָר, \nלֹא דָנוֹ וְלֹא מְעִידוֹ. \n",
+ "ה\nנֶאֱמָן הַכֹּהֵן לוֹמַר: \n\"רָאִיתִי בְכוֹר זֶה, וּבַעַל מוּם הוּא\". \nהַכֹּל נֶאֱמָנִין עַל מוּמֵי הַמַּעֲשֵׂר. \nבְּכוֹר שֶׁנִּסְמַת עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ וְשֶׁנִּשְׁבְּרָה רַגְלוֹ, \nהֲרֵי זֶה יִשְׁחַט עַל פִּי שְׁלֹשָׁה בְּנֵי כְנֶסֶת. \nרְבִּי יוֹסֵה אוֹמֵר: \nאֲפִלּוּ יֶשׁ שָׁם עֶשְׂרִים וּשְׁלֹשָׁה, \nלֹא יִשְׁחַט אֶלָּא עַל פִּי מֻמְחֶה. \n",
+ "ו\nהַשּׁוֹחֵט אֶת הַבְּכוֹר וּמְכָרוֹ, \nוְנוֹדַע שֶׁלֹּא הֶרְאָהוּ, \nמַה שֶּׁאָכְלוּ, אָכְלוּ, \nוְיַחְזִיר לָהֶם אֶת הַדָּמִים, \nמַה שֶּׁלֹּא אָכְלוּ, וְהַבָּשָׂר יִקָּבֵר, \nוְהוּא יַחְזִיר לָהֶם אֶת הַדָּמִים. \n\nז\nוְכֵן הַשּׁוֹחֵט הַפָּרָה וּמְכָרָהּ, \nוְנוֹדַע שֶׁהִיא טְרֵפָה, \nמַה שֶּׁאָכְלוּ, אָכְלוּ, \nוְיַחְזִיר לָהֶם אֶת הַדָּמִים. \nמַה שֶּׁלֹּא אָכְלוּ, \nהֵם יַחְזִירוּ לוֹ אֶת הַבָּשָׂר, \nוְהוּא יַחְזִיר לָהֶם אֶת הַדָּמִים. \nמְכָרוּהוּ לַגּוֹיִם, אוֹ הֵטִילוּהוּ לַכְּלָבִים, \nיְשַׁלְּמוּ לוֹ דְמֵי טְרֵפָה. \n\n\n\n"
+ ],
+ [
+ "א\nעַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר: \nנִפְגְּמָה אָזְנוֹ מִן הַסְּחוֹס, אֲבָל לֹא מִן הָעוֹר; \nנִסְדְּקָה, אַף עַל פִּי שֶׁלֹּא חָסָרָה; \nנִקָּבָה מְלֹא כַרְשִׁנָּה, אוֹ שֶׁיָּבְשָׁה. \nוְאֵיזוֹ הִיא יְבֵשָׁה? \nכָּל שֶׁתִּנָּקֵב וְאֵינָה מוֹצִיאָה טִפַּת דָּם. \nרְבִּי יוֹסֵה בֶן מְשֻׁלָּם אוֹמֵר: \nיְבֵשָׁה, שֶׁתְּהֵא נִפְרֶכֶת. \n",
+ "ב\nרִיס שֶׁלָּעַיִן שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק. \nהֲרֵי בְעֵינוֹ דּוֹק, תְּבַלּוּל, חַלָּזוֹן נַחַשׁ, עֵנָיו. \nוְאֵי זֶה הוּא תְבַלּוּל? \nלָבָן הַפּוֹסֵק בְּסִירָה וְנִכְנָס בַּשָּׁחוֹר. \nבַּשָּׁחוֹר וְנִכְנָס בַּלָּבָן, אֵינוּ מוּם, \nשֶׁאֵין מוּמִים בַּלָּבָן. \n",
+ "ג\nחֲוַרְוָר וְהַמַּיִם הַקְּבוּעִין. \nאֵי זֶהוּ חֲוַרְוָר הַקָּבוּעַ? \nכָּל שֶׁשָּׁהָא שְׁמוֹנִים יוֹם. \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nבּוֹדְקִין אוֹתוֹ בִשְׁלֹשָׁה פְעָמִים בְּתוֹךְ שְׁמוֹנִים יוֹם. \nוְאֵלּוּ הֵם הַמַּיִם הַקְּבוּעִין? \nאָכַל לַח וְיָבֵשׁ שֶׁלַּגְּשָׁמִים. \nלַח וְיָבֵשׁ שֶׁלַּשְּׁלָחִין, \nאוֹ שֶׁאָכַל יָבֵשׁ וְאַחַר כָּךְ אָכַל הַלַּח, \nאֵינוּ מוּם, עַד שֶׁיֹּאכַל יָבֵשׁ אַחַר הַלַּח. \n",
+ "ד\nחוֹטָמוֹ שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק; \nשְׂפָתוֹ שֶׁנִּקָּבָה, שֶׁנִּפְגְּמָה, שֶׁנִּסְדָּקָה; \nחִטָּיו הַחִיצוֹנוֹת שֶׁנִּפְגָּמוּ אוֹ שֶׁנִּגְמָמוּ, \nוְהַפְּנִימִיּוֹת שֶׁנֶּעְקָרוּ. \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nאֵין בּוֹדְקִין מִן הַמַּתְאִימוֹת וְלִפְנִים, \nאַף לֹא מִן הַמַּתְאִימוֹת. \n",
+ "ה\nנִפְגַּם הַזֻּבָּן, \nוְהַעֶרְוָה שֶׁלַּנְּקֵבָה, \nוּבַמֻּקְדָּשִׁין, \nנִפְגָּמָה הַזָּנָב מִן הָעֶצֶם, \nאֲבָל לֹא מִן הַפֶּרֶק, \nאוֹ שֶׁהָיָה רֹאשׁ הַזָּנָב מַפְצִיל הָעֶצֶם, \nאוֹ שֶׁיֶּשׁ בָּשָׂר בֵּין חָלְיָה לַחָלְיָה מְלֹא אֶצְבַּע. \n",
+ "ו\nאֵין לוֹ בֵיצִים, \nאוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת. \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nאִם יֵשׁ לוֹ שְׁנֵי כִיסִין, \nיֵשׁ לוֹ שְׁתֵּי בֵיצִים; \nאֵין לוֹ אֶלָּא כִיס אֶחָד, \nאֵין לוֹ אֶלָּא בֵיצָה אַחַת. \nרְבִּי עֲקִיבָה אוֹמֵר: \nמוֹשִׁיבוֹ עַל חָרְגּוֹ זוֹ וּמְמַעֵךְ, \nאִם יֶשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת. \nמַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, \nוְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַכְּסָלִים, \nוְהִתִּיר רְבִּי עֲקִיבָה, \nוַאֲסָרוֹ רְבִּי יוֹחָנָן בֶּן נוּרִי. <וְאָסְרוֹ>\n",
+ "ז\nבַּעַל חָמֵשׁ רַגְלַיִם, \nוְשֶׁאֵין לוֹ אֶלָּא שָׁלוֹשׁ, \nוְשֶׁרַגְלָיו קְלוּטוֹת כְּשֶׁלַּחֲמוֹר, <כְּשֶׁלְּחָמוֹר>\nוְהַשָּׁחוּל, וְהַכָּסוּל. \nאֵי זֶה הוּא הַשָּׁחוּל? \nשֶׁנִּשְׁמְטָה יְרֵכוֹ. \nוְהַכָּסוּל? \nשֶׁאַחַת מִירֵכָיו גְּבוֹהָה. \n",
+ "ח\nנִשְׁבַּר עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, \nאַף עַל פִּי שֶׁאֵינוּ נִכָּר. \nמוּמִין אֵלּוּ מָנָה אַיְלָה בְיַבְנֶה, \nוְהוֹדוּ לוֹ חֲכָמָיו. \nוְעוֹד שְׁלֹשָׁה הוֹסִיף, \nאָמְרוּ לוֹ: \n\"לֹא שָׁמַעְנוּ אֶת אֵלּוּ!\" \nאֶת שֶׁגַּלְגַּל עֵינוֹ עָגֹל כְּשֶׁלָּאָדָם, <במקום את, אֶלָּא>\nוּפִיו דּוֹמֶה לְשֶׁלַּחֲזִיר, <לְשֶׁלְּחֲזִיר>\nשֶׁנִּטַּל רֹב הַמְדַבֵּר שֶׁלִּלְשׁוֹנוֹ. \nוּבֵית דִּין שֶׁאַחֲרֵיהֶם אָמְרוּ: \nהֲרֵי אֵלּוּ מוּמִין. \n",
+ "ט\nמַעֲשֶׂה שֶׁהַלֶּחִי הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן, \nשָׁאַל רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים, \nוְאָמְרוּ: \nהֲרֵי זֶה מוּם. \n\nי\nאֹזֶן הַגְּדִי שֶׁהָיְתָה כְפוּלָה, \nאָמְרוּ חֲכָמִים: \nבִּזְמַן שֶׁהוּא עֶצֶם אֶחָד, מוּם. \nבִּזְמַן שֶׁאֵינָה עֶצֶם אֶחָד, אֵינָה מוּם. \nרְבִּי חֲנַנְיָא בֶן גַּמְלִיאֵל אוֹמֵר: \nזְנַב הַגְּדִי שֶׁהוּא דּוֹמֶה שֶׁלַּחֲזִיר, <שֶׁלְחֲזִיר>\nוְשֶׁאֵין בָּהּ שָׁלוֹשׁ חֲלָיוֹת, \nהֲרֵי זֶה מוּם. \n",
+ "יא\nחֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nאֶת שֶׁיַּבֶּלֶת בְּעֵינוֹ, <שִׁיבּוֹלֶת>\nוְשֶׁנִּפְקַס עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, \nוְשֶׁנִּפְקַס עַצְמוֹ שֶׁבְּפִיו; \nעֵינוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, \nאָזְנוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, \nבְמַּרְאֶה, אֲבָל לֹא בְמִדָּה. \nרְבִּי יְהוּדָה אוֹמֵר: \nוְאַחַת מִבֵּיצָיו גְּדוֹלָה שְׁתַּיִם כַּחֲבֶרְתָּהּ, \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+ "יב\nזְנַב הָעֵגֶל שֶׁאֵינָה מַגַּעַת לְעַרְקוֹב, \nאָמְרוּ חֲכָמִים: \nכָּל מַרְבִּית עֲגָלִים כֵּן, \nכָּל זְמַן שֶׁהֵן מְגַדְּלִים הֵן נִמְתָּחוֹת. \nלְאֵיזֶה עַרְקוֹב אָמְרוּ חֲכָמִים? \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nלְעַרְקוֹב שֶׁבְּאֶמְצַע הַיָּרֵךְ. \nעַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, \nוּפְסוּלֵי הַמֻּקְדָּשִׁין נִפְדִּים עֲלֵיהֶם. \n",
+ "יג\nאֵלּוּ שֶׁאֵין שׁוֹחֲטִין עֲלֵיהֶן, \nלֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה: \nחֲוַרְוָר וְהַמַּיִם שֶׁאֵינָן קְבוּעִין, \nוְחִטָּיו הַפְּנִימִיּוֹת שֶׁנִּפְגָּמוּ וְשֶׁנִּגְמָמוּ, \nוּבַעַל גָּרָב, וּבַעַל יַבֹּלֶת, וּבַעַל חֲזָזִית, \nוְזָקֵן, וְחוֹלֶה, וּמְזֹהָם, \nוְשֶׁנֶּעְבְּרָה בוֹ עֲבֵרָה, \nוְשֶׁהֵמִית אֶת הָאָדָם, \nוְטָמְטוֹם, וְאַנְדְּרוֹגִינָס, \nלֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה. \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nאֵין מוּם גָּדוֹל מִזֶּה. \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ בְכוֹר, \nאֶלָּא נִגְזָז וְנֶעְבָּד. \n\n\n\n"
+ ],
+ [
+ "א\nמוּמִין אֵלּוּ, בֵּין קְבוּעִין בֵּין עוֹבְרִין, \nפּוֹסְלִין בָּאָדָם. \nיָתֵר עֲלֵיהֶן בָּאָדָם: \nהַכִּילוֹן, וְהַלַּפְתָּם, הַמַּקְבָן, \nוְשֶׁרֹאשׁוֹ שָׁקוּט, וּסְקִיפָּס. \nוּבַעֲלֵי הַחַטָּרוֹת, \nרְבִּי יְהוּדָה מַכְשִׁיר; \nוַחֲכָמִים פּוֹסְלִין. \n",
+ "ב\nהַקֵּרֵחַ, פָּסוּל. \nוְאֵי זֶה הוּא הַקֵּרֵחַ? \nכָּל שֶׁאֵין לוֹ שִׁטָּה שֶׁלַּשֵּׂעָר מַקֶּפֶת מֵאֹזֶן אֶל אֹזֶן. \nאִם יֶשׁ לוֹ, הֲרֵי זֶה כָשֵׁר. \nאֵין לוֹ גְבִינִים, \nאִם אֵין לוֹ אֶלָּא גְבִין אֶחָד, \nזֶה הוּא הַ'גִּבֵּן' הָאָמוּר בַּתּוֹרָה. \nרְבִּי יוֹסֵי אוֹמֵר: \nכָּל שֶׁגְּבִינָיו [שׁוֹכְבִין]. \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: \nמִי שֶׁיֶּשׁ לוֹ שְׁנֵי גְבִינִים וּשְׁתֵּי שִׁדְרוֹת. \n",
+ "ג\nהַחֵרֵם, פָּסוּל. \nאֵי זֶה הוּא הַחֵרֵם? \nהַכּוֹחֵל שְׁתֵּי עֵינָיו כְּאַחַת. \nשְׁתֵּי עֵינָיו לְמַעְלָן, \nשְׁתֵּי עֵינָיו לְמַטָּן, \nעֵינוֹ אַחַת לְמַעְלָן, \nעֵינוֹ אַחַת לְמַטָּן, \nרוֹאֶה אֶת הַחֶדֶר וְאֶת הָעֲלִיָּה כְאַחַת, \nסָכֵי שֶׁמֶשׁ, וְהַזַּגְדֵּס, וְהַצֵּידָן. \nשֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, \nפָּסוּל, מִפְּנֵי מַרְאִית הָעַיִן. \n",
+ "ד\nעֵינָיו גְּדוֹלוֹת כְּשֶׁלָּעֵגֶל, \nאוֹ קְטַנּוֹת כְּשֶׁלְּאָוָז, \nגּוּפוֹ גָדוֹל מֵאֵבָרָיו, \nאוֹ קָטוֹן מֵאֵבָרָיו, \nחוֹטָמוֹ גָדוֹל מֵאֵבָרָיו, \nאוֹ קָטוֹן מֵאֵבָרָיו, \nהַצִּמֵּם, וְהַצִּמֵּעַ. \nאֵי זֶה הוּא הַצִּמֵּעַ? \nשֶׁאָזְנָיו קְטַנּוֹת. \nוְהַצִּמֵּם? \nשֶׁאָזְנָיו דּוֹמוֹת לִסְפוֹג. \n\n ",
+ "ה\nשְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, \nאוֹ הַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, \nהֲרֵי זֶה מוּם. \nשֶׁנִּטְּלוּ שִׁנָּיו, \nפָּסוּל, מִפְּנֵי מַרְאִית הָעַיִן. \n\nו\nדַּדָּיו שׁוֹכְבִין כְּשֶׁלָּאִשָּׁה, \nכְּרֵסוֹ צָבָה, \nטִבּוּרוֹ יוֹצֵא, \nנִכְפֶּה, אֲפִלּוּ אַחַת לְיָמִים, \nרוּחַ קַצְרוּת בָּאָה עָלָיו, \nהַמְּשֻׁעְבָּן, \nוּבַעַל גָּבָר. \nאֵין בֵיצִים אֶלָּא בֵיצָה אַחַת, \nזֶהוּ 'מְרוֹחַ אָשֶׁךְ' הָאָמוּר בַּתּוֹרָה. \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nכָּל שֶׁנִּמְרְחוּ אֲשָׁכָיו. \nרְבִּי עֲקִיבָה אוֹמֵר: \nכָּל שֶׁרּוּחַ בַּאֲשָׁכָיו. \nרְבִּי חֲנַנְיָה בֶן אַנְטִיגְנוֹס אוֹמֵר: \nכָּל שֶׁמַּרְאָיו חֲשׁוּכִין. \n",
+ "ז\nהַמַּקִּישׁ בְּקַרְסֻלָּיו וּבְאַרְכֻּבּוֹתָיו, \nוּבַעַל פִּיקִין, וְהָעִקֵּל. \nאֵי זֶה הוּא הָעִקֵּל? \nכָּל שֶׁהוּא מַקִּיף פַּרְסוֹתָיו, \nוְאֵין אַרְכֻּבּוֹתָיו נוֹשְׁקוֹת. \nפִּיקָה יוֹצָא מִגֻּדָּלוֹ, \nעֲקֵבוֹ יוֹצָא לְאַחֲרָיו, \nפַּרְסָתוֹ רְחָבָה כְשֶׁלְּאָוָז. \nאֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, \nאוֹ קְלוּטוֹת, \nעַד הַפֶּרֶק, כָּשֵׁר; \nלְמַטָּה מִן הַפֶּרֶק, וַחֲתָכָהּ, כָּשֵׁר. \nהָיְתָה בָהּ יֹתֶרֶת, וַחֲתָכָהּ, כָּשֵׁר.\nאִם יֶשׁ בָּהּ עֶצֶם, פָּסוּל, \nוְאִם לָאו, כָּשֵׁר. \nיָתֵר בְּיָדָיו וּבְרַגְלָיו: (שמואל ב כא,כ) \n\"שֵׁשׁ וָשֵׁשׁ, עֶשְׂרִים וְאַרְבָּעָה\", \nרְבִּי יְהוּדָה מַכְשִׁיר, \nוַחֲכָמִים פּוֹסְלִין. \nוְהַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, \nרְבִּי פּוֹסֵל, \nוַחֲכָמִים מַכְשִׁירִין. \n\nח\nהַכּוּשִׁי, \nוְהַגִּחֵר, \nוְהַלַּוְקָן, \nוְהַכִּפֵּחַ, \nוְהַנָּנָס, \nוְהַחֵרֵשׁ, \nוְהַשּׁוֹטֶה, \nוְהַשִּׁכּוֹר, \nוּבַעֲלֵי נְגָעִין טְהוֹרִין, \nפְּסוּלִין בָּאָדָם, \nוּכְשֵׁרִין בַּבְּהֵמָה. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nשׁוֹטֶה בִבְהֵמָה, אֵינָה מִן הַמֻּבְחָר. \nרְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: \nאַף בַּעֲלֵי הַדַּלְדּוּלִין, \nפְּסוּלִין בָּאָדָם, \nוּכְשֵׁרִין בַּבְּהֵמָה. \n",
+ "ט\nאֵלּוּ כְשֵׁרִין בָּאָדָם וּפְסוּלִין בַּבְּהֵמָה: \nאֹתוֹ וְאֶת בְּנוֹ, \nוּטְרֵפָה, \nוְיוֹצֵא דֹפֶן, \nוְהַנּוֹשֵׂא נָשִׁים בַּעֲבֵרָה, \nפָּסוּל עַד שֶׁיַּדִּיר הֲנָיָה. \nוְהַמִּטַּמֵּא לַמֵּתִים, \nפָּסוּל עַד שֶׁיְּקַבֵּל עָלָיו, \nשֶׁלֹּא יְהֵא מִטַּמֵּא לַמֵּתִים. \n\n\n\n"
+ ],
+ [
+ "א\nיֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן, \nבְּכוֹר לַכֹּהֵן וְאֵינוּ בְכוֹר לַנַּחֲלָה, \nבְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, \nיֵשׁ שֶׁאֵינוּ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. \n\nב\nוְאֵי זֶה הוּא בְכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן? \nהַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, \nוּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, \nהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף. \nדִּבְרֵי רְבִּי מֵאִיר. \nוַחֲכָמִים אוֹמְרִים: \nעַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. \nוְהַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָה, אוֹ שָׁפִיר מְרֻקָּם, \nוְהַיּוֹצֵא מְחֻתָּךְ, \nוְהַבָּא אַחֲרֵיהֶן בְּכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן. \n\nג\nמִי שֶׁלֹּא הָיוּ לוֹ בָנִים, \nוְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, \nוְיָלְדָה עוֹדָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, \nעוֹדָה נָכְרִית וְנִתְגַּיְּרָה, \nמִשֶּׁבָּאת לְיִשְׂרָאֵל וְיָלָדָה, \nבְּכוֹר לַנַּחֲלָה וְאֵינוּ בְכוֹר לַכֹּהֵן. \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nבְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר: (שמות יג,ב) \n\"פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל\", <פֶּטֶר רֶחֶם מִיִּשְׂרָאֵל>\nעַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. \n\nד\nמִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹּא יָלָדָה, \nנִתְגַּיְּרָה וְהִיא מְעֻבֶּרֶת, \nנִשְׁתַּחְרְרָה וְהִיא מְעֻבֶּרֶת, \nיָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, \nהִיא וְאִשָּׁה שֶׁכְּבָר יָלָדָה, \nוְכֵן מִי שֶׁלֹּא שָׁהָת אַחַר בַּעְלָהּ שְׁלֹשָׁה חֳדָשִׁים, \nוְנִשֵּׂאת, וְיָלָדָה, \nוְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, \nאִם בֶּן שִׁבְעָה לָאַחֲרוֹן, \nבְּכוֹר לַכֹּהֵן וְאֵינוּ בְכוֹר לַנַּחֲלָה. \n\nה\nאֵי זֶה הוּא בְכוֹר לַנַּחֲלָה וְלַכֹּהֵן? \nהַמַּפֶּלֶת שָׁפִיר מָלֵא מַיִם, \nמָלֵא דָם, מָלֵא גְנִינִים. \nהַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים, \nוּשְׁקָצִים וּרְמָשִׂים. \nהַמַּפֶּלֶת יוֹם אַרְבָּעִים, \nהַבָּא אַחֲרֵיהֶן בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן. \n",
+ "ו\nיוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, \nאֵינָן בְּכוֹר לֹא לְנַחֲלָה וְלֹא לַכֹּהֵן. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהָרִאשׁוֹן לְנַחֲלָה, \nוְהַשֵּׁנִי, לְחָמֵשׁ סְלָעִים. <לַחֲמִשִּׁים>\n",
+ "ז\nמִי שֶׁלֹּא בִכֵּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, \nנוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. <חֲמִשִּׁים> \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nהָאָב פָּטוּר. \nמֵת הָאָב, הַבָּנִים קַיָּמִים, \nרְבִּי מֵאִיר אוֹמֵר: \nאִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתְנוּ, \nוְאִם לָאו, פְּטוּרִים. \nרְבִּי יְהוּדָה אוֹמֵר: \nנִתְחַיְּבוּ נְכָסִים. \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "ח\nשְׁתֵּי נָשָׁיו שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nאִם לְכֹהֵן אֶחָד נָתַן, \nיַחְזִיר לוֹ חָמֵשׁ סְלָעִים, \nאִם לִשְׁנֵי כֹהֲנִים נָתַן, \nאֵינוּ יָכוֹל לְהוֹצִיא מִיָּדָן. \nזָכָר וּנְקֵבָה, \nאוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, \nנוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. <חֲמִשִּׁים> \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּאן לַכֹּהֵן כְּלוּם. \n\nט\nאַחַת בִּכֵּרָה, וְאַחַת שֶׁלֹּא בִכֵּרָה, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nנוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, <אַחַת>\nהָאָב פָּטוּר. \nמֵת הָאָב, הַבָּנִים קַיָּמִים, \nרְבִּי מֵאִיר אוֹמֵר: \nאִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתְנוּ, \nוְאִם לָאו, פְּטוּרִין. \nרְבִּי יְהוּדָה אוֹמֵר: \nנִתְחַיְּבוּ נְכָסִים. \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "י\nשְׁתֵּי נָשִׁים שֶׁלִּשְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכֵּרוּ, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, \nוְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. \nמֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nאִם לְכֹהֵן אֶחָד נָתְנוּ, \nיַחְזִיר לָהֶם חָמֵשׁ סְלָעִים; \nאִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, \nאֵינָן יְכוּלִין לְהוֹצִיא מִיָּדָן. \nזָכָר וּנְקֵבָה, \nהָאָבוֹת פְּטוּרִין, \nוְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. \nשְׁתֵּי נְקֵבוֹת וְזָכָר, \nאוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n",
+ "יא\nאַחַת בִּכֵּרָה וְאַחַת שֶׁלֹּא בִכֵּרָה שֶׁלִּשְׁנֵי אֲנָשִׁים, \nוְיָלְדוּ שְׁנֵי זְכָרִים, \nזֶה שֶׁלֹּא בִכֵּרָה אִשְׁתּוֹ נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. \nזָכָר וּנְקֵבָה, \nאֵין כָּן לַכֹּהֵן כְּלוּם. \n\nיב\nמֵת הַבֵּן בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nאַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, \nיַחְזִיר לוֹ חָמֵשׁ סְלָעִים; \nלְאַחַר שְׁלֹשִׁים יוֹם, \nאַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. \nמֵת בְּיוֹם שְׁלֹשִׁים, כְּיוֹם שֶׁלְּפָנָיו. <בְּיוֹם> \nרְבִּי עֲקִיבָה אוֹמֵר: \nאִם נָתַן, לֹא יִטֹּל; \nאִם לֹא נָתַן, לֹא יִתֵּן. \n\nיג\nמֵת הָאָב בְּתוֹךְ שְׁלֹשִׁים יוֹם, \nבְּחֶזְקַת שֶׁלֹּא נִפְדֶּה, \nעַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדֶּה. \nלְאַחַר שְׁלֹשִׁים יוֹם, \nבְּחֶזְקַת שֶׁנִּפְדֶּה, \nעַד שֶׁיּאמְרוּ לוֹ שֶׁלֹּא נִפְדֶּה. \nהוּא לִפְדּוֹת וּבְנוֹ לִפְדּוֹת, \nהוּא קוֹדֵם אֶת בְּנוֹ. \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, \nוּמִצְוַת בְּנוֹ עָלָיו. \n",
+ "יד\nחָמֵשׁ סְלָעִים שֶׁלַּבֵּן, בְּמָנֶא צוֹרִי, \nוּשְׁלֹשִׁים שֶׁלָּעֶבֶד, \nוַחֲמִשִּׁים שֶׁלָּאוֹנֵס וְשֶׁלַּמְפַתֶּה, \nוּמֵאָה שֶׁלְּמוֹצִיא שֵׁם רָע, \nכֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶא צוֹרִי, \nוְכֻלָּם נִפְדִּים בְּכֶסֶף וּבְשׁוֹוֶה כֶסֶף, \nחוּץ מִשְּׁקָלִים. \n",
+ "טו\nאֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בָאַשְׁטָרוֹת, \nוְלֹא בַקַּרְקָעוֹת וְלֹא בַהֶקְדֵּשׁוֹת. \nכָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, \nחַיָּב לִתֵּן לוֹ, וּבְנוֹ אֵינוּ פָדוּי. \nלְפִיכָךְ, אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, \nרַשַּׁי. \nהַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ, וְאָבַד, \nחַיָּב בְּאַחְרָיוּתוֹ, שֶׁנֶּאֱמַר: (במדבר יח,טו) \n\"יִהְיֶה לָּךְ\" וּ\"פָּדֹה תִפְדֶּה\". \n",
+ "יו\nהַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, \nוְאֵינוּ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. \nוְאֵינוּ נוֹטֵל בְּשֶׁבַח, \nוְלֹא בָרָאוּי כְּבִמְחֻזָּק. \nוְלֹא הָאִשָּׁה בִכְתֻבָּתָהּ, \nוְלֹא [הַבָּנוֹת] בִּמְזוֹנוֹתֵיהֶן, \nוְלֹא הַיָּבָם. \nוְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, \nוְלֹא בָרָאוּי כְּבִמְחֻזָּק. \n",
+ "יז\nאֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל: \nהַבְּכוֹרָה, \nוְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, \nוְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, \nוְהַמַּתָּנָה. \nדִּבְרֵי רְבִּי מֵאִיר. \nוַחֲכָמִים אוֹמְרִים: \nהַמַּתָּנָה כַמֶּכֶר. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nכֻּלָּם חוֹזְרִים בַּיּוֹבֵל. \nרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, \nיַחְזִיר לִבְנֵי מִשְׁפָּחָה, \nוִינַכֶּה מֵהֶם אֶת הַדָּמִים. \n\n\n\n"
+ ],
+ [
+ "א\nמַעְשַׂר בְּהֵמָה נוֹהֵג בָּאָרֶץ וּבְחוּץ לָאָרֶץ, \nבִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, \nבַּחֻלִּין אֲבָל לֹא בַמֻּקְדָּשִׁין. \nנוֹהֵג בַּבָּקָר וּבַצֹּאן, \nוְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶה. \nבַּכְּבָשִׂים וּבָעִזִּים, \nוּמִתְעַשְּׂרִין מִזֶּה עַל זֶה. \nבֶּחָדָשׁ וּבַיָּשָׁן, \nוְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶה. \nשֶׁהָיָה בַדִּין: \nמָה אִם הֶחָדָשׁ וְהַיָּשָׁן, שֶׁאֵינָן כִּלְאַיִם זֶה בָזֶה, \nאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶה, \nכְּבָשִׂים וְעִזִּים, שֶׁהֵן כִּלְאַיִם זֶה בָזֶה, \nאֵינוּ דִין שֶׁלֹּא יִתְעַשְּׂרוּ מִזֶּה עַל זֶה? \nתַּלְמוּד לוֹמַר: (ויקרא כז,לב) \n\"וָצֹאן\", כָּל מַשְׁמַע צֹאן אֶחָד. \n",
+ "ב\nמַעְשַׂר בְּהֵמָה מִצְטָרֵף בִּמְלֹא רֶגֶל בְּהֵמָה רוֹעָה. \nוְכַמָּה הִיא רֶגֶל בְּהֵמָה רוֹעָה? \nשִׁשָּׁה עָשָׂר מִיל. \nהָיָה בֵין אֵלּוּ לָאֵלּוּ שְׁלֹשִׁים וּשְׁנַיִם מִיל, \nאֵינָן מִצְטָרְפִין. \nהָיָה לוֹ בָאֶמְצַע, \nמֵבִיא וּמְעַשְּׂרָן בָּאֶמְצַע. \nרְבִּי מֵאִיר אוֹמֵר: \nהַיַּרְדֵּן מַפְסִיק לְמַעְשַׂר בְּהֵמָה. \n",
+ "ג\nהַלָּקַח וְשֶׁנִּתַּן לוֹ מַתָּנָה, \nפָּטוּר מִמַּעְשַׂר בְּהֵמָה. \nהָאַחִים הַשּׁוּתָפִים שֶׁחַיָּבִין בַּקָּלְבּוֹן, \nפְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. \nוְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, \nפְּטוּרִין מִן הַקָּלְבּוֹן. \nקָנוּ מִתְּפוּסַת הַבַּיִת, חַיָּבִין, \nוְאִם לָאו, פְּטוּרִין. \nחָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ, \nחַיָּבִין בַּקָּלְבּוֹן, \nוּפְטוּרִין מִמַּעְשַׂר בְּהֵמָה. \n",
+ "ד <ב>\nהַכֹּל נִכְנָס [לַדִּיר] לְהִתְעַשֵּׂר, \nחוּץ מִכִּלְאַיִם, וּטְרֵפָה, \nוְיוֹצֵא דֹפֶן, וּמְחֻסַּר זְמַן, וְיָתוֹם. \nאֵי זֶה הוּא יָתוֹם? \nכָּל שֶׁמֵּתָה אִמּוֹ, אוֹ שֶׁשְּׁחֲטָהּ. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nאֲפִלּוּ נִשְׁחָטָה אִמּוֹ וְהַשֶּׁלַח קַיָּם, \nאֵין זֶה יָתוֹם. \n",
+ "ה <ג>\nשָׁלֹשׁ גֳּרָנוֹת לְמַעְשַׂר בְּהֵמָה: \nבִּפְרַס הַפֶּסַח, \nבִּפְרַס הָעֲצֶרֶת, \nבִּפְרַס הֶחָג. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nבֶּן עַזַּי אוֹמֵר: \nבְּעֶשְׂרִים וְתִשְׁעָה בַאֲדַר, \nבְּאֶחָד בְּסִיוָן, \nבְּעֶשְׂרִים וְתִשְׁעָה בְאָב. \nרְבִּי אֶלְעָזָר וּרְבִּי שִׁמְעוֹן אוֹמְרִים: \nבְּאֶחָד בְּנִיסָן, \nבְּאֶחָד בְּסִיוָן, \nבְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. \nוְלָמָּה אָמְרוּ בְעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל, \nוְלֹא אָמְרוּ בְאֶחָד בְּתִשְׁרִי? \nמִפְּנֵי שֶׁהוּא יוֹם טוֹב, \nוְאֵיפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, \nלְפִיכָךְ הִקְדִּימוּהוּ בְעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. \nו <ד>\nרְבִּי מֵאִיר אוֹמֵר: \nבְּאֶחָד בֶּאֱלוּל, \nרֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. \nבֶּן עַזַּי אוֹמֵר: \nהָאֱלוּלִיִּין מִתְעַשְּׂרִין בִּפְנֵי עַצְמָן. \n",
+ "ז <ה>\nכָּל הַנּוֹלָדִים מֵאֶחָד בְּתִשְׁרִי \nעַד עֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל, \nהֲרֵי אֵלּוּ מִצְטָרְפִין. \nחֲמִשָּׁה לִפְנֵי רֹאשׁ הַשָּׁנָה, \nוַחֲמִשָּׁה לְאַחַר רֹאשׁ הַשָּׁנָה, \nאֵינָן מִצְטָרְפִין. \nחֲמִשָּׁה לִפְנֵי הַגֹּרֶן, \nוַחֲמִשָּׁה לְאַחַר הַגֹּרֶן, \nהֲרֵי אֵלּוּ מִצְטָרְפִין. \nאִם כֵּן, לָמָּה נֶאֱמַר: \n'שָׁלוֹשׁ גֳּרָנוֹת לְמַעְשַׂר בְּהֵמָה'? \nשֶׁעַד שֶׁלֹּא תַגִּיעַ הַגֹּרֶן, \nמֻתָּר לִמְכֹּר וְלִשְׁחֹט; \nהִגִּיעַ הַגֹּרֶן, לֹא יִשְׁחֹט, \nוְאִם שָׁחַט, פָּטוּר. \n",
+ "ח\nכֵּיצַד מְעַשְּׂרָן? \nכּוֹנְסָן לַדֵּר, \nוְעוֹשֶׂה לָהֶן פֶּתַח קָטָן, \nכְּדֵי שֶׁלֹּא יְהוּ שְׁנַיִם יְכוּלִין לָצֵאת כְּאַחַת, \nוּמוֹנָן בְּשֵׁבֶט: \nאֶחָד, שְׁנַיִם, שְׁלֹשָׁה, אַרְבָּעָה, חֲמִשָּׁה, \nשִׁשָּׁה, שִׁבְעָה, שְׁמוֹנָה, תִּשְׁעָה; \nוְהַיּוֹצֵא עֲשִׂירִי, סוֹקְרוֹ בַסִּקְרָה וְאוֹמֵר: \n\"הֲרֵי זֶה מַעֲשֵׂר. \" \nלֹא סְקָרָן בַּסִּקְרָה, \nוְלֹא מְנָיָן בַּשֵּׁבֶט, \nאוֹ שֶׁמְּנָיָן רְבוּצִין אוֹ עוֹמְדִין, \nהֲרֵי אֵלּוּ מְעֻשָּׂרִין. \nהָיָה לוֹ מֵאָה, וְנָטַל עֲשָׂרָה, \nעֲשָׂרָה, וְנָטַל אֶחָד, \nאֵין זֶה מְעֻשָּׂר. \nרְבִּי יוֹסֵה בִרְבִּי יְהוּדָה אוֹמֵר: \nמַעֲשֵׂר. \nקָפַץ מִן הַמִּנְיָן לְתוֹכָן, \nהֲרֵי אֵלּוּ פְטוּרִין; \nוְהַמְעֻשָּׂרִין לְתוֹכָן, \nכֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, \nוְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. \n",
+ "ט\nיָצְאוּ שְׁנַיִם כְּאַחַת, \nמוֹנֶה אוֹתָן שְׁנַיִם. \nמְנָיָן אֶחָד, <מִנִּין>\nתְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. \nיָצְאוּ תְשִׁיעִי וַעֲשִׂירִי כְאַחַת, \nתְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. \nקָרָא לַתְּשִׁיעִי 'עֲשִׂירִי', \nוְלָעֲשִׂירִי 'תְשִׁיעִי', \nוּלְאֶחָד עָשָׂר 'עֲשִׂירִי', \nשְׁלָשְׁתָּן מְקֻדָּשִׁין: \nהַתְּשִׁיעִי נֶאֱכָל בְּמוּמוֹ, \nוַעֲשִׂירִי, מַעְשֵׂר, \nוְאֶחָד עָשָׂר קָרֵב שְׁלָמִים, \nוְעוֹשֶׂה תְמוּרָה. \nדִּבְרֵי רְבִּי מֵאִיר. \nאָמַר רְבִּי יְהוּדָה: \nוְכִי יֵשׁ תְּמוּרָה עוֹשָׂה תְמוּרָה? \nאָמְרוּ מִשֵּׁם רְבִּי מֵאִיר: \nאִלּוּ הָיָה תְמוּרָה, \nלֹא הָיָה קָרֵב. \n\nי\nקָרָא לַתְּשִׁיעִי 'עֲשִׂירִי', \nוְלָעֲשִׂירִי 'עֲשִׂירִי', \nוּלְאֶחָד עָשָׂר 'עֲשִׂירִי', \nאֵין אֶחָד עָשָׂר מְקֻדָּשׁ. \nזֶה הַכְּלָל: \nכָּל שֶׁלֹּא נֶעְקַר הַעֲשִׂירִי מִמֶּנּוּ, \nאֵין אֶחָד עָשָׂר מְקֻדָּשׁ. \n\n\n\n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..c2de8f150b62e69d181597b85e3abaec53cc1067
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,120 @@
+{
+ "language": "he",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "הלוקח עובר חמורו של נכרי. והמוכר לו אף על פי שאינו רשאי. והמשתתף לו. והמקבל ממנו. והנותן לו בקבלה. פטור מן הבכורה. שנאמר בישראל אבל לא באחרים. כהנים ולוים פטורים מקל וחומר. אם פטרו של ישראל במדבר. דין הוא שיפטרו של עצמן: ",
+ "פרה שילדה כמין חמור. וחמור שילדה כמין סוס. פטור מן הבכורה. שנאמר פטר חמור פטר חמור שני פעמים עד שיהא היולד חמור. והנולד חמור. ומה הם באכילה. בהמה טהורה שילדה כמין בהמה טמאה מותר באכילה. וטמאה שילדה כמין בהמה טהורה אסור באכילה. שהיוצא מהטמא טמא. והיוצא מן הטהור טהור. דג טמא שבלע דג טהור. מותר באכילה. וטהור שבלע דג טמא אסור באכילה. לפי שאינו גדוליו: ",
+ "חמור שלא ביכרה וילדה שני זכרים. נותן טלה אחד לכהן. זכר ונקבה. מפריש טלה אחד לעצמו. שתי חמורים שלא ביכרו. וילדו שני זכרים. נותן שני טליים לכהן. זכר ונקבה או שני זכרים ונקבה. נותן טלה אחד לכהן. שתי נקבות וזכר או שני זכרים ושתי נקבות. אין כאן לכהן כלום: ",
+ "אחת ביכרה ואחת שלא ביכרה וילדו שני זכרים נותן טלה אחד לכהן. זכר ונקבה. מפריש טלה אחד לעצמו. שנאמר (שמות לד, כ) ופטר חמור תפדה בשה. מן הכבשים ומן העזים. זכר ונקבה. גדול וקטן. תמים ובעל מום. ופודה בו פעמים הרבה. נכנס לדיר להתעשר. ואם מת נהנים בו: ",
+ "אין פודים. לא בעגל. ולא בחיה. ולא בשחוטה ולא בטריפה. ולא בכלאים. ולא בכוי. רבי אלעזר מתיר בכלאים מפני שהוא שה. ואסר בכוי מפני שהוא ספק. נתנו לכהן. אין הכהן רשאי לקיימו עד שיפריש שה תחתיו: ",
+ "המפריש פדיון פטר חמור ומת. רבי אליעזר אומר חייבין באחריותו. כחמש סלעים של בן. וחכמים אומרים אין חייבין באחריותו. כפדיון מעשר שני. העיד רבי יהושע ורבי צדוק. על פדיון פטר חמור שמת שאין כאן לכהן כלום. מת פטר חמור. רבי אליעזר אומר יקבר ומותר בהנאתו של טלה. וחכמים אומרים אינו צריך להקבר והטלה לכהן: ",
+ "לא רצה לפדותו. עורפו בקופיץ מאחריו וקוברו. מצות פדיה קודמת למצות עריפה. שנאמר (שמות יג, יג) ואם לא תפדה וערפתו. מצות יעידה קודמת למצות פדיה שנאמר (שמות כא, ח) אשר לא יעדה והפדה. מצות יבום קודמת למצות חליצה. בראשונה שהיו מתכונין לשם מצוה. ועכשיו שאין מתכונים לשם מצוה. אמרו מצות חליצה קודמת למצות יבום. מצות גאולה באדון. הוא קודם לכל אדם שנאמר (ויקרא כז, כז) ואם לא יגאל ונמכר בערכך: "
+ ],
+ [
+ "הלוקח עובר פרתו של נכרי והמוכר לו אף על פי שאינו רשאי. המשתתף לו והמקבל ממנו והנותן לו בקבלה. פטור מן הבכורה. שנאמר (במדבר ג, יג) בישראל. אבל לא באחרים. כהנים ולוים חייבים. לא נפטרו מבכור בהמה טהורה. ולא נפטרו אלא מפדיון הבן. ומפטר חמור: ",
+ "כל הקדשים שקדם מום קבוע להקדשן ונפדו חייבים בבכורה ובמתנות. ויוצאין לחולין ליגזז ולהעבד. וולדן וחלבן מותר לאחר פדיונן. והשוחטן בחוץ פטור. ואין עושים תמורה. ואם מתו יפדו. חוץ מן הבכור ומן המעשר: ",
+ "כל שקדם הקדשן את מומן. או מום עובר להקדישן ולאחר מכאן נולד להם מום קבוע ונפדו פטורין מן הבכורה ומן המתנות. ואינן יוצאין לחולין ליגזז ולהעבד. וולדן וחלבן אסור לאחר פדיונן. והשוחטן בחוץ חייב. ועושין תמורה. ואם מתו. יקברו: ",
+ "המקבל צאן ברזל מן הנכרי ולדות פטורין. וולדי ולדות חייבין. העמיד ולדות תחת אמותיהם. ולדי ולדות פטורין. וולדי ולדי ולדות. חייבין. רבן שמעון בן גמליאל אומר אפילו עד עשרה דורות פטורין. שאחריותן לנכרי: ",
+ "רחל שילדה כמין עז. ועז שילדה כמין רחל. פטור מן הבכורה. ואם יש בו מקצת סימנין. חייב: ",
+ "רחל שלא בכרה. וילדה שני זכרים. ויצאו שני ראשיהן כאחד. רבי יוסי הגלילי אומר שניהן לכהן. שנאמר (שמות יג, יב) הזכרים לה' וחכמים אומרים אי אפשר. אלא אחד לו ואחד לכהן. רבי טרפון אומר הכהן בורר לו את היפה. רבי עקיבא אומר משמנים ביניהן. והשני ירעה עד שיסתאב. וחייב במתנות. ר' יוסי פוטר. מת אחד מהן. רבי טרפון אומר. יחלוקו. רבי עקיבא אומר המוציא מחברו עליו הראיה. זכר ונקבה. אין כאן לכהן כלום: ",
+ "שתי רחלות שלא בכרו וילדו שני זכרים. נותן שניהם לכהן. זכר ונקבה הזכר לכהן. שני זכרים ונקבה. אחד לו ואחד לכהן. רבי טרפון אומר הכהן בורר לו את היפה. רבי עקיבא אומר משמנים ביניהן. והשני ירעה עד שיסתאב. וחייב במתנות. רבי יוסי פוטר. מת אחד מהן רבי טרפון אומר יחלוקו. רבי עקיבא אומר המוציא מחברו עליו הראיה. שתי נקבות וזכר. או שני זכרים ושתי נקבות אין כאן לכהן כלום: ",
+ "אחת בכרה ואחת שלא בכרה וילדו שני זכרים אחד לו ואחד לכהן. רבי טרפון אומר הכהן בורר לו את היפה. רבי עקיבא אומר משמנין ביניהן. והשני ירעה עד שיסתאב. וחייב במתנות. רבי יוסי פוטר. שהיה רבי יוסי אומר. כל שחליפיו ביד כהן. פטור מן המתנות. רבי מאיר מחייב. מת אחד מהן. רבי טרפון אומר יחלוקו. רבי עקיבא אומר המוציא מחברו עליו הראיה. זכר ונקבה. אין כאן לכהן כלום. ",
+ "יוצא דופן והבא אחריו. רבי טרפון אומר שניהם ירעו עד שיסתאבו. ויאכלו במומן לבעלים. רבי עקיבא אומר שניהן אינן בכור. הראשון משום שאינו פטר רחם. והשני משום שקדמו אחר: "
+ ],
+ [
+ "הלוקח בהמה מן הנכרי. ואין ידוע אם בכרה ואם לא בכרה. רבי ישמעאל אומר עז בת שנתה ודאי לכהן מכאן ואילך ספק. רחל בת שתים ודאי לכהן. מכאן ואילך ספק. פרה וחמור בנות שלש ודאי לכהן. מכאן ואילך ספק. אמר לו רבי עקיבא אילו בולד בלבד בהמה נפטרת היה כדבריך. אלא אמרו סימן הולד בבהמה דקה טנוף. ובגסה שליה. ובאשה שפיר ושליה. זה הכלל כל שידוע שבכרה אין כאן לכהן כלום. וכל שלא בכרה הרי זה לכהן. אם ספק. יאכל במומו לבעלים. רבי אליעזר בן יעקב אומר בהמה גסה ששפעה חררת דם. הרי זו תקבר. ונפטרה מן הבכורה: ",
+ "רבן שמעון בן גמליאל אומר הלוקח בהמה מניקה מן הנכרי. אינו חושש שמא בנה של אחרת היה. נכנס לתוך עדרו וראה את המבכירות מניקות. ואת שאינן מבכירות מניקות. אינו חושש שמא בנה של זו בא לו אצל זו. או שמא בנה של זו בא לו אצל זו: ",
+ "רבי יוסי בן משולם אומר השוחט את הבכור. עושה מקום בקופיץ מכאן ומכאן. ותולש השער. ובלבד שלא יזיזנו ממקומו. וכן התולש את השער לראות מקום המום: ",
+ "שער בכור בעל מום שנשר והניחו בחלון ואחר כך שחטו. עקביא בן מהללאל מתיר. וחכמים אוסרין. דברי רבי יהודה. אמר רבי יוסי לא בזה התיר עקביא. אלא בשער בכור בעל מום שנשר והניחו בחלון ואחר כך מת. בזה עקביא בן מהללאל מתיר. וחכמים אוסרין. הצמר. המדובלל בבכור. את שהוא נראה מן הגיזה מותר. ואת שאינו נראה מן הגיזה אסור: "
+ ],
+ [
+ "עד כמה ישראל חייבים להיטפל בבכור. בבהמה דקה עד שלשים יום. ובגסה חמשים יום. רבי יוסי אומר בדקה שלשה חדשים. אמר לו הכהן בתוך זמן זה תנהו לי. הרי זה לא יתנו לו. אם היה בעל מום. אמר לו תן לי שאוכלנו. מותר. ובשעת המקדש אם היה תמים. אמר לו תן לי שאקריבנו. מותר. הבכור נאכל שנה בשנה. בין תמים בין בעל מום. שנאמר (דברים טו, כ) לפני ה' אלהיך תאכלנו שנה בשנה: ",
+ "נולד לו מום בתוך שנתו. מותר לקיימו כל שנים עשר חדש. לאחר שנתו אינו רשאי לקיימו. אלא עד שלשים יום: ",
+ "השוחט הבכור ומראה את מומו. רבי יהודה מתיר. רבי מאיר אומר הואיל והוא נשחט שלא על פי מומחה אסור. ",
+ "מי שאינו מומחה. וראה את הבכור ונשחט על פיו. הרי זה יקבר וישלם מביתו. דן את הדין. זיכה את החייב. וחייב את הזכאי. טמא את הטהור. וטהר את הטמא. מה שעשה עשוי וישלם מביתו. ואם היה מומחה לבית דין. פטור מלשלם. מעשה בפרה שנטלה האם שלה. והאכילה רבי טרפון לכלבים. ובא מעשה לפני חכמים והתירוה. אמר תודוס הרופא. אין פרה וחזירה יוצאה מאלכסנדריא. עד שהם חותכין את האם שלה. בשביל שלא תלד. אמר רבי טרפון הלכה חמורך טרפון אמר לו רבי עקיבא. רבי טרפון פטור אתה. שאתה מומחה לבית דין. וכל המומחה לבית דין פטור מלשלם: ",
+ "הנוטל שכרו להיות רואה בכורות. אין שוחטין על פיו. אלא אם כן היה מומחה. כאילא ביבנה. שהתירו לו חכמים להיות נוטל ארבעה איסרות בבהמה דקה. וששה בגסה. בין תמים בין בעל מום ",
+ "הנוטל שכרו לדון. דיניו בטלים. להעיד עדותיו בטלין. להזות. ולקדש. מימיו מי מערה. ואפרו אפר מקלה. אם היה כהן וטמאהו מתרומתו. מאכילו ומשקו וסכו. ואם היה זקן. מרכיבו על החמור. ונותן לו שכרו כפועל: ",
+ "החשוד על הבכורות אין לוקחין ממנו בשר צבאים. ולא עורות שאינן עבודין. רבי אליעזר אומר לוקחים ממנו עורות של נקבה. ואין לוקחים ממנו צמר מלובן וצואי. אבל לוקחין ממנו טווי ובגדים: ",
+ "החשוד על השביעית. אין לוקחין ממנו פשתן. ואפילו סרק. אבל לוקחין ממנו טווי ואריג: ",
+ "החשוד להיות מוכר תרומה לשם חולין. אין לוקחין ממנו אפילו מים או מלח. דברי רבי יהודה. רבי שמעון אומר כל שיש בו זיקת תרומות ומעשרות. אין לוקחין ממנו: ",
+ "החשוד על השביעית. אינו חשוד על המעשרות. החשוד על המעשרות. אינו חשוד על השביעית. החשוד על זה ועל זה. חשוד על הטהרות. ויש שהוא חשוד על הטהרות. ואינו חשוד לא על זה ולא על זה. זה הכלל. כל החשוד על הדבר לא דנו ולא מעידו: "
+ ],
+ [
+ "כל פסולי המוקדשים נמכרין באיטליז ונשחטין באטליז ונשקלין בליטרא. חוץ מן הבכור ומן המעשר שהנייתן לבעלים. פסולי המוקדשין הנייתן להקדש. ושוקלין מנה כנגד מנה בבכור: \n",
+ "בית שמאי אומרים לא ימנה ישראל עם הכהן על הבכור. בית הלל מתירין ואפילו נכרי. בכור שאחזו דם אפילו הוא מת. אין מקיזין לו דם דברי רבי יהודה. וחכמים אומרים יקיז. ובלבד שלא יעשה בו מום. ואם עשה בו מום. הרי זה לא ישחט עליו. רבי שמעון אומר יקיז. אף על פי שהוא עושה בו מום: \n",
+ "הצורם באוזן הבכור. הרי זה לא ישחט עולמית. דברי רבי אליעזר. וחכמים אומרים כשיולד לו מום אחר. ישחוט עליו. מעשה בזכר של רחלים זקן. ושערו מדולדל. ראהו קסדור אחד. אמר מה טיבו של זה. אמרו לו בכור הוא. ואינו נשחט אלא אם כן היה בו מום. נטל פגיון וצרם באזנו. ובא מעשה לפני חכמים והתירוהו. ראה שהתירו והלך וצרם בכורות אחרים. ואסרו. פעם אחת היו תינוקות משחקין בשדה. וקשרו זנבות טלאים זה לזה ונפסקה זנבו של אחד מהם והרי הוא בכור. ובא מעשה לפני חכמים והתירוהו. ראו שהתירו והלכו וקשרו זנבות בכורות אחרים. ואסרו. זה הכלל. כל שהוא לדעתו אסור. ושלא לדעתו מותר: \n",
+ "היה בכור רודפו ובעטו ועשה בו מום. הרי זה ישחוט עליו. כל המומין הראויין לבא בידי אדם. רועים ישראל נאמנים. ורועים כהנים אינן נאמנים. רבן שמעון בן גמליאל אומר נאמן הוא על של חברו. ואינו נאמן על של עצמו. רבי מאיר אומר החשוד על דבר לא דנו ולא מעידו: \n",
+ "נאמן הכהן לומר הראיתי בכור זה ובעל מום הוא. הכל נאמנים על מומי המעשר. בכור שנסמת עינו. שנקטעה ידו. שנשברה רגלו. הרי זה ישחט על פי שלשה בני הכנסת. רבי יוסי אומר. אפילו יש שם עשרים ושלשה. לא ישחט אלא על פי מומחה: \n",
+ "השוחט את הבכור ומכרו. ונודע שלא הראהו. מה שאכלו אכלו. והוא יחזיר להם את הדמים. ומה שלא אכלו. הבשר יקבר. והוא יחזיר להם את הדמים. וכן השוחט את הפרה. ומכרה. ונודע שהיא טרפה. מה שאכלו אכלו ויחזיר להם את הדמים. ומה שלא אכלו. הן יחזירו לו את הבשר. והוא יחזיר להם את הדמים. מכרוהו לנכרים או הטילוהו לכלבים. ישלמו לו דמי הטרפה: \n"
+ ],
+ [
+ "על אלו מומין שוחטין את הבכור. נפגמה אזנו מן הסחוס. אבל לא מן העור נסדקה. אף על פי שלא חסרה. נקבה מלא כרשינה או שיבשה. איזו היא יבשה. כל שתנקב ואינה מוציאה טפת דם. ר' יוסי בן משלם אומר יבשה שתהא נפרכת: ",
+ "ריס של עין שנקב. שנפגם. שנסדק הרי בעיניו דק תבלול. חלזון נחש ועינב. ואיזהו תבלול. לבן הפוסק בסירא ונכנס בשחור. בשחור ונכנס בלבן אינו מום. שאין מומין בלבן: ",
+ "חורוד והמים הקבועים. איזהו חורוד הקבוע. כל ששהה שמנים יום. רבי חנינא בן אנטיגנוס אומר. בודקין אותו שלשה פעמים בתוך שמונים יום. ואלו הם מים הקבועים. אכל לח ויבש של גשמים. לח ויבש של שלחים. אכל היבש ואחר כך אכל הלח אינו מום. עד שיאכל היבש אחר הלח: ",
+ "חטמו שנקב. שנפגם. שנסדק. שפתו שנקבה שנפגמה שנסדקה. חיטיו החיצונות שנפגמו או שנגממו. והפנימיות שנעקרו. רבי חנינא בן אנטיגנוס אומר. אין בודקין מן המתאימות ולפנים. אף לא את המתאימות: ",
+ "נפגם הזובן. או עריה של נקבה במוקדשים. נפגם הזנב מן העצם אבל לא מן הפרק. או שהיה ראש הזנב מפציל עצם. או שיש בשר בין חוליא לחוליא מלא אצבע: ",
+ "אין לו ביצים או אין לו אלא ביצה אחת. רבי ישמעאל אומר אם יש לו שני כיסין יש לו שני ביצים. אין לו אלא כיס אחד אין לו אלא ביצה אחת. רבי עקיבא אומר מושיבו על עכוזו. וממעך. אם יש שם ביצה. סופה לצאת. מעשה שמיעך ולא יצאת ונשחט ונמצאת דבוקה בכסלים והתיר רבי עקיבא. ואסר רבי יוחנן בן נורי: ",
+ "בעל חמש רגלים או שאין לו אלא שלש. ושרגליו קלוטות כשל חמור. והשחול והכסול. איזהו שחול שנשמטה ירכו. וכסול שאחת מירכותיו גבוהה: ",
+ "נשבר עצם ידו ועצם רגלו. אף על פי שאינו ניכר. מומין אלו מנה אילא ביבנה. והודו לו חכמים. ועוד שלשה הוסיף. אמרו לו לא שמענו את אלו. את שגלגל עינו עגול כשל אדם. ופיו דומה לשל חזיר. ושניטל רוב המדבר של לשונו. ובית דין של אחריהן אמרו הרי אלו מומין: ",
+ "מעשה שהלחי התחתון עודף על העליון. ושלח רבן שמעון בן גמליאל לחכמים ואמרו הרי זה מום. אזן הגדי שהיתה כפולה אמרו חכמים. בזמן שהיא עצם אחד מום. ואם אינה עצם אחד. אינה מום. רבי חנניא בן גמליאל אומר זנב הגדי שהיא דומה לשל חזיר ושאין בה שלש חוליות. הרי זה מום: ",
+ "רבי חנינא בן אנטיגנוס אומר את שיבלת בעינו. ושנפגם עצם ידו ועצם רגלו. ושנפסק עצמו שבפיו. עינו אחת גדולה ואחת קטנה. אזנו אחת גדולה ואחת קטנה. במראה אבל לא במדה. רבי יהודה אומר. אחד מביציו גדולה כשתים בחברתה ולא הודו לו חכמים: ",
+ "זנב העגל שאינה מגעת לערקוב. אמרו חכמים כל מרבית העגלים כן. כל זמן שהן מגדילין הם נמתחות. לאיזה ערקוב אמרו. רבי חנינא בן אנטיגנוס אומר לערקוב שבאמצע הירך. על אלו מומין שוחטין את הבכור. ופסולי המוקדשין נפדין עליהן: ",
+ "אלו שאין שוחטין עליהן לא במקדש ולא במדינה. חורוד והמים שאינם קבועין. וחטיו הפנימיות שנפגמו. אבל לא שנעקרו. ובעל גרב. ובעל יבלת. ובעל חזזית. וזקן וחולה ומזוהם. ושנעבדה בה עבירה. ושהמית את האדם (על פי עד אחד או על פי הבעלים). וטומטום ואנדרוגינוס לא במקדש ולא במדינה. רבי ישמעאל אומר אין מום גדול מזה. וחכמים אומרים אינו בכור. אלא נגזז ונעבד: "
+ ],
+ [
+ "מומין אלו בין קבועין בין עוברין פוסלין באדם. יותר עליהן באדם. הכילון. והלפתן. המקבן. ושראשו שקוע. ושקיפס. ובעלי החטוטרת. רבי יהודה מכשיר. וחכמים פוסלין: \n",
+ "הקרח פסול. איזהו קרח. כל שאין לו שטה של שער מקפת מאזן לאזן. ואם יש לו הרי זה כשר. אין לו גבינים \n. \n אין לו אלא גבין אחד. הוא גבן האמור בתורה. רבי דוסא אומר כל שגביניו שוכבין. רבי חנניה בן אנטיגנוס אומר. מי שיש לו שני גבים. ושתי שדראות. \n",
+ "החרום פסול. איזהו חרום. הכוחל שתי עיניו כאחת. שתי עיניו למעלה. ושתי עיניו למטה. עינו אחת למעלה. ועינו אחת למטה. רואה את החדר ואת העליה כאחת. סכי שמש. זוגדוס. והצירן. ושנשרו ריסי עיניו. פסול. מפני מראית העין: \n",
+ "עיניו גדולות. כשל עגל. או קטנות כשל אווז. גופו גדול מאבריו. או קטן מאבריו. חוטמו גדול מאבריו. או קטן מאבריו. הצמם והצמע. איזה הוא צמע שאזניו קטנות. והצמם שאזניו דומות לספוג: \n",
+ "שפתו העליונה עודפת על התחתונה. והתחתונה עודפת על העליונה הרי זה מום. ושניטלו שניו. פסול מפני מראית העין. דדיו שוכבים כשל אשה. כרסו צבה. טבורו יוצא. נכפה אפילו אחת לימים. רוח קצרית באה עליו. המאושכן. ובעל גבר. אין לו ביצים. או אין לו אלא ביצה אחת. זהו מרוח אשך האמור בתורה. רבי ישמעאל אומר כל שנמרחו אשכיו. רבי עקיבא אומר כל שרוח באשכיו. רבי חנניה בן אנטיגנוס אומר כל שמראיו חשוכים. \n",
+ "המקיש בקרסוליו ובארכבותיו. ובעל פיקה. והעיקל. איזהו עיקל כל שמקיף פרסותיו. ואין ארכבותיו נושקות זו לזו. פיקה יוצאה מגודלו. עקבו יוצא לאחוריו. פרסתו רחבה כשל אווז. אצבעותיו מורכבות זו על זו. או קלוטות עד הפרק כשר. למטה מן הפרק וחתכה. כשר. היתה בו יתרת וחתכה. אם יש בה עצם פסול. ואם לאו כשר. יתר בידיו וברגליו שש ושש עשרים וארבע. רבי יהודה מכשיר. וחכמים פוסלים. השולט בשתי ידיו רבי פוסל. וחכמים מכשירים. הכושי. והגיחור. והלבקן. והקפח. והננס. והחרש. והשוטה. והשכור. ובעלי נגעים טהורין פסולין באדם. וכשרין בבהמה. רבן שמעון בן גמליאל אומר שוטה בבהמה אינה מן המובחר. רבי אליעזר אומר אף בעלי דלדולין. פסולין באדם. וכשרין בבהמה: \n",
+ "אלו כשרין באדם. ופסולין בבהמה. אותו ואת בנו. וטרפה. ויוצא דופן. ושנעבדה בהן עבירה. ושהמית את האדם. הנושא נשים בעבירה פסול. עד שידיר הנייה. המטמא למתים פסול. עד שיקבל עליו שלא יהא מטמא למתים: \n"
+ ],
+ [
+ "יש בכור לנחלה ואינו בכור לכהן. בכור לכהן ואינו בכור לנחלה. בכור לנחלה ולכהן. יש שאינו בכור לא לנחלה ולא לכהן. איזהו בכור לנחלה ואינו בכור לכהן. הבא אחר הנפלים שיצא ראשו חי. ובן תשעה שיצא ראשו מת. והמפלת כמין בהמה חיה ועוף. דברי רבי מאיר. וחכמים אומרים עד שיהא בו מצורת האדם. המפלת סנדל או שליא ושפיר מרוקם והיוצא מחותך. הבא אחריהן. בכור לנחלה ואינו בכור לכהן. מי שלא היו לו בנים ונשא אשה שכבר ילדה. עודה שפחה ונשתחררה. עודה נכרית ונתגיירה. משבאת לישראל ילדה. בכור לנחלה ואינו בכור לכהן. רבי יוסי הגלילי אומר בכור לנחלה ולכהן שנאמר (שמות יג, ב) פטר רחם בישראל. עד שיפטרו רחם מישראל. מי שהיו לו בנים ונשא אשה שלא ילדה נתגיירה מעוברת נשתחררה מעוברת. ילדה היא וכהנת. היא ולויה. היא ואשה שכבר ילדה. וכן מי שלא שהתה אחר בעלה שלשה חדשים. ונשאת וילדה. ואין ידוע אם בן תשע לראשון. או בן שבע לאחרון בכור לכהן ואינו בכור לנחלה. איזהו בכור לנחלה ולכהן. המפלת שפיר מלא דם מלא מים מלא גנינים. המפלת כמין דגים. וחגבים. שקצים. ורמשים. המפלת יום ארבעים. הבא אחריהן בכור לנחלה ולכהן: ",
+ "יוצא דופן והבא אחריו. שניהם אינן בכור. לא לנחלה ולא לכהן. רבי שמעון אומר. הראשון לנחלה. והשני לחמש סלעים: ",
+ "מי שלא בכרה אשתו וילדה שני זכרים. נותן חמש סלעים לכהן. מת אחד מהן בתוך שלשים יום. האב פטור. מת האב והבנים קיימים. ר' מאיר אומר אם נתנו עד שלא חלקו נתנו. ואם לאו פטורין. רבי יהודה אומר. נתחייבו נכסים. זכר ונקבה אין כאן לכהן כלום: ",
+ "שתי נשים שלא בכרו וילדו שני זכרים. נותן עשר סלעים לכהן. מת אחד מהן בתוך שלשים יום. אם לכהן אחד נתן. יחזיר לו חמש סלעים. אם לשני כהנים נתן. אינו יכול להוציא מידם. זכר ונקבה או שני זכרים ונקבה. נותן חמש סלעים לכהן. שתי נקבות וזכר או שני זכרים ושתי נקבות. אין כאן לכהן כלום. אחת בכרה ואחת שלא בכרה וילדו שני זכרים. נותן חמש סלעים לכהן. מת אחד מהן בתוך שלשים יום. האב פטור. מת האב והבנים קיימין. רבי מאיר אומר אם נתנו עד שלא חלקו נתנו. ואם לאו פטורים. רבי יהודה אומר נתחייבו נכסים. זכר ונקבה אין כאן לכהן כלום: ",
+ "שתי נשים של שני אנשים. שלא בכרו. וילדו שני זכרים. זה נותן חמש סלעים לכהן. וזה נותן חמש סלעים לכהן. מת אחד מהן. בתוך שלשים יום. אם לכהן אחד נתנו. יחזיר להן חמש סלעים. אם לשני כהנים נתנו. אינן יכולין להוציא מידם. זכר ונקבה. האבות פטורין. והבן חייב לפדות את עצמו. שתי נקבות וזכר או שני זכרים ושתי נקבות. אין כאן לכהן כלום: ",
+ "אחת בכרה ואחת שלא בכרה של שני אנשים. וילדו שני זכרים. זה שלא בכרה אשתו. נותן חמש סלעים לכהן. זכר ונקבה אין כאן לכהן כלום. מת הבן בתוך שלשים יום. אף על פי שנתן לכהן. יחזיר לו חמש סלעים. לאחר שלשים יום. אף על פי שלא נתן יתן. מת ביום שלשים כיום שלפניו. רבי עקיבא אומר אם נתן. לא יטול. ואם לא נתן. לא יתן. מת האב בתוך שלשים יום. בחזקת שלא נפדה. עד שיביא ראיה שנפדה. לאחר שלשים יום. בחזקת שנפדה עד (נוסח אחר שיאמרו לו) שיביא ראיה שלא נפדה. הוא לפדות ובנו לפדות. הוא קודם את בנו. רבי יהודה אומר בנו קודמו. שמצותו על אביו ומצות בנו עליו: ",
+ "חמש סלעים של בן. במנה צורי. שלשים של עבד. וחמשים של אונס ושל מפתה. ומאה של מוציא שם רע. כולם בשקל הקדש במנה צורי. וכולם נפדין בכסף ובשוה כסף. חוץ מן השקלים: ",
+ "אין פודין לא בעבדים ולא בשטרות ולא בקרקעות. ולא בהקדשות. כתב לכהן שהוא חייב לו חמש סלעים. חייב ליתן לו ובנו אינו פדוי. לפיכך אם רצה הכהן ליתן לו מתנה. רשאי. המפריש פדיון בנו ואבד. חייב באחריותו שנאמר (במדבר יח, טו) יהיה לך ופדה תפדה: ",
+ "הבכור נוטל פי שנים בנכסי האב. ואינו נוטל פי שנים בנכסי האם. ואינו נוטל פי שנים בשבח. ולא בראוי כבמוחזק. ולא האשה בכתובתה. ולא הבנות במזונותיהן. ולא היבם. וכולן אין נוטלין בשבח ולא בראוי כבמוחזק: ",
+ "אלו שאינן חוזרין ביובל. הבכורה. והיורש את אשתו. והמיבם את אשת אחיו. והמתנה. דברי רבי מאיר. וחכמים אומרים מתנה כמכר. רבי אליעזר אומר כולן חוזרין ביובל. רבי יוחנן בן ברוקה אומר היורש את אשתו יחזיר לבני משפחה וינכה להם מן הדמים: "
+ ],
+ [
+ "מעשר בהמה נוהג בארץ ובחוצה לארץ. בפני הבית ושלא בפני הבית. בחולין אבל לא במוקדשין. ונוהג בבקר ובצאן. ואינן מתעשרים מזה על זה. בכבשים ובעזים. ומתעשרין מזה על זה. בחדש ובישן. ואינן מתעשרין מזה על זה. שהיה בדין. מה אם החדש והישן שאינן כלאים זה בזה. אין מתעשרין מזה על זה. הכבשים והעזים שהם כלאים זה בזה. אינו דין שלא יתעשרו מזה על זה. תלמוד לומר (ויקרא כז, לב) וצאן. משמע כל צאן אחד: ",
+ "מעשר בהמה מצטרף כמלא רגל בהמה רועה. וכמה היא רגל בהמה רועה. ששה עשר מיל. היה בין אלו לאלו שלשים ושנים מיל. אינן מצטרפין. היה לו באמצע מביא ומעשרן באמצע. רבי מאיר אומר. הירדן מפסיק למעשר בהמה: ",
+ "הלקוח או שניתן לו מתנה. פטור ממעשר בהמה. האחים השותפין שחייבין בקולבון. פטורים ממעשר בהמה. ושחייבין במעשר בהמה. פטורין מן הקולבון. קנו מתפיסת הבית. חייבין. ואם לאו פטורין. חלקו וחזרו ונשתתפו. חייבין בקולבון ופטורין ממעשר בהמה: ",
+ "הכל נכנס לדיר להתעשר. חוץ מן הכלאים. והטריפה. ויוצא דופן. ומחוסר זמן. ויתום. איזהו יתום כל שמתה אמו. או שנשחטה. רבי יהושע אומר. אפילו נשחטה אמו והשלח קיים אין זה יתום: ",
+ "שלש גרנות למעשר בהמה. בפרס הפסח. בפרס העצרת. בפרס החג. דברי רבי עקיבא. בן עזאי אומר בעשרים ותשעה באדר. באחד בסיון. בעשרים ותשעה באב. רבי אליעזר ורבי שמעון אומרים באחד בניסן באחד בסיון. בעשרים ותשעה באלול. ולמה אמרו בעשרים ותשעה באלול. ולא אמרו באחד בתשרי. מפני שהוא יום טוב. ואי אפשר לעשר ביום טוב. לפיכך הקדימוהו בעשרים ותשעה באלול. רבי מאיר אומר באחד באלול ראש השנה למעשר בהמה. בן עזאי אומר האלוליין מתעשרין בפני עצמן: ",
+ "כל הנולדים מאחד בתשרי עד עשרים ותשעה באלול הרי אלו מצטרפין. חמשה לפני ראש השנה וחמשה לאחר ראש השנה אינן מצטרפין. חמשה לפני הגורן וחמשה לאחר הגורן. הרי אלו מצטרפין. אם כן למה נאמר שלש גרנות למעשר בהמה שעד שלא הגיע הגורן מותר למכור ולשחוט. הגיע הגורן לא ישחוט. ואם שחט פטור: ",
+ "כיצד מעשרן כונסן לדיר ועושה להן פתח קטן. כדי שלא יהיו שנים יכולין לצאת כאחת. ומונה בשבט. אחד שנים שלשה ארבעה חמשה ששה שבעה שמונה תשעה והיוצא עשירי סוקרו בסקרא. ואומר הרי זה מעשר. לא סקרו בסקרא. ולא מנאם בשבט. או שמנאם רבוצים או עומדים. הרי אלו מעושרים. היה לו מאה ונטל עשרה. עשרה ונטל אחד. אין זה מעשר. רבי יוסי ברבי יהודה אומר הרי זה מעשר. קפץ אחד מן המנויין לתוכן הרי אלו פטורים. מן המעושרים לתוכן. כולן ירעו עד שיסתאבו. ויאכלו במומן לבעלים: ",
+ "יצאו שנים כאחד. מונה אותן שנים שנים מנאן אחד. תשיעי ועשירי מקולקלין. יצאו תשיעי ועשירי כאחת. תשיעי ועשירי מקולקלין. קרא לתשיעי עשירי. ולעשירי תשיעי ולאחד עשר עשירי. שלשתן מקודשין. התשיעי נאכל במומו. והעשירי מעשר. ואחד עשר קרב שלמים ועושה תמורה. דברי רבי מאיר. אמר רבי יהודה וכי יש תמורה עושה תמורה. אמרו משום רבי מאיר אילו היה תמורה לא היה קרב. קרא לתשיעי עשירי. ולעשירי עשירי. ולאחד עשר עשירי. אין אחד עשר מקודש. זה הכלל כל שלא נעקר שם עשירי ממנו אין אחד עשר מקודש: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..facdc2a0318ad53ee2a9b09e1d826c2759e234a1
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/Torat Emet 357.json
@@ -0,0 +1,118 @@
+{
+ "language": "he",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "הַלּוֹקֵחַ עֻבַּר חֲמוֹרוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, וְהַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם פְּטוּרִין מִקַּל וָחֹמֶר, אִם פָּטְרוּ שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר, דִּין הוּא שֶׁיִּפְטְרוּ שֶׁל עַצְמָן: \n",
+ "פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו: \n",
+ "חֲמוֹר שֶׁלֹּא בִכְּרָה, וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ. שְׁתֵּי חֲמוֹרִים שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵי טְלָיִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: \n",
+ "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ, שֶׁנֶּאֱמַר (שמות לד), וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, זָכָר וּנְקֵבָה, גָּדוֹל וְקָטָן, תָּמִים וּבַעַל מוּם. וּפוֹדֶה בוֹ פְּעָמִים הַרְבֵּה. נִכְנָס לַדִּיר לְהִתְעַשֵּׂר. וְאִם מֵת, נֶהֱנִים בּוֹ: \n",
+ "אֵין פּוֹדִים לֹא בָעֵגֶל, וְלֹא בַחַיָּה, וְלֹא בַשְּׁחוּטָה, וְלֹא בַטְּרֵפָה, וְלֹא בַכִּלְאַיִם, וְלֹא בַכּוֹי. רַבִּי אֶלְעָזָר מַתִּיר בַּכִּלְאַיִם מִפְּנֵי שֶׁהוּא שֶׂה, וְאוֹסֵר בַּכּוֹי מִפְּנֵי שֶׁהוּא סָפֵק. נְתָנוֹ לַכֹּהֵן, אֵין הַכֹּהֵן רַשַּׁאי לְקַיְּמוֹ עַד שֶׁיַּפְרִישׁ שֶׂה תַחְתָּיו: \n",
+ "הַמַּפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר וּמֵת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתוֹ, כַּחֲמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתוֹ, כְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי. הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת פֶּטֶר חֲמוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִקָּבֵר, וּמֻתָּר בַּהֲנָאָתוֹ שֶׁל טָלֶה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ לְהִקָּבֵר, וְהַטָּלֶה לַכֹּהֵן: \n",
+ "לֹא רָצָה לִפְדּוֹתוֹ, עוֹרְפוֹ בְקוֹפִיץ מֵאַחֲרָיו וְקוֹבְרוֹ. מִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה, שֶׁנֶּאֱמַר (שמות יג), וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ. מִצְוַת יְעִידָה קוֹדֶמֶת לְמִצְוַת פְּדִיָּה, שֶׁנֶּאֱמַר (שם כא), אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ. מִצְוַת יִבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה, בָּרִאשׁוֹנָה, שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה. וְעַכְשָׁיו שֶׁאֵין מִתְכַּוְּנִין לְשֵׁם מִצְוָה, אָמְרוּ מִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת יִבּוּם. מִצְוַת גְּאֻלָּה בָּאָדוֹן הוּא קוֹדֵם לְכָל אָדָם, שֶׁנֶּאֱמַר (ויקרא כז), וְאִם לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךְ: \n"
+ ],
+ [
+ "הַלּוֹקֵחַ עֻבַּר פָּרָתוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, הַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם חַיָּבִין. לֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, (וְלֹא נִפְטְרוּ) אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר: ",
+ "כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, חַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂים תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר: ",
+ "כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלָד לָהֶם מוּם קָבוּעַ (וְנִפְדּוּ), פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִקָּבֵרוּ: ",
+ "הַמְקַבֵּל צֹאן בַּרְזֶל מִן הַנָּכְרִי, וְלָדוֹת פְּטוּרִין, וּוַלְדֵי וְלָדוֹת חַיָּבִין. הֶעֱמִיד וְלָדוֹת תַּחַת אִמּוֹתֵיהֶם, וַלְדֵי וְלָדוֹת פְטוּרִין, וּוַלְדֵי וַלְדֵי וְלָדוֹת חַיָּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, פְּטוּרִין, שֶׁאַחֲרָיוּתָן לַנָּכְרִי: ",
+ "רָחֵל שֶׁיָּלְדָה כְּמִין עֵז, וְעֵז שֶׁיָּלְדָה כְּמִין רָחֵל, פָּטוּר מִן הַבְּכוֹרָה. וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנִין, חַיָּב: ",
+ "רָחֵל שֶׁלֹּא בִכְּרָה וְיָלְדָה שְׁנֵי זְכָרִים וְיָצְאוּ שְׁנֵי רָאשֵׁיהֶן כְּאֶחָד, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שְׁנֵיהֶן לַכֹּהֵן. שֶׁנֶּאֱמַר (שמות יג), הַזְּכָרִים לַה'. וַחֲכָמִים אוֹמְרִים, אִי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "שְׁתֵּי רְחֵלוֹת שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵיהֶם לַכֹּהֵן. זָכָר וּנְקֵבָה, הַזָּכָר לַכֹּהֵן. שְׁנֵי זְכָרִים וּנְקֵבָה, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. שְׁתֵּי נְקֵבוֹת וְזָכָר, אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִין בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר, שֶׁהָיָה רַבִּי יוֹסֵי אוֹמֵר, כֹּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, פָּטוּר מִן הַמַתָּנוֹת. רַבִּי מֵאִיר מְחַיֵּב. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "יוֹצֵא דֹּפֶן וְהַבָּא אַחֲרָיו, רַבִּי טַרְפוֹן אוֹמֵר, שְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. רַבִּי עֲקִיבָא אוֹמֵר, שְׁנֵיהֶן אֵינָן בְּכוֹר, הָרִאשׁוֹן מִשּׁוּם שֶׁאֵינוֹ פֶטֶר רֶחֶם, וְהַשֵּׁנִי מִשּׁוּם שֶׁקִּדְּמוֹ אַחֵר: "
+ ],
+ [
+ "הַלּוֹקֵחַ בְּהֵמָה מִן הַנָּכְרִי וְאֵין יָדוּעַ אִם בִּכְּרָה וְאִם לֹא בִכְּרָה, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עֵז בַּת שְׁנָתָהּ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. רָחֵל בַּת שְׁתַּיִם וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. פָּרָה וַחֲמוֹר בְּנוֹת שָׁלשׁ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. אָמַר לוֹ רַבִּי עֲקִיבָא, אִלּוּ בַּוָּלָד בִּלְבַד בְּהֵמָה נִפְטֶרֶת, הָיָה כִדְבָרֶיךָ, אֶלָּא אָמְרוּ, סִימַן הַוָּלָד בִּבְהֵמָה דַקָּה, טִנוּף. וּבְגַסָּה, שִׁלְיָא. וּבְאִשָּׁה, שְׁפִיר וְשִׁלְיָא. זֶה הַכְּלָל, כֹּל שֶׁיָדוּעַ שֶׁבִּכְּרָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. וְכֹל שֶׁלֹּא בִכְּרָה, הֲרֵי זֶה לַכֹּהֵן. אִם סָפֵק, יֵאָכֵל בְּמוּמוֹ לַבְּעָלִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, הֲרֵי זוֹ תִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה: \n",
+ "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַלּוֹקֵחַ בְּהֵמָה מְנִיקָה מִן הַנָּכְרִי, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל אַחֶרֶת הָיָה. נִכְנַס לְתוֹךְ עֶדְרוֹ וְרָאָה אֶת הַמַּבְכִּירוֹת מְנִיקוֹת וְאֶת שֶׁאֵינָן מַבְכִּירוֹת מְנִיקוֹת, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ, אוֹ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ: \n",
+ "רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, הַשּׁוֹחֵט אֶת הַבְּכוֹר, עוֹשֶׂה מָקוֹם בְּקוֹפִיץ מִכָּאן וּמִכָּאן וְתוֹלֵשׁ הַשֵּׂעָר, וּבִלְבַד שֶׁלֹּא יְזִיזֶנּוּ מִמְּקוֹמוֹ. וְכֵן הַתּוֹלֵשׁ אֶת הַשֵּׂעָר לִרְאוֹת מְקוֹם הַמּוּם: \n",
+ "שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר רַבִּי יוֹסֵי, לֹא בָזֶה הִתִּיר עֲקַבְיָא, אֶלָּא בִשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַּחַלּוֹן וְאַחַר כָּךְ מֵת, בָּזֶה עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין. הַצֶּמֶר הַמְדֻבְלָל בַּבְּכוֹר, אֶת שֶׁהוּא נִרְאֶה מִן הַגִּזָּה, מֻתָּר. וְאֶת שֶׁאֵינוֹ נִרְאֶה מִן הַגִּזָּה, אָסוּר: \n"
+ ],
+ [
+ "עַד כַּמָּה יִשְׂרָאֵל חַיָּבִים לְהִטַּפֵּל בַּבְּכוֹר. בִּבְהֵמָה דַקָּה, עַד שְׁלשִׁים יוֹם. וּבַגַּסָּה, חֲמִשִּׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר, בַּדַּקָּה שְׁלשָׁה חֳדָשִׁים. אָמַר לוֹ הַכֹּהֵן בְּתוֹךְ זְמַן זֶה תְּנֵהוּ לִי, הֲרֵי זֶה לֹא יִתְּנוֹ לוֹ. אִם הָיָה בַעַל מוּם, אָמַר לוֹ תֶּן לִי שֶׁאוֹכְלֶנּוּ, מֻתָּר. וּבִשְׁעַת הַמִּקְדָּשׁ, אִם הָיָה תָמִים, אָמַר לוֹ תֶּן לִי שֶׁאַקְרִיבֶנּוּ, מֻתָּר. הַבְּכוֹר נֶאֱכָל שָׁנָה בְשָׁנָה בֵּין תָּמִים בֵּין בַּעַל מוּם, שֶׁנֶּאֱמַר (דברים טו), לִפְנֵי ה' אֱלֹהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה: ",
+ "נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, מֻתָּר לְקַיְּמוֹ כָּל שְׁנֵים עָשָׂר חֹדֶשׁ. לְאַחַר שְׁנָתוֹ, אֵינוֹ רַשַּׁאי לְקַיְּמוֹ אֶלָּא עַד שְׁלשִׁים יוֹם: ",
+ "הַשּׁוֹחֵט הַבְּכוֹר וּמַרְאֶה אֶת מוּמוֹ, רַבִּי יְהוּדָה מַתִּיר. רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וְהוּא נִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, אָסוּר: ",
+ "מִי שֶׁאֵינוֹ מֻמְחֶה וְרָאָה אֶת הַבְּכוֹר וְנִשְׁחַט עַל פִּיו, הֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. דָּן אֶת הַדִּין, זִכָּה אֶת הַחַיָּב וְחִיֵּב אֶת הַזַּכַּאי, טִמֵּא אֶת הַטָהוֹר וְטִהֵר אֶת הַטָּמֵא, מַה שֶּׁעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. וְאִם הָיָה מֻמְחֶה לְבֵית דִּין, פָּטוּר מִלְּשַׁלֵּם. מַעֲשֶׂה בְפָרָה שֶׁנִּטְּלָה הָאֵם שֶׁלָּהּ, וְהֶאֱכִילָהּ רַבִּי טַרְפוֹן לַכְּלָבִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהָ. אָמַר תוֹדוֹס הָרוֹפֵא, אֵין פָּרָה וַחֲזִירָה יוֹצְאָה מֵאֲלֶכְּסַנְדְּרִיָּא עַד שֶׁהֵם חוֹתְכִין אֶת הָאֵם שֶׁלָּהּ, בִּשְׁבִיל שֶׁלֹּא תֵלֵד. אָמַר רַבִּי טַרְפוֹן, הָלְכָה חֲמוֹרְךָ טַרְפוֹן. אָמַר לוֹ רַבִּי עֲקִיבָא, רַבִּי טַרְפוֹן, פָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה לְבֵית דִּין, וְכָל הַמֻּמְחֶה לְבֵית דִּין פָּטוּר מִלְּשַׁלֵּם: ",
+ "הַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בְכוֹרוֹת, אֵין שׁוֹחֲטִין עַל פִּיו, אֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאִילָא בְיַבְנֶה, שֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל אַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה, וְשִׁשָּׁה בַּגַּסָּה, בֵּין תָּמִים בֵּין בַּעַל מוּם: ",
+ "הַנּוֹטֵל שְׂכָרוֹ לָדוּן, דִּינָיו בְּטֵלִים. לְהָעִיד, עֵדוּתָיו בְּטֵלִין. לְהַזּוֹת וּלְקַדֵּשׁ, מֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלֶה. אִם הָיָה כֹהֵן וְטִמְּאָהוּ מִתְּרוּמָתוֹ, מַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ. וְאִם הָיָה זָקֵן, מַרְכִּיבוֹ עַל הַחֲמוֹר. וְנוֹתֵן לוֹ שְׂכָרוֹ כַּפּוֹעֵל: ",
+ "הֶחָשׁוּד עַל הַבְּכוֹרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ בְּשַׂר צְבָאִים וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לוֹקְחִים מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה, וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻּבָּן וְצוֹאִי, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים: ",
+ "הֶחָשׁוּד עַל הַשְׁבִיעִית אֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן וַאֲפִלּוּ סֶרֶק, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג: ",
+ "הֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, אֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם אוֹ מֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כּל שֶׁיֵּשׁ בּוֹ זִקַּת תְּרוּמוֹת וּמַעַשְׂרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ: ",
+ "הֶחָשׁוּד עַל הַשְּׁבִיעִית, אֵינוֹ חָשׁוּד עַל הַמַּעַשְׂרוֹת. הֶחָשׁוּד עַל הַמַּעַשְׂרוֹת, אֵינוֹ חָשׁוּד עַל הַשְּׁבִיעִית. הֶחָשׁוּד עַל זֶה וְעַל זֶה, חָשׁוּד עַל הַטָּהֳרוֹת. וְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטָּהֳרוֹת, וְאֵינוֹ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה. זֶה הַכְּלָל, כָּל הֶחָשׁוּד עַל הַדָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ: "
+ ],
+ [
+ "כָּל פְּסוּלֵי הַמֻּקְדָּשִׁין (הֲנָאָתָן לַהֶקְדֵּשׁ), נִמְכָּרִין בָּאִטְלִיז (וְנִשְׁחָטִין בָּאִטְלִיז) וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, שֶׁהֲנָיָתָן לַבְּעָלִים. פְּסוּלֵי הַמֻּקְדָּשִׁין הֲנָיָתָן לַהֶקְדֵּשׁ. וְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר: \n",
+ "בֵית שַׁמַּאי אוֹמְרִים, לֹא יִמָּנָה יִשְׂרָאֵל עִם הַכֹּהֵן עַל הַבְּכוֹר. בֵּית הִלֵּל מַתִּירִין, וַאֲפִלּוּ נָכְרִי. בְּכוֹר שֶׁאֲחָזוֹ דָם, אֲפִלּוּ הוּא מֵת, אֵין מַקִּיזִין לוֹ דָם, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, יַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. וְאִם עָשָׂה בוֹ מוּם, הֲרֵי זֶה לֹא יִשָּׁחֵט עָלָיו. רַבִּי שִׁמְעוֹן אוֹמֵר יַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם: \n",
+ "הַצּוֹרֵם בְּאֹזֶן הַבְּכוֹר, הֲרֵי זֶה לֹא יִשָּׁחֵט עוֹלָמִית, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, כְּשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, יִשָּׁחֵט עָלָיו. מַעֲשֶׂה בְזָכָר שֶׁל רְחֵלִים זָקֵן וּשְׂעָרוֹ מְדֻלְדָּל, רָאָהוּ קַסְדּוֹר אֶחָד, אָמַר, מַה טִּיבוֹ שֶׁל זֶה. אָמְרוּ לוֹ, בְּכוֹר הוּא וְאֵינוֹ נִשְׁחָט אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. נָטַל פִּגְיוֹן וְצָרַם בְּאָזְנוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאָה שֶׁהִתִּירוּ, וְהָלַךְ וְצָרַם בְּאָזְנֵי בְכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. פַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה וְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה לָזֶה, וְנִפְסְקָה זְנָבוֹ שֶׁל אֶחָד מֵהֶם וַהֲרֵי הוּא בְכוֹר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאוּ שֶׁהִתִּירוּ, וְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר. וְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר: \n",
+ "הָיָה בְכוֹר רוֹדְפוֹ, וּבְעָטוֹ וְעָשָׂה בוֹ מוּם, הֲרֵי זֶה יִשְׁחוֹט עָלָיו. כָּל הַמּוּמִין הָרְאוּיִין לָבוֹא בִידֵי אָדָם, רוֹעִים יִשְׂרָאֵל נֶאֱמָנִים, וְרוֹעִים כֹּהֲנִים אֵינָן נֶאֱמָנִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נֶאֱמָן הוּא עַל שֶׁל חֲבֵרוֹ וְאֵינוֹ נֶאֱמָן עַל שֶׁל עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר, הֶחָשׁוּד עַל דָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ: \n",
+ "נֶאֱמָן הַכֹּהֵן לוֹמַר הֶרְאֵיתִי בְּכוֹר זֶה וּבַעַל מוּם הוּא. הַכּל נֶאֱמָנִים עַל מוּמֵי הַמַּעֲשֵׂר. בְּכוֹר שֶׁנִּסְמֵית עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ, שֶׁנִּשְׁבְּרָה רַגְלוֹ, הֲרֵי זֶה יִשָּׁחֵט עַל פִּי שְׁלשָׁה בְנֵי הַכְּנֶסֶת, רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ יֵשׁ שָׁם עֶשְׂרִים וּשְׁלשָׁה, לֹא יִשָּׁחֵט אֶלָּא עַל פִּי מֻמְחֶה: \n",
+ "הַשּׁוֹחֵט אֶת הַבְּכוֹר (וּמְכָרוֹ) וְנוֹדַע שֶׁלֹּא הֶּרְאָהוּ, מַה שֶּׁאָכְלוּ אָכְלוּ וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶׁלֹּא אָכְלוּ, הַבָּשָׂר יִקָּבֵר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וְכֵן הַשּׁוֹחֵט אֶת הַפָּרָה וּמְכָרָהּ וְנוֹדַע שֶׁהִיא טְרֵפָה, מַה שֶׁאָכְלוּ אָכְלוּ וְיַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶּׁלֹּא אָכְלוּ, הֵן יַחֲזִירוּ לוֹ אֶת הַבָּשָׂר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. מְכָרוּהוּ לַנָּכְרִים אוֹ הִטִּילוּהוּ לַכְּלָבִים, יְשַׁלְּמוּ לוֹ דְמֵי הַטְּרֵפָה: \n"
+ ],
+ [
+ "עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, נִפְגְּמָה אָזְנוֹ מִן הַסְּחוּס, אֲבָל לֹא מִן הָעוֹר, נִסְדְּקָה אַף עַל פִּי שֶׁלֹּא חָסְרָה, נִקְּבָה מְלֹא כַרְשִׁינָה, אוֹ שֶׁיָּבָשָׁה. אֵיזוֹ הִיא יְבֵשָׁה, כֹּל שֶׁתִּנָּקֵב וְאֵינָהּ מוֹצִיאָה טִפַּת דָּם. רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, יְבֵשָׁה, שֶׁתְּהֵא נִפְרָכֶת: \n",
+ "רִיס שֶׁל עַיִן שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, הֲרֵי בְעֵינָיו דַּק, תְּבַלּוּל, חִלָּזוֹן נָחָשׁ, וְעֵנָב. וְאֵיזֶהוּ תְּבַלּוּל, לָבָן הַפוֹסֵק בַּסִּירָא וְנִכְנָס בַּשָּׁחוֹר. בַּשָּׁחוֹר וְנִכְנָס בַּלָּבָן, אֵינוֹ מוּם, שֶׁאֵין מוּמִים בַּלָּבָן: \n",
+ "חֲוַרְוָד וְהַמַּיִם הַקְּבוּעִים. אֵיזֶהוּ חֲוַרְוָד הַקָּבוּעַ, כֹּל שֶׁשָּׁהָה שְׁמוֹנִים יוֹם. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, בּוֹדְקִין אוֹתוֹ שְׁלשָׁה פְעָמִים בְּתוֹךְ שְׁמוֹנִים יוֹם. וְאֵלּוּ הֵם מַיִם הַקְּבוּעִים, אָכַל לַח וְיָבֵשׁ שֶׁל גְּשָׁמִים, לַח וְיָבֵשׁ שֶׁל שְׁלָחִים. אָכַל הַיָּבֵשׁ וְאַחַר כָּךְ אָכַל הַלַּח, אֵינוֹ מוּם, עַד שֶׁיֹּאכַל הַיָּבֵשׁ אַחַר הַלַּח: \n",
+ "חָטְמוֹ שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, שְׂפָתוֹ שֶׁנִּקְּבָה, שֶׁנִּפְגְּמָה, שֶׁנִּסְדְּקָה, חִטָּיו הַחִיצוֹנוֹת שֶׁנִּפְגְּמוּ אוֹ שֶׁנִּגְמְמוּ, וְהַפְנִימִיּוֹת שֶׁנֶּעֱקָרוּ. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֵין בּוֹדְקִין מִן הַמַּתְאִימוֹת וְלִפְנִים, אַף לֹא אֶת הַמַתְאִימוֹת: \n",
+ "נִפְגַּם הַזּוֹבָן, אוֹ עֶרְיָה שֶׁל נְקֵבָּה בַּמֻּקְדָּשִׁים, נִפְגַּם הַזָּנָב מִן הָעֶצֶם, אֲבָל לֹא מִן הַפֶּרֶק, אוֹ שֶׁהָיָה רֹאשׁ הַזָּנָב מַפְצִיל עֶצֶם, אוֹ שֶׁיֵּשׁ (בָּשָׂר) בֵּין חֻלְיָא לְחֻלְיָא מְלֹא אֶצְבַּע: \n",
+ "אֵין לוֹ בֵיצִים, (אוֹ) אֵין לוֹ אֶלָּא בֵּיצָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אִם יֵשׁ לוֹ שְׁנֵי כִיסִין, יֵשׁ לוֹ שְׁתֵּי בֵיצִים. אֵין לוֹ אֶלָּא כִיס אֶחָד, אֵין לוֹ אֶלָּא בֵיצָה אֶחָת. רַבִּי עֲקִיבָא אוֹמֵר, מוֹשִׁיבוֹ עַל עַכּוּזוֹ וּמְמַעֵךְ, אִם יֵשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת. מַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, וְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַּכְּסָלִים, וְהִתִּיר רַבִּי עֲקִיבָא וְאָסַר רַבִּי יוֹחָנָן בֶּן נוּרִי: \n",
+ "בַּעַל חָמֵשׁ רַגְלַיִם, אוֹ שֶׁאֵין לוֹ אֶלָּא שָׁלשׁ, וְשֶׁרַגְלָיו קְלוּטוֹת כְּשֶׁל חֲמוֹר, וְהַשָּׁחוּל, וְהַכָּסוּל. אֵיזֶהוּ שָׁחוּל, שֶׁנִּשְׁמְטָה יְרֵכוֹ. וְכָסוּל, שֶׁאַחַת מִיַּרְכוֹתָיו גְּבוֹהָה: \n",
+ "נִשְׁבַּר עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, אַף עַל פִּי שֶׁאֵינוֹ נִכָּר. מוּמִין אֵלּוּ מָנָה אִילָא בְיַבְנֶה, וְהוֹדוּ לוֹ חֲכָמִים. וְעוֹד שְׁלשָׁה הוֹסִיף. אָמְרוּ לוֹ, לֹא שָׁמַעְנוּ אֶת אֵלּוּ. אֵת שֶׁגַּלְגַּל עֵינוֹ עָגוֹל כְּשֶׁל אָדָם, וּפִיו דּוֹמֶה לְשֶׁל חֲזִיר, וְשֶׁנִּטַּל רֹב הַמְדַבֵּר שֶׁל לְשׁוֹנוֹ. וּבֵית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, הֲרֵי אֵלּוּ מוּמִין: \n",
+ "מַעֲשֶׂה שֶׁהַלְּחִי הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן, וְשָׁלַח רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים וְאָמְרוּ, הֲרֵי זֶה מוּם. אֹזֶן הַגְּדִי שֶׁהָיְתָה כְפוּלָה, אָמְרוּ חֲכָמִים, בִּזְמַן שֶׁהִיא עֶצֶם אֶחָד, מוּם. וְאִם אֵינָהּ עֶצֶם אֶחָד, אֵינָהּ מוּם. רַבִּי חֲנַנְיָא בֶן גַּמְלִיאֵל אוֹמֵר, זְנַב הַגְּדִי שֶׁהִיא דוֹמָה לְשֶׁל חֲזִיר, וְשֶׁאֵין בָּהּ שָׁלשׁ חֻלְיוֹת, הֲרֵי זֶה מוּם: \n",
+ "רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֶת שֶׁיַּבֶּלֶת בְּעֵינוֹ, וְשֶׁנִּפְגַּם עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, וְשֶׁנִּפְסַק עַצְמוֹ שֶׁבְּפִיו. עֵינוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, אָזְנוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, בְּמַרְאֶה אֲבָל לֹא בְמִדָּה. רַבִּי יְהוּדָה אוֹמֵר, אַחַת מִבֵּיצָיו גְּדוֹלָה כִּשְׁתַּיִם בַּחֲבֶרְתָּהּ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+ "זְנַב הָעֶגֶל שֶׁאֵינָהּ מַגַּעַת לָעַרְקוֹב, אָמְרוּ חֲכָמִים, כָּל מַרְבִּית הָעֲגָלִים כֵּן, כָּל זְמַן שֶׁהֵן מַגְדִּילִין הֵם נִמְתָּחוֹת. לְאֵיזֶה עַרְקוֹב אָמְרוּ, רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, לָעַרְקוֹב שֶׁבְּאֶמְצַע הַיָּרֵךְ. עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, וּפְסוּלֵי הַמֻּקְדָּשִׁין נִפְדִּין עֲלֵיהֶן: \n",
+ "אֵלּוּ שֶׁאֵין שׁוֹחֲטִין עֲלֵיהֶן לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה, חֲוַרְוָד וְהַמַּיִם שֶׁאֵינָם קְבוּעִין, וְחִטָּיו הַפְּנִימִיּוֹת שֶׁנִּפְגְּמוּ, (אֲבָל לֹא) שֶׁנֶּעֶקְרוּ, וּבַעַל גָּרָב, וּבַעַל יַבֶּלֶת, וּבַעַל חֲזָזִית, וְזָקֵן, וְחוֹלֶה, וּמְזֻהָם, וְשֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם (עַל פִּי עֵד אֶחָד אוֹ עַל פִּי הַבְּעָלִים), וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מוּם גָּדוֹל מִזֶּה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ בְכוֹר, אֶלָּא נִגְזָז וְנֶעֱבָד: \n"
+ ],
+ [
+ "מוּמִין אֵלּוּ, בֵּין קְבוּעִין בֵּין עוֹבְרִין, פּוֹסְלִין בָּאָדָם. יוֹתֵר עֲלֵיהֶן בָּאָדָם, הַכִּילוֹן, וְהַלַּפְתָּן, הַמַּקָּבָן, וְשֶׁרֹאשׁוֹ שָׁקוּעַ, וּשְׁקִיפָס. וּבַעֲלֵי הַחֲטוֹטֶרֶת, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n",
+ "הַקֵּרֵחַ, פָּסוּל. אֵיזֶהוּ קֵרֵחַ, כֹּל שֶׁאֵין לוֹ שִׁטָּה שֶׁל שֵׂעָר מַקֶּפֶת מֵאֹזֶן לְאֹזֶן. וְאִם יֵשׁ לוֹ, הֲרֵי זֶה כָּשֵׁר. אֵין לוֹ גְבִּינִים, אֵין לוֹ אֶלָּא גְבִין אֶחָד, הוּא גִבֵּן הָאָמוּר בַּתּוֹרָה. רַבִּי דוֹסָא אוֹמֵר, כֹּל שֶׁגְּבִּינָיו שׁוֹכְבִין. רַבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁיֵּשׁ לוֹ שְׁנֵי גַבִּים וּשְׁתֵּי שִׁדְרָאוֹת: \n",
+ "הֶחָרוּם, פָּסוּל. אֵיזֶהוּ חָרוּם, הַכּוֹחֵל שְׁתֵּי עֵינָיו כְּאֶחָת. שְׁתֵּי עֵינָיו לְמַעְלָה, וּשְׁתֵּי עֵינָיו לְמַטָּה, עֵינוֹ אַחַת לְמַעְלָה, וְעֵינוֹ אַחַת לְמַטָּה, רוֹאֶה אֶת הַחֶדֶר וְאֶת הָעֲלִיָּה כְּאֶחָת, סָכֵי שֶׁמֶשׁ, זוּגְדוֹס, וְהַצִּירָן. וְשֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן: \n",
+ "עֵינָיו גְּדוֹלוֹת כְּשֶׁל עֵגֶל, אוֹ קְטַנּוֹת כְּשֶׁל אַוָּז, גּוּפוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, חָטְמוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, הַצִּמֵּם, וְהַצִּמֵּעַ. אֵיזֶה הוּא צִמֵּעַ, שֶׁאָזְנָיו קְטַנּוֹת. וְהַצִּמֵּם, שֶׁאָזְנָיו דּוֹמוֹת לִסְפוֹג: \n",
+ "שְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, וְהַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, הֲרֵי זֶה מוּם. וְשֶׁנִּטְּלוּ שִׁנָּיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן. דַּדָּיו שׁוֹכְבִים כְּשֶׁל אִשָּׁה, כְּרֵסוֹ צָבָה, טַבּוּרוֹ יוֹצֵא, נִכְפֶּה אֲפִלּוּ אַחַת לְיָמִים, רוּחַ קַצְרִית בָּאָה עָלָיו, הַמְאֻשְׁכָּן, וּבַעַל גֶּבֶר. אֵין לוֹ בֵיצִים, אוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת, זֶהוּ מְרוֹחַ אָשֶׁךְ הָאָמוּר בַּתּוֹרָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כּל שֶׁנִּמְרְחוּ אֲשָׁכָיו. רַבִּי עֲקִיבָא אוֹמֵר, כּל שֶׁרוּחַ בַּאֲשָׁכָיו. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁמַּרְאָיו חֲשׁוּכִין: \n",
+ "הַמַּקִּישׁ בְּקַרְסֻלָּיו, וּבְאַרְכּוּבוֹתָיו, וּבַעַל פִּיקָה, וְהָעִקֵּל. אֵיזֶהוּ עִקֵּל, כֹּל שֶׁמַּקִּיף פַּרְסוֹתָיו וְאֵין אַרְכּוּבוֹתָיו נוֹשְׁקוֹת זוֹ לָזוֹ. פִּיקָה יוֹצְאָה מִגּוּדָלוֹ, עֲקֵבוֹ יוֹצֵא לַאֲחוֹרָיו, פַּרְסָתוֹ רְחָבָה כְּשֶׁל אַוָּז. אֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, אוֹ קְלוּטוֹת (לְמַעְלָה) עַד הַפֶּרֶק, כָּשֵׁר. לְמַטָּה מִן הַפֶּרֶק וַחֲתָכָהּ, כָּשֵׁר. הָיְתָה בוֹ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם, פָּסוּל. וְאִם לָאו, כָּשֵׁר. יָתֵר בְּיָדָיו וּבְרַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִים. הַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, רַבִּי פּוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. הַכּוּשִׁי, וְהַגִּיחוֹר, וְהַלַּבְקָן, וְהַקִּפֵּחַ, וְהַנַּנָּס, וְהַחֵרֵשׁ, וְהַשּׁוֹטֶה, וְהַשִּׁכּוֹר, וּבַעֲלֵי נְגָעִים טְהוֹרִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שׁוֹטָה בַבְּהֵמָה אֵינָהּ מִן הַמֻּבְחָר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּעֲלֵי דִלְדּוּלִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה: \n",
+ "אֵלּוּ כְּשֵׁרִין בָּאָדָם, וּפְסוּלִין בַּבְּהֵמָה, אוֹתוֹ וְאֶת בְּנוֹ, וּטְרֵפָה, וְיוֹצֵא דֹפֶן, (וְשֶׁנֶּעֶבְדָה בָהֶן עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם). הַנּוֹשֵׂא נָשִׁים בַּעֲבֵרָה, פָּסוּל, עַד שֶׁיַּדִּיר הֲנָיָה. הַמִּטַּמֵּא לַמֵּתִים, פָּסוּל, עַד שֶׁיְּקַבֵּל עָלָיו שֶׁלֹּא יְהֵא מִטַּמֵּא לַמֵּתִים: \n"
+ ],
+ [
+ "יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן: ",
+ "יוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, שְׁנֵיהֶם אֵינָן בְּכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרִאשׁוֹן לַנַּחֲלָה, וְהַשֵּׁנִי לְחָמֵשׁ סְלָעִים: ",
+ "מִי שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִים, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "שְׁתֵּי נָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתַן, יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתַן, אֵינוֹ יָכוֹל לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִין, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, וְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתְנוּ, יַחֲזִיר לָהֶן חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה, הָאָבוֹת פְּטוּרִין, וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה שֶׁל שְׁנֵי אֲנָשִׁים, וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת הַבֵּן בְּתוֹךְ שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, יַחֲזִיר (לוֹ חָמֵשׁ סְלָעִים). לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. מֵת בְּיוֹם שְׁלשִׁים, כְּיוֹם שֶׁלְּפָנָיו. רַבִּי עֲקִיבָא אוֹמֵר, אִם נָתַן, לֹא יִטּוֹל. וְאִם לֹא נָתַן, לֹא יִתֵּן. מֵת הָאָב בְּתוֹךְ שְׁלשִׁים יוֹם, בְּחֶזְקַת שֶׁלֹּא נִפְדָּה, עַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדָּה. לְאַחַר שְׁלשִׁים יוֹם, בְּחֶזִקַת שֶׁנִּפְדָּה, עַד (שֶׁיָּבִיא רְאָיָה) שֶׁלֹּא נִפְדָּה. הוּא לִפָּדוֹת וּבְנוֹ לִפָּדוֹת, הוּא קוֹדֵם אֶת בְּנוֹ. רַבִּי יְהוּדָה אוֹמֵר, בְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, וּמִצְוַת בְּנוֹ עָלָיו: ",
+ "חָמֵשׁ סְלָעִים שֶׁל בֵּן, בְּמָנֶה צוֹרִי. שְׁלשִׁים שֶׁל עֶבֶד, וַחֲמִשִּׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה, וּמֵאָה שֶׁל מוֹצִיא שֵׁם רָע, כֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶה צוֹרִי. וְכֻלָּן נִפְדִּין בְּכֶסֶף, וּבְשָׁוֶה כֶסֶף, חוּץ מִן הַשְּׁקָלִים: ",
+ "אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה: ",
+ "הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק. וְלֹא הָאִשָּׁה בִּכְתֻבָּתָהּ, וְלֹא הַבָּנוֹת בִּמְזוֹנוֹתֵיהֶן, וְלֹא הַיָּבָם. וְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק: ",
+ "אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים: "
+ ],
+ [
+ "מַעְשַׂר בְּהֵמָה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת, בַּחֻלִּין אֲבָל לֹא בַמֻּקְדָּשִׁין. וְנוֹהֵג בַּבָּקָר וּבַצֹּאן, וְאֵינָן מִתְעַשְּׂרִים מִזֶּה עַל זֶה. בַּכְּבָשִׂים וּבָעִזִּים, וּמִתְעַשְּׂרִין מִזֶּה עַל זֶּה. בֶּחָדָשׁ, וּבַיָּשָׁן, וְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶּה. שֶׁהָיָה בַּדִּין, מָה אִם הֶחָדָשׁ וְהַיָּשָׁן שֶׁאֵינָן כִּלְאַיִם זֶה בָזֶה, אֵין מִתְעַשְּׂרִין מִזֶּה עַל זֶה. הַכְּבָשִׂים וְהָעִזִּים שֶׁהֵם כִּלְאַיִם זֶה בָזֶה, אֵינוֹ דִין שֶׁלֹּא יִתְעַשְּׂרוּ מִזֶּה עַל זֶה, תַּלְמוּד לוֹמַר (ויקרא כז), וָצֹאן, מִשְׁמָע כָּל צֹאן, אֶחָד: ",
+ "מַעְשַׂר בְּהֵמָה מִצְטָרֵף כִּמְלֹא רֶגֶל בְּהֵמָה רוֹעָה. וְכַמָּה הִיא רֶגֶל בְּהֵמָה רוֹעָה, שִׁשָּׁה עָשָׂר מִיל. הָיָה בֵּין אֵלּוּ לְאֵלּוּ שְׁלשִׁים וּשְׁנַיִם מִיל, אֵינָן מִצְטָרְפִין. הָיָה לוֹ בָאֶמְצָע, מֵבִיא וּמְעַשְּׂרָן בָּאֶמְצָע. רַבִּי מֵאִיר אוֹמֵר, הַיַּרְדֵּן מַפְסִיק לְמַעְשַׂר בְּהֵמָה: ",
+ "הַלָּקוּחַ אוֹ שֶׁנִּתַּן לוֹ מַתָּנָה, פָּטוּר מִמַּעְשַׂר בְּהֵמָה. הָאַחִים הַשֻּׁתָּפִין שֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. וְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. קָנוּ מִתְּפוּסַת הַבַּיִת, חַיָּבִין. וְאִם לָאו, פְּטוּרִין. חָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ, חַיָּבִּין בַּקָּלְבּוֹן וּפְטוּרִין מִמַּעְשַׂר בְּהֵמָה: ",
+ "הַכֹּל נִכְנָס לַדִּיר לְהִתְעַשֵּׂר, חוּץ מִן הַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, וּמְחֻסַּר זְמָן, וְיָתוֹם. אֵיזֶהוּ יָתוֹם, כּל שֶׁמֵּתָה אִמּוֹ אוֹ שֶׁנִּשְׁחָטָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה אִמּוֹ וְהַשֶּׁלַח קַיָּם, אֵין זֶה יָתוֹם: ",
+ "שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, בִּפְרוֹס הַפֶּסַח, בִּפְרוֹס הָעֲצֶרֶת, בִּפְרוֹס הֶחָג, דִּבְרֵי רַבִּי עֲקִיבָא. בֶּן עַזַּאי אוֹמֵר, בְּעֶשְׂרִים וְתִשְׁעָה בַּאֲדָר, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בְאָב. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּנִיסָן, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. וְלָמָּה אָמְרוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל וְלֹא אָמְרוּ בְּאֶחָד בְּתִשְׁרֵי, מִפְּנֵי שֶׁהוּא יוֹם טוֹב, וְאִי אֶפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, לְפִיכָךְ הִקְדִּימוּהוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. רַבִּי מֵאִיר אוֹמֵר, בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. בֶּן עַזַּאי אוֹמֵר, הָאֱלוּלִיִּין מִתְעַשְּׂרִין בִּפְנֵי עַצְמָן: ",
+ "כָּל הַנּוֹלָדִים מֵאֶחָד בְּתִשְׁרֵי עַד עֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל, הֲרֵי אֵלּוּ מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי רֹאשׁ הַשָּׁנָה וַחֲמִשָּׁה לְאַחַר רֹאשׁ הַשָּׁנָה, אֵינָן מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי הַגֹּרֶן וַחֲמִשָּׁה לְאַחַר הַגֹּרֶן, הֲרֵי אֵלּוּ מִצְטָרְפִין. אִם כֵּן לָמָּה נֶאֱמַר שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, שֶׁעַד שֶׁלֹּא הִגִּיעַ הַגֹּרֶן, מֻתָּר לִמְכּוֹר וְלִשְׁחוֹט. הִגִּיעַ הַגֹּרֶן, לֹא יִשְׁחוֹט. וְאִם שָׁחַט, פָּטוּר: ",
+ "כֵּיצַד מְעַשְּׂרָן, כּוֹנְסָן לַדִּיר וְעוֹשֶׂה לָהֶן פֶּתַח קָטָן כְּדֵי שֶׁלֹּא יִהְיוּ שְׁנַיִם יְכוֹלִין לָצֵאת כְּאַחַת, וּמוֹנֶה בַשֵּׁבֶט, אֶחָד, שְׁנַיִם, שְׁלשָׁה, אַרְבָּעָה, חֲמִשָּׁה, שִׁשָּׁה, שִׁבְעָה, שְׁמוֹנָה, תִּשְׁעָה, וְהַיוֹצֵא עֲשִׂירִי סוֹקְרוֹ בְסִקְרָא וְאוֹמֵר הֲרֵי זֶה מַעֲשֵׂר. לֹא סְקָרוֹ בְסִקְרָא וְלֹא מְנָאָם בַּשֵּׁבֶט, אוֹ שֶׁמְּנָאָם רְבוּצִים, אוֹ עוֹמְדִים, הֲרֵי אֵלּוּ מְעֻשָּׂרִים, הָיָה לוֹ מֵאָה וְנָטַל עֲשָׂרָה, עֲשָׂרָה וְנָטַל אֶחָד, אֵין זֶה מַעֲשֵׂר. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, הֲרֵי זֶה מַעֲשֵׂר, קָפַץ (אֶחָד) מִן הַמְּנוּיִין לְתוֹכָן, הֲרֵי אֵלּוּ פְטוּרִין. מִן הַמְעֻשָּׂרִים לְתוֹכָן, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים: ",
+ "יָצְאוּ שְׁנַיִם כְּאֶחָד, מוֹנֶה אוֹתָן שְׁנַיִם שְׁנָיִם. מְנָאָן אֶחָד, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. יָצְאוּ תְּשִׁיעִי וַעֲשִׂירִי כְּאַחַת, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי, שְׁלָשְׁתָּן מְקֻדָּשִׁין. הַתְּשִׁיעִי נֶאֱכָל בְּמוּמוֹ, וְהָעֲשִׂירִי מַעֲשֵׂר, וְאַחַד עָשָׂר קָרֵב שְׁלָמִים וְעוֹשֶׂה תְמוּרָה, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רַבִּי יְהוּדָה, וְכִי יֵשׁ תְּמוּרָה עוֹשָׂה תְמוּרָה. אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר, אִלּוּ הָיָה תְמוּרָה, לֹא הָיָה קָרֵב. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי עֲשִׂירִי וּלְאַחַד עָשָׂר עֲשִׂירִי, אֵין אַחַד עָשָׂר מְקֻדָּשׁ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא נֶעֱקַר שֵׁם עֲשִׂירִי מִמֶּנּוּ, אֵין אַחַד עָשָׂר מְקֻדָּשׁ: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..dbf82bf26e06d3f599d8887206018662be52963e
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/merged.json
@@ -0,0 +1,114 @@
+{
+ "title": "Mishnah Bekhorot",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Bekhorot",
+ "text": [
+ [
+ "הַלּוֹקֵחַ עֻבַּר חֲמוֹרוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, וְהַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם פְּטוּרִין מִקַּל וָחֹמֶר, אִם פָּטְרוּ שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר, דִּין הוּא שֶׁיִּפְטְרוּ שֶׁל עַצְמָן: \n",
+ "פָּרָה שֶׁיָּלְדָה כְּמִין חֲמוֹר, וַחֲמוֹר שֶׁיָּלְדָה כְּמִין סוּס, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר פֶּטֶר חֲמוֹר פֶּטֶר חֲמוֹר, שְׁנֵי פְעָמִים, עַד שֶׁיְּהֵא הַיּוֹלֵד חֲמוֹר וְהַנּוֹלָד חֲמוֹר. וּמָה הֵם בַּאֲכִילָה. בְּהֵמָה טְהוֹרָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְמֵאָה, מֻתָּר בַּאֲכִילָה. וּטְמֵאָה שֶׁיָּלְדָה כְּמִין בְּהֵמָה טְהוֹרָה, אָסוּר בַּאֲכִילָה, שֶׁהַיּוֹצֵא מֵהַטָּמֵא, טָמֵא. וְהַיּוֹצֵא מִן הַטָּהוֹר, טָהוֹר. דָּג טָמֵא שֶׁבָּלַע דָּג טָהוֹר, מֻתָּר בַּאֲכִילָה. וְטָהוֹר שֶׁבָּלַע דָּג טָמֵא, אָסוּר בַּאֲכִילָה, לְפִי שֶׁאֵינוֹ גִדּוּלָיו: \n",
+ "חֲמוֹר שֶׁלֹּא בִכְּרָה, וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ. שְׁתֵּי חֲמוֹרִים שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵי טְלָיִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: \n",
+ "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן טָלֶה אֶחָד לַכֹּהֵן. זָכָר וּנְקֵבָה, מַפְרִישׁ טָלֶה אֶחָד לְעַצְמוֹ, שֶׁנֶּאֱמַר (שמות לד), וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, זָכָר וּנְקֵבָה, גָּדוֹל וְקָטָן, תָּמִים וּבַעַל מוּם. וּפוֹדֶה בוֹ פְּעָמִים הַרְבֵּה. נִכְנָס לַדִּיר לְהִתְעַשֵּׂר. וְאִם מֵת, נֶהֱנִים בּוֹ: \n",
+ "אֵין פּוֹדִים לֹא בָעֵגֶל, וְלֹא בַחַיָּה, וְלֹא בַשְּׁחוּטָה, וְלֹא בַטְּרֵפָה, וְלֹא בַכִּלְאַיִם, וְלֹא בַכּוֹי. רַבִּי אֶלְעָזָר מַתִּיר בַּכִּלְאַיִם מִפְּנֵי שֶׁהוּא שֶׂה, וְאוֹסֵר בַּכּוֹי מִפְּנֵי שֶׁהוּא סָפֵק. נְתָנוֹ לַכֹּהֵן, אֵין הַכֹּהֵן רַשַּׁאי לְקַיְּמוֹ עַד שֶׁיַּפְרִישׁ שֶׂה תַחְתָּיו: \n",
+ "הַמַּפְרִישׁ פִּדְיוֹן פֶּטֶר חֲמוֹר וּמֵת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתוֹ, כַּחֲמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתוֹ, כְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי. הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת פֶּטֶר חֲמוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִקָּבֵר, וּמֻתָּר בַּהֲנָאָתוֹ שֶׁל טָלֶה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ לְהִקָּבֵר, וְהַטָּלֶה לַכֹּהֵן: \n",
+ "לֹא רָצָה לִפְדּוֹתוֹ, עוֹרְפוֹ בְקוֹפִיץ מֵאַחֲרָיו וְקוֹבְרוֹ. מִצְוַת פְּדִיָּה קוֹדֶמֶת לְמִצְוַת עֲרִיפָה, שֶׁנֶּאֱמַר (שמות יג), וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ. מִצְוַת יְעִידָה קוֹדֶמֶת לְמִצְוַת פְּדִיָּה, שֶׁנֶּאֱמַר (שם כא), אֲשֶׁר לֹא יְעָדָהּ וְהֶפְדָּהּ. מִצְוַת יִבּוּם קוֹדֶמֶת לְמִצְוַת חֲלִיצָה, בָּרִאשׁוֹנָה, שֶׁהָיוּ מִתְכַּוְּנִין לְשֵׁם מִצְוָה. וְעַכְשָׁיו שֶׁאֵין מִתְכַּוְּנִין לְשֵׁם מִצְוָה, אָמְרוּ מִצְוַת חֲלִיצָה קוֹדֶמֶת לְמִצְוַת יִבּוּם. מִצְוַת גְּאֻלָּה בָּאָדוֹן הוּא קוֹדֵם לְכָל אָדָם, שֶׁנֶּאֱמַר (ויקרא כז), וְאִם לֹא יִגָּאֵל וְנִמְכַּר בְּעֶרְכֶּךְ: \n"
+ ],
+ [
+ "הַלּוֹקֵחַ עֻבַּר פָּרָתוֹ שֶׁל נָכְרִי, וְהַמּוֹכֵר לוֹ אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, הַמִּשְׁתַּתֵּף לוֹ, וְהַמְקַבֵּל מִמֶּנּוּ, וְהַנּוֹתֵן לוֹ בְקַבָּלָה, פָּטוּר מִן הַבְּכוֹרָה, שֶׁנֶּאֱמַר (במדבר ג), בְּיִשְׂרָאֵל, אֲבָל לֹא בַאֲחֵרִים. כֹּהֲנִים וּלְוִיִּם חַיָּבִין. לֹא נִפְטְרוּ מִבְּכוֹר בְּהֵמָה טְהוֹרָה, (וְלֹא נִפְטְרוּ) אֶלָּא מִפִּדְיוֹן הַבֵּן וּמִפֶּטֶר חֲמוֹר: ",
+ "כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן, וְנִפְדּוּ, חַיָּבִים בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂים תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר: ",
+ "כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלָד לָהֶם מוּם קָבוּעַ (וְנִפְדּוּ), פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִקָּבֵרוּ: ",
+ "הַמְקַבֵּל צֹאן בַּרְזֶל מִן הַנָּכְרִי, וְלָדוֹת פְּטוּרִין, וּוַלְדֵי וְלָדוֹת חַיָּבִין. הֶעֱמִיד וְלָדוֹת תַּחַת אִמּוֹתֵיהֶם, וַלְדֵי וְלָדוֹת פְטוּרִין, וּוַלְדֵי וַלְדֵי וְלָדוֹת חַיָּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, פְּטוּרִין, שֶׁאַחֲרָיוּתָן לַנָּכְרִי: ",
+ "רָחֵל שֶׁיָּלְדָה כְּמִין עֵז, וְעֵז שֶׁיָּלְדָה כְּמִין רָחֵל, פָּטוּר מִן הַבְּכוֹרָה. וְאִם יֵשׁ בּוֹ מִקְצָת סִימָנִין, חַיָּב: ",
+ "רָחֵל שֶׁלֹּא בִכְּרָה וְיָלְדָה שְׁנֵי זְכָרִים וְיָצְאוּ שְׁנֵי רָאשֵׁיהֶן כְּאֶחָד, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שְׁנֵיהֶן לַכֹּהֵן. שֶׁנֶּאֱמַר (שמות יג), הַזְּכָרִים לַה'. וַחֲכָמִים אוֹמְרִים, אִי אֶפְשָׁר, אֶלָּא אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "שְׁתֵּי רְחֵלוֹת שֶׁלֹּא בִכְּרוּ, וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן שְׁנֵיהֶם לַכֹּהֵן. זָכָר וּנְקֵבָה, הַזָּכָר לַכֹּהֵן. שְׁנֵי זְכָרִים וּנְקֵבָה, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִים בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. שְׁתֵּי נְקֵבוֹת וְזָכָר, אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים, אֶחָד לוֹ וְאֶחָד לַכֹּהֵן. רַבִּי טַרְפוֹן אוֹמֵר, הַכֹּהֵן בּוֹרֵר לוֹ אֶת הַיָּפֶה. רַבִּי עֲקִיבָא אוֹמֵר, מְשַׁמְּנִין בֵּינֵיהֶן, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב. וְחַיָּב בַּמַּתָּנוֹת. רַבִּי יוֹסֵי פּוֹטֵר, שֶׁהָיָה רַבִּי יוֹסֵי אוֹמֵר, כֹּל שֶׁחֲלִיפָיו בְּיַד כֹּהֵן, פָּטוּר מִן הַמַתָּנוֹת. רַבִּי מֵאִיר מְחַיֵּב. מֵת אֶחָד מֵהֶן, רַבִּי טַרְפוֹן אוֹמֵר, יַחֲלוֹקוּ. רַבִּי עֲקִיבָא אוֹמֵר, הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "יוֹצֵא דֹּפֶן וְהַבָּא אַחֲרָיו, רַבִּי טַרְפוֹן אוֹמֵר, שְׁנֵיהֶם יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים. רַבִּי עֲקִיבָא אוֹמֵר, שְׁנֵיהֶן אֵינָן בְּכוֹר, הָרִאשׁוֹן מִשּׁוּם שֶׁאֵינוֹ פֶטֶר רֶחֶם, וְהַשֵּׁנִי מִשּׁוּם שֶׁקִּדְּמוֹ אַחֵר: "
+ ],
+ [
+ "הַלּוֹקֵחַ בְּהֵמָה מִן הַנָּכְרִי וְאֵין יָדוּעַ אִם בִּכְּרָה וְאִם לֹא בִכְּרָה, רַבִּי יִשְׁמָעֵאל אוֹמֵר, עֵז בַּת שְׁנָתָהּ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. רָחֵל בַּת שְׁתַּיִם וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. פָּרָה וַחֲמוֹר בְּנוֹת שָׁלשׁ וַדַּאי לַכֹּהֵן, מִכָּאן וְאֵילָךְ סָפֵק. אָמַר לוֹ רַבִּי עֲקִיבָא, אִלּוּ בַּוָּלָד בִּלְבַד בְּהֵמָה נִפְטֶרֶת, הָיָה כִדְבָרֶיךָ, אֶלָּא אָמְרוּ, סִימַן הַוָּלָד בִּבְהֵמָה דַקָּה, טִנוּף. וּבְגַסָּה, שִׁלְיָא. וּבְאִשָּׁה, שְׁפִיר וְשִׁלְיָא. זֶה הַכְּלָל, כֹּל שֶׁיָדוּעַ שֶׁבִּכְּרָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. וְכֹל שֶׁלֹּא בִכְּרָה, הֲרֵי זֶה לַכֹּהֵן. אִם סָפֵק, יֵאָכֵל בְּמוּמוֹ לַבְּעָלִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בְּהֵמָה גַסָּה שֶׁשָּׁפְעָה חֲרָרַת דָּם, הֲרֵי זוֹ תִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה: \n",
+ "רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַלּוֹקֵחַ בְּהֵמָה מְנִיקָה מִן הַנָּכְרִי, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל אַחֶרֶת הָיָה. נִכְנַס לְתוֹךְ עֶדְרוֹ וְרָאָה אֶת הַמַּבְכִּירוֹת מְנִיקוֹת וְאֶת שֶׁאֵינָן מַבְכִּירוֹת מְנִיקוֹת, אֵינוֹ חוֹשֵׁשׁ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ, אוֹ שֶׁמָּא בְנָהּ שֶׁל זוֹ בָּא לוֹ אֵצֶל זוֹ: \n",
+ "רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, הַשּׁוֹחֵט אֶת הַבְּכוֹר, עוֹשֶׂה מָקוֹם בְּקוֹפִיץ מִכָּאן וּמִכָּאן וְתוֹלֵשׁ הַשֵּׂעָר, וּבִלְבַד שֶׁלֹּא יְזִיזֶנּוּ מִמְּקוֹמוֹ. וְכֵן הַתּוֹלֵשׁ אֶת הַשֵּׂעָר לִרְאוֹת מְקוֹם הַמּוּם: \n",
+ "שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין, דִּבְרֵי רַבִּי יְהוּדָה. אָמַר רַבִּי יוֹסֵי, לֹא בָזֶה הִתִּיר עֲקַבְיָא, אֶלָּא בִשְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בַּחַלּוֹן וְאַחַר כָּךְ מֵת, בָּזֶה עֲקַבְיָא בֶּן מַהֲלַלְאֵל מַתִּיר, וַחֲכָמִים אוֹסְרִין. הַצֶּמֶר הַמְדֻבְלָל בַּבְּכוֹר, אֶת שֶׁהוּא נִרְאֶה מִן הַגִּזָּה, מֻתָּר. וְאֶת שֶׁאֵינוֹ נִרְאֶה מִן הַגִּזָּה, אָסוּר: \n"
+ ],
+ [
+ "עַד כַּמָּה יִשְׂרָאֵל חַיָּבִים לְהִטַּפֵּל בַּבְּכוֹר. בִּבְהֵמָה דַקָּה, עַד שְׁלשִׁים יוֹם. וּבַגַּסָּה, חֲמִשִּׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר, בַּדַּקָּה שְׁלשָׁה חֳדָשִׁים. אָמַר לוֹ הַכֹּהֵן בְּתוֹךְ זְמַן זֶה תְּנֵהוּ לִי, הֲרֵי זֶה לֹא יִתְּנוֹ לוֹ. אִם הָיָה בַעַל מוּם, אָמַר לוֹ תֶּן לִי שֶׁאוֹכְלֶנּוּ, מֻתָּר. וּבִשְׁעַת הַמִּקְדָּשׁ, אִם הָיָה תָמִים, אָמַר לוֹ תֶּן לִי שֶׁאַקְרִיבֶנּוּ, מֻתָּר. הַבְּכוֹר נֶאֱכָל שָׁנָה בְשָׁנָה בֵּין תָּמִים בֵּין בַּעַל מוּם, שֶׁנֶּאֱמַר (דברים טו), לִפְנֵי ה' אֱלֹהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה: ",
+ "נוֹלַד לוֹ מוּם בְּתוֹךְ שְׁנָתוֹ, מֻתָּר לְקַיְּמוֹ כָּל שְׁנֵים עָשָׂר חֹדֶשׁ. לְאַחַר שְׁנָתוֹ, אֵינוֹ רַשַּׁאי לְקַיְּמוֹ אֶלָּא עַד שְׁלשִׁים יוֹם: ",
+ "הַשּׁוֹחֵט הַבְּכוֹר וּמַרְאֶה אֶת מוּמוֹ, רַבִּי יְהוּדָה מַתִּיר. רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וְהוּא נִשְׁחַט שֶׁלֹּא עַל פִּי מֻמְחֶה, אָסוּר: ",
+ "מִי שֶׁאֵינוֹ מֻמְחֶה וְרָאָה אֶת הַבְּכוֹר וְנִשְׁחַט עַל פִּיו, הֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. דָּן אֶת הַדִּין, זִכָּה אֶת הַחַיָּב וְחִיֵּב אֶת הַזַּכַּאי, טִמֵּא אֶת הַטָהוֹר וְטִהֵר אֶת הַטָּמֵא, מַה שֶּׁעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. וְאִם הָיָה מֻמְחֶה לְבֵית דִּין, פָּטוּר מִלְּשַׁלֵּם. מַעֲשֶׂה בְפָרָה שֶׁנִּטְּלָה הָאֵם שֶׁלָּהּ, וְהֶאֱכִילָהּ רַבִּי טַרְפוֹן לַכְּלָבִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהָ. אָמַר תוֹדוֹס הָרוֹפֵא, אֵין פָּרָה וַחֲזִירָה יוֹצְאָה מֵאֲלֶכְּסַנְדְּרִיָּא עַד שֶׁהֵם חוֹתְכִין אֶת הָאֵם שֶׁלָּהּ, בִּשְׁבִיל שֶׁלֹּא תֵלֵד. אָמַר רַבִּי טַרְפוֹן, הָלְכָה חֲמוֹרְךָ טַרְפוֹן. אָמַר לוֹ רַבִּי עֲקִיבָא, רַבִּי טַרְפוֹן, פָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה לְבֵית דִּין, וְכָל הַמֻּמְחֶה לְבֵית דִּין פָּטוּר מִלְּשַׁלֵּם: ",
+ "הַנּוֹטֵל שְׂכָרוֹ לִהְיוֹת רוֹאֶה בְכוֹרוֹת, אֵין שׁוֹחֲטִין עַל פִּיו, אֶלָּא אִם כֵּן הָיָה מֻמְחֶה כְּאִילָא בְיַבְנֶה, שֶׁהִתִּירוּ לוֹ חֲכָמִים לִהְיוֹת נוֹטֵל אַרְבָּעָה אִסָּרוֹת בִּבְהֵמָה דַקָּה, וְשִׁשָּׁה בַּגַּסָּה, בֵּין תָּמִים בֵּין בַּעַל מוּם: ",
+ "הַנּוֹטֵל שְׂכָרוֹ לָדוּן, דִּינָיו בְּטֵלִים. לְהָעִיד, עֵדוּתָיו בְּטֵלִין. לְהַזּוֹת וּלְקַדֵּשׁ, מֵימָיו מֵי מְעָרָה וְאֶפְרוֹ אֵפֶר מִקְלֶה. אִם הָיָה כֹהֵן וְטִמְּאָהוּ מִתְּרוּמָתוֹ, מַאֲכִילוֹ וּמַשְׁקוֹ וְסָכוֹ. וְאִם הָיָה זָקֵן, מַרְכִּיבוֹ עַל הַחֲמוֹר. וְנוֹתֵן לוֹ שְׂכָרוֹ כַּפּוֹעֵל: ",
+ "הֶחָשׁוּד עַל הַבְּכוֹרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ בְּשַׂר צְבָאִים וְלֹא עוֹרוֹת שֶׁאֵינָן עֲבוּדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לוֹקְחִים מִמֶּנּוּ עוֹרוֹת שֶׁל נְקֵבָה, וְאֵין לוֹקְחִין מִמֶּנּוּ צֶמֶר מְלֻּבָּן וְצוֹאִי, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וּבְגָדִים: ",
+ "הֶחָשׁוּד עַל הַשְׁבִיעִית אֵין לוֹקְחִין מִמֶּנּוּ פִשְׁתָּן וַאֲפִלּוּ סֶרֶק, אֲבָל לוֹקְחִין מִמֶּנּוּ טָווּי וְאָרִיג: ",
+ "הֶחָשׁוּד לִהְיוֹת מוֹכֵר תְּרוּמָה לְשֵׁם חֻלִּין, אֵין לוֹקְחִין מִמֶּנּוּ אֲפִלּוּ מַיִם אוֹ מֶלַח, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כּל שֶׁיֵּשׁ בּוֹ זִקַּת תְּרוּמוֹת וּמַעַשְׂרוֹת, אֵין לוֹקְחִין מִמֶּנּוּ: ",
+ "הֶחָשׁוּד עַל הַשְּׁבִיעִית, אֵינוֹ חָשׁוּד עַל הַמַּעַשְׂרוֹת. הֶחָשׁוּד עַל הַמַּעַשְׂרוֹת, אֵינוֹ חָשׁוּד עַל הַשְּׁבִיעִית. הֶחָשׁוּד עַל זֶה וְעַל זֶה, חָשׁוּד עַל הַטָּהֳרוֹת. וְיֵשׁ שֶׁהוּא חָשׁוּד עַל הַטָּהֳרוֹת, וְאֵינוֹ חָשׁוּד לֹא עַל זֶה וְלֹא עַל זֶה. זֶה הַכְּלָל, כָּל הֶחָשׁוּד עַל הַדָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ: "
+ ],
+ [
+ "כָּל פְּסוּלֵי הַמֻּקְדָּשִׁין (הֲנָאָתָן לַהֶקְדֵּשׁ), נִמְכָּרִין בָּאִטְלִיז (וְנִשְׁחָטִין בָּאִטְלִיז) וְנִשְׁקָלִין בְּלִטְרָא, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר, שֶׁהֲנָיָתָן לַבְּעָלִים. פְּסוּלֵי הַמֻּקְדָּשִׁין הֲנָיָתָן לַהֶקְדֵּשׁ. וְשׁוֹקְלִין מָנֶה כְנֶגֶד מָנֶה בַּבְּכוֹר: \n",
+ "בֵית שַׁמַּאי אוֹמְרִים, לֹא יִמָּנָה יִשְׂרָאֵל עִם הַכֹּהֵן עַל הַבְּכוֹר. בֵּית הִלֵּל מַתִּירִין, וַאֲפִלּוּ נָכְרִי. בְּכוֹר שֶׁאֲחָזוֹ דָם, אֲפִלּוּ הוּא מֵת, אֵין מַקִּיזִין לוֹ דָם, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, יַקִּיז, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בוֹ מוּם. וְאִם עָשָׂה בוֹ מוּם, הֲרֵי זֶה לֹא יִשָּׁחֵט עָלָיו. רַבִּי שִׁמְעוֹן אוֹמֵר יַקִּיז, אַף עַל פִּי שֶׁהוּא עוֹשֶׂה בוֹ מוּם: \n",
+ "הַצּוֹרֵם בְּאֹזֶן הַבְּכוֹר, הֲרֵי זֶה לֹא יִשָּׁחֵט עוֹלָמִית, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, כְּשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, יִשָּׁחֵט עָלָיו. מַעֲשֶׂה בְזָכָר שֶׁל רְחֵלִים זָקֵן וּשְׂעָרוֹ מְדֻלְדָּל, רָאָהוּ קַסְדּוֹר אֶחָד, אָמַר, מַה טִּיבוֹ שֶׁל זֶה. אָמְרוּ לוֹ, בְּכוֹר הוּא וְאֵינוֹ נִשְׁחָט אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. נָטַל פִּגְיוֹן וְצָרַם בְּאָזְנוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאָה שֶׁהִתִּירוּ, וְהָלַךְ וְצָרַם בְּאָזְנֵי בְכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. פַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה וְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה לָזֶה, וְנִפְסְקָה זְנָבוֹ שֶׁל אֶחָד מֵהֶם וַהֲרֵי הוּא בְכוֹר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאוּ שֶׁהִתִּירוּ, וְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר. וְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר: \n",
+ "הָיָה בְכוֹר רוֹדְפוֹ, וּבְעָטוֹ וְעָשָׂה בוֹ מוּם, הֲרֵי זֶה יִשְׁחוֹט עָלָיו. כָּל הַמּוּמִין הָרְאוּיִין לָבוֹא בִידֵי אָדָם, רוֹעִים יִשְׂרָאֵל נֶאֱמָנִים, וְרוֹעִים כֹּהֲנִים אֵינָן נֶאֱמָנִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נֶאֱמָן הוּא עַל שֶׁל חֲבֵרוֹ וְאֵינוֹ נֶאֱמָן עַל שֶׁל עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר, הֶחָשׁוּד עַל דָּבָר, לֹא דָנוֹ וְלֹא מְעִידוֹ: \n",
+ "נֶאֱמָן הַכֹּהֵן לוֹמַר הֶרְאֵיתִי בְּכוֹר זֶה וּבַעַל מוּם הוּא. הַכּל נֶאֱמָנִים עַל מוּמֵי הַמַּעֲשֵׂר. בְּכוֹר שֶׁנִּסְמֵית עֵינוֹ, שֶׁנִּקְטְעָה יָדוֹ, שֶׁנִּשְׁבְּרָה רַגְלוֹ, הֲרֵי זֶה יִשָּׁחֵט עַל פִּי שְׁלשָׁה בְנֵי הַכְּנֶסֶת, רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ יֵשׁ שָׁם עֶשְׂרִים וּשְׁלשָׁה, לֹא יִשָּׁחֵט אֶלָּא עַל פִּי מֻמְחֶה: \n",
+ "הַשּׁוֹחֵט אֶת הַבְּכוֹר (וּמְכָרוֹ) וְנוֹדַע שֶׁלֹּא הֶּרְאָהוּ, מַה שֶּׁאָכְלוּ אָכְלוּ וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶׁלֹּא אָכְלוּ, הַבָּשָׂר יִקָּבֵר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. וְכֵן הַשּׁוֹחֵט אֶת הַפָּרָה וּמְכָרָהּ וְנוֹדַע שֶׁהִיא טְרֵפָה, מַה שֶׁאָכְלוּ אָכְלוּ וְיַחֲזִיר לָהֶם אֶת הַדָּמִים. וּמַה שֶּׁלֹּא אָכְלוּ, הֵן יַחֲזִירוּ לוֹ אֶת הַבָּשָׂר וְהוּא יַחֲזִיר לָהֶם אֶת הַדָּמִים. מְכָרוּהוּ לַנָּכְרִים אוֹ הִטִּילוּהוּ לַכְּלָבִים, יְשַׁלְּמוּ לוֹ דְמֵי הַטְּרֵפָה: \n"
+ ],
+ [
+ "עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, נִפְגְּמָה אָזְנוֹ מִן הַסְּחוּס, אֲבָל לֹא מִן הָעוֹר, נִסְדְּקָה אַף עַל פִּי שֶׁלֹּא חָסְרָה, נִקְּבָה מְלֹא כַרְשִׁינָה, אוֹ שֶׁיָּבָשָׁה. אֵיזוֹ הִיא יְבֵשָׁה, כֹּל שֶׁתִּנָּקֵב וְאֵינָהּ מוֹצִיאָה טִפַּת דָּם. רַבִּי יוֹסֵי בֶּן מְשֻׁלָּם אוֹמֵר, יְבֵשָׁה, שֶׁתְּהֵא נִפְרָכֶת: \n",
+ "רִיס שֶׁל עַיִן שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, הֲרֵי בְעֵינָיו דַּק, תְּבַלּוּל, חִלָּזוֹן נָחָשׁ, וְעֵנָב. וְאֵיזֶהוּ תְּבַלּוּל, לָבָן הַפוֹסֵק בַּסִּירָא וְנִכְנָס בַּשָּׁחוֹר. בַּשָּׁחוֹר וְנִכְנָס בַּלָּבָן, אֵינוֹ מוּם, שֶׁאֵין מוּמִים בַּלָּבָן: \n",
+ "חֲוַרְוָד וְהַמַּיִם הַקְּבוּעִים. אֵיזֶהוּ חֲוַרְוָד הַקָּבוּעַ, כֹּל שֶׁשָּׁהָה שְׁמוֹנִים יוֹם. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, בּוֹדְקִין אוֹתוֹ שְׁלשָׁה פְעָמִים בְּתוֹךְ שְׁמוֹנִים יוֹם. וְאֵלּוּ הֵם מַיִם הַקְּבוּעִים, אָכַל לַח וְיָבֵשׁ שֶׁל גְּשָׁמִים, לַח וְיָבֵשׁ שֶׁל שְׁלָחִים. אָכַל הַיָּבֵשׁ וְאַחַר כָּךְ אָכַל הַלַּח, אֵינוֹ מוּם, עַד שֶׁיֹּאכַל הַיָּבֵשׁ אַחַר הַלַּח: \n",
+ "חָטְמוֹ שֶׁנִּקַּב, שֶׁנִּפְגַּם, שֶׁנִּסְדַּק, שְׂפָתוֹ שֶׁנִּקְּבָה, שֶׁנִּפְגְּמָה, שֶׁנִּסְדְּקָה, חִטָּיו הַחִיצוֹנוֹת שֶׁנִּפְגְּמוּ אוֹ שֶׁנִּגְמְמוּ, וְהַפְנִימִיּוֹת שֶׁנֶּעֱקָרוּ. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֵין בּוֹדְקִין מִן הַמַּתְאִימוֹת וְלִפְנִים, אַף לֹא אֶת הַמַתְאִימוֹת: \n",
+ "נִפְגַּם הַזּוֹבָן, אוֹ עֶרְיָה שֶׁל נְקֵבָּה בַּמֻּקְדָּשִׁים, נִפְגַּם הַזָּנָב מִן הָעֶצֶם, אֲבָל לֹא מִן הַפֶּרֶק, אוֹ שֶׁהָיָה רֹאשׁ הַזָּנָב מַפְצִיל עֶצֶם, אוֹ שֶׁיֵּשׁ (בָּשָׂר) בֵּין חֻלְיָא לְחֻלְיָא מְלֹא אֶצְבַּע: \n",
+ "אֵין לוֹ בֵיצִים, (אוֹ) אֵין לוֹ אֶלָּא בֵּיצָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אִם יֵשׁ לוֹ שְׁנֵי כִיסִין, יֵשׁ לוֹ שְׁתֵּי בֵיצִים. אֵין לוֹ אֶלָּא כִיס אֶחָד, אֵין לוֹ אֶלָּא בֵיצָה אֶחָת. רַבִּי עֲקִיבָא אוֹמֵר, מוֹשִׁיבוֹ עַל עַכּוּזוֹ וּמְמַעֵךְ, אִם יֵשׁ שָׁם בֵּיצָה, סוֹפָהּ לָצֵאת. מַעֲשֶׂה שֶׁמִּעֵךְ וְלֹא יָצָאת, וְנִשְׁחַט וְנִמְצֵאת דְּבוּקָה בַּכְּסָלִים, וְהִתִּיר רַבִּי עֲקִיבָא וְאָסַר רַבִּי יוֹחָנָן בֶּן נוּרִי: \n",
+ "בַּעַל חָמֵשׁ רַגְלַיִם, אוֹ שֶׁאֵין לוֹ אֶלָּא שָׁלשׁ, וְשֶׁרַגְלָיו קְלוּטוֹת כְּשֶׁל חֲמוֹר, וְהַשָּׁחוּל, וְהַכָּסוּל. אֵיזֶהוּ שָׁחוּל, שֶׁנִּשְׁמְטָה יְרֵכוֹ. וְכָסוּל, שֶׁאַחַת מִיַּרְכוֹתָיו גְּבוֹהָה: \n",
+ "נִשְׁבַּר עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, אַף עַל פִּי שֶׁאֵינוֹ נִכָּר. מוּמִין אֵלּוּ מָנָה אִילָא בְיַבְנֶה, וְהוֹדוּ לוֹ חֲכָמִים. וְעוֹד שְׁלשָׁה הוֹסִיף. אָמְרוּ לוֹ, לֹא שָׁמַעְנוּ אֶת אֵלּוּ. אֵת שֶׁגַּלְגַּל עֵינוֹ עָגוֹל כְּשֶׁל אָדָם, וּפִיו דּוֹמֶה לְשֶׁל חֲזִיר, וְשֶׁנִּטַּל רֹב הַמְדַבֵּר שֶׁל לְשׁוֹנוֹ. וּבֵית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, הֲרֵי אֵלּוּ מוּמִין: \n",
+ "מַעֲשֶׂה שֶׁהַלְּחִי הַתַּחְתּוֹן עוֹדֵף עַל הָעֶלְיוֹן, וְשָׁלַח רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים וְאָמְרוּ, הֲרֵי זֶה מוּם. אֹזֶן הַגְּדִי שֶׁהָיְתָה כְפוּלָה, אָמְרוּ חֲכָמִים, בִּזְמַן שֶׁהִיא עֶצֶם אֶחָד, מוּם. וְאִם אֵינָהּ עֶצֶם אֶחָד, אֵינָהּ מוּם. רַבִּי חֲנַנְיָא בֶן גַּמְלִיאֵל אוֹמֵר, זְנַב הַגְּדִי שֶׁהִיא דוֹמָה לְשֶׁל חֲזִיר, וְשֶׁאֵין בָּהּ שָׁלשׁ חֻלְיוֹת, הֲרֵי זֶה מוּם: \n",
+ "רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אֶת שֶׁיַּבֶּלֶת בְּעֵינוֹ, וְשֶׁנִּפְגַּם עֶצֶם יָדוֹ, וְעֶצֶם רַגְלוֹ, וְשֶׁנִּפְסַק עַצְמוֹ שֶׁבְּפִיו. עֵינוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, אָזְנוֹ אַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, בְּמַרְאֶה אֲבָל לֹא בְמִדָּה. רַבִּי יְהוּדָה אוֹמֵר, אַחַת מִבֵּיצָיו גְּדוֹלָה כִּשְׁתַּיִם בַּחֲבֶרְתָּהּ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+ "זְנַב הָעֶגֶל שֶׁאֵינָהּ מַגַּעַת לָעַרְקוֹב, אָמְרוּ חֲכָמִים, כָּל מַרְבִּית הָעֲגָלִים כֵּן, כָּל זְמַן שֶׁהֵן מַגְדִּילִין הֵם נִמְתָּחוֹת. לְאֵיזֶה עַרְקוֹב אָמְרוּ, רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, לָעַרְקוֹב שֶׁבְּאֶמְצַע הַיָּרֵךְ. עַל אֵלּוּ מוּמִין שׁוֹחֲטִין אֶת הַבְּכוֹר, וּפְסוּלֵי הַמֻּקְדָּשִׁין נִפְדִּין עֲלֵיהֶן: \n",
+ "אֵלּוּ שֶׁאֵין שׁוֹחֲטִין עֲלֵיהֶן לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה, חֲוַרְוָד וְהַמַּיִם שֶׁאֵינָם קְבוּעִין, וְחִטָּיו הַפְּנִימִיּוֹת שֶׁנִּפְגְּמוּ, (אֲבָל לֹא) שֶׁנֶּעֶקְרוּ, וּבַעַל גָּרָב, וּבַעַל יַבֶּלֶת, וּבַעַל חֲזָזִית, וְזָקֵן, וְחוֹלֶה, וּמְזֻהָם, וְשֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם (עַל פִּי עֵד אֶחָד אוֹ עַל פִּי הַבְּעָלִים), וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, לֹא בַמִּקְדָּשׁ וְלֹא בַמְּדִינָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מוּם גָּדוֹל מִזֶּה. וַחֲכָמִים אוֹמְרִים, אֵינוֹ בְכוֹר, אֶלָּא נִגְזָז וְנֶעֱבָד: \n"
+ ],
+ [
+ "מוּמִין אֵלּוּ, בֵּין קְבוּעִין בֵּין עוֹבְרִין, פּוֹסְלִין בָּאָדָם. יוֹתֵר עֲלֵיהֶן בָּאָדָם, הַכִּילוֹן, וְהַלַּפְתָּן, הַמַּקָּבָן, וְשֶׁרֹאשׁוֹ שָׁקוּעַ, וּשְׁקִיפָס. וּבַעֲלֵי הַחֲטוֹטֶרֶת, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n",
+ "הַקֵּרֵחַ, פָּסוּל. אֵיזֶהוּ קֵרֵחַ, כֹּל שֶׁאֵין לוֹ שִׁטָּה שֶׁל שֵׂעָר מַקֶּפֶת מֵאֹזֶן לְאֹזֶן. וְאִם יֵשׁ לוֹ, הֲרֵי זֶה כָּשֵׁר. אֵין לוֹ גְבִּינִים, אֵין לוֹ אֶלָּא גְבִין אֶחָד, הוּא גִבֵּן הָאָמוּר בַּתּוֹרָה. רַבִּי דוֹסָא אוֹמֵר, כֹּל שֶׁגְּבִּינָיו שׁוֹכְבִין. רַבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁיֵּשׁ לוֹ שְׁנֵי גַבִּים וּשְׁתֵּי שִׁדְרָאוֹת: \n",
+ "הֶחָרוּם, פָּסוּל. אֵיזֶהוּ חָרוּם, הַכּוֹחֵל שְׁתֵּי עֵינָיו כְּאֶחָת. שְׁתֵּי עֵינָיו לְמַעְלָה, וּשְׁתֵּי עֵינָיו לְמַטָּה, עֵינוֹ אַחַת לְמַעְלָה, וְעֵינוֹ אַחַת לְמַטָּה, רוֹאֶה אֶת הַחֶדֶר וְאֶת הָעֲלִיָּה כְּאֶחָת, סָכֵי שֶׁמֶשׁ, זוּגְדוֹס, וְהַצִּירָן. וְשֶׁנָּשְׁרוּ רִיסֵי עֵינָיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן: \n",
+ "עֵינָיו גְּדוֹלוֹת כְּשֶׁל עֵגֶל, אוֹ קְטַנּוֹת כְּשֶׁל אַוָּז, גּוּפוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, חָטְמוֹ גָּדוֹל מֵאֵבָרָיו אוֹ קָטָן מֵאֵבָרָיו, הַצִּמֵּם, וְהַצִּמֵּעַ. אֵיזֶה הוּא צִמֵּעַ, שֶׁאָזְנָיו קְטַנּוֹת. וְהַצִּמֵּם, שֶׁאָזְנָיו דּוֹמוֹת לִסְפוֹג: \n",
+ "שְׂפָתוֹ הָעֶלְיוֹנָה עוֹדֶפֶת עַל הַתַּחְתּוֹנָה, וְהַתַּחְתּוֹנָה עוֹדֶפֶת עַל הָעֶלְיוֹנָה, הֲרֵי זֶה מוּם. וְשֶׁנִּטְּלוּ שִׁנָּיו, פָּסוּל, מִפְּנֵי מַרְאִית הָעָיִן. דַּדָּיו שׁוֹכְבִים כְּשֶׁל אִשָּׁה, כְּרֵסוֹ צָבָה, טַבּוּרוֹ יוֹצֵא, נִכְפֶּה אֲפִלּוּ אַחַת לְיָמִים, רוּחַ קַצְרִית בָּאָה עָלָיו, הַמְאֻשְׁכָּן, וּבַעַל גֶּבֶר. אֵין לוֹ בֵיצִים, אוֹ אֵין לוֹ אֶלָּא בֵיצָה אַחַת, זֶהוּ מְרוֹחַ אָשֶׁךְ הָאָמוּר בַּתּוֹרָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר, כּל שֶׁנִּמְרְחוּ אֲשָׁכָיו. רַבִּי עֲקִיבָא אוֹמֵר, כּל שֶׁרוּחַ בַּאֲשָׁכָיו. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כֹּל שֶׁמַּרְאָיו חֲשׁוּכִין: \n",
+ "הַמַּקִּישׁ בְּקַרְסֻלָּיו, וּבְאַרְכּוּבוֹתָיו, וּבַעַל פִּיקָה, וְהָעִקֵּל. אֵיזֶהוּ עִקֵּל, כֹּל שֶׁמַּקִּיף פַּרְסוֹתָיו וְאֵין אַרְכּוּבוֹתָיו נוֹשְׁקוֹת זוֹ לָזוֹ. פִּיקָה יוֹצְאָה מִגּוּדָלוֹ, עֲקֵבוֹ יוֹצֵא לַאֲחוֹרָיו, פַּרְסָתוֹ רְחָבָה כְּשֶׁל אַוָּז. אֶצְבְּעוֹתָיו מֻרְכָּבוֹת זוֹ עַל זוֹ, אוֹ קְלוּטוֹת (לְמַעְלָה) עַד הַפֶּרֶק, כָּשֵׁר. לְמַטָּה מִן הַפֶּרֶק וַחֲתָכָהּ, כָּשֵׁר. הָיְתָה בוֹ יְתֶרֶת וַחֲתָכָהּ, אִם יֵשׁ בָּהּ עֶצֶם, פָּסוּל. וְאִם לָאו, כָּשֵׁר. יָתֵר בְּיָדָיו וּבְרַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִים. הַשּׁוֹלֵט בִּשְׁתֵּי יָדָיו, רַבִּי פּוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. הַכּוּשִׁי, וְהַגִּיחוֹר, וְהַלַּבְקָן, וְהַקִּפֵּחַ, וְהַנַּנָּס, וְהַחֵרֵשׁ, וְהַשּׁוֹטֶה, וְהַשִּׁכּוֹר, וּבַעֲלֵי נְגָעִים טְהוֹרִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שׁוֹטָה בַבְּהֵמָה אֵינָהּ מִן הַמֻּבְחָר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּעֲלֵי דִלְדּוּלִין, פְּסוּלִין בָּאָדָם, וּכְשֵׁרִין בַּבְּהֵמָה: \n",
+ "אֵלּוּ כְּשֵׁרִין בָּאָדָם, וּפְסוּלִין בַּבְּהֵמָה, אוֹתוֹ וְאֶת בְּנוֹ, וּטְרֵפָה, וְיוֹצֵא דֹפֶן, (וְשֶׁנֶּעֶבְדָה בָהֶן עֲבֵרָה, וְשֶׁהֵמִית אֶת הָאָדָם). הַנּוֹשֵׂא נָשִׁים בַּעֲבֵרָה, פָּסוּל, עַד שֶׁיַּדִּיר הֲנָיָה. הַמִּטַּמֵּא לַמֵּתִים, פָּסוּל, עַד שֶׁיְּקַבֵּל עָלָיו שֶׁלֹּא יְהֵא מִטַּמֵּא לַמֵּתִים: \n"
+ ],
+ [
+ "יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן: ",
+ "יוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, שְׁנֵיהֶם אֵינָן בְּכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרִאשׁוֹן לַנַּחֲלָה, וְהַשֵּׁנִי לְחָמֵשׁ סְלָעִים: ",
+ "מִי שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִים, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "שְׁתֵּי נָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתַן, יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתַן, אֵינוֹ יָכוֹל לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִין, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, וְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתְנוּ, יַחֲזִיר לָהֶן חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה, הָאָבוֹת פְּטוּרִין, וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם: ",
+ "אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה שֶׁל שְׁנֵי אֲנָשִׁים, וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת הַבֵּן בְּתוֹךְ שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, יַחֲזִיר (לוֹ חָמֵשׁ סְלָעִים). לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. מֵת בְּיוֹם שְׁלשִׁים, כְּיוֹם שֶׁלְּפָנָיו. רַבִּי עֲקִיבָא אוֹמֵר, אִם נָתַן, לֹא יִטּוֹל. וְאִם לֹא נָתַן, לֹא יִתֵּן. מֵת הָאָב בְּתוֹךְ שְׁלשִׁים יוֹם, בְּחֶזְקַת שֶׁלֹּא נִפְדָּה, עַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדָּה. לְאַחַר שְׁלשִׁים יוֹם, בְּחֶזִקַת שֶׁנִּפְדָּה, עַד (שֶׁיָּבִיא רְאָיָה) שֶׁלֹּא נִפְדָּה. הוּא לִפָּדוֹת וּבְנוֹ לִפָּדוֹת, הוּא קוֹדֵם אֶת בְּנוֹ. רַבִּי יְהוּדָה אוֹמֵר, בְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, וּמִצְוַת בְּנוֹ עָלָיו: ",
+ "חָמֵשׁ סְלָעִים שֶׁל בֵּן, בְּמָנֶה צוֹרִי. שְׁלשִׁים שֶׁל עֶבֶד, וַחֲמִשִּׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה, וּמֵאָה שֶׁל מוֹצִיא שֵׁם רָע, כֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶה צוֹרִי. וְכֻלָּן נִפְדִּין בְּכֶסֶף, וּבְשָׁוֶה כֶסֶף, חוּץ מִן הַשְּׁקָלִים: ",
+ "אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה: ",
+ "הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק. וְלֹא הָאִשָּׁה בִּכְתֻבָּתָהּ, וְלֹא הַבָּנוֹת בִּמְזוֹנוֹתֵיהֶן, וְלֹא הַיָּבָם. וְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק: ",
+ "אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים: "
+ ],
+ [
+ "מַעְשַׂר בְּהֵמָה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת, בַּחֻלִּין אֲבָל לֹא בַמֻּקְדָּשִׁין. וְנוֹהֵג בַּבָּקָר וּבַצֹּאן, וְאֵינָן מִתְעַשְּׂרִים מִזֶּה עַל זֶה. בַּכְּבָשִׂים וּבָעִזִּים, וּמִתְעַשְּׂרִין מִזֶּה עַל זֶּה. בֶּחָדָשׁ, וּבַיָּשָׁן, וְאֵינָן מִתְעַשְּׂרִין מִזֶּה עַל זֶּה. שֶׁהָיָה בַּדִּין, מָה אִם הֶחָדָשׁ וְהַיָּשָׁן שֶׁאֵינָן כִּלְאַיִם זֶה בָזֶה, אֵין מִתְעַשְּׂרִין מִזֶּה עַל זֶה. הַכְּבָשִׂים וְהָעִזִּים שֶׁהֵם כִּלְאַיִם זֶה בָזֶה, אֵינוֹ דִין שֶׁלֹּא יִתְעַשְּׂרוּ מִזֶּה עַל זֶה, תַּלְמוּד לוֹמַר (ויקרא כז), וָצֹאן, מִשְׁמָע כָּל צֹאן, אֶחָד: ",
+ "מַעְשַׂר בְּהֵמָה מִצְטָרֵף כִּמְלֹא רֶגֶל בְּהֵמָה רוֹעָה. וְכַמָּה הִיא רֶגֶל בְּהֵמָה רוֹעָה, שִׁשָּׁה עָשָׂר מִיל. הָיָה בֵּין אֵלּוּ לְאֵלּוּ שְׁלשִׁים וּשְׁנַיִם מִיל, אֵינָן מִצְטָרְפִין. הָיָה לוֹ בָאֶמְצָע, מֵבִיא וּמְעַשְּׂרָן בָּאֶמְצָע. רַבִּי מֵאִיר אוֹמֵר, הַיַּרְדֵּן מַפְסִיק לְמַעְשַׂר בְּהֵמָה: ",
+ "הַלָּקוּחַ אוֹ שֶׁנִּתַּן לוֹ מַתָּנָה, פָּטוּר מִמַּעְשַׂר בְּהֵמָה. הָאַחִים הַשֻּׁתָּפִין שֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. וְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. קָנוּ מִתְּפוּסַת הַבַּיִת, חַיָּבִין. וְאִם לָאו, פְּטוּרִין. חָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ, חַיָּבִּין בַּקָּלְבּוֹן וּפְטוּרִין מִמַּעְשַׂר בְּהֵמָה: ",
+ "הַכֹּל נִכְנָס לַדִּיר לְהִתְעַשֵּׂר, חוּץ מִן הַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, וּמְחֻסַּר זְמָן, וְיָתוֹם. אֵיזֶהוּ יָתוֹם, כּל שֶׁמֵּתָה אִמּוֹ אוֹ שֶׁנִּשְׁחָטָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה אִמּוֹ וְהַשֶּׁלַח קַיָּם, אֵין זֶה יָתוֹם: ",
+ "שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, בִּפְרוֹס הַפֶּסַח, בִּפְרוֹס הָעֲצֶרֶת, בִּפְרוֹס הֶחָג, דִּבְרֵי רַבִּי עֲקִיבָא. בֶּן עַזַּאי אוֹמֵר, בְּעֶשְׂרִים וְתִשְׁעָה בַּאֲדָר, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בְאָב. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּנִיסָן, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. וְלָמָּה אָמְרוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל וְלֹא אָמְרוּ בְּאֶחָד בְּתִשְׁרֵי, מִפְּנֵי שֶׁהוּא יוֹם טוֹב, וְאִי אֶפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, לְפִיכָךְ הִקְדִּימוּהוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶאֱלוּל. רַבִּי מֵאִיר אוֹמֵר, בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. בֶּן עַזַּאי אוֹמֵר, הָאֱלוּלִיִּין מִתְעַשְּׂרִין בִּפְנֵי עַצְמָן: ",
+ "כָּל הַנּוֹלָדִים מֵאֶחָד בְּתִשְׁרֵי עַד עֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל, הֲרֵי אֵלּוּ מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי רֹאשׁ הַשָּׁנָה וַחֲמִשָּׁה לְאַחַר רֹאשׁ הַשָּׁנָה, אֵינָן מִצְטָרְפִין. חֲמִשָּׁה לִפְנֵי הַגֹּרֶן וַחֲמִשָּׁה לְאַחַר הַגֹּרֶן, הֲרֵי אֵלּוּ מִצְטָרְפִין. אִם כֵּן לָמָּה נֶאֱמַר שָׁלשׁ גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, שֶׁעַד שֶׁלֹּא הִגִּיעַ הַגֹּרֶן, מֻתָּר לִמְכּוֹר וְלִשְׁחוֹט. הִגִּיעַ הַגֹּרֶן, לֹא יִשְׁחוֹט. וְאִם שָׁחַט, פָּטוּר: ",
+ "כֵּיצַד מְעַשְּׂרָן, כּוֹנְסָן לַדִּיר וְעוֹשֶׂה לָהֶן פֶּתַח קָטָן כְּדֵי שֶׁלֹּא יִהְיוּ שְׁנַיִם יְכוֹלִין לָצֵאת כְּאַחַת, וּמוֹנֶה בַשֵּׁבֶט, אֶחָד, שְׁנַיִם, שְׁלשָׁה, אַרְבָּעָה, חֲמִשָּׁה, שִׁשָּׁה, שִׁבְעָה, שְׁמוֹנָה, תִּשְׁעָה, וְהַיוֹצֵא עֲשִׂירִי סוֹקְרוֹ בְסִקְרָא וְאוֹמֵר הֲרֵי זֶה מַעֲשֵׂר. לֹא סְקָרוֹ בְסִקְרָא וְלֹא מְנָאָם בַּשֵּׁבֶט, אוֹ שֶׁמְּנָאָם רְבוּצִים, אוֹ עוֹמְדִים, הֲרֵי אֵלּוּ מְעֻשָּׂרִים, הָיָה לוֹ מֵאָה וְנָטַל עֲשָׂרָה, עֲשָׂרָה וְנָטַל אֶחָד, אֵין זֶה מַעֲשֵׂר. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר, הֲרֵי זֶה מַעֲשֵׂר, קָפַץ (אֶחָד) מִן הַמְּנוּיִין לְתוֹכָן, הֲרֵי אֵלּוּ פְטוּרִין. מִן הַמְעֻשָּׂרִים לְתוֹכָן, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ בְמוּמָן לַבְּעָלִים: ",
+ "יָצְאוּ שְׁנַיִם כְּאֶחָד, מוֹנֶה אוֹתָן שְׁנַיִם שְׁנָיִם. מְנָאָן אֶחָד, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. יָצְאוּ תְּשִׁיעִי וַעֲשִׂירִי כְּאַחַת, תְּשִׁיעִי וַעֲשִׂירִי מְקֻלְקָלִין. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי תְּשִׁיעִי וּלְאַחַד עָשָׂר עֲשִׂירִי, שְׁלָשְׁתָּן מְקֻדָּשִׁין. הַתְּשִׁיעִי נֶאֱכָל בְּמוּמוֹ, וְהָעֲשִׂירִי מַעֲשֵׂר, וְאַחַד עָשָׂר קָרֵב שְׁלָמִים וְעוֹשֶׂה תְמוּרָה, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רַבִּי יְהוּדָה, וְכִי יֵשׁ תְּמוּרָה עוֹשָׂה תְמוּרָה. אָמְרוּ מִשּׁוּם רַבִּי מֵאִיר, אִלּוּ הָיָה תְמוּרָה, לֹא הָיָה קָרֵב. קָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי עֲשִׂירִי וּלְאַחַד עָשָׂר עֲשִׂירִי, אֵין אַחַד עָשָׂר מְקֻדָּשׁ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא נֶעֱקַר שֵׁם עֲשִׂירִי מִמֶּנּוּ, אֵין אַחַד עָשָׂר מְקֻדָּשׁ: "
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/\327\236\327\241\327\233\327\252 \327\221\327\233\327\225\327\250\327\225\327\252 \327\244\327\250\327\247 \327\220.json" "b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/\327\236\327\241\327\233\327\252 \327\221\327\233\327\225\327\250\327\225\327\252 \327\244\327\250\327\247 \327\220.json"
new file mode 100644
index 0000000000000000000000000000000000000000..309f11b2ebb50288dd09f201d104298a2aa43bb4
--- /dev/null
+++ "b/json/Mishnah/Seder Kodashim/Mishnah Bekhorot/Hebrew/\327\236\327\241\327\233\327\252 \327\221\327\233\327\225\327\250\327\225\327\252 \327\244\327\250\327\247 \327\220.json"
@@ -0,0 +1,34 @@
+{
+ "language": "he",
+ "title": "Mishnah Bekhorot",
+ "versionSource": "http://mechon-mamre.org/b/h/h54.htm",
+ "versionTitle": "מסכת בכורות פרק א",
+ "status": "locked",
+ "license": "Public Domain",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה בכורות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "הלוקח עובר חמורו של נוכרי, והמוכר לו אף על פי שאינו רשאי, והמשתתף עימו, והמקבל ממנו, והנותן לו בקבלה--פטור מן הבכורה: שנאמר \"בישראל\" (במדבר ג,יג), אבל לא באחרים. הכוהנים והלויים פטורין מקל וחומר--אם פטרו את של ישראל במדבר, דין הוא שיפטרו את עצמן.",
+ "פרה שילדה כמין חמור, וחמור שילדה כמין סוס--פטור מן הבכורה: שנאמר \"ופטר חמור\" (שמות לד,כ) ו\"פטר חמור\" (שמות יג,יג), שני פעמים--עד שיהא היולד חמור, והנולד חמור. ומה הן באכילה--בהמה טהורה שילדה כמין בהמה טמאה, מותר באכילה; וטמאה שילדה כמין בהמה טהורה, אסור באכילה: שהיוצא מן הטמא, טמא; והיוצא מן הטהור, טהור. דג טמא שבלע דג טהור, מותר באכילה; ודג טהור שבלע דג טמא, אסור באכילה--לפי שאינו גידוליו.",
+ "חמורו שלא ביכרה, וילדה שני זכרים--נותן טלה לכוהן; זכר ונקבה, מפריש טלה אחד לעצמו. שתי חמוריו שלא ביכרו, וילדו שני זכרים--נותן שני טלאים לכוהן; זכר ונקבה, או שני זכרים ונקבה--נותן טלה אחד לכוהן; שתי נקבות וזכר, או שני זכרים ושתי נקבות--אין כאן לכוהן כלום.",
+ "אחת ביכרה, ואחת שלא ביכרה, וילדו שני זכרים--נותן טלה אחד לכוהן; זכר ונקבה, מפריש טלה אחד לעצמו. פטר חמור נפדה בשה: מן הכבשים ומן העיזים, זכר ונקבה, גדול וקטן, תמים ובעל מום. ופודה בו הרבה פעמים. נכנס לדיר להתעשר; ואם מת, נהנין בו.",
+ "אין פודין לא בעגל, ולא בחיה, ולא בשחוטה, ולא בטריפה, ולא בכלאיים, ולא בכוי. רבי אלעזר מתיר בכלאיים, מפני שהוא שה; ואוסר בכוי, מפני שהוא ספק. נתנו לכוהן--אין הכוהן רשאי לקיימו, עד שיפריש שה תחתיו.",
+ "המפריש פדיון פטר חמור, ומת--רבי אליעזר אומר, חייב באחריותו, כחמש סלעים של בן; וחכמים אומרין, אין חייב באחריותו, כפדיון מעשר שני. העיד רבי יהושוע ורבי צדוק על פדיון פטר חמור שמת, שאין כאן לכוהן כלום. מת פטר חמור--רבי אליעזר אומר, ייקבר, ומותר בהניתו של טלה; וחכמים אומרין, אינו צריך להיקבר, והטלה לכוהן.",
+ "לא רצה לפדותו--עורפו בקופיס מאחוריו, וקוברו. מצות פדייה קודמת למצות עריפה, שנאמר \"אם לא תפדה וערפתו\" (שמות יג,יג; שמות לד,כ). מצות יעידה קודמת למצות פדייה, שנאמר \"אשר לו יעדה--והפדה\" (שמות כא,ח). מצות ייבום קודמת למצות חליצה--בראשונה, שהיו מתכוונין לשם מצוה; ועכשיו שאין מתכוונין לשם מצוה, אמרו מצות חליצה קודמת למצות ייבום. מצות גאולה באדון הוא קודם לכל אדם, שנאמר \"אם לא ייגאל, ונמכר בערכך\" (ויקרא כז,כז). "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Chullin/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Kodashim/Mishnah Chullin/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..7a0ad8375b954ce82d57b681d21b33bc665c66cc
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Chullin/Hebrew/Torat Emet 357.json
@@ -0,0 +1,125 @@
+{
+ "language": "he",
+ "title": "Mishnah Chullin",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה חולין",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "הַכֹּל שׁוֹחֲטִין וּשְׁחִיטָתָן כְּשֵׁרָה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, שֶׁמָּא יְקַלְקְלוּ בִשְׁחִיטָתָן. וְכֻלָּן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, שְׁחִיטָתָן כְּשֵׁרָה. שְׁחִיטַת נָכְרִי, נְבֵלָה, וּמְטַמְּאָה בְמַשָּׂא. הַשּׁוֹחֵט בַּלַּיְלָה, וְכֵן הַסּוּמָא שֶׁשָּׁחַט, שְׁחִיטָתוֹ כְשֵׁרָה. הַשּׁוֹחֵט בְּשַׁבָּת, וּבְיוֹם הַכִּפּוּרִים, אַף עַל פִּי שֶׁמִּתְחַיֵּב בְּנַפְשׁוֹ, שְׁחִיטָתוֹ כְשֵׁרָה: \n",
+ "הַשּׁוֹחֵט בְּמַגַּל יָד, בְּצוֹר, וּבְקָנֶה, שְׁחִיטָתוֹ כְשֵׁרָה. הַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין, וּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, וְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין. הַשּׁוֹחֵט בְּמַגַּל קָצִיר בְּדֶרֶךְ הֲלִיכָתָהּ, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, הֲרֵי הִיא כְסַכִּין: \n",
+ "הַשּׁוֹחֵט מִתּוֹךְ הַטַּבַּעַת וְשִׁיֵּר בָּהּ מְלֹא הַחוּט עַל פְּנֵי כֻלָּהּ, שְׁחִיטָתוֹ כְשֵׁרָה. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מְלֹא הַחוּט עַל פְּנֵי רֻבָּהּ: \n",
+ "הַשּׁוֹחֵט מִן הַצְּדָדִין שְׁחִיטָתוֹ כְשֵׁרָה. הַמּוֹלֵק מִן הַצְּדָדִין, מְלִיקָתוֹ פְסוּלָה. הַשּׁוֹחֵט מִן הָעֹרֶף, שְׁחִיטָתוֹ פְסוּלָה. הַמּוֹלֵק מִן הָעֹרֶף, מְלִיקָתוֹ כְשֵׁרָה. הַשּׁוֹחֵט מִן הַצַּוָּאר, שְׁחִיטָתוֹ כְשֵׁרָה. הַמּוֹלֵק מִן הַצַּוָּאר, מְלִיקָתוֹ פְסוּלָה, שֶׁכָּל הָעֹרֶף כָּשֵׁר לִמְלִיקָה, וְכָל הַצַּוָּאר כָּשֵׁר לִשְׁחִיטָה. נִמְצָא, כָּשֵׁר בִּשְׁחִיטָה, פָּסוּל בִּמְלִיקָה. כָּשֵׁר בִּמְלִיקָה, פָּסוּל בִּשְׁחִיטָה: \n",
+ "כָּשֵׁר בַּתּוֹרִין, פָּסוּל בִּבְנֵי יוֹנָה. כָּשֵׁר בִּבְנֵי יוֹנָה, פָּסוּל בַּתּוֹרִין. תְּחִלַּת הַצִּהוּב, בָּזֶה וּבָזֶה פָּסוּל: \n",
+ "כָּשֵׁר בַּפָּרָה, פָּסוּל בָּעֶגְלָה. כָּשֵׁר בָּעֶגְלָה, פָּסוּל בַּפָּרָה. כָּשֵׁר בַּכֹּהֲנִים, פָּסוּל בַּלְוִיִּם. כָּשֵׁר בַּלְוִיִּם, פָּסוּל בַּכֹּהֲנִים. טָהוֹר בִּכְלֵי חֶרֶשׂ, טָמֵא בְכָל הַכֵּלִים. טָהוֹר בְּכָל הַכֵּלִים, טָמֵא בִכְלֵי חָרֶשׂ. טָהוֹר בִּכְלֵי עֵץ, טָמֵא בִכְלֵי מַתָּכוֹת. טָהוֹר בִּכְלֵי מַתָּכוֹת, טָמֵא בִכְלֵי עֵץ. הַחַיָּב בַּשְּׁקֵדִים הַמָּרִים, פָּטוּר בַּמְּתוּקִים. הַחַיָּב בַּמְּתוּקִים, פָּטוּר בַּמָּרִים: \n",
+ "הַתֶּמֶד, עַד שֶׁלֹּא הֶחֱמִיץ, אֵינוֹ נִקָּח בְּכֶסֶף מַעֲשֵׂר, וּפוֹסֵל אֶת הַמִּקְוֶה. מִשֶּׁהֶחֱמִיץ, נִקָּח בְּכֶסֶף מַעֲשֵׂר וְאֵינוֹ פוֹסֵל אֶת הַמִּקְוֶה. הָאַחִין הַשֻּׁתָּפִין, כְּשֶׁחַיָּבִין בַּקָּלְבּוֹן, פְּטוּרִין מִמַּעְשַׂר בְּהֵמָה. כְּשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, פְּטוּרִין מִן הַקָּלְבּוֹן. כָּל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנַס. וְכָל מָקוֹם שֶׁיֵּשׁ קְנַס, אֵין מָכֶר. כָּל מָקוֹם שֶׁיֵּשׁ מֵאוּן, אֵין חֲלִיצָה. וְכָל מָקוֹם שֶׁיֵּשׁ חֲלִיצָה, אֵין מֵאוּן. כָּל מָקוֹם שֶׁיֵּשׁ תְּקִיעָה, אֵין הַבְדָּלָה. וְכָל מָקוֹם שֶׁיֵּשׁ הַבְדָּלָה, אֵין תְּקִיעָה. יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, תּוֹקְעִין וְלֹא מַבְדִּילִין. בְּמוֹצָאֵי שַׁבָּת, מַבְדִּילִין וְלֹא תוֹקְעִין. כֵּיצַד מַבְדִּילִין, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְקֹדֶשׁ. רַבִּי דוֹסָא אוֹמֵר, בֵּין קֹדֶשׁ חָמוּר לְקֹדֶשׁ הַקַּל: \n"
+ ],
+ [
+ "הַשּׁוֹחֵט אֶחָד בָּעוֹף, וּשְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה. וְרֻבּוֹ שֶׁל אֶחָד, כָּמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּשְׁחֹט אֶת הַוְּרִידִין. חֲצִי אֶחָד בָּעוֹף, וְאֶחָד וָחֵצִי בַּבְּהֵמָה, שְׁחִיטָתוֹ פְסוּלָה. רֹב אֶחָד בָּעוֹף וְרֹב שְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה: \n",
+ "הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד, שְׁחִיטָתוֹ כְשֵׁרָה. שְׁנַיִם אוֹחֲזִין בַּסַּכִּין וְשׁוֹחֲטִין, אֲפִלּוּ אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, שְׁחִיטָתָן כְּשֵׁרָה: \n",
+ "הִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, פְּסוּלָה. הָיָה שׁוֹחֵט וְהִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר, כְּשֵׁרָה. הָיָה שׁוֹחֵט וְהִתִּיז שְׁנֵי רָאשִׁים בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר אֶחָד, כְּשֵׁרָה. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁהוֹלִיךְ וְלֹא הֵבִיא, אוֹ הֵבִיא וְלֹא הוֹלִיךְ. אֲבָל אִם הוֹלִיךְ וְהֵבִיא, אֲפִלּוּ כָל שֶׁהוּא, אֲפִלּוּ בְאִזְמֵל, כְּשֵׁרָה. נָפְלָה סַכִּין וְשָׁחֲטָה, אַף עַל פִּי שֶׁשָּׁחֲטָה כְדַרְכָּהּ, פְּסוּלָה, שֶׁנֶּאֱמַר (דברים יב), וְזָבַחְתָּ וְאָכַלְתָּ, מַה שֶּׁאַתָּה זוֹבֵחַ, אַתָּה אוֹכֵל. נָפְלָה הַסַּכִּין וְהִגְבִּיהָהּ, נָפְלוּ כֵלָיו וְהִגְבִּיהָן, הִשְׁחִיז אֶת הַסַּכִּין וְעָף, וּבָא חֲבֵרוֹ וְשָׁחַט, אִם שָׁהָה כְדֵי שְׁחִיטָה, פְּסוּלָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם שָׁהָה כְדֵי בִקּוּר: \n",
+ "שָׁחַט אֶת הַוֶּשֶׁט וּפָסַק אֶת הַגַּרְגֶּרֶת, אוֹ שָׁחַט אֶת הַגַּרְגֶּרֶת וּפָסַק אֶת הַוֶּשֶׁט, אוֹ שֶׁשָּׁחַט אַחַד מֵהֶן וְהִמְתִּין לָהּ עַד שֶׁמֵּתָה, אוֹ שֶׁהֶחֱלִיד אֶת הַסַּכִּין תַּחַת הַשֵּׁנִי וּפְסָקוֹ, רַבִּי יְשֵׁבָב אוֹמֵר, נְבֵלָה. רַבִּי עֲקִיבָא אוֹמֵר, טְרֵפָה. כְּלָל אָמַר רַבִּי יְשֵׁבָב מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁנִּפְסְלָה בִשְׁחִיטָתָהּ, נְבֵלָה. כֹּל שֶׁשְּׁחִיטָתָהּ כָּרָאוּי וְדָבָר אַחֵר גָּרַם לָהּ לִפָּסֵל, טְרֵפָה. וְהוֹדָה לוֹ רַבִּי עֲקִיבָא: \n",
+ "הַשּׁוֹחֵט בְּהֵמָה חַיָּה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם, כְּשֵׁרִים, וְנֶאֱכָלִים בְּיָדַיִם מְסֹאָבוֹת, לְפִי שֶׁלֹּא הֻכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר, הֻכְשְׁרוּ בַשְּׁחִיטָה: \n",
+ "הַשּׁוֹחֵט אֶת הַמְסֻכֶּנֶת, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁתְּפַרְכֵּס בַּיָּד וּבָרָגֶל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דַּיָּהּ אִם זִנְּקָה. אָמַר רַבִּי שִׁמְעוֹן, אַף הַשּׁוֹחֵט בַּלַּיְלָה וּלְמָחָר הִשְׁכִּים וּמָצָא כְתָלִים מְלֵאִים דָּם, כְּשֵׁרָה, שֶׁזִּנְּקָה, וּכְמִדַּת רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁתְּפַרְכֵּס אוֹ בַיָּד אוֹ בָרֶגֶל אוֹ עַד שֶׁתְּכַשְׁכֵּשׁ בִּזְנָבָהּ, אֶחָד בְּהֵמָה דַקָּה וְאֶחָד בְּהֵמָה גַסָּה. בְּהֵמָה דַקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה, פְּסוּלָה, שֶׁאֵינָהּ אֶלָּא הוֹצָאַת נֶפֶשׁ בִּלְבָד. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהָיְתָה בְחֶזְקַת מְסֻכֶּנֶת. אֲבָל אִם הָיְתָה בְחֶזְקַת בְּרִיאָה, אֲפִלּוּ אֵין בָּהּ אַחַד מִכָּל הַסִּימָנִים הַלָּלוּ, כְּשֵׁרָה: \n",
+ "הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט: \n",
+ "הַשּׁוֹחֵט לְשֵׁם הָרִים, לְשֵׁם גְּבָעוֹת, לְשֵׁם יַמִּים, לְשֵׁם נְהָרוֹת, לְשֵׁם מִדְבָּרוֹת, שְׁחִיטָתוֹ פְסוּלָה. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה: \n",
+ "אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין: \n",
+ "הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם זְבָחִים, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם פֶּסַח, לְשֵׁם תּוֹדָה, שְׁחִיטָתוֹ פְסוּלָה. וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה. הַשּׁוֹחֵט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְשֵׁרָה. זֶה הַכְּלָל, כָּל דָּבָר שֶׁנִּדָּר וְנִּדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, אָסוּר, וְשֶׁאֵינוֹ נִדָּר וְנִדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, כָּשֵׁר: \n"
+ ],
+ [
+ "אֵלּוּ טְרֵפוֹת בַּבְּהֵמָה. נְקוּבַת הַוֶּשֶׁט, וּפְסוּקַת הַגַּרְגֶּרֶת, נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְנִפְסַק הַחוּט שֶׁלָּהּ, נִטַּל הַכָּבֵד וְלֹא נִשְׁתַּיֵּר הֵימֶנּוּ כְלוּם, הָרֵאָה שֶׁנִּקְּבָה, אוֹ שֶׁחָסְרָה, רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁתִּנָּקֵב לְבֵית הַסִּמְפּוֹנוֹת. נִקְּבָה הַקֵּבָה, נִקְּבָה הַמָּרָה, נִקְּבוּ הַדַּקִּין, הַכֶּרֶס הַפְּנִימִית שֶׁנִּקְּבָה, אוֹ שֶׁנִּקְרַע רֹב הַחִיצוֹנָה, רַבִּי יְהוּדָה אוֹמֵר, הַגְּדוֹלָה טֶפַח, וְהַקְּטַנָּה בְּרֻבָּהּ. הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ לַחוּץ, נָפְלָה מִן הַגַּג, נִשְׁתַּבְּרוּ רֹב צַלְעוֹתֶיהָ, וּדְרוּסַת הַזְּאֵב. רַבִּי יְהוּדָה אוֹמֵר, דְּרוּסַת הַזְּאֵב בַּדַּקָּה, וּדְרוּסַת אֲרִי בַּגַּסָּה, דְּרוּסַת הַנֵּץ בָּעוֹף הַדַּק, וּדְרוּסַת הַגַּס בָּעוֹף הַגָּס. זֶה הַכְּלָל, כֹּל שֶׁאֵין כָּמוֹהָ חַיָּה, טְרֵפָה: \n",
+ "וְאֵלּוּ כְשֵׁרוֹת בַּבְּהֵמָה. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה. עַד כַּמָּה תֶּחְסַר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד כָּאִסָּר הָאִיטַלְקִי. נִפְחֲתָה הַגֻּלְגֹּלֶת וְלֹא נִקַּב קְרוּם שֶׁל מֹחַ, נִקַּב הַלֵּב וְלֹא לְבֵית חֲלָלוֹ, נִשְׁבְּרָה הַשִּׁדְרָה וְלֹא נִפְסַק הַחוּט שֶׁלָּהּ, נִטְּלָה הַכָּבֵד וְנִשְׁתַּיֵּר הֵימֶנָּה כַזָּיִת, הַמְסֵס וּבֵית הַכּוֹסוֹת שֶׁנִּקְּבוּ זֶה לְתוֹךְ זֶה, נִטַּל הַטְּחוֹל, נִטְּלוּ הַכְּלָיוֹת, נִטַּל לְחִי הַתַּחְתּוֹן, נִטַּל הָאֵם שֶׁלָּהּ, וַחֲרוּתָה בִידֵי שָׁמָיִם. הַגְּלוּדָה, רַבִּי מֵאִיר מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n",
+ "וְאֵלּוּ טְרֵפוֹת בָּעוֹף. נְקוּבַת הַוֶּשֶׁט, פְּסוּקַת הַגַּרְגֶּרֶת, הִכַּתָּהּ חֻלְדָּה עַל רֹאשָׁהּ, מְקוֹם שֶׁעוֹשֶׂה אוֹתָהּ טְרֵפָה, נִקַּב הַקֻּרְקְבָן, נִקְּבוּ הַדַּקִּין, נָפְלָה לָאוּר וְנֶחְמְרוּ בְנֵי מֵעֶיהָ, אִם יְרֻקִּים, פְּסוּלִין. אִם אֲדֻמִּים, כְּשֵׁרִים. דְּרָסָהּ, וּטְרָפָהּ בַּכֹּתֶל, אוֹ שֶׁרִצְּצַתָּהּ בְּהֵמָה וּמְפַרְכֶּסֶת, וְשָׁהֲתָה מֵעֵת לְעֵת וּשְׁחָטָהּ, כְּשֵׁרָה: \n",
+ "וְאֵלּוּ כְשֵׁרוֹת בָּעוֹף. נִקְּבָה הַגַּרְגֶּרֶת אוֹ שֶׁנִּסְדְּקָה, הִכַּתָּהּ חֻלְדָּה עַל רֹאשָׁהּ, מְקוֹם שֶׁאֵינוֹ עוֹשֶׂה אוֹתָהּ טְרֵפָה, נִקַּב הַזֶּפֶק. רַבִּי אוֹמֵר, אֲפִלּוּ נִטָּל. יָצְאוּ בְנֵי מֵעֶיהָ וְלֹא נִקְּבוּ, נִשְׁתַּבְּרוּ גַפֶּיהָ, נִשְׁתַּבְּרוּ רַגְלֶיהָ, נִמְרְטוּ כְנָפֶיהָ. רַבִּי יְהוּדָה אוֹמֵר, אִם נִטְּלָה הַנּוֹצָה, פְּסוּלָה: \n",
+ "אֲחוּזַת הַדָּם, וְהַמְּעֻשֶּׁנֶת, וְהַמְצֻנֶּנֶת, וְשֶׁאָכְלָה הַרְדֻּפְנִי, וְשֶׁאָכְלָה צוֹאַת תַּרְנְגוֹלִים, אוֹ שֶׁשָּׁתְתָה מַיִם הָרָעִים, כְּשֵׁרָה. אָכְלָה סַם הַמָּוֶת אוֹ שֶׁהִכִּישָׁהּ נָחָשׁ, מֻתֶּרֶת מִשּׁוּם טְרֵפָה, וַאֲסוּרָה מִשּׁוּם סַכָּנַת נְפָשׁוֹת: \n",
+ "סִימָנֵי בְהֵמָה וְחַיָּה נֶאֶמְרוּ מִן הַתּוֹרָה, וְסִימָנֵי הָעוֹף לֹא נֶאֱמָרוּ. אֲבָל אָמְרוּ חֲכָמִים, כָּל עוֹף הַדּוֹרֵס, טָמֵא. כֹּל שֶׁיֶּשׁ לוֹ אֶצְבַּע יְתֵרָה, וְזֶפֶק, וְקֻרְקְבָנוֹ נִקְלָף, טָהוֹר. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, כָּל עוֹף הַחוֹלֵק אֶת רַגְלָיו, טָמֵא: \n",
+ "וּבַחֲגָבִים, כֹּל שֶׁיֶּשׁ לוֹ אַרְבַּע רַגְלַיִם, וְאַרְבַּע כְּנָפַיִם, וְקַרְסֻלַּיִם, וּכְנָפָיו חוֹפִין אֶת רֻבּוֹ. רַבִּי יוֹסֵי אוֹמֵר, וּשְׁמוֹ חָגָב. וּבַדָּגִים, כֹּל שֶׁיֶּשׁ לוֹ סְנַפִּיר וְקַשְׂקָשֶׂת. רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵי קַשְׂקַשִּׂין וּסְנַפִּיר אֶחָד. וְאֵלּוּ הֵן קַשְׂקַשִּׂין, הַקְּבוּעִין בּוֹ. וּסְנַפִּירִין, הַפּוֹרֵחַ בָּהֶן: \n"
+ ],
+ [
+ "בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא הָעֻבָּר אֶת יָדוֹ וְהֶחֱזִירָהּ, מֻתָּר בַּאֲכִילָה. הוֹצִיא אֶת רֹאשׁוֹ, אַף עַל פִּי שֶׁהֱחֱזִירוֹ, הֲרֵי זֶה כְיָלוּד. חוֹתֵךְ מֵעֻבָּר שֶׁבְּמֵעֶיהָ, מֻתָּר בַּאֲכִילָה. מִן הַטְּחוֹל וּמִן הַכְּלָיוֹת, אָסוּר בַּאֲכִילָה. זֶה הַכְּלָל, דָּבָר שֶׁגּוּפָהּ, אָסוּר. שֶׁאֵינוֹ גוּפָהּ, מֻתָּר: \n",
+ "הַמְבַכֶּרֶת הַמַּקְשָׁה לֵילֵד, מְחַתֵּךְ אֵבָר אֵבָר וּמַשְׁלִיךְ לַכְּלָבִים. יָצָא רֻבּוֹ, הֲרֵי זֶה יִקָּבֵר, וְנִפְטְרָה מִן הַבְּכוֹרָה: \n",
+ "בְּהֵמָה שֶׁמֵּת עֻבָּרָהּ בְּתוֹךְ מֵעֶיהָ וְהוֹשִׁיט הָרוֹעֶה אֶת יָדוֹ וְנָגַע בּוֹ, בֵּין בִּבְהֵמָה טְמֵאָה, בֵּין בִּבְהֵמָה טְהוֹרָה, טָהוֹר. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בִּטְמֵאָה, טָמֵא, וּבִטְהוֹרָה, טָהוֹר. הָאִשָּׁה שֶׁמֵּת וְלָדָהּ בְּתוֹךְ מֵעֶיהָ וּפָשְׁטָה חַיָּה אֶת יָדָהּ וְנָגְעָה בוֹ, הַחַיָּה טְמֵאָה טֻמְאַת שִׁבְעָה, וְהָאִשָּׁה טְהוֹרָה עַד שֶׁיֵּצֵא הַוָּלָד: \n",
+ "בְּהֵמָה הַמַּקְשָׁה לֵילֵד, וְהוֹצִיא עֻבָּר אֶת יָדוֹ וַחֲתָכָהּ וְאַחַר כָּךְ שָׁחַט אֶת אִמּוֹ, הַבָּשָׂר טָהוֹר. שָׁחַט אֶת אִמּוֹ וְאַחַר כָּךְ חֲתָכָהּ, הַבָּשָׂר מַגַּע נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַגַּע טְרֵפָה שְׁחוּטָה. מַה מָּצִינוּ בַטְּרֵפָה שֶׁשְּׁחִיטָתָהּ מְטַהַרְתָּהּ, אַף שְׁחִיטַת בְּהֵמָה תְּטַהֵר אֶת הָאֵבָר. אָמַר לָהֶם רַבִּי מֵאִיר, לֹא, אִם טִהֲרָה שְׁחִיטַת טְרֵפָה אוֹתָהּ, דָּבָר שֶׁגּוּפָהּ, תְּטַהֵר אֶת הָאֵבָר, דָּבָר שֶׁאֵינוֹ גוּפָהּ. מִנַּיִן לַטְּרֵפָה שֶׁשְּׁחִיטָתָהּ מְטַהַרְתָּהּ. בְּהֵמָה טְמֵאָה אֲסוּרָה בַאֲכִילָה, אַף טְרֵפָה אֲסוּרָה בַאֲכִילָה. מַה בְּהֵמָה טְמֵאָה אֵין שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אַף טְרֵפָה לֹא תְטַהֲרֶנָּה שְׁחִיטָתָהּ. לֹא, אִם אָמַרְתָּ בִּבְהֵמָה טְמֵאָה שֶׁלֹּא הָיְתָה לָהּ שְׁעַת הַכֹּשֶׁר, תֹּאמַר בִּטְרֵפָה שֶׁהָיְתָה לָהּ שְׁעַת הַכֹּשֶׁר. טֹל לְךָ מַה שֶּׁהֵבֵאתָ, הֲרֵי שֶׁנּוֹלְדָה טְרֵפָה מִן הַבֶּטֶן מִנַּיִן. לֹא, אִם אָמַרְתָּ בִּבְהֵמָה טְמֵאָה שֶׁכֵּן אֵין בְּמִינָהּ שְׁחִיטָה, תֹּאמַר בִּטְרֵפָה שֶׁיֵּשׁ בְּמִינָהּ שְׁחִיטָה. בֶּן שְׁמֹנָה חַי, אֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ, לְפִי שֶׁאֵין בְּמִינוֹ שְׁחִיטָה: \n",
+ "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ בֶּן שְׁמֹנָה חַי אוֹ מֵת, אוֹ בֶן תִּשְׁעָה מֵת, קוֹרְעוֹ וּמוֹצִיא אֶת דָּמוֹ. מָצָא בֶן תִּשְׁעָה חַי, טָעוּן שְׁחִיטָה, וְחַיָּב בְּאוֹתוֹ וְאֶת בְּנוֹ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁחִיטַת אִמּוֹ מְטַהַרְתּוֹ. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אֲפִלּוּ בֶן שְׁמֹנֶה שָׁנִים וְחוֹרֵשׁ בַּשָּׂדֶה, שְׁחִיטַת אִמּוֹ מְטַהַרְתּוֹ. קְרָעָהּ וּמָצָא בָהּ בֶּן תִּשְׁעָה חַי, טָעוּן שְׁחִיטָה, לְפִי שֶׁלֹּא נִשְׁחֲטָה אִמּוֹ: \n",
+ "בְּהֵמָה שֶׁנֶּחְתְּכוּ רַגְלֶיהָ מִן הָאַרְכֻּבָּה וּלְמַטָּה, כְּשֵׁרָה. מִן הָאַרְכֻּבָּה וּלְמַעְלָה, פְּסוּלָה. וְכֵן שֶׁנִּטַּל צֹמֶת הַגִּידִין. נִשְׁבַּר הָעֶצֶם, אִם רֹב הַבָּשָׂר קַיָּם, שְׁחִיטָתוֹ מְטַהַרְתּוֹ. וְאִם לָאו, אֵין שְׁחִיטָתוֹ מְטַהַרְתּוֹ: \n",
+ "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ שִׁלְיָא, נֶפֶשׁ הַיָּפָה תֹּאכְלֶנָּה, וְאֵינָהּ מְטַמְּאָה לֹא טֻמְאַת אֳכָלִין וְלֹא טֻמְאַת נְבֵלוֹת. חִשֵּׁב עָלֶיהָ, מְטַמְּאָה טֻמְאַת אֳכָלִין אֲבָל לֹא טֻמְאַת נְבֵלוֹת. שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ, אֲסוּרָה בַאֲכִילָה. סִימַן וָלָד בָּאִשָּׁה, וְסִימַן וָלָד בַּבְּהֵמָה. הַמְבַכֶּרֶת שֶׁהִפִּילָה שִׁלְיָא, יַשְׁלִיכֶנָּה לִכְלָבִים. וּבַמֻּקְדָּשִׁין, תִּקָּבֵר. וְאֵין קוֹבְרִין אוֹתָהּ בְּפָרָשַׁת דְּרָכִים, וְאֵין תּוֹלִין אוֹתָהּ בְּאִילָן, מִפְנֵי דַּרְכֵי הָאֱמֹרִי: \n"
+ ],
+ [
+ "אוֹתוֹ וְאֶת בְּנוֹ, נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁין. כֵּיצַד. הַשּׁוֹחֵט אוֹתוֹ וְאֶת בְּנוֹ חֻלִּין בַּחוּץ, שְׁנֵיהֶם כְּשֵׁרִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים בַּחוּץ, הָרִאשׁוֹן חַיָּב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים. חֻלִּין בִּפְנִים, שְׁנֵיהֶם פְּסוּלִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים בִּפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל: \n",
+ "חֻלִּין וְקָדָשִׁים בַּחוּץ, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. קָדָשִׁים וְחֻלִּין בַּחוּץ, הָרִאשׁוֹן חַיָּב כָּרֵת וּפָסוּל, וְהַשֵּׁנִי כָּשֵׁר, וּשְׁנֵיהֶם סוֹפְגִין אֶת הָאַרְבָּעִים. חֻלִּין וְקָדָשִׁים בִּפְנִים, שְׁנֵיהֶם פְּסוּלִים, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים. קָדָשִׁים וְחֻלִּין בִּפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. חֻלִּין בַּחוּץ וּבִפְנִים, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל. קָדָשִׁים בַּחוּץ וּבִפְנִים, הָרִאשׁוֹן חַיָּב כָּרֵת, וּשְׁנֵיהֶם פְּסוּלִים, וּשְׁנֵיהֶם סוֹפְגִים אֶת הָאַרְבָּעִים. חֻלִּין בִּפְנִים וּבַחוּץ, הָרִאשׁוֹן פָּסוּל וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וְכָשֵׁר. קָדָשִׁים בִּפְנִים וּבַחוּץ, הָרִאשׁוֹן כָּשֵׁר וּפָטוּר, וְהַשֵּׁנִי סוֹפֵג אֶת הָאַרְבָּעִים וּפָסוּל: \n",
+ "הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, הַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט פָּרַת חַטָּאת, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, רַבִּי שִׁמְעוֹן פּוֹטֵר, וַחֲכָמִים מְחַיְּבִין. הַשּׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, וְהַנּוֹחֵר, וְהַמְּעַקֵּר, פָּטוּר מִשּׁוּם אוֹתוֹ וְאֶת בְּנוֹ. שְׁנַיִם שֶׁלָּקְחוּ פָרָה וּבְנָהּ, אֵיזֶה שֶׁלָּקַח רִאשׁוֹן, יִשְׁחֹט רִאשׁוֹן. וְאִם קָדַם הַשֵּׁנִי, זָכָה. שָׁחַט פָּרָה וְאַחַר כָּךְ שְׁנֵי בָנֶיהָ, סוֹפֵג שְׁמוֹנִים. שָׁחַט שְׁנֵי בָנֶיהָ וְאַחַר כָּךְ שְׁחָטָהּ, סוֹפֵג אֶת הָאַרְבָּעִים. שְׁחָטָהּ וְאֶת בִּתָּהּ וְאֶת בַּת בִּתָּהּ, סוֹפֵג שְׁמוֹנִים. שְׁחָטָהּ וְאֶת בַּת בִּתָּהּ וְאַחַר כָּךְ שָׁחַט אֶת בִּתָּהּ, סוֹפֵג אֶת הָאַרְבָּעִים. סוּמְכוֹס אוֹמֵר מִשּׁוּם רַבִּי מֵאִיר, סוֹפֵג שְׁמוֹנִים. בְּאַרְבָּעָה פְרָקִים בַּשָּׁנָה הַמּוֹכֵר בְּהֵמָה לַחֲבֵרוֹ צָרִיךְ לְהוֹדִיעוֹ, אִמָּהּ מָכַרְתִּי לִשְׁחֹט, בִּתָּהּ מָכַרְתִּי לִשְׁחֹט. וְאֵלּוּ הֵן, עֶרֶב יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, וְעֶרֶב יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, וְעֶרֶב עֲצֶרֶת, וְעֶרֶב רֹאשׁ הַשָּׁנָה, וּכְדִבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי, אַף עֶרֶב יוֹם הַכִּפּוּרִים בַּגָּלִיל. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין לוֹ רֶוַח. אֲבָל יֶשׁ לוֹ רֶוַח, אֵין צָרִיךְ לְהוֹדִיעוֹ. וּמוֹדֶה רַבִּי יְהוּדָה בְּמוֹכֵר אֶת הָאֵם לֶחָתָן וְאֶת הַבַּת לַכַּלָּה, שֶׁצָּרִיךְ לְהוֹדִיעַ, בְּיָדוּעַ שֶׁשְּׁנֵיהֶם שׁוֹחֲטִין בְּיוֹם אֶחָד: \n",
+ "בְּאַרְבָּעָה פְרָקִים אֵלּוּ מַשְׁחִיטִין אֶת הַטַּבָּח בְּעַל כָּרְחוֹ. אֲפִלּוּ שׁוֹר שָׁוֶה אֶלֶף דִּינָרִין וְאֵין לוֹ לַלּוֹקֵחַ אֶלָּא דִינָר, כּוֹפִין אוֹתוֹ לִשְׁחֹט, לְפִיכָךְ, אִם מֵת, מֵת לַלּוֹקֵחַ. אֲבָל בִּשְׁאָר יְמוֹת הַשָּׁנָה, אֵינוֹ כֵן. לְפִיכָךְ, אִם מֵת, מֵת לַמּוֹכֵר: \n",
+ "יוֹם אֶחָד הָאָמוּר בְּאוֹתוֹ וְאֶת בְּנוֹ, הַיּוֹם הוֹלֵךְ אַחַר הַלָּיְלָה. אֶת זוֹ דָרַשׁ שִׁמְעוֹן בֶּן זוֹמָא. נֶאֱמַר בְּמַעֲשֵׂה בְרֵאשִׁית (בראשית א), יוֹם אֶחָד, וְנֶאֱמַר בְּאוֹתוֹ וְאֶת בְּנוֹ (ויקרא כב), יוֹם אֶחָד. מַה יּוֹם אֶחָד הָאָמוּר בְּמַעֲשֵׂה בְרֵאשִׁית הַיּוֹם הוֹלֵךְ אַחַר הַלַּיְלָה, אַף יוֹם אֶחָד הָאָמוּר בְּאוֹתוֹ וְאֶת בְּנוֹ, הַיוֹם הוֹלֵךְ אַחַר הַלָּיְלָה: \n"
+ ],
+ [
+ "כִּסּוּי הַדָּם נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁים. וְנוֹהֵג בְּחַיָּה וּבְעוֹף, בִּמְזֻמָּן וּבְשֶׁאֵינוֹ מְזֻמָּן. וְנוֹהֵג בְּכוֹי, מִפְּנֵי שֶׁהוּא סָפֵק. וְאֵין שׁוֹחֲטִין אוֹתוֹ בְיוֹם טוֹב. וְאִם שְׁחָטוֹ, אֵין מְכַסִּין אֶת דָּמוֹ: \n",
+ "הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, וְהַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, חַיָּה וָעוֹף הַנִּסְקָלִים, רַבִּי מֵאִיר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. הַשׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, הַנּוֹחֵר, וְהַמְעַקֵּר, פָּטוּר מִלְּכַסּוֹת: \n",
+ "חֵרֵשׁ, שׁוֹטֶה וְקָטָן שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, חַיָּב לְכַסּוֹת. בֵּינָן לְבֵין עַצְמָם, פָּטוּר מִלְּכַסּוֹת. וְכֵן לְעִנְיַן אוֹתוֹ וְאֶת בְּנוֹ, שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִין אוֹתָן, אָסוּר לִשְׁחֹט אַחֲרֵיהֶם. בֵּינָן לְבֵין עַצְמָן, רַבִּי מֵאִיר מַתִּיר לִשְׁחֹט אַחֲרֵיהֶן, וַחֲכָמִים אוֹסְרִים. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁאֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים: \n",
+ "שָׁחַט מֵאָה חַיּוֹת בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. מֵאָה עוֹפוֹת בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. חַיָּה וָעוֹף בְּמָקוֹם אֶחָד, כִּסּוּי אֶחָד לְכֻלָּן. רַבִּי יְהוּדָה אוֹמֵר, שָׁחַט חַיָּה, יְכַסֶּנָּה, וְאַחַר כָּךְ יִשְׁחֹט אֶת הָעוֹף. שָׁחַט וְלֹא כִסָּה וְרָאָהוּ אַחֵר, חַיָּב לְכַסּוֹת. כִּסָּהוּ וְנִתְגַּלָּה, פָּטוּר מִלְּכַסּוֹת. כִּסָּהוּ הָרוּחַ, חַיָּב לְכַסּוֹת: \n",
+ "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאִית דָּם, חַיָּב לְכַסּוֹת. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם הַבְּהֵמָה אוֹ בְדַם הַחַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם: \n",
+ "דָּם הַנִּתָּז וְשֶׁעַל הַסַּכִּין, חַיָּב לְכַסּוֹת. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁאֵין שָׁם דָּם אֶלָּא הוּא. אֲבָל יֵשׁ שָׁם דָּם שֶׁלֹּא הוּא, פָּטוּר מִלְּכַסּוֹת: \n",
+ "בַּמֶּה מְכַסִּין, וּבַמָּה אֵין מְכַסִּין. מְכַסִּין בְּזֶבֶל הַדַּק, וּבְחֹל הַדַּק, בְּסִיד, וּבְחַרְסִית, וּבִלְבֵנָה וּבִמְגוּפָה שֶׁכְּתָשָׁן. אֲבָל אֵין מְכַסִּין לֹא בְזֶבֶל הַגַּס, וְלֹא בְחוֹל הַגַּס, וְלֹא בִלְבֵנָה וּמְגוּפָה שֶׁלֹא כְתָשָׁן, וְלֹא יִכְפֶּה עָלָיו אֶת הַכֶּלִי. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דָּבָר שֶׁמְּגַדֵּל בּוֹ צְמָחִין, מְכַסִּין בּוֹ. וְשֶׁאֵינוֹ מְגַדֵּל צְמָחִין, אֵין מְכַסִּין בּוֹ: \n"
+ ],
+ [
+ "גִּיד הַנָּשֶׁה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁים. וְנוֹהֵג בִּבְהֵמָה וּבְחַיָּה, בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל. וְאֵינוֹ נוֹהֵג בְּעוֹף, מִפְּנֵי שֶׁאֵין לוֹ כָף. וְנוֹהֵג בְּשָׁלִיל. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ נוֹהֵג בְּשָׁלִיל. וְחֶלְבּוֹ מֻתָּר. וְאֵין הַטַּבָּחִין נֶאֱמָנִין עַל גִּיד הַנָּשֶׁה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, נֶאֱמָנִין עָלָיו וְעַל הַחֵלֶב: \n",
+ "שׁוֹלֵחַ אָדָם יָרֵךְ לְנָכְרִי שֶׁגִּיד הַנָּשֶׁה בְתוֹכָהּ, מִפְּנֵי שֶׁמְּקוֹמוֹ נִכָּר. הַנּוֹטֵל גִּיד הַנָּשֶׁה, צָרִיךְ שֶׁיִּטֹּל אֶת כֻּלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת נְטִילָה: \n",
+ "הָאוֹכֵל מִגִּיד הַנָּשֶׁה כַזַּיִת, סוֹפֵג אַרְבָּעִים. אֲכָלוֹ וְאֵין בּוֹ כַזַּיִת, חַיָּב. אָכַל מִזֶּה כַזַּיִת וּמִזֶּה כַזַּיִת, סוֹפֵג שְׁמוֹנִים. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ סוֹפֵג אֶלָּא אַרְבָּעִים: \n",
+ "יָרֵךְ שֶׁנִּתְבַּשֵּׁל בָּהּ גִּיד הַנָּשֶׁה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם, הֲרֵי זוֹ אֲסוּרָה. כֵּיצַד מְשַׁעֲרִין אוֹתָהּ. כְּבָשָׂר בְּלָפֶת: \n",
+ "גִּיד הַנָּשֶׁה שֶׁנִּתְבַּשֵּׁל עִם הַגִּידִים, בִּזְמַן שֶׁמַּכִּירוֹ, בְּנוֹתֵן טַעַם, וְאִם לָאו, כֻּלָּן אֲסוּרִין. וְהָרֹטֶב, בְּנוֹתֵן טָעַם. וְכֵן חֲתִיכָה שֶׁל נְבֵלָה, וְכֵן חֲתִיכָה שֶׁל דָּג טָמֵא, שֶׁנִּתְבַּשְּׁלוּ עִם הַחֲתִיכוֹת, בִּזְמַן שֶׁמַּכִּירָן, בְּנוֹתֵן טַעַם. וְאִם לָאו, כֻּלָּן אֲסוּרוֹת. וְהָרֹטֶב, בְּנוֹתֵן טָעַם: \n",
+ "נוֹהֵג בִּטְהוֹרָה, וְאֵינוֹ נוֹהֵג בִּטְמֵאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף בִּטְמֵאָה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִבְּנֵי יַעֲקֹב נֶאֱסַר גִּיד הַנָּשֶׁה, וַעֲדַיִן בְּהֵמָה טְמֵאָה מֻתֶּרֶת לָהֶן. אָמְרוּ לוֹ, בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ: \n"
+ ],
+ [
+ "כָּל הַבָּשָׂר אָסוּר לְבַשֵּׁל בְּחָלָב, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. וְאָסוּר לְהַעֲלוֹתוֹ עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בִּבְשַׂר דָּגִים וַחֲגָבִים. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, לֹא עוֹלֶה וְלֹא נֶאֱכָל. אָמַר רַבִּי יוֹסֵי, זוֹ מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בְּאֵיזֶה שֻׁלְחָן אָמְרוּ, בַּשֻּׁלְחָן שֶׁאוֹכֵל עָלָיו. אֲבָל בַּשֻּׁלְחָן שֶׁסּוֹדֵר עָלָיו אֶת הַתַּבְשִׁיל, נוֹתֵן זֶה בְצַד זֶה וְאֵינוֹ חוֹשֵׁשׁ: \n",
+ "צוֹרֵר אָדָם בָּשָׂר וּגְבִינָה בְּמִטְפַּחַת אַחַת, וּבִלְבַד שֶׁלֹּא יְהוּ נוֹגְעִין זֶה בָזֶה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁנֵי אַכְסְנָאִין אוֹכְלִין עַל שֻׁלְחָן אֶחָד, זֶה בָּשָׂר וָזֶה גְּבִינָה, וְאֵין חוֹשְׁשִׁין: \n",
+ "טִפַּת חָלָב שֶׁנָּפְלָה עַל הַחֲתִיכָה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם בְּאוֹתָהּ חֲתִיכָה, אָסוּר. נִעֵר אֶת הַקְּדֵרָה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם בְּאוֹתָהּ קְדֵרָה, אָסוּר. הַכְּחָל, קוֹרְעוֹ וּמוֹצִיא אֶת חֲלָבוֹ. לֹא קְרָעוֹ, אֵינוֹ עוֹבֵר עָלָיו. הַלֵּב, קוֹרְעוֹ וּמוֹצִיא אֶת דָּמוֹ. לֹא קְרָעוֹ, אֵינוֹ עוֹבֵר עָלָיו. הַמַּעֲלֶה אֶת הָעוֹף עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה: \n",
+ "בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה, אָסוּר לְבַשֵּׁל וְאָסוּר בַּהֲנָאָה. בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְמֵאָה, בְּשַׂר בְּהֵמָה טְמֵאָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה, מֻתָּר לְבַשֵּׁל וּמֻתָּר בַּהֲנָאָה. רַבִּי עֲקִיבָא אוֹמֵר, חַיָּה וָעוֹף אֵינָם מִן הַתּוֹרָה, שֶׁנֶּאֱמַר, לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ, שָׁלשׁ פְּעָמִים, פְּרָט לְחַיָּה וּלְעוֹף וְלִבְהֵמָה טְמֵאָה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, נֶאֱמַר (דברים יד), לֹא תֹאכְלוּ כָל נְבֵלָה, וְנֶאֱמַר (שם), לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ. אֶת שֶׁאָסוּר מִשּׁוּם נְבֵלָה, אָסוּר לְבַשֵּׁל בְּחָלָב. עוֹף, שֶׁאָסוּר מִשּׁוּם נְבֵלָה, יָכוֹל יְהֵא אָסוּר לְבַשֵּׁל בְּחָלָב, תַּלְמוּד לוֹמַר בַּחֲלֵב אִמּוֹ, יָצָא עוֹף, שֶׁאֵין לוֹ חֲלֵב אֵם: \n",
+ "קֵבַת נָכְרִי וְשֶׁל נְבֵלָה, הֲרֵי זוֹ אֲסוּרָה. הַמַּעֲמִיד בְּעוֹר שֶׁל קֵבָה כְשֵׁרָה, אִם יֵשׁ בְּנוֹתֵן טַעַם, הֲרֵי זוֹ אֲסוּרָה. כְּשֵׁרָה שֶׁיָּנְקָה מִן הַטְּרֵפָה, קֵבָתָהּ אֲסוּרָה. טְרֵפָה שֶׁיָּנְקָה מִן הַכְּשֵׁרָה, קֵבָתָהּ מֻתֶּרֶת, מִפְּנֵי שֶׁכָּנוּס בְּמֵעֶיהָ: \n",
+ "חֹמֶר בַּחֵלֶב מִבַּדָּם, וְחֹמֶר בַּדָּם מִבַּחֵלֶב. חֹמֶר בַּחֵלֶב, שֶׁהַחֵלֶב מוֹעֲלִין בּוֹ, וְחַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא, מַה שֶּׁאֵין כֵּן בַּדָּם. וְחֹמֶר בַּדָּם, שֶׁהַדָּם נוֹהֵג בִּבְהֵמָה וְחַיָּה וָעוֹף, בֵּין טְמֵאִים וּבֵין טְהוֹרִים, וְחֵלֶב אֵינוֹ נוֹהֵג אֶלָּא בִּבְהֵמָה טְהוֹרָה בִלְבָד: \n"
+ ],
+ [
+ "הָעוֹר, וְהָרֹטֶב, וְהַקִּפָּה, וְהָאֱלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, מִצְטָרְפִין לְטַמֵּא טֻמְאַת אֳכָלִים, אֲבָל לֹא טֻמְאַת נְבֵלוֹת. כַּיּוֹצֵא בוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְנָכְרִי וּמְפַרְכֶּסֶת, מְטַמְּאָה טֻמְאַת אֳכָלִין, אֲבָל לֹא טֻמְאַת נְבֵלוֹת, עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִבָּה לְטַמֵּא טֻמְאַת אֳכָלִין מִמַּה שֶׁרִבָּה לְטַמֵּא טֻמְאַת נְבֵלוֹת. רַבִּי יְהוּדָה אוֹמֵר, הָאֱלָל הַמְכֻנָּס, אִם יֶשׁ בּוֹ כַזַּיִת בְּמָקוֹם אֶחָד, חַיָּב עָלָיו: \n",
+ "אֵלּוּ שֶׁעוֹרוֹתֵיהֶן כִּבְשָׂרָן, עוֹר הָאָדָם, וְעוֹר חֲזִיר שֶׁל יִשּׁוּב. רַבִּי יוֹסֵי אוֹמֵר, אַף עוֹר חֲזִיר הַבָּר. וְעוֹר חֲטוֹטֶרֶת שֶׁל גָּמָל הָרַכָּה, וְעוֹר הָרֹאשׁ שֶׁל עֵגֶל הָרַךְ, וְעוֹר הַפְּרָסוֹת, וְעוֹר בֵּית הַבֹּשֶׁת, וְעוֹר הַשָּׁלִיל, וְעוֹר שֶׁתַּחַת הָאַלְיָה, וְעוֹר הָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט. רַבִּי יְהוּדָה אוֹמֵר, הַלְּטָאָה כַחֻלְדָּה. וְכֻלָּן שֶׁעִבְּדָן אוֹ שֶׁהִלֵּךְ בָּהֶן כְּדֵי עֲבוֹדָה, טְהוֹרִין, חוּץ מֵעוֹר הָאָדָם. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, שְׁמֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת: \n",
+ "הַמַּפְשִׁיט בַּבְּהֵמָה וּבַחַיָּה, בַּטְּהוֹרָה וּבַטְּמֵאָה, בַּדַּקָּה וּבַגַּסָּה, לְשָׁטִיחַ, כְּדֵי אֲחִיזָה. וּלְחֵמֶת, עַד שֶׁיַּפְשִׁיט אֶת הֶחָזֶה. הַמַּרְגִּיל, כֻּלּוֹ חִבּוּר לַטֻּמְאָה, לִטָּמֵא וּלְטַמֵּא. עוֹר שֶׁעַל הַצַּוָּאר, רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אֵינוֹ חִבּוּר. וַחֲכָמִים אוֹמְרִים, חִבּוּר, עַד שֶׁיַּפְשִׁיט אֶת כֻּלּוֹ: \n",
+ "עוֹר שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, הַנּוֹגֵע בְּצִיב הַיּוֹצֵא מִמֶּנּוּ, וּבְשַׂעֲרָה שֶׁכְּנֶגְדּוֹ, טָמֵא. הָיוּ עָלָיו כִּשְׁנֵי חֲצָאֵי זֵיתִים, מְטַמֵּא בְמַשָּׂא וְלֹא בְמַגָּע, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא בְמַגָּע וְלֹא בְמַשָּׂא. וּמוֹדֶה רַבִּי עֲקִיבָא בִּשְׁנֵי חֲצָאֵי זֵיתִים שֶׁתְּחָבָן בְּקֵיסָם וֶהֱסִיטָן, שֶׁהוּא טָמֵא. וּמִפְּנֵי מָה רַבִּי עֲקִיבָא מְטַהֵר בָּעוֹר, מִפְּנֵי שֶׁהָעוֹר מְבַטְּלָן: \n",
+ "קוּלִית הַמֵּת וְקוּלִית הַמֻּקְדָּשִׁים, הַנּוֹגֵעַ בָּהֶן, בֵּין סְתוּמִים בֵּין נְקוּבִים, טָמֵא. קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ, הַנּוֹגֵעַ בָּהֶן סְתוּמִים, טְהוֹרִים. נְקוּבִים כָּל שֶׁהוּא, מִטַּמֵּא בְמַגָּע. מִנַּיִן שֶׁאַף בְּמַשָּׂא, תַּלְמוּד לוֹמַר (ויקרא יא), הַנֹּגֵעַ וְהַנֹּשֵׂא, אֶת שֶׁבָּא לִכְלָל מַגָּע, בָּא לִכְלָל מַשָּׂא, לֹא בָא לִכְלָל מַגָּע, לֹא בָא לִכְלָל מַשָּׂא: \n",
+ "בֵּיצַת הַשֶּׁרֶץ הַמְרֻקֶּמֶת, טְהוֹרָה. נִקְּבָה כָל שֶׁהוּא, טְמֵאָה. עַכְבָּר שֶׁחֶצְיוֹ בָשָׂר וְחֶצְיוֹ אֲדָמָה, הַנּוֹגֵעַ בַּבָּשָׂר, טָמֵא. בָּאֲדָמָה, טָהוֹר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַנּוֹגֵעַ בָּאֲדָמָה שֶׁכְּנֶגֶד הַבָּשָׂר, טָמֵא: \n",
+ "הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בִּבְהֵמָה, מְטַמְּאִין טֻמְאַת אֳכָלִין בִּמְקוֹמָן, וּצְרִיכִין הֶכְשֵׁר. נִשְׁחֲטָה בְהֵמָה, הֻכְשְׁרוּ בְדָמֶיהָ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הֻכְשָׁרוּ. מֵתָה הַבְּהֵמָה, הַבָּשָׂר צָרִיךְ הֶכְשֵׁר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבַר נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר: \n",
+ "הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בָּאָדָם, טְהוֹרִין. מֵת הָאָדָם, הַבָּשָׂר טָהוֹר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבָר מִן הַמֵּת, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר: \n"
+ ],
+ [
+ "הַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה נוֹהֲגִין בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. שֶׁהָיָה בַדִּין, וּמָה אִם הַחֻלִּין, שֶׁאֵינָן חַיָּבִין בְּחָזֶה וָשׁוֹק, חַיָּבִין בַּמַּתָּנוֹת, קָדָשִׁים שֶׁחַיָּבִין בְּחָזֶה וָשׁוֹק, אֵינוֹ דִין שֶׁחַיָּבִין בַּמַּתָּנוֹת. תַּלְמוּד לוֹמַר (ויקרא ז), וָאֶתֵּן אֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו לְחָק עוֹלָם, אֵין לוֹ אֶלָּא מַה שֶּׁאָמוּר בָּעִנְיָן: \n",
+ "כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין, לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלַד לָהֶם מוּם קָבוּעַ וְנִפְדּוּ, פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ, יִקָּבֵרוּ: \n",
+ "בְּכוֹר שֶׁנִּתְעָרֵב בְּמֵאָה, בִּזְמַן שֶׁמֵּאָה שׁוֹחֲטִין אֶת כֻּלָּן, פּוֹטְרִין אֶת כֻּלָּן. אֶחָד שׁוֹחֵט אֶת כֻּלָּן, פּוֹטְרִין לוֹ אֶחָד. הַשּׁוֹחֵט לְכֹהֵן וּלְנָכְרִי, פָּטוּר מִן הַמַּתָּנוֹת. וְהַמִּשְׁתַּתֵּף עִמָּהֶן, צָרִיךְ שֶׁיִּרְשֹׁם. וְאִם אָמַר חוּץ מִן הַמַּתָּנוֹת, פָּטוּר מִן הַמַּתָּנוֹת. אָמַר, מְכֹר לִי בְנֵי מֵעֶיהָ שֶׁל פָּרָה, וְהָיוּ בָהֶן מַתָּנוֹת, נוֹתְנָן לְכֹהֵן וְאֵינוֹ מְנַכֶּה לוֹ מִן הַדָּמִים. לָקַח הֵימֶנּוּ בְמִשְׁקָל, נוֹתְנָן לְכֹהֵן וּמְנַכֶּה לוֹ מִן הַדָּמִים: \n",
+ "גֵּר שֶׁנִּתְגַּיֵּר וְהָיְתָה לוֹ פָרָה, נִשְׁחֲטָה עַד שֶׁלֹּא נִתְגַּיֵּר, פָּטוּר. מִשֶּׁנִּתְגַּיֵּר, חַיָּב. סָפֵק, פָּטוּר, שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. אֵיזֶהוּ הַזְּרוֹעַ, מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד כַּף שֶׁל יָד. וְהוּא שֶׁל נָזִיר. וּכְנֶגְדּוֹ בָרֶגֶל, שׁוֹק. רַבִּי יְהוּדָה אוֹמֵר, שׁוֹק, מִן הַפֶּרֶק שֶׁל אַרְכֻּבָּה עַד סֹבֶךְ שֶׁל רָגֶל. אֵיזֶהוּ לְחִי, מִן הַפֶּרֶק שֶׁל לְחִי עַד פִּקָּה שֶׁל גַּרְגָּרֶת: \n"
+ ],
+ [
+ "רֵאשִׁית הַגֵּז נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. חֹמֶר בַּזְּרוֹעַ וּבַלְּחָיַיִם וּבַקֵּבָה מֵרֵאשִׁית הַגֵּז, שֶׁהַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה נוֹהֲגִים בְּבָקָר וּבְצֹאן, בִּמְרֻבֶּה וּבְמֻעָט, וְרֵאשִׁית הַגֵּז אֵינוֹ נוֹהֵג אֶלָּא בִרְחֵלוֹת, וְאֵינוֹ נוֹהֵג אֶלָּא בִמְרֻבֶּה: \n",
+ "וְכַמָּה הוּא מְרֻבֶּה. בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי רְחֵלוֹת, שֶׁנֶּאֱמַר (ישעיה ז), יְחַיֶּה אִישׁ עֶגְלַת בָּקָר וּשְׁתֵּי צֹאן. וּבֵית הִלֵּל אוֹמְרִים, חָמֵשׁ, שֶׁנֶּאֱמַר (שמואל א כה), חָמֵשׁ צֹאן עֲשׂוּיוֹת. רַבִּי דוֹסָא בֶּן הַרְכִּינָס אוֹמֵר, חָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת מָנֶה מָנֶה וּפְרָס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת כָּל שֶׁהֵן. וְכַמָּה נוֹתְנִין לוֹ. מִשְׁקַל חָמֵשׁ סְלָעִים בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, מְלֻבָּן וְלֹא צוֹאִי, כְּדֵי לַעֲשׂוֹת מִמֶּנּוּ בֶגֶד קָטָן, שֶׁנֶּאֱמַר (דברים יח), תִּתֶּן לוֹ, שֶׁיְּהֵא בוֹ כְדֵי מַתָּנָה. לֹא הִסְפִּיק לִתְּנוֹ לוֹ עַד שֶׁצְּבָעוֹ, פָּטוּר. לִבְּנוֹ וְלֹא צְבָעוֹ, חַיָּב. הַלּוֹקֵחַ גֵּז צֹאנוֹ שֶׁל נָכְרִי, פָּטוּר מֵרֵאשִׁית הַגֵּז. הַלּוֹקֵחַ גֵּז צֹאנוֹ שֶׁל חֲבֵרוֹ, אִם שִׁיֵּר הַמּוֹכֵר, הַמּוֹכֵר חַיָּב. לֹא שִׁיֵּר, הַלּוֹקֵחַ חַיָּב. הָיוּ לוֹ שְׁנֵי מִינִים, שְׁחוּפוֹת וּלְבָנוֹת, מָכַר לוֹ שְׁחוּפוֹת אֲבָל לֹא לְבָנוֹת, זְכָרִים אֲבָל לֹא נְקֵבוֹת, זֶה נוֹתֵן לְעַצְמוֹ וְזֶה נוֹתֵן לְעַצְמוֹ: \n"
+ ],
+ [
+ "שִׁלּוּחַ הַקֵּן, נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. חֹמֶר בְּכִסּוּי הַדָּם מִשִּׁלּוּחַ הַקֵּן, שֶׁכִּסּוּי הַדָּם נוֹהֵג בְּחַיָּה וּבְעוֹף, בִּמְזֻמָּן וּבְשֶׁאֵינוֹ מְזֻמָּן. וְשִׁלּוּחַ הַקֵּן, אֵינוֹ נוֹהֵג אֶלָּא בְעוֹף, וְאֵינוֹ נוֹהֵג אֶלָּא בְשֶׁאֵינוֹ מְזֻמָּן. אֵיזֶהוּ שֶׁאֵינוֹ מְזֻמָּן. כְּגוֹן אַוָּזִין וְתַרְנְגוֹלִין שֶׁקִּנְּנוּ בְפַרְדֵּס. אֲבָל אִם קִנְּנוּ בְּבַיִת, וְכֵן יוֹנֵי הַרְדְּסִיאוֹת, פָּטוּר מִשִּׁלּוּחַ: \n",
+ "עוֹף טָמֵא, פָּטוּר מִלְּשַׁלֵּחַ. עוֹף טָמֵא רוֹבֵץ עַל בֵּיצֵי עוֹף טָהוֹר, וְטָהוֹר רוֹבֵץ עַל בֵּיצֵי עוֹף טָמֵא, פָּטוּר מִלְּשַׁלֵּחַ. קוֹרֵא זָכָר, רַבִּי אֱלִיעֶזֶר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n",
+ "הָיְתָה מְעוֹפֶפֶת, בִּזְמַן שֶׁכְּנָפֶיהָ נוֹגְעוֹת בַּקֵּן, חַיָּב לְשַׁלֵּחַ. אֵין כְּנָפֶיהָ נוֹגְעוֹת בַּקֵּן, פָּטוּר מִלְּשַׁלֵּחַ. אֵין שָׁם אֶלָּא אֶפְרוֹחַ אֶחָד אוֹ בֵיצָה אַחַת, חַיָּב לְשַׁלֵּחַ, שֶׁנֶּאֱמַר (דברים כב), קַן, קֵן מִכָּל מָקוֹם. הָיוּ שָׁם אֶפְרוֹחִין מַפְרִיחִין אוֹ בֵיצִים מוּזָרוֹת, פָּטוּר מִלְּשַׁלֵּחַ, שֶׁנֶּאֱמַר (שם), וְהָאֵם רֹבֶצֶת עַל הָאֶפְרֹחִים אוֹ עַל הַבֵּיצִים, מָה אֶפְרוֹחִין בְּנֵי קְיָמָא, אַף בֵּיצִים בְּנֵי קְיָמָא, יָצְאוּ מוּזָרוֹת. וּמָה הַבֵּיצִים צְרִיכִין לְאִמָּן, אַף הָאֶפְרוֹחִין צְרִיכִין לְאִמָּן, יָצְאוּ מַפְרִיחִין. שִׁלְּחָהּ וְחָזְרָה, שִׁלְּחָהּ וְחָזְרָה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, חַיָּב, שֶׁנֶּאֱמַר (שם), שַׁלֵּחַ תְּשַׁלַּח. אָמַר, הֲרֵינִי נוֹטֵל אֶת הָאֵם וּמְשַׁלֵּחַ אֶת הַבָּנִים, חַיָּב לְשַׁלֵּחַ, שֶׁנֶּאֱמַר (שם), שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם. נָטַל הַבָּנִים וְהֶחֱזִירָן לַקֵּן וְאַחַר כָּךְ חָזְרָה הָאֵם עֲלֵיהֶם, פָּטוּר מִלְּשַׁלֵּחַ: \n",
+ "הַנּוֹטֵל אֵם עַל הַבָּנִים, רַבִּי יְהוּדָה אוֹמֵר, לוֹקֶה וְאֵינוֹ מְשַׁלֵּחַ. וַחֲכָמִים אוֹמְרִים, מְשַׁלֵּחַ וְאֵינוֹ לוֹקֶה. זֶה הַכְּלָל, כָּל מִצְוַת לֹא תַעֲשֶׂה שֶׁיֶּשׁ בָּהּ קוּם עֲשֵׂה, אֵין לוֹקִין עָלֶיהָ: \n",
+ "לֹא יִטֹּל אָדָם אֵם עַל הַבָּנִים, אֲפִלּוּ לְטַהֵר אֶת הַמְּצֹרָע. וּמָה אִם מִצְוָה קַלָּה שֶׁהִיא כְאִסָּר, אָמְרָה תוֹרָה (דברים כב), לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים, קַל וָחֹמֶר עַל מִצְוֹת חֲמוּרוֹת שֶׁבַּתּוֹרָה: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..edf1d743243333f619a62e1b5853d2a70cdfb4ad
--- /dev/null
+++ "b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,74 @@
+{
+ "language": "en",
+ "title": "Mishnah Meilah",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "Hochheilige Opfertiere, die man auf der Südseite geschlachtet hat, unterliegen der Veruntreuung. Hat man sie auf der Südseite geschlachtet und das Blut auf der Nordseite aufgefangen, auf der Nordseite und das Blut auf der Südseite aufgefangen, hat man sie am Tage geschlachtet und die Blutsprengung bei Nacht vorgenommen, in der Nacht und die Blutsprengung bei Tage vorgenommen, oder hat man sie [mit der Absicht auf] ausserhalb ihrer Zeit oder ausserhalb ihres Ortes geschlachtet, unterliegen sie der Veruntreuung. Als allgemeine Regel sagte R. Josua: In allen Fällen, wo es für die Priester bereits zum Genuss erlaubt gewesen ist, unterliegt es nicht der Veruntreuung, ist es für die Priester noch nicht zum Genuss erlaubt gewesen, unterliegt es der Veruntreuung. Welches sind die Fälle, in denen es für die Priester bereits erlaubt gewesen ist? Wenn es über Nacht liegen geblieben oder unrein geworden oder nach aussen gekommen ist. Welches die, in denen es für die Priester noch nicht erlaubt gewesen ist? Wenn es [mit der Absicht auf] ausserhalb seiner Zeit oder ausserhalb seines Ortes geschlachtet worden ist, oder wenn Untaugliche das Blut aufgefangen oder das Blut gesprengt haben.",
+ "Wenn Fleisch von Hochheiligem vor der Sprengung des Blutes nach aussen gekommen ist, sagt R. Elieser, unterliegt es der Veruntreuung, nicht aber der auf Verworfenes , Übriggelassenes und Unreines stehenden Strafe. R. Akiba sagt: Es unterliegt nicht der Veruntreuung, wohl aber der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe. Es sagte R. Akiba: Wenn jemand sein Sündopfertier abgesondert hat und es ist verloren gegangen, und er hat ein anderes an seiner Stelle abgesondert, und nachher hat sich das erstere wiedergefunden, und sie stehen nun beide da, fällt da nicht durch die Sprengung des Blutes ebenso wie für das Fleisch des einen Tieres so auch für das Fleisch des anderen Tieres das Verbot [der Veruntreuung] fort ? Wenn durch die Blutsprengung selbst für das Fleisch eines anderen Tieres das Veruntreuungsverbot fortfällt, so ist daraus wohl zu folgern, dass es gewiss dadurch für das Fleisch desselben Tieres fortfällt.",
+ "Wenn Opferstücke von einfach Heiligem vor der Sprengung des Blutes nach aussen gekommen sind, sagt R. Elieser, unterliegen sie nicht der Veruntreuung und nicht der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe. R. Akiba sagt: Sie unterliegen der Veruntreuung und der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe.",
+ "Die erfolgte Blut-Sprengung hat bei Hochheiligem eine erleichternde und eine erschwerende Folge, bei einfach Heiligem nur eine erschwerende. Wieso ? Bei Hochheiligem unterliegen vor der Sprengung des Blutes sowohl die Opferstücke wie das Fleisch der Veruntreuung, nach der Sprengung des Blutes unterliegen die Opferstücke der Veruntreuung und das Fleisch unterliegt nicht der Veruntreuung, sowohl dieses wie jene unterliegen aber der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe. Bei einfach Heiligem ist die Folge nur eine erschwerende, wieso? Bei einfach Heiligem unterliegen vor der Sprengung des Blutes weder die Opferstücke noch das Fleisch der Veruntreuung, nach der Sprengung des Blutes unterliegen die Opferstücke der Veruntreuung und das Fleisch unterliegt nicht der Veruntreuung, sowohl dieses wie jene unterliegen aber der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, so ergibt sich aus der Blutsprengung bei Hochheiligem eine erleichternde und eine erschwerende, bei einfach Heiligem nur eine erschwerende Folge."
+ ],
+ [
+ "Das Vogel-Sündopfer unterliegt der Veruntreuung, sobald es zum Opfer bestimmt worden ist. Durch das Abdrücken [des Kopfes] erhält es die Eigenschaft, dass es durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch das Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich wird. Nach der Sprengung des Blutes unterliegt es der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, aber nicht mehr der Veruntreuung.",
+ "Das Vogel-Ganzopfer unterliegt der Veruntreuung, sobald es zum Opfer bestimmt worden ist. Durch das Abdrücken [des Kopfes] erhält es die Eigenschaft, dass es durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch das Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich wird. Nach der Ausdrückung des Blutes unterliegt es der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, und es unterliegt der Veruntreuung, bis [die Asche] nach dem Aschenplatz herausgebracht wird.",
+ "Die Stiere, die verbrannt werden, und die Böcke, die verbrannt werden, unterliegen der Veruntreuung, sobald sie zu Opfern bestimmt worden sind. Durch das Schlachten erhalten sie die Eigenschaft, dass sie durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch das Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich werden. Nach der Sprengung des Blutes unterliegen sie der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, und sie unterliegen der Veruntreuung, bis das Fleisch [vom Feuer] verzehrt ist.",
+ "Das Ganzopfer unterliegt der Veruntreuung, sobald es zum Opfer bestimmt worden ist. Durch das Schlachten erhält es die Eigenschaft, dass es durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch das Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich wird. Nach der Sprengung des Blutes unterliegt es der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe und unterliegt das Fell nicht der Veruntreuung, das Fleisch aber unterliegt der Veruntreuung, bis [die Asche] nach dem Aschenplatz herausgebracht wird.",
+ "Das Sündopfer, das Schuldopfer und die Gemeinde-Friedensopfer unterliegen der Veruntreuung, sobald sie zu Opfern bestimmt worden sind. Durch das Schlachten erhalten sie die Eigenschaft, dass sie durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch das Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich werden. Nach der Sprengung des Blutes unterliegen sie der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, das Fleisch unterliegt nicht mehr der Veruntreuung, die Opferstücke aber unterliegen der Veruntreuung, bis [ihre Asche] nach dem Aschenplatz herausgebracht wird.",
+ "Die beiden Brote unterliegen der Veruntreuung, sobald sie für ihren heiligen Zweck bestimmt worden sind. Nachdem sie im Ofen eine Kruste bekommen haben, haben sie die Eigenschaft, dass sie durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch das Sühnopfer Gesühnten untauglich werden, und darf das zu ihnen gehörende Opfer geschlachtet werden. Nach der Sprengung des Blutes der Lämmer unterliegen sie der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, aber nicht mehr der Veruntreuung.",
+ "Das Schaubrot unterliegt der Veruntreuung, sobald es für seinen heiligen Zweck bestimmt worden ist. Nachdem es im Ofen eine Kruste bekommen hat, hat es die Eigenschaft, dass es durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch ein Sühnopfer Gesühnten untauglich wird, und dass es auf den heiligen Tisch gelegt werden darf. Nachdem die Schalen dargebracht sind, unterliegt es der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, aber nicht mehr der Veruntreuung.",
+ "Die Mehlopfer unterliegen der Veruntreuung, sobald sie für ihren heiligen Zweck bestimmt worden sind. Durch ihre Heiligung durch [Hineintun in] das Opfergerät erhalten sie die Eigenschaft, dass sie durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch ein Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich werden. Nachdem das Chomez dargebracht ist, unterliegen sie der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, das Zurückbleibende unterliegt nicht der Veruntreuung, das Chomez aber unterliegt der Veruntreuung, bis [die Asche] nach dem Aschenplatz herausgebracht wird.",
+ "Das Chomez, der Weihrauch, das Räucherwerk, das Mehlopfer von Priestern, das Mehlopfer des gesalbten Priesters und das Giessopfer-Mehlopfer unterliegen der Veruntreuung, sobald sie für ihren heiligen Zweck bestimmt worden sind. Durch ihre Heiligung durch [Hineintun in] das Opfergerät erhalten sie die Eigenschaft, dass sie durch [Berührung durch] einen am selben Tage Untergetauchten oder einen noch nicht durch ein Sühnopfer Gesühnten und durch Liegenbleiben über Nacht untauglich werden, und sie unterliegen der auf Übriggelassenes und Unreines, nicht aber der auf Verworfenes stehenden Strafe. Dieses ist die Regel: Alles, was erst durch ein Anderes verwendbar gemacht wird, unterliegt der auf Verworfenes, Übriggelassenes und Unreines stehenden Strafe, erst nachdem das es verwendbar Machende dargebracht worden ist, und alles, was nicht durch ein anderes verwendbar gemacht wird, unterliegt, sobald es durch das Opfergerät geheiligt worden ist, der auf Übriggelassenes und Unreines stehenden Strafe, der auf Verworfenes stehenden dagegen überhaupt nicht."
+ ],
+ [
+ "Das Junge eines Sündopfers und das mit einem Sündopfer Ausgetauschte und ein Sündopfer, dessen Eigentümer gestorben ist, lässt man umkommen, das sein Jahresalter überschritten hat und verloren gegangen [oder verloren gegangen] und fehlerbehaftet wiedergefunden worden ist, lässt man, wenn der Eigentum er bereits anderweitig gesühnt worden ist, umkommen, ein Austausch mit ihm hat keine Geltung, man darf es nicht benützen, bringt aber für die Nutzniessung kein Opfer für Veruntreuung. Ist der Eigentümer noch nicht anderweitig gesühnt worden, muss es weiden, bis es einen Fehler bekommt, und dann verkauft werden, und man bringt für das Geld ein anderes, ein Austausch mit ihm hat Geltung, und die Nutzniessung von ihm gilt als Veruntreuung.",
+ "Wenn jemand Geld für seine Nasiratsopfer abgesondert hat, so darf man es nicht [anderweitig] benützen, es unterliegt aber nicht der Veruntreuung, weil das ganze Geld zur Darbringung des Friedensopfers verwendet werden kann. Stirbt er, ohne nähere Bestimmungen über es getroffen zu haben, fällt es der Spendenkasse zu, hatte er solche getroffen, wird das für das Sündopfer bestimmte Geld in das Salzmeer geworfen, man darf es nicht benützen, es unterliegt aber nicht der Veruntreuung, für das für das Ganzopfer bestimmte Geld bringt man ein Ganzopfer und es unterliegt der Veruntreuung, für das für das Friedensopfer bestimmte Geld bringt man ein Friedensopfer, es darf nur einen Tag lang gegessen werden, man braucht aber kein Brotopfer dazu zu bringen.",
+ "R. Ismael sagt: [Die Vorschrift über] das Blut ist zuerst leichter und zuletzt strenger, [die über] die Giessopfer zuerst strenger und zuletzt leichter. Das Blut unterliegt zuerst nicht der Veruntreuung, nachdem es in den Bach Kidron geflossen ist, unterliegt es der Veruntreuung. Die Giessopfer unterliegen zuerst der Veruntreuung, nachdem sie in die Abzugsgrube geflossen sind, unterliegen sie nicht der Veruntreuung.",
+ "Die Asche vom inneren Altar und die Überbleibsel aus dem Leuchter darf man nicht benützen, sie unterliegen aber nicht der Veruntreuung. Hat man sie vorher dem Heiligtum gelobt, unterliegen sie der Veruntreuung. Turteltauben, die noch nicht das vorschriftsmässige Alter haben, und junge Tauben, die dasselbe bereits überschritten haben, darf man nicht benützen, sie unterliegen aber nicht der Veruntreuung. R. Simon sagt: Turteltauben, die noch nicht das vorschriftsmässige Alter haben, unterliegen der Veruntreuung, junge Tauben, die dasselbe bereits überschritten haben, darf man nicht benützen, sie unterliegen aber nicht der Veruntreuung.",
+ "Milch von Opfertieren und Eier von Turteltauben darf man nicht benützen, sie unterliegen aber nicht der Veruntreuung. Worauf bezieht sich diese Bestimmung? Auf Tiere, die man für den Altar geheiligt hat. Bei Tieren dagegen, die man für den Tempelschatz geheiligt hat, unterliegen, wenn man eine Henne geheiligt hat, sie selbst sowohl wie ihr Ei, wenn man eine Eselin geheiligt hat, sowohl sie selbst wie ihre Milch der Veruntreuung.",
+ "Alles unterliegt der Veruntreuung, gleichviel ob es für den Altar verwendet werden kann und nicht für die Ausbesserung des Tempels, oder für die Ausbesserung des Tempels und nicht für den Altar, oder nicht für den Altar und nicht für die Ausbesserung des Tempels. Wie ist das? Hat jemand eine Grube voll mit Wasser geheiligt, oder eine Dunggrube voll mit Dung, oder einen Taubenschlag voll mit Tauben, oder einen Baum voll mit Früchten, oder ein Feld voll mit Gewächsen, unterliegen sowohl sie selbst wie das, was sie enthalten, der Veruntreuung. Hat man dagegen eine Grube geheiligt, und nachher hat sie sich mit Wasser gefüllt, eine Dunggrube, und nachher ist sie mit Dung gefüllt, einen Taubenschlag, und nachher ist er voll mit Tauben, einen Baum, und nachher ist er voll mit Früchten, ein Feld, und nachher ist es voll mit Gewächsen geworden, unterliegen wohl sie selbst der Veruntreuung, nicht aber das, was sie enthalten, dies die Worte des R. Jehuda. R. Simon sagt: Wenn jemand ein Feld oder einen Baum heiligt, unterliegen sowohl sie selbst wie das, was auf ihnen wächst, der Veruntreuung, weil es aus Heiligem Gewachsenes ist. Das Junge eines Viehzehnt darf nicht von dem Viehzehnt gesäugt werden, andere bieten sich dafür freiwillig an. Das Junge von geheiligten Tieren darf nicht von geheiligten Tieren gesäugt werden, andere bieten sich dafür freiwillig an. Die Arbeiter dürfen von den Feigen, die dem Heiligtum gehören, nicht essen, ebenso die Kuh nicht von den Wicken, die dem Heiligtum gehören.",
+ "Wurzeln eines Baumes, der Privat-Eigentum ist, die in Eigentum, das dem Heiligtum gehört, hineingewachsen sind, und Wurzeln eines Baumes, der Eigentum des Heiligtums ist, die in Privat-Eigentum hineingewachsen sind, darf man nicht benutzen, sie unterliegen aber nicht der Veruntreuung. Eine Quelle, die aus einem dem Heiligtum gehörenden Felde hervorquillt, darf man nicht benützen, sie unterliegt aber nicht der Veruntreuung, wo sie ausserhalb des Feldes fliesst, darf man sie benützen. Das Wasser, so lange es in der goldenen Kanne ist, darf man nicht benutzen, es unterliegt aber nicht der Veruntreuung, hat man es in die Flasche hineingetan, unterliegt es der Veruntreuung. Die Bachweiden darf man nicht benutzen, sie unterliegen aber nicht der Veruntreuung. R. Eleasar, Sohn des Zadok, sagt: Die Alten pflegten davon für ihre Feststräusse zu nehmen.",
+ "Ein Vogelnest, das oben auf einem Baume ist, der dem Heiligtum gehört, darf man nicht benützen, es unterliegt aber nicht der Veruntreuung, das auf einem Götzenbaume, darf man mit einer Stange herunterschlagen. Wenn man einen Wald [heiligt, unterliegt alles, was in ihm ist, der Veruntreuung. Wenn die Schatzmeister die Hölzer kaufen, unterliegt nur das Holz der Veruntreuung, nicht aber der Späne-Abfall und nicht das Laub."
+ ],
+ [
+ "Für den Altar Geheiligtes untereinander zählt zusammen bei Veruntreuung und Verschuldung an Verworfenem, Übriggelassenem und Unreinem. Für den Tempelschatz Geheiligtes untereinander und für den Altar Geheiligtes mit für den Tempelschatz Geheiligtem zählen zusammen bei Veruntreuung.",
+ "Fünf Dinge zählen beim Ganzopfer zusammen: das Fleisch, das Fett, das Mehl, der Wein und das Oel, und sechs beim Dankopfer: das Fleisch, das Fett, das Mehl, der Wein, das Öl und das Brot. Die Priester-Hebe, die Zehnt-Hebe, die Zehnt-Hebe von Zweifelhaftem, die Teig-Hebe und die Erstlingsfrüchte zählen mit einander zusammen, anderes für den Genuss verboten zu machen und für die Verpflichtung, ein Fünftel daraufzugeben.",
+ "Alles Verworfene untereinander zahlt zusammen, alles Übriggelassene untereinander zählt zusammen, alles Aas untereinander zählt zusammen, alle Kriechtiere untereinander zählen zusammen, das Blut des Kriechtieres und sein Fleisch zählen zusammen. Als Regel sagte R. Josua: Alles, was inbezug auf die Unreinheit und auf das vorgeschriebene Mass einander gleich ist, zählt zusammen, inbezug auf die Unreinheit, aber nicht auf das Mass, auf das Mass, aber nicht auf die Unreinheit, nicht inbezug auf die Unreinheit und nicht inbezug auf das Mass, das zählt nicht zusammen.",
+ "Verworfenes und Uebriggelassenes zählen nicht zusammen, weil das zwei verschiedene Namen sind. Kriechtier und Aas, ebenso Aas und Fleisch von einem Toten, zählen nicht zusammen, auch nicht die von beiden leichtere Verunreinigung zu bewirken. Speisen, die durch Unreinheits-Erzeuger unrein geworden, und solche, die durch erzeugte Unreinheiten unrein geworden sind, zählen zusammen und bewirken die von beiden leichtere Verunreinigung.",
+ "Alle Speisen zählen zusammen zur Erreichung des Masses eines halben Halbbrotes, den Körper zu verunreinigen, der Nahrung für zwei Mahlzeiten beim Erub, einer Eigrösse, Speisen-Unreinheit zu übertragen, einer Feigengrösse für das Hinaustragen am Schabbat und einer Dattelgrösse am Versöhnungstage. Alle Getränke zählen zusammen zu einem Viertel-Log, den Körper zu verunreinigen, und zu einem Mundvoll am Versöhnungstage.",
+ "Orla-Frucht und Saatenmischung im Weinberge zählen zusammen; R. Simon sagt: Sie zählen nicht zusammen. Kleiderstoff und Sack, Sack und Leder, Leder und Matte zählen zusammen. R. Simon sagt: Weil sie durch Daraufsitzen unrein werden können."
+ ],
+ [
+ "Wenn jemand von Heiligem einen Peruta-Wert Nutzen gehabt hat, wenn er es dadurch auch in seinem Wert um nichts gemindert hat, hat er eine Veruntreuung begangen, dies die Worte des R. Akiba; die Weisen dagegen sagen: Bei allen Dingen, die [durch Benutzung] minderwertig werden, hat man eine Veruntreuung erst begangen, wenn man ihren Wert gemindert hat, und bei allen Dingen, die dadurch nicht minderwertig werden, hat man eine Veruntreuung begangen, sobald man einen Nutzen von ihnen gehabt hat. Wie ist das? Hat [eine Frau] eine Kette um ihren Hals getan, oder einen Ring an ihre Hand, oder hat sie aus einem goldenen Becher getrunken, hat sie eine Veruntreuung begangen, sobald sie einen Nutzen davon gehabt hat. Hat jemand ein Hemd angezogen, sich in einen Mantel eingehüllt, mit einer Axt gespalten, hat er eine Veruntreuung erst begangen, wenn er ihren Wert dadurch gemindert hat. Hat jemand von einem Sündopfer [Wolle] abgerissen, wenn von einem lebendigen, hat er eine Veruntreuung erst begangen, wenn er es dadurch minderwertig gemacht hat, wenn von einem toten, hat er eine Veruntreuung begangen, sobald er einen Nutzen davon gehabt hat.",
+ "Hat er einen halben Peruta-Wert Nutzen gehabt und es um einen halben Peruta-Wert geschädigt, oder von einem Gegenstände einen halben Peruta-Wert Nutzen gehabt und einen anderen um einen halben Peruta-Wert geschädigt, hat er keine Veruntreuung begangen, nur wenn er von demselben Gegenstände einen Peruta-Wert Nutzen gehabt und ihn um einen Peruta-Wert geschädigt hat.",
+ "An Geheiligtem, an dem eine Veruntreuung begangen worden ist, kann nicht noch einmal eine Veruntreuung begangen werden, ausgenommen an Tieren und an Opfergefässen. Wie ist das? Ist einer auf einem Tiere geritten, dann ist ein anderer auf ihm geritten, und dann wieder ein anderer, hat einer aus einem goldenen Becher getrunken, dann hat ein anderer daraus getrunken, und dann wieder ein anderer, hat einer von einem Sündopfertier [Wolle] abgerissen, dann ein anderer, und dann wieder ein anderer, hat jeder von ihnen eine Veruntreuung begangen; Rabbi sagt: Bei allem, was nicht ausgelöst werden darf, gibt es auch nach stattgehabter Veruntreuung noch eine Veruntreuung.",
+ "Hat er einen Stein oder einen Balken, der dem Heiligtum gehört, sich genommen, hat er noch keine Veruntreuung begangen, hat er sie einem anderen gegeben, hat er eine Veruntreuung begangen, der andere aber nicht. Hat er sie in seinem Hause verbaut, hat er eine Veruntreuung erst begangen, wenn er einen Peruta-Wert lang darunter gewohnt hat. Hat er eine Peruta, die dem Heiligtum gehört, sich genommen, hat er noch keine Veruntreuung begangen, hat er sie einem anderen gegeben, hat er eine Veruntreuung begangen, der Andere aber nicht. Hat er sie dem Bademeister gegeben, wenn er auch nicht dafür gebadet hat, hat er eine Veruntreuung begangen, da jener [gewissermassen] zu ihm sagt: Das Bad ist geöffnet, gehe hinein und bade.",
+ "Was jemand selbst isst, und was er einem anderen davon zu essen gibt, die eigene Nutzniessung und die, die er einem anderen davon zukommen lässt, was er selbst isst und die Nutzniessung, die er davon einem anderen zukommen lässt, die eigene Nutzniessung und was er einem anderen davon zu essen gibt, zählen zusammen, selbst wenn ein längerer Zeitraum dazwischen liegt."
+ ],
+ [
+ "Hat der Beauftragte seinen Auftrag ausgeführt, hat der Hausherr die Veruntreuung begangen, hat er seinen Auftrag nicht ausgeführt, hat der Beauftragte die Veruntreuung begangen. Wie ist das? Hatte er zu ihm gesagt: Setze den Gästen Fleisch vor, er hat ihnen aber Leber vorgesetzt, oder Leber, er hat ihnen aber Fleisch vorgesetzt, hat der Beauftragte die Veruntreuung begangen. Hatte er zu ihm gesagt: Gib ihnen je ein Stück, er aber hat gesagt, nehmet je zwei, und sie haben sich je drei genommen, haben sie alle eine Veruntreuung begangen. Hatte er zu ihm gesagt: Hole es mir aus der Fensternische oder aus dem Kasten, und er hat es ihm gebracht, auch wenn der Hausherr nachher sagt: Ich hatte nur gemeint aus diesem, und er hat es aus jenem gebracht, hat der Hausherr die Veruntreuung begangen. Hatte er aber zu ihm gesagt: Bringe es mir aus der Fensternische, und er hat es ihm aus dem Kasten gebracht, oder aus dem Kasten, und er hat es ihm aus der Fensternische gebracht, hat der Beauftragte die Veruntreuung begangen.",
+ "Hat er einen Taubstummen, einen Schwachsinnigen oder einen Unmündigen als Boten geschickt, und sie haben seinen Auftrag ausgeführt, hat der Hausherr die Veruntreuung begangen, haben sie seinen Auftrag nicht ausgeführt, begeht der Krämer die Veruntreuung. Hat er einen Vollsinnigen als Boten geschickt, sich aber erinnert, bevor jener zum Krämer gekommen ist, begeht der Krämer die Veruntreuung, sobald er es ausgibt. Wie soll er es machen? Er nimmt eine Peruta oder irgend ein Gerät und sagt: Wo immer die dem Heiligtum gehörende Peruta sich befindet, soll sie hierdurch ausgelöst sein, denn Heiliges kann sowohl durch Geld wie durch Geldeswert ausgelöst werden.",
+ "Hat er ihm eine Peruta gegeben und zu ihm gesagt; Bringe mir für die Hälfte Lichtschalen und für die Hälfte Dochte, er aber ist gegangen und hat ihm für die ganze Lichtschalen oder für die ganze Dochte geholt, oder hat er zu ihm gesagt: Bringe mir für die ganze Lichtschalen, oder, für die ganze Dochte, und er ist gegangen und hat ihm für die Hälfte Lichtschalen und für die Hälfte Dochte gebracht, haben beide keine Veruntreuung begangen. Hat er aber zu ihm gesagt: Bringe mir für die Hälfte Lichtschalen von dieser Stelle und für die Hälfte Dochte von jener Stelle, und er ist gegangen und hat ihm Lichtschalen aus dem für die Dochte und Dochte aus dem für die Lichtschalen angegebenen Laden gebracht, hat der Bote die Veruntreuung begangen.",
+ "Hat er ihm zwei Perutot gegeben und zu ihm gesagt: Bringe mir einen Etrog, und er ist gegangen und hat ihm für eine Peruta einen Etrog und für eine Peruta einen Granatapfel gebracht, haben beide eine Veruntreuung begangen, R. Jehuda sagt: Der Hausherr hat keine Veruntreuung begangen, weil er zu ihm sagen kann: Ich wollte einen grossen Etrog haben, du hast mir aber einen kleinen und schlechten gebracht. Hat er ihm einen Golddenar gegeben und zu ihm gesagt: Bringe mir ein Hemd, und er ist gegangen und hat ihm für drei [Selaim] ein Hemd und für drei einen Mantel gebracht, haben sie beide eine Veruntreuung begangen; R. Jehuda sagt: Der Hausherr hat keine Veruntreuung begangen, weil er zu ihm sagen kann: Ich wollte ein grosses Hemd haben, du hast mir aber ein kleines und schlechtes gebracht.",
+ "Wenn jemand Geld bei einem Geldwechsler in Verwahrung gibt, darf dieser es, wenn es eingebunden ist, nicht in Gebrauch nehmen, hat er es ausgegeben, hat er deshalb eine Veruntreuung begangen. Ist es nicht eingebunden, darf er es in Gebrauch nehmen, deshalb begeht er auch keine Veruntreuung, wenn er es ausgibt. Bei einem Privatmann, darf dieser es so und so nicht in Gebrauch nehmen, hat er es ausgegeben, hat er deshalb eine Veruntreuung begangen. Der Krämer ist wie ein Privatmann, dies die Worte des R. Meïr; R. Jehuda sagt: Wie der Geldwechsler.",
+ "Ist eine Peruta, die dem Heiligtum gehört, in einen Geldbeutel hinein gefallen, oder hat jemand gesagt: Eine Peruta in diesem Beutel soll dem Heiligtum gehören, hat man eine Veruntreuung begangen, sobald man die erste [Peruta] daraus ausgegeben hat, dies die Worte des R. Akiba; die Weisen aber sagen: Erst wenn man alles, was in dem Beutel ist, ausgegeben hat. Auch R. Akiba stimmt in dem Falle zu, wenn man sagt: Eine Peruta aus diesem Beutel soll dem Heiligtum gehören, dass man immer weiter ausgeben darf, bis man alles, was in dem Beutel ist, ausgegeben hat."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..76d0522e56642ebb5e3f62c4ba2674f012c366c0
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,76 @@
+{
+ "language": "en",
+ "title": "Mishnah Meilah",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "Most holy sacrifices which were slaughtered on the south side [of the altar], the law of sacrilege [still] applies to them. If they were slaughtered on the south side and their blood received on the north or [slaughtered] on the north side and their blood received on the south, or if they were slaughtered by day and [their blood] sprinkled during the night or [slaughtered] during the night and [their blood] sprinkled by day, or if they were slaughtered [with the intention of eating the flesh] beyond its proper time or outside its proper place, the law of sacrilege still applies to them. Rabbi Joshua stated a general rule: whatever has at some time been permitted to the priests is not subject to the law of sacrilege, and whatever has at no time been permitted to the priests is subject to the law of sacrilege. Which is that which has at some time been permitted to the priests? [Sacrifices] which remained overnight or became defiled or were taken out [of the Temple Court]. Which is that which has at no time been permitted to the priests? [Sacrifices] that were slaughtered [with the intention of eating its flesh] beyond its proper time or outside its proper place, or [the blood of which] was received by the unfit and they sprinkled it.",
+ "If the flesh of most holy sacrifices was taken out [of the Temple court] before the blood was sprinkled: Rabbi Eliezer says: it is still subject to the laws of sacrilege and one does not become guilty of [transgressing with it the laws of] notar, piggul and defilement. Rabbi Akiba says: it is not subject to the laws of sacrilege and one can become guilty of [transgressing with it the laws of] notar, piggul and defilement. Rabbi Akiba said: if one set aside his hatat and it was lost and he set aside another in its place and afterwards the first was found, and both of them are in front of us, [do you not agree] that just as [the sprinkling of] the blood [of the one] exempts its own flesh [from the laws of sacrilege] so it exempts the flesh of the other one? Now, if the sprinkling of its blood can exempt the flesh of the other from the laws of sacrilege, how much more must it exempt its own flesh.",
+ "If the innards of sacrifices of that have a lower degree of holiness were taken out [of the Temple court] before the blood was sprinkled:Rabbi Eliezer says: they are not subject to the laws of sacrilege and one cannot become guilty of [transgressing with them the laws of] notar, piggul and defilement. Rabbi Akiva says: they are subject to the laws of sacrilege and one can become guilty of [transgressing with them the laws of] notar, piggul and defilement.",
+ "The act of [sprinkling the] blood of most holy sacrifices may have either a lenient or a stringent effect, but with sacrifices of a lesser degree of holiness it has only a stringent effect. How so? With most holy sacrifices, before the sprinkling, the law of sacrilege applies both to the innards and to the flesh; after the sprinkling it applies to the innards but not to the flesh; In respect of both one is guilty of [transgressing the laws of] notar, iggul and defilement. It is thus found that with most holy sacrifices the act of sprinkling has a lenient as well as a stringent effect. With sacrifices of a lesser degree of holiness it has only a stringent effect. How so? With sacrifices of a lesser degree of holiness, before the sprinkling the law of sacrilege does not apply to the innards or to the flesh; after the sprinkling it applies to the innards but not to the flesh; In respect of both one is guilty of transgressing the laws of notar, piggul and defilement. It is thus found that with sacrifices of a lesser degree of holiness it has only a stringent effect."
+ ],
+ [
+ "The law of sacrilege applies to the hatat of a bird from the moment of its dedication. With the pinching of its neck it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been sprinkled it is subject to [the laws of] piggul, notar and defilement, but the law of sacrilege no longer applies to it.",
+ "The law of sacrilege applies to the olah of a bird from the moment of its dedication. With the pinching of its neck it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been squeezed out [onto the walls of the altar] it is subject to [the laws of] piggul, notar and defilement; And the law of sacrilege applies to it until [the ashes have been] removed [from the altar] to the place of the ashes.",
+ "The law of sacrilege applies to the bullocks which are to be burned and the goats which are to be burned from the moment of their dedication. Once slaughtered they become susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once their blood has been sprinkled they are subject to [the laws of] piggul, notar and defilement. And the law of sacrilege applies to them even while they are at the place of the ashes so long as the flesh has not been charred.",
+ "The law of sacrilege applies to an olah from the moment of its dedication. When it is slaughtered it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been sprinkled it is subject to [the laws of] piggul, notar and defilement; And the law of sacrilege does not apply to its hide, but it does apply to it flesh until [the ashes have been] removed [from the altar] to the place of the ashes.",
+ "The law of sacrilege applies to the hatat, and asham and to shelamim sacrifices of the congregation from the moment of their dedication. Once slaughtered they become susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once their blood has been sprinkled they are subject to [the laws of] piggul, notar and defilement. The law of sacrilege then no longer applies to the flesh, but applies to the innards until the ashes are removed to the place of the ashes.",
+ "The law of sacrilege applies to the two loaves of bread from the moment of their dedication. Once they have formed a crust in the oven they become susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, and the [festival] offerings can then be slaughtered. Once the blood of the lambs has been sprinkled they [the loaves] are subject to [the laws of] piggul, notar and defilement, and the law of sacrilege no longer applies to them.",
+ "The law of sacrilege applies to the showbread from the moment of its dedication. Once it has formed a crust in the oven it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, and it may be arranged upon the table [of the Sanctuary]. Once the dishes of incense have been offered it is subject to [the laws of] piggul, notar and defilement, and the law of sacrilege no longer applies to it.",
+ "Our mishnah discusses how the law of sacrilege relates to menahot.The law of sacrilege applies to menahot (grain offerings) from the moment of their dedication. Once they have become sacred by being put in the vessel [of service] they become susceptible for unfitness through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once the handful has been offered they are subject to [the law of] piggul, notar and defilement, and the law of sacrilege no longer applies to the remnants, but it applies to the handful until its ashes have been removed to the place of the ashes.",
+ "The law of sacrilege applies to the handful [of a minhah], the frankincense, the incense, the minhah of a priest, the minhah of the anointed high priest and the minhah that is accompanied by a libation, from the moment of their dedication. Once they have become sacred by being put in the vessel, they become susceptible for unfitness through contact with a tevul yom or one who still requires atonement, or by remaining overnight, and they are subject to [the laws of] notar and defilement, but [the law of] piggul does not apply to them. This is the general rule: whatever has something else which renders it permissible [for the altar or for the use of the priests] is not subject to [the laws of] piggul, nothar and defilement until that act has been performed. And whatever does not have something else which renders it permissible becomes subject [to the laws of] notar and defilement as soon as it has become sacred by being put in the vessel, but piggul does not apply to it."
+ ],
+ [
+ "The offspring of a hatat, the substitute of a hatat, and a hatat whose owner has died, are left to die. A hatat whose year has passed or which was lost and found blemished: If the owners obtained atonement [afterwards, through another animal], is left to die, and it does not make a substitute; it is forbidden to derive benefit from it, but the law of sacrilege does not apply. If the owners have not yet obtained atonement, it must go to pasture until it becomes unfit for sacrifice. It is then sold and another is bought with the money. It makes a substitute, and the law of sacrilege does apply.",
+ "If one has set aside money for his nazirite offerings, it may not be used, but the law of sacrilege does not apply to it, as it may all be used for the shelamim. If he died and left money [for his nazirite offerings] If unspecified it shall go to the fund for voluntary offerings; If specified: The money designated for the hatats shall be taken to the Dead Sea; it may not be used, though the law of sacrilege does not apply to it. With the money designated for an olah they shall bring a olah; the law of sacrilege applies to it. With the money designated for the shelamim they shall bring a shelamim, and it has to be consumed within a day, but requires no bread offering.",
+ "Rabbi Ishmael says: [the law relating to] blood is lenient at the beginning [before it is offered] and stringent at the end; [the law relating to] libations is stringent at the beginning and lenient at the end. Blood at the beginning is not subject to the law of sacrilege, but is subject to it after it has flowed away to the Wadi Kidron. Libations at the beginning are subject to the law of sacrilege, but are exempted from it after they flowed down into the shitin.",
+ "The ashes of the inner altar and [of the wicks of] the menorah may not be used but they are not subject to the law of sacrilege. If one dedicates ashes they are subject to the law of sacrilege. Turtle-doves which have not reached the right age and pigeons which have exceeded the right age may not be used but they are not subject to the law of sacrilege. Rabbi Shimon said: turtle-doves which have not yet reached the right age are subject to the law of sacrilege, while pigeons which have exceeded the right age are not allowed for use, but are exempt from the law of sacrilege.",
+ "The milk of consecrated animals and the eggs of [consecrated] turtle-doves may not be used, but are not subject to the law of sacrilege. When is this so? For things dedicated for the altar, but as for things dedicated for Temple upkeep, if one consecrated a chicken both it and its eggs are subject to the law of sacrilege, or [if one dedicated] a she-donkey, both it and its milk are subject to the law of sacrilege.",
+ "Whatever is fit for the altar and not for Temple repair, for Temple repair and not for the altar, neither for the altar nor for Temple repair is subject to the law of sacrilege. How so? If one consecrated a cistern full of water, a dump full of manure, a dove-cote full of pigeons, a tree laden with fruit, a field covered with herbs, the law of sacrilege applies to them and to their contents. But if one consecrated a cistern and it was later filled with water, a dump and it was later filled with manure, a dove-cote and it was later filled with pigeons, a tree and it afterwards bore fruit or a field and it afterwards produced herbs, the law of sacrilege applies to the consecrated objects themselves but not to their contents, the words of Rabbi Judah. Rabbi Shimon says: if one consecrated a field or a tree, the law of sacrilege applies to it and to its produce for it is the growth of consecrated property. The young of [cattle set aside as] tithe may not nurse from cattle set aside for tithe, but others consecrate for such use. The young of consecrated cattle may not nurse from consecrated cattle, but others consecrate for such use. Workers may not eat dry figs dedicated to the Temple, nor may a cow eat of the vetch belonging to the Temple.",
+ "If the roots of a privately owned tree spread onto dedicated ground, or those of a tree in dedicated ground spread onto private ground, they may not be used, but the law of sacrilege does not apply to them. The water of a spring which comes out of a dedicated field may not be used, but the law of sacrilege does not apply to it When it has left the field it may be used. The water in the golden jar may not be used, but the law of sacrilege does not apply to it. When it has been poured into the flask, it is subject to the law of sacrilege. The willow branch may not be used, but is not subject to the law of sacrilege. Rabbi Elazar son of Rabbi Zadok says: the elders used to put it with their palm tree branches.",
+ "A nest which is built on the top of a dedicated tree, one may not derive benefit from it, but the law of sacrilege does not apply to it. That which is on the top of an asherah, one flicks [it] off with a reed. If one dedicated a forest to the temple, the law of sacrilege applies to the whole of it. If the treasurers [of the Temple] bought trees, the lumber is subject to the law of sacrilege but not the chips and not the fallen leaves."
+ ],
+ [
+ "Things dedicated for the altar combine with one another with regard to the law of sacrilege, and to render one liable over them [for the laws of] piggul, notar and defilement. Things dedicated for Temple repair combine with one another. Things dedicated for the altar combine with things dedicated for Temple repair with regard to the law of sacrilege.",
+ "Five things in an olah combine with one another: the flesh, the fat, the fine flour, the wine and the oil. And six in a todah: the flesh, the fat, the fine flour, the wine, the oil and the bread. Terumah, terumah of the tithe, terumah of the tithe separated from demai, hallah and first-fruits combine with one another to make up the size required to render other things forbidden and to be liable for the payment of a fifth.",
+ "All kinds of piggul can combine with one another and all kinds of notar can combine with one another. All kinds of carrion can combine with one another. All kinds of sheratzim can combine with one another. The blood of a sheretz and its flesh can combine with one another. A general rule was stated by Rabbi Joshua: all things that are alike both in respect of [duration of] uncleanness and in respect of their minimum measure can combine with one another. Things that are alike in respect [of duration] of uncleanness but not in respect of minimum measure, in respect of minimum measure but not in respect [of duration] of uncleanness, or [if they are alike] neither in respect [of duration] of uncleanness nor in respect of measure, cannot combine with one another.",
+ "Piggul and remnant do not combine with one another because they are of two different names. Sheretz and carrion, as well as carrion and the flesh of a corpse do not combine with one another to effect impurity, not even in respect of the more lenient of the two [grades] of defilement. Food contaminated through contact with a primary defilement can combine with that contaminated by a secondary defilement to affect uncleanness according to the lower degree of defilement of the two.",
+ "All kinds of food can combine with one another:To make up the quantity of half a peras in order to render the body unfit [To make up the food] for two meals to form an eruv; To make up the volume of an egg to contaminate food; To make up the volume of a dry fig with regard to carrying on Shabbat; And the volume of a date with regard to Yom Kippur. All kinds of drinks can combine with one another: To make up a quarter [of a log] in order to render the body unfit; To make up a mouthful with regard to Yom Kippur.",
+ "Orlah and kilayim of the vineyard can combine with one another. Rabbi Shimon says: they do not combine. Cloth, sack-cloth, sack-cloth and leather, leather and matting combine with one another. Rabbi Shimon: What is the reason? Because these are all susceptible to the uncleanness caused by sitting."
+ ],
+ [
+ "If one derived a perutah's worth of benefit from a sacred thing, he is guilty of sacrilege even though he did not lessen its value, the words of Rabbi Akiva. But the sages say: Anything that can deteriorate [through use], the law of sacrilege applies to it only after it has suffered deterioration. And anything that does not deteriorate [through use], the law of sacrilege applies to it as soon as he made use of it. How is this so? If [a woman] puts a necklace round her neck or a ring on her finger, or if she drank from a golden cup, she is liable to the law of sacrilege as soon as she made use of it [to the value of a perutah]. But if one puts on a shirt or covers oneself with a cloak, or if one chopped [wood] with an axe, he is subject to the law of sacrilege only if [those objects] have suffered deterioration. If one sheared a hatat while it was alive, he is not liable for sacrilege unless he has diminished its value. If when dead, he is liable as soon as he made use of it.",
+ "If one derived half a perutah's worth of benefit and impaired [the value of the used article] by another half a perutah, or if one derived a perutah's worth of benefit from one thing and diminished another thing by the value of a perutah, he had not committed sacrilege, until he benefits a perutah's worth and diminishes the value of a perutah of the same thing.",
+ "One does not commit sacrilege after sacrilege has already been committed by another person, except with domesticated animals and vessels of ministry. How so? If one rode on a beast and then another came and rode on it and yet another came and rode on it; Or if one drank from a golden cup, then another came and drank and yet another came and drank; Or if one plucked [of the wool] of a hatat, then another came and plucked and yet another came and plucked, all of them are guilty of sacrilege. Rabbi said: anything that cannot be redeemed is subject to the law of sacrilege even after sacrilege has been already committed with it.",
+ "If he removed a stone or a beam belonging to Temple property, he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he built it into his house he is not guilty of sacrilege until he lives beneath it and benefits the equivalent of a perutah. If he took a perutah from Temple property he is not guilty of sacrilege. But if he gave it to his friend he is guilty of sacrilege, but his fellow is not guilty. If he gave it to the bathhouse keeper, he is guilty of sacrilege even though he has not bathed, for he can say to him, “Behold the bath is ready for you, go in and bathe.”",
+ "The portion which a person has eaten himself and that which he has given his friend to eat, or the portion which he has made use of himself and that which he has given to his friend to make use of, or the portion which he has eaten himself and that which he has given his friend to make use of, or the portion which he has made use of himself and that which he has given his friend to eat can combine with one another even after the lapse of a lot of time."
+ ],
+ [
+ "If an agent has fulfilled his agency, the sender is guilty of sacrilege, but if he has not carried out his agency, he himself is guilty of sacrilege. How so? If he [the employer] said to him: “Give meat to the guests” and he offered them liver, “[Give] liver” and he offered them meat, he himself is guilty of sacrilege. If the employer said to him: “Give them one piece each,” and he said to them: “Take two pieces each,” and the guests took three pieces each, all of them are guilty of sacrilege. If he [the employer] said to him, “Bring me [something] from the window or from the chest,” and he brought it to him [from one of these places] even though the employer says, “I meant only from that place” and he brought it from the other place, the employer is guilty of sacrilege. But if he said to him, “Bring it to me from the window,” and he brought it from the chest, or “from the chest” and he brought it to him from the window, the agent is guilty of sacrilege.",
+ "One who has sent a deaf-mute, an imbecile or a minor: If they carried out their agency the employer is guilty, If they did not carry out their appointed errand, the shopkeeper is guilty. If one sent one of sound senses and remembers [that the money belongs to Temple property] before it has come into the possession of the shopkeeper, the shopkeeper will be guilty when he spends it. What should he do? He should take a perutah or a vessel and say “The perutah that is Temple property, wherever it may be, is redeemed with this;” for consecrated things can be redeemed both with money and with money's worth.",
+ "If he gave him a perutah and said to him: “Bring me for half a perutah lamps and for the other half wicks,” and he went and brought for the whole perutah wicks or for the whole perutah lamps; Or if he said to him, “Bring me for the whole lamps or for the whole wicks,” and he went and brought for half [a perutah] lamps and for the other half wicks, neither is guilty of sacrilege. But if he said to him, “Bring for half a perutah lamps from one place and for half a perutah wicks from another,” and he went and brought the lamps from the place where the wicks [were to be bought] and the wicks from the place where the lamps [were to be bought], the agent is guilty of sacrilege.",
+ "If he gave him two perutahs and said, “Bring me for them an etrog,” and he brought for one perutah an etrog and for the other a pomegranate, both are guilty of sacrilege. Rabbi Judah says: the employer is not guilty of sacrilege for he could say, “I wanted a large etrog and you brought me a small and bad one.” If he gave him a golden denar and said to him, “Bring me a shirt,” and he brought him for three [silver selas] a shirt and for the other three a cloak, both are guilty of sacrilege. Rabbi Judah says: the employer is not guilty of sacrilege, for he can argue, “I wanted a large shirt and you brought me a small and bad one.”",
+ "One who deposited money with a moneychanger: if it was tied up, he may not use it; and therefore if he did spend it he is guilty of sacrilege. If it was loose he may use it and therefore if he spent it he is not guilty of sacrilege. If [the money was deposited] with a private person, he may not use it in neither case, and therefore if he did spent it he is guilty of sacrilege. A shopkeeper has the status of a private person, the words of Rabbi Meir. Rabbi Judah says: he is like a money-changer.",
+ "If a perutah belonging to the Temple fell into his bag or if he said, “One perutah in this bag shall be dedicated,” as soon as he spends the first perutah he is guilty of sacrilege, the words of Rabbi Akiva. But the sages say: not until he has spent all the money that was in the bag. Rabbi Akiva agrees if he says, “A perutah out of this bag shall be dedicated,” he is permitted to keep on spending [and is liable only] when he has spent all that was in the bag."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Sefaria Community Translation.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..8e8e878a53a28d5e26d70f46af9cee8c442e843e
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Sefaria Community Translation.json
@@ -0,0 +1,75 @@
+{
+ "language": "en",
+ "title": "Mishnah Meilah",
+ "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": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "[Offerings of] Kodshei kodashim [sacrifices of the highest degree of sanctity, they may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely.] that were slaughtered in the south [of the Temple Courtyard] one is liable for me'ilah [misuse of consecrated property]. If they were slaughtered in the south [side], but their blood was gathered in the north [side]; if they were slaughtered in the north, but their blood was gathered in the south; if they were slaughtered during the day, and their blood was sprinkled at night; [if they were slaughtered] at night, and their blood was sprinkled during the day; or one slaughtered them [with the intent to eat it] after its [designated] time or outside its [permitted] place, one is liable for me'ilah. Rabbi Yehoshua stated a general rule: Any [offering] that had even a brief period of time when it was permitted to the kohanim [priests], one is not liable for me'ilah. [However] anything which did not have a brief period of time when they were permitted to the kohanim, one is liable for me'ilah. What is it [an example of a sacrifice] that had a brief permitted time to the kohanim? If it was left past its [permitted] time, or which became impure, or went out [was removed from the Temple Courtyard]. What is it [an example of a sacrifice] that did not have a brief permitted time to the kohanim? If it was slaughtered [with the invalid intent to eat it] beyond its [designated] time or outside its [permitted] place, or an invalid one [kohen] gathered and sprinkled its blood.",
+ "The meat of Kodshei kodashim [sacrifices] that was removed [from the Courtyard] before their blood was sprinkled, Rabbi Eliezer says: One is liable for me'ilah but they are not liable for pigul [a sacrifice that becomes unfit due to the intention to be eaten beyond its time], notar [a sacrifice that was leftover beyond the time of consumption] and tamei [a sacrifice that becomes unfit because it became defiled]. Rabbi Akiva says: One is not liable for me'ilah, but they are liable for pigul, notar and tamei. Rabbi Akiva said: Why in the case when someone sets aside a sin offering and it got lost and he then sets aside another one in its place [and it was slaughtered], and then the first one was found [and was slaughtered], and now they [the blood] of both are in front of us [ready to be sprinkled], is it not so that just as the [sprinkling] the blood of the first one exempts its meat [from me'ilah], so too it should exempt the meat of the second one? And if the [sprinkling] of the blood of one exempts the meat of the other one from me'ilah, is it not logical [through fortiori reasoning] that it should exempt its own meat [from me'ilah].",
+ "The limbs of [sacrifices] kodashim kalim [sacrifices of a lesser degree of sanctity, they may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] that were removed [out of the Courtyard] before the sprinking of the blood, Rabbi Eliezer says, one is not liable for me'ilah and one is not liable for pigul, notar and tamei. Rabbi Akiva says one is liable for me'ilah and is liable for pigul, notar and tamei.",
+ "The of sprinkling the blood of kodshei kodashim may have a lenient [affect] and a stringent [affect], but with kodashim kalim, it affects them all stringently. How so? [With respect to] kodshei kodashim, before the sprinkling of the blood, the laws of me'ilah apply to both the limbs [of the animal to be burned on the altar] and the meat; after the sprinkling of the blood, the laws of me'ilah apply to the limbs but the laws of me'ilah do not apply to the meat. With respect to this [limbs] and this [meat], one is liable for pigul, notar and tamei. It is thus evident that the sprinkling of the blood has a lenient and stringent affect. [But with respect to] kodashim kalim it has only a stringent affect. How so? Kodashim kalim, before the sprinkling of the blood, the laws of me'ilah do not apply neither to the limbs nor to the meat. After sprinkling of the blood, the laws of me'ilah apply to the limbs, but the laws of me'ilah do not apply to the meat. With respect to this [limbs] and this [meat], one is liable for pigul, notar and tamei. It is thus evident, that with respect to kodashim kalim, it has only a stringent effect. "
+ ],
+ [
+ "[With respect to] the bird sin offering, one is liable for meilah once they have been sanctified. Once they were slaughtered through melika [the kohen pierces the back of the bird's neck with his thumbnail] they become susceptible to becoming ineligible [if touched] by a tevul yom [ a person who has immersed himself in the mikveh that day and is waiting for sunset to become pure] or [a person who is] a mechusar kippurim [lacks atonement; he has not yet brought his sacrifice], or through linah [leaving certain portions of certain offerings overnight, thereby invalidating them]. Once their blood has been sprinkled one is liable for pigul, notar and tamei, and one is liable for meilah.",
+ "The olah [completely burnt] bird sacrifice, one is liable for meilah once they have been sanctified. Once they were slaughtered through melika they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim or through linah. Once their blood has been squeezed [against the wall of the altar] one is liable for pigul, notar and tamei , and one is liable for meilah until they are taken to the place of the ashes [where it is burnt outside of Jerusalem]. ",
+ "The bull [sin offering] that is burned and the he-goat [sin offering] that is burned, one is liable for meilah once they have been sanctified. Once they have been slaughtered, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once their blood has been sprinkled, one is liable for pigul, notar and tamei, and one is liable for meilah until the meat has become charred in the place of ashes. ",
+ "The [animal] olah, the laws of meilah apply once they have been sanctified. Once they were slaughtered they becomes susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once its blood has been sprinkled one is liable for pigul, notar and tamei. Its hides are not subject to meilah, but the meat is still subject to meilah until it goes out to the place of ashes. ",
+ "The chatat [sin offering], the asham [guilt offering] and the zivchei shalmei tsibur [shelamim offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot], the laws of meilah apply once they have been sanctified. Once they have been slaughtered, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once their blood has been sprinkled one is liable for pigul, notar and tamei. The meat is [no longer] subject to meilah, but the limbs are until they are taken to the place of burning. ",
+ "The shtei halechem [the two breads of Shavuot] are subject to meilah once they have been sanctified. Once they formed a crust in the oven, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah, and for the sacrifices [two lambs of Shavuot] to be slaughtered [on their account]. Once the blood of lambs has been sprinkled, one is liable for pigul, notar and tamei and and one is not liable for meilah.",
+ "The lechem hapanim are subject to meilah once they been sanctified. Once they have formed a crust in the oven, they become become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah and then they can be placed on the [golden] table [in the Temple]. Once the spoons of frankincense have been offered [on the altar] one is liable for pigul, notar and tamei and and one is not liable for meilah.",
+ "The minchah [meal offering] is subject to meilah once they have been sanctified. Once it has been sanctified in a [service] vessel, it becomes susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once the kometz[ a handful of the meal offering, which is placed on the altar] has been offered, one is liable for pigul, notar and tamei. The leftovers are not subject to meilah, but the kometz is subject to meilah until it is taken to the place of burning. ",
+ "The kometz [threefingerfull of a meal offering that was placed on the altar], the frankincense, the ketoret [incense], the meal offering of the priests, and the anointed priest [the high priest] or the libation meal offering are subject to meilah once they've been sanctified. Once they have been sanctified in a [service] vessel, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah, and one is liable for notar [leaving it past its appropriate time] or tamei, but they are not subject to pigul. This is the rule, anything [which is currently forbidden, but] whose prohibition will under certain conditions will eventually pass and become permissible, one is not liable for pigul, notar and tamei until that which renders it permissible occurs. Anything whose prohibition will not eventually pass and make it permissible, as soon as it was sanctified in a [service] vessel, one is liable for notar and tamei, but they are not subject to pigul."
+ ],
+ [
+ "The offspring of a chatat and the temurah [substitute] of a chatat and a chatat whose owner has died, must be left to die. If a year has passed or was lost or found with a blemish, if the owners has already atoned [with another offering] , it must be left to die and it cannot make a temurah [substitute], one cannot obtain benefit from it, but one is not liable for meilah. If the owners have not atoned, it must be left to graze until it develops a blemish and then it is sold and its money is used to buy another [chatat] offering, and it can make a temurah and it is subject to meilah. ",
+ "One who separates money for his nazir sacrifices, he cannot derive benefit from it and it is not subject to meilah because they [the money]is fit to be used for shelamim. If he [nazir] died and the money was unspecified [for which offering it is to be used] they should be used for voluntary offerings. If they are specified for which sacrifice they should be used, the money for the chatat should be thrown into the Dead Sea, one cannot derive benefit from it, and is not subject to meilah. The money for the olah should be used to bring an olah and is subject to meilah. The money for the shelamim should be used to buy a shelamim and may be eaten for one day but does not require the accompanying bread [of the Nazarite offering]. ",
+ "Rabbi Yishmael says, blood [of sacrifices] is lenient at the beginning and stringent at the end, but libations are stringent at the beginning but lenient at the end. Blood, at the beginning is not subject to meilah, but once it goes out [of the Temple] to the Kidron valley it does become subject to meilah. Libations, at the beginning are subject to meilah but once they have run off into the pits [located beneath the altar] they are no longer subject to meilah. ",
+ "The ashes taken away from the inner altar and the menorah, one may not derive benefit from them but they are not subject to meilah. If someone sanctifies the [removed] ashes, they become subject to meilah. Turtledoves that have not yet reached their time [underage] and pigeons that have passed their time [overage], one cannot derive benefit from them, but they are not subject to meilah. Rabbi Shimon says, turtledoves that have not yet reached their time are subject to meilah but pigeons that have passed their time one cannot derive benefit from them, but they are not subject to meilah. ",
+ "The milk of sanctified animals and the eggs of [sanctified] turtledoves, one cannot derive benefit from them but they are not subject to meilah. In what case were these said? In the case of things sanctified for the altar, but things sanctified for the Temple maintenance [for example], if one sanctified a hen, it [the hen] and its eggs are subject to meilah. [If one sanctified] a donkey, it and its milk are subject to meilah. ",
+ "Anything [sanctified] which is fit for the altar, but not [fit for] the Temple maintenance, or for maintenance but not the altar, or neither for maintenance nor the altar, are subject to meilah. How so? If he sanctified a pit filled with water, a dung pit full of manure a dovecote filled with doves, a tree full of fruit, a field full of grass, both they and what is in them are subject to meilah. But if he consecrated a pit and it was later filled with water, a dung pit that was later filled with manure, a dovecote that was later filled with doves, a tree that was later filled with fruit, a field that was later filled with grass, they are subject to meilah, but not what is in them, so says Rabbi Yehuda. Rabbi Shimon says, one who sanctified his field or a tree, they and all that grows from them are subject to meilah because they are the growths of sanctified things. The offspring of ma'aser [tithed animals] should not nurse from ma'aser animals [their mothers], others would therefore donate their animals for this purpose [of nursing]. The offspring of sanctified animals should not nurse from other consecrated animals, and others would therefore donate their animals for this purpose [of nursing]. Workers should not eat the dried figs that have been sanctified and similarly a cow should not eat from the fodder that was sanctified. ",
+ "The roots of a tree belonging to a layman that extend into a sanctified area and roots of a sanctified tree that extend into a layman's area, one cannot derive benefit from them, but they are not subject to meilah. A spring that emanates [flows] from a sanctified field one cannot derive benefit from it, but it is not subject to meilah. If it flows outside the field then one can derive benefit from it. Water in the golden jugs [used for libations on Sukkot] one cannot derive benefit from it but it is not subject to meilah. If it was then placed in a jug [to be poured on the altar] it is subject to meilah. The willow branch [used in the Temple during Sukkot] one cannot derive benefit from it but it is not subject to meilah. Rabbi Elazer the son of Rabbi Tsadok says, the elders used to [benefit from it] and use it in their lulavim. ",
+ "A bird's nest that is in a tree that belongs to the Temple, one cannot derive benefit from it, but it is not subject to meilah. If it is in an asherah [a tree or grove devoted to idolatrous worship] he can knock it down with a branch. One who consecrates a forest, all of it [everything in it] is subject to meilah. If the Temple treasurers bought [unprocessed] trees, the wood is subject to meilah, but the bark and the leaves are not subject to meilah. "
+ ],
+ [
+ "[Different] sanctified items intended to be offered on the altar combine with each other for the purposes of meilah and to make one liable for piggul [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time], notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption]and tamei [a sacrifice that becomes unfit because it has become defiled]. [Different] sanctified items for the maintenance of the Temple combine with each other. Items sanctified to be offered on the altar and items sanctified for the maintenance of the Temple treasury can combine with each other to make one liable for meilah. ",
+ "Five parts of an olah combine with each other for [liability], the meat, the chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating], the flour, the wine and the oil, while six parts [combine with each other] by a todah [a special form of Shelamim offering accompanied by many loaves of various forms of bread, both leavened and unleavened, brought in thanks for emerging alive and well from one of several specified dangers considered particularly threatening], the meat, the chelev, the flour, the wine , the oil, and the [loaves] of bread.",
+ "All foods that are pigul combine with each other. All [foods] that are notar combine with each other. All neveilot [improperly slaughtered animals of a permitted species],combine with each other. All sheratzim[creeping animals] combine with each other. The blood of a sheretz and its flesh combine with each other. Rabbi Yehoshua said a general rule: anything whose transmission of impurity and its [minimum] measure [to make something else impure] are the same, they can combine [with each other]. If their transmission of impurity is the same, but their [minimum] measure [to make something else impure] is not the same, [or if their minimum] measure [to make something else impure] is the same but their transmission of impurity is not the same, they do not combine.",
+ "Piggul and notar do not combine because they have two different names. Creeping animal and animals which died without being properly slaughtered and similarly animals which died without being properly slaughtered and the meat of a dead animal do not combine to transmit impurity, even in the more lenient [feature] of the two. Food that have become impure through [by coming in contact with] an av hatumah [Primary source of impurity which renders even vessels and persons impure, all the more so foodstuffs] or that have become impure through [by coming in contact with] a velad hatumah [something rendered impure on a derivative level, by contact ultimately with an original source of impurity] can combine with each other to transmit impurity as the more lenient of the two. ",
+ "All foods combine to invalidate a body, [if one consumed] in the amount similar to a half of a half of a loaf of bread loaf of bread; [so too] the amount of food needed for two meals for an eruv [a halachic merging of separate domains by means of setting aside an amount of food in a designated place]; [so to] the size of an egg in order to transmit food impurity [to other things]; the size of a dry fig to make one liable for carrying out on Shabbat; the size of a [large] date to make one liable on [for eating on] Yom Kippur. All liquids combine to invalidate the body with a revi'it [specific unit of volume]; and the \"cheek-full\" size to make one liable on Yom Kippur. ",
+ "Orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and kilei hakerem, [the product of the prohibited planting of other species in a vineyard] combine with each other. Rabbi Shimon says they do not combine. Cloth and sack, sack and hide, hide and matting can combine with each other. Rabbi Shimon says: What is the reason? Since they are susceptible to impurity through [serving as a] seat. "
+ ],
+ [
+ "One who derived even a perutah's [a coin of minimum value] worth of benefit from Temple property, even if he did not decrease its value has violated meilah, these are the words of Rabbi Akiva. The Sages say: anything that can be devalued, one has not violated meilah until its value has actaully decreased. Anything that is not able to be devalued, as soon as he derives benefit from it, has violated meilah. How so? If she [a woman] placed a necklace [belonging to the Temple treasury] around her neck or a ring [belonging to the Temple treasury] on her hand or if one drank from the golden cup [belonging to the Temple treasury] , as soon as he [or she] derived benefit from it, he [or she] has violated meilah. If one wore a shirt or covered himself with a cloak or chopped [wood] with an axe [all of which belonged to the Temple treasury], has not violated meilah until he decreases its value. If he derived benefit from a chatat [sin offering] while it is still alive, he has not violated meilah until he decreases its value. Once it is dead, he violates meilah as soon as he derives benefit from it. ",
+ "If one derived benefit [from an item of Temple treasury property] worth a half a perutah and caused its devaluation of a half a perutah or if he derived a perutah's worth of benefit from one item [of Temple treasury property] and decreased the value of another item by a perutah, he has not violated meilah until he derives a perutah's worth of benefit and causes a perutah's worth of loss to the same item. ",
+ "There is no meilah after meilah [one cannot violate meilah twice with the same item] with sanctified items, except for animals [sanctified for offerings] and temple vessels. How so? If one rode on top of an animal [sanctified for an offering] and his friend came and rode on it and then another friend came and rode on it, they all violated meilah. If he drank from the golden cup [belonging to the Temple] and his friend came and drank from the cup and then another friend came and drank from it, they all violated meilah. If he plucked [wool] from a chatat and his friend then came and also plucked and then another friend came and also plucked , they all violated meilah. Rabbi Meir says, anything that is not redeemable is subject to meilah after meilah [i.e., multiple meilah violations].",
+ "If one took a stone or a beam from the Temple [treasury], he has not committed meilah. If he gave it to his friend, he has violated meilah, but his friend has not violated meilah. If he built it into his house, he had not violated meilah until he lives under it for a value of a perutah. If one took a perutah from the Temple [treasury] he has not violated meilah. If he gave it to his friend, he has violated meilah, but his friend has not violated meilah. If he gave it to a bath house attendant [as a fee] even though he did not bathe he has violated meilah, because the attendant will say to him, \"The bathhouse is open to you, come in and bathe.\" ",
+ "His eating [half a peruta's worth] and his friend's eating [half a peruta's worth], his benefit and his friend's benefit, his eating and his friend's benefit, his benefit and his friend's eating combine with each other even if there was a large gap of time between them. "
+ ],
+ [
+ "If an emissary has fulfilled his instructions [to take from something belonging to the Temple], the owner has violated meilah; if he has not fulfilled his instructions then the messenger has violated meilah. How so? If he [the owner] said to him [the emissary], give meat to the guests and he gave them liver,[or] if he said liver and he gave them meat, the emissary has violated meilah. If he [the owner] said [to the emissary] to give each of them [the guests] one piece and he [the emissary] told them to take two pieces each and the guests each took three pieces, they have all violated meilah. If he [the owner] said to him [the emissary], bring me [coins] from the window [sill] or from the case, and he [inadvertently] brought him [coins belonging to the Temple], even though the owner said I really meant from this one [that does not belong to the Temple] and he brought from the other one [coins belonging to the Temple], the owner has violated meilah. But if he said bring me [coins] from the window[sill] and he brought him [coins] from the case or if he told him to bring [coins] from the case and he brought [coins] from the window [sill], the messenger has violated meilah.",
+ "If [an owner] sent [money belonging to the Temple] in the hands of a deaf-mute, a shoteh, or a minor [to purchase something for him from the storekeeper], and they carried out his instructions, the owner has violated meilah. If they do not follow their instructions, the store owner has violated meilah. If he sent it in the hands of a normal person and he remembered before he [the emissary] got to the store keeper, the store keeper violated meilah when he eventually spends the money. What should he [the owner] do [so that the storekeeper does not violate meilah?] He should take a peruta or a vessel [worth a peruta] and say: The peruta belonging to the Temple where ever it is may be deconsecrated on this [peruta or vessel], for items that belong to the Temple can be redeemed with money or items worth money. ",
+ "If he [the owner] gave him [the emisssry] a peruta [that belongs to the Temple] and told him to buy with half of it [the peruta] candles and with the other half to buy wicks, and he [the emissary] bought with all of it wicks or with all of it candles, or if he told him to buy candles with all the money or with all of the money wicks and he bought him half candles and half wicks they have both violated meilah. But if he told him to buy with half the money candles from one place and with the other half wicks from another place, and he went and bought the candles from the place of [where he was to purchase] the wicks and the wicks from the place of [where he was to purchase] the candles, the messenger has violated meilah. ",
+ "If he [the owner] gave him [the emissary] two perutot [that belong to the Temple] and told him to buy a citron for him and he went and bought him a citron worth a peruta and a pomegranate worth a perutathey both have violated meilah. Rabbi Yehudah says the owner did not commit meilah, because he can tell him [the emissary] that I asked for a big citron and you brought me a small bad one. If he gave him a golden dinar, and told him to buy him a shirt, and he went and bought him a shirt for three [sela, worth half a golden dinar] and a cloak for three [sela] they both violated meilah. Rabbi Yehudah says the owner did not violate meilah because he can say to him, I asked for a big cloak and you brought me a small bad one. ",
+ "One who deposits money with a money changer, if they are wrapped up [in a bundle] he [the money changer] may not use them. Therefore if he spent it [and then he finds out that it belongs to the Temple] he has violated meilah. If they are loose he [the money changer] may use them, therefore if he spent them he has not violated meilah. [If he deposited the money] with private owner, in either case he [the private owner] may not use them. Therefore if he spent [the money], he [the private owner] violated meilah. A storekeeper is considered a private owner, says Rabbi Meir. Rabbi Yehudah says, he is considered a money changer. ",
+ "If a peruta belonging to the Temple fell into one's pouch or if he said that a peruta that is in this pouch belongs to the Temple [thus mixing it with his private coins], as soon as he takes out the first one [peruta], he has violated meilah, so says Rabbi Akiva. The Sages say he has not violated meilah until he has spent all the coins in the pouch. Rabbi Akiva [however] agrees with the Sages in the case where he said one peruta that is in this pouch belongs to the Temple, that he can spend the coins until he has spent the entire contents of the pouch [before committing meilah]. "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..64c831171e250c02ce9288d0eeae17c4a970bb39
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,76 @@
+{
+ "language": "en",
+ "title": "Mishnah Meilah",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "BEIM HOCHHEILIGEN, DAS MAN AN DER SÜDSEITE GESCHLACHTET HAT, GIBT ES EINE VERUNTREUUNG. HAT MAN ES AN DER SÜDSEITE GESCHLACHTET UND DAS BLUT AN DER NORDSEITEAUFGENOMMEN, ODER AN DER NORDSEITE UND DAS BLUT AN DER SÜDSEITE AUFGENOMMEN, ODER HAT MAN ES AM TAGE GESCHLACHTET UND DAS BLUT NACHTS GESPRENGT, ODER NACHTS UND DAS BLUT AM TAGE GESPRENGT, ODER HAT MAN ES AUSSERHALB DER FRIST ODER AUSSERHALB DES ORTES GESCHLACHTET, SO GIBT ES DABEI EINE VERUNTREUUNG. R. JEHOŠUA͑ SAGTE EINE REGEL: WAR ES BEREITS DEN PRIESTERN ERLAUBT, SO GIBT ES DABEI KEINE VERUNTREUUNG, WAR ES DEN PRIESTERN NOCH NICHT ERLAUBT, SO GIBT ES DABEI EINE VERUNTREUUNG. WELCHES WAR DEN PRIESTERN BEREITS ERLAUBT? DAS ÜBER NACHT LIEGEN GEBLIEBEN, UNREIN GEWORDEN ODER HINAUSGEKOMMENIST. WELCHES WAR DEN PRIESTERN NOCH NICHT ERLAUBT? DAS AUSSERHALB DER FRIST ODER AUSSERHALB DES ORTES GESCHLACHTET WORDEN IST, ODER DESSEN BLUT UNTAUGLICHEAUFGENOMMEN ODER GESPRENGT HABEN.",
+ "BEIM FLEISCHE VOM HOCHHEILIGEN, DAS VOR DEM BLUTSPRENGEN HINAUSGEKOMMEN WAR, GIBT ES, WIE R. ELIE͑ZER SAGT, EINE VERUNTREUUNG UND MAN IST WEGEN DESSEN NICHT SCHULDIG WEGEN VERWERFLICHEM, UEBRIGGEBLIEBENEM UND UNREINEM. R. A͑QIBA SAGT, ES GEBE DABEI KEINE VERUNTREUUNG UND MAN SEI DIESERHALB SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM. R. A͑QIBA SPRACH: ENTHEBT ETWA NICHT, WENN JEMAND SEIN SÜNDOPFER ABGESONDERT HATTE UND ES ABHANDEN GEKOMMEN WAR, UND NACHDEM ER SEINERSTATT EIN ANDERES ABGESONDERT HAT, DAS ERSTE SICH WIEDER EINFINDET UND NUNMEHR BEIDE DASTEHEN, DAS BLUT, WIE ES DAS FLEISCH DESSELBEN ENTHEBT, AUCH DAS FLEISCH DES ANDEREN? WENN NUN DAS BLUT DAS FLEISCH DES ANDEREN DER VERUNTREUUNG ENTHEBT, SO ENTHEBT ES DAS FLEISCH DESSELBEN ERST RECHT. WENN DIE OPFERTEILE VON MINDERHEILIGEM VOR DEM",
+ "BLUTSPRENGEN HINAUSGEKOMMEN SIND, SO GIBT ES BEI IHNEN, WIE R. ELIE͑ZER SAGT, KEINE VERUNTREUUNG UND MAN IST IHRETWEGEN NICHT SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM. R. A͑QIBA SAGT, ES GEBE DABEI EINE VERUNTREUUNG UND MAN SEI IHRETWEGEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM.",
+ "DAS BLUTZEREMONIELL ERFOLGT BEIM HOCHHEILIGEN ERLEICHTERND UND ERSCHWEREND, BEIM MINDERHEILIGEN ABER IMMER ERSCHWEREND. UND ZWAR: BEIM HOCHHEILIGEN GIBT ES VOR DEM BLUTSPRENGEN EINE VERUNTREUUNG AN DEN OPFERTEILEN UND AM FLEISCHE, NACH DEM BLUTSPRENGEN ABER NUR EINE VERUNTREUUNG AN DEN OPFERTEILEN UND NICHT AM FLEISCHE, UND WEGEN BEIDER IST MAN SCHULDIG WEGEN VERWERFLICHEM ÜbRIGGEBLIEBENEM UND UNREINEM. ES ERGIBT SICH ALSO, DASS DAS BLUTZEREMONIELL BEIM HOCHHEILIGEN ERLEICHTERND UND ERSCHWEREND ERFOLGT. BEIM MINDERHEILIGEN IMMER ERSCHWEREND, UND ZWAR: BEIM MINDERHEILIGEN GIBT ES VOR DEM BLUTSPRENGEN KEINE VERUNTREUUNG, NICHT AN DEN OPFERTEILEN UND NICHT AM FLEISCHE, NACH DEM BLUTSPRENGEN ABER GIBT ES EINE VERUNTREUUNG AN DEN OPFERTEILEN, NICHT ABER AM FLEISCHE, UND WEGEN BEIDER IST MAN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM. ES ERGIBT SICH ALSO, DASS DAS BLUTZEREMONIELL BEIM MINDERHEILIGEN IMMER ERSCHWEREND ERFOLGT."
+ ],
+ [
+ "BEIM VOGEL-SÜNDOPFER GIBT ES EINE VERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST; IST IHM DER KOPF ABGEKNIFFEN WORDEN, SO IST ES UNTAUGLICH ZU WERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; IST DAS BLUT GESPRENGT WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM, UND ES GIBT DABEI KEINE VERUNTREUUNG.",
+ "BEIM VOGEL-BRANDOPFER GIBT ES EINE VERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST. IST IHM DER KOPF ABGEKNIFFEN WORDEN, SO IST ES UNTAUGLICH ZU WERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; IST DAS BLUT AUSGEPRESST WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM, UND ES GIBT DABEI EINE VERUNTREUUNG, BIS DIE ASCHE IN DEN ASCHENRAUM KOMMT.",
+ "BEI DEN ZU VERBRENNENDEN FARRENUND DEN ZU VERBRENNENDEN ZIEGENBÖCKENGIBT ES EINE VERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE GESCHLACHTET WORDEN, SO SIND SIE UNTAUGLICH ZU WERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; IST IHR BLUT GESPRENGT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM, UND ES GIBT BEI IHNEN EINE VERUNTREUUNG, BIS DAS FLEISCH DURCHGEBRANNT IST.",
+ "BEIM BRANDOPFER GIBT ES EINE VERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST; IST ES GESCHLACHTET WORDEN, SO IST ES UNTAUGLICH ZU WERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; IST SEIN BLUT GESPRENGT WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM; ES GIBT KEINE VERUNTREUUNG AN DER HAUT, WOHL ABER GIBT ES EINE VERUNTREUUNG AM FLEISCHE, BIS ES IN DEN ASCHENRAUM KOMMT.",
+ "BEIM SÜNDOPFER, BEIM SCHULDOPFER UND BEI DEN HEILSOPFERN DER GEMEINDE GIBT ES EINE VERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE GESCHLACHTET WORDEN, SO SIND SIE UNTAUGLICH ZU WERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; IST IHR BLUT GESPRENGT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM; ES GIBT KEINE VERUNTREUUNG AM FLEISCHE, WOHL ABER GIBT ES EINE VERUNTREUUNG AN DEN OPFERTEILEN, BIS SIE IN DEN ASCHENRAUM KOMMEN.",
+ "BEI DEN ZWEI BROTENGIBT ES EINE VERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; HABEN SIE IM OFEN EINE KRUSTE BEKOMMEN, SO SIND SIE DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN UNTAUGLICH ZU WERDEN, UND MIT IHNEN DAS OPFERZU SCHLACHTEN GEEIGNET; IST DAS BLUT DER LÄMMER GESPRENGT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM, UND ES GIBT BEI IHNEN KEINE VERUNTREUUNG.",
+ "BEIM SCHAUBROTE GIBT ES EINE VERUNTREUUNG, SOBALD ES GEHEILIGT WORDEN IST; HAT ES IM OFEN EINE KRUSTE BEKOMMEN, SO IST ES DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN UNTAUGLICH ZU WERDEN, UND AUF DEN TISCH AUFGESCHICHTET ZU WERDEN GEEIGNET; SIND DIE SCHALEN WEIHRAUCH DARGEBRACHT WORDEN, SO IST MAN WEGEN DESSEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM, UND ES GIBT DABEI KEINE VERUNTREUUNG.",
+ "BEI DEN SPEISOPFERN GIBT ES EINE VERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE IM DIENSTGEFÄSSE GEHEILIGT WORDEN, SO SIND SIE UNTAUGLICH ZU AVERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST, ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; IST DER HAUFEDARGEBRACHT WORDEN, SO IST MAN IHRETWEGEN SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM; ES GIBT KEINE VERUNTREUUNG BEIM ZURÜCKBLEIBENDEN, WOHL ABER GIBT ES EINE VERUNTREUUNG BEIM HAUFEN, BIS ER IN DEN ASCIIEINRAUM KOMMT.",
+ "BEIM HALFEN, DEM WEIHRAUCH, DEM RÄUCHERWERK, DEM SPEISOPFER DER PRIESTER, DEM SPEISOPFER DES GESALBTEN PRIESTERS UND DEM SPEISOPFER ZUM GUSSOPFER GIBT ES EINE VERUNTREUUNG, SOBALD SIE GEHEILIGT WORDEN SIND; SIND SIE IM DIENSTGEFÄSSE GEHEILIGT WORDEN, SO SIND SIE UNTAUGLICH ZU WERDEN GEEIGNET DURCH BERÜHRUNG MIT EINEM, DER AM SELBEN TAGE UNTERGETAUCHT IST ODER DEM DIE SÜHNE NOCH FEHLT, UND DURCH DAS ÜBERNACHTEN; MAN IST IHRETWEGEN SCHULDIG WEGEN ÜBRIGGEBLIEBENEM UND UNREINEM, VERWERFLICHES ABER GIBT ES BEI IHNEN NICHT. DIE REGEL HIERBEI IST: BEI ALLEM, WOBEI ES EIN ERLAUBTMACHENDESGIBT, IST MAN WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM NICHT EHER SCHULDIG, ALS BIS DAS ERLAUBTMACHENDE DARGEBRACHT WORDEN IST, UND BEI ALLEM, WOBEI ES KEIN ERLAUBTMACHENDESGIBT, IST MAN SCHULDIG WEGEN ÜBRIGGEBLIEBENEM UND UNREINEM, SOBALD ES IM DIENSTGEFÄSSE GEHEILIGT WORDEN IST, VERWERFLICHES ABER GIBT ES DABEI NICHT."
+ ],
+ [
+ "DAS JUNGE EINES SÜNDOPFERS, DAS EINGETAUSCHTE EINES SÜNDOPFERS UND DAS SÜNDOPFER, DESSEN EIGENTÜMER GESTORBEN IST, SIND VERENDEN ZU LASSEN. DAS DAS JAHR ÜBERSCHRITTEN HAT, DAS ABHANDEN GEKOMMEN WAR UND GEBRECHENBEHAFTET SICH EINFINDET, IST, WENN DER EIGENTÜMER BEREITS SÜHNE ERLANGT HAT, VERENDEN ZU LASSEN, AUCH KANN ES NICHT UMGETAUSCHT WERDEN, UND MAN DARF ES NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG; HAT DER EIGENTÜMER NOCH KEINE SÜHNE ERLANGT, SO IST ES WEIDEN ZU LASSEN, BIS ES EIN GEBRECHEN BEKOMMT, SODANN ZU VERKAUFEN UND FÜR DEN ERLÖS EIN ANDERES ZU KAUFEN, AUCH KANN ES UMGETAUSCHT WERDEN, UND ES GIBT DABEI EINE VERUNTREUUNG.",
+ "WENN JEMAND GELD FÜR SEIN NAZIROPFER ABGESONDERT HAT, SO DARF MAN ES NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG, WEIL JEDE EINZELNE MÜNZE FÜR HEILSOPFER VERWENDET WERDEN KANN. WENN ER GESTORBEN IST UND GELD OHNE BESTIMMUNG HINTERLASSEN HAT, SO FÄLLT ES DER FREIWILLIGEN SPENDENKASSE ZU; WENN GELD MIT BESTIMMUNG, SO IST DAS GELD FÜR DAS SÜNDOPFER IN DAS SALZMEER ZU WERFEN UND MAN DARF ES NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG, FÜR DAS GELD FÜR DAS BRANDOPFER IST EIN BRAISDOPFER ZU BRINGEN, UND ES GIBT DABEI EINE VERUNTREUUNG, UND FÜR DAS GELD FÜR DAS HEILSOPFER IST EIN HEILSOPFER ZU BRINGEN, DAS EINEN TAG ZU ESSEN IST UND DES BROTES NICHT BENÖTIGT.",
+ "R. ŠIMO͑N SAGTE: BEIM BLUTE IST ES ANFANGS LEICHTER UND SPÄTER STRENGER, BEIM GUSSOPFER ABER IST ES ANFANGS STRENGER UND SPÄTER LEICHTER. BEIM BLUTE GIBT ES ANFANGS KEINE VERUNTREUUNG, KOMMT ES IN DEN BACH QIDRON, SO GIBT ES DABEI EINE VERUNTREUUNG; BEIM GUSSOPFER GIBT ES ANFANGS EINE VERUNTREUUNG, KOMMT ES IN DEN ABFLUSSKANAL, SO GIBT ES DABEI KEINE VERUNTREUUNG.",
+ "BEI DER ENTASCHUNG DES INNEREN ALTARS UND DES LEUCHTERS DARF MAN DAVON NICHT NUTZNIESSEN, AUCH GIBT ES DABEI KEINE VERUNTREUUNG. WENN JEMAND DIE ENTASCHUNGGEWEIHT HAT, SO GIBT ES DABEI VORHER EINE VERUNTREUUNG. VON DEN TURTELTAUBEN, DIE DAS ALTER NOCH NICHT ERREICHT HABEN, UND DEN JUNGEN TAUBEN, DIE DAS ALTER ÜBERSCHRITTEN HABEN, DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES BEI IHNEN KEINE VERUNTREUUNG. R. ŠIMO͑N SAGTE: BEI DEN TURTELTAUBEN, DIE DAS ALTER NOCH NICHT ERREICHT HABEN, GIBT ES EINE VERUNTREUUNG; VON DEN JUNGEN TAUBEN, DIE DAS ALTER ÜBERSCHRITTEN HABEN, DARF MAN NICHT NUTZMESSEN, JEDOCH GIBT ES BEI IHNEN KEINE VERUNTREUUNG.",
+ "VON DER MILCH DER OPFERTIERE UND DEN EIERN GEHEILIGTER TURTELTAUBEN DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES BEI IHNEN KEINE VERUNTREUUNG. DIES GILT NUR VON HEILIGTÜMERN FÜR DEN ALTAR, BEI HEILIGTÜMERN FÜR DEN TEMPELREPARATURFONDS ABER GIBT ES, WENN MAN EINE HENNE GEWEIHT HAT, EINE VERUNTREUUNG BEI DIESER UND BEI IHREM EI, WENN EINE ESELIN, EINE VERUNTREUUNG BEI DIESER UND IHRER MILCH.",
+ "BEI ALLEM, WAS FÜR DEN ALTAR GEEIGNET IST UND NICHT FÜR DEN TEMPELREPARATURFONDS, FÜR DEN TEMPELREPARATURFONDS UND NICHT FÜR DEN ALTAR, WEDER FÜR DEN ALTAR NOCH FÜR DEN TEMPELREPARATURFONDS, GIBT ES EINE VERUNTREUUNG. ZUM BEISPIEL: HAT JEMAND EINE ZISTERNE VOLL WASSER, EINEN MISTHAUFEN VOLL DÜNGER, EINEN TAUBENSCHLAG VOLL TAUBEN, EINEN BAUM VOLL FRÜCHTE, ODER EIN FELD VOLL GEWÄCHSE GEWEIHT, SO GIBT ES EINE VERUNTREUUNG BEI DIESEN UND BEI DEM, WAS DARINNEN; WENN MAN ABER EINE ZISTERNE GEWEIHT HAT, UND SIE NACHHER MIT WASSER GEFÜLLT WURDE, EINEN MISTHAUFEN, UND ER NACHHER MIT DÜNGER GEFÜLLT WURDE, EINEN TAUBENSCHLAG, UND ER NACHHER MIT TAUBEN GEFÜLLT WURDE, EINEN BAUM, UND ER NACHHER VOLL FRÜCHTE WURDE, ODER EIN FELD, UND ES NACHHER VOLL GEWÄCHSE WURDE, SO GIBT ES EINE VERUNTREUUNG BEI IHNEN SELBST, NICHT ABER BEI DEM, WAS IN IHNEN. R. JOSE SAGTE: WENN JEMAND EIN FELD ODER EINEN BAUM GEWEIHT HAT, SO GIBT ES EINE VERUNTREUUNG BEI DIESEN SELBST UND BEI IHREN ERZEUGNISSEN, WEIL SIE ERZEUGNISSE DES GEHEILIGTEN SIND. DAS JUNGE VOM VIEHZEHNTENDARF NICHT VOM VIEHZEHNTEN SAUGEN; MANCHE ABER SPENDEN SO. DAS JUNGE VON OPFERTIEREN DARF NICHT VON OPFERTIEREN SAUGEN; MANCHE ABER SPENDEN SO. DIE LOHNARBEITER DÜRFEN VON DEN DÖRRFEIGEN DES HEILIGTUMS NICHT ESSEN, EBENSO NICHT DIE DRESCHENDE KUH VON DEN WICKEN DES HEILIGTUMS.",
+ "WENN DIE WURZELN EINES BAUMES EINES GEMEINEN IN DAS GEBIET DES HEILIGTUMS ODER EINES DES HEILIGTUMS IN DAS GEBIET EINES GEMEINEN HINEINRAGEN, SO DARF MAN SIE NICHT NUTZNIESSEN, JEDOCH GIBT ES BEI IHNEN KEINE VERUNTREUUNG. VON EINER QUELLE, DIE AUS EINEM FELDE DES HEILIGTUMS AUSGEHT, DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG; GELANGT SIE AUSSERHALB DES FELDES, SO DARF MAN DAVON NUTZNIESSEN. VOM WASSER IM GOLDENEN KRUGE DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG; HAT MAN ES IN DIE FLASCHEGETAN, SO GIBT ES DABEI EINE VERUNTREUUNG. VON DER BACHWEIDEDARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG. R. ELEA͑ZAR B. R. ÇADOQ SAGTE: BEI DEN ALTEN WAR ES BRAUCH, DAVON IN IHRE FESTSTRÄUSSE ZU TUN.",
+ "VON EINEM NESTE AM WIPFEL EINES BAUMES DES HEILIGTUMS DARF MAN NICHT NUTZNIESSEN, JEDOCH GIBT ES DABEI KEINE VERUNTREUUNG. DAS AUF EINER AŠERA DARF MAN MIT EINER STANGE HERUNTERSCHLAGEN. HAT JEMAND EINEN WALD GEWEIHT, SO GIBT ES EINE VERUNTREUUNG BEI ALLEM.WENN DIE SCHATZMEISTERHOLZ GEKAUFT HABEN, SO GIBT ES EINE VERUNTREUUNG BEIM HOLZE, NICHT ABER BEI DEN HOBELSPÄNEN UND NICHT BEIM LAUBE."
+ ],
+ [
+ "HEILIGTÜMER FÜR DEIN ALTAR WERDEN MITEINANDER VEREINIGT HINSICHTLICH DER VERUNTREUUNG UND UM SCHULDIG ZU SEIN WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINEM; HEILIGTÜMER FÜR DEN TEMPELREPARATURFONDS WERDEN MIT EINANDER VEREINIGT; HEILIGTÜMER FÜR DEN ALTAR UND HEILIGTÜMER FÜR DEN TEMPELREPARATURFONDS WERDEN MIT EINANDER VEREINIGT HINSICHTLICH DER VERUNTREUUNG.",
+ "FÜNF DINGE WERDEN BEIM BRANDOPFER MITEINANDER VEREINIGT: DAS FLEISCH, DAS FETT, DAS MEHL, DER WEIN UND DAS ÖL. SECHS BEIM DANKOPFER: DAS FLEISCH, DAS FETT, DAS MEHL, DER WEIN, DAS ÖL UND DAS BROT. DIE HEBE, DIE ZEHNTHEBE, DIE ZEHNTHEBE VOM DEMAJ, DIE TEIGHEBE UND DIE ERSTLINGE WERDEN MITEINANDER VEREINIGT, UM ANDERES VERBOTENZU MACHEN, UND ZUR VERPFLICHTUNG ZUM FÜNFTEL.",
+ "ALLES VERWERFLICHE WIRD MITEINANDER VEREINIGT, ALLES ÜBRIGGEBLIEBENE WIRD MITEINANDER VEREINIGT. ALLE ÄSER WERDEN MITEINANDER VEREINIGT, ALLE EKELTIERE WERDEN MITEINANDER VEREINIGT. DAS BLUT EINES KRIECHTIERES UND SEIN FLEISCH WERDEN MITEINAN DERVEREINIGT. R. JEHOŠUA͑ SAGTE EINE REGEL: GLEICHEN SIE EINANDER HINSICHTLICH DER UNREINHEITUND DES QUANTUMS, SO WERDEN SIE MITEINANDER VEREINIGT, WENN HINSICHTLICH DER UNREINHEIT UND NICHT HINSICHTLICH DES QUANTUMS, HINSICHTLICH DES QUANTUMS UND NICHT HINSICHTLICH DER UNREINHEIT, ODER WEDER HINSICHTLICH DER UNREINHEIT NOCH HINSICHTLICH DES QUANTUMS, SO WERDEN SIE NICHT MITEINANDER VEREINIGT.",
+ "EINE SPEISE, DIE DURCH EINE HAUPTUNREINHEITUNREIN GEWORDEN IST, UND EINE, DIE DURCH EINE ABSTAMMENDE UNREINHEITUNREIN GEWORDEN IST, WERDEN MITEINANDER VEREINIGT, UM WIE DIE LEICHTERE VON BEIDEN ZU VERUNREINIGEN.",
+ "ALLE SPEISEN WERDEN MITEINANDER VEREINIGT, UM IM QUANTUM EINES HALBEN PERAS DEN KÖRPER UNTAUGLICHZU MACHEN, ZU EINER SPEISE FÜR ZWEI MAHLZEITEN FÜR EINEN E͑RUB, ZUM QUANTUM EINES EIES HINSICHTLICH DER VERUNREINIGUNGSFÄHIGKEITVON SPEISEN, ZUM QUANTUM EINER DÖRRFEIGE HINSICHTLICH DES HINAUSBRINGENS AM SABBATH, UND ZUM QUANTUM EINER DATTEL HINSICHTLICH DES VERSÖHNUNGSTAGES. ALLE GETRÄNKE WERDEN MITEINANDER VEREINIGT, UM IM QUANTUM EINES VIERTELLOGS DEN KÖRPER UNTAUGLICHZU MACHEN UND ZU EINEM MUNDVOLL HINSICHTLICH DES VERSÖHNUNGSTAGES.",
+ "UNGEWEIHTES UND MISCHSAAT (DES WEINBERGES) WERDEN MITEINANDER VEREINIGT. R. ŠIMO͑N SAGT, SIE WERDEN NICHT MITEINANDER VEREINIGT. KLEIDERSTOFF UND SACKSTOFF, SACKSTOFF UND LEDER, LEDER UND MATTE WERDEN ALLE MITEINANDER VEREINIGT. R. ŠIMO͑N SAGTE: AUS DEM GRUNDE, WEIL SIE ZUR VERUNREINIGUNG ALS SITZGEEIGNET SIND."
+ ],
+ [
+ "sup>iWER VON HEILIGEM IM WERTE EINER PERUṬTA NIESSBRAUCHT HAT, HAT EINE VERUNTREUUNG BEGANGEN, AUCH WENN ER ES NICHT GEMINDERT HAT – SO R. A͑QIBA. DIE WEISEN SAGEN, BEI JEDER SACHE, BEI DER EINE MINDERUNG ZU ERFOLGEN PFLEGT, BEGEHT MAN EINE VERUNTREUUNG, ERST WENN MAN SIE GEMINDERT HAT, UND BEI DER KEINE MINDERUNG ZU ERFOLGEN PFLEGT, BEGEHT MAN EINE VERUNTREUUNG, SOBALD MAN EINEN NUTZEN HAT. ZUM BEISPIEL: LEGT EINE FRAU EINE HALSKETTE UM DEN HALS, EINEN RING AN DIE HAND, ODER TRINKT SIE AUS EINEM GOLDENEN BECHER, SO BEGEHT SIE EINE VERUNTREUUNG, SOBALD SIE EINEN NUTZEN HAT; ZIEHT JEMAND EIN HEMD AN, HÜLLT ER SICH IN EIN OBERGEWAND, SPALTET ER MIT EINER AXT, SO BEGEHT ER EINE VERUNTREUUNG ERST WENN ER ES GEMINDERT HAT. WER VON EINEM SÜNDOPFER NIESSBRAUCHT, BEGEHT, WENN ES EIN LEBENDES IST, EINE VERUNTREUUNG, ERST WENN ER ES MINDERT, UND WENN ES EIN TOTES IST, EINE VERUNTREUUNG, SOBALD ER EINEN NUTZEN HAT.",
+ "WEREINE HALBE PERUṬA MISSBRAUCHT UND UM EINE HALBE PERUṬA DEN WERT GEMINDERT HAT, ODER EINE SACHEIM WERTE EINER PERUṬA NIESSBRAUCHTUND EINE ANDERE UM EINE PERUṬA GEMINDERT HAT, BEGEHT EINE VERUNTREUUNG NUR DANN, WENN ER VON DERSELBEN SACHE EINE PERUṬA NIESSBRAUCHT UND SIE UM EINE PERUṬA GEMINDERT HAT.",
+ "BEIM GEHEILIGTEN GIBT ES KEINE VERUNTREUUNG NACH EINER VERUNTREUUNG, NUR BEI EINEM VIEH UND EINEM DIENSTGERÄTE. ZUM BEISPIEL: WENN EINER AUF EINEM VIEH GERITTEN IST, DANN EIN ANDERER DARAUF GERITTEN IST, UND WIEDER EIN ANDERER DARAUF GERITTEN IST, SO HABEN ALLE EINE VERUNTREUUNG BEGANGEN; WENN EINER AUS EINEM GOLDENEN BECHER GETRUNKEN HAT, DANN EIN ANDERER DARAUS GETRUNKEN HAT, UND WIEDER EIN ANDERER DARAUS GETRUNKEN HAT, SO HABEN ALLE EINE VERUNTREUUNG BEGANGEN; WENN EINER VON EINEM SÜNDOPFER WOLLE GERUPFT HAT, DANN EIN ANDERER GERUPFT HAT, UND WIEDER EIN ANDERER GERUPFT HAT, SO HABEN ALLE EINE VERUNTREUUNG BEGANGEN. RABBI SAGT, BEI ALLEM, WOBEI ES KEINE AUSLÆSUNG GIBT, GEBE ES EINE VERUNTREUUNG NACH EINER VERUNTREUUNG.",
+ "HAT JEMAND EINEN STEIN ODER EINEN BALKEN DES HEILIGTUMS GENOMFOL. MEN SO HAT ER KEINE VERUNTREUUNG BEGANGEN; GIBT ER IHN EINEM ANDEREN, SO BEGEHT ER EINE VERUNTREUUNG, DER ANDERE ABER BEGEHT KEINE VERUNTREUUNG; BAUT ER IHN IN SEIN HAUS EIN, SO BEGEHT ER EINE VERUNTREUUNG, ERST WENN ER DARUNTER IM WERTE EINER PERUṬA GEWOHNT HAT. HAT JEMAND EINE PERUṬA DES HEILIGTUMS GENOMMEN, SO HAT ER KEINE VERUNTREUUNG BEGANGEN; GIBT ER SIE EINEM ANDEREN, SO BEGEHT ER EINE VERUNTREUUNG, DER ANDERE ABER BEGEHT KEINE VERUNTREUUNG; GIBT ER SIE EINEM BADEMEISTER, SO BEGEHT ER EINE VERUNTREUUNG, AUCH WENN ER NICHT BADET, DENN DIESER SAGTE ZU IHM; DAS BADEHAUS STEHT DIR OFFEN, GEH HINEINUND BADE.",
+ "SEIN ESSEN UND DAS ESSEN SEINES NÄCHSTEN, SEINE NUTZNIESSUNG UND DIE NUTZNIESSUNG SEINES NÄCHSTEN, SEIN ESSEN UND DIE NUTZNIESSUNG SEINES NÄCHSTEN, SEINE NUTZNIESSUNG UND DAS ESSEN SEINES NÄCHSTEN WERDEN MITEINANDER VEREINIGT, SELBST NACH LANGER ZEIT."
+ ],
+ [
+ "WENN ER ZU IHMGESAGT HAT, DASS ER ESHIM AUS DER FENSTERNISCHE ODER AUS DER TASCHE HOLE, UND ER ES IHM GEHOLT HAT, SO HAT DER HAUSHERR DIE VERUNTREUUNG BEGANGEN, SELBST WENN ER SAGT, ER HABE DIESEN GEMEINT, UND ER ES IHM AUS JENER GEHOLT HAT; WENN ER ABER ZU IHM GESAGT HAT, DASS ER ES IHM AUS DER FENSTERNISCHE HOLE, UND DIESER ES IHM AUS DER TASCHE GEHOLT HAT, ODER AUS DER TASCHE, UND DIESER ES AUS DER FENSTERNISCHE GEHOLT HAT, SO HAT DER BEAUFTRAGTE DIE VERUNTREUUNG BEGANGEN.",
+ "HAT ER ESDURCH EINEN TAUBEN, BLÖDEN ODER MINDERJÄHRIGEN GESCHICKT, SO HAT, WENN SIE SEINEN AUFTRAG AUSGEFÜHRT HABEN, DER HAUSHERR DIE VERUNTREUUNG BEGANGEN, WENN SIE ABER DEN AUFTRAG NICHT AUSGEFÜHRT HABEN, DER KRÄMER DIE VERUNTREUUNG BEGANGEN. WENN ER DURCH EINEN VOLLSINNIGEN GESCHICKT, UND BEVOR DIESER ZUM KRÄMER KAM, SICH ERINNERTHAT, SO BEGEHT DER KRÄMER DIE VERUNTREUUNG, SOBALD ER ES AUSGIBT. WAS MACHE ERNUN? ER NEHME EINE PERUṬA ODER EIN GERÄT UND SPRECHE: WO AUCH DIE PERUṬA DES HEILIGTUMS SICH BEFINDET, SEI SIE DURCH DIESES AUSGEWEIHT. HEILIGES KANN NÄMLICH DURCH GELD UND GELDESWERT AUSGELÖST WERDEN.",
+ "WENN ER IHMEINE PERUṬAGEGEBEN UND ZU IHM GESAGT HAT, DASS ER FÜR DIE HÄLFTE LAMPEN UND FÜR DIE HÄLFTE DOCHTE HOLE, UND DIESER HINGEGANGEN IST UND FÜR DIE GANZE DOCHTE ODER FÜR DIE GANZE LAMPEN GEHOLT HAT, ODER ER ZU IHM GESAGT HAT, DASS ER FÜR DIE GANZE LAMPEN ODER FÜR DIE GANZE DOCHTE HOLE, UND ER HINGEGANGEN IST UND FÜR DIE HÄLFTE LAMPEN UND FÜR DIE HÄLFTE DOCHTE GEHOLT HAT, SO HABEN BEIDE KEINE VERUNTREUUNGBEGANGEN. HAT ER ABER ZU IHM GESAGT, DASS ER IHM FÜR DIE HÄLFTE LAMPEN AUS DIESER STELLE UND FÜR DIE HÄLFTE DOCHTE AUS JENER STELLE HOLE, UND DIESER HINGEGANGEN IST UND IHM LAMPEN AUS DER FÜR DOCHTE GENANNTEN STELLE UND DOCHTE AUS DER FÜR LAMPEN GENANNTEN STELLE GEHOLT HAT, SO HAT DER BEAUFTRAGTE DIE VERUNTREUUNGBEGANGEN.",
+ "WENN ER IHM ZWEI PERUṬAS GEGEBEN UND ZU IHM GESAGT HAT, DASS ER GEHE UND IHM EINEN ETROG HOLE, UND DIESER HINGEGANGEN IST UND IHM FÜR EINE EINEN ETROG UND FÜR EINE EINEN GRANATAPFEL GEHOLT HAT, SO HABEN BEIDE DIE VERUNTREUUNG BEGANGEN. R. JEHUDA SAGT, DER HAUSHERR HABE KEINE VERUNTREUUNG BEGANGEN, DENN ER KANN ZU IHM SAGEN: ICH WOLLTE EINEN GROSSEN ETROG HABEN, DU ABER HAST MIR EINEN KLEINEN ODER SCHLECHTEN GEHOLT. WENN ER IHM EINEN GOLDDENAR GEGEBEN UND ZU IHM GESAGT HAT, DASS ER GEHE UND IHM EIN HEMD HOLE, UND DIESER HINGEGANGEN IST UND IHM FÜR DREI EIN HEMD UND FÜR DREI EIN OBERKLEID GEHOLT HAT, SO HABEN BEIDE DIE VERUNTREUUNG BEGANGEN; R. JEHUDA SAGT, DER HAUSHERR HABE KEINE VERUNTREUUNG BEGANGEN, DENN ER KANN ZU IHM SAGEN: ICH WOLLTE EIN GROSSES HEMD HABEN, DU ABER HAST MIR EIN KLEINES ODER SCHLECHTES GEHOLT.",
+ "WENN JEMAND EINEM GELDWECHSLER GELDIN VERWAHRUNG GEGEBEN HAT, SO DARF DIESER ES, WENN EINGEBUNDEN, NICHT BENUTZEN, DAHER HAT ER, WENN ER ES AUSGEGEBEN HAT, EINE VERUNTREUUNG BEGANGEN, UND IST ES LOSE, SO DARF ER ES BENUTZEN, DAHER HAT ER, WENN ER ES AUSGEGEBEN HAT, KEINE VERUNTREUUNG BEGANGEN; WENN ABER EINEM PRIVATMANN, SO DARF ER ES, OB SO ODER SO, NICHT BENUTZEN, DAHER HAT ER, WENN ER ES AUSGEGEBEN HAT, EINE VERUNTREUUNG BEGANGEN. EIN KRÄMER GLEICHT EINEM PRIVATMANNE - SO R. MEÍR;. JEHUDA SAGT, EINEM GELDWECHSLER.",
+ "WENN EINEM EINE PERUṬA DES HEILIGTUMS IN DEN BEUTEL GEKOMMEN IST, ODER WENN ER GESAGT HAT: EINE PERUṬA IN DIESEM BEUTEL SEI HEILIG, SO HAT ER, SOBALD ER DIE ERSTE AUSGEGEBEN HAT, EINE VERUNTREUUNG BEGANGEN – SO R. A͑QIBA; DIE WEISEN SAGEN, ERST WENN ER DEN GANZEN BEUTEL AUSGEGEBEN HAT. JEDOCH PFLICHTET R. A͑QIBA DEN WEISEN BEI, DASS, WENN ER GESAGT HAT: EINE PERUṬA AUS DIESEM BEUTEL SEI HEILIG, ER DAS GELD NACH UND NACH AUSGEBEN DÜRFE, BIS ER DEN GANZEN BEUTEL AUSGEGEBEN HAT."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/William Davidson Edition - English.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/William Davidson Edition - English.json
new file mode 100644
index 0000000000000000000000000000000000000000..e55cb4bf38e2443a338e0c4dc32f9bb8e8a3bbab
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/William Davidson Edition - English.json
@@ -0,0 +1,77 @@
+{
+ "language": "en",
+ "title": "Mishnah Meilah",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "Offerings of the most sacred order that were disqualified before their blood was sprinkled on the altar, e.g., if one slaughtered them in the south of the Temple courtyard, and not in the north as required, are subject to the following halakha: One is liable for misusing them, i.e., one who derives benefit from them must bring a guilt offering and pay the principal and an additional one-fifth of their value. If he improperly slaughtered them in the south of the courtyard and properly collected their blood in the north, or even if he properly slaughtered them in the north of the courtyard but improperly collected their blood in the south, although the more significant rite was performed improperly, one is liable for misuse if he derives benefit from the animals. The same halakha that applies if the location of the sacrificial rites was altered likewise applies if the time of those rites was altered. Accordingly, if one properly slaughtered them during the day and improperly sprinkled their blood at night, or if he improperly slaughtered them at night and properly sprinkled their blood during the day, one is liable for misuse if he derives benefit from the animals. Or in a case where one slaughtered them with the intent to partake of their meat or sprinkle their blood beyond its designated time, rendering it piggul, or outside its designated area, disqualifying the offering, he is liable for misusing them if he derives benefit from the animals. Rabbi Yehoshua stated a principle with regard to misuse of disqualified sacrificial animals: With regard to any sacrificial animal that had a period of fitness to the priests before it was disqualified, one is not liable for misusing it. Misuse applies specifically to items consecrated to God, which are not permitted for human consumption at all. Once the offering was permitted for consumption by the priests, it is no longer in that category. And with regard to any sacrificial animal that did not have a period of fitness for the priests before it was disqualified, one is liable for misusing it if he derives benefit from it, as it remained consecrated to God throughout. Which is the sacrificial animal that had a period of fitness for the priests? This category includes a sacrificial animal whose meat remained overnight after its blood was presented on the altar and therefore came to have the status of notar and was therefore disqualified, and one that was disqualified when it became ritually impure, and one that left the Temple courtyard and was thereby disqualified. All of these disqualifications transpired after consumption of the sacrificial meat was permitted, and therefore one who derives benefit from these offerings is not liable for misuse. And which is the sacrificial animal that did not have a period of fitness for the priests? It is a sacrificial animal that was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, or outside its designated area, or one that those unfit for Temple service collected and sprinkled its blood. All of these disqualifications took effect before consumption of the sacrificial meat was permitted. The offerings therefore remain consecrated to God, and one is liable for misuse if he derives benefit from them.",
+ "The mishna presents a dispute with regard to the status of offerings of the most sacred order, which normally are not subject to the halakhot of misuse once their blood has been sprinkled and they have been permitted to the priests. The case of the mishna is the meat of offerings of the most sacred order, whose consumption is permitted from the moment their blood was sprinkled, that left the Temple courtyard before the sprinkling of the blood, and then reentered the courtyard. Rabbi Eliezer says: The sprinkling of this blood does not permit its consumption by the priests. Consequently, one is liable for misusing it. And he is not liable for eating it due to violation of the prohibitions of piggul, if he partook of it after it was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, or of notar, if he partook of the meat after it remained overnight, or of partaking of the meat while ritually impure. Rabbi Akiva says: The sprinkling is effective despite the fact that the meat left the Temple courtyard and was disqualified, and therefore one is not liable for misusing it. Likewise, other halakhot that apply to offerings whose blood was sprinkled apply to it, and consequently one is liable for eating it due to violation of the prohibitions of partaking of meat that is piggul, or notar, or remained overnight, or of partaking of the meat while ritually impure. Rabbi Akiva said, in support of his opinion: But there is the case of one who designated an animal as his sin offering and it was lost, and he designated another animal in its stead, and thereafter the first sin offering was found and both of them are standing fit for sacrifice. If he slaughtered both animals at the same time and sprinkled the blood of one of them, which means that the second was disqualified as a leftover sin offering, the question arises as to the status of the meat of the second animal with regard to the halakhot of misuse. Is it not the case that just as the blood of the animal whose blood was sprinkled exempts its meat from liability for its misuse, so too it exempts the meat of the other animal? Since he could have chosen to sprinkle the blood of either animal, they are considered as though they were one offering. If so, one may learn from there by an a fortiori inference with regard to the case of sprinkling the blood of meat that left the courtyard and returned: If the sprinkling of its blood exempted the meat of the other animal from the halakhot of misuse, it is only right that it should exempt its own meat that left the courtyard.",
+ "The mishna adds that just as Rabbi Eliezer and Rabbi Akiva disagree as to whether the sprinkling of blood exempts meat that left the courtyard from liability for its misuse, so too, they disagree with regard to the sacrificial portions of offerings of lesser sanctity consumed on the altar that left the Temple courtyard before the sprinkling of the blood. The dispute is whether the subsequent sprinkling of the blood generates liability for misuse of those portions. Rabbi Eliezer says: The sprinkling of the blood is completely ineffective in rendering those portions consecrated to the Lord. Consequently, one is not liable for misusing them. And similarly, one is not liable for their consumption due to violation of the prohibitions of piggul, notar, or of partaking of meat while ritually impure. Rabbi Akiva says: The sprinkling is effective, and therefore one is liable for misusing them. And likewise, one is liable for its consumption due to violation of the prohibitions of piggul, notar, or of partaking of the meat while ritually impure.",
+ "With regard to establishing liability for misuse of consecrated items, there is an aspect of leniency and an aspect of stringency in the act of sprinkling the blood of offerings of the most sacred order. But with regard to the sprinkling of the blood in the case of offerings of lesser sanctity, it contains in its entirety aspects of stringency, i.e., there are only aspects of stringency. How so? The status of offerings of the most sacred order is that before the sprinkling of blood, one is liable for misusing their sacrificial portions that are to be burned on the altar, and for misusing the meat that is to be eaten by the priests. Since the meat is prohibited prior to sprinkling the blood, it is in the category of items consecrated to God, which are subject to the halakhot of misuse. After the sprinkling of the blood of offerings of the most sacred order, one is still liable for misuse of their sacrificial portions, as they remain prohibited to be eaten and are in the category of items consecrated to God, but one is not liable for misuse of the meat, as it is now permitted for consumption by the priests. This explains how there is an aspect of leniency in the sprinkling of the blood of offerings of the most sacred order. By contrast, for consumption of both this, the sacrificial portions, and that, the meat, after the sprinkling of the blood, one is liable to receive karet due to violation of the prohibition against consumption of piggul, and the prohibition against consumption of notar, and the prohibition against consumption of sacrificial meat while ritually impure. Consequently, the act of sprinkling blood of offerings of the most sacred order is found to contain an aspect of leniency and an aspect of stringency. But with regard to the sprinkling of the blood of offerings of lesser sanctity, all of their aspects are of stringency. How so? The status of offerings of lesser sanctity is that before the sprinkling of the blood, one is not liable for misuse, not for their sacrificial portions nor for the meat. After the sprinkling of the blood, one is liable for misuse of their sacrificial portions, but one is not liable for misuse of the meat. This explains how the sprinkling of the blood in the case of offerings of lesser sanctity causes a stringency in terms of the halakhot of misuse. And for consumption of both this, the sacrificial portions, and that, the meat, after the sprinkling of the blood, one is liable to receive karet due to violation of the prohibition against consumption of piggul, and of the prohibition against consumption of notar, and of the prohibition against consumption of sacrificial meat while ritually impure. Consequently, in the act of sprinkling the blood of offerings of lesser sanctity, it is found that all of their aspects are of stringency."
+ ],
+ [
+ "One who derives benefit from a bird sin offering is liable for misuse of consecrated property from the moment that it was consecrated. Once the nape of its neck was pinched, it was rendered susceptible to disqualification for sacrifice through contact with one who was ritually impure who immersed in a ritual bath that day and is waiting for nightfall for the purification process to be completed, and through contact with one who has not yet brought an atonement offering to complete his purification process, e.g., a zav and a leper, who are not yet permitted to partake of sacrificial meat; and through it being left overnight, i.e., if its blood was not sprinkled before sunset. Once its blood was sprinkled, one is liable to receive karet for eating it due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. But there is no liability for misuse of consecrated property, because after the blood is sprinkled it is permitted for priests to partake of its meat and it is no longer consecrated exclusively to God.",
+ "One is liable for misusing a bird burnt offering from the moment that it was consecrated. When the nape of its neck was pinched, it was rendered susceptible to disqualification for sacrifice through contact with one who immersed in a ritual bath that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was squeezed out, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And as it may not be eaten, one is liable for its misuse until it leaves to the place of the ashes, where it is burned.",
+ "One is liable for misuse of bulls that are burned and goats that are burned from the moment that they were consecrated. Once they were slaughtered, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is liable for its misuse even when it is in the place of the ashes, until the flesh has been completely scorched.",
+ "One is liable for misuse of the burnt offering from the moment that it was consecrated. Once it was slaughtered it was rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is not liable for misuse of the hides, but one is liable for misuse of the flesh until it leaves to the place of the ashes.",
+ "One is liable for misuse of a sin offering, and a guilt offering, and communal peace offerings from the moment that they were consecrated. Once they were slaughtered they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once their blood was sprinkled, one is liable to receive karet for eating them, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. One is not liable for misuse of the flesh, but one is liable for misuse of their sacrificial portions, i.e., the portions that are to be consumed on the altar, until they leave to the place of the ashes.",
+ "One is liable for misuse of the two loaves brought on the festival of Shavuot from the moment that they were consecrated. Once they formed a crust, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight, and they are rendered eligible to slaughter with them the accompanying offering of the two lambs. Once the blood of the lambs is sprinkled, one is liable to receive karet for eating the loaves, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And they are not subject to the halakhot of misuse, as at that point their consumption is permitted.",
+ "One is liable for misuse of the shewbread, which is arranged on the Golden Table in the Sanctuary each Shabbat, from the moment that it was consecrated. Once it formed a crust in the oven it assumes the status of bread and its halakhic status is like that of offerings of the most sacred order after the animal was slaughtered, in that it was rendered susceptible to disqualification through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and it is rendered eligible for arrangement upon the Table in the Sanctuary. Once the bowls of frankincense brought with the shewbread of the previous week were sacrificed, one is liable to receive karet for eating the loaves due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. But it is not subject to the halakhot of misuse, as at that point its consumption is permitted.",
+ "One is liable for misuse of the meal offerings from the moment that they were consecrated. Once they were consecrated through placement of the flour in a service vessel, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once the handful taken from the meal offering was sacrificed, one is liable to receive karet for eating the meal offering due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And one is not liable for misuse of the remainder of the meal offering, which is eaten by the priests, but one is liable for misuse of the handful that is sacrificed, until it leaves to the place of the ashes.",
+ "The mishna lists sacrificial items that are consumed in their entirety on the altar and of which the priests have no share. One is liable for misuse of the handful taken from the meal offering, and the frankincense burned with the handful on the altar, and the incense burned each day on the golden altar in the Sanctuary, and the meal offering of priests, from which a handful is not taken but which is burned in its entirety, and the meal offering of the anointed priest, i.e., the High Priest, and the meal offering sacrificed with the libations that accompany offerings. In all these cases, one is liable for misuse from the moment that they were consecrated through declaration. Once one consecrated them by placing them in the appropriate service vessel, each was rendered susceptible to disqualification for sacrifice through contact with one who immersed in a ritual bath that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight, and one is liable to receive karet for eating it, due to violation of the prohibition of notar, and due to the prohibition of partaking of it while ritually impure; but there is no liability for piggul in each of these cases. This is the principle that applies to piggul: With regard to any consecrated item that has permitting factors, i.e., there is another item whose sacrifice renders it permitted for consumption by the altar or by an individual, one is not liable due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of it while ritually impure, until they sacrifice the permitting factors. And with regard to any item that does not have permitting factors, e.g., the handful and the frankincense, as they render other items permitted whereas no other items are needed to render them permitted, once one sanctified them in the appropriate service vessel, one is liable to receive karet for eating it, due to violation of the prohibition of notar, and the prohibition of partaking of it while ritually impure; but there is no liability for piggul in those cases."
+ ],
+ [
+ "This mishna, which also appears in tractate Temura, deals with the five sin offerings left to die. It is cited here because of its relevance to the halakhot of misuse. The mishna first mentions three of those offerings: The offspring of a sin offering, and an animal that is the substitute for a sin offering, whether or not the owners achieved atonement by means of another offering, and a sin offering whose owners have died before the offering was sacrificed, shall die. And the other two sin offerings left to die are the sin offering whose year since birth passed and is therefore unfit for sacrifice, and a sin offering that was lost and when it was found it was blemished, with regard to which the halakhot are as follows: If the sin offering was found after the owner achieved atonement through the sacrifice of another animal as a sin offering, then the blemished animal shall die, and it does not render a non-sacred animal exchanged for it a substitute, as it is has neither inherent sanctity, which would make it fit for sacrifice on the altar, nor sanctity that inheres in its value. And one may not derive benefit from the found animal ab initio, but if he derived benefit from the animal he is not liable for its misuse. And if the animal whose year passed was found before the owner achieved atonement, the found animal shall graze until it becomes blemished [shetista’ev], at which point it may not be sacrificed; and it shall be sold and the owner shall purchase another animal with the money received from its sale. The animal that was found blemished may be sold immediately, and the owner shall purchase another animal with the money received from its sale. In both cases, the animal renders a non-sacred animal exchanged for it a substitute, and one who derives benefit from it is liable for misusing it.",
+ "In the case of a nazirite who designated money for the three offerings he is obligated to bring upon completion of his naziriteship, a sin offering, a burnt offering, and a peace offering, but he did not specify which money was designated for which offering, since it is not clear what the money is intended for, one may not derive benefit from the money ab initio, but if he derived benefit from the money he is not liable for its misuse. This is due to the fact that all the money is fit for purchase of the peace offering, for which one is liable for misuse only after its blood is sprinkled, and therefore there is no liability for its misuse. If the nazirite died and he had undesignated funds, meaning he did not specify which money was for each of the three offerings, all the money will be allocated for purchase of communal gift offerings. If the nazirite died and he had specified money, the money specified for purchase of the sin offering shall go to the Dead Sea for disposal, because one may not derive benefit ab initio from the money of a sin offering whose owner has died. But if it was not disposed of, and one derived benefit from the money, he is not liable for its misuse. With the money specified for purchase of the burnt offering, one shall bring a gift burnt offering, and one is liable for misusing the funds. With the money specified for purchase of the peace offering, one shall bring a gift peace offering. Although it is a gift offering, the restrictions of the peace offering of the naziriteship apply, and therefore it is eaten for one day and that same night, not the standard two days and one night of a regular peace offering. And nevertheless the peace offering does not require the bringing of the loaves that accompany the peace offering of naziriteship, as it is written with regard to the loaves: “And shall place them on the hands of the nazirite” (Numbers 6:19), and in this case the nazirite is dead.",
+ "Rabbi Shimon says: With regard to misuse of the blood of offerings that is to be sprinkled on the altar, the halakha is lenient with regard to the status of the blood at the outset and stringent at its conclusion. With regard to misuse of the wine of the libations that accompany the offerings, the halakha is stringent with regard to the status of the wine at their outset and lenient at their conclusion. The mishna explains: With regard to blood, at its outset, before it is sprinkled on the altar, one is not liable for misusing it; but once its remainder has been poured on the base of the altar and it emerges via the canal that runs through the Temple to the Kidron Valley at the foot of the Temple Mount, one is liable for misusing it. With regard to libations, at their outset, from the moment they were consecrated, one is liable for misusing them, but once they have descended to the drainpipes built into the altar and which extend beneath it, through which the libations flowed out of the Temple, one is no longer liable for misusing them, as their mitzva was fulfilled and therefore their sanctity has ceased.",
+ "With regard to the removal of ash from the inner altar to the place where the ashes lifted from the outer altar are deposited, and similarly with regard to the wicks of the Candelabrum, one may not derive benefit from them ab initio; but if one derived benefit from them he is not liable for their misuse. In the case of one who consecrates anew the ash that has been removed, he is liable for misusing it. With regard to doves whose time of fitness for sacrifice has not arrived, as they are too young, and pigeons whose time of fitness for sacrifice has passed, as they are too old, one may not derive benefit from them ab initio; but if one derived benefit from them he is not liable for their misuse. mishna The previous mishna teaches that one may not derive benefit from doves whose time of fitness for sacrifice has not arrived and from pigeons whose time of fitness for sacrifice has passed, but one who derived benefit from them is not liable for their misuse. Rabbi Shimon disagrees with this ruling and says: With regard to doves whose time of fitness for sacrifice has not arrived, one is liable for misusing them. With regard to pigeons whose time of fitness for sacrifice has passed, one may not derive benefit ab initio, but if one derived benefit from them he is not liable for their misuse.",
+ "With regard to the milk of sacrificial animals and the eggs of sacrificial doves, one may not derive benefit from them ab initio, but if one derived benefit from them after the fact he is not liable for their misuse. In what case is this statement, that if one derived benefit from the eggs or milk of sacrificial animals, he is not liable for their misuse, said? It is stated in the case of sacrificial animals offered on the altar, as their eggs and milk are not brought to the altar and therefore they are considered distinct from the offerings themselves. But this is not the halakha in the case of animals that are not sacrificed and are consecrated only for Temple maintenance. For example, if one consecrated a hen he is liable for misusing it and for misusing its egg; if one consecrated a donkey he is liable for misusing it and for misusing its milk, as the animal and its milk, and likewise the hen and its eggs, are both consecrated for Temple maintenance and are deemed a single unit.",
+ "With regard to any consecrated item that is fit for sacrifice on the altar but is not fit for Temple maintenance, or if it is fit for Temple maintenance but not for sacrifice on the altar, or fit neither for the altar nor for Temple maintenance, nevertheless one is liable for misusing it. The mishna clarifies each of these categories: Fit for Temple maintenance but not for sacrifice on the altar, how so? In a case where one consecrated a cistern full of water, the water is not fit for sacrifice on the altar, as only water from the Siloam pool is used for the altar. Nevertheless, it is fit for Temple maintenance, e.g., to knead clay with it for use in reinforcing the walls of the Temple. What is the case of an item fit neither for the altar nor for Temple maintenance? If one consecrated garbage dumps full of manure, the place and its contents are fit neither for the altar nor for Temple maintenance. Rather, they are sold and the money received from the sale is donated to the Temple. What is the case of an item fit for sacrifice on the altar but not fit for Temple maintenance? If one consecrated a dovecote full of pigeons, the pigeons are fit for the altar while the dovecote is not fit even for Temple maintenance. Or if one consecrated a tree full of fruit, as the fruit is fit for the altar whereas the tree is not fit even for Temple maintenance. For example, grapes are fit for the altar as wine, but the vines are not fit for Temple maintenance, as they are too flimsy for construction. Another case where the consecrated item is fit for neither the altar nor Temple maintenance is a field full of grass. In all those cases, one is liable for misusing both them and that which is within them, as those that are unfit for use in the Temple will be sold and their money will be used for the altar or for Temple maintenance. But if one consecrated an empty cistern and it was subsequently filled with water, or if one consecrated an empty garbage dump and it was subsequently filled with manure, or an empty dovecote and it was subsequently filled with pigeons, or a tree without fruit and it was subsequently filled with fruit, or an empty field and it was subsequently filled with grass; in all these cases one is liable for misusing them but one is not liable for misusing that which is within them. There is no misuse with regard to enhancements that developed in consecrated property. Rabbi Yosei disagrees in two of the above cases and says: In the case of one who consecrates the empty field in which grass grew or the empty tree on which fruit grew, he is liable for misusing both them and their growth, because these are growths of consecrated property, despite the fact that they grew there only after the property was consecrated. Apropos the growths of consecrated property, the mishna states that an offspring born to a tithed animal before it was tithed may not be given to suckle from the tithed mother, as it is a non-sacred animal that may not be allowed to derive benefit from consecrated property. And there are others who stipulate in this manner, i.e., that the consecration does not apply to the milk. The same is true of the offspring of sacrificial animals born to them before their consecration; they may not suckle from the sacrificial animal. And in this case as well, there are others who stipulate in this manner, i.e., to enable the offspring to suckle. The laborers, who are generally permitted to eat the food of their employer, may not eat from consecrated dried figs, if they work with Temple produce. Rather, they can buy food with the money they are paid. And likewise, a cow working with consecrated property, e.g., threshing Temple produce, may not eat from consecrated vetch [mikarshinei].",
+ "With regard to the roots of the non-sacred tree of an ordinary person that enter into consecrated land, and the roots of a consecrated tree that enter into the non-sacred land of an ordinary person, one may not derive benefit from them ab initio, but if he derived benefit from them he is not liable for their misuse. With regard to water of a spring that flows in a non-sacred field but which emerges from that field and flows into a consecrated field, when it is in the consecrated field one may not derive benefit from it ab initio, but if one derived benefit from it he is not liable for its misuse. Once the spring emerges outside the consecrated field one may derive benefit from the water. With regard to the water that was drawn from the Siloam pool into the golden jug, which was not consecrated as a service vessel, to bring it to the altar for libation on the festival of Sukkot, one may not derive benefit from the water ab initio, as it was drawn for use in the Temple service. But if one derived benefit from it he is not liable for its misuse, since it was not consecrated in a service vessel. Once one places the water from the jug for libation into the flask, which is a service vessel, the water is consecrated and he is liable for misusing the water. With regard to the willow branches that are placed on the sides of the altar on the festival of Sukkot, before their placement one may not derive benefit from them ab initio, but if he derived benefit from them he is not liable for their misuse. After their placement their mitzva has been fulfilled, and therefore at that time one may derive benefit from the willow branches ab initio. Rabbi Elazar, son of Rabbi Tzadok, says: The elders were accustomed to derive benefit from the willow branches even before their placement on the sides of the altar, by cutting small branches for use in their lulav, in fulfillment of the mitzva of the four species.",
+ "With regard to a bird’s nest that is atop the consecrated tree, one may not derive benefit from it ab initio, but if one derived benefit from it he is not liable for its misuse. In order to acquire a bird’s nest that is atop a tree worshipped as idolatry, from which one may not derive benefit even by climbing it, one should dislodge the nest from its place by striking it with a pole. In the case of one who consecrates his forest, one is liable for misusing everything in the entire forest. In the case of the Temple treasurers who purchased non-sacred logs to use for repairs in the Temple, one is liable for misusing the wood itself, but one is not liable for misusing the sawdust, nor is he liable for the leaves [baneviyya] that fall from the log, as the treasurers purchased for the Temple only those materials fit for use in its construction."
+ ],
+ [
+ "All items consecrated to be sacrificed on the altar join together to constitute the measure with regard to liability for misuse of consecrated property, which is deriving benefit equivalent to one peruta. And they join together to constitute an olive-bulk, which is the measure that renders one liable due to violation of the prohibitions of piggul, or notar, or partaking of the item while ritually impure. All items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse. Both items consecrated to be sacrificed on the altar and items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse.",
+ "Five items in the burnt offering and the accompanying meal offering and libation join together to constitute the one peruta measure with regard to liability for misuse, and the olive-bulk measure with regard to liability for piggul, notar, and partaking of sacrificial foods while ritually impure. They are: The flesh; the fat of the burnt offering that is sacrificed on the altar; the fine flour of the accompanying meal offering; the wine of the accompanying libation; and the oil of the accompanying meal offering. And there are six items in the thanks offering that join together: The flesh, the fat, the fine flour, the wine, the oil, and the loaves accompanying the thanks offering. Teruma, and teruma of the tithe, and teruma of the tithe of doubtfully tithed produce [demai], and ḥalla, and first fruits all join together with one another to constitute the requisite measure to prohibit a mixture with non-sacred produce, and to form the requisite measure of an olive-bulk that serves to render one obligated for their consumption in payment of an additional one-fifth over and above the principal. ",
+ "All the pieces of sacrificial meat that are piggul join together with one another to constitute the olive-bulk measure for liability, and all sacrificial meat that is notar joins together with one another to constitute the olive-bulk measure for liability. All animal carcasses, whose consumption is prohibited and which transmit impurity through contact with them and through carrying, join together with one another to constitute the requisite olive-bulk measure. And all repugnant creatures join together with one another to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact, and to render one who consumes it liable to receive lashes. The blood of one of the eight creeping animals listed in the Torah and their flesh join together to constitute the lentil-bulk measure to impart impurity. Rabbi Yehoshua stated a principle: With regard to any items whose impurity, in terms of degree and duration, and measure to impart impurity, are equal, e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, they join together to constitute the requisite measure. Rabbi Yehoshua continued: By contrast, with regard to items whose impurity is equal but their measure is not equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose measure is equal but whose impurity is not equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal neither in terms of their impurity nor in terms of their measure, they do not join together to constitute the requisite measure. ",
+ "Sacrificial meat that is piggul and sacrificial meat that is notar do not join together to constitute the requisite measure of an olive-bulk, due to the fact that they belong to two separate categories of prohibition. The flesh of the carcass of the creeping animal and the flesh of the animal carcass, and likewise the flesh of the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, not even for the more lenient of the two impurities, i.e., the impurity that requires the greater measure. The food that became ritually impure through contact with a primary source of ritual impurity, thereby assuming first-degree ritual impurity, and the food that became ritually impure through contact with a secondary source of ritual impurity, thereby assuming second-degree ritual impurity, join together to constitute the requisite measure of an egg-bulk to transmit impurity in accordance with the more lenient of the two, i.e., second-degree ritual impurity. ",
+ "All the ritually impure foods join together to constitute the requisite measure to disqualify the body [hageviyya] of one who eats half of a half-loaf-bulk [peras] of the impure foods from partaking of teruma. Likewise, all foods join together to constitute the requisite measure of food sufficient for two meals, to establish a joining of Shabbat boundaries; and to form the requisite measure of an egg-bulk, to render an item impure with the ritual impurity of food; and to form the measure of a dried fig-bulk, which establishes liability for carrying out food on Shabbat; and to form the volume of a large date, which establishes liability for eating on Yom Kippur. All the liquids join together to constitute the requisite measure to disqualify the body of one who drinks a quarter-log of ritually impure liquid from partaking of teruma; and to constitute the measure of a cheekful, which establishes liability for drinking on Yom Kippur. ",
+ "The fruit of a tree during the first three years after its planting [orla] (see Leviticus 19:23), and diverse kinds,i.e., grain sown in a vineyard (see Deuteronomy 22:9) join together to constitute the requisite measure to prohibit a mixture that they are mixed into. This applies when the volume of the permitted produce is less than two hundred times the prohibited produce. Rabbi Shimon says: They do not join together. A garment must be at least three by three handbreadths in order to become a primary source of ritual impurity, by means of ritual impurity imparted by the treading of a zav. A sack made from goats’ hair must be at least four by four handbreadths, while an animal hide must be five by five, and a mat six by six. The garment and the sack, the sack and the hide, and the hide and the mat all join together to constitute the requisite measure to become ritually impure in accordance with the material of the greater measure. Rabbi Shimon said: What is the reason that they join together, despite the fact that their requisite measures are not equal? Because all the component materials are fit to become ritually impure through the ritual impurity imparted to a seat upon which a zav sits, as they can each be used to patch a saddle or saddlecloth. Since the measure of all these materials is equal in the case of a zav, they join together for other forms of ritual impurity as well."
+ ],
+ [
+ "One who derives benefit equal to the value of one peruta from a consecrated item, even though he did not damage it, is liable for its misuse; this is the statement of Rabbi Akiva. And the Rabbis say: With regard to any consecrated item that has the potential to be damaged, one is not liable for misuse until he causes it one peruta of damage; and with regard to an item that does not have the potential to be damaged, once he derives benefit from it he is liable for misuse. The mishna elaborates: How so? If a woman placed a consecrated gold chain [ketala] around her neck, or a gold ring on her hand, i.e., her finger, or if one drank from a consecrated gold cup, since they are not damaged through use, once he derives benefit equal to the value of one peruta from them, he is liable for misuse. If one wore a consecrated robe, covered himself with a consecrated garment, or chopped wood with a consecrated ax, he is not liable for misuse until he causes them one peruta of damage. One who derives benefit from a sin offering while it is alive is not liable for misuse until he causes it one peruta of damage. When it is dead, once he derives benefit equal to the value of one peruta from it, he is liable for misuse.",
+ "If one derived benefit equal to half of a peruta from a consecrated item and caused it half of a peruta of damage, or if he derived benefit equal to the value of one peruta from a consecrated item that has the potential to be damaged and caused damage of the value of one peruta to another consecrated item but derived no benefit from it, he is exempt. The reason is that one is not liable for misuse until he derives benefit of the value of one peruta from a consecrated item and causes damage of the value of one peruta to one, i.e., the same item.",
+ "One is liable for misuse after misuse in consecrated items only in the case of an animal and in the case of service vessels.How so? If one rode upon a sacrificial animal, and another person came and rode upon that animal, and yet another came and rode upon it as well, all of them are liable for misuse of the animal. In the case of service vessels, if one drank from a gold cup, and another came and drank from that cup, and yet another individual came and drank from it, all of them are liable for misuse of the cup. If one removed wool from a sin offering, and another came and removed wool from that animal, and yet another person came and removed wool from it, all of them are liable for misuse of the animal. Rabbi Yehuda HaNasi says: With regard to any consecrated item that is not subject to redemption, there is liability for misuse after misuse with regard to it.",
+ "In a case where one took for his use a consecrated stone or a beam, that person is not liable for its misuse. If he gave the stone or the beam to another, he is liable for its misuse and the other person is not liable for its misuse. If he built the stone or the beam into his house, he is not liable for its misuse until he resides beneath it and derives benefit equal to the value of one peruta from it. If one took for his use a consecrated peruta, that person is not liable for its misuse. If he gave the peruta to another, he is liable for its misuse and the other person is not liable for its misuse. If he gave the peruta to a bathhouse attendant [levallan], although he did not bathe, he is liable for misuse of the peruta. The reason is that at the moment he receives the peruta, the attendant in effect says to the owner of the peruta: The bathhouse is open before you, enter and bathe. The benefit derived from that availability is worth one peruta.",
+ "One’s consumption of half of a peruta of consecrated food and another’s consumption of half of a peruta of consecrated food that the first person fed him; and likewise one’s benefit of half of a peruta derived from a consecrated item and another’s benefit of half of a peruta derived from a consecrated item that the first person provided him; and similarly one’s consumption and another’s benefit derived or one’s benefit derived and another’s consumption, all these join together to constitute the requisite measure of one peruta for liability for misuse, and that is the halakha even if much time has passed between these various acts of consumption and deriving of benefit."
+ ],
+ [
+ "With regard to an agent who performed his agency properly, if he was tasked to make use of a particular item, and the one who appointed him forgot that it was a consecrated item, the homeowner, who appointed him, is liable for misuse of the consecrated item, as the agent acted on his behalf. Contrary to other cases of agency, where the guiding principle is that there is no agency in the performance of a transgression, and the agent is liable, in this case there is agency, and the homeowner is liable for the action of the agent. But if he did not perform his agency properly, the agent is liable for misuse of the consecrated item, as once the agent deviates from his agency, he ceases to be an agent, and his actions are attributable to him. How so? If the homeowner said to the agent: Give meat to the guests, and he gave them liver; or if he said: Give them liver, and he gave them meat, the agent is liable for misuse of the consecrated item, as he deviated from his agency. If the homeowner said to the agent: Give them meat, a piece for this guest and a piece for that guest, and the agent says: Each of you take two pieces, and each of the guests took three pieces, all of them are liable for misuse. The homeowner is liable for their consumption of the first piece of meat, as with regard to that piece his instructions were fulfilled. The agent is liable for the second piece, which he added to the instructions of the homeowner. Finally, the guests are liable for the third piece, which they took at their own initiative beyond the instructions of the agent. If the homeowner said to the agent: Bring me this item or this money from the window in the wall or from the chest [hadeluskema], and the agent obeyed and brought it to him from the place that he instructed him, even though the homeowner said: In my heart, my desire was only that he should bring me the item from that other place, and as he brought it from this place he did not fulfill my instructions, nevertheless the homeowner is liable for misuse if the item or money is consecrated, as the agent did in fact fulfill his instructions. But if the homeowner said to the agent: Bring me this item or this money from the window in the wall, and the agent brought it to him from the chest; or if the homeowner said to the agent: Bring me this item or this money from the chest, and the agent brought it to him from the window, the agent is liable for misuse.",
+ "In a case where the homeowner sent consecrated money in the hand of a deaf-mute, an imbecile, or a minor, who lack halakhic competence and cannot be commissioned as agents, in order to purchase an item from a storekeeper, if they performed his agency, the homeowner is liable for misuse, as his instructions were fulfilled. If they did not perform his agency but purchased a different item from the storekeeper, the storekeeper is liable for misuse. If the homeowner sent the money in the hand of a halakhically competent person and the homeowner remembered that the money was consecrated before the agent reached the storekeeper, the storekeeper is liable for misuse when he spends the money for his personal use. The homeowner is exempt from liability for misuse, because once he remembers that the money is consecrated his misuse is no longer unwitting, and one is liable to bring an offering for misuse only for unwitting misuse of consecrated property. What shall the homeowner do in a case where he remembers that the money is consecrated, in order to prevent the storekeeper from liability for misuse? He takes one peruta or a vessel and says: The consecrated peruta, wherever it may be, is desacralized with this peruta or vessel. The peruta is thereby desacralized, as a consecrated item is desacralized with money and with an item that has the equivalent value of money. The result is that the storekeeper spends non-sacred money.",
+ "If the homeowner gave the agent one consecrated peruta and said to him: Bring me lamps [nerot] with one-half of it and wicks with one-half of it, and the agent went and brought him wicks with the entire peruta, or lamps with the entire peruta; or in a case where the homeowner said to the agent: Bring me lamps with the entire peruta or wicks with the entire peruta, and the agent went and brought him lamps with one-half of it and wicks with one-half of it, both of them are not liable for misuse of the peruta. In both cases, the homeowner is exempt because his instructions were fulfilled only with regard to half of a peruta, and the agent is exempt as he spent only half of a peruta on his own initiative. But if the homeowner said to the agent: Bring me lamps from such and such place with one-half of the peruta and wicks from such and such place with one-half of the peruta, and the agent went and brought him lamps from the place that he designated for wicks, and wicks from the place that he designated for lamps, the agent is liable for misuse, as he deviated from the homeowner’s instructions by the sum of an entire peruta.",
+ "If the homeowner gave the agent two consecrated perutot, and said to him: Go and bring me an etrog, and he went and brought him an etrog with one peruta and a pomegranate with one peruta, both of them are liable for misuse. The homeowner is liable because his agency was performed with the sum of one peruta, and the agent is liable because he deviated from the homeowner’s instructions with one peruta. Rabbi Yehuda says: The homeowner is not liable for misuse, as he can say to the agent: I was seeking a large etrog worth two perutot, and you brought me a small, inferior etrog worth one peruta. If the homeowner gave the agent a consecrated gold dinar, which is worth twenty-five silver dinars, as four silver dinars constitute a sela; and said to the agent: Go and bring me a robe, and the agent went and brought him a robe with three sela and a cloak with three sela, both of them are liable for misuse. The homeowner is liable because his agency was performed with the purchase of the robe for three sela, and the agent is liable because he deviated from the homeowner’s instructions by purchasing the cloak. Rabbi Yehuda says: The homeowner is not liable for misuse, as he can say to the agent: I was seeking a large robe worth a gold dinar and you brought me a small, inferior robe worth three sela, i.e., twelve silver dinars.",
+ "With regard to one who deposits consecrated money with a money changer, if the money is bound, the money changer may not use it. Therefore, if the money changer spent the money, he is liable for its misuse. If the money was unbound he may use it, and therefore if the money changer spent the money, he is not liable for its misuse. By contrast, if one deposited money with a homeowner, whether it is bound or whether it is unbound, the one with whom it was deposited may not use it, and therefore if he spent the money, he is liable for misuse. In this regard, the halakhic status of a storekeeper is like that of a homeowner; this is the statement of Rabbi Meir. Rabbi Yehuda says: The halakhic status of a storekeeper is like that of a money changer.",
+ "If a consecrated peruta fell into one’s purse, in which there were non-sacred perutot, or in a case where one said: One peruta in this purse is consecrated, once he spent the first peruta from the purse for non-sacred purposes, he is liable for its misuse. This is the statement of Rabbi Akiva. And the Rabbis say: He is not liable for misuse until he spends all the perutot in the entire purse, as only then is it certain that he spent the consecrated peruta. And Rabbi Akiva concedes to the Rabbis in a case where one says: One peruta from the coins in this purse is consecrated, that he may continue spending the perutot in the purse for non-sacred purposes and becomes liable for misuse only once he spends all the perutot in the entire purse. His formulation indicates that his desire was that the final remaining peruta in the purse would be consecrated, and therefore one is liable for misuse only when he spends that peruta."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..437fc38330e6a1d6db840b4572efc2170e30894b
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/English/merged.json
@@ -0,0 +1,73 @@
+{
+ "title": "Mishnah Meilah",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Meilah",
+ "text": [
+ [
+ "Offerings of the most sacred order that were disqualified before their blood was sprinkled on the altar, e.g., if one slaughtered them in the south of the Temple courtyard, and not in the north as required, are subject to the following halakha: One is liable for misusing them, i.e., one who derives benefit from them must bring a guilt offering and pay the principal and an additional one-fifth of their value. If he improperly slaughtered them in the south of the courtyard and properly collected their blood in the north, or even if he properly slaughtered them in the north of the courtyard but improperly collected their blood in the south, although the more significant rite was performed improperly, one is liable for misuse if he derives benefit from the animals. The same halakha that applies if the location of the sacrificial rites was altered likewise applies if the time of those rites was altered. Accordingly, if one properly slaughtered them during the day and improperly sprinkled their blood at night, or if he improperly slaughtered them at night and properly sprinkled their blood during the day, one is liable for misuse if he derives benefit from the animals. Or in a case where one slaughtered them with the intent to partake of their meat or sprinkle their blood beyond its designated time, rendering it piggul, or outside its designated area, disqualifying the offering, he is liable for misusing them if he derives benefit from the animals. Rabbi Yehoshua stated a principle with regard to misuse of disqualified sacrificial animals: With regard to any sacrificial animal that had a period of fitness to the priests before it was disqualified, one is not liable for misusing it. Misuse applies specifically to items consecrated to God, which are not permitted for human consumption at all. Once the offering was permitted for consumption by the priests, it is no longer in that category. And with regard to any sacrificial animal that did not have a period of fitness for the priests before it was disqualified, one is liable for misusing it if he derives benefit from it, as it remained consecrated to God throughout. Which is the sacrificial animal that had a period of fitness for the priests? This category includes a sacrificial animal whose meat remained overnight after its blood was presented on the altar and therefore came to have the status of notar and was therefore disqualified, and one that was disqualified when it became ritually impure, and one that left the Temple courtyard and was thereby disqualified. All of these disqualifications transpired after consumption of the sacrificial meat was permitted, and therefore one who derives benefit from these offerings is not liable for misuse. And which is the sacrificial animal that did not have a period of fitness for the priests? It is a sacrificial animal that was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, or outside its designated area, or one that those unfit for Temple service collected and sprinkled its blood. All of these disqualifications took effect before consumption of the sacrificial meat was permitted. The offerings therefore remain consecrated to God, and one is liable for misuse if he derives benefit from them.",
+ "The mishna presents a dispute with regard to the status of offerings of the most sacred order, which normally are not subject to the halakhot of misuse once their blood has been sprinkled and they have been permitted to the priests. The case of the mishna is the meat of offerings of the most sacred order, whose consumption is permitted from the moment their blood was sprinkled, that left the Temple courtyard before the sprinkling of the blood, and then reentered the courtyard. Rabbi Eliezer says: The sprinkling of this blood does not permit its consumption by the priests. Consequently, one is liable for misusing it. And he is not liable for eating it due to violation of the prohibitions of piggul, if he partook of it after it was slaughtered with the intent to partake of it or sprinkle its blood beyond its designated time, or of notar, if he partook of the meat after it remained overnight, or of partaking of the meat while ritually impure. Rabbi Akiva says: The sprinkling is effective despite the fact that the meat left the Temple courtyard and was disqualified, and therefore one is not liable for misusing it. Likewise, other halakhot that apply to offerings whose blood was sprinkled apply to it, and consequently one is liable for eating it due to violation of the prohibitions of partaking of meat that is piggul, or notar, or remained overnight, or of partaking of the meat while ritually impure. Rabbi Akiva said, in support of his opinion: But there is the case of one who designated an animal as his sin offering and it was lost, and he designated another animal in its stead, and thereafter the first sin offering was found and both of them are standing fit for sacrifice. If he slaughtered both animals at the same time and sprinkled the blood of one of them, which means that the second was disqualified as a leftover sin offering, the question arises as to the status of the meat of the second animal with regard to the halakhot of misuse. Is it not the case that just as the blood of the animal whose blood was sprinkled exempts its meat from liability for its misuse, so too it exempts the meat of the other animal? Since he could have chosen to sprinkle the blood of either animal, they are considered as though they were one offering. If so, one may learn from there by an a fortiori inference with regard to the case of sprinkling the blood of meat that left the courtyard and returned: If the sprinkling of its blood exempted the meat of the other animal from the halakhot of misuse, it is only right that it should exempt its own meat that left the courtyard.",
+ "The mishna adds that just as Rabbi Eliezer and Rabbi Akiva disagree as to whether the sprinkling of blood exempts meat that left the courtyard from liability for its misuse, so too, they disagree with regard to the sacrificial portions of offerings of lesser sanctity consumed on the altar that left the Temple courtyard before the sprinkling of the blood. The dispute is whether the subsequent sprinkling of the blood generates liability for misuse of those portions. Rabbi Eliezer says: The sprinkling of the blood is completely ineffective in rendering those portions consecrated to the Lord. Consequently, one is not liable for misusing them. And similarly, one is not liable for their consumption due to violation of the prohibitions of piggul, notar, or of partaking of meat while ritually impure. Rabbi Akiva says: The sprinkling is effective, and therefore one is liable for misusing them. And likewise, one is liable for its consumption due to violation of the prohibitions of piggul, notar, or of partaking of the meat while ritually impure.",
+ "With regard to establishing liability for misuse of consecrated items, there is an aspect of leniency and an aspect of stringency in the act of sprinkling the blood of offerings of the most sacred order. But with regard to the sprinkling of the blood in the case of offerings of lesser sanctity, it contains in its entirety aspects of stringency, i.e., there are only aspects of stringency. How so? The status of offerings of the most sacred order is that before the sprinkling of blood, one is liable for misusing their sacrificial portions that are to be burned on the altar, and for misusing the meat that is to be eaten by the priests. Since the meat is prohibited prior to sprinkling the blood, it is in the category of items consecrated to God, which are subject to the halakhot of misuse. After the sprinkling of the blood of offerings of the most sacred order, one is still liable for misuse of their sacrificial portions, as they remain prohibited to be eaten and are in the category of items consecrated to God, but one is not liable for misuse of the meat, as it is now permitted for consumption by the priests. This explains how there is an aspect of leniency in the sprinkling of the blood of offerings of the most sacred order. By contrast, for consumption of both this, the sacrificial portions, and that, the meat, after the sprinkling of the blood, one is liable to receive karet due to violation of the prohibition against consumption of piggul, and the prohibition against consumption of notar, and the prohibition against consumption of sacrificial meat while ritually impure. Consequently, the act of sprinkling blood of offerings of the most sacred order is found to contain an aspect of leniency and an aspect of stringency. But with regard to the sprinkling of the blood of offerings of lesser sanctity, all of their aspects are of stringency. How so? The status of offerings of lesser sanctity is that before the sprinkling of the blood, one is not liable for misuse, not for their sacrificial portions nor for the meat. After the sprinkling of the blood, one is liable for misuse of their sacrificial portions, but one is not liable for misuse of the meat. This explains how the sprinkling of the blood in the case of offerings of lesser sanctity causes a stringency in terms of the halakhot of misuse. And for consumption of both this, the sacrificial portions, and that, the meat, after the sprinkling of the blood, one is liable to receive karet due to violation of the prohibition against consumption of piggul, and of the prohibition against consumption of notar, and of the prohibition against consumption of sacrificial meat while ritually impure. Consequently, in the act of sprinkling the blood of offerings of lesser sanctity, it is found that all of their aspects are of stringency."
+ ],
+ [
+ "One who derives benefit from a bird sin offering is liable for misuse of consecrated property from the moment that it was consecrated. Once the nape of its neck was pinched, it was rendered susceptible to disqualification for sacrifice through contact with one who was ritually impure who immersed in a ritual bath that day and is waiting for nightfall for the purification process to be completed, and through contact with one who has not yet brought an atonement offering to complete his purification process, e.g., a zav and a leper, who are not yet permitted to partake of sacrificial meat; and through it being left overnight, i.e., if its blood was not sprinkled before sunset. Once its blood was sprinkled, one is liable to receive karet for eating it due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. But there is no liability for misuse of consecrated property, because after the blood is sprinkled it is permitted for priests to partake of its meat and it is no longer consecrated exclusively to God.",
+ "One is liable for misusing a bird burnt offering from the moment that it was consecrated. When the nape of its neck was pinched, it was rendered susceptible to disqualification for sacrifice through contact with one who immersed in a ritual bath that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was squeezed out, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And as it may not be eaten, one is liable for its misuse until it leaves to the place of the ashes, where it is burned.",
+ "One is liable for misuse of bulls that are burned and goats that are burned from the moment that they were consecrated. Once they were slaughtered, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is liable for its misuse even when it is in the place of the ashes, until the flesh has been completely scorched.",
+ "One is liable for misuse of the burnt offering from the moment that it was consecrated. Once it was slaughtered it was rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once its blood was sprinkled, one is liable to receive karet for eating it, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. And one is not liable for misuse of the hides, but one is liable for misuse of the flesh until it leaves to the place of the ashes.",
+ "One is liable for misuse of a sin offering, and a guilt offering, and communal peace offerings from the moment that they were consecrated. Once they were slaughtered they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once their blood was sprinkled, one is liable to receive karet for eating them, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of sacrificial meat while ritually impure. One is not liable for misuse of the flesh, but one is liable for misuse of their sacrificial portions, i.e., the portions that are to be consumed on the altar, until they leave to the place of the ashes.",
+ "One is liable for misuse of the two loaves brought on the festival of Shavuot from the moment that they were consecrated. Once they formed a crust, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight, and they are rendered eligible to slaughter with them the accompanying offering of the two lambs. Once the blood of the lambs is sprinkled, one is liable to receive karet for eating the loaves, due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And they are not subject to the halakhot of misuse, as at that point their consumption is permitted.",
+ "One is liable for misuse of the shewbread, which is arranged on the Golden Table in the Sanctuary each Shabbat, from the moment that it was consecrated. Once it formed a crust in the oven it assumes the status of bread and its halakhic status is like that of offerings of the most sacred order after the animal was slaughtered, in that it was rendered susceptible to disqualification through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and it is rendered eligible for arrangement upon the Table in the Sanctuary. Once the bowls of frankincense brought with the shewbread of the previous week were sacrificed, one is liable to receive karet for eating the loaves due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. But it is not subject to the halakhot of misuse, as at that point its consumption is permitted.",
+ "One is liable for misuse of the meal offerings from the moment that they were consecrated. Once they were consecrated through placement of the flour in a service vessel, they were rendered susceptible to disqualification for sacrifice through contact with one who immersed that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight. Once the handful taken from the meal offering was sacrificed, one is liable to receive karet for eating the meal offering due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of consecrated food while ritually impure. And one is not liable for misuse of the remainder of the meal offering, which is eaten by the priests, but one is liable for misuse of the handful that is sacrificed, until it leaves to the place of the ashes.",
+ "The mishna lists sacrificial items that are consumed in their entirety on the altar and of which the priests have no share. One is liable for misuse of the handful taken from the meal offering, and the frankincense burned with the handful on the altar, and the incense burned each day on the golden altar in the Sanctuary, and the meal offering of priests, from which a handful is not taken but which is burned in its entirety, and the meal offering of the anointed priest, i.e., the High Priest, and the meal offering sacrificed with the libations that accompany offerings. In all these cases, one is liable for misuse from the moment that they were consecrated through declaration. Once one consecrated them by placing them in the appropriate service vessel, each was rendered susceptible to disqualification for sacrifice through contact with one who immersed in a ritual bath that day, and through contact with one who has not yet brought an atonement offering, and through its blood being left overnight, and one is liable to receive karet for eating it, due to violation of the prohibition of notar, and due to the prohibition of partaking of it while ritually impure; but there is no liability for piggul in each of these cases. This is the principle that applies to piggul: With regard to any consecrated item that has permitting factors, i.e., there is another item whose sacrifice renders it permitted for consumption by the altar or by an individual, one is not liable due to violation of the prohibition of piggul, and the prohibition of notar, and the prohibition of partaking of it while ritually impure, until they sacrifice the permitting factors. And with regard to any item that does not have permitting factors, e.g., the handful and the frankincense, as they render other items permitted whereas no other items are needed to render them permitted, once one sanctified them in the appropriate service vessel, one is liable to receive karet for eating it, due to violation of the prohibition of notar, and the prohibition of partaking of it while ritually impure; but there is no liability for piggul in those cases."
+ ],
+ [
+ "This mishna, which also appears in tractate Temura, deals with the five sin offerings left to die. It is cited here because of its relevance to the halakhot of misuse. The mishna first mentions three of those offerings: The offspring of a sin offering, and an animal that is the substitute for a sin offering, whether or not the owners achieved atonement by means of another offering, and a sin offering whose owners have died before the offering was sacrificed, shall die. And the other two sin offerings left to die are the sin offering whose year since birth passed and is therefore unfit for sacrifice, and a sin offering that was lost and when it was found it was blemished, with regard to which the halakhot are as follows: If the sin offering was found after the owner achieved atonement through the sacrifice of another animal as a sin offering, then the blemished animal shall die, and it does not render a non-sacred animal exchanged for it a substitute, as it is has neither inherent sanctity, which would make it fit for sacrifice on the altar, nor sanctity that inheres in its value. And one may not derive benefit from the found animal ab initio, but if he derived benefit from the animal he is not liable for its misuse. And if the animal whose year passed was found before the owner achieved atonement, the found animal shall graze until it becomes blemished [shetista’ev], at which point it may not be sacrificed; and it shall be sold and the owner shall purchase another animal with the money received from its sale. The animal that was found blemished may be sold immediately, and the owner shall purchase another animal with the money received from its sale. In both cases, the animal renders a non-sacred animal exchanged for it a substitute, and one who derives benefit from it is liable for misusing it.",
+ "In the case of a nazirite who designated money for the three offerings he is obligated to bring upon completion of his naziriteship, a sin offering, a burnt offering, and a peace offering, but he did not specify which money was designated for which offering, since it is not clear what the money is intended for, one may not derive benefit from the money ab initio, but if he derived benefit from the money he is not liable for its misuse. This is due to the fact that all the money is fit for purchase of the peace offering, for which one is liable for misuse only after its blood is sprinkled, and therefore there is no liability for its misuse. If the nazirite died and he had undesignated funds, meaning he did not specify which money was for each of the three offerings, all the money will be allocated for purchase of communal gift offerings. If the nazirite died and he had specified money, the money specified for purchase of the sin offering shall go to the Dead Sea for disposal, because one may not derive benefit ab initio from the money of a sin offering whose owner has died. But if it was not disposed of, and one derived benefit from the money, he is not liable for its misuse. With the money specified for purchase of the burnt offering, one shall bring a gift burnt offering, and one is liable for misusing the funds. With the money specified for purchase of the peace offering, one shall bring a gift peace offering. Although it is a gift offering, the restrictions of the peace offering of the naziriteship apply, and therefore it is eaten for one day and that same night, not the standard two days and one night of a regular peace offering. And nevertheless the peace offering does not require the bringing of the loaves that accompany the peace offering of naziriteship, as it is written with regard to the loaves: “And shall place them on the hands of the nazirite” (Numbers 6:19), and in this case the nazirite is dead.",
+ "Rabbi Shimon says: With regard to misuse of the blood of offerings that is to be sprinkled on the altar, the halakha is lenient with regard to the status of the blood at the outset and stringent at its conclusion. With regard to misuse of the wine of the libations that accompany the offerings, the halakha is stringent with regard to the status of the wine at their outset and lenient at their conclusion. The mishna explains: With regard to blood, at its outset, before it is sprinkled on the altar, one is not liable for misusing it; but once its remainder has been poured on the base of the altar and it emerges via the canal that runs through the Temple to the Kidron Valley at the foot of the Temple Mount, one is liable for misusing it. With regard to libations, at their outset, from the moment they were consecrated, one is liable for misusing them, but once they have descended to the drainpipes built into the altar and which extend beneath it, through which the libations flowed out of the Temple, one is no longer liable for misusing them, as their mitzva was fulfilled and therefore their sanctity has ceased.",
+ "With regard to the removal of ash from the inner altar to the place where the ashes lifted from the outer altar are deposited, and similarly with regard to the wicks of the Candelabrum, one may not derive benefit from them ab initio; but if one derived benefit from them he is not liable for their misuse. In the case of one who consecrates anew the ash that has been removed, he is liable for misusing it. With regard to doves whose time of fitness for sacrifice has not arrived, as they are too young, and pigeons whose time of fitness for sacrifice has passed, as they are too old, one may not derive benefit from them ab initio; but if one derived benefit from them he is not liable for their misuse. mishna The previous mishna teaches that one may not derive benefit from doves whose time of fitness for sacrifice has not arrived and from pigeons whose time of fitness for sacrifice has passed, but one who derived benefit from them is not liable for their misuse. Rabbi Shimon disagrees with this ruling and says: With regard to doves whose time of fitness for sacrifice has not arrived, one is liable for misusing them. With regard to pigeons whose time of fitness for sacrifice has passed, one may not derive benefit ab initio, but if one derived benefit from them he is not liable for their misuse.",
+ "With regard to the milk of sacrificial animals and the eggs of sacrificial doves, one may not derive benefit from them ab initio, but if one derived benefit from them after the fact he is not liable for their misuse. In what case is this statement, that if one derived benefit from the eggs or milk of sacrificial animals, he is not liable for their misuse, said? It is stated in the case of sacrificial animals offered on the altar, as their eggs and milk are not brought to the altar and therefore they are considered distinct from the offerings themselves. But this is not the halakha in the case of animals that are not sacrificed and are consecrated only for Temple maintenance. For example, if one consecrated a hen he is liable for misusing it and for misusing its egg; if one consecrated a donkey he is liable for misusing it and for misusing its milk, as the animal and its milk, and likewise the hen and its eggs, are both consecrated for Temple maintenance and are deemed a single unit.",
+ "With regard to any consecrated item that is fit for sacrifice on the altar but is not fit for Temple maintenance, or if it is fit for Temple maintenance but not for sacrifice on the altar, or fit neither for the altar nor for Temple maintenance, nevertheless one is liable for misusing it. The mishna clarifies each of these categories: Fit for Temple maintenance but not for sacrifice on the altar, how so? In a case where one consecrated a cistern full of water, the water is not fit for sacrifice on the altar, as only water from the Siloam pool is used for the altar. Nevertheless, it is fit for Temple maintenance, e.g., to knead clay with it for use in reinforcing the walls of the Temple. What is the case of an item fit neither for the altar nor for Temple maintenance? If one consecrated garbage dumps full of manure, the place and its contents are fit neither for the altar nor for Temple maintenance. Rather, they are sold and the money received from the sale is donated to the Temple. What is the case of an item fit for sacrifice on the altar but not fit for Temple maintenance? If one consecrated a dovecote full of pigeons, the pigeons are fit for the altar while the dovecote is not fit even for Temple maintenance. Or if one consecrated a tree full of fruit, as the fruit is fit for the altar whereas the tree is not fit even for Temple maintenance. For example, grapes are fit for the altar as wine, but the vines are not fit for Temple maintenance, as they are too flimsy for construction. Another case where the consecrated item is fit for neither the altar nor Temple maintenance is a field full of grass. In all those cases, one is liable for misusing both them and that which is within them, as those that are unfit for use in the Temple will be sold and their money will be used for the altar or for Temple maintenance. But if one consecrated an empty cistern and it was subsequently filled with water, or if one consecrated an empty garbage dump and it was subsequently filled with manure, or an empty dovecote and it was subsequently filled with pigeons, or a tree without fruit and it was subsequently filled with fruit, or an empty field and it was subsequently filled with grass; in all these cases one is liable for misusing them but one is not liable for misusing that which is within them. There is no misuse with regard to enhancements that developed in consecrated property. Rabbi Yosei disagrees in two of the above cases and says: In the case of one who consecrates the empty field in which grass grew or the empty tree on which fruit grew, he is liable for misusing both them and their growth, because these are growths of consecrated property, despite the fact that they grew there only after the property was consecrated. Apropos the growths of consecrated property, the mishna states that an offspring born to a tithed animal before it was tithed may not be given to suckle from the tithed mother, as it is a non-sacred animal that may not be allowed to derive benefit from consecrated property. And there are others who stipulate in this manner, i.e., that the consecration does not apply to the milk. The same is true of the offspring of sacrificial animals born to them before their consecration; they may not suckle from the sacrificial animal. And in this case as well, there are others who stipulate in this manner, i.e., to enable the offspring to suckle. The laborers, who are generally permitted to eat the food of their employer, may not eat from consecrated dried figs, if they work with Temple produce. Rather, they can buy food with the money they are paid. And likewise, a cow working with consecrated property, e.g., threshing Temple produce, may not eat from consecrated vetch [mikarshinei].",
+ "With regard to the roots of the non-sacred tree of an ordinary person that enter into consecrated land, and the roots of a consecrated tree that enter into the non-sacred land of an ordinary person, one may not derive benefit from them ab initio, but if he derived benefit from them he is not liable for their misuse. With regard to water of a spring that flows in a non-sacred field but which emerges from that field and flows into a consecrated field, when it is in the consecrated field one may not derive benefit from it ab initio, but if one derived benefit from it he is not liable for its misuse. Once the spring emerges outside the consecrated field one may derive benefit from the water. With regard to the water that was drawn from the Siloam pool into the golden jug, which was not consecrated as a service vessel, to bring it to the altar for libation on the festival of Sukkot, one may not derive benefit from the water ab initio, as it was drawn for use in the Temple service. But if one derived benefit from it he is not liable for its misuse, since it was not consecrated in a service vessel. Once one places the water from the jug for libation into the flask, which is a service vessel, the water is consecrated and he is liable for misusing the water. With regard to the willow branches that are placed on the sides of the altar on the festival of Sukkot, before their placement one may not derive benefit from them ab initio, but if he derived benefit from them he is not liable for their misuse. After their placement their mitzva has been fulfilled, and therefore at that time one may derive benefit from the willow branches ab initio. Rabbi Elazar, son of Rabbi Tzadok, says: The elders were accustomed to derive benefit from the willow branches even before their placement on the sides of the altar, by cutting small branches for use in their lulav, in fulfillment of the mitzva of the four species.",
+ "With regard to a bird’s nest that is atop the consecrated tree, one may not derive benefit from it ab initio, but if one derived benefit from it he is not liable for its misuse. In order to acquire a bird’s nest that is atop a tree worshipped as idolatry, from which one may not derive benefit even by climbing it, one should dislodge the nest from its place by striking it with a pole. In the case of one who consecrates his forest, one is liable for misusing everything in the entire forest. In the case of the Temple treasurers who purchased non-sacred logs to use for repairs in the Temple, one is liable for misusing the wood itself, but one is not liable for misusing the sawdust, nor is he liable for the leaves [baneviyya] that fall from the log, as the treasurers purchased for the Temple only those materials fit for use in its construction."
+ ],
+ [
+ "All items consecrated to be sacrificed on the altar join together to constitute the measure with regard to liability for misuse of consecrated property, which is deriving benefit equivalent to one peruta. And they join together to constitute an olive-bulk, which is the measure that renders one liable due to violation of the prohibitions of piggul, or notar, or partaking of the item while ritually impure. All items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse. Both items consecrated to be sacrificed on the altar and items consecrated for Temple maintenance join together to constitute the measure with regard to liability for misuse.",
+ "Five items in the burnt offering and the accompanying meal offering and libation join together to constitute the one peruta measure with regard to liability for misuse, and the olive-bulk measure with regard to liability for piggul, notar, and partaking of sacrificial foods while ritually impure. They are: The flesh; the fat of the burnt offering that is sacrificed on the altar; the fine flour of the accompanying meal offering; the wine of the accompanying libation; and the oil of the accompanying meal offering. And there are six items in the thanks offering that join together: The flesh, the fat, the fine flour, the wine, the oil, and the loaves accompanying the thanks offering. Teruma, and teruma of the tithe, and teruma of the tithe of doubtfully tithed produce [demai], and ḥalla, and first fruits all join together with one another to constitute the requisite measure to prohibit a mixture with non-sacred produce, and to form the requisite measure of an olive-bulk that serves to render one obligated for their consumption in payment of an additional one-fifth over and above the principal. ",
+ "All the pieces of sacrificial meat that are piggul join together with one another to constitute the olive-bulk measure for liability, and all sacrificial meat that is notar joins together with one another to constitute the olive-bulk measure for liability. All animal carcasses, whose consumption is prohibited and which transmit impurity through contact with them and through carrying, join together with one another to constitute the requisite olive-bulk measure. And all repugnant creatures join together with one another to constitute the requisite olive-bulk measure to render one who consumes it liable to receive lashes. The eight creeping animals enumerated in the Torah join together to constitute the measure of a lentil-bulk, which transmits impurity through contact, and to render one who consumes it liable to receive lashes. The blood of one of the eight creeping animals listed in the Torah and their flesh join together to constitute the lentil-bulk measure to impart impurity. Rabbi Yehoshua stated a principle: With regard to any items whose impurity, in terms of degree and duration, and measure to impart impurity, are equal, e.g., two halves of an olive-bulk from two corpses or two animal carcasses or two halves of a lentil-bulk from two creeping animals, they join together to constitute the requisite measure. Rabbi Yehoshua continued: By contrast, with regard to items whose impurity is equal but their measure is not equal, e.g., a creeping animal and an animal carcass, each of which renders one impure until the evening, but the measure of a creeping animal is a lentil-bulk, whereas that of an animal carcass is an olive-bulk; or items whose measure is equal but whose impurity is not equal, e.g., a corpse and an animal carcass, with regard to which the measure of each is an olive-bulk, but the duration of the impurity imparted by a corpse is one week and the duration of the impurity imparted by an animal carcass is until the evening; or items that are equal neither in terms of their impurity nor in terms of their measure, they do not join together to constitute the requisite measure. ",
+ "Sacrificial meat that is piggul and sacrificial meat that is notar do not join together to constitute the requisite measure of an olive-bulk, due to the fact that they belong to two separate categories of prohibition. The flesh of the carcass of the creeping animal and the flesh of the animal carcass, and likewise the flesh of the animal carcass and the flesh of the corpse, do not join together to transmit ritual impurity, not even for the more lenient of the two impurities, i.e., the impurity that requires the greater measure. The food that became ritually impure through contact with a primary source of ritual impurity, thereby assuming first-degree ritual impurity, and the food that became ritually impure through contact with a secondary source of ritual impurity, thereby assuming second-degree ritual impurity, join together to constitute the requisite measure of an egg-bulk to transmit impurity in accordance with the more lenient of the two, i.e., second-degree ritual impurity. ",
+ "All the ritually impure foods join together to constitute the requisite measure to disqualify the body [hageviyya] of one who eats half of a half-loaf-bulk [peras] of the impure foods from partaking of teruma. Likewise, all foods join together to constitute the requisite measure of food sufficient for two meals, to establish a joining of Shabbat boundaries; and to form the requisite measure of an egg-bulk, to render an item impure with the ritual impurity of food; and to form the measure of a dried fig-bulk, which establishes liability for carrying out food on Shabbat; and to form the volume of a large date, which establishes liability for eating on Yom Kippur. All the liquids join together to constitute the requisite measure to disqualify the body of one who drinks a quarter-log of ritually impure liquid from partaking of teruma; and to constitute the measure of a cheekful, which establishes liability for drinking on Yom Kippur. ",
+ "The fruit of a tree during the first three years after its planting [orla] (see Leviticus 19:23), and diverse kinds,i.e., grain sown in a vineyard (see Deuteronomy 22:9) join together to constitute the requisite measure to prohibit a mixture that they are mixed into. This applies when the volume of the permitted produce is less than two hundred times the prohibited produce. Rabbi Shimon says: They do not join together. A garment must be at least three by three handbreadths in order to become a primary source of ritual impurity, by means of ritual impurity imparted by the treading of a zav. A sack made from goats’ hair must be at least four by four handbreadths, while an animal hide must be five by five, and a mat six by six. The garment and the sack, the sack and the hide, and the hide and the mat all join together to constitute the requisite measure to become ritually impure in accordance with the material of the greater measure. Rabbi Shimon said: What is the reason that they join together, despite the fact that their requisite measures are not equal? Because all the component materials are fit to become ritually impure through the ritual impurity imparted to a seat upon which a zav sits, as they can each be used to patch a saddle or saddlecloth. Since the measure of all these materials is equal in the case of a zav, they join together for other forms of ritual impurity as well."
+ ],
+ [
+ "One who derives benefit equal to the value of one peruta from a consecrated item, even though he did not damage it, is liable for its misuse; this is the statement of Rabbi Akiva. And the Rabbis say: With regard to any consecrated item that has the potential to be damaged, one is not liable for misuse until he causes it one peruta of damage; and with regard to an item that does not have the potential to be damaged, once he derives benefit from it he is liable for misuse. The mishna elaborates: How so? If a woman placed a consecrated gold chain [ketala] around her neck, or a gold ring on her hand, i.e., her finger, or if one drank from a consecrated gold cup, since they are not damaged through use, once he derives benefit equal to the value of one peruta from them, he is liable for misuse. If one wore a consecrated robe, covered himself with a consecrated garment, or chopped wood with a consecrated ax, he is not liable for misuse until he causes them one peruta of damage. One who derives benefit from a sin offering while it is alive is not liable for misuse until he causes it one peruta of damage. When it is dead, once he derives benefit equal to the value of one peruta from it, he is liable for misuse.",
+ "If one derived benefit equal to half of a peruta from a consecrated item and caused it half of a peruta of damage, or if he derived benefit equal to the value of one peruta from a consecrated item that has the potential to be damaged and caused damage of the value of one peruta to another consecrated item but derived no benefit from it, he is exempt. The reason is that one is not liable for misuse until he derives benefit of the value of one peruta from a consecrated item and causes damage of the value of one peruta to one, i.e., the same item.",
+ "One is liable for misuse after misuse in consecrated items only in the case of an animal and in the case of service vessels.How so? If one rode upon a sacrificial animal, and another person came and rode upon that animal, and yet another came and rode upon it as well, all of them are liable for misuse of the animal. In the case of service vessels, if one drank from a gold cup, and another came and drank from that cup, and yet another individual came and drank from it, all of them are liable for misuse of the cup. If one removed wool from a sin offering, and another came and removed wool from that animal, and yet another person came and removed wool from it, all of them are liable for misuse of the animal. Rabbi Yehuda HaNasi says: With regard to any consecrated item that is not subject to redemption, there is liability for misuse after misuse with regard to it.",
+ "In a case where one took for his use a consecrated stone or a beam, that person is not liable for its misuse. If he gave the stone or the beam to another, he is liable for its misuse and the other person is not liable for its misuse. If he built the stone or the beam into his house, he is not liable for its misuse until he resides beneath it and derives benefit equal to the value of one peruta from it. If one took for his use a consecrated peruta, that person is not liable for its misuse. If he gave the peruta to another, he is liable for its misuse and the other person is not liable for its misuse. If he gave the peruta to a bathhouse attendant [levallan], although he did not bathe, he is liable for misuse of the peruta. The reason is that at the moment he receives the peruta, the attendant in effect says to the owner of the peruta: The bathhouse is open before you, enter and bathe. The benefit derived from that availability is worth one peruta.",
+ "One’s consumption of half of a peruta of consecrated food and another’s consumption of half of a peruta of consecrated food that the first person fed him; and likewise one’s benefit of half of a peruta derived from a consecrated item and another’s benefit of half of a peruta derived from a consecrated item that the first person provided him; and similarly one’s consumption and another’s benefit derived or one’s benefit derived and another’s consumption, all these join together to constitute the requisite measure of one peruta for liability for misuse, and that is the halakha even if much time has passed between these various acts of consumption and deriving of benefit."
+ ],
+ [
+ "With regard to an agent who performed his agency properly, if he was tasked to make use of a particular item, and the one who appointed him forgot that it was a consecrated item, the homeowner, who appointed him, is liable for misuse of the consecrated item, as the agent acted on his behalf. Contrary to other cases of agency, where the guiding principle is that there is no agency in the performance of a transgression, and the agent is liable, in this case there is agency, and the homeowner is liable for the action of the agent. But if he did not perform his agency properly, the agent is liable for misuse of the consecrated item, as once the agent deviates from his agency, he ceases to be an agent, and his actions are attributable to him. How so? If the homeowner said to the agent: Give meat to the guests, and he gave them liver; or if he said: Give them liver, and he gave them meat, the agent is liable for misuse of the consecrated item, as he deviated from his agency. If the homeowner said to the agent: Give them meat, a piece for this guest and a piece for that guest, and the agent says: Each of you take two pieces, and each of the guests took three pieces, all of them are liable for misuse. The homeowner is liable for their consumption of the first piece of meat, as with regard to that piece his instructions were fulfilled. The agent is liable for the second piece, which he added to the instructions of the homeowner. Finally, the guests are liable for the third piece, which they took at their own initiative beyond the instructions of the agent. If the homeowner said to the agent: Bring me this item or this money from the window in the wall or from the chest [hadeluskema], and the agent obeyed and brought it to him from the place that he instructed him, even though the homeowner said: In my heart, my desire was only that he should bring me the item from that other place, and as he brought it from this place he did not fulfill my instructions, nevertheless the homeowner is liable for misuse if the item or money is consecrated, as the agent did in fact fulfill his instructions. But if the homeowner said to the agent: Bring me this item or this money from the window in the wall, and the agent brought it to him from the chest; or if the homeowner said to the agent: Bring me this item or this money from the chest, and the agent brought it to him from the window, the agent is liable for misuse.",
+ "In a case where the homeowner sent consecrated money in the hand of a deaf-mute, an imbecile, or a minor, who lack halakhic competence and cannot be commissioned as agents, in order to purchase an item from a storekeeper, if they performed his agency, the homeowner is liable for misuse, as his instructions were fulfilled. If they did not perform his agency but purchased a different item from the storekeeper, the storekeeper is liable for misuse. If the homeowner sent the money in the hand of a halakhically competent person and the homeowner remembered that the money was consecrated before the agent reached the storekeeper, the storekeeper is liable for misuse when he spends the money for his personal use. The homeowner is exempt from liability for misuse, because once he remembers that the money is consecrated his misuse is no longer unwitting, and one is liable to bring an offering for misuse only for unwitting misuse of consecrated property. What shall the homeowner do in a case where he remembers that the money is consecrated, in order to prevent the storekeeper from liability for misuse? He takes one peruta or a vessel and says: The consecrated peruta, wherever it may be, is desacralized with this peruta or vessel. The peruta is thereby desacralized, as a consecrated item is desacralized with money and with an item that has the equivalent value of money. The result is that the storekeeper spends non-sacred money.",
+ "If the homeowner gave the agent one consecrated peruta and said to him: Bring me lamps [nerot] with one-half of it and wicks with one-half of it, and the agent went and brought him wicks with the entire peruta, or lamps with the entire peruta; or in a case where the homeowner said to the agent: Bring me lamps with the entire peruta or wicks with the entire peruta, and the agent went and brought him lamps with one-half of it and wicks with one-half of it, both of them are not liable for misuse of the peruta. In both cases, the homeowner is exempt because his instructions were fulfilled only with regard to half of a peruta, and the agent is exempt as he spent only half of a peruta on his own initiative. But if the homeowner said to the agent: Bring me lamps from such and such place with one-half of the peruta and wicks from such and such place with one-half of the peruta, and the agent went and brought him lamps from the place that he designated for wicks, and wicks from the place that he designated for lamps, the agent is liable for misuse, as he deviated from the homeowner’s instructions by the sum of an entire peruta.",
+ "If the homeowner gave the agent two consecrated perutot, and said to him: Go and bring me an etrog, and he went and brought him an etrog with one peruta and a pomegranate with one peruta, both of them are liable for misuse. The homeowner is liable because his agency was performed with the sum of one peruta, and the agent is liable because he deviated from the homeowner’s instructions with one peruta. Rabbi Yehuda says: The homeowner is not liable for misuse, as he can say to the agent: I was seeking a large etrog worth two perutot, and you brought me a small, inferior etrog worth one peruta. If the homeowner gave the agent a consecrated gold dinar, which is worth twenty-five silver dinars, as four silver dinars constitute a sela; and said to the agent: Go and bring me a robe, and the agent went and brought him a robe with three sela and a cloak with three sela, both of them are liable for misuse. The homeowner is liable because his agency was performed with the purchase of the robe for three sela, and the agent is liable because he deviated from the homeowner’s instructions by purchasing the cloak. Rabbi Yehuda says: The homeowner is not liable for misuse, as he can say to the agent: I was seeking a large robe worth a gold dinar and you brought me a small, inferior robe worth three sela, i.e., twelve silver dinars.",
+ "With regard to one who deposits consecrated money with a money changer, if the money is bound, the money changer may not use it. Therefore, if the money changer spent the money, he is liable for its misuse. If the money was unbound he may use it, and therefore if the money changer spent the money, he is not liable for its misuse. By contrast, if one deposited money with a homeowner, whether it is bound or whether it is unbound, the one with whom it was deposited may not use it, and therefore if he spent the money, he is liable for misuse. In this regard, the halakhic status of a storekeeper is like that of a homeowner; this is the statement of Rabbi Meir. Rabbi Yehuda says: The halakhic status of a storekeeper is like that of a money changer.",
+ "If a consecrated peruta fell into one’s purse, in which there were non-sacred perutot, or in a case where one said: One peruta in this purse is consecrated, once he spent the first peruta from the purse for non-sacred purposes, he is liable for its misuse. This is the statement of Rabbi Akiva. And the Rabbis say: He is not liable for misuse until he spends all the perutot in the entire purse, as only then is it certain that he spent the consecrated peruta. And Rabbi Akiva concedes to the Rabbis in a case where one says: One peruta from the coins in this purse is consecrated, that he may continue spending the perutot in the purse for non-sacred purposes and becomes liable for misuse only once he spends all the perutot in the entire purse. His formulation indicates that his desire was that the final remaining peruta in the purse would be consecrated, and therefore one is liable for misuse only when he spends that peruta."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..0be9a4db35846d7905d95753d2f6d21abde18625
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,75 @@
+{
+ "language": "he",
+ "title": "Mishnah Meilah",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "א\nקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nמוֹעֲלִין בָּהֶן. \nשְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, \nבַּצָּפוֹן, וְקִבֵּל דָּמָן בַּדָּרוֹם, \nשָׁחַט בַּיּוֹם וְזָרַק בַּלַּיְלָה, \nבַּלַּיְלָה, וְזָרַק בַּיּוֹם, \nאוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, \nמוֹעֲלִין בָּהֶן. \nכְּלָל אָמַר רְבִּי יְהוֹשֻׁעַ: \nכָּל שֶׁהָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים, \nאֵין מוֹעֲלִין בָּהּ, \nוְכָל שֶׁלֹּא הָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים, \nמוֹעֲלִין בָּהּ. \nוְאֵי זוֹ הִיא שֶׁהָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים? \nשֶׁלָּנָה, וְשֶׁנִּטַּמָּאת, וְשֶׁיָּצָאת. \nוְאֵי זוֹ הִיא שֶׁלֹּא הָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים? \nשֶׁנִּשְׁחָטָה חוּץ לִזְמַנָּהּ, \nוְחוּץ לִמְקוֹמָהּ, \nשֶׁקִּבְּלוּ פְסוּלִין, וְזָרְקוּ אֶת דָּמָהּ. \n",
+ "ב\nבְּשַׂר קָדְשֵׁי קָדָשִׁין שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בּוֹ, \nוְאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \nרְבִּי עֲקִיבָה אוֹמֵר: \nמוֹעֲלִין בּוֹ, \nאֲבָל חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל נוֹתָר וְטָמֵא. \n\nג\nאָמַר רְבִּי עֲקִיבָה: \nוַהֲרֵי הַמַּפְרִישׁ חַטָּאתוּ, וְאָבָדָה, \nוְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, \nוְאַחַר נִמְצֵאת הָרִאשׁוֹנָה, \nשְׁתֵּיהֶן עוֹמְדוֹת, \nלֹא כַשֵּׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, \nכָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ? \nאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, \nדִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ. \n",
+ "ד\nאֱמוּרֵי קָדָשִׁים קַלִּים \nשֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בָּהֶן, \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, \nנוֹתָר וְטָמֵא, \nרְבִּי עֲקִיבָה אוֹמֵר: \nאֵין מוֹעֲלִין בָּהֶן, \nוְאֵין חַיָּבִין עֲלֵיהֶן \nמִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \n",
+ "ה\nמַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, \nלְהָקֵל וּלְהַחְמִיר, \nוּבְקָדָשִׁים קַלִּים, \nכֻּלּוֹ לְהַחְמִיר. \nכֵּיצַד? \nקָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, \nמוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר; \nעַל זֶה וְעַל זֶה, \nחַיָּבִין מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \nקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחְמִיר. \nכֵּיצַד? \nקָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, \nאֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר; \nלְאַחַר זְרִיקַת דָּמִין, \nמוֹעֲלִין בָּאֵמוּרִין, \nוְאֵין מוֹעֲלִין בַּבָּשָׂר. \nעַל זֶה וְעַל זֶה, \nחַיָּבִין מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \nנִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים \nלְהָקֵל וּלְהַחְמִיר. \nוּבְקָדָשִׁים קַלִּים, \nכֻּלּוֹ לְהַחְמִיר. \n\n\n\n"
+ ],
+ [
+ "א\nחַטָּאת הָעוֹף, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה. \nנִמְלָקָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה. \nמִצָּה דָמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין בָּהּ מְעִילָה. \n",
+ "ב\nעוֹלַת הָעוֹף, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה. \nנִמְלָקָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה. \nמִצָּה דָמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוּמוֹעֲלִין בָּהּ, \nעַד שֶׁתֵּצֵא לְבֵית הַדֶּשֶׁן. \n",
+ "ג\nפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ. \nנִשְׁחָטוּ, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה. \nהֻזָּה דָמָן, <דָמָיהּ>\nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן, \nעַד שֶׁיִּתַּךְ הַבָּשָׂר. \n",
+ "ד\nהָעוֹלָה, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה. \nנִשְׁחָטָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה. \nנִזְרַק דָּמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \nאֵין מוֹעֲלִין בְּעוֹרוֹת, \nאֲבָל מוֹעֲלִין בַּבָּשָׂר, \nעַד שֶׁיֵּצֵא לְבֵית הַדֶּשֶׁן. \n",
+ "ה\nחַטָּאת וְאָשָׁם וְזִבְחֵי שַׁלְמֵי צִבּוּר, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ. \nנִשְׁחָטוּ, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה. \nנִזְרַק דָּמָן, \nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nאֵין מוֹעֲלִין בַּבָּשָׂר, \nאֲבָל מוֹעֲלִין בָּאֵמוּרִין, \nעַד שֶׁיֵּצְאוּ לְבֵית הַדֶּשֶׁן. \n",
+ "ו\nשְׁתֵּי הַלֶּחֶם, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ. \nקָרְמוּ בַתַּנּוּר, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, וּבִמְחֻסַּר כִּפּוּרִין, \nוְלִשְׁחֹט עֲלֵיהֶן אֶת הַזֶּבַח. \nנִזְרַק דָּמָן שֶׁלַּכְּבָשִׂים, \nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין בָּהֶן מְעִילָה. \n",
+ "ז\nלֶחֶם הַפָּנִים, \nמוֹעֲלִין בּוֹ מִשֶּׁהָקְדַּשׁ. \nקָרַם בַּתַּנּוּר, \nהָכְשַׁר לְהִפָּסֵל בִּטְבוּל יוֹם, וּבִמְחֻסַּר כִּפּוּרִים, \nוּלְהִסְתַּדֵּר עַל גַּבֵּי הַשֻּׁלְחָן. \nקָרְבוּ הַבַּזִּכִּין, \nחַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין בּוֹ מְעִילָה. \n",
+ "ח\nהַמְּנָחוֹת, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ. \nקָדְשׁוּ בַכֶּלִי, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה. \nקָרַב הַקֹּמֶץ, \nחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nוְאֵין מוֹעֲלִין בַּשִּׁירַיִם, \nאֲבָל מוֹעֲלִין בַּקֹּמֶץ, \nעַד שֶׁיֵּצֵא לְבֵית הַדֶּשֶׁן. \n",
+ "ט\nהַקֹּמֶץ, \nוְהַלְּבוֹנָה, \nוְהַקְּטֹרֶת, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nמוֹעֲלִין בָּהֶן מִשֶּׁהָקְדָּשׁוּ. \nקָדְשׁוּ בַכֶּלִי, \nהָכְשָׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה, \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם נוֹתָר, מִשֵּׁם טָמֵא, \nוּפִגּוּל אֵין בָּהֶן. \nזֶה הַכְּלָל: \nכָּל שֶׁיֶּשׁ לוֹ מַתִּירִין, \nאֵין חַיָּבִים עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא, \nעַד שֶׁיִּקָּרֵבוּ מַתִּירָיו. \nוְכָל שֶׁאֵין לוֹ מַתִּירִין, \nכֵּיוָן שֶׁהָקְדַּשׁ בַּכֶּלִי, \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם נוֹתָר, מִשֵּׁם טָמֵא, \nוּפִגּוּל אֵין בּוֹ. \n\n\n\n"
+ ],
+ [
+ "א\nוְלַד חַטָּאת, \nוּתְמוּרַת חַטָּאת, \nוְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, \nיָמוּתוּ. \nוְשֶׁעִבְּרָה שְׁנָתָהּ, \nוְשֶׁאָבָדָה, וְנִמְצֵאת בַּעֲלַת מוּם, \nאִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, \nתָּמוּת, \nוְאֵינָה עוֹשָׂה תְמוּרָה, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין; \nאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, \nתִּרְעֶה עַד שֶׁתִּסְתָּאֵב, \nוְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, \nוְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִין בָּהּ. \n",
+ "ב\nהַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין, \nמִפְּנֵי שֶׁהֵן רְאוּיִין לָבוֹא כֻלָּם שְׁלָמִים. \nמֵת, \nהָיוּ סְתוּמִין, \nיִפְּלוּ לִנְדָבָה; \nהָיוּ מְפֹרָשִׁין, \nדְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nדְּמֵי עוֹלָה, \nיָבִיא עוֹלָה, וּמוֹעֲלִין בָּהֶן,\nדְּמֵי שְׁלָמִים, \nיָבִיא שְׁלָמִים, \nנֶאֱכָלִין לְיוֹם אֶחָד, \nוְאֵינָן טְעוּנִין לֶחֶם. \n",
+ "ג\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַדָּם, \nקַל בִּתְחִלָּתוֹ, וְחֹמֶר בְּסוֹפוֹ. \nהַנְּסָכִים, \nחֹמֶר בִּתְחִלָּתָן, וְקַל בְּסוֹפָן: \nהַדָּם כַּתְּחִלָּה אֵין מוֹעֲלִין בּוֹ, \nיָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִין בּוֹ. \nהַנְּסָכִים כַּתְּחִלָּה מוֹעֲלִים בָּהֶן, \nיָצְאוּ לַשִּׁית, אֵין מוֹעֲלִין בָּהֶן. \n",
+ "ד\nדִּשּׁוּן הַמִּזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nהַמַּקְדִּישׁ דִּשּׁוּן כַּתְּחִלָּה, \nמוֹעֲלִין בּוֹ. \nתּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, \n[וּבְנֵי יוֹנָה] שֶׁעִבֵּר זְמַנָּן, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nתּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, \nלֹא מוֹעֲלִין בָּהֶן, \nוּבְנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין. \n",
+ "ה\nחֲלֵב מֻקְדָּשִׁין וּבֵיצֵי תוֹרִין, \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין. \nבַּמֵּי דְבָרִים אֲמוּרִים? \nבְּקָדְשֵׁי הַמִּזְבֵּחַ. \nאֲבָל בְּקָדְשֵׁי בֶדֶק הַבַּיִת, \nהִקְדִּישׁ תַּרְנְגֹלֶת, \nמוֹעֲלִין בָּהּ, וּבְבֵיצָתָהּ; \nחֲמוֹר, \nמוֹעֲלִין בָּהּ, וּבַחֲלָבָהּ. \n",
+ "ו\nכָּל הָרָאוּי לַמִּזְבֵּחַ לֹא לְבֶדֶק הַבַּיִת, \nלְבֶדֶק הַבַּיִת לֹא לַמִּזְבֵּחַ, \nלֹא לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, \nמוֹעֲלִין בּוֹ. \nכֵּיצַד? \nהִקְדִּישׁ בּוֹר מָלֵא מַיִם, \nאַשְׁפּוֹת מְלֵאָה זֶבֶל, \nשׁוֹבָךְ מָלֵא יוֹנִים, \nאִילָן מָלֵא פֵרוֹת, \nשָׂדֶה מְלֵאָה עֲשָׂבִים, \nמוֹעֲלִין בָּהֶן, וּבְמַה שֶּׁבְּתוֹכָן. \nאֲבָל אִם הִקְדִּישׁ בּוֹר, \nוְאַחַר כָּךְ נִתְמַלָּא מַיִם; \nאַשְׁפּוֹת, וְאַחַר כָּךְ נִתְמַלָּאת זֶבֶל; \nשׁוֹבָךְ, וְאַחַר כָּךְ נִתְמַלָּא יוֹנִים; \nאִילָן, וְאַחַר כָּךְ נָשָׂא פֵרוֹת; \nשָׂדֶה, וְאַחַר כָּךְ נִתְמַלָּאת עֲשָׂבִים, \n(מוֹעֲלִין בָּהֶן, וְאֵין) מוֹעֲלִין בְּמַה שֶּׁבְּתוֹכָן. \n(דִּבְרֵי רְבִּי יְהוּדָה.) \nרְבִּי יוֹסֵה אוֹמֵר: \nהַמַּקְדִּישׁ שָׂדֶה וְאֶת הָאִילָן, \nמוֹעֲלִין בָּהֶן וּבְגִדּוּלֵיהֶן, \nמִפְּנֵי שֶׁהֵן גִּדּוּלֵי הֶקְדֵּשׁ. \n\nז\nוְלַד מְעֻשֶּׂרֶת לֹא יִינַק מִן הַמְעֻשֶּׂרֶת, \nוַאֲחֵרִין מִתְנַדְּבִין כֵּן. \nוְלַד מֻקְדָּשִׁין לֹא יִינַק מִן הַמֻּקְדָּשִׁין, \nוַאֲחֵרִין מִתְנַדְּבִין כֵּן. \nהַפּוֹעֲלִים לֹא יֹאכְלוּ מִגְּרוֹגְרוֹת שֶׁלַּהֶקְדֵּשׁ. \nוְכֵן פָּרָה לֹא תֹאכַל מִכַּרְשִׁנֵי הֶקְדֵּשׁ. \n",
+ "ח\nשָׁרְשֵׁי אִילָן שֶׁלַּהֶדְיוֹט בָּאִין בְּשֶׁלַּהֶקְדֵּשׁ, \nוְשֶׁלַּהֶקְדֵּשׁ בָּאִין בְּשֶׁלַּהֶדְיוֹט, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nמַעְיָן שֶׁהוּא יוֹצֵא מִתּוֹךְ שְׂדֵה הֶקְדֵּשׁ, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nיָצָא חוּץ לַשָּׂדֶה, נֶהְנִין מִמֶּנּוּ. \nהַמַּיִם שֶׁבְּכַד שֶׁלַּזָּהָב, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nנִתָּנוּ בִצְלוֹחִית, מוֹעֲלִין בָּהֶן. \nעֲרָבָה, \nלֹא נֶהְנִין, וְלֹא מוֹעֲלִין. \nרְבִּי אֶלְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: <לעזר>\nנֶהְנִים הָיוּ מִמֶּנָּה זְקֵנִים בְּלוּלַבֵּיהֶם. \n",
+ "ט\nקֵן שֶׁבְּרֹאשׁ הָאִילָן שֶׁלַּהֶקְדֵּשׁ, \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין; \nשֶׁבָּאֲשֵׁרָה, \nיַתִּיז בַּקָּנֶה. \nהַמַּקְדִּישׁ אֶת הַחֹרֶשׁ, \nמוֹעֲלִין בְּכֻלּוֹ. \nהַגִּזְבָּרִים שֶׁלָּקְחוּ אֶת הָעֵצִים, \nמוֹעֲלִין בָּעֵצִים, \nוְאֵין מוֹעֲלִין לֹא בִשְׁפוּי, וְלֹא בִגְוִיָּה. <בגבייה>\n\n\n\n"
+ ],
+ [
+ "א\nקָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, \nוּלְחַיֵּב עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \nקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. \nקָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת, \nמִצְטָרְפִין זֶה עִם זֶה. \n",
+ "ב\nחֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה: \nהַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן. \nשִׁשָּׁה בַתּוֹדָה: \nהַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלֶּחֶם. \nתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁלִּדְמַי, \nהַחַלָּה, וְהַבִּכּוּרִים, \nמִצְטָרְפִין זֶה עִם זֶה לֶאֱסַר, <לְאסַר>\nוּלְחַיֵּב עֲלֵיהֶם אֶת הַחֹמֶשׁ. \n",
+ "ג\nכָּל הַפִּגּוּלִים מִצְטָרְפִין זֶה עִם זֶה. \nכָּל הַנּוֹתָרִים מִצְטָרְפִין זֶה עִם זֶה. \nכָּל הַנְּבֵלוֹת מִצְטָרְפוֹת זֶה עִם זֶה. \nכָּל הַשְּׁרָצִים מִצְטָרְפִין זֶה עִם זֶה. \nדַּם הַשֶּׁרֶץ וּבְשָׂרוֹ מִצְטָרְפִין בְּכַעֲדָשָׁה. \n\nד\nכְּלָל אָמַר רְבִּי יְהוֹשֻׁעַ: \nכָּל שֶׁטֻּמְאָתוֹ וְשֵׁעוּרוֹ שָׁוִים, \nמִצְטָרְפִין זֶה עִם זֶה; \nטֻמְאָתוֹ וְלֹא שֵׁעוּרוֹ, \nשֵׁעוּרוֹ וְלֹא טֻמְאָתוֹ, \nלֹא טֻמְאָתוֹ וְלֹא שֵׁעוּרוֹ, \nאֵינָן מִצְטָרְפִין. \n",
+ "ה\nהַפִּגּוּל וְהַנּוֹתָר אֵינָן מִצְטָרְפִין זֶה עִם זֶה, \nמִפְּנֵי שֶׁהֵן שְׁנֵי שֵׁמוֹת. \nהַשֶּׁרֶץ וְהַנְּבֵלָה, \nוְכֵן הַנְּבֵלָה וּבְשַׂר הַמֵּת, \nמִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא, \nאֲפִלּוּ בַקַּל שֶׁבִּשְׁנֵיהֶם. \n\nו\nהָאֹכֶל שֶׁנִּטַּמָּא, \nכָּל שֶׁנִּטַּמָּא בְאַב הַטֻּמְאָה, \nוְשֶׁנִּטַּמָּא בִוְלַד הַטֻּמְאָה, \nמִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא בַקַּל שֶׁבִּשְׁנֵיהֶן. \n",
+ "ז\nכָּל הָאֳכָלִין מִצְטָרְפִין: \nלִפְסוֹל אֶת הַגְּוִיָּה בְכַחֲצִי פֶרֶס, \nוּבִמְזוֹן שְׁתֵּי סְעוֹדוֹת לָעֵרוּב, \nכַּבֵּיצָה לְטַמֵּא טֻמְאַת אֳכָלִין, \nכִּגְרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת, \nבַּכּוֹתֶבֶת לְיוֹם הַכִּפּוּרִים. \nכָּל הַמַּשְׁקִים מִצְטָרְפִין: \nלִפְסוֹל אֶת הַגְּוִיָּה בָרְבִיעִית, \nכִּמְלֹא לָגְמָיו בְּיוֹם הַכִּפּוּרִים. \n",
+ "הָעָרְלָה וְכִלְאֵי הַכֶּרֶם מִצְטָרְפִין זֶה עִם זֶה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵינָן מִצְטָרְפִין. \nהַבֶּגֶד וְהַשַּׂק, \nהַשַּׂק וְהָעוֹר, \nהָעוֹר וְהַמַּפָּץ, \nמִצְטָרְפִין זֶה עִם זֶה. \nאָמַר רְבִּי שִׁמְעוֹן: \nמָה הַטַּעַם?\nמִפְּנֵי שֶׁהֵן רְאוּיִין לְטַמֵּא מוֹשָׁב. \n\n\n\n"
+ ],
+ [
+ "א\nהַנֶּהְנֶה שׁוֹוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, \nאַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nוַחֲכָמִים אוֹמְרִים: \nכָּל דָּבָר שֶׁיֶּשׁ בּוֹ פְגָם, \nלֹא מָעַל עַד שֶׁיִּפְגֹּם; \nוְכָל שֶׁאֵין בּוֹ פְגָם, \nכֵּיוָן שֶׁנֶהְנָה, מָעַל. \n\nב\nכֵּיצַד? \nנָתְנָה קְטַלָּה בְצַוָּארָהּ, \nטַבַּעַת בְּיָדָהּ, \nשָׁתָת בְכוֹס שֶׁלַּזָּהָב, \nכֵּיוָן שֶׁנֶהְנָה, מָעַל. \nלָבַשׁ בֶּחָלוּק, \nכִּסָּה בַטַּלֵּית, \nבִּקַּע בַּקָּרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. \nתָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חָיָה, לֹא מָעַל עַד שֶׁיִּפְגֹּם; \nוּכְשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהְנָה, מָעַל. \n",
+ "ג\nנֶהְנָה בְכַחֲצִי פְרוּטָה וּפָגַם בְּכַחֲצִי פְרוּטָה, \nאוֹ שֶׁנֶּהְנָה בְשׁוֹוֶה פְרוּטָה בְדָבָר אַחֵר \nוּפָגַם בְּשׁוֹוֶה פְרוּטָה בְדָבָר אַחֵר, \nהֲרֵי זֶה לֹא מָעַל, \nעַד יִפְגֹּם בְּשׁוֹוֶה פְרוּטָה בְדָבָר אַחֵר. \n",
+ "ד\nאֵין מֹעַל אַחַר מֹעַל בַּמֻּקְדָּשִׁים, \nאֶלָּא בְהֵמָה וּכְלִי שָׁרֵת. \nכֵּיצַד? \nרָכַב עַל גַּבֵּי בְהֵמָה, \nוּבָא חֲבֵרוֹ וְרָכַב, [וּבָא חֲבֵרוֹ וְרָכַב;] \nשָׁתָה בְכוֹס שֶׁלַּזָּהָב, \nוּבָא חֲבֵרוֹ וְשָׁתָה, וּבָא חֲבֵרוֹ וְשָׁתָה; \nתָּלַשׁ מִן הַחַטָּאת, \nוּבָא חֲבֵרוֹ וְתָלַשׁ, וּבָא חֲבֵרוֹ וְתָלַשׁ, \nכֻּלָּם מָעֲלוּ. \nרְבִּי אוֹמֵר: \nכָּל שֶׁאֵין לוֹ פִדָּיוֹן, \nיֶשׁ בּוֹ מֹעַל אַחַר מֹעַל. \n",
+ "ה\nנָטַל אֶבֶן אוֹ קוֹרָה שֶׁלַּהֶקְדֵּשׁ, \nהֲרֵי זֶה לֹא מָעַל. \nנְתָנָהּ לַחֲבֵרוֹ, \nהוּא מָעַל, וַחֲבֵרוֹ לֹא מָעַל. \nבְּנָיָהּ בְּתוֹךְ בֵּיתוֹ, \nהֲרֵי זֶה לֹא מָעַל, \nעַד שֶׁיָּדוּר תַּחְתֶּיהָ בְשׁוֹוֶה פְרוּטָה. <שֶׁיִּידּוֹר> \nנָטַל פְּרוּטָה שֶׁלַּהֶקְדֵּשׁ, \nהֲרֵי זֶה לֹא מָעַל. \nנְתָנָהּ לַחֲבֵרוֹ, \nהוּא מָעַל, וַחֲבֵרוֹ לֹא מָעַל. \nנְתָנָהּ לַבַּלָּן, \nאַף עַל פִּי שֶׁלֹּא רָחַץ, \nמָעַל, שֶׁהוּא אָמַר לוֹ: \n\"הֲרֵי הַמַּרְחֵץ פְּתוּחָה, \nהִכָּנֵס וּרְחֹץ!\" \n",
+ "ו\nאֲכִילָתוֹ וַאֲכִילַת חֲבֵרוֹ, \nהֲנָיָתוֹ וַהֲנָיַת חֲבֵרוֹ, \nאֲכִילָתוֹ וַהֲנָיַת חֲבֵרוֹ, \nהֲנָיָתוֹ וַאֲכִילַת חֲבֵרוֹ, \nמִצְטָרְפִין זֶה עִם זֶה, \nאֲפִלּוּ לִזְמַן מְרֻבֶּה. \n\n\n\n"
+ ],
+ [
+ "א\nהַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, \nבַּעַל הַבַּיִת מָעַל. \nלֹא עָשָׂה שְׁלִיחוּתוֹ, \nהַשָּׁלִיחַ מָעַל. \nכֵּיצַד? \nאָמַר לוֹ: \n\"תֵּן בָּשָׂר לָאוֹרְחִים!\" \nוְנָתַן לָהֶם כָּבֵד, \n[\"כָּבֵד\",] \nוְנָתַן לָהֶם בָּשָׂר, \nהַשָּׁלִיחַ מָעַל. \nאָמַר לוֹ: \n\"תֵּן לָהֶם חֲתִכָּה חֲתִכָּה!\" \nוְהוּא אוֹמֵר: \n\"טְלוּ שְׁתַּיִם שְׁתַּיִם!\" \nוְהֵן נָטְלוּ שָׁלוֹשׁ שָׁלוֹשׁ, \nכֻּלָּם מָעֲלוּ. \nאָמַר לוֹ: \n\"הָבֵא לִי מִן הַחֻלִּים!\" אוֹ \"מִקְּלוֹסְקָמָא\", \nוְהֵבִיא לוֹ, \nאַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת: \nלֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה, וְהֵבִיא מִזֶּה, \nבַּעַל הַבַּיִת מָעַל. \nאֲבָל אִם אָמַר לוֹ: \n\"הָבֵא לִי מִן הַחֻלִּין!\" \nוְהֵבִיא לוֹ מִקְּלוֹסְקָמָא, \n\"מִקְּלוֹסְקָמָא\", \nוְהֵבִיא לוֹ מִן הַחֻלִּין, \nהַשָּׁלִיחַ מָעַל. \n",
+ "ב\nשִׁלַּח בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nאִם עָשׁוּ שְׁלִיחוּתָן, בַּעַל הַבַּיִת מָעַל; \nלֹא עָשׁוּ שְׁלִיחוּתָן, הַחַנְוָנִי מָעַל. \nשִׁלַּח בְּיַד פִּקֵּחַ, \nוְנִזְכַּר עַד שֶׁלֹּא הִגִּיעַ אֵצֶל הַחַנְוָנִי, \nהַחַנְוָנִי מָעַל כְּשֶׁיּוֹצִיא. \nכֵּיצַד יַעֲשֶׂה? \nנוֹטֵל פְּרוּטָה אוֹ כֶלִי, וְאוֹמֵר: \n\"פְּרוּטָה שֶׁלַּהֶקְדֵּשׁ בְּכָל מָקוֹם שֶׁהִיא, \nמְחֻלֶּלֶת עַל זוֹ\", \nשֶׁהַהֶקְדֵּשׁ נִפְדֶּה בְכֶסֶף וּבְשׁוֹוֶה כֶסֶף. \n",
+ "ג\nנָתַן לוֹ פְרוּטָה, אָמַר לוֹ: \n\"הָבֵא לִי בְחֶצְיָהּ נֵרוֹת, וּבְחֶצְיָהּ פְּתִילוֹת!\" \nוְהָלַךְ וְהֵבִיא לוֹ בְּכֻלָּהּ נֵרוֹת, \nאוֹ בְּכֻלָּהּ פְּתִילוֹת; \nאוֹ שֶׁאָמַר לוֹ: \n\"הָבֵא לִי בְּכֻלָּהּ נֵרוֹת!\" \nאוֹ \"בְּכֻלָּהּ פְּתִילוֹת\", \nוְהָלַךְ וְהֵבִיא לוֹ בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, \nשְׁנֵיהֶם לֹא מָעָלוּ. \nאֲבָל אִם אָמַר לוֹ: \nהָבֵא לִי בְחֶצְיָהּ נֵרוֹת מִמְּקוֹם פְּלוֹנִי, \nוּבְחֶצְיָהּ פְּתִילוֹת מִמְּקוֹם פְּלוֹנִי, \nוְהָלַךְ וְהֵבִיא לוֹ נֵרוֹת מִבֵּית הַפְּתִילוֹת, \nוּפְתִילוֹת מִבֵּית הַנֵּרוֹת, \nהַשָּׁלִיחַ מָעַל. \n",
+ "ד <ב>\nנָתַן לוֹ שְׁתֵּי פְרוּטוֹת, \nאָמַר לוֹ: \n\"הָבֵא לִי אֶתְרוֹג!\" \nוְהָלַךְ וְהֵבִיא לוֹ בִפְרוּטָה אֶתְרוֹג וּבִפְרוּטָה רִמּוֹן, \nשְׁנֵיהֶם מָעֲלוּ. \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּעַל הַבַּיִת לֹא מָעַל, \nשֶׁהוּא אוֹמֵר לוֹ: \n\"אֶתְרוֹג גָּדוֹל הָיִיתִי מְבַקֵּשׁ, \nוְהֵבֵאתָ לִי קָטָן וָרַע.\" \n\nה\nנָתַן לוֹ דִינַר זָהָב, אָמַר לוֹ: \n\"הָבֵא לִי חָלוּק!\" \nוְהָלַךְ וְהֵבִיא לוֹ בְשָׁלֹשׁ חָלוּק וּבְשָׁלֹשׁ טַלֵּית, \nשְׁנֵיהֶם מָעֲלוּ. \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּעַל הַבַּיִת לֹא מָעַל, \nשֶׁהוּא אוֹמֵר לוֹ: \n\"חָלוּק גָּדוֹל הָיִיתִי מְבַקֵּשׁ, \nוְהֵבֵאתָ לִי קָטוֹן וָרַע.\" \n",
+ "ו\nהַמַּפְקִיד מָעוֹת אֵצֶל הַשֻּׁלְחָנִי, \nאִם צְרוּרִין, \nלֹא יִשְׁתַּמֵּשׁ בָּהֶן. \nלְפִיכָךְ, אִם הוֹצִיא, מָעַל. \nאִם מֻתָּרִין, \nיִשְׁתַּמֵּשׁ בָּהֶן. \nלְפִיכָךְ, אִם הוֹצִיא, לֹא מָעַל. \nאֵצֶל בַּעַל הַבַּיִת, \nבֵּין כָּךְ וּבֵין כָּךְ, \nלֹא יִשְׁתַּמֵּשׁ בָּהֶן. \nלְפִיכָךְ, אִם הוֹצִיא, מָעַל. \nהַחַנְוָנִי כְּבַעַל הַבַּיִת. \nדִּבְרֵי רְבִּי מֵאִיר. \nרְבִּי יְהוּדָה אוֹמֵר: \nכַּשֻּׁלְחָנִי. \n",
+ "ז\nפְּרוּטָה שֶׁלַּהֶקְדֵּשׁ שֶׁנָּפְלָה לְתוֹךְ הַכִּיס, \nאוֹ שֶׁאָמַר: \n\"פְּרוּטָה בְכִיס זֶה הֶקְדֵּשׁ\", \nכֵּיוָן שֶׁהוֹצִיא אֶת הָרִאשׁוֹנָה, \nמָעַל. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nוַחֲכָמִים אוֹמְרִים: \nעַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס. \nמוֹדֶה רְבִּי עֲקִיבָה בְּאוֹמֵר: \n\"פְּרוּטָה מִן הַכִּיס זֶה הֶקְדֵּשׁ\", \nשֶׁהוּא מוֹצִיא וְהוֹלֵךְ, \nעַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס. \n\nחסל מעילה \n\n\n\n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..c9ff5523f53705f38b0d83659298fce8fcbcbeb2
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,79 @@
+{
+ "language": "he",
+ "title": "Mishnah Meilah",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "קדשי קדשים ששחטן בדרום. מועלים בהן. שחטן בדרום וקבל דמן בצפון. בצפון וקבל דמן בדרום. שחטן ביום וזרק בלילה. בלילה וזרק ביום. או ששחטן חוץ לזמנן. וחוץ למקומן. מועלין בהן. כלל אמר רבי יהושע כל שהיה לה שעת היתר לכהנים אין מועלין בה. ושלא היה לה שעת היתר לכהנים מועלין בה. איזו היא שהיה לה שעת היתר לכהנים. שלנה. ושנטמאה. ושיצאה. איזו היא שלא היה לה שעת היתר לכהנים. שנשחטה חוץ לזמנה. חוץ למקומה. ושקבלו פסולין. וזרקו את דמה: ",
+ "בשר קדשי קדשים שיצא לפני זריקת דמים. רבי אליעזר אומר. מועלין בו. ואין חייבין עליו משום פגול נותר וטמא. רבי עקיבא אומר. אין מועלין בו. אבל חייבין עליו. משום פיגול. נותר. וטמא. אמר רבי עקיבא והרי המפריש חטאת ואבדה. והפריש אחרת תחתיה. ואחר כך נמצאת הראשונה. והרי שתיהן עומדות. לא כשם שדמה פוטר את בשרה. כך הוא פוטר את בשר חברתה. ואם פטר דמה את בשר חברתה מן המעילה. דין הוא שיפטור את בשרה: ",
+ "אמורי קדשים קלים שיצאו לפני זריקת דמים. רבי אליעזר אומר אין מועלין בהן. ואין חייבין עליהן משום פיגול. נותר. וטמא. רבי עקיבא אומר. מועלין בהן. וחייבין עליהן. משום פגול. נותר וטמא: ",
+ "מעשה דמים בקדשי קדשים. להקל ולהחמיר. ובקדשים קלים. כולן להחמיר. כיצד. קדשי קדשים לפני זריקת דמים. מועלין באימורין ובבשר. לאחר זריקת דמים. מועלים באימורים ואין מועלין בבשר. על זה ועל זה. חייבין משום פגול. נותר. וטמא. ובקדשים קלים. כולם להחמיר. כיצד. קדשים קלים לפני זריקת דמים. אין מועלין לא באימורין ולא בבשר. לאחר זריקת דמים. מועלין באימורין ואין מועלין בבשר. על זה ועל זה. חייבין משום פגול. נותר. וטמא. נמצא מעשה דמים בקדשי קדשים להקל ולהחמיר ובקדשים קלים כולו להחמיר: "
+ ],
+ [
+ "חטאת העוף מועלין בה משהוקדשה. נמלקה. הוכשרה להפסל בטבול יום. ובמחוסר כפורים. ובלינה. הוזה דמה. חייבין עליה משום פיגול. נותר. וטמא. ואין בה מעילה: ",
+ "עולת העוף מועלין בה משהוקדשה. נמלקה. הוכשרה להפסל בטבול יום. ובמחוסר כפורים. ובלינה. מיצה דמה חייבין עליה משום פיגול. נותר. וטמא. ומועלין בה. עד שתצא לבית הדשן: ",
+ "פרים הנשרפין. ושעירים הנשרפין. מועלין בהן משהוקדשו. נשחטו. הוכשרו להפסל בטבול יום. ובמחוסר כפורים. ובלינה. הוזה דמן. חייבין עליהן משום פיגול. נותר וטמא. ומועלין בהן בבית הדשן עד שיותך הבשר: ",
+ "העולה מועלין בה משהוקדשה. נשחטה. הוכשרה להפסל בטבול יום. ובמחוסר כפורים. ובלינה. נזרק דמה חייבין עליה משום פיגול נותר וטמא. ואין מועלין בעורה. אבל מועלין בבשר עד שיצא לבית הדשן: ",
+ "חטאת ואשם. וזבחי שלמי צבור. מועלין בהן משהוקדשו. נשחטו. הוכשרו להפסל בטבול יום ובמחוסר כפורים. ובלינה. נזרק דמן. חייבין עליהם משום פיגול. נותר. וטמא אין מועלין בבשר אבל מועלין באימורים. עד שיצאו לבית הדשן: ",
+ "שתי הלחם מועלין בהן משהוקדשו. קרמו בתנור. הוכשרו להפסל בטבול יום ובמחוסר כפורים. ולשחוט עליהם את הזבח. נזרק דמן של כבשים. חייבין עליהן משום פיגול. נותר. וטמא. ואין בהן מעילה: ",
+ "לחם הפנים מועלין בו משהוקדש. קרם בתנור. הוכשר להפסל בטבול יום. ובמחוסר כפורים. ולהסדר על גבי השולחן. קרבו הבזיכין. חייבין עליו משום פיגול נותר וטמא. ואין בהן מעיל: ",
+ "המנחות מועלים בהן משהוקדשו. קדשו בכלי. הוכשרו ליפסל בטבול יום. ובמחוסר כפורים. ובלינה. קרב הקומץ. חייבין עליו משום פיגול. נותר. וטמא. ואין מועלין בשירים. אבל מועלים בקומץ. עד שיצא לבית הדשן: ",
+ "הקומץ והלבונה והקטורת. ומנחות כהנים. ומנחת כהן משיח. ומנחת נסכין. מועלין בהן משהוקדשו. קדשו בכלי הוכשרו ליפסל בטבול יום. ובמחוסר כפורים ובלינה. וחייבין עליהן משום נותר ומשום טמא. ופיגול אין בהן. זה הכלל כל שיש לו מתירין אין חייבים עליו משום פיגול נותר וטמא. עד שיקרבו מתיריו. וכל שאין לו מתירין. כיון שקדש בכלי חייבין עליו משום נותר. ומשום טמא. ופגול אין בו: "
+ ],
+ [
+ "ולד חטאת. ותמורת חטאת. וחטאת שמתו בעליה. ימותו. שעברה שנתה. ושאבדה. ושנמצאת בעלת מום. אם משכיפרו הבעלים. תמות. ואינה עושה תמורה. ולא נהנים ולא מועלין. ואם עד שלא כיפרו הבעלים. תרעה עד שתסתאב ותמכר. ויביא בדמיה אחרת. ועושה תמורה ומועלים בה: ",
+ "המפריש מעות לנזירותו לא נהנין. ולא מועלין. מפני שהן ראוין לבוא כולן שלמים. מת היו סתומים. יפלו לנדבה. היו מפורשים. דמי חטאת. ילכו לים המלח. לא נהנים. ולא מועלין בהן. דמי עולה. יביאו עולה. ודמי שלמים. יביאו שלמים. ונאכלים ליום אחד ואינן טעונין לחם: ",
+ "רבי ישמעאל אומר הדם קל בתחלתו. וחמור בסופו. והנסכים חומר בתחלתן. וקל בסופן. הדם בתחלה אין מועלים בו. יצא לנחל קדרון מועלים בו. הנסכים בתחלה מועלים בהן. יצאו לשיתין אין מועלים בהם: ",
+ "דשון מזבח הפנימי. והמנורה. לא נהנין. ולא מועלין. המקדיש דשון בתחלה. מועלים בו. תורים שלא הגיע זמנן. ובני יונה שעבר זמנן לא נהנים. ולא מועלים. רבי שמעון אומר. תורין שלא הגיע זמנן. מועלין בהן. ובני יונה שעבר זמנן. לא נהנין. ולא מועלין: ",
+ "חלב המוקדשין. וביצי תורין. לא נהנים ולא מועלים. במה דברים אמורים בקדשי מזבח. אבל בקדשי בדק הבית הקדיש תרנגולת. מועלין בה ובביצתה. חמור מועלין. בה ובחלבה: ",
+ "כל הראוי למזבח ולא לבדק הבית. לבדק הבית ולא למזבח. לא למזבח ולא לבדק הבית. מועלין בו. כיצד הקדיש בור מלא מים. אשפה מלאה זבל. שובך מלא יונים. אילן מלא פירות. שדה מלאה עשבים. מועלין בהם. ובמה שבתוכן. אבל אם הקדיש בור. ואחר כך נתמלא מים. אשפה. ואחר כך נתמלאה זבל. שובך. ואחר כך נתמלא יונים. אילן. ואחר כך נתמלא פירות. שדה. ואחר כך נתמלאה עשבים מועלין בהן ואין מועלין במה שבתוכן. דברי רבי יהודה. רבי שמעון אומר המקדיש שדה ואילן. מועלין בהם ובגדוליהם. מפני שהן גדולי הקדש. ולד מעושרת. לא יינק מן המעושרת. ואחרים מתנדבים כן. ולד מוקדשין לא יינק מן המוקדשין. ואחרים מתנדבים כן. הפועלים לא יאכלו מגרוגרות של הקדש וכן פרה לא תאכל מכרשיני הקדש: ",
+ "שרשי אילן של הדיוט. באין בשל הקדש. ושל הקדש באין בשל הדיוט. לא נהנין ולא מועלין. המעין שהוא יוצא מתוך שדה הקדש. לא נהנין ולא מועלין. יצא חוץ לשדה נהנין ממנו. המים שבכד של זהב לא נהנין ולא מועלין. נתנו בצלוחית מועלין בהם. ערבה לא נהנין ולא מועלין. רבי אלעזר ברבי צדוק אומר. נותנין היו ממנה זקנים בלולביהם: ",
+ "קן שבראש האילן של הקדש. לא נהנין ולא מועלין. שבאשרה יתיז בקנה. המקדיש את החורש. מועלין בכולו. הגזברים שלקחו את העצים. מועלין בעצים. ואין מועלין לא בשפוי. ולא בנויה: "
+ ],
+ [
+ "קדשי המזבח מצטרפין זה עם זה. למעילה ולחייב עליהן משום פגול. נותר. וטמא. קדשי בדק הבית מצטרפין זה עם זה. קדשי המזבח וקדשי בדק הבית מצטרפין זה עם זה. למעילה: ",
+ "חמשה דברים בעולה מצטרפין זה עם זה. הבשר והחלב והסלת והיין והשמן. וששה בתודה. הבשר והחלב והסולת והיין והשמן והלחם. התרומה. ותרומת מעשר. ותרומת מעשר של דמאי. החלה והבכורים. מצטרפין זה עם זה לאסור. ולחייב עליהם את החומש: ",
+ "כל הפיגולין מצטרפין זה עם זה. כל הנותרין מצטרפין זה עם זה. כל הנבלות מצטרפות זו עם זו. כל השרצים מצטרפין זה עם זה. דם השרץ ובשרו מצטרפין. כלל אמר רבי יהושע. כל שטומאתו ושיעורו שוין. מצטרפין זה עם זה. טומאתו ולא שיעורו. שיעורו ולא טומאתו. לא טומאתו ולא שיעורו אין מצטרפין זה עם זה: ",
+ "הפיגול והנותר אין מצטרפין זה עם זה. מפני שהם שני שמות. השרץ והנבלה. וכן הנבלה ובשר המת. אין מצטרפין זה עם זה. לטמא אפילו כקל שבשניהם. האוכל שנטמא באב הטומאה ושנטמא בולד הטומאה. מצטרפין זה עם זה. לטמא כקל שבשניהם: ",
+ "כל האוכלין מצטרפין לפסול את הגויה בכחצי פרס. במזון שתי סעודות לערוב. בכביצה לטמא טומאת אוכלין. בכגרוגרת להוצאת שבת. בככותבת ביום הכפורים. כל המשקין מצטרפין לפסול את הגויה. ברביעית. ובמלא לוגמיו ביום הכפורים: ",
+ "הערלה וכלאי הכרם מצטרפין זה עם זה. רבי שמעון אומר אינן מצטרפין. הבגד והשק. השק והעור. העור והמפץ. מצטרפין זה עם זה. רבי שמעון אומר. מפני שהן ראוין ליטמא מושב: "
+ ],
+ [
+ "הנהנה שוה פרוטה מן ההקדש. אף על פי שלא פגם. מעל. דברי רבי עקיבא. וחכמים אומרים כל דבר שיש בו פגם לא מעל עד שיפגום. וכל דבר שאין בו פגם כיון שנהנה מעל. כיצד נתנה קטלה בצוארה. טבעת בידה. שתתה בכוס של זהב. כיון שנהנית מעלה. לבש בחלוק. כיסה בטלית. בקע בקורדום. לא מעל עד שיפגום. תלש מן החטאת. כשהיא חיה לא מעל עד שיפגום. כשהיא מתה כיון שנהנה מעל: \n",
+ "נהנה בכחצי פרוטה. ופגם בכחצי פרוטה. או שנהנה בשוה פרוטה בדבר אחד. ופגם בשוה פרוטה בדבר אחר. הרי זה לא מעל. עד שנהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד: \n",
+ "אין מועל אחר מועל במוקדשין. אלא בהמה. וכלי שרת. כיצד רכב על גבי בהמה. ובא חברו ורכב. ובא חברו ורכב. שתה בכוס של זהב. ובא חברו ושתה. ובא חברו ושתה. תלש מן החטאת. ובא חברו ותלש. ובא חברו ותלש. כולן מעלו. רבי אומר כל שאין לו פדיון. יש בו מועל אחר מועל: \n",
+ "נטל אבן או קורה של הקדש. הרי זה לא מעל. נתנה לחבירו. הוא מעל וחבירו לא מעל. בנאה בתוך ביתו. הרי זה לא מעל עד שידור תחתיה בשוה פרוטה. נטל פרוטה של הקדש. הרי זה לא מעל. נתנה לחבירו. הוא מעל וחבירו לא מעל. נתנה לבלן. אף על פי שלא רחץ מעל שהוא אומר לו הרי מרחץ פתוחה הכנס ורחוץ: \n",
+ "אכילתו ואכילת חברו. הנייתו והניית חברו. אכילתו והניית חברו. הנייתו ואכילת חברו. מצטרפין זה עם זה. ואפילו לזמן מרובה: \n"
+ ],
+ [
+ "השליח שעשה שליחותו. בעל הבית מעל. לא עשה שליחותו השליח מעל. כיצד. אמר לו תן בשר לאורחים ונתן להם כבד. כבד. ונתן להם בשר. השליח מעל. אמר לו תן להם חתיכה חתיכה. והוא אמר טולו שתים שתים. והם נטלו שלש שלש. כולן מעלו. אמר לו הבא מן החלון. או מגלוסקמא. והביא לו. אף על פי שאמר בעל הבית לא היה בלבי אלא מזה. והביא מזה. בעל הבית מעל. אבל אם אמר לו הבא לי מן החלון. והביא לו מגלוסקמא. או מן גלוסקמא והביא לו מן החלון. השליח מעל: ",
+ "שלח ביד חרש שוטה וקטן. אם עשו שליחותו. בעל הבית מעל. לא עשו שליחותו. החנוני מעל. שלח ביד פיקח. ונזכר עד שלא הגיע אצל חנוני החנוני מעל כשיוציא. כיצד יעשה. נוטל פרוטה או כלי. ויאמר פרוטה של הקדש בכל מקום שהיא מחוללת על זה. שהקדש נפדה בכסף. ובשוה כסף: ",
+ "נתן לו פרוטה. אמר לו הבא לי בחציה נרות ובחציה פתילות. והלך והביא לו בכולה נרות. או בכולה פתילות. או שאמר לו הבא לי בכולה נרות. או בכולה פתילות. הלך והביא לו בחציה נרות ובחציה פתילות. שניהם לא מעלו. אבל אם אמר לו הבא לי בחציה נרות ממקום פלוני. ובחציה פתילות ממקום פלוני. והלך והביא לו נרות מבית פתילות. ופתילות מבית נרות. השליח מעל: ",
+ "נתן לו שתי פרוטות אמר לו הבא לי אתרוג. והלך והביא לו בפרוטה אתרוג. ובפרוטה רמון. שניהם מעלו. רבי יהודה אומר. בעל הבית לא מעל. שהוא אומר לו אתרוג גדול הייתי מבקש. והבאת לי קטן ורע. נתן לו דינר זהב. אמר לו הבא לי חלוק. והלך והביא לו בשלשה חלוק. בשלשה טלית. שניהם מעלו. רבי יהודה אומר בעל הבית לא מעל. שהוא אומר לו חלוק גדול הייתי מבקש. והבאת לי קטן ורע: ",
+ "המפקיד מעות אצל השלחני אם צרורין לא ישתמש בהם. לפיכך אם הוציא מעל. אם מותרים ישתמש בהן. לפיכך אם הוציא לא מעל. אצל בעל הבית בין כך ובין כך לא ישתמש בהם. לפיכך אם הוציא מעל. החנוני כבעל הבית דברי רבי מאיר. רבי יהודה אומר כשלחני: ",
+ "פרוטה של הקדש שנפלה לתוך הכיס. או שאמר פרוטה בכיס זה הקדש. כיון שהוציא את הראשונה מעל. דברי רבי עקיבא. וחכמים אומרים עד שיוציא את כל הכיס. מודה רבי עקיבא באומר פרוטה מן הכיס זה הקדש. שהוא מוציא והולך עד שיוציא את כל הכיס: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..71b24d37136c8030a311e91e1e4614fe3d3aeefe
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/Torat Emet 357.json
@@ -0,0 +1,77 @@
+{
+ "language": "he",
+ "title": "Mishnah Meilah",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, מוֹעֲלִים בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִבֵּל דָּמָן בַּדָּרוֹם, שְׁחָטָן בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, מוֹעֲלִין בָּהֶן. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, אֵין מוֹעֲלִין בָּהּ. וְשֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, מוֹעֲלִין בָּהּ. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. אֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ: \n",
+ "בְּשַׂר קָדְשֵׁי קָדָשִׁים שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בּוֹ, וְאֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מוֹעֲלִין בּוֹ, אֲבָל חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אָמַר רַבִּי עֲקִיבָא, וַהֲרֵי הַמַּפְרִישׁ חַטָּאת וְאָבְדָה, וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת, לֹא כְשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ. וְאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, דִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ: \n",
+ "אֵמוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מוֹעֲלִין בָּהֶן, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, מוֹעֲלִין בָּהֶן, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא: \n",
+ "מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וּבַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִים בָּאֵמוּרִים וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּבְקָדָשִׁים קַלִּים כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, אֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. נִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחֲמִיר: \n"
+ ],
+ [
+ "חַטַּאת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהּ מְעִילָה: \n",
+ "עוֹלַת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. מִצָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהּ עַד שֶׁתֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+ "פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָן, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיֻּתַּךְ הַבָּשָׂר: \n",
+ "הָעוֹלָה, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִשְׁחֲטָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בְּעוֹרָהּ, אֲבָל מוֹעֲלִין בַּבָּשָׂר עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+ "חַטָּאת וְאָשָׁם וְזִבְחֵי שַׁלְמֵי צִבּוּר, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָן, חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אֵין מוֹעֲלִין בַּבָּשָׂר, אֲבָל מוֹעֲלִין בָּאֵמוּרִים עַד שֶׁיֵּצְאוּ לְבֵית הַדָּשֶׁן: \n",
+ "שְׁתֵּי הַלֶּחֶם, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָרְמוּ בַתַּנּוּר, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וְלִשְׁחֹט עֲלֵיהֶם אֶת הַזָּבַח. נִזְרַק דָּמָן שֶׁל כְּבָשִׂים, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+ "לֶחֶם הַפָּנִים, מוֹעֲלִין בּוֹ מִשֶּׁהֻקְדַּשׁ. קָרַם בַּתַּנּוּר, הֻכְשַׁר לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים, וּלְהִסָּדֵר עַל גַּבֵּי הַשֻּׁלְחָן. קָרְבוּ הַבְּזִיכִין, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+ "הַמְּנָחוֹת, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. קָרַב הַקֹּמֶץ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בַּשְּׁיָרִים, אֲבָל מוֹעֲלִים בַּקֹּמֶץ עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+ "הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמְנָחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בָּהֶן. זֶה הַכְּלָל, כֹּל שֶׁיֶּשׁ לוֹ מַתִּירִין, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, עַד שֶׁיִּקְרְבוּ מַתִּירָיו. וְכֹל שֶׁאֵין לוֹ מַתִּירִין, כֵּיוָן שֶׁקָּדַשׁ בַּכְּלִי, חַיָּבִין עָלָיו מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בּוֹ: \n"
+ ],
+ [
+ "וְלַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, יָמוּתוּ. שֶׁעָבְרָה שְׁנָתָהּ, וְשֶׁאָבְדָה וְשֶׁנִּמְצֵאת בַּעֲלַת מוּם, אִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, תָּמוּת, וְאֵינָהּ עוֹשָׂה תְמוּרָה, וְלֹא נֶהֱנִים, וְלֹא מוֹעֲלִין. וְאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, וְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִים בָּהּ: ",
+ "הַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, מִפְּנֵי שֶׁהֵן רְאוּיִין לָבֹא כֻלָּן שְׁלָמִים. מֵת, הָיוּ סְתוּמִים, יִפְּלוּ לִנְדָבָה. הָיוּ מְפֹרָשִׁים, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִין בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. וּדְמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִים לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם: ",
+ "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַדָּם, קַל בִּתְחִלָּתוֹ וְחָמוּר בְּסוֹפוֹ, וְהַנְּסָכִים, חֹמֶר בִּתְחִלָּתָן וְקַל בְּסוֹפָן. הַדָּם, בַּתְּחִלָּה אֵין מוֹעֲלִים בּוֹ. יָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִים בּוֹ. הַנְּסָכִים, בַּתְּחִלָּה מוֹעֲלִים בָּהֶן. יָצְאוּ לַשִּׁיתִין, אֵין מוֹעֲלִים בָּהֶם: ",
+ "דִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּקְדִּישׁ דִּשּׁוּן בַּתְּחִלָּה, מוֹעֲלִים בּוֹ. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים. רַבִּי שִׁמְעוֹן אוֹמֵר, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, מוֹעֲלִין בָּהֶן. וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין: ",
+ "חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, לֹא נֶהֱנִין וְלֹא מוֹעֲלִים. בַּמֶּה דְבָרִים אֲמוּרִים, בְּקָדְשֵׁי מִזְבֵּחַ. אֲבָל בְּקָדְשֵׁי בֶדֶק הַבַּיִת, הִקְדִּישׁ תַּרְנְגֹלֶת, מוֹעֲלִין בָּהּ וּבְבֵיצָתָהּ. חֲמוֹר, מוֹעֲלִין בָּהּ וּבַחֲלָבָהּ: ",
+ "כָּל הָרָאוּי לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, לְבֶדֶק הַבַּיִת וְלֹא לַמִּזְבֵּחַ, לֹא לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, מוֹעֲלִין בּוֹ. כֵּיצַד, הִקְדִּישׁ בּוֹר מָלֵא מַיִם, אַשְׁפָּה מְלֵאָה זֶבֶל, שׁוֹבָךְ מָלֵא יוֹנִים, אִילָן מָלֵא פֵרוֹת, שָׂדֶה מְלֵאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶם וּבְמַה שֶּׁבְּתוֹכָן. אֲבָל אִם הִקְדִּישׁ בּוֹר וְאַחַר כָּךְ נִתְמַלֵּא מַיִם, אַשְׁפָּה וְאַחַר כָּךְ נִתְמַלְאָה זֶבֶל, שׁוֹבָךְ וְאַחַר כָּךְ נִתְמַלֵּא יוֹנִים, אִילָן וְאַחַר כָּךְ נִתְמַלֵּא פֵרוֹת, שָׂדֶה וְאַחַר כָּךְ נִתְמַלְאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶן, וְאֵין מוֹעֲלִין בְּמַה שֶּׁבְּתוֹכָן, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ שָׂדֶה וְאִילָן, מוֹעֲלִין בָּהֶם וּבְגִדּוּלֵיהֶם, מִפְּנֵי שֶׁהֵן גִּדּוּלֵי הֶקְדֵּשׁ. וְלַד מְעֻשֶּׂרֶת לֹא יִינַק מִן הַמְעֻשֶּׂרֶת. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. וְלַד מֻקְדָּשִׁין לֹא יִינַק מִן הַמֻּקְדָּשִׁין. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. הַפּוֹעֲלִים לֹא יֹאכְלוּ מִגְּרוֹגָרוֹת שֶׁל הֶקְדֵּשׁ. וְכֵן פָּרָה לֹא תֹאכַל מִכַּרְשִׁינֵי הֶקְדֵּשׁ: ",
+ "שָׁרְשֵׁי אִילָן שֶׁל הֶדְיוֹט בָּאִין בְּשֶׁל הֶקְדֵּשׁ וְשֶׁל הֶקְדֵּשׁ בָּאִין בְּשֶׁל הֶדְיוֹט, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּעְיָן שֶׁהוּא יוֹצֵא מִתּוֹךְ שְׂדֵה הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. יָצָא חוּץ לַשָּׂדֶה, נֶהֱנִין מִמֶּנּוּ. הַמַּיִם שֶׁבְּכַד שֶׁל זָהָב, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. נִתְּנוּ בִצְלוֹחִית, מוֹעֲלִין בָּהֶם. עֲרָבָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, נוֹתְנִין הָיוּ מִמֶּנָּה זְקֵנִים בְּלוּלְבֵיהֶם: ",
+ "קֵן שֶׁבְּרֹאשׁ הָאִילָן שֶׁל הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. שֶׁבַּאֲשֵׁרָה, יַתִּיז בְּקָנֶה. הַמַּקְדִּישׁ אֶת הַחֹרֶשׁ, מוֹעֲלִין בְּכֻלּוֹ. הַגִּזְבָּרִים שֶׁלָּקְחוּ אֶת הָעֵצִים, מוֹעֲלִין בָּעֵצִים, וְאֵין מוֹעֲלִין לֹא בַשִּׁפּוּי וְלֹא בַנְּוִיָּה: "
+ ],
+ [
+ "קָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, וּלְחַיֵּב עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. קָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. קָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה: \n",
+ "חֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשָּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלָּחֶם. הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, הַחַלָּה, וְהַבִּכּוּרִים, מִצְטָרְפִין זֶה עִם זֶה לֶאֱסֹר וּלְחַיֵּב עֲלֵיהֶן אֶת הַחֹמֶשׁ: \n",
+ "כָּל הַפִּגּוּלִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנּוֹתָרִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנְּבֵלוֹת מִצְטָרְפוֹת זוֹ עִם זוֹ. כָּל הַשְּׁרָצִים מִצְטָרְפִין זֶה עִם זֶה. דַּם הַשֶּׁרֶץ וּבְשָׂרוֹ מִצְטָרְפִין. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁטֻּמְאָתוֹ וְשִׁעוּרוֹ שָׁוִין, מִצְטָרְפִין זֶה עִם זֶה. טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, שִׁעוּרוֹ וְלֹא טֻמְאָתוֹ, לֹא טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, אֵין מִצְטָרְפִין זֶה עִם זֶה: \n",
+ "הַפִּגּוּל וְהַנּוֹתָר אֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁהֵם שְׁנֵי שֵׁמוֹת. הַשֶּׁרֶץ וְהַנְּבֵלָה, וְכֵן הַנְּבֵלָה וּבְשַׂר הַמֵּת, אֵין מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא אֲפִלּוּ כַקַּל שֶׁבִּשְׁנֵיהֶם. הָאֹכֶל שֶׁנִּטְמָא בְאַב הַטֻּמְאָה וְשֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה, מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא כַקַּל שֶׁבִּשְׁנֵיהֶם: \n",
+ "כָּל הָאֳכָלִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בְכַחֲצִי פְרָס, בִּמְזוֹן שְׁתֵּי סְעֻדּוֹת לָעֵרוּב, בְּכַבֵּיצָה לְטַמֵּא טֻמְאַת אֳכָלִין, בְּכַגְּרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת, בְּכַכּוֹתֶבֶת בְּיוֹם הַכִּפּוּרִים. כָּל הַמַּשְׁקִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בִרְבִיעִית, וּבִמְלֹא לֻגְמָיו בְּיוֹם הַכִּפּוּרִים: \n",
+ "הָעָרְלָה וְכִלְאֵי הַכֶּרֶם מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינָן מִצְטָרְפִין. הַבֶּגֶד וְהַשַּׂק, הַשַּׂק וְהָעוֹר, הָעוֹר וְהַמַּפָּץ, מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִפְּנֵי שֶׁהֵן רְאוּיִין לִטַּמֵּא מוֹשָׁב: \n"
+ ],
+ [
+ "הַנֶּהֱנֶה שָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, אַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כָּל דָּבָר שֶׁיֶשׁ בּוֹ פְגָם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. וְכָל דָּבָר שֶׁאֵין בּוֹ פְגָם, כֵּיוָן שֶׁנֶּהֱנָה, מָעַל. כֵּיצַד. נָתְנָה קַטְלָא בְצַוָּארָהּ, טַבַּעַת בְּיָדָהּ, שָׁתְתָה בְכוֹס שֶׁל זָהָב, כֵּיוָן שֶׁנֶּהֱנֵית, מָעֲלָה. לָבַשׁ בְּחָלוּק, כִּסָּה בְטַלִּית, בִּקַּע בְּקֻרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. תָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה, לֹא מָעַל עַד שֶׁיִּפְגֹּם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה, מָעָל: \n",
+ "נֶהֱנָה בְכַחֲצִי פְרוּטָה וּפָגַם בְּכַחֲצִי פְרוּטָה, אוֹ שֶׁנֶּהֱנָה בְשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד וּפָגַם בְּשָׁוֶה פְרוּטָה בְּדָבָר אַחֵר, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁנֶּהֱנֶה בְשָׁוֶה פְרוּטָה וְיִפְגֹּם בְּשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד: \n",
+ "אֵין מוֹעֵל אַחַר מוֹעֵל בַּמֻּקְדָּשִׁין, אֶלָּא בְהֵמָה וּכְלֵי שָׁרֵת. כֵּיצַד. רָכַב עַל גַּבֵּי בְהֵמָה וּבָא חֲבֵרוֹ וְרָכַב וּבָא חֲבֵרוֹ וְרָכַב, שָׁתָה בְכוֹס שֶׁל זָהָב וּבָא חֲבֵרוֹ וְשָׁתָה וּבָא חֲבֵרוֹ וְשָׁתָה, תָּלַשׁ מִן הַחַטָּאת וּבָא חֲבֵרוֹ וְתָלַשׁ וּבָא חֲבֵרוֹ וְתָלַשׁ, כֻּלָּן מָעֲלוּ. רַבִּי אוֹמֵר, כֹּל שֶׁאֵין לוֹ פִדְיוֹן, יֶשׁ בּוֹ מוֹעֵל אַחַר מוֹעֵל: \n",
+ "נָטַל אֶבֶן אוֹ קוֹרָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. בְּנָאָהּ בְּתוֹךְ בֵּיתוֹ, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁיָּדוּר תַּחְתֶּיהָ בְּשָׁוֶה פְרוּטָה. נָטַל פְּרוּטָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. נְתָנָהּ לַבַּלָּן, אַף עַל פִּי שֶׁלֹּא רָחַץ, מָעַל, שֶׁהוּא אוֹמֵר לוֹ, הֲרֵי מֶרְחָץ פְּתוּחָה, הִכָּנֵס וּרְחֹץ: \n",
+ "אֲכִילָתוֹ וַאֲכִילַת חֲבֵרוֹ, הֲנָיָתוֹ וַהֲנָיַת חֲבֵרוֹ, אֲכִילָתוֹ וַהֲנָיַת חֲבֵרוֹ, הֲנָיָתוֹ וַאֲכִילַת חֲבֵרוֹ, מִצְטָרְפִין זֶה עִם זֶה, וַאֲפִלּוּ לִזְמָן מְרֻבֶּה: \n"
+ ],
+ [
+ "הַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשָׂה שְׁלִיחוּתוֹ, הַשָּׁלִיחַ מָעַל. כֵּיצַד. אָמַר לוֹ, תֵּן בָּשָׂר לָאוֹרְחִים וְנָתַן לָהֶם כָּבֵד, כָּבֵד וְנָתַן לָהֶם בָּשָׂר, הַשָּׁלִיחַ מָעַל. אָמַר לוֹ, תֵּן לָהֶם חֲתִיכָה חֲתִיכָה, וְהוּא אָמַר טֹלוּ שְׁתַּיִם שְׁתַּיִם, וְהֵם נָטְלוּ שָׁלשׁ שָׁלשׁ, כֻּלָּן מָעֲלוּ. אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן אוֹ מִגְּלֻסְקְמָא, וְהֵבִיא לוֹ, אַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת לֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה וְהֵבִיא מִזֶּה, בַּעַל הַבַּיִת מָעַל. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן וְהֵבִיא לוֹ מִגְּלֻסְקְמָא, אוֹ מִן גְּלֻסְקְמָא וְהֵבִיא לוֹ מִן הַחַלּוֹן, הַשָּׁלִיחַ מָעָל: \n",
+ "שָׁלַח בְּיַד חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אִם עָשׂוּ שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשׂוּ שְׁלִיחוּתוֹ, הַחֶנְוָנִי מָעַל. שָׁלַח בְּיַד פִּקֵּחַ, וְנִזְכַּר עַד שֶׁלֹּא הִגִּיעַ אֵצֶל הַחֶנְוָנִי, הַחֶנְוָנִי מָעַל כְּשֶׁיּוֹצִיא. כֵּיצַד יַעֲשֶׂה. נוֹטֵל פְּרוּטָה אוֹ כְלִי וְיֹאמַר, פְּרוּטָה שֶׁל הֶקְדֵּשׁ בְּכָל מָקוֹם שֶׁהִיא, מְחֻלֶּלֶת עַל זֶה, שֶׁהַהֶקְדֵּשׁ נִפְדֶּה בְכֶסֶף וּבְשָׁוֶה כָסֶף: \n",
+ "נָתַן לוֹ פְרוּטָה, אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, אוֹ שֶׁאָמַר לוֹ, הָבֵא לִי בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, שְׁנֵיהֶם לֹא מָעֲלוּ. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת מִמָּקוֹם פְּלוֹנִי וּבְחֶצְיָהּ פְּתִילוֹת מִמָּקוֹם פְּלוֹנִי, וְהָלַךְ וְהֵבִיא לוֹ נֵרוֹת מִבֵּית פְּתִילוֹת וּפְתִילוֹת מִבֵּית נֵרוֹת, הַשָּׁלִיחַ מָעָל: \n",
+ "נָתַן לוֹ שְׁתֵּי פְרוּטוֹת, אָמַר לוֹ, הָבֵא לִי אֶתְרוֹג, וְהָלַךְ וְהֵבִיא לוֹ בִפְרוּטָה אֶתְרוֹג וּבִפְרוּטָה רִמּוֹן, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, אֶתְרוֹג גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע. נָתַן לוֹ דִינַר זָהָב, אָמַר לוֹ הָבֵא לִי חָלוּק, וְהָלַךְ וְהֵבִיא לוֹ בִשְׁלשָׁה חָלוּק וּבִשְׁלשָׁה טַלִּית, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, חָלוּק גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע: \n",
+ "הַמַּפְקִיד מָעוֹת אֵצֶל הַשֻּׁלְחָנִי, אִם צְרוּרִין, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. אִם מֻתָּרִים, יִשְׁתַּמֵּשׁ בָּהֶן. לְפִיכָךְ, אִם הוֹצִיא, לֹא מָעַל. אֵצֶל בַּעַל הַבַּיִת, בֵּין כָּךְ וּבֵין כָּךְ, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. הַחֶנְוָנִי כְּבַעַל הַבַּיִת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, כְּשֻׁלְחָנִי: \n",
+ "פְּרוּטָה שֶׁל הֶקְדֵּשׁ שֶׁנָּפְלָה לְתוֹךְ הַכִּיס, אוֹ שֶׁאָמַר, פְּרוּטָה בְכִיס זֶה הֶקְדֵּשׁ, כֵּיוָן שֶׁהוֹצִיא אֶת הָרִאשׁוֹנָה, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס. מוֹדֶה רַבִּי עֲקִיבָא בְּאוֹמֵר פְּרוּטָה מִן הַכִּיס זֶה הֶקְדֵּשׁ, שֶׁהוּא מוֹצִיא וְהוֹלֵךְ עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..a655a8cb4ed7522a5269c297af0de6e05f2ce0e2
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Meilah/Hebrew/merged.json
@@ -0,0 +1,73 @@
+{
+ "title": "Mishnah Meilah",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Meilah",
+ "text": [
+ [
+ "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, מוֹעֲלִים בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִבֵּל דָּמָן בַּדָּרוֹם, שְׁחָטָן בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, מוֹעֲלִין בָּהֶן. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, אֵין מוֹעֲלִין בָּהּ. וְשֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, מוֹעֲלִין בָּהּ. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. אֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ: \n",
+ "בְּשַׂר קָדְשֵׁי קָדָשִׁים שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בּוֹ, וְאֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מוֹעֲלִין בּוֹ, אֲבָל חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אָמַר רַבִּי עֲקִיבָא, וַהֲרֵי הַמַּפְרִישׁ חַטָּאת וְאָבְדָה, וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת, לֹא כְשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ. וְאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, דִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ: \n",
+ "אֵמוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מוֹעֲלִין בָּהֶן, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל נוֹתָר וְטָמֵא. רַבִּי עֲקִיבָא אוֹמֵר, מוֹעֲלִין בָּהֶן, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא: \n",
+ "מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וּבַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִים בָּאֵמוּרִים וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּבְקָדָשִׁים קַלִּים כֻּלָּן לְהַחֲמִיר. כֵּיצַד. קָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, אֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר. לְאַחַר זְרִיקַת דָּמִים, מוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר. עַל זֶה וְעַל זֶה, חַיָּבִין מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. נִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, לְהָקֵל וּלְהַחֲמִיר. וּבְקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחֲמִיר: \n"
+ ],
+ [
+ "חַטַּאת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהּ מְעִילָה: \n",
+ "עוֹלַת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. מִצָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהּ עַד שֶׁתֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+ "פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָן, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וּמוֹעֲלִין בָּהֶן בְּבֵית הַדֶּשֶׁן עַד שֶׁיֻּתַּךְ הַבָּשָׂר: \n",
+ "הָעוֹלָה, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִשְׁחֲטָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בְּעוֹרָהּ, אֲבָל מוֹעֲלִין בַּבָּשָׂר עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+ "חַטָּאת וְאָשָׁם וְזִבְחֵי שַׁלְמֵי צִבּוּר, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. נִשְׁחֲטוּ, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. נִזְרַק דָּמָן, חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. אֵין מוֹעֲלִין בַּבָּשָׂר, אֲבָל מוֹעֲלִין בָּאֵמוּרִים עַד שֶׁיֵּצְאוּ לְבֵית הַדָּשֶׁן: \n",
+ "שְׁתֵּי הַלֶּחֶם, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָרְמוּ בַתַּנּוּר, הֻכְשְׁרוּ לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וְלִשְׁחֹט עֲלֵיהֶם אֶת הַזָּבַח. נִזְרַק דָּמָן שֶׁל כְּבָשִׂים, חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+ "לֶחֶם הַפָּנִים, מוֹעֲלִין בּוֹ מִשֶּׁהֻקְדַּשׁ. קָרַם בַּתַּנּוּר, הֻכְשַׁר לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים, וּלְהִסָּדֵר עַל גַּבֵּי הַשֻּׁלְחָן. קָרְבוּ הַבְּזִיכִין, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהֶן מְעִילָה: \n",
+ "הַמְּנָחוֹת, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. קָרַב הַקֹּמֶץ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְאֵין מוֹעֲלִין בַּשְּׁיָרִים, אֲבָל מוֹעֲלִים בַּקֹּמֶץ עַד שֶׁיֵּצֵא לְבֵית הַדָּשֶׁן: \n",
+ "הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמְנָחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת נְסָכִין, מוֹעֲלִין בָּהֶן מִשֶּׁהֻקְדְּשׁוּ. קָדְשׁוּ בַכְּלִי, הֻכְשְׁרוּ לִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה, וְחַיָּבִין עֲלֵיהֶן מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בָּהֶן. זֶה הַכְּלָל, כֹּל שֶׁיֶּשׁ לוֹ מַתִּירִין, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, עַד שֶׁיִּקְרְבוּ מַתִּירָיו. וְכֹל שֶׁאֵין לוֹ מַתִּירִין, כֵּיוָן שֶׁקָּדַשׁ בַּכְּלִי, חַיָּבִין עָלָיו מִשּׁוּם נוֹתָר וּמִשּׁוּם טָמֵא, וּפִגּוּל אֵין בּוֹ: \n"
+ ],
+ [
+ "וְלַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, יָמוּתוּ. שֶׁעָבְרָה שְׁנָתָהּ, וְשֶׁאָבְדָה וְשֶׁנִּמְצֵאת בַּעֲלַת מוּם, אִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, תָּמוּת, וְאֵינָהּ עוֹשָׂה תְמוּרָה, וְלֹא נֶהֱנִים, וְלֹא מוֹעֲלִין. וְאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, וְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִים בָּהּ: ",
+ "הַמַּפְרִישׁ מָעוֹת לִנְזִירוּתוֹ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין, מִפְּנֵי שֶׁהֵן רְאוּיִין לָבֹא כֻלָּן שְׁלָמִים. מֵת, הָיוּ סְתוּמִים, יִפְּלוּ לִנְדָבָה. הָיוּ מְפֹרָשִׁים, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִין בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. וּדְמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִים לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם: ",
+ "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הַדָּם, קַל בִּתְחִלָּתוֹ וְחָמוּר בְּסוֹפוֹ, וְהַנְּסָכִים, חֹמֶר בִּתְחִלָּתָן וְקַל בְּסוֹפָן. הַדָּם, בַּתְּחִלָּה אֵין מוֹעֲלִים בּוֹ. יָצָא לְנַחַל קִדְרוֹן, מוֹעֲלִים בּוֹ. הַנְּסָכִים, בַּתְּחִלָּה מוֹעֲלִים בָּהֶן. יָצְאוּ לַשִּׁיתִין, אֵין מוֹעֲלִים בָּהֶם: ",
+ "דִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּקְדִּישׁ דִּשּׁוּן בַּתְּחִלָּה, מוֹעֲלִים בּוֹ. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים. רַבִּי שִׁמְעוֹן אוֹמֵר, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, מוֹעֲלִין בָּהֶן. וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין: ",
+ "חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, לֹא נֶהֱנִין וְלֹא מוֹעֲלִים. בַּמֶּה דְבָרִים אֲמוּרִים, בְּקָדְשֵׁי מִזְבֵּחַ. אֲבָל בְּקָדְשֵׁי בֶדֶק הַבַּיִת, הִקְדִּישׁ תַּרְנְגֹלֶת, מוֹעֲלִין בָּהּ וּבְבֵיצָתָהּ. חֲמוֹר, מוֹעֲלִין בָּהּ וּבַחֲלָבָהּ: ",
+ "כָּל הָרָאוּי לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, לְבֶדֶק הַבַּיִת וְלֹא לַמִּזְבֵּחַ, לֹא לַמִּזְבֵּחַ וְלֹא לְבֶדֶק הַבַּיִת, מוֹעֲלִין בּוֹ. כֵּיצַד, הִקְדִּישׁ בּוֹר מָלֵא מַיִם, אַשְׁפָּה מְלֵאָה זֶבֶל, שׁוֹבָךְ מָלֵא יוֹנִים, אִילָן מָלֵא פֵרוֹת, שָׂדֶה מְלֵאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶם וּבְמַה שֶּׁבְּתוֹכָן. אֲבָל אִם הִקְדִּישׁ בּוֹר וְאַחַר כָּךְ נִתְמַלֵּא מַיִם, אַשְׁפָּה וְאַחַר כָּךְ נִתְמַלְאָה זֶבֶל, שׁוֹבָךְ וְאַחַר כָּךְ נִתְמַלֵּא יוֹנִים, אִילָן וְאַחַר כָּךְ נִתְמַלֵּא פֵרוֹת, שָׂדֶה וְאַחַר כָּךְ נִתְמַלְאָה עֲשָׂבִים, מוֹעֲלִין בָּהֶן, וְאֵין מוֹעֲלִין בְּמַה שֶּׁבְּתוֹכָן, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי שִׁמְעוֹן אוֹמֵר, הַמַּקְדִּישׁ שָׂדֶה וְאִילָן, מוֹעֲלִין בָּהֶם וּבְגִדּוּלֵיהֶם, מִפְּנֵי שֶׁהֵן גִּדּוּלֵי הֶקְדֵּשׁ. וְלַד מְעֻשֶּׂרֶת לֹא יִינַק מִן הַמְעֻשֶּׂרֶת. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. וְלַד מֻקְדָּשִׁין לֹא יִינַק מִן הַמֻּקְדָּשִׁין. וַאֲחֵרִים מִתְנַדְּבִים כֵּן. הַפּוֹעֲלִים לֹא יֹאכְלוּ מִגְּרוֹגָרוֹת שֶׁל הֶקְדֵּשׁ. וְכֵן פָּרָה לֹא תֹאכַל מִכַּרְשִׁינֵי הֶקְדֵּשׁ: ",
+ "שָׁרְשֵׁי אִילָן שֶׁל הֶדְיוֹט בָּאִין בְּשֶׁל הֶקְדֵּשׁ וְשֶׁל הֶקְדֵּשׁ בָּאִין בְּשֶׁל הֶדְיוֹט, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמַּעְיָן שֶׁהוּא יוֹצֵא מִתּוֹךְ שְׂדֵה הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. יָצָא חוּץ לַשָּׂדֶה, נֶהֱנִין מִמֶּנּוּ. הַמַּיִם שֶׁבְּכַד שֶׁל זָהָב, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. נִתְּנוּ בִצְלוֹחִית, מוֹעֲלִין בָּהֶם. עֲרָבָה, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, נוֹתְנִין הָיוּ מִמֶּנָּה זְקֵנִים בְּלוּלְבֵיהֶם: ",
+ "קֵן שֶׁבְּרֹאשׁ הָאִילָן שֶׁל הֶקְדֵּשׁ, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. שֶׁבַּאֲשֵׁרָה, יַתִּיז בְּקָנֶה. הַמַּקְדִּישׁ אֶת הַחֹרֶשׁ, מוֹעֲלִין בְּכֻלּוֹ. הַגִּזְבָּרִים שֶׁלָּקְחוּ אֶת הָעֵצִים, מוֹעֲלִין בָּעֵצִים, וְאֵין מוֹעֲלִין לֹא בַשִּׁפּוּי וְלֹא בַנְּוִיָּה: "
+ ],
+ [
+ "קָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, וּלְחַיֵּב עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. קָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. קָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה: \n",
+ "חֲמִשָּׁה דְבָרִים בָּעוֹלָה מִצְטָרְפִין זֶה עִם זֶה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשָּׁמֶן. וְשִׁשָּׁה בַּתּוֹדָה. הַבָּשָׂר, וְהַחֵלֶב, וְהַסֹּלֶת, וְהַיַּיִן, וְהַשֶּׁמֶן, וְהַלָּחֶם. הַתְּרוּמָה, וּתְרוּמַת מַעֲשֵׂר, וּתְרוּמַת מַעֲשֵׂר שֶׁל דְּמַאי, הַחַלָּה, וְהַבִּכּוּרִים, מִצְטָרְפִין זֶה עִם זֶה לֶאֱסֹר וּלְחַיֵּב עֲלֵיהֶן אֶת הַחֹמֶשׁ: \n",
+ "כָּל הַפִּגּוּלִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנּוֹתָרִין מִצְטָרְפִין זֶה עִם זֶה. כָּל הַנְּבֵלוֹת מִצְטָרְפוֹת זוֹ עִם זוֹ. כָּל הַשְּׁרָצִים מִצְטָרְפִין זֶה עִם זֶה. דַּם הַשֶּׁרֶץ וּבְשָׂרוֹ מִצְטָרְפִין. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁטֻּמְאָתוֹ וְשִׁעוּרוֹ שָׁוִין, מִצְטָרְפִין זֶה עִם זֶה. טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, שִׁעוּרוֹ וְלֹא טֻמְאָתוֹ, לֹא טֻמְאָתוֹ וְלֹא שִׁעוּרוֹ, אֵין מִצְטָרְפִין זֶה עִם זֶה: \n",
+ "הַפִּגּוּל וְהַנּוֹתָר אֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁהֵם שְׁנֵי שֵׁמוֹת. הַשֶּׁרֶץ וְהַנְּבֵלָה, וְכֵן הַנְּבֵלָה וּבְשַׂר הַמֵּת, אֵין מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא אֲפִלּוּ כַקַּל שֶׁבִּשְׁנֵיהֶם. הָאֹכֶל שֶׁנִּטְמָא בְאַב הַטֻּמְאָה וְשֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה, מִצְטָרְפִין זֶה עִם זֶה לְטַמֵּא כַקַּל שֶׁבִּשְׁנֵיהֶם: \n",
+ "כָּל הָאֳכָלִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בְכַחֲצִי פְרָס, בִּמְזוֹן שְׁתֵּי סְעֻדּוֹת לָעֵרוּב, בְּכַבֵּיצָה לְטַמֵּא טֻמְאַת אֳכָלִין, בְּכַגְּרוֹגֶרֶת לְהוֹצָאַת שַׁבָּת, בְּכַכּוֹתֶבֶת בְּיוֹם הַכִּפּוּרִים. כָּל הַמַּשְׁקִין מִצְטָרְפִין, לִפְסוֹל אֶת הַגְּוִיָּה בִרְבִיעִית, וּבִמְלֹא לֻגְמָיו בְּיוֹם הַכִּפּוּרִים: \n",
+ "הָעָרְלָה וְכִלְאֵי הַכֶּרֶם מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵינָן מִצְטָרְפִין. הַבֶּגֶד וְהַשַּׂק, הַשַּׂק וְהָעוֹר, הָעוֹר וְהַמַּפָּץ, מִצְטָרְפִין זֶה עִם זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִפְּנֵי שֶׁהֵן רְאוּיִין לִטַּמֵּא מוֹשָׁב: \n"
+ ],
+ [
+ "הַנֶּהֱנֶה שָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, אַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כָּל דָּבָר שֶׁיֶשׁ בּוֹ פְגָם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. וְכָל דָּבָר שֶׁאֵין בּוֹ פְגָם, כֵּיוָן שֶׁנֶּהֱנָה, מָעַל. כֵּיצַד. נָתְנָה קַטְלָא בְצַוָּארָהּ, טַבַּעַת בְּיָדָהּ, שָׁתְתָה בְכוֹס שֶׁל זָהָב, כֵּיוָן שֶׁנֶּהֱנֵית, מָעֲלָה. לָבַשׁ בְּחָלוּק, כִּסָּה בְטַלִּית, בִּקַּע בְּקֻרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. תָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה, לֹא מָעַל עַד שֶׁיִּפְגֹּם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה, מָעָל: \n",
+ "נֶהֱנָה בְכַחֲצִי פְרוּטָה וּפָגַם בְּכַחֲצִי פְרוּטָה, אוֹ שֶׁנֶּהֱנָה בְשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד וּפָגַם בְּשָׁוֶה פְרוּטָה בְּדָבָר אַחֵר, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁנֶּהֱנֶה בְשָׁוֶה פְרוּטָה וְיִפְגֹּם בְּשָׁוֶה פְרוּטָה בְּדָבָר אֶחָד: \n",
+ "אֵין מוֹעֵל אַחַר מוֹעֵל בַּמֻּקְדָּשִׁין, אֶלָּא בְהֵמָה וּכְלֵי שָׁרֵת. כֵּיצַד. רָכַב עַל גַּבֵּי בְהֵמָה וּבָא חֲבֵרוֹ וְרָכַב וּבָא חֲבֵרוֹ וְרָכַב, שָׁתָה בְכוֹס שֶׁל זָהָב וּבָא חֲבֵרוֹ וְשָׁתָה וּבָא חֲבֵרוֹ וְשָׁתָה, תָּלַשׁ מִן הַחַטָּאת וּבָא חֲבֵרוֹ וְתָלַשׁ וּבָא חֲבֵרוֹ וְתָלַשׁ, כֻּלָּן מָעֲלוּ. רַבִּי אוֹמֵר, כֹּל שֶׁאֵין לוֹ פִדְיוֹן, יֶשׁ בּוֹ מוֹעֵל אַחַר מוֹעֵל: \n",
+ "נָטַל אֶבֶן אוֹ קוֹרָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. בְּנָאָהּ בְּתוֹךְ בֵּיתוֹ, הֲרֵי זֶה לֹא מָעַל, עַד שֶׁיָּדוּר תַּחְתֶּיהָ בְּשָׁוֶה פְרוּטָה. נָטַל פְּרוּטָה שֶׁל הֶקְדֵּשׁ, הֲרֵי זֶה לֹא מָעַל. נְתָנָהּ לַחֲבֵרוֹ, הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל. נְתָנָהּ לַבַּלָּן, אַף עַל פִּי שֶׁלֹּא רָחַץ, מָעַל, שֶׁהוּא אוֹמֵר לוֹ, הֲרֵי מֶרְחָץ פְּתוּחָה, הִכָּנֵס וּרְחֹץ: \n",
+ "אֲכִילָתוֹ וַאֲכִילַת חֲבֵרוֹ, הֲנָיָתוֹ וַהֲנָיַת חֲבֵרוֹ, אֲכִילָתוֹ וַהֲנָיַת חֲבֵרוֹ, הֲנָיָתוֹ וַאֲכִילַת חֲבֵרוֹ, מִצְטָרְפִין זֶה עִם זֶה, וַאֲפִלּוּ לִזְמָן מְרֻבֶּה: \n"
+ ],
+ [
+ "הַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשָׂה שְׁלִיחוּתוֹ, הַשָּׁלִיחַ מָעַל. כֵּיצַד. אָמַר לוֹ, תֵּן בָּשָׂר לָאוֹרְחִים וְנָתַן לָהֶם כָּבֵד, כָּבֵד וְנָתַן לָהֶם בָּשָׂר, הַשָּׁלִיחַ מָעַל. אָמַר לוֹ, תֵּן לָהֶם חֲתִיכָה חֲתִיכָה, וְהוּא אָמַר טֹלוּ שְׁתַּיִם שְׁתַּיִם, וְהֵם נָטְלוּ שָׁלשׁ שָׁלשׁ, כֻּלָּן מָעֲלוּ. אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן אוֹ מִגְּלֻסְקְמָא, וְהֵבִיא לוֹ, אַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת לֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה וְהֵבִיא מִזֶּה, בַּעַל הַבַּיִת מָעַל. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן וְהֵבִיא לוֹ מִגְּלֻסְקְמָא, אוֹ מִן גְּלֻסְקְמָא וְהֵבִיא לוֹ מִן הַחַלּוֹן, הַשָּׁלִיחַ מָעָל: \n",
+ "שָׁלַח בְּיַד חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אִם עָשׂוּ שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשׂוּ שְׁלִיחוּתוֹ, הַחֶנְוָנִי מָעַל. שָׁלַח בְּיַד פִּקֵּחַ, וְנִזְכַּר עַד שֶׁלֹּא הִגִּיעַ אֵצֶל הַחֶנְוָנִי, הַחֶנְוָנִי מָעַל כְּשֶׁיּוֹצִיא. כֵּיצַד יַעֲשֶׂה. נוֹטֵל פְּרוּטָה אוֹ כְלִי וְיֹאמַר, פְּרוּטָה שֶׁל הֶקְדֵּשׁ בְּכָל מָקוֹם שֶׁהִיא, מְחֻלֶּלֶת עַל זֶה, שֶׁהַהֶקְדֵּשׁ נִפְדֶּה בְכֶסֶף וּבְשָׁוֶה כָסֶף: \n",
+ "נָתַן לוֹ פְרוּטָה, אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, אוֹ שֶׁאָמַר לוֹ, הָבֵא לִי בְכֻלָּהּ נֵרוֹת אוֹ בְכֻלָּהּ פְּתִילוֹת, הָלַךְ וְהֵבִיא לוֹ בְחֶצְיָהּ נֵרוֹת וּבְחֶצְיָהּ פְּתִילוֹת, שְׁנֵיהֶם לֹא מָעֲלוּ. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי בְחֶצְיָהּ נֵרוֹת מִמָּקוֹם פְּלוֹנִי וּבְחֶצְיָהּ פְּתִילוֹת מִמָּקוֹם פְּלוֹנִי, וְהָלַךְ וְהֵבִיא לוֹ נֵרוֹת מִבֵּית פְּתִילוֹת וּפְתִילוֹת מִבֵּית נֵרוֹת, הַשָּׁלִיחַ מָעָל: \n",
+ "נָתַן לוֹ שְׁתֵּי פְרוּטוֹת, אָמַר לוֹ, הָבֵא לִי אֶתְרוֹג, וְהָלַךְ וְהֵבִיא לוֹ בִפְרוּטָה אֶתְרוֹג וּבִפְרוּטָה רִמּוֹן, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, אֶתְרוֹג גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע. נָתַן לוֹ דִינַר זָהָב, אָמַר לוֹ הָבֵא לִי חָלוּק, וְהָלַךְ וְהֵבִיא לוֹ בִשְׁלשָׁה חָלוּק וּבִשְׁלשָׁה טַלִּית, שְׁנֵיהֶם מָעֲלוּ. רַבִּי יְהוּדָה אוֹמֵר, בַּעַל הַבַּיִת לֹא מָעַל, שֶׁהוּא אוֹמֵר לוֹ, חָלוּק גָּדוֹל הָיִיתִי מְבַקֵּשׁ וְהֵבֵאתָ לִי קָטָן וָרָע: \n",
+ "הַמַּפְקִיד מָעוֹת אֵצֶל הַשֻּׁלְחָנִי, אִם צְרוּרִין, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. אִם מֻתָּרִים, יִשְׁתַּמֵּשׁ בָּהֶן. לְפִיכָךְ, אִם הוֹצִיא, לֹא מָעַל. אֵצֶל בַּעַל הַבַּיִת, בֵּין כָּךְ וּבֵין כָּךְ, לֹא יִשְׁתַּמֵּשׁ בָּהֶם. לְפִיכָךְ, אִם הוֹצִיא, מָעַל. הַחֶנְוָנִי כְּבַעַל הַבַּיִת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, כְּשֻׁלְחָנִי: \n",
+ "פְּרוּטָה שֶׁל הֶקְדֵּשׁ שֶׁנָּפְלָה לְתוֹךְ הַכִּיס, אוֹ שֶׁאָמַר, פְּרוּטָה בְכִיס זֶה הֶקְדֵּשׁ, כֵּיוָן שֶׁהוֹצִיא אֶת הָרִאשׁוֹנָה, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס. מוֹדֶה רַבִּי עֲקִיבָא בְּאוֹמֵר פְּרוּטָה מִן הַכִּיס זֶה הֶקְדֵּשׁ, שֶׁהוּא מוֹצִיא וְהוֹלֵךְ עַד שֶׁיּוֹצִיא אֶת כָּל הַכִּיס: \n"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה מעילה",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..2d93d980b71d9693584b7929e6848fa35420820e
--- /dev/null
+++ "b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,143 @@
+{
+ "language": "en",
+ "title": "Mishnah Menachot",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "Alle Mehlopfer, von denen das Komez unter einem anderen als ihrem Namen abgehoben worden ist, sind tauglich, sie werden nur den Eigentümern nicht als Pflichtopfer angerechnet, ausser dem Sünd-Mehlopfer und dem Eifersuchts-Mehlopfer. Das Sünd-Mehlopfer oder das Eifersuchts-Mehlopfer, von denen man das Komez unter einem anderen Namen abgehoben, oder unter einem anderen Namen in das Gefäss getan, hingetragen oder geopfert hat, oder unter ihrem und unter einem anderen Namen, oder unter einem anderen und unter ihrem Namen, sind untauglich. Wie ist unter ihrem und unter einem anderen Namen? Als Sünd-Mehlopfer und als freiwilliges Mehlopfer…. Unter einem anderen und unter ihrem Namen? Als freiwilliges Mehlopfer und als Sünd-Mehlopfer.",
+ "Sowohl das Sünd-Mehlopfer wie auch alle anderen Mehlopfer sind untauglich, wenn ein Nichtpriester das Komez abgehoben hat, oder ein Leidtragender, ein am selben Tage Untergetauchter, ein nicht mit allen Priestergewändern Bekleideter, ein noch nicht durch das Sühnopfer Gesühnter, Einer, der Hände und Füsse nicht gewaschen hat, ein Unbeschnittener, ein Unreiner, ein Sitzender, ein auf Geräten oder auf einem Stück Vieh oder auf den Füssen eines Anderen Stehender. Hat man es mit der linken Hand abgehoben, ist es untauglich. Ben Bethera sagt: Man tue es wieder zurück und hebe noch einmal mit der rechten ab. Ist beim Abheben ein Steinchen oder ein Salzkorn oder ein Stückchen Weihrauch mit in die Hand gekommen, so ist es untauglich, nach dem Lehrsatz: Jedes Zuviel oder Zuwenig macht das Komez untauglich. Wann ist es zu viel? Wenn man es gehäuft abhebt, und … zu wenig? Wenn man nur mit den Spitzen der Finger abhebt. Wie muss man es machen? Man streckt die Finger über die Handfläche aus.",
+ "Hat man zuviel Öl oder zu wenig Öl oder za wenig Weihrauch dazu getan, so ist es untauglich. Wenn man das Komez von dem Mehlopfer abhebt [mit der Absicht], das Zurückbleibende ausserhalb zu essen, oder soviel wie eine Olivengrösse davon ausserhalb zu essen, das Komez ausserhalb zu opfern, oder soviel wie eine Olivengrösse davon ausserhalb zu opfern, oder den Weihrauch ausserhalb zu opfern, so ist es untauglich, aber die Ausrottungsstrafe steht nicht darauf; …. das Zurückbleibende am folgenden Tage zu essen, oder soviel wie eine Olivengrösse davon am folgend en Tage zu essen, das Komez am folgenden Tage zu opfern, oder soviel wie eine Olivengrösse davon am folgenden Tage zu opfern, oder den Weihrauch am folgenden Tage zu opfern, so ist es verworfen, und hierbei macht man sich auch der Ausrottungsstrafe schuldig. Dies ist die Regel: In allen Fällen, wo man das Komez abhebt, in das Gefäss hineintut, hinträgt oderopfert [mit der Absicht], etwas, das zum Essen bestimmt ist, ausserhalb seines Ortes zu essen, oder etwas, das zum Opfern bestimmt ist, ausserhalb seines Ortes zu opfern, ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein; … ausser der Zeit, ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig, jedoch nur dann, wenn das, was es verwendbar macht, [im Übrigen] nach Vorschrift dargebracht wird. Was heisst: das, was es verwendbar macht, wird nach Vorschrift dargebracht ? Hat man stillschweigend abgehoben, aber in das Gefäss getan und hingetragen und geopfert [mit der Absicht auf] ausser der Zeit, oder hat man [mit der Absicht auf] ausser der Zeit abgehoben, aber stillschweigend in das Gefäss getan und hingetragen und geopfert, oder hat man [mit der Absicht auf] ausser der Zeit abgehoben und in das Gefäss getan und hingetragen und geopfert, das heisst: das, was es verwendbar macht, wird nach Vorschrift dargebracht.",
+ "Was heisst: das, was es verwendbar macht, wird nicht nach Vorschrift dargebracht? Hat man [mit der Absicht auf] ausserhalb des Ortes abgehoben, aber in das Gefäss getan und hingetragen und geopfert [mit der Absicht auf] ausser der Zeit, oder hat man [mit der Absicht auf] ausser der Zeit abgehoben, aber in das Gefäss getan und hingetragen und geopfert [mit der Absicht auf] ausserhalb des Ortes, oder hat man abgehoben und in das Gefäss getan und hin- getragen und geopfert [mit der Absicht auf] ausserhalb des Ortes, das Sünd-Mehlopfer oder das Eifersuchts-Mehlopfer, von denen man das Komez unter einem anderen Namen abgehoben hat, in das Gefäss getan und hingetragen und geopfert aber hat man [mit der Absicht auf] ausser der Zeit, oder von denen man es [mit der Absicht auf] ausser der Zeit abgehoben hat, in das Gefäss getan und hingetragen und geopfert aber hat man es unter einem anderen Namen, oder man hat abgehoben und in das Gefäss getan und hingetragen und geopfert unter einem anderen Namen, dass heisst: das, was es verwendbar macht, wird nicht nach Vorschrift dargebracht. … Eine Olivengrösse ausserhalb zu essen und eine Olivengrösse am folgenden Tage, eine Olivengrösse am folgenden Tage und eine Olivengrosse ausserhalb, eine halbe Olivengrosse ausserhalb und eine halbe Olivengrösse am folgenden Tage, eine halbe Olivengrösse am folgenden Tage und eine halbe Olivengrösse ausserhalb, so ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein. Es sagt R. Jehuda: Dies ist die Regel: Ging die die Zeit betreffende Absicht der den Ort betreffenden voran, so ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig; ging die den Ort betreffende Absicht der die Zeit betreffenden voran, so ist es untauglich, aber die Ausrottungstrafe tritt dabei nicht ein. Die anderen Weisen dagegen sagen: In beiden Fällen ist es nur untauglich und die Ausrottungsstrafe tritt dabei nicht ein Eine halbe Olivengrösse zu essen und eine halbe Olivengrösse zu opfern, so ist es tauglich, denn Essen und Opfern rechnen nicht zusammen."
+ ],
+ [
+ "Wenn man das Komez von dem Mehlopfer abhebt, [mit der Absicht] am folgenden Tage das Zurückbleibende zu essen oder das Komez zu opfern, in diesem Falle stimmt auch R. Jose zu, dass es verworfen ist und man sich dabei der Ausrottungsstrafe schuldig macht, … den Weihrauch am folgenden Tage zu opfern, da sagt R. Jose: Es ist untauglich, und die Ausrottungsstrafe tritt dabei nicht ein; die Weisen dagegen sagen: Es ist verworfen und man macht sich dabei der Ausrottungsstrafe schuldig. Sie sagten zu ihm: Was ist hierbei anders als bei dem Schlachtopfer ? Er erwiderte ihnen: Bei dem Schlachtopfer sind das Blut und das Fleisch und die Opferstücke von Einem, der Weihrauch aber ist nicht von dem Mehlopfer.",
+ "Hat man die beiden Lämmer geschlachtet, [mit der Absicht] eines von den Broten am folgenden Tage zu essen, hat man die beiden Schalen geopfert, [mit der Absicht] eine von den Schichten am folgenden Tage zu essen, so sagt R. Jose: Dasjenige Brot oder diejenige Schicht, worauf die Absicht gerichtet war, ist verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig, und auch das zweite ist untauglich, dabei tritt aber die Ausrottungsstrafe nicht ein; die Weisen dagegen sagen: Das eine wie das andere ist verworfen und man macht sich dabei der Ausrottungsstrafe schuldig. Ist eines von den Broten oder eine von den Schichten unrein geworden, so sagt R. Jehuda: Beide müssen nachdem Verbrennungsraum geschafft werden, weil ein Gemeindeopfer nicht geteilt werden darf; die Weisen dagegen sagen: Das unreine wird als unrein behandelt, das reine dagegen wird gegessen.",
+ "Das Dankopfer macht das Brot verworfen, das Brot aber macht das Dankopfer nicht verworfen. Wie ist das gemeint? Wenn man das Dankopfer schlachtet, [mit der Absicht] etwas von ihm am folgenden Tage zu essen, so ist es selbst und das Brot verworfen, … etwas von dem Brote am folgenden Tage zu essen, so ist das Brot verworfen, das Dankopfer aber nicht verworfen. Die Lämmer machen das Brot verworfen, das Brot aber macht die Lämmer nicht verworfen. Wie ist das gemeint? Wenn man die Lämmer schlachtet, [mit der Absicht] davon am folgenden Tage zu essen, so sind sie selbst und das Brot verworfen, … von dem Brote am folgenden Tage zu essen, so ist das Brot verworfen, die Lämmer aber sind nicht verworfen.",
+ "Das Schlachtopfer macht die Giessopfer, wenn sie durch das Gefäss bereits geheiligt worden sind, nach der Ansicht des R. Meïr verworfen, die Giessopfer aber machen das Schlachtopfer nicht verworfen. Wie ist das gemeint? Wenn man das Schlachtopfer schlachtet, [mit der Absicht] am folgenden Tage davon zu essen, so ist es selbst und sind die Giessopfer verworfen, … von den Giessopfern am folgenden Tage darzubringen, so sind die Giessopfer verworfen, aber das Schlachtopfer ist nicht verworfen.",
+ "Wenn man beim Komez eine das Opfer verworfen machende Absicht gehabt hat, aber nicht beim Weihrauch, oder beim Weihrauch, aber nicht beim Komez, so sagt R. Meïr: Es ist verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig; die Weisen aber sagen: Die Ausrottungsstrafe tritt erst ein, wenn man die Absicht bei allem [das Opfer] verwendbar Machenden gehabt hat. Beim Sünd-Mehlopfer und beim Eifersuchts-Mehlopfer stimmen auch die Weisen dem R. Meïr zu, dass es, wenn man beim Komez die das Opfer verworfen machende Absicht gehabt hat, verworfen ist und man sich dabei der Ausrottungsstrafe schuldig macht, weil da das Komez dass das Opfer] verwend- bar Machende ist. Wenn man eines von den Lämmern geschlachtet hat, [mit der Absicht] die beiden Brote am folgenden Tage zu essen, oder eine von den Schalen geopfert hat, [mit der Absicht] die beiden Schichten am folgenden Tage zu essen, so sagt R. Meïr: Es ist verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig; die Weisen aber sagen: Es ist erst verworfen, wenn man die Absicht bei allem [das Opfer] verwendbar Machenden gehabt hat. Hat man eines von den Lämmern geschlachtet, [mit der Absicht] am folgenden Tage davon zu essen, so ist dieses verworfen, das andere dagegen tauglich,… von dem anderen am folgenden Tage zu essen, so sind beide tauglich."
+ ],
+ [
+ "Wenn man das Komez von dem Mehlopfer abhebt, [mit der Absicht] etwas, das nicht zum Essen bestimmt ist, davon zu essen oder etwas, das nicht zum Opfern bestimmt ist, davon zu opfern, so ist es tauglich, R. Elieser erklärt es für untauglich; … weniger als eine Olivengrösse von dem zum Essen Bestimmten davon zu essen oder von dem zum Opfern Bestimmten davon zu opfern, so ist es tauglich; … eine halbe Olivengrösse zu essen und eine halbe Olivengrösse zu opfern, so ist es tauglich, denn Essen und Opfern rechnen nicht zusammen.",
+ "Hat man nicht aufgegossen, nicht gemengt, nicht zerkleinert, nicht gesalzen, keine Schwingung gemacht, nicht herangebracht, oder in zu grosse Brocken zerbrochen, oder nicht bestrichen, ist es tauglich. Hat sich das Komez mit dem Komez eines anderen Mehlopfers vermengt, mit einem Priester-Mehlopfer, mit dem Mehlopfer des gesalbten Priesters, mit einem zum Giessopfer gehörenden Mehlopfer, ist es tauglich; R. Jehuda sagt: … mit dem Mehlopfer des gesalbten Priesters oder mit einem zum Giessopfer gehörenden Mehlopfer, ist es untauglich, weil bei ihm die Mengung dick, bei jenen die Mengung dünn ist, und sie deshalb von einander anziehen.",
+ "Haben sich zwei Mehlopfer, von denen das Komez noch nicht abgehoben war, mit einander vermengt, und man kann noch das Komez von dem einen für sich und von dem anderen für sich gesondert abheben, so sind sie tauglich, ist das nicht mehr möglich, sind sie untauglich. Hat sich ein Komez mit einem Mehlopfer, von dem das Komez noch nicht abgehoben war, vermengt, so darf man es nicht opfern; hat man es trotzdem geopfert, so wird dasjenige, von dem das Komez abgehoben war, den Eigentümern angerechnet, und dasjenige, von dem das Komez noch nicht abgehoben war, wird den Eigentümern nicht angerechnet. Hat sich das Komez mit dem Zurückbleibenden wieder vermengt oder mit dem Zurückbleibenden von einem anderen Mehlopfer, so darf man es nicht opfern; hat man es trotzdem geopfert, wird es den Eigentümern angerechnet. Ist das Komez unrein geworden und man hat es dargebracht, so macht die Priesterbinde es wohlgefällig, ist es [aus dem Heiligtum] hinausgekommen und man hat es dargebracht, so macht die Priesterbinde es nicht wohlgefällig; denn die Priesterbinde macht wohl das Unreine wohlgefällig, nicht aber das Hinausgekommeno.",
+ "Ist das Zurückbleibende unrein geworden, ist es verbrannt worden, ist es verloren gegangen, so ist es nach der Ansicht des R. Elieser tauglich, nach der Ansicht des R. Josua untauglich. Ist es nicht in ein Dienstgefäss getan worden, ist es untauglich, R. Josua erklärt es für tauglich. Hat man das Komez in zwei Hälften geopfert, ist es tauglich.",
+ "Beim Komez hindert ein Weniges das Ganze, beim Zehntel hindert ein Weniges das Ganze, beim Wein hindert ein Weniges das Ganze, beim Öl hindert ein Weniges das Ganze, das Mehl und das Öl hindern eines das andere, das Komez und der Weihrauch hindern eines das andere.",
+ "Die beiden Böcke am Versöhnungstage hindern einer den anderen, die beiden Lämmer am Wochenfeste hindern eines das andere, die beiden Brote hindern eines das andere, die beiden Schichten [der Schaubrote] hindern eine die andere, die beiden Schalen [Weihrauch] hindern eine die andere, die Schichten und die Schalen hindern die einen die anderen, die beiden Arten beim Nasir, die drei bei der roten Kuh, die vier beim Dankopfer, die vier beim Lulab, die vier beim Aussätzigen hindern eine die andere, die sieben Sprengungen bei der roten Kuh hindern eine die andere, die sieben Sprengungen zwischen den Stangen, und die auf den Vorhang, und die auf den goldenen Altar hindern eine die andere.",
+ "Die sieben Arme des Leuchters hindern einer den anderen, seine sieben Lampen hindern eine die andere, die beiden Abschnitte auf der Mesusa hindern einer den anderen, und selbst ein Schriftzug hindert, die vier Abschnitte in den Tefillin hindern einer den anderen, und selbst die Schrift eines Buchstaben hindert, die vier Schaufäden hindern einer die anderen, denn alle vier gehören zu einem Gebote; R. Ismaël sagt: Die vier sind vier Gebote."
+ ],
+ [
+ "Das Himmelblaue hindert nicht das Weisse, und das Weisse hindert nicht das Himmelblaue. Die an den Arm zu legende Tefilla hindert nicht die auf den Kopf, und die auf den Kopf nicht die an den Arm zu legende. Das Mehl und das Öl hindern nicht den Wein, und der Wein hindert sie nicht, die Sprengungen auf den äusseren Altar hindern einander nicht.",
+ "Die Stiere, die Widder und die Lämmer hindern einander nicht; R. Simon sagt: Wenn man mehrere Stiere haben könnte, es dann aber nicht mehr für die Giessopfer reichen würde, so soll man lieber einen Stier mit seinen Giessopfern bringen als alle ohne Giessopfer.",
+ "Der Stier und die Widder und die Lämmer und der Bock hindern das Brotopfer nicht, und das Brotopfer hindert sie nicht. Das Brotopfer hindert die Lämmer, aber die Lämmer hindern nicht das Brotopfer, dies die Worte des R. Akiba. Darauf sagte [R.] Simon, Sohn des Nannas: Nicht so, sondern die Lämmer hindern das Brotopfer, und das Brotopfer hindert nicht die Lämmer, denn so sehen wir ja, dass die 40 Jahre, die Israel in der Wüste war, Lämmer ohne Brotopfer dargebracht wurden, so können auch jetzt Lämmer ohne Brotopfer dargebracht werden. Darauf sagte R. Simon: Das Gesetz ist, wie der Sohn des Nannas sagt, aber nicht aus dem von ihm angeführten Grunde, denn alle im 4. Buch Mose’s angeordneten Opfer wurden in der Wüste dargebracht, alle im 3. Buch Mose’s angeordneten dagegen wurden nicht in der Wüste dargebracht, erst nachdem sie in das heilige Land gekommen waren, wurden diese und jene dargebracht. Weswegen denn sage ich, dass Lämmer ohne Brotopfer dargebracht werden können? weil die Lämmer sich selbst ohne das Brotopfer verwendbar machen, dem Brotopfer ohne Lämmer dagegen fehlt es an dem, was es verwendbar macht.",
+ "Die täglichen Opfer hindern die Musafopfer nicht, und die Musafopfer hindern nicht die täglichen Opfer, und die Musafopfer hindern sich nicht unter einander. Haben sie morgens kein Lamm dargebracht, dürfen sie es trotzdem nachmittags dar bringen. Darauf sagte R. Simon: Wann? Wenn es unfreiwillig oder versehentlich geschehen ist; ist es aber vorsätzlich geschehen, dass sie morgens kein Lamm dargebracht haben, dürfen sie auch nachmittags keines darbringen. Haben sie morgens kein Räucherwerk dargebracht, dürfen sie trotzdem es nachmittags darbringen; darauf sagte R. Simon: Es wurde dann das ganze [Räucherwerk] nachmittags dargebracht; denn den goldenen Altar weiht man nur mit dem Nachmittags-Räucherwerk der Spezereien ein, den Ganzopferaltar nur mit dem täglichen Morgenopfer, den Tisch nur mit den Schaubroten am Sabbat, und den Leuchter nur mit dem Anzünden der sieben Lampen am Nachmittag.",
+ "Die Pfannen-Opfer des Hohenpriesters wurden nicht in zwei Hälften gebracht, sondern er musste ein ganzes Zehntel bringen, dann dieses teilen und die Hälfte morgens und die Hälfte nachmittags dar bringen. Ist der Priester, der die Hälfte morgens dargebracht hat, gestorben und hat man einen anderen Priester an seiner Stelle eingesetzt, so darf dieser nicht ein halbes Zehntel aus seinem Hause bringen, auch nicht das halbe Zehntel des ersteren, sondern er muss ein ganzes Zehntel bringen und es teilen, die eine Hälfte bringt er dar, die andere geht verloren; so ergibt sich, dass zwei Hälften dargebracht werden und zwei Hälften verloren gehen. Hat man keinen anderen Priester eingesetzt, aus wessen Mitteln wurde es dargebracht ? R. Simon sagt: Aus denen der Gemeinde, R. Jehuda sagt: Aus denen der Erben, und zwar wurde ein ganzes [Zehntel] dargebracht."
+ ],
+ [
+ "Alle Mehlopfer werden ungesäuert dargebracht, ausgenommen das Gesäuerte beim Dankopfer und die beiden Brote, diese wurden gesäuert dargebracht. R. Meïr sagt: Man sondert den Sauerteig für sie aus ihnen selbst ab und säuert sie damit. R. Jehuda sagt: Die bestmögliche Art ist es auch so nicht, sondern man bringt den Sauerteig, legt ihn in das Massgefäss und macht dann das Massgefäss voll. Darauf sagten sie zu ihm: Auch so wäre es ein Mal zu wenig und ein Mal zu viel.",
+ "Alle Mehlopfer werden mit lauwarmem Wasser geknetet, und man muss Obacht geben, dass sie nicht säuern, — hat man das Zurückbleibende säuern lassen, hat man ein Verbot übertreten,—denn es heisst: „jedes Mehlopfer, das ihr dem Ewigen darbringt, darf nicht gesäuert bereitet werden“, strafbar macht man sich sowohl durch das Kneten wie durch das Zurichten wie durch das Backen.",
+ "Zu manchen sind Öl und Weihrauch erforderlich, zu manchen Öl, aber kein Weihrauch, zu manchen Weihrauch und kein Öl, zu manchen kein Öl und kein Weihrauch. Zu folgenden sind Öl und Weihrauch erforderlich: Das Kernmehl-, das Pfannen-, das Tiegel-, das Kuchen- und das Fladen-Mehlopfer, das Mehlopfer von Priestern, das Mehlopfer des gesalbten Priesters, das Mehlopfer eines Heiden, das Mehlopfer von Frauen, das Omer-Mehlopfer. Zum Giessopfer-Mehlopfer ist Öl erforderlich, aber kein Weihrauch, zu den Schaubroten ist Weihrauch erforderlich, aber kein Öl, zu den zwei Broten, zum Sünd-Mehlopfer und zum Eifersuchts-Mehlopfer kein Öl und kein Weihrauch.",
+ "Strafbarmachtman sich für das Öl besonders und für den Weihrauch besonders. Hat man Öl darauf getan, hat man es untauglich gemacht, Weihrauch, so nimmt man ihn wieder herunter. Hat man Öl auf das Zurückbleibende getan, übertritt man kein Verbot. Hat man nur Gefäss auf Gefäss gestellt, hat man es nicht untauglich gemacht.",
+ "Bei manchen [Opfern] ist das Heranbringen erforderlich, aber nicht die Schwingung, bei manchen die Schwingung und nicht das Heranbringen, bei manchen das Heranbringen und die Schwingung, bei manchen nicht das Heranbringen und nicht die Schwingung. Bei folgenden ist das Heranbringen erforderlich und nicht die Schwingung: Das Kernmehl-, das Pfannen-, das Tiegel-, das Kuchen- und das Fladen-Mehlopfer, das Mehlopfer von Priestern, das Mehlopfer des gesalbten Priesters, das Mehlopfer eines Heiden, das Mehlopfer von Frauen und das Sünd-Mehlopfer; R. Simon sagt: Beim Mehlopfer von Priestern und beim Mehlopfer des gesalbten Priesters ist kein Heranbringen erforderlich, weil von ihnen kein Komez abgehoben wird, und überall, wo kein Komez abgehoben wird, auch kein Heranbringen erforderlich ist.",
+ "Bei folgenden ist die Schwingung erforderlich und nicht das Heranbringen : Das Log Öl des Aussätzigen und sein Schuldopfer, die Erstlingsfrüchte nach Ansicht des R. Elieser, Sohn Jacob’s, die Opferstücke von Privat-Friedensopfern, Brust und Schenkel derselben, seien sie von Männern, seien sie von Frauen, durch einen Israeliten, aber nicht durch Andere, die beiden Brote und die Lämmer am Wochenfeste. In welcher Weise macht man es? Man legt die beiden Brote auf die beiden Lämmer und legt seine beiden Hände darunter, schwingt sie hin und her, herauf und herunter, denn es heisst: „mit denen eine Schwingung und eine Hebung ausgeführt worden ist“. Die Schwingung fand auf der Ostseite statt, das Heranbringen auf der Westseite, die Schwingungen haben dem Heranbringen vorauszugeben. Beim Omer-Mehlopfer und beim Eifersuchts-Mehlopfer sind Schwingung und Heranbringen erforderlich, bei den Schaubroten und dem Giessopfer-Mehlopfer weder Schwingung noch Heranbringen.",
+ "R. Simon sagt: Für drei Opferarten sind drei Gebote vorgeschrieben, je zwei davon immer für eine Opferart, und das dritte nicht, das sind: die Privat-Friedensopfer, die Gemeinde-Friedensopfer und das Schuldopfer des Aussätzigen. Bei den Privat-Friedensopfern ist das Aufstützen der Hände auf das noch lebende Tier und die Schwingung, nachdem es geschlachtet ist, erforderlich, nicht aber die Schwingung mit dem noch lebenden Tiere ; bei den Gemeinde-Friedensopfern ist die Schwingung mit dem noch lebenden Tiere und, nachdem es geschlachtet ist, erforderlich, nicht aber das Aufstützen der Hände, beim Schuldopfer des Aussätzigen ist das Aufstützen der Hände und die Schwingung mit dem noch lebenden Tiere erforderlich, nicht aber die Schwingung, nachdem es geschlachtet ist.",
+ "Wenn jemand sagt: Ich verpflichte mich zu einem Pfannen-Mehlopfer, darf er nicht ein Tiegel-Mehlopfer dar bringen, zu einem Tiegel-Mehlopfer, darf er nicht ein Pfannen-Mehlopfer darbringen. Was ist der Unterschied zwischen einem Pfannen- und einem Tiegel-Mehlopfer? [Der Unterschied ist] nur der, dass der Tiegel einen Deckel hat und die Pfanne keinen Deckel hat, dies die Worte des R. Jose, des Galiläers; R. Chanania, Sohn des Gamliel, sagt: Der Tiegel ist tief, und das darin Zuboreitete ist locker, die Pfanne ist flach, und das darin Zubereitete ist fest.",
+ "[Wenn jemand sagt :] Ich verpflichte mich zu einem im Ofen [gebackenen Mehlopfer], darf er nicht ein in einem Kuppach oder auf Ziegeln oder in arabischen Kesselgruben gebackenes bringen; R. Jehuda sagt: Wenn er will, kann er ein in einem Kuppach gebackenes bringen. … Ich verpflichte mich zu einem gebackenen Mehlopfer, darf er nicht zur Hälfte Kuchen und zur Hälfte Fladen bringen; R. Simon erlaubt es, weil sie beide zu einer Opferart gehören."
+ ],
+ [
+ "Von folgenden Mehlopfern wird das Komez abgehoben und das Zurückbleibende gehört den Priestern: Das Kernmehl-, das Pfannen-, das Tiegel-, das Kuchen- und das Fladen-Mehlopfer, das Mehlopfer von Heiden, das Mehlopfer von Frauen, das Omer-Mehlopfer, das Sünd-Mehlopfer und das Eifersuchts-Mehlopfer; R. Simon sagt: Von den Sünd-Mehlopfern von Priestern wird das Komez abgehoben, und das Komez wird besonders dargebracht und das Zurückbleibende besonders.",
+ "Das Mehlopfer von Priestern, das Mehlopfer des gesalbten Priesters und das Giessopfer-Mehlopfer kommen auf den Altar und die Priester erhalten nichts von ihnen, hierbei hat der Altar das Vorrecht vor den Priestern; die beiden Brote und die Schaubrote erhalten die Priester und auf den Altar kommt nichts von ihnen, hier haben die Priester das Vorrecht vor dem Altar.",
+ "Bei allen Mehlopfern, die in einem Gefässe bereitet werden, ist ein dreimaliges Hinzutun von Öl erforderlich, beim Aufgiessen, beim Mengen und das Hineintun von Öl in das Gefäss vor der Zubereitung. Die Kuchen werden gemengt, dies die Worte Rabbi’s ; die Weisen sagen : Das Mehl. Bei den Kuchen ist Mengen erforderlich, bei den Fladen Bestreichen. Wie bestreicht man sie? In Form eines griechischen Chi (X), und das übrige Öl wird von den Priestern verzehrt.",
+ "Alle Mehlopfer, die in einem Gefässe bereitet werden, müssen in Stücke geteilt werden. Beim Mehlopfer eines Israeliten macht man durch Umlegen aus einem zwei, aus den zwei dann vier, und bricht durch, beim Mehlopfer von Priestern macht man durch Umlegen aus einem zwei, aus den zwei vier, man bricht aber nicht durch, beim Mehlopfer des gesalbten Priesters legte man nicht um; R. Simon sagt: Beim Mehlopfer von Priestern und beim Mehlopfer des gesalbten Priesters findet kein Teilen in Stücke statt, weil von ihnen kein Komez abgehoben wird und überall, wo kein Komez abgehoben wird, wird auch nicht in Stücke geteilt. Alle [Stücke] müssen olivengross sein.",
+ "Bei allen Mehlopfern ist dreihundertmaliges Reiben und fünfhundertmaliges Schlagen erforderlich, das Reiben und Schlagen geschieht mit dem Weizen; R. Jose sagt: Mit dem Teige. Alle Mehlopfer werden zu je zehn [Kuchen] dargebracht, ausgenommen die Schaubrote und die Pfannen-Opfer des Hohenpriesters, die zu je zwölf dargebracht werden, dies die Worte R. Jehuda’s. R. Meïr sagt: Alle werden zu je zwölf dargebracht, ausgenommen die Kuchen beim Dankopfer und beim Nasir-Opfer, die zu je zehn dargebracht werden.",
+ "Das Omer wurde von einem Zehntel [Efa] dargebracht, das aus drei Sea gezogen wurde, die beiden Brote von zwei Zehnteln aus drei Sea, die Schaubrote von vierundzwanzig Zehnteln aus vierundzwanzig Sea.",
+ "Das Omer wurde durch dreizehn Siebe gesiebt, die beiden Brote durch zwölf, die Schaubrote durch elf; R. Simon sagt: Es gab dafür keine feststehende Vorschrift, sondern man brachte gehörig gesiebtes Kernmehl, denn es heisst: „du sollst Kernmehl nehmen und es backen“, es muss nur gehörig gesiebt sein."
+ ],
+ [
+ "Zum Dankopfer wurden 5 Jerusalemische Sea genommen, das sind 6 Sea von denen in der Wüste, oder 2 Efa, denn das Efa ist gleich 3 Sea, 20 Zehntel, 10 für das Gesäuerte und 10 für das Ungesäuerte; 10 für das Gesäuerte, je ein Zehntel für einen Kuchen, und 10 für das Ungesäuerte, da das Ungesäuerte aus 3 Arten bestand : Kuchen, Fladen und Eingerührtem, so kamen 3⅓ Zehntel auf jede Art, je 3 Kuchen auf ein Zehntel. Nach Jerusalemischem Mass waren es 30 Kab, 15 für das Gesäuerte und 15 für das Ungesäuerte ; 15 für das Gesäuerte, je 1½ Kab für einen Kuchen, und 15 für das Ungesäuerte, da das Ungesäuerte aus 3 Arten bestand: Kuchen, Fladen und Eingerührtem, so kamen 5 Kab auf jede Art, je zwei Kuchen auf ein Kab.",
+ "Bei dem Einweihungs-Opfer wurde dasselbe Ungesäuerte dargebracht wie beim Dankopfer: Kuchen, Fladen und Eingerührtes. Beim Nasir-Opfer wurden zwei Teile von dem Ungesäuerten beim Dankopfer dargebracht: Kuchen und Fladen, dagegen kein Eingerührtes; demnach gehörten dazu 10 Jerusalemische Kab, das sind 6 Zehntel und etwas darüber. Von allen nahm man eines von zehn als Hebe, denn es heisst: „und er bringe davon eines von jedem Opfer als Hebe dem Ewigen dar“, „eines“: es darf kein zerbrochenes dazu genommen werden, „von jedem Opfer“: es müssen die Opferarten unter einander gleich sein, und nicht von der einen Art für die andere genommen werden, „dem Priester, der das Blut des Friedensopfers sprengt, ihm gehört es“, und das Übrige wurde von den Eigentümern verzehrt.",
+ "Wenn man das Dankopfer drinnen schlachtet, während sich das Brot ausserhalb der Mauer befindet, ist das Brot nicht heilig geworden. Hat man es geschlachtet, bevor [die Brote] im Ofen eine Kruste bekommen haben, oder wenn selbst alle eine Kruste hatten mit Ausnahme von einem, ist das Brot nicht heilig geworden. Hat man es [mit der Absicht auf] ausser der Zeit oder ausserhalb des Ortes geschlachtet, ist das Brot heilig geworden. Hat man es geschlachtet und es stellt sich heraus, dass es trefa ist, ist das Brot nicht heilig geworden. Hat man es geschlachtet und es stellt sich heraus, dass es einen Leibesfehler hat, so sagt R. Elieser: [Das Brot] ist heilig geworden; die Weisen sagen: Es ist nicht heilig geworden. Hat man es unter einem anderen Namen geschlachtet, und ebenso wenn man den Widder des Einweihungsopfers oder die beiden Lämmer am Wochenfeste unter einem anderen Namen geschlachtet hat, ist das Brot nicht heilig geworden.",
+ "Wenn die Giessopfer schon durch das Gefäss geheiligt worden sind, und es stellt sich heraus, dass das Schlachtopfer untauglich ist, so bringt man sie, wenn ein anderes Schlachtopfer da ist, mit diesem zusammen dar, wenn aber nicht, lässt man sie durch Übernachten untauglich werden. Zu dem Jungen eines Dankopfer-Tieres, zu einem mit ihm Ausgetauschten, zu einem an seiner Stelle Abgesonderten, wenn man sein Dankopfer abgesondert hatte und es verloren gegangen ist, braucht man kein Brot darzubringen, denn es heisst: „und er bringe mit dem Dankopfer dar“, zu dem Dankopfer ist Brot erforderlich, aber nicht zu dem Jungen eines Dankopfers, nicht zu einem an seine Stelle Getretenen und nicht zu einem mit ihm Ausgetauschten.",
+ "Wenn Jemand sagt: Ich verpflichte mich, ein Dankopfer zu bringen, so muss er es samt dem Brote von Nichtheiligem bringen; … ein Dankopfer von Nichtheiligem und das Brot dazu vom Zehnt, so muss er es samt dem Brote von Nichtheiligem bringen; … ein Dankopfer vom Zehnt und das Brot dazu von Nichtheiligem, kann er bringen; … das Dankopfer und das Brot dazu vom Zehnt, kann er bringen, er darf es aber nicht vom Weizen des zweiten Zehnt bringen, sondern von dem für den zweiten Zehnt gelösten Gelde.",
+ "Woraus wird geschlossen, dass, wenn Jemand sagt: Ich verpflichte mich za einem Dankopfer, er es nur von Nichtheiligem bringen darf? Weil es heisst: „du sollst das Pesach dem Ewigen, deinem Gotte, vom Kleinvieh oder Rind opfern“, in der Tat wird aber das Pesach nur von den Schafen oder Ziegen dargebracht, warum heisst es also „Kleinvieh oder Rind “? Es soll damit Alles, was vom Kleinvieh oder Rind dargebracht wird, dem Pesachopfor gleichgestellt werden; wie das Pesach ein Pflichtopfer ist und nur von Nichtheiligem dargebracht wird, so darf auch jedes Andere, das als Pflichtopfer dargebracht wird, nur von Nichtheiligem dargebracht werden. Wenn darum Jemand sagt: Ich verpflichte mich zu einem Dankopfer, zu einem Friedensopfer, so dürfen sie, da sie als Pflichtopfer dargebracht werden, nur von Nichtheiligem dargebracht werden. Giessopfer dürfen in jedem Falle nur von Nichtheiligem dargebracht werden."
+ ],
+ [
+ "Alle Opfer, Gemeinde- wie Privatopfer, können von inländischem und von ausländischem, von altem und von neuem [Getreide] dargebracht werden, ausgenommen das Omer und die beiden Brote, die nur von neuem und nur von inländischem dargebracht werden. Alle werden nur vom besten dargebracht, und welches ist das beste? Michmas und Sanocha sind erster Qualität für Kernmehl, zweiter nach ihnen Chafarajim in der Ebene; das von allen Ländern ist tauglich, doch pflegte man es nur von dort zu bringen.",
+ "Man bringt nicht [von dem Getreide] von einem gedüngten Felde, und nicht von einem künstlich bewässerten Felde, und nicht von einem Baumfelde, hat man davon gebracht, so ist es tauglich. Wie verfährt man damit ? Man pflügt es im ersten Jahre um und im zweiten Jahre besät man es 70 Tage vor Pesach, so bringt es reichlichen Ertrag an Kernmehl. Wie prüft man es ? Der Schatzmeister steckt seine Hand hinein, bringt er Mehlstaub an ihr heraus, so ist es untauglich, bis man es [nochmals] gesiebt hat. Ist es wurmfrässig geworden, so ist es untauglich.",
+ "Tekoa ist erster Qualität für Öl; Abba Saul sagt: Als zweites nach ihm kommt Regeb jenseits des Jordans. Das von allen Ländern war tauglich, doch pflegte man es nur von dort zu bringen. Man bringt nicht solches von einem gedüngten Felde, und nicht von einem künstlich bewässerten Felde, und nicht solches, wo dazwischen anderes gesät worden ist, hat man davon gebracht, so ist es tauglich. Man bringt nicht aus unreifen Oliven bereitetes, hat man es gebracht, so ist es untauglich. Man bringt nicht solches von trockenen Oliven, die im Wasser aufgeweicht worden sind, nicht solches von eingelegten und nicht von gesiedeten, hat man davon gebracht, so ist es untauglich.",
+ "Drei [Behandlungsarten der] Oliven gibt es, und durch sie [gewinnt man] je drei Sorten von Öl. Die erste Art ist: Man lässt sie oben auf dem Ölbaume ganz reif werden, dann zerstösst man sie, dann tut man sie in den Korb — R. Jehuda sagt: ringsum den Korb — das ist die erste Sorte; dann presst man sie unter einem Balken — R. Jehuda sagt: mit Steinen —, das ist die zweite Sorte; dann zermahlt und presst man sie nochmals, das ist die dritte Sorte; die erste Sorte ist für den Leuchter, die übrigen für die Mehlopfer. Die zweite Art ist: Man lässt sie oben auf dem Dache reif werden, dann zerstösst man sie und tut sie in den Korb — R. Jehuda sagt: ringsum den Korb — das ist die erste Sorte; dann presst man sie unter einem Balken — R. Jehuda sagt: mit Steinen —, das ist die zweite Sorte; dann zermahlt und presst man sie nochmals, das ist die dritte Sorte; die erste Sorte ist für den Leuchter, die übrigen für die Mehlopfer. Die dritte Art ist: Man häuft sie im Hause auf, bis sie mürbe werden, trägt sie dann hinauf und lässt sie oben auf dem Dache trocknen, dann zerstösst man sie und tut sie in den Korb — R. Jehuda sagt: ringsum den Korb —, das ist die erste Sorte; dann presst man sie unter einem Balken — R. Jehuda sagt: mit Steinen —, das ist die zweite Sorte; dann zermahlt und presst man sie nochmals, das ist die dritte Sorte; die erste ist für den Leuchter, die übrigen für die Mehlopfer.",
+ "Die erste Sorte der ersten Art, über sie geht nichts, die zweite der ersten und die erste der zweiten sind einander gleich, die dritte der ersten und die zweite der zweiten und die erste der dritten sind einander gleich, die dritte der zweiten und die zweite der dritten sind einander gleich, die dritte der dritten, unter sie geht nichts. Auch für die Mehlopfer sollte eigentlich klares Olivenöl erforderlich sein; wenn für den Leuchter, wo es nicht zum Essen bestimmt ist, klares Olivenöl erforderlich ist, müsste da nicht für die Mehlopfer, wo es zum Essen bestimmt ist, erst recht klares Olivenöl erforderlich sein ? Die Schrift sagt aber: „klares, gestossenes zum Leuchten“, aber nicht klares, gestossenes zu den Mehlopfern.",
+ "Von wo brachte man den Wein? Keruthim und Hattulim waren erster Qualität für Wein, zweiter nach ihnen Beth Rimma und Beth Laban im Gebirge und Kefar Signa in der Ebene. Von allen Ländern war er tauglich, doch pflegte man ihn nur von dort zu bringen. Man bringt nicht solchen von einem gedüngten Felde, und nicht von einem künstlich bewässerten Felde, und nicht solchen, wo dazwischen Anderes gesät worden ist, hat man davon gebracht, so ist es tauglich. Man bringt keinen Trockenbeerwein, hat man ihn gebracht, so ist es tauglich. Man bringt keinen alten Wein, dies die Worte Rabbis; die Weisen erklären ihn für tauglich. Man bringt keinen süssen, keinen geschwefelten, keinen gekochten, hat man davon gebracht, so ist es untauglich. Man bringt nicht von dem an Spalieren, sondern von dem am Boden gewachsenen, und nur von [gehörig] bearbeiteten Weinbergen.",
+ "Man tat ihn nicht in grosse Kufen hinein, sondern in kleine Fässer, und man füllte die Fässer nicht bis zum Rande, damit sein Geruch sich verbreiten konnte. Man brachte nicht von dem an der Oberfläche wegen des Kahms, und nicht von dem am Boden wegen der Hefe, sondern nur von dem im mittleren Drittel. Wie wurde er geprüft? Der Schatzmeister sass dabei und hatte den Stab in seiner Hand, strömte Gischt heraus, so klopfte er mit dem Stabe. R. Jose, Sohn des R. Jehuda, sagt: Wein, der sich mit Kahm überzogen hat, ist untauglich, denn es heisst: „fehlerfrei sollen sie euch sein und ihre Mehlopfer“ „fehlerfrei sollen sie euch sein und ihre Giessopfer“."
+ ],
+ [
+ "Zwei Trocken-Masse gab es im Heiligtum: ein Zehntel und ein halbes Zehntel; R. Meïr sagt: ein Zehntel, ein Zehntel und ein halbes Zehntel. Wozu diente das Zehntel? Es diente als Mass für alle Mehlopfer; man mass nicht das für einen Stier mit einem drei [Zehntel] und nicht das für einen Widder mit einem zwei [Zehntel-Mass], sondern man mass [auch] sie zu Zehnteln. Wozu diente das halbe Zehntel? Es diente als Mass für die Pfannenopfer des Hohenpriesters, für die eine Hälfte am Morgen und die andere Hälfte am Abend.",
+ "Sieben Flüssigkeits-Masse gab es im Heiligtum: ein Hin, ein halbes Hin, ein Drittel-Hin und ein Viertel-Hin, ein Log, ein halbes Log und ein Viertel-Log. R. Elieser, Sohn des Zadok, sagt: Kerben waren an dem Hin, bis dahin für einen Stier, bis dahin für einen Widder, bis dahin für ein Lamm. R. Simon sagt: Ein Hin war überhaupt nicht vorhanden, wozu hätte auch das Hin dienen sollen ? Sondern ein Mass von anderthalb Log war ausserdem noch vorhanden, das diente als Mass für das Mehlopfer des Hohenpriesters, für die anderthalb Log am Morgen und die anderthalb Log am Abend.",
+ "Wozu gebrauchte man das Viertel-Log? Für das Viertel-Log Wasser für den Aussätzigen und für das Viertel-Log Öl für den Nasir. Wozu diente das halbe Log? Für das halbe Log Wasser für die des Ehebruchs verdächtige Frau und für das halbe Log Öl beim Dankopfer. Mit dem Log wurde [das Öl] für alle Mehlopfer gemessen. Selbst wenn man ein Mehlopfer von 60 Zehnteln brachte, tat man 60 Log [Öl] hinein; R. Elieser, Sohn des Jakob, sagt: Selbst zu einem Mehlopfer von 60 Zehnteln war nur das eine Log erforderlich, denn es heisst: „zum Mehlopfer und ein Log Öl“. Sechs für einen Stier, vier für einen Widder, drei für ein Lamm, dreieinhalb für den Leuchter, ein halbes Log für jedes Licht.",
+ "Man kann Giessopfer von Widdern mit Giessopfern von Stieren vermischen, Giessopfer von Lämmern mit Giessopfern von Lämmern, die von einem Privatopfer mit denen von einem Gemeindeopfer, die von heute mit denen von gestern, aber man darf nicht Giessopfer von Lämmern mit Giessopfern von Stieren und Widdern vermischen. Hat man diese für sich gemengt und diese für sich und dann haben sie sich vermischt, so sind sie tauglich, wenn aber, bevor man gemengt hat, so ist es untauglich. Zu dem Lamm, das mit dem Omer dargebracht wurde, gehörte, obwohl für das dazu gehörige Mehlopfer ein doppeltes Mass vorgeschrieben war, doch nicht ein Giessopfer von doppeltem Mass.",
+ "Bei allem Messen im Heiligtum wurde gehäuftes Mass gemessen, ausser bei dem für den Hohenpriester, da war das Aufzuhäufende schon in ihm selbst enthalten. Bei den Flüssigkeits-Massen ist das Überlaufende heilig, bei den Trocken - Massen ist das Überlaufende nicht heilig. R. Akiba sagt : Die Flüssigkeits Masse sind heilig, darum ist bei ihnen auch das Überlaufende heilig, die Trocken-Masse sind nicht heilig, darum ist bei ihnen das Überlaufende nicht heilig. R.Jose sagt: Nicht deswegen, sondern weil das Flüssige aufgerührt und das Trockene nicht aufgerührt wird.",
+ "Zu allen Gemeinde- und Privatopfern sind Giessopfer erforderlich, ausgenommen die Erstgeburt, der Zehnt, das Pesach-, das Sünd- und das Schuldopfer; nur das Sündopfer des Aussätzigen und sein Schuldopfer erfordern Giessopfer.",
+ "Bei allen Gemeindeopfern findet kein Aufstützen der Hände statt, ausser bei dem Stier, der für alle Gebots-Verletzungen dargebracht wurde, und bei dem [in die Wüste] zu sendenden Bock; R. Simon sagt : auch bei den wegen Götzendienstes darzubringenden Böcken. Bei allen Privatopfern ist das Aufstützen der Hände erforderlich, ausser bei der Erstgehurt, dem Zehnt und dem Pesachopfer. Der Erbe stützt die Hände auf, bringt die Giessopfer dar und kann vertauschen.",
+ "Das Handaufstützen kann jeder vollziehen, ausgenommen sind: ein Taubstummer, ein Irrsinniger, ein Minderjähriger, ein Blinder, ein Nichtjude, ein Sklave, ein Bevollmächtigter und eine Frauensperson. Das Handaufstützen ist eine Vorschrift, die nicht erfüllt werden muss, [man legt] beide Hände auf den Kopf, an dem Platze, wo man die Hände aufstützt, muss man auch schlachten, und das Schlachten muss sofort auf das Handaufstützen folgen.",
+ "Es gibt für das Handaufstützen eine strengere Bestimmung als für die Schwingung und für die Schwingung eine strengere als für das Handaufstützen, denn die Schwingung führt einer für alle Teilhaber aus, das Handaufstützen kann nicht einer für alle Teilhaber ausführen; eine strengere Bestimmung für die Schwingung, denn die Schwingung findet bei Privatopfern und bei Gemeindeopfern statt, bei lebendigen und bei geschlachteten Tieren, bei Lebewesen und bei leblosen Dingen, was beim Handaufstützen nicht der Fall ist."
+ ],
+ [
+ "R. Ismael sagt: Das Omer wurde am Sabbat aus 3 Sea dargebracht und an einem Wochentage aus 5 Sea; die Weisen sagen: sowohl am Sabbat wie an einem Wochentage wurde es aus 3 Sea dargebracht. R. Chanina, Vorsteher der Priester, sagt: Am Sabbat wurde es nur von einer Person geschnitten, man bediente sich nur einer Sichel, und nur eines Korbes, an einem Wochentage durch drei Personen, in drei Körben, und mit drei Sicheln; die Weisen sagen: Sowohl am Sabbat wie an einem Wochentage durch drei Personen, in drei Körben und mit drei Sicheln.",
+ "Die Vorschrift war, das Omer aus der Nähe zu bringen; war [das Getreide] in der Nähe von Jerusalem noch nicht reif, brachte man es von irgend einem anderen Orte, ein Mal kam es vor, dass man es von Gagot-Zerifin und die zwei Brote von der Ebene En-Socher brachte.",
+ "Wie war der Hergang? Boten des Gerichtshofes zogen am Tage vor dem Feste aus und banden die auf dem Boden stehenden [Ähren] zu Bündeln zusammen, damit sie leichter zu schneiden waren. Alle in der Nähe gelegenen Städte kamen dorthin zusammen, damit das Schneiden unter grosser Beteiligung vor sich ging. Sobald es Nacht war, rief er ihnen zu: „Ist die Sonne untergegangen?“ Sie sagten: „Ja!“ „Ist die Sonne untergegangen ?“ Sie sagten: „Ja!“ „Diese Sichel?“ Sie sagten: „Ja!“ Diese Sichel?“ Sie sagten: „Ja!“ „Dieser Korb?“ Sie sagten: „Ja!“ „Dieser Korb?“ Sie sagten: „Ja!“ Am Sabbat sprach er weiter: „An diesem Sabbat?“ Sie sagten: „Ja!“ „An diesem Sabbat?“ Sie sagten „Ja!“ „Soll ich schneiden?“ Sie antworteten ihm: „Schneide!“ „Soll ich schneiden?“ Sie antworteten ihm : „Schneide!“ Drei Mal [fragte er] nach jeder Sache und sie antworteten ihm jedes Mal: „Ja!“ Wozu war alles dieses? Wegen der Boëthusäer, welche behaupteten, das Abschneiden des Omer habe nicht am Ausgange des Festtages stattzufinden.",
+ "Man schnitt es ab, legte es in die Körbe und brachte es in die Tempelvorhalle, man sengte es am Feuer, um das gebotene „geröstet“ an ihm zu erfüllen, dies die Worte des R. Meir; die Weisen sagen: [erst] hat man es gedroschen, und zwar mit Rohr oder Pflanzenstengeln, damit es nicht zerdrückt wird, und dann tat man es in ein Röstrohr, das Röstrohr war durchlöchert, damit das Feuer überallhin reichte. Dann breitete man es in der Vorhalle aus, so dass der Wind darüber hinstreichen konnte, tat es in eine Graupenmühle und zog ein Zehntel [Mehl] aus ihm heraus, das durch 13 Siebe gesiebt war, das übrige wurde ausgelöst und durfte dann von jedermann gegessen werden, es war Challa-pflichtig, aber frei vom Zehnt; nach K. Akiba war es sowohl Challa- wie Zehnt-pflichtig. Dann ging man an das Zehntel, tat das Öl und den Weihrauch hinzu, goss auf, mengte, machte die Schwingung, brachte es heran, hob das Komez ab und opferte es, und das Zurückbleibende wurde von den Priestern verzehrt.",
+ "Nachdem das Omer dargebracht war, ging man hinaus und fand den Markt von Jerusalem schon voll von Mehl und Geröstetem, was von den Weisen nicht gebilligt wurde, dies die Worte des R. Meir; R. Jehuda sagt: Es geschah mit Billigung der Weisen. War das Omer dargebracht, war das neue [Getreide] sofort erlaubt, für die Fernwohnenden erst vom Mittag an ; nach der Zerstörung des Heiligturns ordnete R. Jochanan, Sohn Sakkai’s, an, dass es noch während des ganzen Tages der Schwingung verboten sein sollte. Darauf sagte R. Jehuda: Das ist ja von der Tora schon verboten, weil es heisst „bis zu eben diesem Tage“. Warum war es den Fernwohnenden schon vom Mittag an und weiter erlaubt? Weil sie wussten, dass der Gerichtshof es nicht so lässig wird behandeln lassen.",
+ "Durch das Omer wurde es im [ganzen] Lande erlaubt, im Heiligtume erst durch die zwei Brote. Vor dem Omer durfte man Mehlopfer, Erstlinge und zu den Tieropfern gehörende Mehlopfer nicht [davon] darbringen, hatte man sie dargebracht, so war es untauglich; vor den zwei Broten durfte man sie [auch] nicht darbringen, hatte man sie dargebracht, so war es tauglich",
+ "Weizen, Gerste, Dinkel, Hafer und Koggen sind Challa-pflichtig, sie gelten unter einander als zusammengehörig, sie sind von dem neuen Getreide vor Pesach verboten and dürfen nicht vor dem Omer geschnitten werden. Haben sie vor [der Darbringung des] Omer Wurzel geschlagen, werden sie durch das Omer erlaubt, wenn nicht, bleiben sie verboten, bis man das Omer im kommenden Jahre dargebracht hat.",
+ "Auf einem künstlich bewässerten Felde in der Ebene darf man es schneiden, aber nicht in Schobern aufstellen; die Leute von Jericho schnitten es mit Billigung der Weisen und stellten es gegen den Willen der Weisen auch in Schobern auf, die Weisen haben es ihnen aber nicht verwehrt. Als Grünfutter darf man es schneiden und dem Vieh zu essen geben; darauf sagte R. Jehuda: Wann? Wenn man damit angefangen hat, bevor es das Drittel erreicht hat. R. Simon sagt: Man darf es schneiden und zu essen geben, auch nachdem es das Drittel erreicht hat.",
+ "Man darf es schneiden, wenn es wegen der Anpflanzungen nötig ist, um Platz für einen Trauernden zu schaffen, um das Torastudium nicht aussetzen zu müssen, man binde es aber nicht zu Bündeln, sondern lege es in Häufchen hin. Die Vorschrift ist, das Omer vom stehenden Getreide zu bringen, ist solches nicht vorhanden, kann man es auch von den Garben nehmen; Vorschrift ist es, es von frischem zu bringen, ist solches nicht vorhanden, kann man es auch von trockenem bringen; Vorschrift ist es, es in der Nacht zu schneiden, ist es am Tage geschnitten worden, ist es tauglich, und es verdrängt den Sabbat."
+ ],
+ [
+ "Die zwei Brote wurden einzeln geknetet und einzeln gebacken, die Schaubrote wurden einzeln geknotet und zu zweien gebacken, man bereitete sie in einer Form, und wenn man sie herausnahm, tat man sie [wieder] in eine Form, damit sie nicht beschädigt wurden.",
+ "Sowohl bei den zwei Broten wie auch bei den Schaubroten darf das Kneten und Zurichten draussen geschehen, aber das Backen nur drinnen, und sie verdrängen nicht den Sabbat. R. Jehuda sagt: Alles muss drinnen geschehen, R. Simon sagt: Man gewöhne sich stets zu sagen: für die zwei Brote und für die Schaubrote ist sowohl der Vorhof wie auch בית פאגי tauglich.",
+ "Die Pfannenopfer des Hohenpriesters dürfen nur drinnen geknetet, zugerichtet und gebacken werden, und sie verdrängen den Sabbat, das Mahlen und Sieben aber verdrängt nicht den Sabbat. Als Regel sagte R. Akiba: Jede Verrichtung, die am Tage vor Sabbat auszuführen möglich ist, verdrängt nicht den Sabbat, die am Tage vor Sabbat auszuführen nicht möglich ist, verdrängt den Sabbat.",
+ "Alle Mehlopfer bedürfen bei ihrer Zubereitung drinnen eines Gefässes, draussen bedürfen sie bei ihrer Zubereitung keines Gefässes. Wie waren die zwei Brote? Sieben [Handbreiten] lang, vier breit, und Hörnchen von vier Fingerbreiten. Die Schaubrote? Zehn Handbreiten lang, fünf breit, und Hörnchen von sieben Fingerbreiten. R. Jehuda sagt: Damit du dich Dicht irrst: זד״ד יה״ו. Ben Soma sagt: „Du sollst auf den Tisch das Schaubrot geben, beständig vor meinem Angesicht “, es sollen seine Flächen sichtbar sein.",
+ "Der Tisch war zehn [Handbreiten] lang und fünf breit, die Schaubrote zehn lang und fünf breit, man legte sie ihrer Länge nach auf die Breite des Tisches, zweieinhalb Handbreiten auf dieser Seite und zweieinhalb Handbreiten auf jener Seite waren umgebogen, so dass die Länge gerade die Breite des Tisches ausfüllte, dies die Worte des R. Jehuda. R. Meir sagt: Der Tisch war zwölf lang und sechs breit, die Schaubrote zehn lang und fünf breit, man legte sie ihrer Länge nach auf die Breite des Tisches, zwei Handbreiten auf dieser Seite und zwei Handbreiten auf jener Seite waren umgebogen, und zwei Handbreiten blieben Zwischenraum in der Mitte, so dass die Luft dazwischen hindurch-streichen konnte. Abba Saul sagt: Dahin setzte man die beiden Schalen mit Weihrauch, die zu den Schaubroten gehörten. Darauf sagte man zu ihm: Heisst es nicht: „Du sollst auf die Schicht reinen Weihrauch geben“ ? Darauf sagte er zu ihnen: Heisst es nicht: „Und neben ihm der Stamm Manasse“ ?",
+ "Vier goldene Gestelle waren dort mit Seitenstangen an den oberen Teilen, zwei von ihnen dienten als Stützen für die eine Schicht und zwei für die andere Schicht, und 28 Röhren, eine Art hohler Halbröhren, 14 für die eine Schicht und 14 für die andere Schicht. Weder das Auflegen noch das Fortnehmen der Röhren verdrängt den Sabbat, sondern man ging am Tage vor Sabbat hinein, zog sie hinaus und legte sie auf die Längsseite des Tisches. Alle Gegenstände, die im Heiligtume waren, standen mit ihrer Längsfläche längs der Längsseite des Hauses.",
+ "Zwei Tische standen im Ulam drinnen am Eingänge zum Heiligtum, einer aus Marmor und einer aus Gold, auf den marmornen legte man das Schaubrot beim Hineintragen, und auf den goldenen beim Hinaustragen denn bei heiligen Dingen geht man wohl hinauf, aber nicht hinunter, und ein goldener stand drinnen, auf dem das Schaubrot ständig lag. Vier Priester gingen hinein, zwei trugen in ihrer Hand die beiden Schichten und zwei trugen in ihrer Hand die beiden Schalen, und vier gingen vor ihnen her, zwei, um die beiden Schichten fortzunehmen, und zwei, um die beiden Schalen fortzunehmen. Die Hereintragenden stellten sich auf die Nordseite, mit dem Gesicht nach Süden, und die Heraustragenden auf die Südseite mit dem Gesicht nach Norden, diese zogen fort und jene legten hin, während der eine eine Handbreite fortzog, legte der andere eine Handbreite hin, denn so heisst es: „vor mir beständig“; R. Jose sagt: Auch, wenn erst die einen fortnehmen und dann die anderen hinlegen, heisst es „beständig“. Dann gingen sie hinaus, und legten es auf den goldenen Tisch, der im Ulam stand, dann opferte man die Schalen und die Brote wurden an die Priester verteilt. Fiel der Versöhnungstag auf einen Sabbat, wurden die Brote erst am Abend verteilt; fiel er auf einen Freitag, wurde der Bock des Versöhnungstages am Abend gegessen, die Babylonier assen ihn nämlich roh, weil sie eine gesunde Natur hatten.",
+ "Hat man das Brot am Sabbat, aufgelegt¿ die Schalen aber erst nach Sabbat, und die Schalen dann am Sabbat geopfert, so ist es untauglich, und die auf Verworfenes, Übriggelassenes und Unreinheit stehende Strafe tritt dabei nicht ein. Hat man das Brot und die Schalen am Sabbat aufgelegt und dann die Schalen nach Sabbat geopfert, so ist es untauglich, und die auf Verworfenes, Übriggelassenes und Unreinheit stehende Strafe tritt dabei nicht ein. Hat man das Brot und die Schalen erst nach Sabbat aufgelegt und dann die Schalen am Sabbat geopfert, so ist es untauglich; wie denn soll man es machen? Man lässt es bis zum folgenden Sabbat liegen, denn, wenn es auch schon mehrere Tage auf dem Tisch gelegen hat, so hat das keine Bodeutung.",
+ "Die zwei Brote werden nicht früher als am zweiten und nie später als am dritten Tage verzehrt. Wieso? Gebacken werden sie am Tage vor dem Feste und verzehrt am Feste, das ist am zweiten Tage; fällt der Festtag auf den Tag nach dem Sabbat, werden sie erst am dritten Tage verzehrt. Das Schaubrot wird nicht früher als am neunten und nie später als am elften Tage verzehrt. Wieso? Gebacken wird es am Tage vor Sabbat und verzehrt am Sabbat, das ist am neunten Tage; fällt ein Festtag auf den Tag vor Sabbat, wird es erst am zehnten Tage verzehrt; sind es die beiden Tage des Neujahrsfestes, so wird es erst am elften Tage verzehrt; es verdrängt nicht den Sabbat und nicht den Feiertag. R. Simon, Sohn des Gamliel, sagt im Namen des R. Simon, Sohnes des Vorstehers: Den Feiertag verdrängt es, aber es verdrängt nicht den Fasttag."
+ ],
+ [
+ "Sind Mehlopfer oder Giessopfer unrein geworden, bevor sie durch das Gefäss heilig geworden sind, dürfen sie ausgelöst werden, nachdem sie durch das Gefäss heilig geworden sind, dürfen sie nicht ausgelöst werden. Vogelopfer, Holz, Weihrauch und Dienstgeräte dürfen nicht ausgelöst werden, denn die Schrift spricht davon nur beim Viehopfer.",
+ "Wenn jemand sagt: „Ich verpflichte mich zu einem Pfannenopfer“, und bringt ein Tiegelopfer, „zu einem Tiegelopfer“, und er bringt ein Pfannenopfer, so ist das, was er gebracht hat, gebracht, seiner Verpflichtung aber ist er nicht nachgekommen; „ … dieses als Pfannenopfer zu bringen“, und er bringt es als Tiegelopfer, „als Tiegelopfer“, und er bringt es als Pfannenopfer, so ist es untauglich… „Ich verpflichte mich, zwei Zehntel in einem Gefäss zu bringen “, und er bringt sie in zwei Gefässen, „in zwei Gefässen“, und er bringt sie in einem Gefäss, so ist das, was er gebracht hat, gebracht, aber seiner Verpflichtung ist er nicht nachgekommen; „ … diese in einem Gefäss zu bringen“, und er bringt sie in zwei Ge fass en, „in zwei Gefässen“, und er bringt sie in einem Gefäss, so sind sie untauglich. … „Ich verpflichte mich, zwei Zehntel in einem Gefäss zu bringen“, und er bringt sie in zwei Gefässen, man sagt ihm: „Du hast gelobt, in einem Gefäss zu bringen“, und er bringt sie nun in einem Gefässe dar, so sind sie tauglich, in zwei Gefässen, so sind sie untauglich. … „Ich verpflichte mich, zwei Zehntel in zwei Gefässen zu bringen“, und er bringt sie in einem Gefäss, man sagt ihm: „Du hast gelobt, in zwei Gefässen zu bringen“, und er bringt sie nun in zwei Gefässen dar, so sind sie tauglich, tut er sie aber in ein Gefäss, so sind sie wie zwei Mehlopfer, die sich mit einander vermischt haben.",
+ "„Ich verpflichte mich zu einem Mehlopfer von Gerste“, so muss er es doch von Weizen bringen, „von gewöhnlichem Mehl“, so muss er es doch von Kernmehl bringen, „ohne Öl und Weihrauch“, so muss er doch Öl und Weihrauch dazu bringen „ein halbes Zehntel“, so muss er ein ganzes Zehntel bringen, „1½ Zehntel“, so muss er zwei Zehntel bringen; R. Simon sagt: Er ist zu gar nichts verpflichtet, weil das, wozu er sich verpflichtet hat, gar nicht als freiwilliges Opfer gespendet werden kann.",
+ "Man kann als freiwilliges Opfer ein Mehlopfer von 60 Zehnteln spenden und sie in einem Gefässe darbringen. Wenn man gesagt hat: „Ich verpflichte mich zu [einem Mehlopfer von] 61 [Zehnteln]“, so bringt man 60 in einem Gefäss und eines in einem besonderen Gefäss, denn da die Gemeinde am ersten Feiertage des Hüttenfestes, der auf einen Sabbat fällt, 61 [Zehntel] bringt, so ist es genug, wenn der Einzelne um eines der Gemeinde nachsteht. Darauf sagte R. Simon : Davon gehören ja aber die einen zu den Stieren und die anderen zu den Lämmern, und sie dürfen doch nicht mit einander vermengt werden S. oben IX Note 35—37 ; das kann also wohl nicht der Grund sein, das in einem Gefässe darzubringende Mehlopfer des Einzelnen gerade auf 60 Zehntel zu beschränken, da von der Gemeinde niemals auch nur annähernd 61 oder 60 Zehntel in einem Gefässe dargebracht werden konnten. ! Sondern, bis zu 60 können sie gemengt werden. Darauf sagte man zu ihm : 60 können gemengt werden, 61 können nicht gemengt werden ? Darauf erwiderte er: Bei allen Massbestimmungen der Weisen ist es so, in 40 Sea kann man untertauchen, in 40 Sea weniger ein Kurtob kann man nicht untertauchen. Man kann nicht als freiwilliges Opfer 1, 2 oder 5 Log bestimmen, wohl aber 3, 4, 6 und von 6 an und darüber.",
+ "Man kann Wein als freiwilliges Opfer spenden, aber nicht Öl, dies die Worte des R. Akiba; R. Tarfon sagt: Man kann auch Öl als freiwilliges Opfer spenden. Es sagte R. Tarfon: Wie wir es beim Wein finden, dass er als Pflichtopfer dargebracht wird und als freiwilliges Opfer dargebracht wird, so wird auch das Öl als Pflichtopfer dargebracht und als freiwilliges Opfer dargebracht. Darauf sagte zu ihm R. Akiba: Nein! Wenn du vom Wein sprichst, der wird als Pflichtopfer für, sich allein dargebracht, willst du dasselbe vom Öl behaupten, das doch nicht als Pflichtopfer für sich allein dargebracht wird ? Zwei können nicht gemeinsam ein Zehntel als freiwilliges Opfer spenden, aber wohl ein Ganzopfer oder Friedensopfer, und von Vögeln sogar ein Stück vom Paare."
+ ],
+ [
+ "„Ich verpflichte mich zu einem Zehntel“, so hat er ein [Zehntel], „zu Zehnteln“, so hat er zwei zu bringen; „ich habe eine Zahl angegeben, ich weiss aber nicht mehr, welche ich angegeben habe„, so bringt er 60 Zehntel. „Ich verpflichte mich zu einem Mehlopfer“, so bringt er, von welcher Art er will; R. Jehuda sagt: Er bringt ein Mehlopfer aus rohem Mehl, denn das bezeichnet man schlechthin als Mehlopfer.",
+ "„Zu einem Mehlopfer“, „zu einer Art des Mehlopfers“, so hat er eines zu bringen, „zu Mehlopfern“, „zu einer Art von Mehlopfern“, so hat er zwei zu bringen, „ich habe die Art angegeben, ich weiss aber nicht mehr, welche ich angegeben habe„, so hat er alle fünf zu bringen. „Ich habe angegeben aus wieviel Zehnteln das Mehlopfer sein soll, ich weiss aber nicht mehr, was ich angegeben habe“, so bringt er ein Mehlopfer aus 60 Zehnteln; Rabbi sagt: Er hat Mehlopfer aus von einem bis zu 60 Zehnteln zu bringen.",
+ "„Ich verpflichte mich zu Hölzern “, so darf er nicht weniger als zwei Scheiter geben, „zu Weihrauch “, nicht weniger als eine Hand voll. Zu 5 Dingen ist eine Hand voll nötig: Wer sagt, ich verpflichte mich zu Weihrauch, darf nicht weniger als eine Hand voll geben, wer ein Mehlopfer gelobt, muss eine Hand voll Weihrauch dazu geben, wer die Hand voll draussen darbringt, ist schuldig, und zwei Mal eine Hand voll sind erforderlich für die beiden Schalen.",
+ "„Ich verpflichte mich zu einer Goldspende“, so darf er nicht weniger als einen Golddenar geben, „Silber“, nicht weniger als einen Silberdenar, „Kupfer“, nicht weniger als ein Silbermaah, „ich habe angegeben, wie viel, ich weiss aber nicht mehr, was ich angegeben habe“, so hat er soviel zu geben, bis er sagt, so viel habe ich [bestimmt] nicht beabsichtigt.",
+ "„Ich verpflichte mich zu einem Weinopfer“, so darf er nicht weniger als 3 Log bringen, „zu einem Ölopfer“, nicht weniger als 1 Log; Rabbi sagt: 3 Log. „Ich habe angegeben, wie viel, ich weiss aber nicht mehr, was ich angegeben habe“, so muss er so viel bringen, wie davon im Höchstfälle an einem Tage dargebracht wird.",
+ "„Ich verpflichte mich zu einem Ganzopfer“, so hat er ein Lamm zu bringen; R. Elasar, Sohn des Asarja, sagt: oder auch eine Turteltaube oder eine junge Taube. „Ich habe etwas vom Rindvieh genannt, ich weiss aber nicht mehr, was“, so muss er einen Stier und ein Kalb bringen. „Vom Vieh, ich weiss aber nicht mehr, was“, so muss er einen Stier, ein Kalb, einen Widder, einen Ziegenbock, ein Böcklein und ein Lamm bringen. „Ich habe etwas angegeben, ich weiss aber nicht mehr, was ich angegeben habe“, so muss er dazu noch eine Turteltaube und eine junge Taube bringen.",
+ "„Ich verpflichte mich zu einem Dank- oder Friedensopfer“, so muss er ein Lamm bringen. „Ich habe etwas vom Rindvieh genannt, ich weiss aber nicht mehr, was“, so muss er einen Stier, eine Kuh, ein männliches und ein weibliches Kalb bringen. „Vom Vieh, ich weiss aber nicht mehr, was“, so muss er einen Stier und eine Kuh, ein männliches und ein weibliches Kalb, einen Widder und ein Schaf, ein männliches und ein weibliches Zicklein, einen Ziegenbock und eine Ziege, ein männliches und ein weibliches Lamm bringen.",
+ "„Ich verpflichte mich zu einem Ochsen“, so muss er einen bringen, der mit den dazu gehörenden Giessopfern zusammen einen Wert von einer Mine hat, „zu einem Kalbe“, so muss er eines bringen, das mit den Giessopfern zusammen einen Wert von fünf [Selaïm] hat, „zu einem Widder“, so muss er einen bringen, der mit den Giessopfern zusammen einen Wert von zwei, „zu einem Lamm“, so muss er eines bringen, das mit den Giessopfern zusammen einen Wert von einem Sela hat, „zu einem Ochsen für eine Mine“, so muss er einen bringen, der ohne die dazu gehörenden Giessopfer einen Wert von einer Mine hat, „zu einem Kalb für fünf [Selaïm]“, so muss er eines bringen, das ohne die dazu gehörenden Giessopfer einen Wert von fünf, „zu einem Widder für zwei“, so muss er einen bringen, der ohne die dazu gehörenden Giessopfer einen Wert von zwei, „zu einem Lamm für einen Sela“, so muss er eines bringen, das ohne die dazu gehörenden Giessopfer einen Wert von einem Sela hat. „Zu einem Ochsen für eine Mine“, und er hat zwei für eine Mine gebracht, so hat er seiner Pflicht nicht genügt, selbst nicht, wenn der eine einen Wert von einer Mine weniger einen Denar und der andere einen Wert von einer Mine weniger einen Denar hatte. „Zu einem schwarzen“, und er hat einen weissen gebracht, „zu einem weissen“, und er hat einen schwarzen gebracht, „zu einem grossen“, und er hat einen kleinen gebracht, so hat er seiner Pflicht nicht genügt, „zu einem kleinen“, und er hat einen grossen gebracht, so hat er seiner Pflicht genügt ; Rabbi sagt : Er hat seiner Pflicht nicht genügt.",
+ "„Diesen Ochsen bestimme ich zum Ganzopfer“, und derselbe bekommt einen Leibesfehler, so kann er, wenn er will, für das, was er wert ist, zwei bringen, „diese beiden Ochsen bestimme ich zum Ganzopfer“, und sie bekommen einen Leibesfehler, so kann er, wenn er will, für das, was sie wert sind, einen bringen; Rabbi sagt: Es ist verboten. „Diesen Widder bestimme ich zum Ganzopfer“, und er bekommt einen Leibesfehler, so kann er, wenn er will, für seinen Wert ein Lamm bringen, „dieses Lamm bestimme ich zum Ganzopfer“, und es bekommt einen Leibesfehler, so kann er, wenn er will, für seinen Wert einen Widder bringen; Rabbi sagt: Es ist verboten. Wenn jemand sagt: „Eines von meinen Lämmern bestimme ich für das Heiligtum“, „einen von meinen Ochsen bestimme ich für das Heiligtum“, hat er zwei davon, so ist das grössere davon heilig, hat er drei, so ist [auch ] das mittlere heilig, „ich habe angegeben, welches, ich weiss aber nicht mehr, was ich angegeben habe“, oder wenn er sagt: „Mein Vater hat es mir angegeben, ich weiss aber nicht mehr, was“, so ist das grösste unter ihnen heilig.",
+ "„Ich verpflichte mich zu einem Ganzopfer“, so muss er es im Heiligtum darbringen, hat er es im Onias-Tempel dargebracht, so hat er seiner Pflicht nicht genügt; „es im Onias-Tempel darzubringen“, so muss er es dennoch im Heiligtum darbringen, hat er es im Onias-Tempel dargebracht, so hat er seiner Pflicht genügt; R. Simon sagt: Das ist gar kein Ganzopfer. „Ich will ein Nasir sein“, so muss er die Scheropfer im Heiligtum darbringen, hat er sie im Onias-Tempel dargebracht, so hat er seiner Pflicht nicht genügt ; „die Scheropfer im Onias-Tempel darzubringen“, so muss er sie dennoch im Heiligtum darbringen, hat er sie im Onias-Tempel dargebracht, so hat er seiner Pflicht genügt; R. Simon sagt: Das ist gar kein Nasir. Die Priester, die im Onias-Tempel den Dienst verrichtet haben, dürfen ihn nicht mehr im Heiligtum in Jerusalem verrichten, noch viel weniger die vom Götzendienst, denn so heisst es: „Doch sollen die Höhen-Priester nicht hinaufgehen zu dem Altar des Ewigen in Jerusalem, sondern nur essen dürfen sie die ungesäuerten Brote inmitten ihrer Brüder“, sie stehen den mit einem Leibesfehler Behafteten gleich, sie bekommen ihren Anteil und dürfen davon essen, aber sie dürfen nicht darbringen.",
+ "Es heisst beim Vieh-Ganzopfer „ein Feueropfer zum Wohlgeruch“, (und beim Vogel-Ganzopfer „ein Feueropfer zum Wohlgeruch“,) und beim Mehlopfer „ein Feueropfer zum Wohlgeruch“, daraus ist die Lehre zu entnehmen, dass es gleich ist, ob der Eine viel oder der Andere wenig opfert, wenn er nur dabei seine Gedanken zum Himmel wendet."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..d984585082c000a383a300ea61cbee2df0943bba
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,145 @@
+{
+ "language": "en",
+ "title": "Mishnah Menachot",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "All minhahs from which the handful was taken not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the sinner's minhah and the minhah of jealousy. A sinner’s minhah and the minhah of jealousy from which he removed the handful not in their own name, or he put into the vessel, or brought [to the altar], or burned not in their own name, or for their own name and not for their own name, or not for their own name and for their own name, they are invalid. How can they be “for their own name and not for their own name”? [If offered it] as a sinner's minhah and as a voluntary minhah. And how can they be “not for their own name and for their own name”? [If offered it] as a voluntary minhah and as a sinner's minhah.",
+ "As for both a sinner’s minhah and any other minhah if [one of the following] removed the handful: a non-priest; or [a priest] that was an onen; or one who immersed himself during the day; or was not wearing the priestly vestments, or whose atonement was lacking; or who had not washed his hands and feet; or that was uncircumcised; or unclean; or was sitting, or standing upon vessels or upon a beast or upon another's feet, it is invalid. If [a priest] removed the handful with his left hand it is invalid. Ben Batera says: he may put [the handful] back and take it out again with the right hand. If on taking the handful there came into his hand a small stone or a grain of salt or a drop of frankincense it is invalid, for they have said: if the handful was too much or too little it is invalid. What is meant by “too much? If he took an overflowing handful. And ‘too little’? If he took the handful with the tips of his fingers only. How should he do it? He should stretch out his fingers on to the palm of his hand.",
+ "If he put in too much of its oil or too little of its oil or too little of its frankincense, it is invalid. One who takes a fistful from the minhah [intending]: To eat the remainder outside [the Temple] or an olive’s worth outside; To burn the fistful or an olive’s worth of the fistful outside; To burn its frankincense outside, It is invalid, but it does not involve karet. [One who takes a fistful from the minhah intending]: To eat the remainder the next day or an olive’s worth the next day; To burn the fistful the next day or an olive’s worth of the fistful the next day; To burn its frankincense the next day, It is piggul, and involves kareth. This is the general rule: anyone who removes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the minhah] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law. How is the mattir offered in accordance with the law? If one took out the fistful in silence, and put it in a vessel, or carried it, or burned it, [intending to eat it] after its designated time; Or if one took out the fistful [intending to eat the minhah] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took out the fistful, or put it in a vessel, or carried it, or burned it [intending to eat the minhah] after its designated time. That is offering the mattir in accordance with the law.",
+ "How is the mattir not offered in accordance with the law? If one took out the fistful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned [with the intention of eating it] after its designated time; Or if one took out the fistful [intending to eat it] after its designated time, [and] received, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took out the fistful, received, carried it to the altar, and burned [intending to eat it] outside its designated time. If one took out the fistful of a sinner’s minhah or the minhah of jealousy for the sake of something else, and received, carried it to the altar, and burned [intending to eat them] after their designated time; Or if one took out the fistful [from them, intending to eat] after their designated time, [and] received, carried it to the altar, and burned for the sake of something else, or if one took out the fistful, received, carried it to the altar, and burned for the sake of something else;Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. In these cases the mattir was not offered in accordance with the lawBut the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intended] to eat as much as an olive outside its designated place [and] as much as an olive on the next day, [or] as much as an olive on the next day [and] as much as an olive outside its designated place; Half as much as an olive outside its designated place [and] half as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet.[If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine."
+ ],
+ [
+ "If he took out the handful [intending] to eat the remainder or to burn the handful the next day, in this case Rabbi Yose agrees that the offering is piggul and he is obligated for karet. [If he intended] to burn its frankincense the next day: Rabbi Yose says: it is invalid but he is not liable for karet. But the sages say: it is piggul and he is liable for karet. They said to him: how does this differ from an animal-offering? He said to them: with the animal-offering the blood, the flesh and the sacrificial portions are all one; but the frankincense is not part of the minhah.",
+ "If he slaughtered the two lambs [intending] to eat one of the [two] loaves the next day, or if he burned the two dishes [of the frankincense intending] to eat one of the [two] rows of the showbread the next day: Rabbi Yose says: that loaf or that row about which he expressed the intention is piggul and he is liable for karet for it, while the other is invalid but he is not liable for karet for it. But the sages say, both are piggul and he is liable for karet for both of them. If one of the [two] loaves or one of the [two] rows [of the showbread] became unclean: Rabbi Judah says: both must be taken out to the place of burning, for the offering of the congregation may not be divided. But the sages say, the unclean [is treated] as unclean, but the clean may be eaten.",
+ "The todah can render the bread piggul but the bread does not render the todah piggul. How so? If he slaughtered the todah intending to eat part of it on the next day, both it and the bread are piggul; if he intended to eat part of the bread the next day, the bread is piggul but the todah is not piggul. The lambs can render the bread piggul but the bread cannot render the lambs piggul. How so? If he slaughtered the lambs intending to eat part of them the next day, both they and the bread are piggul; if he intended to eat part of the bread the next day, the bread is piggul but the lambs are not.",
+ "The animal-offering can render the libations piggul after they have been sanctified in the vessel, the words of Rabbi Meir. But the libations cannot render the animal-offering piggul. Thus, if he slaughtered an animal-offering intending to eat part of it on the next day, both it and the libations are piggul; if he intended to offer the libations the next day, the libations are piggul but the animal-offering is not.",
+ "If he had an intention which makes piggul [with regard to the remainder of the minhah] during the [burning of the] handful and not during the [burning of the] frankincense, or during the [burning of the] frankincense and not during the [burning of the] incense: Rabbi Meir says: it is piggul and he is liable for karet for it; But the sages say: there is no karet unless he had an intention that makes piggul during the service of the whole of the mattir. The sages agree with Rabbi Meir with regard to a sinner’s minhah or a minhah of jealousy, that if he had an intention which makes piggul during the [burning of the] handful, [the remainder] is piggul and he is liable for karet for it, since the handful is the entire mattir. If he slaughtered one of the lambs intending to eat the two loaves the next day, or if he burned one of the dishes of frankincense intending to eat the two rows [of the showbread] on the next day: Rabbi Meir says: it is piggul and he is liable for karet for it; But the sages say: it is not piggul, unless he had an intention that makes piggul during the service of the whole of the mattir. If he slaughtered one of the lambs intending to eat part of it the next day, that [lamb] is piggul but the other [lamb] is valid. If he intended to eat the other [lamb] the next day, both are valid."
+ ],
+ [
+ "If he took the handful from the minhah intending to eat [outside its proper place or after its proper time] a thing that it is not usual to eat or to burn [outside its proper place or after its proper time] a thing that it is not usual to burn, the offering is valid. But Rabbi Eliezer says it is invalid. If he intended to eat less than an olive's worth of a thing that it is usual to eat, or to burn less than an olive's worth of a thing that it is usual to burn, the offering is valid. If he intended to eat a half of an olive's worth and to burn a half of an olive’s worth, the offering is valid, for eating and burning cannot be reckoned together.",
+ "If he did not pour in [the oil], or if he did not mix it, or if he did not break up [the minhah] into pieces, or if he did not salt it, or wave it, or if he did not draw it near, or if he broke it up into large pieces, or if he did not anoint it [with oil], it is valid. If the handful of one minhah was mixed with the handful of another, or with a priest’s minhah, or with the minhah of the anointed [high] priest, or with the minhah offered with the libations, it is valid. Rabbi Judah says: if [it was mixed] with the minhah of the anointed [high] priest or with the minhah offered with libations, it is invalid, for since the consistency of the one is thick and the consistency of the other is thin, each absorbs from the other.",
+ "Two minhahs from which the handfuls had not yet been taken out were mixed together: If it is still possible to take the handful from each separately, they are valid; If not, they are invalid. If the handful [of a minhah] was mixed with a minhah from which the handful had not yet been taken, he must not burn it. If he did burn it, then the minhah from which the handful had been taken fulfills the owner's obligation while the other from which the handful had not been taken does not fulfill the owner's obligation. If the handful was mixed with the remainder of the minhah or with the remainder of another minhah, it must not be burned; If he did burn it does fulfill the owner's obligation. If the handful had become unclean and yet he offered it, the head plate renders it acceptable, But if it went out [of the Temple Court] and was afterwards he offered it, the headplate does not render it acceptable. For the headplate renders acceptable only an offering which was unclean but not that which was taken out.",
+ "If the remainder of the minhah became unclean or was burnt or lost: According to the rule of Rabbi Eliezer it is valid [to burn the fistful], But according to the rule of Rabbi Joshua it is invalid. If [he did] not [put the fistful] into a ministering vessel it is invalid; But Rabbi Shimon declares it valid. If he burnt the handful twice, it is valid.",
+ "Regarding the handful: the [absence of the] smallest part invalidates the whole. Regarding the tenth [of flour for the minhah] the [absence of the] smallest part invalidates the whole. Regarding the wine [libation which accompanies the minhah] the [absence of the] smallest part invalidates the whole. Regarding the oil [which is mixed in with the minhah] the [absence of the] smallest part invalidates the whole. Regarding the flour and the oil, the [absence of] one invalidates the other. Regarding the handful and the frankincense, the [absence of] one invalidates the other.",
+ "Regarding the two goats of Yom Hakippurim, the [absence of] one invalidates the other. Regarding the two lambs of Shavuot, the [absence of] one invalidates the other. Regarding the two loaves [that accompany the lambs] the [absence of] one invalidates the other. Regarding the two rows [of the showbread] the [absence of] one invalidates the other. Regarding the two dishes [of frankincense] the [absence of] one invalidates the other. Regarding the rows and the dishes the [absence of] one invalidates the other. Regarding the: two kinds [of cakes] used in the offering of the nazirite, the three kinds used for the red cow, the four kinds [of cakes] used in the todah, the four kinds [of species] used for the lulav, and the four kinds used for the [purification of the] leper, the [absence of] one invalidates the others. Regarding the seven sprinklings [of the blood] of the red cow the [absence of] one invalidates the others. Regarding the seven sprinklings between the staves of the ark, and of those towards the veil and upon the golden altar, the [absence of] one invalidates the others.",
+ "Regarding the seven branches of the menorah, the [absence of] one invalidates the others. Regarding the seven lamps on it, the [absence of] one invalidates the others. Regarding the two portions of Scripture in the mezuzah, the [absence of] one invalidates the other; indeed even one letter can invalidate the whole. Regarding the four portions of Scripture in the tefillin, the [absence of] one invalidates the others; indeed even one letter can invalidate the whole. Regarding the four fringes, the [absence of] one invalidates the others, since the four together form one mitzvah. Rabbi Ishmael says: the four are four separate mitzvot."
+ ],
+ [
+ "The [absence of the] blue [in the tzitzit] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [omission of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest.",
+ "The [absence of either the] bullocks or the rams or the lambs does not invalidate the others. Rabbi Shimon says: if they had [money enough to buy] many bullocks but not [enough for] the drink-offerings, they should bring one bullock and its drink-offerings and should not offer them all without drink-offerings.",
+ "The [absence of the] bull, or the rams, or the lambs or the goat does not invalidate the bread, neither does the [absence of the] bread invalidate them. The [absence of the] bread invalidates the lambs, but the [absence of the] lambs does not invalidate the bread, the words of Rabbi Akiva. Rabbi Shimon b. Nanas said: it is not so, but rather the [absence of the] lambs invalidates the bread, while the [absence of the] bread does not invalidate the lambs; for so we find that when the Israelites were in the wilderness for forty years they offered the lambs without the bread, therefore now too they may offer the lambs without the bread. Rabbi Shimon said: the halakhah is according to the words of Ben Nanas but not for the reason he stated; for every offering stated in the Book of Numbers was offered in the wilderness, but not every offering stated in the book of Leviticus was offered in the wilderness; however, when they came into the land of Israel they offered both kinds. Why then do I say that the lambs may be offered without the bread? Because the lambs render themselves permissible without the bread, whereas bread without lambs, there is nothing that renders it permissible.",
+ "The [absence of the] daily offerings (tamidin) does not invalidate the additional offerings (musafin), neither does [the absence of] the additional offerings invalidate the daily offerings, neither does the absence of [one of the] additional offerings invalidate the other additional offerings. Even though they did not offer the [tamid] lamb in the morning they must offer [the lamb] towards evening. Rabbi Shimon said: When is this so? Only when they had acted under constraint or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer [the lamb] towards evening. If they did not burn the incense in the morning they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening. For the golden altar was dedicated only by the incense of spices. And the altar for the olah by the daily offering of the morning, And the table only by the showbread on Shabbat, And the menorah only by [the kindling of] seven lamps towards evening.",
+ "The high priest’s griddle-cakes cannot be brought in [two separate] halves. Rather he must bring a whole tenth and then divide it, offering a half in the morning and a half towards evening. If a [high] priest offered half in the morning and then died and they appointed another priest in his place, [the successor] may not bring a half-tenth from his house, neither [may he use] the remaining half-tenth of the first [high priest]. Rather he must bring a whole tenth and divide it, and offer one half and leaving the other half goes to waste. It turns out that two halves are offered and two halves go to waste. If they did not appoint another priest in his place, at whose expense was it offered? Rabbi Shimon says, at the expense of the community; But Rabbi Judah says: at the expense of his heirs, And a whole [tenth] was offered."
+ ],
+ [
+ "All minhahs must be offered unleavened, with the exception of the leavened cakes of the todah and the two loaves [of Shavuot] which are offered leavened. Rabbi Meir says: the leaven must be taken from [the minhahs] themselves and with this they are leavened. Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour]. But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much.",
+ "All minhahs must be kneaded with lukewarm water and must be watched lest they become leavened. If one allowed the remainder to become leavened he has transgressed a negative commandment, for it is written, “No minhah which you shall bring to the Lord shall be made leavened” (Leviticus 2:11). One is liable for the kneading, and for rolling and for baking.",
+ "Some [minhahs] require oil and frankincense, some require oil but not frankincense, some frankincense but not oil, and some neither oil nor frankincense. These require oil and frankincense: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. The minhah offered with the drink-offerings requires oil but not frankincense. The showbread requires frankincense but not oil. The two loaves, the sinner's minhah and the minhah of jealousy require neither oil nor frankincense.",
+ "One is liable for the oil on its own and for the frankincense on its own. If he put in oil, he has rendered it invalid, but if frankincense, he can remove it. If he put oil on the remainder, he has not transgressed a negative commandment. If he put one vessel above the other vessel, he has not rendered it invalid.",
+ "Some [minhahs] require bringing near but not waving, some require bringing near and also waving, some require waving but not bringing near, and some require neither bringing near nor waving. These require bringing near but not waving: the minhah of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the minhah of the priests, the minhah of the anointed high priest, the minhah of a gentile, the minhah of women, and the minhah of the omer. Rabbi Shimon says: the minhah of the priests and the minhah of the anointed high priest do not require bringing near, since no handful is taken out of them, and where no handful is taken out bringing near is not necessary.",
+ "These require waving but not bringing near: The log of oil of the leper and his guilt-offering, The first fruits, according to Rabbi Eliezer ben Yaakov, The innards of an individual’s shelamim and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; The two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The minhah of the omer and the minhah of jealousy require bringing near and waving. The showbread and the minhah with the libations require neither bringing near nor waving.",
+ "Rabbi Shimon says, there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the shelamim of the community and the asham of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The shelamim of the community requires waving while alive and also after it is slaughtered, but it does not require the laying on of hands. The asham of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered.",
+ "One who says, “I take upon myself [to offer a minhah] prepared on a griddle,” he must not bring one prepared in a pan; If [he says, I take upon myself to offer a minhah prepared] in a pan,” he must not bring one prepared on a griddle. What is the difference between a griddle [mahabat] and a pan [marheshet]? The pan has a lid to it, but the griddle has no lid, the words of Rabbi Yose the Galilean. Rabbi Hanina ben Gamaliel says: a pan is deep and what is prepared is spongy; a griddle is flat and what is prepared on it is hard.",
+ "[If a man said,] “I take upon myself [to offer a minhah baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs. Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked minhah,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one kind."
+ ],
+ [
+ "From the following menahot the handful must be taken and the remainder is for the priests: The minhah of fine flour, that prepared on a griddle, that prepared in a pan, the loaves and the wafers, the minhah of a Gentile, the minhah of women, the minhah of the omer, the sinners’ minhah, and the minhah of jealousy. Rabbi Shimon says: a sinners’ minhah brought by priests the handful is taken, and the handful is offered by itself and so also the remainder is offered by itself.",
+ "The minhah of the priests, The minhah of the anointed high priest, And the minhah that is offered with the libations are [wholly] for the altar and the priests have no share in them; with these the altar is more privileged than the priests. The two loaves and the showbread are eaten by the priests and the altar has no share in them; with these the priests are more privileged than the altar.",
+ "All menahot that are prepared in a vessel require three applications of oil: pouring, mixing and putting oil in the vessel, before they are completed. The [baked] cakes were mixed [with oil], the words of Rabbi [Judah Ha-Nasi]. But the sages say: the fine flour [was mixed with oil]. The loaves were mixed and the wafers anointed. How did he anoint them? In the form of a “chi.” And the rest of the oil was eaten by the priests.",
+ "All menahot prepared in a vessel must be broken into pieces. The minhah of an Israelite was folded into two and the two were folded into four, and it was severed [at each bend]. The minhah of priests was folded into two and the two were folded into four, but it was not severed. The minhah of the anointed high priest was not folded. Rabbi Shimon says: neither the minhah of the priests nor the minhah of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a minhah] it is not to be broken in pieces. The pieces were the size of an olive.",
+ "All menahot must be rubbed three hundred times and beaten five hundred times. The rubbing and the beating apply is performed with the grains of wheat. Rabbi Yose says: also to the dough. All menahot consist of ten cakes each, except the showbread and the griddle-cakes of the high priest, which consist of twelve cakes each, the words of Rabbi Judah. But Rabbi Meir says: they all consist of twelve cakes each, except the loaves of the todah and of the nazirite-offering, which consist of ten cakes each.",
+ "The omer consisted of one tenth [of an ephah of flour] taken from three se'ahs. The two loaves consisted of two tenths taken from three se'ahs. And the showbread consisted of twenty-four tenths taken from twenty-four se'ahs.",
+ "The omer was sifted through thirteen sieves, the two loaves through twelve, and the showbread through eleven. Rabbi Shimon says: there was no prescribed number for them, rather they brought fine flour and sifted it as much as was necessary, as it is said, “You shall take fine flour and bake it” (Leviticus 24:5) [you should not bake it] until it is sifted as much as is necessary."
+ ],
+ [
+ "The todah required five Jerusalem seahs [of flour], which are six wilderness seahs; This is the equivalent to two ephahs, for an ephah is three seahs, or to twenty tenths [of an ephah], ten for the leavened cakes and ten for the matzot. “Ten for the leavened cakes” one tenth for each cake; “And ten for the matzot” –there were three kinds of matzot: loaves, wafers, and soaked cakes, thus there were three and a third tenths of flour for each kind, three cakes to every tenth. By Jerusalem measure they were thirty kavs, fifteen for the leavened cakes and fifteen for the matzot. “Fifteen for the leavened cakes”, one kav and a half for each cake. “And fifteen for the matzot” there were three kinds of matzot: loaves, wafers, and soaked cakes, thus there were five kavs for each kind, two cakes to every kav.",
+ "The consecration [minhah] consisted of matzah like the todah: cakes, wafers, and soaked cakes. The nazirite minhah consisted of two thirds of the matzah of the todah: cakes and wafers, but not soaked cakes. Thus there were ten kavs by Jerusalem measure, which are six tenths and something over. From each kind [the priest] took one tenth part as terumah, as it is said, “Out of this he shall offer one of each kind as a gift to the Lord” (Leviticus 7:1: “One:” that he may not take what is broken. “Out of each offering:” that each kind of offering shall be equal, [and] that he must not take [the terumah] from the one kind of offering on behalf of another. “It shall go to the priest who dashes the blood of the shelamim:” and the rest was consumed by the owner.",
+ "One who slaughtered the todah within [the Temple court] while its bread was outside the wall, the bread has not been sanctified. If he slaughtered it before [the loaves] had become crusted in the oven, even if all except one had become crusted, the bread is not sanctified. If he slaughtered the todah [intending to eat it] outside its proper time or outside its proper place, the bread is sanctified. If he slaughtered it and it was found to be terefah, the bread is not sanctified. If he slaughtered it and it was found to have a blemish: Rabbi Eliezer says: the bread is sanctified. But the sages say: it is not sanctified. If he slaughtered it under another name, and so, too, if the ram of the consecration-offering or the two lambs offered at Shavuot were slaughtered under another name, the bread is not sanctified.",
+ "If a [minhah that is accompanied by] the libations had already been sanctified in a vessel when the animal-offering was found to be invalid: If there is another animal-offering, they may be offered with it; But if not, they are left to become invalid by remaining overnight. The offspring of a todah, its substitute, and the animal which was set apart in the place of the todah which was set apart and was lost, do not require the [accompanying] bread, as it says, “And he shall offer [them] with the sacrifice of thanksgiving (todah)” (Leviticus 7:1; the todah requires the accompanying bread, but its young, what is brought in its place, and its substitute, do not require the accompanying bread.",
+ "One who says: “Behold I take upon myself [to bring] a todah”, he must bring both it and its bread from hullin. [If he said:] “A todah from hullin and its bread from tithe,” he must bring the bread from hullin. [If he said:] “A todah from tithe and bread from hullin,” he may bring. [If he said:] “A todah, it and its bread from tithe,” he may bring. But he must not bring from grain of second tithe, rather from second tithe money.",
+ "From where [is it derived] that if one says, “I take upon myself to bring a todah,” he can bring it only from hullin? As it is said, “And you shall sacrifice the pesah to the Lord your God, from the flock or the herd” (Deuteronomy 16:. But is not the pesah sacrifice brought only from the lambs and from the goats? Why then is it written, “from the flock or the herd”? It is to compare whatever is brought from the flock and the herd with the pesah: just as the pesah is obligatory and offered only from what is hullin, so everything that is obligatory may be offered only from what is hullin. Therefore if a man says, “I take upon myself to bring a todah,” or “I take upon myself [to offer] a shelamim,” since [in these cases] these are obligatory they may be offered only from what is hullin. The libations in every case may be offered only from what is hullin."
+ ],
+ [
+ "All the sacrifices communal or individual may be offered from [produce grown] in the Land [of Israel] or outside the Land, from new [produce] or from the old, except for the omer and the two loaves, which must be offered only from new produce and from [produce grown] in the land. All [offerings] must be offered from the choicest produce. And which is the choicest? That from Michmas and Zanoha are “alpha” for the quality of their fine flour; second to them is Hafaraim in the valley. The [produce of the] whole land was valid, but they used to bring it from these places.",
+ "One may not bring [grain for menahot] from the produce of a manured field or from an irrigated field or from a field stocked with trees. But if one did bring it [from these] it was valid. How was it prepared? In the first year it was plowed and in the second year it was sown seventy days before Pesah, thus it would produce fine flour in abundance. How was it tested? The temple-treasurer used to thrust his hand into it; if some dust came up in [his hand] it was invalid, until it was sifted [more]. If it had become magotty it is invalid.",
+ "Tekoa is “alpha” first its oil. Abba Saul says: Second to it is Regev, on the other side of the Jordan. The [oil of the] whole land was valid, but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from olive-trees planted in a field sown with seeds, but if one did bring it [from these] it was valid. One may not bring anpakinon, and if one did bring it, it is invalid. One may not bring it from olive-berries which had been soaked in water or preserved or stewed; and if one did bring it, it is invalid.",
+ "There are three [periods of gathering in the] olives and each crop gives three kinds of oil. The first crop of olives is when the olives are picked from the top of the tree; they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot. The second crop is when the olives at roof-level are picked from the tree; they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot. The third crop is when the last olives of the tree are packed inside the house until they become overripe; they are then taken up and dried on the roof they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot.",
+ "The first oil of the first crop, there is none better than it. The second oil of the first crop and the first oil of the second crop are equal. The third oil of the first crop, the second oil of the second crop and the first oil of the third crop are equal. The third oil of the second crop and the second oil of the third crop are equal. As to the third oil of the third crop, there is none worse than it. It would have been logical by the following argument that menahot should also require the purest olive oil: if the candlestick, whose [oil] is not for eating, requires pure olive oil, how much more should menahot, whose oil is for eating, require pure olive oil! But the text states, “Pure olive oil of beaten olives for lighting” (Exodus 27:20), but not “pure olive oil of beaten olives for menahot.”",
+ "From where did they bring the wine? Keruhim and Attulim rank are alpha their wine. Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley. [Wine of the] whole land was valid but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from vines planted in a field sown with seeds; but if one did bring it [from these] it was valid. One may not bring wine from sun-dried grapes, but if one did bring it, it was valid. One may not bring old wine, the words of Rabbi. But the sages permit it. One may not bring sweet wine or smoked wine or cooked wine, and if one did bring it, it was invalid. One may not bring wine from grapes suspended [on reeds], but only from the vines growing close to the ground and from well-cultivated vineyards.",
+ "They did not put [the wine] in large casks but in small barrels. And one did not fill the barrels to the brim so that its scent might spread. One may not take the wine at the mouth of the barrel because of the scum, nor that at the bottom because of the lees; but one should take it only from the third or the middle of the barrel. How was it tested? The temple-treasurer used to sit nearby with his stick in his hand; when the froth burst forth he would knock with his stick. Rabbi Yose bar Judah says: wine on which there is a scum is invalid, for it is written, “They shall be for you without blemish, and their minhah,” and “They shall be for you without blemish, and their libations” (Numbers 28:19-20,."
+ ],
+ [
+ "There were two dry-measures in the Temple: the tenth and the half-tenth. Rabbi Meir says: a tenth, [another] tenth, and a half-tenth. For what purpose did the tenth measure serve? By it they used to measure all the menahot. One did not measure with a three-tenths measure [the minhah] for a bull or with a two-tenths measure [the minhah] for a ram, rather, one measured them by all by tenths. For what purpose did the half-tenth measure serve? By it one used to measure the griddlecakes of the high priest [which was offered] half in the morning and the half towards evening.",
+ "There were seven liquid measuring vessels in the Temple: the hin, the half-hin, the third-hin, the quarter-hin, the log, the half-log, and the quarter-log. Rabbi Eliezer bar Zadok says: there were markings in the hin measure [indicating] thus far for a bull, thus far for a ram, and thus far for a lamb. Rabbi Shimon says: there was no hin measure at all, for what purpose could the hin serve? But there was an additional measure of one and a half logs by which one used to measure [the oil] for the minhah of the high priest, a log and a half in the morning and a log and a half towards evening.",
+ "For what purpose did the quarter-log serve? [To measure] a quarter-log of water for the one with skin disease and a quarter-log of oil for the Nazirite. For what purpose did the half-log serve? [To measure] a half-log of water for the sotah and a half-log of oil for the todah. With the log one measured [the oil] for all the menahot. Even a minhah of sixty tenths required sixty logs [of oil]. Rabbi Eliezer ben Yaakov says: even a minhah of sixty tenths required only one log [of oil], for it is written, “For a minhah, and for a log of oil” (Leviticus 14:21). Six [logs] were required for a bull, four for a ram, and three for a lamb; Three logs and a half for the menorah, a half-log for each lamp.",
+ "One may mix the drink-offerings of bulls with the drink-offerings of rams, or the drink-offerings of lambs with the drink-offerings of other lambs, or those of an individual offering with those of a communal offering, or those of [an offering offered] today with those of [an offering offered] yesterday; But one may not mix the drink-offerings of lambs with the drink-offerings of bulls or of rams. If they mixed these on their own, and they mixed these on their own, and then they were mixed, they are valid. But if before each was mixed by itself [they were mixed together], they are invalid. Although the minhah of the lamb that was offered with the omer was doubled, its drink-offerings were not doubled.",
+ "All the measures in the Temple were heaped except [that used for] the high priest's [minhah] which included in itself the heaped amount. The overflow of the liquid-measures was holy, but the overflow of the dry-measures was not holy. Rabbi Akiva says: the liquid-measuring vessels were holy, therefore their overflow was holy too; the dry-measuring vessels were not holy, therefore their overflow was not holy. Rabbi Yose says: it is not for that reason, but because liquids are stirred up and dry-stuffs are not.",
+ "All the offerings of the congregation and of the individual require libations except the first-born animal, the cattle tithe of cattle, the pesah, the hatat and the asham; But the hatat and the asham of the one with skin disease do require libations.",
+ "None of the communal offerings require the laying on of hands except the bull that is offered for [the transgression by the congregation] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the he-goat offered for [the sin] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesah. And an heir may lay his hands [on his father’s offering], and he may bring the libations for it, and can substitute [another animal for it].",
+ "All lay hands on the offering except a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slave, an agent, or a woman. The laying on of hands is outside the commandment. [One must lay] the hands: On the head of the animal, Both hands In the place where one lays on the hands there the animal must be slaughtered; And the slaughtering must immediately follow the laying on of hands.",
+ "Laying on of hands is [in certain respects] more stringent than waving and waving is [in other respects] more stringent than laying on of hands. For one may perform the waving on behalf of all the others, but one may not perform the laying on of hands on behalf of all the others. Waving is more stringent, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have life and for things that do not have life; but it is not so with laying on of the hands."
+ ],
+ [
+ "Rabbi Ishmael says: On Shabbat the omer was taken out of three seahs [of barley] and on a weekday out of five. But the sages say: whether on Shabbat or on a weekday it was taken out of three seahs. Rabbi Hanina the vice-high priest says: on Shabbat it was reaped by one man with one sickle into one basket, and on a weekday it was reaped by three men into three baskets and with three sickles. But the sages say: whether on Shabbat or on a weekday it was reaped by three men into three baskets and with three sickles.",
+ "The mitzvah of the omer is that it should be brought from [what grows] near by. If [the crop] near Jerusalem was not yet ripe, it could be brought from any place. It once happened that the omer was brought from Gagot Zerifin and the two loaves from the plain of En Soker.",
+ "How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival.",
+ "They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests.",
+ "After the omer was offered they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce]; This was without the approval of the rabbis, the words of Rabbi Meir. Rabbi Judah says: it was with the approval of the rabbis. After the omer was offered the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: is it not so forbidden by the law of the Torah, for it is said, “Until this very day?” Why was it permitted for those that lived far away from midday? Because they know that the court would not be negligent with it.",
+ "The omer permits [the new grain] throughout the land, and the two loaves permit it in the Temple. One may not offer minhahs, first-fruits, or minhahs that accompany animal offerings, before the omer. And if one did so, it is invalid. Nor may one offer these before the two loaves. But if one did so it was valid.",
+ "Wheat, barley, spelt, oats and rye are subject to hallah. And they are reckoned together. They are forbidden [to be eaten] as new grain before the omer. And they may not be harvested before Pesah. If they had taken root before the omer, the omer permits them; And if not, they are forbidden until the next year's omer.",
+ "[Before the omer] one may reap [grain] in irrigated fields in the valley, but one may not stack it. The people of Jericho used to reap [before the omer] with the approval of the sages, and used to stack it without the approval of the sages, but the sages did not protest. One may reap the unripe grain for cattle feed. Rabbi Judah said: When is this so? If one had begun to reap it before it had reached a third of its growth. Rabbi Shimon says: one may reap it and feed [his cattle with it] even after it has reached a third of its growth.",
+ "One may reap on account of the saplings or in order to make a house for mourners or in order not to interrupt the bet hamidrash. One may not bind them in bundles but one may leave them in small heaps. The mitzvah of the omer is that it should be brought from the standing grain. If this cannot be found he may bring it from the sheaves. The mitvah is that it should be brought from moist (fresh) grain. If this cannot be found he may bring it from dry grain. The mitzvah is that it should be reaped at night. If it was reaped at day it is valid. And it overrides the Shabbat."
+ ],
+ [
+ "The two loaves [of Shavuot] were kneaded each on its own and baked each on its own. The [cakes of the] showbread were kneaded each on its own and baked two at a time. They were prepared in a mould, and when they were taken out from the oven they were again put in a mould lest they become damaged.",
+ "Both the two loaves and the showbread their kneading and their shaping were performed outside [the Temple Court], and their baking was inside. And they do not override the Shabbat. Rabbi Judah says: all of these were performed inside [the Temple Court]. Rabbi Shimon says: One should always accustom himself to say, “The two loaves and the showbread were valid whether made in the Temple Court or in Bet Pagi.”",
+ "The high priest’s griddle cakes: their kneading, their shaping, and their baking were performed within [the Temple Court], And they override the Shabbat. The grinding [of the grain for it] and the sifting did not override the Shabbat. Rabbi Akiva said a general rule: any work that can be done on the eve of Shabbat does not override Shabbat, but that which cannot be done on the eve of Shabbat does override Shabbat.",
+ "All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Ben Zoma says: “And you shall set upon the table showbread (lehem panim) before me continually:” panim signifies that it should have faces.",
+ "The table was ten handbreadths long and five wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two and a half handbreadths were turned up at either side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table was twelve handbreadths long and six wide; the showbread was ten handbreadths long and five wide. Each cake was placed lengthwise across the breadth of the table, and two handbreadths were turned up at either side; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)?",
+ "There were there four golden props [at the corners of] the table, each split at the top, which supported the cakes, two for the one row and two for the other row. And there were twenty-eight rods, each [shaped] like the half of a hollow reed, fourteen for the one row and fourteen for the other row. Neither the placing of the rods nor their removal overrode the Shabbat, but [a priest] used to enter on the day before Shabbat, pull out the rods, and place them parallel with the length of the table. Every article that stood in the Temple was placed with its length parallel with the length of the House.",
+ "There were two tables inside the sanctuary, at the entrance of the Temple, the one of marble and the other of gold. On the table of marble they laid the showbread when it was brought in, and on the table of gold they laid the showbread when it was brought out, since we raise [the status] of what is holy and we don’t lower it down. And within [the sanctuary] there was a table of gold on which the showbread lay continually. Four priests entered: two bearing the two rows [of the showbread] in their hands and two bearing the two dishes [of frankincense] in their hands; And four went in before them, two to take away the two rows [of the showbread] and two to take away the two dishes [of frankincense]. Those who brought them in stood at the north side facing the south, and those who took them away stood at the south side facing the north. These withdrew [the old] and the others laid down [the new], the handbreadth of the one being by the side of the handbreadth of the other, as it is said, “Before me continually” (Exodus 25:30). Rabbi Yose says: even if these [first] took away [the old] and the others laid down [the new later on], this too fulfills the requirement of continually. They went out and laid [the old bread] on the table of gold that was in the sanctuary [at its entrance]. They then burned the dishes [of frankincense] and the loaves were distributed among the priests. If Yom Kippur fell on a Shabbat the cakes were distributed in the evening. If it fell on a Friday the he-goat of Yom Kippur was eaten in the evening. The Babylonian [priests] used to eat it raw for they were not fastidious.",
+ "If he arranged the showbread on Shabbat and the dishes [of frankincense] on the day after Shabbat, and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. If he arranged the bread and the dishes [of frankincense] on Shabbat and burned the dishes of frankincense on the day after Shabbat, it is not valid, and one is not liable over it for piggul, remnant, or uncleanness. If he arranged the bread and the dishes [of frankincense] on the day after Shabbat and burned the dishes [of frankincense] on the [next] Shabbat, it is not valid. What should he do? He should leave it until the following Shabbat, for even if it remains many days on the table there is nothing to this.",
+ "The two loaves were eaten never earlier than on the second day and never later than on the third day. How so? [Normally] they were baked on the day before the festival and eaten on the festival, that is, on the second day. If the festival fell on the day after Shabbat, they would be eaten on the third day. The showbread was eaten never earlier than on the ninth day and never later than on the eleventh day. How so? [Normally] it was baked on the day before Shabbat and eaten on Shabbat [of the following week], that is on the ninth day. If a festival fell on the day before Shabbat, it would be eaten on the tenth day. If the two days of Rosh Hashanah [fell before Shabbat], it would then be eaten on the eleventh day. [Baking] overrides neither Shabbat nor the festival. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon, son of the deputy [high priest]: it overrides the festival but not the fast day (Yom Kippur)."
+ ],
+ [
+ "If menahot and libation-offerings became unclean before they were sanctified in a vessel, they may be redeemed. If [they became unclean] after they were sanctified in a vessel, they may not be redeemed. Bird-offerings, the wood, the frankincense, and the ministering vessels, may not be redeemed, for the rule of redemption applies only to [offerings of] beasts.",
+ "If one said, “I take upon myself [to bring a minhah prepared] on a griddle”, and he brought one prepared in a pan, or “a minhah prepared in a pan”, and he brought one prepared on a griddle, what he has brought he has brought, but he has not fulfilled his obligation. [But if he said, “I take upon myself] to bring this [flour] as a minhah prepared on a griddle”, and he brought it prepared in a pan; or as “a minhah prepared in a pan”, and he brought it prepared on a griddle, it is invalid. If one said, “I take upon myself to bring two tenths in one vessel”, and he brought them in two vessels, or [he said] “in two vessels,” and he brought them in one vessel, what he has brought he has brought, but he has not fulfilled his obligation. But [if he said, “I take upon myself to bring] these [two tenths] in one vessel”, and he brought them in two vessels, or “in two vessels”, and he brought them in one vessel, they are invalid. If he said, “I take upon myself to bring two tenths in one vessel” and he brought them in two vessels, and when they said to him, “You vowed to bring them in one vessel”, if he brought them in one vessel, they are valid, but if he still offered them in two vessels, they are invalid. If he said “I take upon myself to bring two tenths in two vessels”, and he brought them in one vessel, and when they said to him, “You vowed to bring them in two vessels”, if he offered them in two vessels they are valid; but if he still kept them in one vessel, they are considered as two menahot which have been mixed.",
+ "[If one said,] “I take upon myself to bring a minhah of barley,” he must bring one of wheat. “Of coarse flour,” he must bring it of fine flour. “Without oil and without frankincense,” he must bring it with oil and frankincense. “Half a tenth,” he must bring a whole tenth. “A tenth and a half,” he must bring two. Rabbi Shimon declares him exempt, because he did not make his offering in the manner in which people usually make their offerings.",
+ "A man may offer a minhah consisting of sixty tenths and bring them in one vessel. If one said, “I take upon myself to offer sixty-one tenths,” he must bring sixty in one vessel and the one in another vessel, since the congregation brings on the first day of the festival [of Sukkot] when it falls on Shabbat sixty-one tenths [as a minhah], it is enough for an individual that [his minhah] should be one tenth less than that of the congregation. Rabbi Shimon said: but some of these [sixty-one tenths] are for the bullocks and some for the lambs, and they may not be mixed one with the other! Rather sixty tenths mingles [in one vessel]. They said to him: can sixty be mingled [in one vessel] and not sixty-one? He answered, so it is with all the measures prescribed by the sages: a man may immerse himself in forty seahs of water, but he may not immerse himself in forty seahs less one kortob. One may not offer one [log], two, or five [logs], but one may offer three, four, six, or anything above six.",
+ "One may offer wine but not oil, the words of Rabbi Akiva. But Rabbi Tarfon says: one may also offer oil. Rabbi Tarfon said: just as we find that wine is offered as an obligation may be offered as a freewill-offering, so oil which is offered as an obligation may be offered as a freewill-offering. Rabbi Akiva said to him: No, if you say so of wine it is because it is offered by itself even when offered as an obligation, can you say the same of oil which is not offered by itself when offered as an obligation? Two [men] may not jointly offer one tenth [of flour for a minhah]; but they may jointly offer an olah or a shelamim, and bird sacrifices even a single bird."
+ ],
+ [
+ "[One who says], “I take upon myself to bring a tenth,” he must bring one [tenth]. “Tenths,” he must bring two [tenths]. [If he said,] “I specified [a certain number of tenths] but I do not know what number I specified,” he must bring sixty tenths [If he said,] “I take upon myself to bring a minhah,” he may bring whichever kind he chooses. Rabbi Judah says: he must bring a minhah of fine flour, for that is the distinctive [one] among the menahot.",
+ "[If he said] “A minhah” or “a kind of minhah,” he may bring one [of any kind]. [If he said] “Menahot” or “A kind from menahot,” he must bring two [of any one kind]. [If he said,] “I specified [a certain kind], but I do not know what kind I specified,” he must bring the five kinds. [If he said,] “I specified a minhah of [a certain number of] tenths but I do not know what number I specified,” he must bring sixty tenths. But Rabbi says, he must bring menahot [of every number] of tenths from one to sixty.",
+ "[If one said,] “I take upon myself to bring [pieces of] wood,” he must bring not less than two logs. “Frankincense,” he must bring not less than a handful. There are five cases of [not less than] a handful: One who says, “I take upon myself to bring frankincense,” he must bring not less than a handful. One who voluntarily offered a minhah must bring a handful of frankincense with it. One who offered up the handful outside [the Temp] is liable. The two dishes [of frankincense] require two handfuls.",
+ "“I take upon myself to offer gold,” he must bring not less than a golden denar. “Silver,” he must bring not less than a silver denar. “Copper,” he must bring not less than [the value of] a silver maah. [If he said] “I specified [how much I would bring] but I do not know what I specified,” he must bring until he says, “I certainly did not intend to give so much!”",
+ "[If one said,] “I take upon myself to bring wine,” he must bring not less than three logs. “Oil,” he must bring not less than one log; Rabbi says: not less than three logs. [If one said,] “I specified [how much I would offer] but I do not know how much I specified,” he must bring that quantity which is the most that is brought on any one day.",
+ "[If one said,] “I take upon myself to offer an olah,” he must bring a lamb. Rabbi Elazar ben Azaryah say: [he may bring] a turtle-dove or a young pigeon. [If he said,] “I specified a beast of the herd but I do not know what it was I specified,” he must bring a bull and a calf. [If he said, “I specified] a beast of the cattle but I do not know what it was I specified,” he must bring a bull, a bull calf, a ram, a he-goat, a he-kid, and a he-lamb. [If he said,] “I specified [some kind] but I do not know what it was I specified,” he must add to these a turtle-dove and a young pigeon.",
+ "[If one said,] “I take upon myself to offer a todah or a shelamim,” he must bring a lamb. [If he said,] “I specified a beast of the herd but I do not know what it was I specified,” he must bring a bull and a cow, a bull calf and a heifer. [If he said, “I specified] a beast of the cattle but I do not know what it was I specified,” he must bring a bull and a cow, a bull calf and a heifer, a ram and a ewe, a he-goat and a she-goat, a he-kid and a she-kid, a he-lamb and a ewe-lamb.",
+ "[If he said,] “I take upon myself to offer an ox,” he must bring one with its drink-offerings to the value of a maneh. “A calf,” he must bring one with its drink-offerings to the value of five selas. “A ram,” he must bring one with its drink-offerings to the value of two selas. “A lamb,” he must bring one with its drink-offerings to the value of one sela. If he said “An ox valued at one maneh,” he must bring one worth a maneh apart from its drink-offerings. “A calf valued at five selas,” he must bring one worth five selas apart from its drink-offerings. “A ram valued at two selas,” he must bring one worth two selas apart from its drink-offerings. “A lamb valued at one sela,” he must bring one worth one sela apart from its drink-offerings. [If he said, “I take upon myself to offer] an ox valued at a maneh,” and he brought two together worth a maneh, he has not fulfilled his obligation, even if one was worth a maneh less one denar and the other also was worth a maneh less one denar. [If he said] “A black one” and he brought a white one, or “a white one” and he brought a black one, or “a large one” and he brought a small one, he has not fulfilled his obligation. [If he said] “a small one” and he brought a large one, he has fulfilled his obligation; Rabbi says: he has not fulfilled his obligation.",
+ "[If one said,] “This ox shall be an olah,” and it becomes blemished, he may, if he so desires, bring two with its price. [If he said,] “These two oxen are for an olah,” and they become blemished, he may, if he so desires, bring one ox with their price. But Rabbi forbids it. [If he said,] “This ram shall be an olah,” and it becomes blemished, he may, if he so desires, bring a lamb with its price. [If he said,] “This lamb shall be an olah,” and it becomes blemished, he may, if he so desires, bring a ram with its price thereof. But Rabbi forbids it. One who says, “One of my lambs shall be holy,” or “one of my oxen shall be holy,” and he had only two, the larger one is holy. If he had three, the middle one is holy. [If he said,] “I specified one but I do not know which it was I specified,” or [if he said,] “My father told me [that he had specified one] but I do not know which it is,” the largest one among them must be holy.",
+ "[If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.",
+ "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Sefaria Community Translation.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..5d86f2b06b39fc9cce827a640997b4141c23df4a
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Sefaria Community Translation.json
@@ -0,0 +1,144 @@
+{
+ "language": "en",
+ "title": "Mishnah Menachot",
+ "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": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "All grain offerings from which handfuls were taken not for their own sake are valid, but they do not fulfill the obligation of their owners. [This is true] except for the grain offering of a sinner or the grain offering brought out of jealousy [by the suspected adulteress]. The grain offerings of a sinner and of jealousy from which handfuls were collected not for their own sake, or that were put into a vessel, or that were brought [to the altar], or were burned not for their own sake, or one [action was done] for their own sake and the other not or their own sake, or one [action was done] not for their own sake and one [was done] for their own sake, they are invalid. What [is meant by] [\"an action done] for their own sake and [one done] not for their own sake?\" For the sake of the grain offering of the sinner and for the sake of the voluntary grain offering. [And what is meant by \"an action done] not for their own sake and [one done] for their own sake\"? With the intent of a voluntary grain offering and with the intent of a grain offering of a sinner.",
+ "The grain offering of a sinner and the grain offerings from which handfuls were taken by a non-priest, by a person in mourning [for a kinsman who has not yet been buried], by a tevul yom [a person who has immersed himself that day to purify himself, but who must wait for night-fall to be fully pure], by a person who lacks [priestly] garments, by a mechusar kippurim [a person who is required to bring an atonement offering before partaking in an offering], by a person with unwashed hands and feet, by an uncircumcised man, by an impure person, by a person who is sitting, or one who is standing on vessels, an animal, or his friend's legs - these [offerings] are invalid. If he took the handful with his left [hand], it [the offering] is invalid. Ben Betera says: he should return it and take the handful again with his right. If he took the handful, and a stone or a chunk of salt or a remnant of frankincense came with it in his hand, it is invalid, because they said: one who takes too much or too little [as] the handful, it is invalid. What is too much? If he took a heaping handful. And too little? If he took the handful with his fingertips. How should he do it? Extend his fingers on his palm [and bring the flour with his three middle fingers into his palm]. ",
+ "If he used too much oil or too little oil or too little frankincense, it is invalid. One who takes a handful from the grain offering [intending] to eat the remainder [of the offering] outside [the Temple] or an olive’s bulk outside; Or to burn the handful or an olive’s bulk of the fistful outside; or to burn its frankincense outside, it is invalid, but it does not entail karet [divinely imposed punishment consisting of death at an early age without progeny]. [One who takes a handful from the grain offering intending] to eat the remainder the next day or an olive’s bulk the next day; or to burn the fistful the next day or an olive’s bulk of the handful the next day; or to burn its frankincense the next day, It is piggul [a sacrifice that becomes unfit due to the intention of the officiating priest to consume it outside of its permitted time], and they would be liable for karet [divinely imposed punishment consisting of death at an early age without progeny]. This is the general rule: anyone who takes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat [the amount] which is normally eaten, or to burn [the amount] which is normally burned: outside its prescribed place [the Temple courtyard], [the minhah] is invalid, but it does not result in karet; after its designated time, it is piggul [a sacrifice unfit due to the intention to consume it outside of its permitted time] and it results in karet, provided that the [portion which] permits is offered as required. How is the [portion which] permits offered as required\"? If one took the handful in silence [i.e., without express intention], and put it in a vessel and carried it, and burned it, [intending to eat it] after its designated time; Or if one took the handful [intending to eat the grain-offering] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took the handful and put it in a vessel, carried it out, and burned it [intending to eat the grain-offering] after its designated time. This is offering the [portion which] permits as is required. ",
+ "How is the [portion which] permits not offered as is required? If one took the handful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned it [with the intention of eating it] after its designated time; Or if one took the handful [intending to eat it] after its designated time, [and] put it in a vessel, carried it to the altar, and burned it [intending to eat it] outside its designated place, or if one took the fistful, put it in vessel, carried it to the altar, and burned it [intending to eat it] outside its designated time. If one took the handful of a sinner’s grain offering or the grain offering of jealousy not for their own sake, and put it in a vessel, carried it to the altar, and burned it [intending to eat them] after their designated time; Or if one took the handful [from them, intending to eat] after their designated time, [and] put it in a vessel, carried it to the altar, and burned it not for their own sake, or if one took out the fistful, put it in vessel, carried it to the altar, and burned for the sake of something else - this is the [portion which] permits not offered as is required. [If one intended] to eat an olive’s bulk outside its designated place [and] an olive’s bulk on the next day, [or] an olive’s bulk on the next day [and] an olive’s bulk outside its designated place; Half an olive’s bulk outside its designated place [and] half an olive’s bulk on the next day; Half an olive’s bulk on the next day [and] half an olive’s bulk outside its designated place, [The sacrifice] is unfit, and does not entail karet. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and they would be liable for karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not entail karet. But the Sages say: in both cases [the sacrifice] is invalid and does not entail karet. [If one intends] to eat half an olive’s bulk [after its intended time or outside its intended place] [and] to burn half an olive’s bulk [similarly] - it is valid, for eating and burning do not combine [to equal an olive's bulk]. "
+ ],
+ [
+ "If he took the handful [intending] to eat the remainder or to burn the handful the next day, Rabbi Yose concedes that the offering is piggul and he is obligated for extirpation. [If he intended] to burn its frankincense the next day: Rabbi Yose says: it is invalid but he is not liable for extirpation. But the sages say: it is rejected due to piggul and he is liable for extirpation. They said to him: how does this differ from an animal-offering? He said to them: with the animal-offering the blood, the flesh and the sacrificial portions are all one; but the frankincense is not part of the grain offering. ",
+ "If he slaughtered the two lambs [intending] to eat one of the [two] loaves the next day, or if he burned the two dishes [of the frankincense intending] to eat one of the [two] rows of the showbread the next day: Rabbi Yose says: that loaf or that row about which he expressed the intention is rejected due to piggul and he is liable for extirpation for it, while the other is invalid but he is not liable for extirpation for it. But the sages say, both are rejected due to piggul and he is liable for extirpation for both of them. If one of the [two] loaves or one of the [two] rows [of the shewbread] became unclean: Rabbi Judah says: both must be taken out to the place of burning, for the offering of the congregation may not be divided. But the sages say, the unclean [is treated] as unclean, but the clean may be eaten. ",
+ "The thanksgiving offering can render the bread rejected due to piggul but the bread does not render the thanksgiving offering rejected due to piggul. How so? If he slaughtered the thanksgiving offering intending to eat part of it on the next day, both it and the bread are rejected due to piggul; if he intended to eat part of the bread the next day, the bread is rejected due to piggul but the thanksgiving offering is not rejected due to piggul. 2)\tThe lambs can render the bread rejected due to piggul but the bread cannot render the lambs rejected due to piggul. a)\tHow so? If he slaughtered the lambs intending to eat part of them the next day, both they and the bread are rejected due to piggul; if he intended to eat part of the bread the next day, the bread is rejected due to piggul but the lambs are not. ",
+ "The animal-offering can render the libations rejected due to piggul after they have been sanctified in the vessel, the words of Rabbi Meir. But the libations cannot render the animal-offering rejected due to piggul. One who slaughters an animal-offering intending to eat part of it on the next day, both it and the libations are rejected due to piggul; if he intended to offer the libations the next day, the libations are rejected due to piggul but the animal-offering is not. ",
+ "If he had an intention which causes something to be rejected because of piggul [with regard to the remainder of the grain-offering] during the [burning of the] handful and not during the [burning of the] frankincense, or during the [burning of the] frankincense and not during the [burning of the] incense: Rabbi Meir says: it is rejected due to piggul and he is liable for extirpation for it; But the sages say: there is no extirpation unless he had an intention which causes something to be rejected due to piggul during the service of the whole of the thing that causes it to be permitted. The sages agree with Rabbi Meir with regard to a sinner’s grain offering or a grain offering of jealousy, that if he had an intention which renders something rejected due to piggul during the [burning of the] handful, [the remainder] is rejected due to piggul and he is liable for extirpation for it, since the handful is the entire thing that causes it to be permitted. If he slaughtered one of the lambs intending to eat the two loaves the next day, or if he burned one of the dishes of frankincense intending to eat the two rows [of the shewbread] on the next day: Rabbi Meir says: it is rejected due to piggul and he is liable for extirpation for it; But the sages say: it is not rejected due to piggul, unless he had an intention that renders something rejected due to piggul during the service of the whole of the thing that causes it to be permitted. If he slaughtered one of the lambs intending to eat part of it the next day, that [lamb] is rejected due to piggul but the other [lamb] is valid. If he intended to eat the other [lamb] the next day, both are valid. "
+ ],
+ [
+ "If he took the handful from the grain offering intending to eat [outside its proper place or after its proper time] a part that it is not usual to eat or to burn [outside its proper place or after its proper time] a part that it is not usual to burn, [the offering] is valid. Rabbi Eliezer invalidates [it]. [If he intended] to eat less than an olive's bulk of a part that it is usual to eat, or to burn less than an olive's bulk of a part that it is usual to burn, [the offering] is valid. [If he intended] to eat a half an olive's bulk and to burn a half an olive’s bulk, [the offering] is valid, for eating and burning are not reckoned together. ",
+ "If he did not pour in [the oil], or if he did not mix it, or if he did not break up [the grain offering] into pieces, or if he did not salt it, or wave it, or if he did not bring it near [the altar], or if he broke it up into large pieces, or if he did not anoint [with oil those types requiring anointing], it is valid. If the handful of one grain offering was mixed with the handful of another, or with a priest’s grain offering, or with the grain offering of the anointed [high] priest, or with the grain offering [offered with] the libations, it is valid. Rabbi Judah says: if [it was mixed] with the grain offering of the anointed [high] priest or with the grain offering [offered with] libations, it is invalid, for since the consistency of the one is thick and the consistency of the other is thin, each absorbs from the other. ",
+ "Two grain offerings from which the handfuls had not yet been taken out were mixed together: If it is still possible to take the handful from each separately, they are valid; If not, they are invalid. If the handful [of a grain offering] was mixed with a grain offering from which the fistful had not yet been taken, he must not burn it. If he did burn it, then the grain offering from which the handful had been taken fulfills the owner's obligation while the other from which the handful had not been taken does not fulfill the owner's obligation. If the handful was mixed with the remainder of the grain offering or with the remainder of another grain offering, it must not be burned; If he did burn it does fulfill the owner's obligation. If the handful had become unclean and yet he offered it, the forehead plate [worn by the High Priest] renders it acceptable, But if it went out [of the Temple Court] and afterwards he offered it, the forehead plate does not render it acceptable. For the forehead plate renders acceptable only an offering which was unclean but not that which was taken out. ",
+ "If the remainder of the grain offering became unclean or was burnt or lost: According to the rule of Rabbi Eliezer it is valid; according to the rule of Rabbi Joshua it is invalid. If [he did] not [put the handful] into a ministering vessel it is invalid; Rabbi Shimon declares it valid. If he burnt the handful twice [i.e., in two batches], it is valid. ",
+ "Regarding the handful: the [absence of the] smallest part invalidates the whole. Regarding the tenth [of flour for the grain offering] the [absence of the] smallest part invalidates the whole. Regarding the wine [libation which accompanies the grain offering] the [absence of the] smallest part invalidates the whole. Regarding the oil [which is mixed in with the grain offering] the [absence of the] smallest part invalidates the whole. Regarding the flour and the oil, the [absence of] one invalidates the other. Regarding the handful and the frankincense, the [absence of] one invalidates the other. ",
+ "Regarding the two goats of Yom Hakippurim, the [absence of] one invalidates the other. Regarding the two lambs of Shavuot, the [absence of] one invalidates the other. Regarding the two loaves [that accompany the lambs], the [absence of] one invalidates the other. Regarding the two rows [of the showbread], the [absence of] one invalidates the other. Regarding the two dishes [of frankincense], the [absence of] one invalidates the other. Regarding the rows and the dishes, the [absence of] one invalidates the other. Regarding the two kinds [of cakes] used in the offering of the nazirite, the three kinds used for the red cow, the four kinds [of cakes] used in the thanksgiving offering, the four kinds [of species] used for the lulav, and the four kinds used for the [purification of the] leper, the [absence of] one invalidates the others. Regarding the seven sprinklings [of the blood] of the red cow, the [absence of] one invalidates the others. Regarding the seven sprinklings between the poles of the ark, and of those toward the curtain and upon the golden altar, the [absence of] one invalidates the others. ",
+ "Regarding the seven branches of the menorah, the [absence of] one invalidates the others. Regarding the seven lamps on it, the [absence of] one invalidates the others. Regarding the two portions of Scripture in the mezuzah, the [absence of] one invalidates the other; and even one letter invalidates the whole. Regarding the four portions of Scripture in tefillin, the [absence of] one invalidates the others; even one letter invalidates the whole. Regarding the four fringes, the [absence of] one invalidates the others, since the four together are one commandment. Rabbi Ishmael says: the four are four separate commandments. "
+ ],
+ [
+ "The [absence of the] blue [in the fringes] does not invalidate the white, neither does the [absence of the] white invalidate the blue. The [absence of the] hand-tefillin does not invalidate the head-tefillin, neither does the [absence of the] head-tefillin invalidate the hand-tefillin. The [absence of the] fine flour and the oil does not invalidate the wine, neither does the [absence of the] wine invalidate them. The [absence of one of the] sprinklings [of the blood] on the outer altar does not invalidate the rest. ",
+ "The [absence of the] bulls or the rams or the sheep do not invalidate one another. R. Simon says: if they had [enough funds to buy] many bulls but they did not have [enough to buy the] libations [which accompany them], let them bring one bull with its libation; let them not offer them all without libations.",
+ "[The absence of] the bull or the rams or the lambs or the sheep do not invalidate the bread-offering, nor does [the absence of] the bread-offering invalidate [them]. [The absence of ] the bread-offering can invalidate the lambs, but [the absence of ] the lambs cannot invalidate the bread-offering - [these are] the words of Rabbi Akiva; Rabbi Shimon ben Nanos said: Not so, rather [the absence of} the lambs can invalidate the bread-offering, but the [absence of] the bread-offering cannot invalidate the lambs; because we find that when Israel was in the wilderness forty years, they offered lambs without the bread-offering, so now too they may offer the lambs without the bread-offering. R. Simon said: The law is [according to] the words of Ben Nanos, but the grounds are not [according to] his words, [because] all the [offerings] stated in Numbers were offered in wilderness, but all the [offerings] stated in Leviticus were not offered in the wilderness. When they came to the land, they offered both [sets of offerings]. And why do I say [nevertheless] they offer the lambs without the bread-offering? Because the lambs render themselves permissible without the bread-offering [via the burning of their innards on the altar], but the bread-offering without the lambs - there is nothing [offered] that would permit it.",
+ "[The absence of ] thetemidim [daily offerings of lambs, one after dawn and before sunset] near does not invalidate the musafim [additional offerings offered on Shabbat, Rosh Chodesh, and holidays], neither does [the absence of] the musafim invalidate the temidim, neither does the absence of [one of the] musafim invalidate the other musafim. Even if they did not offer the lamb in the morning, they must offer it towards evening. Rabbi Shimon said: When is this so? Only when they had acted under duress or in error, but if they acted deliberately and did not offer the lamb in the morning they may not offer it towards evening. If they did not burn the incense in the morning, they burn it towards evening. Rabbi Shimon said: all of it was burned towards evening [in such a case] - for the golden altar is dedicated only by the incense of spices, and the altar for the whole burnt offering [is dedicated only] by the daily offering of the morning, and the table [is dedicated only] by the showbread on Shabbat, and the menorah [is dedicated] only by [the kindling of] seven lamps towards evening.",
+ "The high priest’s griddle-cakes cannot be brought in [two separate] halves. Rather, he must bring a whole tenth and then divide it, offering a half in the morning and a half towards evening. If a [high] priest offered half in the morning and then died and they appointed another priest in his place, [the successor] may not bring a half-tenth from his house, neither [may he use] the remaining half-tenth of the first [high priest]. Rather, he must bring a whole tenth and divide it, and offer one half and leaving the other half goes to waste. It turns out that two halves are offered and two halves go to waste. If they did not appoint another priest in his place, from whose [expense] was it offered? Rabbi Shimon says: from the community; Rabbi Yehudah says: from his heirs, and [both agreee that] a whole [tenth] was offered. "
+ ],
+ [
+ "All grain offerings must be offered unleavened, with the exception of the leavened cakes of the thanksgiving offering and the two loaves [of Shavuot] which are offered leavened. Rabbi Meir says: he takes the leaven from [the grain offerings] themselves and with this they are leavened. Rabbi Judah says: that is not the best way, rather [first of all] he brings leaven and puts into the measuring vessel and then he fills the measuring vessel up [with flour]. But they said to him: even so [it is not satisfactory], for it would be sometimes too little and sometimes too much. ",
+ "All grain offerings must be kneaded with lukewarm water. He must guard them lest they become leavened. If the remainder became leavened he has transgressed a negative commandment, for it is written, “No grain offering which you shall bring to the Lord shall be made leavened” (Leviticus 2:11). One is liable for the kneading, and for rolling and for baking [if he performed these after it became leavened]. ",
+ "Some [grain offerings] require oil and frankincense, some require oil but not frankincense, some frankincense but not oil, and some neither oil nor frankincense. These require oil and frankincense: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of the priests, the grain offering of the anointed high priest, the grain offering of a non-Jew, the grain offering of women, and the grain offering of the omer [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten]. The grain offering offered with the libations requires oil but not frankincense. The showbread requires frankincense but not oil. The two loaves, the sinner's grain offering and the grain offering of jealousy require neither oil nor frankincense. ",
+ "And [regarding this last category,] one is liable for the oil on its own and for the frankincense on its own. If he put in oil, he has invalidated it, but if frankincense, he can remove it. If he put oil on the remainder, he has not transgressed a negative commandment. If he put a vessel [containing oil] on a vessel [containing the grain offering], he has not rendered it invalid. ",
+ "Some [grain offerings] require bringing near but not waving, some require waving but not bringing near, some require bringing near and also waving, and some require neither bringing near nor waving. These require bringing near but not waving: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of the priests, the grain offering of the anointed high priest, the grain offering of a non-Jew, the grain offering of women, the sinner's grain offering. Rabbi Shimon says: the grain offering of the priests and the grain offering of the anointed high priest do not require bringing near, since no handful is taken out of them. And in any case where no handful is taken out, bringing near is not necessary. ",
+ "These require waving but not bringing near: The log [specific unit of volume] of oil of the leper and his guilt-offering, the first fruits, according to Rabbi Eliezer ben Yaakov, the innards of an individual’s shelamim [An offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; the two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The grain offering of the omer and the grain offering of jealousy require bringing near and waving. The showbread and the grain offering brought with the libations require neither bringing near nor waving.",
+ "Rabbi Shimon says: there are three kinds [of sacrifices] which require three commandments; two [of the three] apply to each kind, but none of them require a third. And these are they: the shelamim of the individual, the zivchei shalmei tzibur [shelamim offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot] and the guilt-offering of the leper. The shelamim of the individual requires the laying on of hands for the living animal and waving after it is slaughtered, but it does not require waving while alive. The zivchei shalmei tzibur require waving while alive and also after they are slaughtered, but they do not require the laying on of hands. The guilt-offering of the leper requires the laying on of hands and also waving while alive, but it does not require waving after it is slaughtered. ",
+ "One who says, “I take upon myself [to offer a grain offering prepared] on a griddle,” he must not bring [one prepared] in a pan; If [he says, I take upon myself to offer a grain offering prepared] in a pan,” he must not bring [one prepared] on a griddle. What is the difference between a griddle and a pan? The pan has a lid to it, but the griddle has no lid - [these are] the words of Rabbi Yose Haglili; Rabbi Hanina ben Gamaliel says: a pan is deep and what is prepared is spongy; a griddle is flat and what is prepared on it is hard. ",
+ "[If one said,] “I take upon myself [to offer a grain offering baked] in an oven,” he must not bring what is baked in a stove or on tiles or in the cauldrons of the Arabs; Rabbi Judah says: he may bring what is baked in a stove. [If he said,] “I take upon myself [to offer] a baked grain offering,” he may not bring half in loaves and half in wafers. Rabbi Shimon permits it for it is one [kind of] offering. "
+ ],
+ [
+ "These grain offerings have a handful taken from them and the remainder goes to the priests: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of a non-Jew, the grain offering of women, and the grain offering of the omer [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten].a fine grain offering, the frying pan grain offering, the deep-fried grain offering, loaves, wafers, the grain offering of non-Jews, the grain offering of women, the grain offering of the omer, the sinner's grain offering, and the grain offering of jealousy. Rabbi Shimon says, the sinner's grain offering of a priest has its handful removed and is burned separately from the remainder. ",
+ "The grain offering of the priests and the grain offering of the anointed high priest, and the grain offering offered with the libations are [wholly] for the altar and the priests have no share in them. With these the altar has greater power than the priests. The two loaves and the showbread are eaten by the priests and the altar has no share in them; with these the priests have greater power than the altar. ",
+ "All grain offerings that are prepared in a vessel require three applications of oil: pouring, mixing and putting oil in the vessel before they are made. The [baked] loaves were mixed [with oil after breaking into pieces], the words of Rabbi [Judah Hanasi]. But the sages say: [while they were still] fine flour [were they mixed with oil]. The loaves require mixing and the wafers anointing. How did he anoint them? Like [the Greek letter] chi And the rest of the oil was eaten by the priests. ",
+ "All grain offerings prepared in a vessel must be broken into pieces. The grain offering of an Israelite was folded into two and the two were folded into four, and he separated [it at each bend]. The grain offering of priests was folded into two and the two were folded into four, but he does not separate. The grain offering of the anointed high priest was not folded. Rabbi Shimon says: neither the grain offering of the priests nor the grain offering of the anointed high priest was broken in pieces, since the handful was not taken from them, and whenever the handful is not taken [from a grain offering] it is not to be broken in pieces. And they were all an olive's bulk.",
+ "All grain offerings must be rubbed three hundred times and beaten five hundred times. The rubbing and the beating [is performed with the grains] of wheat. Rabbi Yose says: also to the dough. All grain offerings consist of ten cakes, except the showbread and the griddle-cakes of the high priest, which consist of twelve cakes , the words of Rabbi Judah. Rabbi Meir says: they all consist of twelve cakes, except the loaves of the thanksgiving offering and of the Nazirite-offering, which consist of ten cakes. ",
+ "The omer consisted of one tenth [of an eifah-measure of flour] taken from three se'im [particular measure of volume]. The two loaves--two tenths taken from three se'im. And the showbread--twenty-four tenths taken from twenty-four se'im. ",
+ "The omer was sifted in thirteen sieves, the two loaves [of Shavuot] in twelve and the showbread in eleven. Rabbi Shimon said there was no fixed [number], rather flour that was sifted as much as necessary was brought as it says (Leviticus 24) \"You shall take flour and bake it\" - until it has been sifted as much as needed. "
+ ],
+ [
+ "The thanksgiving offering was brought from five se'im [specific unit of volume] of flour of the Jerusalem measure, which is six se'im of the desert measure. [This was equivalent to] two eifot [specific unit of volume, each] eifah is three se'im [and two eifot are also equal to] twenty issaron, ten of which for leavened bread and ten for unleavened bread. Ten for the leavened [meant that] each loaf [was made from] a whole issaron [of flour]. The ten for the unleavened bread - and in the unleavened bread [there were] three varieties: loaves, wafers and deep-fried dumplings - therefore there were three and a third issaron for each variety, three loaves for every issaron. In the Jerusalem measures it was thirty kav [particular unit of volume], fifteen for the leavened and fifteen for the unleavened. Fifteen for the leavened [meant that] each loaf [was made from] one and a half kav. Fifteen for the unleavened bread - and in the unleavened bread [there were] three varieties: loaves, wafers and deep-fried dumpling - therefore there were five kav for each variety, two loaves for every kav.",
+ "[The grain-offering at] the dedication [of the Temple] consisted of [various kinds of] unleavened breads, like those [brought as part] of the thanksgiving-offering; [namely] loaves, wafers, and oily bread. [The grain-offering of] the Nazirite consisted of two parts of the [various kinds of ] unleavened breads [brought as part] of the thanksgiving –offering; namely loaves and wafers. But not oily bread; thus there were ten kavby the Jerusalem measure, which is a little over six esronot. From each one [of the unleavened breads brought with the Thanksgiving offering the priest] would take one tenth as an offering [for the officiating priest], as it states (Leviticus 7:14) \"And he shall bring from it one out of each offering, as a separation for the Lord;\" [The word] \"One\" [tenth, indicates a whole loaf so] that one may not take a slice [or piece of bread as gift for the priest]. [The phrase] \"From each one\" [indicates] that all the offerings should be equal [in measure] and that one may not take [the officiating priest's share] out of one offering on behalf of another [that has less]. \"to the officiating priest who sprinkles the blood of the peace-offering\" [indicates that] the rest [of the offering] is eaten by the owner. ",
+ "If one slaughtered the thanksgiving-offering inside [the Temple courtyard] while its bread was outside the wall, the bread is not sanctified. If he slaughtered [the thanksgiving-offering] before [the loaves] had formed a crust in the oven, or even if all [the loaves] except one had formed a crust, the bread is not sanctified. If he slaughtered [the thanksgiving-offering] outside its [designate] time or outside its [designated] place, the bread is sanctified. If he slaughtered [the thanksgiving-offering] and it was found to be terefah [an animal with a mortal condition such that it would die within one year], the bread is not sanctified. If he slaughtered [the thanksgiving-offering] and it was found to have a blemish [that disqualifies it as an offering], Rabbi Eliezer says [the bread is] sanctified; the Sages say [the bread is] not sanctified. If he slaughtered [the animal] but not for its own sake - and likewise [regarding] the ram of the dedication ceremony or the two lambs of Shavuot slaughtered not for their sakes - the bread is not sanctified.",
+ "Libations that were sanctified in a vessel, and their corresponding] sacrifice was found invalid, if there is another sacrifice they should be brought with it, but if not, they [are allowed to] become invalid by being left overnight. The child of a thanksgiving-offering, or its substitute, and one who separates a thanksgiving-offering, loses it and then separates another in its place, these [secondary sacrifices] do not require bread, as it is stated: (Leviticus 7) \"And he should bring with the thanksgiving sacrifice\". - [only] the thanksgiving sacrifice requires bread; its child, its replacement, or its substitute do not require bread. ",
+ "One who says \"I accept upon myself [to bring] a thanksgiving sacrifice\" must bring it and its bread from non-sacred money. [If he says, \"I accept upon myself to bring] a thanksgiving sacrifice with non-sacred money and the bread from ma'aser [sheni]\" [the second tithe of produce, which must be taken to Jerusalem and consumed there], he must bring it and its bread from non-sacred money. [If he says, \"I accept upon myself to bring] a thanksgiving sacrifice from ma'aser [sheni] and the bread from non-sacred money\", he may bring it. [If he says, \"I accept upon myself to bring] both the bread and the sacrifice from ma'aser [sheni], he may bring it. But he may not bring [his offering] from the wheat of ma'aser sheni, rather from the money of ma'aser sheni. ",
+ "From where [do we learn] that [if] one who says \"I accept upon myself a thanksgiving sacrifice]\", he must bring it from non-sacred money? As it says (Deuteronomy 16:2) \"You shall slaughter the Passover offering to the Lord, your God: sheep and cattle\". But Passover offerings are only brought from sheep or goats, so why does it say \"sheep or cattle\"? Rather, it is to connect everything that comes [as a sacrifice] from cattle or sheep to the Passover offering: Just as the Passover offering which comes as an obligation, may come only from non-sacred money, so too anything which comes as an obligation may come only from non-sacred money. Therefore one who says, \"I accept upon myself [to bring] a thanksgiving sacrifice or a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]\", since they come as an obligation, they may come only from non-sacred money. Libations in all cases may come only from non-sacred money. "
+ ],
+ [
+ "All public and private offerings can be brought from the Land [of Israel] or outside the Land, from the new or the old [grain] except for the omer and the two breads [of Shavuot] which can only be brought from the new [grain] and from the Land of [Israel]. And all of them should only be brought from the best. What is the best? Michmas and Mizoniacha are the best [areas] for fine flour. Second best for fine flour are Chafaraim in the valley. The [grain of the] whole land was valid, but they used to bring it only from these places.",
+ "One may not bring [grain for grain offerings] from a fertilized field nor from an irrigated field nor from a field [also planted with] trees. But if one did bring it [from these] it was valid. How does one do it [i.e., work the field to produce grain for grain offerings]? He plows it in the first year and in the second year he sows it seventy days before Pesach, and it would produce [grain fit to make from it] fine flour. How would he test it? The temple-treasurer would put his hand into it; if [flour] powder came up in [his hand], it was invalid until he sifted it [to remove the fine powder]. If it had become full of maggots, it is invalid. ",
+ "Tekoa is best for its oil. Abba Shaul says: Second to it is Regev, on the other side of the Jordan. The [oil of the] whole land was valid, but they used to bring it only from these places. One may not bring it from a fertilized field nor from an irrigated field nor from [from olive-trees planted in a field] with seeds sown in between them, but if one did bring it [from these] it was valid. One may not bring anpikanon [oil from immature olives, used for medicinal and cosmetic purposes], and if one did bring it, it is invalid. One may not bring it from olive-berries which had been soaked in water or preserved or stewed; and if one did bring it, it is invalid.",
+ "There are three [crops of] olives and each gives three kinds of oil. The first crop of olives he picks the olives from the top of the tree; and he pounds them and puts them into the basket; Rabbi Judah says: around the [sides of the] basket. This is the first. He then presses them with the beam; Rabbi Judah says: with stones. This is the second. He goes back and grinds them and presses them again. This is the third . The first [oil] is fit for the menorah [Temple candelabrum] and the others for grain offerings. The second olive crop is when he picks them at roof-level and he pounds them and puts them into the basket; Rabbi Judah says: around the [sides of the] basket. This is the first. He then presses them with the beam; Rabbi Judah says: with stones. This is the second. He goes back and grinds them and presses them again. This is the third . The first [oil] is fit for the menorah and the others for grain offerings. The third olive crop is when he packs the last olives of the tree inside the storehouse [of the oil pressing facility] until they become overripe; he takes them up and dries them on the roof and he pounds them and puts them into the basket; Rabbi Judah says: around the basket. This is the first. He then presses them with the beam; Rabbi Judah says: with stones. This is the second. He goes back and grinds them and presses them again. This is the third . The first [oil] is fit for the menorah and the others for grain offerings.",
+ "The first of the first, there is none better than it. The second of the first and the first of the second are equal. The third of the first, the second of the second and the first oil of the third are equal. The third of the second and the second of the third are equal. The third of the third, there is none worse than it. It would have been logical that grain offerings should also require the purest olive oil: for if the menorah, whose [oil] is not for eating, requires pure olive oil, then should not grain offerings, whose oil is for eating, also require pure olive oil? But Scripture says, “Pure olive oil of beaten olives for lighting” (Exodus 27:20), and not pure olive oil of beaten olives for grain offerings.",
+ "From where did they bring the wine [for the libations]? Keruhim and Attulim are best for wine. Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley. [Wine of the] whole land was valid but they used to bring it only from these places. One may not bring it from a fertilized field nor from an irrigated field nor from [vines planted in a field] sown with seeds; but if one did bring it [from these] it was valid. One may not bring wine from sun-sweetened grapes, but if one did bring it, it was valid. One may not bring old wine, the words of Rabbi. But the sages validate it. One may not bring sweet wine or smoked wine or boiled wine, and if one did bring it, it was invalid. One may not bring wine from grapes [raised and] hung [on reeds], but only from the vines growing close to the ground and from cultivated vineyards. ",
+ "They would not put [the wine] in large casks but in small barrels. And one did not fill the barrels to the brim, so that its scent might waft. One may not take the wine at the edge of the barrel because of the scum, nor that at the bottom because of the lees. Rather, one should take it only from the middle third of the barrel. How did he test it? The temple-treasurer used to sit with a [measuring] reed in his hand; when it shot out [during pouring] lees, he would knock with his reed [as a sign to stop pouring]. Rabbi Yose bar Judah says: wine on which there is a scum is invalid, as it is said, “They shall be for you without blemish, and their grain offering,” and \"They shall be for you without blemish, and their libations” (Numbers 28:19-20, 31). "
+ ],
+ [
+ "There were two measures in the Temple: the issaron [a specific measure of volume] and the half-issaron. Rabbi Meir says: the issaron, [another] issaron, and a half-issaron. For what purpose did the issaron measure serve? Using it he would measure all the grain offerings. He would not measure with a three-issaron measure for a bull or with a two-issaron measure for a ram, rather, rather they would measure by esronot. For what purpose did the half-issaron measure serve? Using it he would measure the griddlecakes of the high priest, half in the morning and the half towards evening. ",
+ "There were seven measuring vessels for liquids in the Temple: the hin [a specific measure of liquid volume], the half-hin, the third-hin, the quarter-hin, the log [a specific measure of liquid volume], the half-log, and the quarter-log. Rabbi Eliezer bar Zadok says: there were markings in the hin measure: thus far for a bull, thus far for a ram, and thus far for a lamb. Rabbi Shimon says: there was no hin measure at all, for what purpose could the hin serve? Rather there was an additional measure of one and a half log by which he would measure [the oil] for the grain offering of the high priest, a log and a half in the morning and a log and a half towards evening.",
+ "For what purpose did the quarter-log serve? A quarter-log of water for the one with skin disease and a quarter-log of oil for the Nazirite. For what purpose did the half-log serve? A half-log of water for the sotah [suspected adultress subjected to a trial by ordeal through drinking the bitter waters]and a half-log of oil for the thanksgiving offering. With the log one measured [the oil] for all the grain offerings. Even a grain offering of sixty issaron required sixty log [of oil]. Rabbi Eliezer ben Yaakov says: even a grain offering of sixty tenths required only one log [of oil], for it is written, “For a grain offering, and a log of oil” (Leviticus 14:21). Six [log] for a bull, four for a ram, and three for a lamb, three a half for the candlestick, a half-log for each lamp.",
+ "One may mix the libations of bulls with the libations of rams, or the libations of lambs with the libations of other lambs, or those of an individual offering with those of a communal offering, or those of [an offering from] today with those of [an offering from] yesterday; but one may not mix the libations of lambs with the libations of bulls or of rams. And if they mixed these on their own, and they mixed these on their own, and then they were mixed, they are valid. But if before each was mixed [by itself they were mixed together], they are invalid. The lamb that was offered with the omer [the special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten], even if its grain offering was doubled, its libations were not doubled. ",
+ "All the measures in the Temple were heaped except [that used for] the high priest's [grain offering] which included in itself the heaped amount. The overflow of the liquid-measures was holy, but the overflow of the dry-measures was not holy. Rabbi Akiva says: the liquid-measuring vessels were holy, therefore their overflow was holy too; the dry-measuring vessels were not holy, therefore their overflow was not holy. Rabbi Yose says: it is not because of this, but because liquids are stirred up and the dry measures are not. ",
+ "All the offerings of the community and of the individual require libations except the first-born animal, the tithe of cattle, the pesach, the sin offering and the guilt offering; But the sin offering and the guilt offering of the metzora [One rendered severely impure from an unsightly skin disease. Upon recovery and purification, he must bring offerings.] do require libations. ",
+ "All of the offerings of community do not require the laying on of hands except the bull that is offered for [the transgression] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the goats offered for [the transgression] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesach. And an heir may lay his hands [on them], and he may bring the libations, and [if he wrongfully] substitutes [another animal for it, it is holy]. ",
+ "All perform the laying on of hands except for a deaf-mute, a shoteh, a minor, a blind person, a non-Jew, a slave, an agent, and a woman. The laying on of hands - the last part of the commandment [of bringing the offering] - is on the head, and [is performed] with both hands, the place they would slaughter is where the hands are laid [upon the animal], and immediately after laying hands upon it they would slaughter it. ",
+ "There is a stringency regarding laying on of hands is that is greater than regarding waving [parts of an offering] and [a stringency] regarding waving that is greater than regarding laying on of hands. For an individual may wave on behalf of all the others, but an individual may not lay on hands on behalf of all the others. And there is a stringency regarding waving, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have a living soul and for things that do not have a living soul [i.e., grain offerings]; but it is not so with laying on of the hands. "
+ ],
+ [
+ "Rabbi Ishmael says: On Shabbat the omer [The special barley offering, offered the day after Pesach, which permits grain harvested in the last year to be eaten] would come from three se'im [a specific measure of volume] and on a weekday from five; the Sages say: whether on Shabbat or on a weekday it would come from three se'im. Rabbi Hanina Segan HaKohanim says: on Shabbat it was reaped by one person with one sickle into one basket, and on a weekday it was reaped by three people into three baskets and with three sickles; the Sages say: whether on Shabbat or on a weekday it was reaped by three people into three baskets and with three sickles. ",
+ "The [best fulfillment of the] commandment of the omer is [that it] come from a nearby land. If [the areas] close to Jerusalem were not yet ripe they could bring them from any place. It once happened that it came from Gaggot Tzrifin and the two loaves came from the valley of Ein Socher. ",
+ "How would they do [the reaping of the omer]? The agents of the court would go out on the eve of the holiday and they would make them into bundles while they were still attached to the ground so that they would be easy to cut. And all cities that were near there would come so that it would be cut with a great fanfare. Once it got dark, [the reaper] would say to them, \"Has the sun set?\" and they would answer \"Yes!\". Has the sun set? and they would answer \"Yes!\" \"With this a sickle?\" and they would answer \"Yes!\", \"With this a sickle?\" and they would answer \"Yes!\" \"Into this a basket?\", and they would answer \"Yes!\", \"Into this a basket?\" and they would answer \"Yes!\" On Shabbat, he would say to them, \"Is it Shabbat?\" and they would answer \"Yes!\", \"Is it Shabbat?\" and they would answer \"Yes!\" \"Shall I reap?\" and they would answer \"Reap!\" \"Shall I reap?\" and they would answer \"Reap!\" Three times for each question and they would answer, \"Yes! Yes! Yes!\" Why so much? To prove wrong the Baitusim [a sect akin to the Sadducees, who rejected the Oral Torah] who would say that the omer was only reaped on [the day] after [the first day of the Pesach] holiday. ",
+ "They would reap it and place it in baskets. It would be brought into the Temple courtyard and they would singe it over the fire to fulfill the commandment [that it be brought from] parched grain, [[these are] the words of Rabbi Meir; the Sages say they would beat it with reeds and stems [to remove the husks] so that [the grains] would not be crushed; they [would then] put it into a tube which was perforated so that the fire could reach all of it. They would spread it out in the courtyard and the wind would blow through it [removing the chaff], it would then be placed in a the mill and an issaron [specific measure of volume] of flour would be taken from it which was then sifted through thirteen sieves; the rest of the flour would be redeemed and [could then] be eaten by anyone, it was obligated regarding challah, but exempt from tithing. Rabbi Akiva said it was obligated regarding challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] and tithing. [The priest engaged in offering the omer came to the issaron and place its oil and frankincense [in the vessel], he poured [the rest of the oil] and mixed [the flour with the oil], waved [the offering] and brought it close [to the corner of the alter], took a handful and burned it, and the remainder could be eaten by the priests. ",
+ "Once the omer was offered, they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce], [though this was] against the will of the Sages, [these are] the words of Rabbi Meir; Rabbi Judah says: they were acting [in accordance with] the will of the Sages. Once the omer was offered, the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: Is it not forbidden [in such a case] by the Torah, for it is said, “Until this very day?” (Leviticus 23:14) So why was it permitted for those that lived far away from midday [when the Temple stood]? Because they know that the court would not be lazy regarding it. ",
+ "The omer permitted [new grain] in the rest of the country and the two loaves [offered on Shavuot, permitted new grain] in the Temple. Grain offerings and first fruits [from the new produce] could not be brought before the omer, and if they were, they were invalid. They should not be brought before the two loaves, but if they were they are still valid. ",
+ "Wheat, barley, spelt, oats and rye are obligated regarding challah. And they combine [to make up the minimum obligated amount]. They are forbidden [to be eaten] as new grain before Pesach, and to be reaped before the omer [is brought]. If they had taken root before the omer [is brought, bringing] the omer permits them, and if not, they are forbidden until the next omer [is brought]. ",
+ "They may reap in irrigated fields in the valley [before the omer is brought], but they may not stack it. The people of Jericho used to reap [before the omer was brought in accordance] with the will of the Sages, and used to stack it against the will of the Sages, but the Sages did not protest. One may reap hay to feed livestock; Rabbi Judah said: When is this so? If one had begun to reap it before it had brought forth a third [of its growth]. Rabbi Shimon says: one may even reap it and feed [his livestock with it] even after it has brought forth a third [of its growth]. ",
+ "One may harvest for the sake of the saplings [i.e., to promote their growth], for the sake of a house of morning, and for the sake of a house of study, [but in such cases], one should not bind them but rather leave them in loose bunches. The [best fulfillment of the] commandment of the omer is that is come from standing grain; if he did not find any, he may bring from bundled grain. [The best fulfillment of] its commandment is that it come green; if he did not find any, he may bring it dry. [The best fulfillment of] its commandment is that it be reaped at night; if it was reaped during the day, it is still valid; and its [reaping] overrides Shabbat [prohibitions]. "
+ ],
+ [
+ "The Two loaves were kneaded one at a time and baked one at a time. The Panim bread were kneaded one at a time and baked two at a time. They were made in a mold and when he took them out of the oven he would place them in a mold so they wouldn't spoil.",
+ "Both the Two Loaves and the Panim bread, were kneaded and molded outside the temple but baked inside the temple and they do not override Shabbat. Rabbi Yehuda says the entire process took place inside the courtyard. Rabbi Shimon says, one should accustom himself to say, the Two Loaves and the Panim Bread are valid in the courtyard and in the house of Pagi [which was outside the temple].",
+ "The high priest's cakes were kneaded formed and baked inside the temple courtyard and they override Shabbat. Their grinding and sifting do not override the Shabbat. Rabbi Akiva said a general rule: Anything which can be done before Shabbat does not override the Shabbat, and whatever cannot be done before the Shabbat does override the Shabbat.",
+ "All flour offerings require a vessel while inside the courtyard but not while outside. How so? The Two Loaves, were seven fists long, four fists wide and their horns were four fingers tall. The Panim Bread was ten fists long, five fists wide and its horns were seven fingers. Rabbi Yehuda said, so one should not err, ZaDad Yehaz [the numeric value of the hebrew letters is 7,4,4 and 10,5,7]. Ben Zoma says \"and you shall place on the table Panim bread always\" that it must have faces.",
+ "The table: its length was ten handbreadths and its width, five ; the showbread its length was ten handbreadths and its width five . He would place its long side across the breadth of the table, and he would fold up two and a half handbreadths on this side and two and half on this side so that its length filled the entire breadth of the table, the words of Rabbi Judah. Rabbi Meir says: the table: its length was twelve handbreadths and its width six ; the showbread its length was ten handbreadths and its width five . He would place its long sided across the breadth of the table, and he would fold up two handbreadths on this side and two on this side ; and there was a space of two handbreadths between [the two sets] so that the wind could blow between them. Abba Shaul says: there they used to put the two dishes of frankincense for the showbread. They said to him: Has it not already been said, “And you shall put pure frankincense upon [al] each row” (Leviticus 24:7)? He replied, But has it not also been said, “And next unto [al] him shall be the tribe of Manasseh” (Numbers 2:20)? ",
+ "There were four golden attachments there split at the top and they would support two rods for one stack and two rods for the other. And there were 28 reeds like half a hollow reed fourteen for one stack and fourteen for the other. Neither the arrangement of the reeds or their removal override Shabbat rather he goes in on Friday and take them out and places them lengthwise across the table. All of the vessels in the temple were placed lengthwise with the length of the Sanctuary.",
+ "There were two tables in the antechamber at the entrance to the Sanctuary, one was made of marble and the other of gold. The one of marble is where they would place the Panim-bread on its way into the sanctuary and on the gold one as it left, because we go up in sanctity and not down. And there was one gold one inside where the Panim bread would be left always. Four priests would enter. Two of them had the two stacks and the other two had two spoons. Four would walk before them, two to take the two stacks and two to take the two spoons. The ones bringing in bread would stand in the north side and face south and those taking out bread would stand in the south and face north. These would take out as those would place down a fistful removing against a fistful placing as it says (Exodus 25) \"before me always\". Rabbi Yossi says, even if these completely pulled it off before these put down the new stack is considered constantly. They would leave and place [the bread] on the golden table in the antechamber. Once they offered the spoons [of frankincense] the bread would be given out to the priests. If Yom Kippur fell on Shabbat, the bread would be given out that night. If Yom Kippur was on Friday, the goat of Yom Kippur is eaten that night. The Babylonians would eat it raw because they were not timid about eating raw meat.",
+ "If he arranged the bread on Shabbat and the spoons after Shabbat, but he offered the spoons on the following Shabbat it is invalid, and it is not subject to piggul, being left past its time or touching it while impure. If he arranged the bread and the spoons on Shabbat but offered the spoons after the following Shabbat it is invalid, and it is not subject to piggul, being left past its time or touching it while impure. If he arranged the bread and the spoons after Shabbat but offered the spoons on the following Shabbat it is invalid. How should he do it? He should leave it to the following Shabbat because even if it is on the table for many days, there is nothing wrong.",
+ "The Two Loaves were eaten on no less than the second day [from their baking] and no greater than the third day. How so, they were baked on the day before Yom Tov [Shavuot] and eaten on Yom Tov which is the second day. If Yom Tov fell after Shabbat, then they were eaten on the third day. The Panim bread were eaten no less than nine days [after their baking] and no greater than eleven. How so, they were baked on Friday and eaten the following Shabbat, which is nine days. If Yom Tov fell on Friday then they would be eaten on the tenth day. If the two days of the New Year fell before Shabbat then they were eaten on the eleventh day. And they do not override Shabbat or Yom Tov. Raban Shimon Ben Gamliel said in the name of Rabbi Shimmon son of the Deputy High-Priest, they do override Yom Tov but not the Fast Day [Yom Kippur]."
+ ],
+ [
+ "The grain offerings and libations that became impure before they became sanctified in a vessel, they can be redeemed. Once they have become sanctified in a vessel, they can no longer be redeemed. Birds, wood, frankincense and temple vessels cannot be redeemed because redemption was only stated regarding beasts [cattle, sheep and goats]. ",
+ "One who says I will bring [a grain offering prepared] in a frying pan, but he brought [one prepared] in a deep-frying pan, or, one who said I will bring [a grain offering prepared] in a deep-frying pan, but he brought [one prepared] in a frying pan, what he brought, he brought, but he did not fulfill his obligation. [If he committed] to bring this [grain offering prepared] in a frying pan but he brought [one prepared] in a deep-frying pan or to bring this [grain offering prepared] in a deep-frying pan but he brought [one prepared] in a frying pan, it is invalid. If he said I will bring two esronim [specific dry volume measure] [of flour] in one vessel, but he brought it in two vessels or he said in two vessels but he brought in one, what he brought, he brought, but he did not fulfill his obligation. [If he committed] to bring these [two esronim] in one vessel and he brought them in two, or these [two esronim] in two vessels and he brought them in one vessel, these are invalid. If he said I will bring two esronim in one vessel and he brought them in two vessels, and they said [to him] \"you vowed regarding one vessel\", if he [subsequently]brought it in one vessel, it is valid; in two vessels it is invalid. If he said I will bring two esronim in two vessels and he brought them in one vessel and they they said [to him] \"you vowed regarding two vessels\", if he [subsequently]brought it in two vessels, it is valid; in one vessel it is as if two grain offerings became mixed. ",
+ "If he said, \"I accept upon myself a grain offering from barley\", he may bring it from wheat. \"From flour\", he may bring it from fine flour. \"Without oil or frankincense\", he may bring it with oil and frankincense. \"Only half an issaron\", he may bring a full issaron. \"One and a half esronim\", he must bring two. Rabbi Shimon exempts him since he did vow [the offering] in the way people [usually] vow. ",
+ "One may vow a grain offering of up to 60 issaron and bring it in one vessel. If he said, \"I will bring one of 61 issaron\", he may bring 60 in one vessel and one in another vessel: since the community brings 61 issaron on the first day of Sukkot that falls on Shabbat , it is enough that the individual should be less than then congregation by one. Rabbi Shimon says: but some of these [Sukkot grain offerings] are for the bulls and others for the sheep and they cannot be mixed with one another! Rather, [the reason for the limitation is that] until 60, they can be mixed well. They said to him: 60 can be mixed but 61 cannot? He said to them: all of the measurements of the Sages are this way: In forty se'ah [a specific liquid volume measure] one immerses; in 40 se'ah minus a kortov [a minute volume measure] one may not immerse. One may not vow one, two or five log [of wine for libations], but one may vow three, four, six, or more than six. ",
+ "One may vow wine [alone], but not oil [alone], [these are] the words of Rabbi Akiva; Rabbi Tarfon says: one may vow oil. Rabbi Tarfon said: just as we see regarding wine that it comes both as an obligation and as a free-will vow, so too oil comes as an obligation and as a free-will vow. Rabbi Akiva said to him, not so! If you say regarding wine, which is brought as an obligation on its own, can you say the same thing regarding oil which is not brought as an obligation on its own? Two people may not vow one issaron but they may vow an olah [an offering burnt entirely upon the altar] or a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar], and regarding birds - even one bird. "
+ ],
+ [
+ "[One who says,] \"I take upon myself an issaron [specific dry volume measure]\" - he must bring one. \"esronim\" - he must bring two. \"I specified, but I don't know what I specified\" - he must bring 60 issaron. If he said, \"I take upon myself a grain offering\" - he may bring whichever type he wants. Rabbi Yehuda says: he should bring a fine-flour grain offering, because it is the most special of the grain offerings. ",
+ "\"A grain offering\" or \"a type of grain offering\" - he must bring one type. \"Grain offerings\" or \"a type of grain offerings\" - he must bring two types. \"I specified, but I don't know what I specified\" - he must bring all five [types]. \"I specified a grain offering of esronim, but I don't know what I specified\" - he must bring a grain offering of 60 issaron. Rabbi [Yehuda HaNasi] says he must bring grain offerings [of every size] from one issaron until 60 issaron. ",
+ "\"I take upon myself wood\" - he may not bring less than two logs. \"Frankincense\" - he may not bring less than a handful. There are five [situation where the measure is] handfuls: one who says, \"I take upon myself frankincense\" - he may not bring less than a handful; if he vows a grain offering - he must bring with it a handful of frankincense; one who offers a handful outside the Temple is liable; the two bowls [placed on the table with the Lechem Hapanim [twelve, specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple ]require two handfuls [in each]. ",
+ "\"I take upon myself a gold [coin]\"- he may not bring less than a dinar [specific coin] of gold. \"Silver\" - he may not bring less than a dinar of silver. \"Copper\", he may not bring less than a ma'ah [specific coin] of copper. \"I specified but I don't know what I specified\" - he must bring until he says \"I definitely did not mean to bring this much\". ",
+ "“I take upon myself to bring wine” - he may not bring less than three login. “Oil,” he may not bring less than one log; Rabbi says: three login. “I specified but I don't what I specified,” he must bring the most that is brought on any one day. ",
+ " “I take upon myself an olah” - he must bring a lamb. Rabbi Elazar ben Azaryah say: either a turtle-dove or a young pigeon. “I specified [an olah offering] of cattle, but I do not know what I specified,” he must bring a bull and a calf. “[I specified an ;olah offering] of the [domesticated] beasts, but I do not know what I specified,” he must bring a bull, a he-calf, a ram, a goat, a kid, and a lamb. “I specified [an olah], but I do not know what I specified,” he must add to these a turtle-dove and a young pigeon. ",
+ "“I take upon myself a thanksgiving offering or a shelamim offering” - he must bring a lamb. “I specified [one of these types of offerings] of cattle, but I do not know what I specified” - he must bring a bull and a cow, a he-calf and a she-calf. “[I specified one of these types of offerings] of the [domesticated] beasts, but I do not know what I specified” - he must bring a bull and a cow, a he-calf and a she-calf, a ram and a ewe, a he-goat and a she-goat, a he-kid and a she-kid, a he-lamb and a she-lamb. ",
+ "“I take upon myself an ox” - he must bring one with its libations to the value of a maneh. “A calf” - he must bring one with its libations to the value of five selaim. “A ram” - he must bring one with its libations to the value of two selaim. “A lamb” - he must bring one with its libations to the value of one sela. “An ox valued at one maneh” - he must bring one worth a maneh apart from its libations . “A calf valued at five selaim” - he must bring one worth five selaim apart from its libations. “A ram valued at two selaim” - he must bring one worth two selaim apart from its libations. “A lamb valued at one sela” - he must bring one worth one sela apart from its libations. \"An ox valued at a maneh”, and he brought two together worth a maneh, he has not fulfilled his obligation, even if one was worth a maneh less one dinar and the other also was worth a maneh less one dinar. “A black one” and he brought a white one, or “a white one” and he brought a black one, or “a large one” and he brought a small one, he has not fulfilled his obligation. \"A small one” and he brought a large one - he has fulfilled his obligation; Rabbi [Yehudah Hanasi] says: he has not fulfilled his obligation. ",
+ "“This ox shall be an olah” and it becomes blemished - if he wants he may bring two with its [redemption] money. “These two oxen are for an olah” and they become blemished - if he wants he may bring one ox with their [redemption] money. Rabbi [Yehudah Hanasi] forbids it. “This ram shall be an olah” and it becomes blemished - if he wants he may bring a lamb with its [redemption] money. “This lamb shall be an olah” and it becomes blemished - if he wants he may bring a ram with its [redemption] money; Rabbi [Yehudah Hanasi] forbids it. One who says, “One of my lambs shall be sanctified,” or “one of my oxen shall be sanctified,” and he had only two, the larger one is sanctified. If he had three, the middle one is sanctified. “I specified one but I do not know which I specified,” or [if he said,] “My father told me [that he had specified one] but I do not know which” - the largest one among them is sanctified. ",
+ "“I take upon myself an olah” - he must offer it in the Temple. And if he offered it in the Temple of Onias (A temple made by Onias in the Egyptian city of Heliopolis, contemporary with the Second Temple in Jerusalem), he has not fulfilled his obligation. “I take upon myself to offer an olah but I will offer it in the Temple of Onias” - he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. “I will be a Nazirite” - he must shave in the Temple. And if he shaved in the Temple of Onias he has not fulfilled his obligation. \"[I will be a Nazirite on the condition] that I will shave in the Temple of Onias” - he must shave in the Temple, but if he shaved in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this one is not a Nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else [a euphemism for idolatry]; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices. ",
+ "It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the grain offering, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..60615e2930e3eac7628a1ffe7433b4efb8d4ca7a
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,145 @@
+{
+ "language": "en",
+ "title": "Mishnah Menachot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "JEDES SPEISOPFER, VON DEM DER HAUFE AUF EINEN ANDEREN NAMENABGEHOBEN WORDEN IST, IST TAUGLICH, NUR WIRD ES DEM EIGENTÜMER NICHT ALS PFLICHTOPFER ANGERECHNET, AUSGENOMMEN SIND DAS SÜND-SPEISOPFER UND DAS EIFERSUCHTS-SPEISOPFER. HAT MAN VOM SÜND-SPEISOPFER ODER VOM EIFERSUCHTS-SPEISOPFER DEN HAUFEN AUF EINEN ANDEREN NAMEN ABGEHOBEN ODER AUF EINEN ANDEREN NAMEN IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT, ODER AUF SEINEN NAMEN UND EINEN ANDEREN NAMEN, ODER AUF EINEN ANDEREN NAMEN UND SEINEN NAMEN, SO SIND SIE UNTAUGLICH. AUF SEINEN NAMEN UND EINEN ANDEREN NAMEN, ZUM BEISPIEL: AUF DEN NAMEN EINES SÜND-SPEISOPFERS UND EINES FREIWILLIGEN SPEISOPFERS; AUF EINEN ANDEREN NAMEN UND SEINEN NAMEN: AUF DEN NAMEN EINES FREIWILLIGEN SPEISOPFERS UND EINES SÜND-SPEISOPFERS.",
+ "SOWOHL EIN SÜND-SPEISOPFER, ALS AUCH JEDES ANDERE OPFER, HAT EIN GEMEINER, EIN TRAUERNDER, DER AM SELBEN TAGE EIN TAUCHBAD GENOMMENHAT, DER DIE AMTSKLEIDERNICHT ANHAT, DEM DIE SÜHNENOCH FEHLT, DER HÄNDE UND FÜSSE NICHT GEWASCHENHAT, EIN UNBESCHNITTENER, EIN UNREINER, EIN SITZENDER, EIN AUF EINEM GEFÄSSE, EINEXM TIERE ODER DEN FÜSSEN SEINES NÄCHSTENSTEHENDER DAVON DEN HAUFEN ABGEHOBEN, SO IST ES UNTAUGLICH. HAT MAN IHN MIT DER LINKEN HAND ABGEHOBEN, SO IST ES UNTAUGLICH; BEN BETHERA SAGT, MAN TUE IHN ZURÜCK HINEIN UND HEBE IHN WIEDERUM MIT DER RECHTEN AB. WENN MAN IHN ABGEHOBEN UND IHM EIN STEINCHEN, EIN SALZKORN ODER EIN STÜCK WEIHRAUCH MIT IN DIE HAND GEKOMMEN IST, SO IST ER UNTAUGLICH, DENN SIE SAGTEN, DER ÜBERVOLLE UND DER UNVOLLSTÄNDIGE HAUFESEI UNTAUGLICH. WAS HEISST ÜBERVOLL? WENN MAN IHN GESTROTZTABHEBT. UNVOLLSTÄNDIG? WENN MAN IHN MIT DEN FINGERSPITZEN ABHEBT. WIE MACHT ER ES? ER BIEGT DIE FINGER ÜBER DEN HANDTELLER. TAT ER DAZU ZUVIEL SEINES ÖLS, ZU WENIGSEINES ÖLS ODER ZU WENIG",
+ "SEINES WEIHRAUCHS, SO IST ES UNTAUGLICH. HEBT MAN DEN HAUFEN VOM SPEISOPFER AB IN DER ABSICHT, DAS ZURÜCKBLEIBENDE ODER EINE OLIVE VOM ZURÜCKBLEIBENDEN AUSSERHALBZU ESSEN, DEN HAUFEN ODER EINE OLIVE VOM HAUFEN ODER DEN WEIHRAUCH AUSSERHALB AUFZURÄUCHERN, SO IST ES UNTAUGLICH, UND ES IST NICHTMIT DER AUSROTTUNG BELEGT; WENN ABER, DAS ZURÜCKBLEIBENDE ODER EINE OLIVE VOM ZURÜCKBLEIBENDEN AM FOLGENDEN TAGE ZU ESSEN, DEN HAUFEN ODER EINE OLIVE VOM HAUFEN ODER DEN WEIHRAUCH AM FOLGENDEN TAGE AUFZURÄUCHERN, SO IST ES VERWERFLICH, UND MAN IST DER AUSROTTUNG SCHULDIG. DIE REGEL HIERBEI IST: WENN MAN DEN HAUFEN ABHEBT, IN DAS GEFÄSS LEGT, HINBRINGT ODER AUFRÄUCHERT IN DER ABSICHT, AUSSERHALB DES RAUMES ZU ESSEN, WAS ZU ESSENIST, ODER AUFZURÄUCHERN, WAS AUFZURÄUCHERNIST, SO IST ES UNTAUGLICH UND ES IST MIT DER AUSROTTUNG NICHT BELEGT; WENN ABER, DIES AUSSERHALB DER FRIST ZU TUN, SO IST ES VERWERFLICH UND MAN IST DER AUSROTTUNG SCHULDIG, NUR MUSS DAS ERLAUBTMACHENDENACH VORSCHRIFT DARGEBRACHT WERDEN. AUF WELCHE WEISE WIRD DAS ERLAUBTMACHENDE NACH VORSCHRIFT DARGEBRACHT? HAT MAN DEN HAUFEN STILLSCHWEIGEND ABGEHOBEN UND FÜR AUSSERHALB DER FRISTIN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERAUCHERT, ODER FÜR AUSSERHALB DER FRIST ABGEHOBEN UND STILLSCHWEIGEND IN DAS GEFÄSS GETAN, HINGEBRACHT UND AUFGERÄUCHERT, ODER FÜR AUSSERHALB DER FRIST ABGEHOBEN, IN DAS GEFÄSS GETAN, HINGEBRACHT UND AUFGERÄUCHERT; DIES HEISST DAS ERLAUBTMACHENDE NACH VORSCHRIFTDARGEBRACHT.",
+ "AUF WELCHE WEISE WIRD DAS ERLAUBTMACHENDE NICHT NACH VORSCHRIFT DARGEBRACHT? HAT MAN DEN HAUFEN FÜR AUSSERHALB DES RAUMES ABGEHOBEN UND FÜR AUSSERHALB DER FRIST IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT, ODER FÜR AUSSERHALB DER FRIST ABGEHOBEN UND FÜR AUSSERHALB DES RAUMES IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT, ODER FÜR AUSSERHALB DES RAUMES ABGEHOBEN, IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT. (DIES HEISST DAS ERLAUBTMACHENDE NICHT NACH VORSCHRIFT DARGEBRACHT.) ODER HAT MAN VOM SÜND-SPEISOPFER UND DEM EIFERSUCHTS-SPEISOPFER DEN HAUFEN AUF EINEN ANDEREN NAMEN ABGEHOBEN UND FÜR AUSSERHALB DER FRIST IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT, ODER IHN FÜR AUSSERHALB DER FRIST ABGEHOBEN UND AUF EINEN ANDEREN NAMEN IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT, ODER IHN AUF EINEN ANDEREN NAMEN ABGEHOBEN, IN DAS GEFÄSS GETAN, HINGEBRACHT ODER AUFGERÄUCHERT; DIES HEISST DAS ERLAUBTMACHENDE NICHT NACH VORSCHRIFTDARGEBRACHT. BEABSICHTIGT MAN EINE OLIVE AUSSERHALB UND EINE OLIVE AM FOLGENDEN TAGE, EINE OLIVE AM FOLGENDEN TAGE UND EINE OLIVE AUSSERHALB, EINE HALBE OLIVE AUSSERHALB UND EINE HALBE OLIVE AM FOLGENDEN TAGE, ODER EINE HALBE OLIVE AM FOLGENDEN TAGE UND EINE HALBE OLIVE AUSSERHALB ZU ESSEN, SO IST ES UNTAUGLICH, UND ES IST MIT DER AUSROTTUNG NICHT BELEGT. R. JEHUDA SAGTE: DIE REGEL HIERBEI IST: GING DIE ABSICHT HINSICHTLICH DER FRIST DER ABSICHT HINSICHTLICH DES RAUMES VORAN, SO IST ES VERWERFLICH, UND MAN IST DER AUSROTTUNG SCHULDIG, UND GING DIE ABSICHT HINSICHTLICH DES RAUMES DER ABSICHT HINSICHTLICH DER FRIST VORAN, SO IST ES UNTAUGLICH, UND DARAUF DIE AUSROTTUNG NICHTGESETZT. DIE WEISEN SAGEN, IN BEIDEN FÄLLEN SEI ES UNTAUGLICH, UND DARAUF DIE AUSROTTUNG NICHT GESETZT. WENN EINE HALBE OLIVE ZU ESSENUND EINE HALBE OLIVE AUFZURÄUCHERN, SO IST ES TAUGLICH, DENN DAS ESSEN UND DAS AUFRÄUCHERN WERDEN NICHT VEREINIGT."
+ ],
+ [
+ "HEBT MAN VOM SPEISOPFER DEN HAUFEN AB IN DER ABSICHT, AM FOLGENDEN TAGE DAS ZURÜCKBLEIBENDE ZU ESSEN ODER DEN HAUFEN AUFZURÄUCHERN, SO PFLICHTET R. JOSE IN DIESEM FALLE BEI, DASS ES VERWERFLICH UND MAN DER AUSROTTUNG SCHULDIG SEI. WENN IN DER ABSICHT, DEN WEIHRAUCH AM FOLGENDEN TAGE AUFZURÄUCHERN, SO IST ES, WIE R. JOSE SAGT, UNTAUGLICH, UND DARAUF IST DIE AUSROTTUNG NICHT GESETZT; UND DIE WEISEN SAGEN, ES SEI VERWERFLICH UND MAN IST DER AUSROTTUNG SCHULDIG. SIE SPRACHEN ZU IHM: WOMIT IST ES HIERBEI ANDERS, ALS BEIM SCHLACHTOPFER? ER ERWIDERTE IHNEN: BEIM SCHLACHTOPFER SIND BLUT, FLEISCH UND OPFERTEILE EINES, DER WEIHRAUCH ABER KOMMT NICHT VOM SPEISOPFER.",
+ "HAT MAN DIE BEIDEN LÄMMER GESCHLACHTET IN DER ABSICHT, EINEN DER KUCHEN AM FOLGENDEN TAGE ZU ESSEN, ODER HAT MAN DIE BEIDEN SCHALENAUFGERÄUCHERT IN DER ABSICHT, EINE DER BROTSCHICHTEN AM FOLGENDEN TAGE ZU ESSEN, SO IST, WIE R. JOSE SAGT, DER BETREFFENDE KUCHEN UND DIE BETREFFENDE SCHICHT, HINSICHTLICH WELCHER MAN BEABSICHTIGT HAT, VERWERFLICH, UND MAN IST WEGEN DIESERDER AUSROTTUNG SCHULDIG, UND DIE ANDEREN SIND UNTAUGLICH, UND DARAUF IST DIE AUSROTTUNG NICHT GESETZT; DIE WEISEN SAGEN, DIESE UND JENE SEIEN VERWERFLICH, UND MAN SEI DERENTWEGEN DER AUSROTTUNG SCHULDIG. IST EINER VON DEN KUCHEN ODER EINE VON DEN BROTSCHICHTEN UNREIN GEWORDEN, SO KOMMEN, WIE R. JEHUDA SAGT, BEIDE IN DEN VERBREN NUNGSRAUM, DENN DAS GEMEINDEOPFER WIRD NICHT GETEILT; DIE WEISEN SAGEN, DAS UNREINE BLEIBT UNREIN UND DAS REINE WERDE GEGESSEN.",
+ "DAS DANKOPFER MACHT DAS BROTVERWERFLICH, DAS BROT ABER MACHT DAS DANKOPFER NICHT VERWERFLICH. ZUM BEISPIEL: HAT MAN DAS DANKOPFER GESCHLACHTET IN DER ABSICHT, DAVON AM FOLGENDEN TAGE ZU ESSEN, SO IST DIESES UND DAS BROT VERWERFLICH; WENN ABER, DAS BROT AM FOLGENDEN TAGE ZU ESSEN, SO IST DAS BROT VERWERFLICH, DAS DANKOPFER ABER IST NICHT VERWERFLICH. DIE LÄMMERMACHEN DAS BROT VERWERFLICH, DAS BROT ABER MACHT DIE LÄMMER NICHT VERWERFLICH. ZUM BEISPIEL: HAT MAN DIE LÄMMER GESCHLACHTET IN DER ABSICHT, DAVON AM FOLGENDEN TAGE ZU ESSEN, SO SIND DIESE UND DAS BROT VERWERFLICH; WENN ABER, DAS BROT AM FOLGENDEN TAGE ZU ESSEN, SO IST DAS BROT VERWERFLICH, DIE LÄMMER ABER SIND NICHT VERWERFLICH.",
+ "DAS SCHLACHTOPFER MACHT DAS GUSSOPFER VERWERFLICH, SOBALD E DURCH DAS GEFÄSS GEHEILIGT WORDENIST – SO R. MEÍR; DAS GUSSOPFER ABER MACHT DAS SCHLACHTOPFER NICHT VERWERFLICH. ZUM BEISPIEL: SCHLACHTET MAN DAS SCHLACHTOPFER IN DER ABSICHT, DAVON AM FOLGENDEN TAGE ZU ESSEN, SO IST ES SAMT DEM GUSSOPFER VERWERFLICH; WENN ABER, DAS GUSSOPFER AM FOLGENDEN TAGE DARZUBRINGEN, SO IST DAS GUSSOPFER VERWERFLICH, NICHT ABER IST DAS SCHLACHTOPFER VERWERFLICH.",
+ "HAT MAN ES VERWERFLICHGEMACHT BEIM HAUFEN UND NICHT BEIM WEIHRAUCH, BEIM WEIHRAUCH UND NICHT BEIM HAUFEN, SO IST ES, WIE R. MEÍR SAGT, VERWERFLICH, UND MAN IST DIESERHALB DER AUSROTTUNG SCHULDIG; DIE WEISEN SAGEN, ES SEI MIT DER AUSROTTUNG NUR DANN BELEGT, WENN MAN ES BEIM VOLLSTÄNDIGEN ERLAUBTMACHENDEN VERWERFLICH GEMACHT HAT. D.IE WEISEN PFLICHTEN JEDOCH R. MEÍR BEI HINSICHTLICH DES SÜND-SPEISOPFERS UND DES EIFERSUCHTS-SPEISOPFERS, DASS, WENN MAN SIE BEIM HAUFEN VERWERFLICH GEMACHT HAT, SIE VERWERFLICH SEIEN UND MAN DER AUSROTTUNG SCHULDIG SEI, WEIL DER HAUFE DAS ERLAUBT-MACHENDEIST. HAT MAN EINES DER BEIDEN LÄMMERGESCHLACHTET IN DER ABSICHT, DIE BEIDEN KUCHEN AM FOLGENDEN TAGE ZU ESSEN, ODER EINE DER BEIDEN SCHALENAUFGERÄUCHERT, IN DER ABSICHT, DIE BEIDEN BROT-SCHICHTEN AM FOLGENDEN TAGE ZU ESSEN, SO IST ES, WIE R. MEÍR SAGT, VERWERFLICH UND MAN IST DER AUSROTTUNG SCHULDIG; DIE WEISEN SAGEN, ES SEI MIT DER AUSROTTUNG NUR DANN BELEGT, WENN MAN ES BEIM VOLLSTÄNDIGEN ERLAUBTMACHENDEN VERWERFLICH GEMACHT HAT. HAT MAN EINES DER BEIDEN LÄMMER GESCHLACHTET IN DER ABSICHT, DAVON AM FOLGENDEN TAGE ZU ESSEN, SO IST DIESES VERWERFLICH UND DAS ANDERE TAUGLICH; WENN ABER, AM FOLGENDEN TAGE VOM ANDEREN ZU ESSEN, SO SIND BEIDE TAUGLICH."
+ ],
+ [
+ "HEBT MAN VOM SPEISOPFER DEN HAUFEN AB IN DER ABSICHT, ZU ESSEN, WAS NICHT ZU ESSEN IST, ODER AUFZURÄUCHERN, WAS NICHT AUFZURÄUCHERN IST, SO IST ES TAUGLICH, NACH R. ELIE͑ZER ABER UNTAUGLICH; WENN WENIGER ALS EINE OLIVE ZU ESSEN, WAS ZU ESSEN IST, ODER AUFZURÄUCHERN, WAS AUFZURÄUCHERN IST, SO IST ES TAUGLICH; AVENN EINE HALBE OLIVE ZU ESSEN UND EINE HALBE OLIVE AUFZURÄUCHERN, SO IST ES TAUGLICH, DENN DAS ESSEN UND DAS AUFRÄUCIIERN WERDEN NICHT VEREINIGT.",
+ "HAT ER NICHT GEGOSSEN, NICHT UMGERÜHRT, NICHT ZERBROCKT, NICHT GESALZEN, NICHT GESCHWUNGEN, NICHT HERANGEBRACHT, ZU GROSS GEBROCKT, ODER NICHT BE STRICHEN, SO IST ES TAUGLICH. IST DER HAUFE MIT DEM HAUFEN EINES ANDEREN OPFERS, DEM SPEISOPFER EINES PRIESTERS, DEM SPEISOPFER DES GESALBTEN PRIESTERS, ODER DEM SPEISOPFER EINES GUSSOPFERS VERMISCHT WORDEN, SO SIND SIETAUGLICH; R. JEHUDA SAGT, WENN MIT DEM SPEISOPFER DES GESALBTEN PRIESTERS ODER DEM SPEISOPFER EINES GUSSOPFERS, SEIEN SIE UNTAUGLICH, DENN JENER BESTEHT AUS EINER HARTEN UND DIESE AUS EINER WEICHENMISCHUNG, UND SIE NEHMEN VON EINANDER AN.",
+ "SIND ZWEI SPEISOPFER, VON DENEN DER HAUFE NOCH NICHT ABGEHOBEN WORDEN IST, MIT EINANDER VERMISCHT WORDEN, SO SIND SIE, WENN MAN IHN VON DEM EINEN BESONDERS UND VOM ANDEREN BESONDERS ABHEBENKANN, TAUGLICH, WENN ABER NICHT, UNTAUGLICH. IST DER HAUFE MIT EINEM SPEISOPFER, VON DEM DER HAUFE NOCH NICHT ABGEHOBEN WORDEN IST, VERMISCHT WORDEN, SO RÄUCHERE MAN SIENICHT AUF; HAT MAN SIE AUFGERÄUCHERT, SO WIRD DASJENIGE, VON DEM ER ABGEHOBEN WORDEN IST, DEM EIGENTÜMER ANGERECHNET, UND VON DEM ER NICHT ABGEHOBEN WORDEN IST, DEM EIGENTÜMER NICHT ANGERECHNET. IST DER HAUFE MIT SEINEM ZURÜCKBLEIBENDEN ODER MIT DEM ZURÜCKBLEIBENDEN EINES ANDEREN OPFERS VERMISCHT WORDEN, SO RÄUCHERE MAN IHN NICHT AUF; HAT MAN IHN AUFGERÄUCHERT, SO WIRD ES DEM EIGENTÜMER ANGERECHNET. WENN DER HAUFE UNREIN GEWORDEN UND DARGEBRACHT WORDEN 1ST SO MACHT IHN DAS STIRNBLATT WOHLGEFÄLLIG; WENN ER HINAUSGEKOMMENWAR UND DARGEBRACHT WORDEN IST, SO MACHT IHN DAS STIRNBLATT NICHT WOHLGEFÄLLIG. DAS STIRNBLATT MACHT NUR DAS UNREINE WOHLGEFÄLLIG, NICHT ABER DAS HINAUSGEKOMMENE.",
+ "IST DAS ZURÜCKBLEIBENDE UNREIN GEWORDEN, VERBRANNT WORDEN ODER ABHANDEN GEKOMMEN, SO IST ES NACH DER ANSICHT R. ELIE͑ZERSTAUGLICH UND NACH DER ANSICHT R. JEHOS͑UA͑SUNTAUGLICH. WENN OHNE DIENSTGEFÄSS, SO IST ES UNGÜLTIG; NACH R. ŠIMO͑N ABER GÜLTIG. HAT MAN DEN HAUFEN ZWEIMALAUFGERÄUCHERT, SO IST ES GÜLTIG.",
+ "BEIM HAUFEN IST DER GRÖSSERE TEIL VOM KLEINERENABHÄNGIG; BEIM I͑SARONIST DER GRÖSSERE TEIL VOM KLEINEREN ABHÄNGIG; BEIM WEIENEIST DER GRÖSSERE TEIL VOM KLEINEREN ABHÄNGIG; BEIM ÖL IST DER GRÖSSERE TEIL VOM KLEINEREN ABHÄNGIG; DAS MEHL UND DAS ÖL SIND VON EINANDER ABHÄNGIG; DER HAÜFE UND DER WEIHRAUCH SIND VON EINANDER ABHÄNGIG.",
+ "DIE ZWEI ZIEGENBÖCKE DES VERSÖHNUNGSTAGES SIND VON EINANDER ABHÄNGIG; DIE ZWEI LÄMMER DES WOCHENFESTES SIND VON EINANDER ABHÄNGIG; DIE BEIDEN BROTESIND VON EINANDER ABHÄNGIG; DIE BEIDEN BROTSCHICHTENSIND VON EINANDER ABHÄNGIG; DIE BEIDEN SCHALENSIND VON EINANDER ABHÄNGIG; DIE BROTSCHICHTEN UND DIE SCHALEN SIND VON EINANDER ABHÄNGIG; DIE BEIDEN ARTENBEIM NAZIR, DIE DREIBEI DER ROTEN KUH, DIE VIERDES DANKOPFERS, DIE VIERDES FESTSTRAUSSES UND DIE VIERBEIM AUSSÄTZIGEN SIND VON EINANDER ABHÄNGIG. DIE SIEBEN BESPRENGUNGEN BEI DER ROTEN KUHSIND VON EINANDER ABHÄNGIG; DIE SIEBEN BESPRENGUNGENZWISCHEN DIE STANGEN, AUF DEN VORHANGUND AUF DEN GOLDENEN ALTAR SIND VON EINANDER ABHÄNGIG.",
+ "DIE SIEBEN ARME DES LEUCHTERSSIND VON EINANDERABHÄNGIG, DIE SIEBEN LAMPEN DESSELBEN SIND VON EINANDER ABHÄNGIG. DIE ZWEI ABSCHNITTE DER MEZUZA SIND VON EINANDER ABHÄNGIG; SIE SIND SOGAR VON EINEM SCHRIFTZEICHENABHÄNGIG. DIE VIER ABSCHNITTE DER TEPHILLIN SIND VON EINANDER ABHÄNGIG; SIE SIND SOGAR VON EINEM SCHRIFTZEICHEN ABHÄNGIG. DIE VIER ÇIÇITH SIND VON EINANDER ABHÄNGIG, DENN DIE VIER SIND ZUSAMMEN EIN GEBOT; R. JIŠMA͑ÉL SAGT, DIE VIER SIND VIER GEBOTE."
+ ],
+ [
+ "DIE WEISSEN FÄDEN SIND NICHT VON DEN PURPURBLAUEN UND DIE PURPURBLAUEN NICHT VON DEN WEISSEN ABHÄNGIG. DIE KOPFTEPHILLA IST NICHT VON DER HANDTEPHILLA UND DIE HANDTEPHILLA IST NICHT VON DER KOPFTEPHILLA ABHÄNGIG. DER WEIN IST NICHT ABHÄNGIG VOM MEHL UND VOM ÖL, UND DIESE SIND VOM WEIN NICHT ABHÄNGIG. DIE SPRENGUNGEN AUF DEN ÄUSSEREN ALTAR SIND VON EINANDER NICHT ABHÄNGIG.",
+ "DIE FARREN, DIE WIDDER, DIE LÄMMER UND DIE ZIEGENBÖCKE SIND VON EINANDERNICHT ABHÄNGIG. R. ŠIMO͑N SAGTE: SIND MEHRERE FARREN UND KEINE GUSSOPFERVORHANDEN, SO BRINGE MAN EINEN FARREN MIT SEINEM GUSSOPFER, NICHT ABER ALLE OHNE GUSSOPFER.",
+ "DAS BROTIST VOM FARREN, DEN WIDDERN, DEN LÄMMERN UND DEM ZIEGENBOCKENICHT ABHÄNGIG, UND DIESE SIND NICHT VOM BROTE ABHÄNGIG. DIE LÄMMERSIND VOM BROTE ABHÄNGIG, NICHT ABER DAS BROT VON DEN LÄMMERN – SO R. A͑QIBA. R. ŠIMO͑N B. NANNOS SPRACH: NICHT SO, VIELMEHR IST DAS BROT VON DEN LÄMMERN ABHÄNGIG, NICHT ABER DIE LÄMMER VOM BROTE. WIR FINDEN, DASS DIE JISRAÉLITEN, ALS SIE VIERZIG JAHRE IN DER WÜSTE WAREN, LÄMRIER OHNE BROTEDARBRACHTEN; EBENSO SIND AUCH IN DIESEM FALLEDIE LÄMMER OHNE BROTE DARZUBRINGEN. R. ŠIMO͑N SAGTE: DIE HALAKHA IST WIE BEN NANNOS, ABER NICHT WEGEN SEINER BEGRÜNDUNG, DENN ALLES, WAS IM BUCHE NUMERI STEHT, WURDE IN DER WÜSTE DARGEBRACHT, UND WAS IM BUCHE LEVITICUS STEHT, WURDE IN DER WÜSTE NICHTDARGEBRACHT, UND ERST ALS SIE INS LAND KAMEN, WURDEN DIESE UND JENE DARGEBRACHT. DIE LÄMMER SIND AUS DEM GRUNDE OHNE DAS BROT DARZUBRINGEN, WEIL DIE LÄMMER SICH SELBST ERLAUBT MACHEN, NICHT ABER DAS BROT OHNE DIE LÄMMER, WEIL NICHTS DA IST, WAS SIE ERLAUBT MACHEN KÖNNTE.",
+ "DIE ZUSATZOPFER SIND NICHT VON DEN BESTÄNDIGEN OPFERN ABHÄNGIG, DIE BESTÄNDIGEN OPFER SIND NICHT VON DEN ZUSATZOPFERN ABHÄNGIG, UND DIE ZUSATZOPFER SIND NICHT VON EINANDERABHÄNGIG. HABEN SIE DAS LAMMMORGENS NICHT DARGEBRACHT, SO BRINGEN SIE ES DENNOCH ABENDS DAR. R. ŠIMO͑N SAGTE: NUR DANN, WENN ES DURCH ZWANG ODER VERSEHENTLICH ERFOLGT IST, HABEN SIE ABER VORSÄTZLICH MORGENS DAS LAMM NICHT DARGEBRACHT, SO BRINGEN SIE ES AUCH ABENDS NICHT DAR. HABEN SIE DAS RÄUCHERWERK MORGENS NICHT GERÄUCHERT, SO RÄUCHERN SIE ES DENNOCH ABENDS. R. ŠIMO͑N SAGTE: DAS GANZEWURDE ABENDS DARGEBRACHT, DENN DER GOLDENE ALTAR WIRD NUR MIT DEM RÄUCHERWERKEEINGEWEIHT, DER BRANDOPFERALTAR NUR MIT DEM BESTÄNDIGEN MORGENOPFER, DER TISCH NUR MIT DEM SCHAUBROTE AM ŠABBATH, UND DER LEUCHTER NUR MIT DEN SIEBEN LAMPEN ABENDS.",
+ "DAS PFANNENOPFER DES HOCHPRIESTERSWURDE NICHT GETEILTGEBRACHT, VIELMEHR BRACHTE ER EIN GANZES I͑ARON UND TEILTE ES, DIE HÄLFTE BRACHTE ER MORGENS DAR UND DIE HÄLFTE ABENDS. WENN DER PRIESTER MORGENS DIE HÄLFTE DARGEBRÄCHT HAT UND GESTORBEN IST, UND AN SEINER STELLE EIN ANDERER EINGESETZT WORDEN IST, SO DARF DIESER NICHT EIN HALBES I͑SARON VOM HAUSE ODER DAS HALBE I͑SARON SEINES VORGÄNGERS DARBRINGEN, VIELMEHR BRINGE ER EIN GANZES I͑SARON UND TEILE ES, DIE HÄLFTE BRINGE ER DAR UND DIE HÄLFTE GEHE VERLOREN; ES ERGIBT SICH, DASS ZWEI HÄLFTEN DARGEBRACHT WERDEN UND ZWEI HÄLFTEN VERLORELN GEHEN. WENN AN SEINER STELLE KEIN ANDERER PRIESTER EINGESETZT WORDEN IST? R. ŠIMO͑N SAGT, AUS DENEN DER GEMEINDE; R. JEHUDA SAGT, AUS DENEN DER ERBEN. DANN WURDE EIN GANZESDARGEBRACHT."
+ ],
+ [
+ "ALLE SPEISOPFER WERDEN UNGESÄUERT DARGEBRACHT, AUSGENOMMEN SIND DIE GESÄUERTEN BROTE DES DANKOPFERS UND DIE ZWEI BROTE, DIE GESÄUERT DARGEBRACHT WERDEN. R. MEÍR SAGTE: DER SAUERTEIG WURDE DIESEN SELBST ENTNOMMEN, UND DIESER SÄUERTE SIE. R. JEHUDA SAGTE: DIES IST NIGUT ZU BEVORZUGEN; VIELMEHR HOLTE MAN ANDEREN SAUERTEIG, LEGTE IHN IN DAS GEFÄSS UND FÜLLTE ES DANN. MAN ENTGEGNETE IHM: AUF DIESE WEISE KANN ES ZU WENIG ODER ZU VIEL SEIN.",
+ "ALLE SPEISOPFER WERDEN MIT LAUWARMEM WASSER GEKNETET UND MAN PASSE AUF, DASS SIE NICHT SÄUERN; HAT MAN DAS ZURÜCKBLEIBENDE SÄUERN LASSEN, SO HAT MAN EIN VERBOT ÜBERTRETEN, DENN ES HEISST: kein Speisopfer, das ihr dem Herrn darbringt, darf gesäuert hergerichtet werden. MAN IST SCHULDIG WEGEN DES KNETENS, DES FORMENS UND DES BACKENS.",
+ "MANCHE BENÖTIGEN DES ÖLS UND DES WEIHRAUCHS, MANCHE DES ÖLS UND NICHT DES WEIHRAUCHS, MANCHE DES WEIHRAUCHS UND NICHT DES ÖLS, UND MANCHE WEDER DES WEIHRAUCHS NOCH DES ÖLS. FOLGENDE BENÖTIGEN DES ÖLS UND DES WEIHRAUGHS: DAS SPEISOPFER AUS FEINMEHL, DAS PFANNENOPFER, DAS TIEGELOPFER, KUCHENUND FLADEN, DAS SPEISOPFER DER PRIESTER, DAS SPEISOPFER DES GESALBTEN PRIESTERS, DAS SPEISOPFER VON NICHTJUDEN, DAS SPEISOPFER VON FRAUENUND DAS SPEISOPFER DER SCHWINGEGARBE. DAS SPEISOPFER DER GUSSOPFERBENÖTIGT DES ÖLS, NICHT ABER DES WEIHRAUCHS; DAS SCHAUBROT BENÖTIGT DES WEIHRAUCHS, NICHT ABER DES ÖLS; DIE ZWEI BROTE, DAS SÜND-SPEISOPFER UND DAS EIFERSUCHTS-SPEISOPFER BENÖTIGEN WEDER DES ÖLS NOCH DES WEIHRAUCHS.",
+ "MAN IST SCHULDIG WEGEN DES ÖLS BESONDERS UND WEGEN DES WEIHRAUGHSBESONDERS. HAT MAN DAZU ÖL GETAN, SO IST ES UNTAUGLICH, WENN WEIHRAUCH, SO KLAUBE MAN IHN AB. HAT MAN ÖL ZUM ZURÜCKBLEIBENDEN GETAN, SO HAT MAN KEIN VERBOT ÜBERTRETEN. HAT MAN EIN GEFÄSS AUF DAS GEFÄSSGETAN, SO HAT MAN ES NICHT UNTAUGLICH GEMACHT.",
+ "MANCHE BENÖTIGEN DES HERANBRINGENS UND NICHT DES SCHWINGENS, MANCHE DES HERANBRINGENS UND DES SCHWINGENS, MANCHE DES SCHWINGENS UND NICHT DES HERANBRINGENS, UND MANCHE WIEDER DES SCHWINGENS NOCH DES HERANBRINGENS. FOLGENDE BENÖTIGEN DES HERANBRINGENS UND NICHT DES SCHWINGENS: DAS SPEISOPFER AUS FEINMEHL, DAS PFANNENOPFER, DAS TIEGELOPFER, KUCHEN UND FLADEN, DAS SPEISOPFER DER PRIESTER, DAS SPEISOPFER DES GESALBTEN PRIESTERS, DAS SPEISOPFER VON NICHTJUDEN, DAS SPEISOPFER VON FRAUEN UND DAS SÜND-SPEISOPFER. R. ŠIMO͑N SAGT, BEIM SPEISOPFER DER PRIESTER UND DEM SPEISOPFER DES GESALBTEN PRIESTERS IST DAS HERANBRINGEN NICHT ERFORDERLICH, WEIL VON IHNEN DER HAUFE NICHT ABGEHOBEN WIRD, UND BEI ALLEM, VON DEM DER HAUFE NICHT ABGEHOBEN WIRD, IST DAS HERANBRINGEN NICHT ERFORDERLICH.",
+ "FOLGENDE BENÖTIGEN DES SCHWINGENS UND NICHT DES HERANBRINGENS: DAS LOG ÖL DES AUSSÄTZIGEN UND DESSEN SCHULDOPFER, DIE ERSTLINGE NACH R. ELIE͑ZER B. JA͑QOB, DIE OPFERTEILE DES HEILSOPFERS EINES EINZELNEN UND BRUST UND SCHENKEL DESSELBEN, SOWOHL VON MÄNNERN ALS AUCH VON FRAUEN, NUR DURCH JISRAÉLITEN UND NICHT DURCH ANDERE, UND DIE ZWEI BROTE UND DIE ZWEI LÄMMER DES WOCHENFESTES. WIE VERFÄHRT ER DABEI? ER LEGT DIE BEIDEN BROTE AUF DIE BEIDEN LÄMMER, SCHIEBT BEIDE HÄNDE UNTER DIESE UND SCHWINGT HIN UND HER, NACH OBEN UND NACH UNTEN, DENN ES HEISST:die geschwungen and hochgehoben wurden. DAS SCHWINGEN ERFOLGTE IN DER OSTSEITEUND DAS HERANBRINGEN IN DER WESTSEITE. DIE SCHWINGUNGEN GEHEN DEN HERANBRINGUNGEN VOR. DAS SPEISOPFER DER SCHWINGEGARBE UND DAS EIFERSUCHTS-SPEISOPFER BENÖTIGEN DES HERANBRINGENS UND DES SCHWINGENS. DAS SCHAUBROT UND DAS SPEISOPFER DES GUSSOPFERS BENÖTIGEN WEDER DES HERANBRINGENS NOCH DES SCHWINGENS.",
+ "R. ŠIMO͑N SAGTE: BEI DREI ARTENGIBT ES ZUSAMMEN DREI GEBOTE, BEI JEDER NUR ZWEI UND NICHT DAS DRITTE. FOLGENDE SIND ES: DAS HEILSOPFER EINES EINZELNEN, DAS HEILSOPFER DER GEMEINDE UND DAS SCHULDOPFER DES AUSSÄTZIGEN. DAS HEILSOPFER EINES EINZELNEN BENÖTIGT DES STÜTZENS LEBEND UND DES SCHWINGENS GESCHLACHTET, NICHT ABER DES SCHWINGENS LEBEND; DAS HEILSOPFER DER GEMEINDE BENÖTIGT DES SCHWINGENS LEBEND UND GESCHLACHTET, NICHT ABER DES STÜTZENS; DAS SCHULDOPFER DES AUSSÄTZIGEN BENÖTIGT DES STÜTZENS UND DES SCHWINGENS LEBEND, NICHT ABER DES SCHWINGENS GESCHLACHTET.",
+ "SAGTE JEMAND, ER VERPFLICHTE SICH ZU EINEM OPFER IN EINER PFANNE, SO DARF ER NICHT EINES IN EINEM TIEGEL BRINGEN; IN EINEM TIEGEL, SO DARF ER NICHT EINES IN EINER PFANNE BRINGEN. WELCHEN UNTERSCHIED GIBT ES ZWISCHEN PFANNE UND TIEGEL? EIN TIEGEL HAT EINEN DECKEL, EINE PFANNE HAT KEINEN DECKEL – SO R. JOSE DER GALILÄER. R. ḤANINA B. GAMLIÉL SAGTE: EIN TIEGEL IST TIEF UND DAS BACKWERK WEICH, EINE PFANNE IST FLACH UND DAS BACKWERK FEST.",
+ "WER SICH ZU EINEM OPFER IM OFEN GEBACKEN VERPFLICHTET HAT, DARF NICHT AUF DEM HERDE, AUF ZIEGELN ODER IN ARABISCHEN KESSELN GEBACKENES BRINGEN. R. JEHUDA SAGT, WENN ER WILL, BRINGE ER AUF DEM HERDE GEBACKENES. WER SICH ZU EINEM GEBÄCK-SPEISOPFER VERPFLICHTET HAT, DARF NICHT DIE HÄLFTE KUCHEN UND DIE HÄLFTE FLADEN BRINGEN. R. ŠIMO͑N ERLAUBT DIES, WEIL SIE EINOPFER SIND."
+ ],
+ [
+ "VON FOLGENDEN SPEISOPFERN IST DER HAUFE ABZUHEBEN UND DAS ZURÜCKBLEIBENDE GEHÖRT DEN PRIESTERN: VOM SPEISOPFER AUS FEINMEHL, DEM PFANNENOPFER, DEM TIEGELOPFER, DEN KUCHEN UND FLADEN, DEM SPEISOPFER VON NICHTJUDEN, DEM SPEISOPFER VON FRAUEN, DEM SPEISOPFER DER SCHWINGEGARBE, DEM SÜND-SPEISOPFER UND DEM EIFERSUCHTS-SPEISOPFER. R. ŠIMO͑N SAGT, VOM SÜND-SPEISOPFER DER PRIESTER WERDE DER HAUFE ABGEHOBEN, UND DANN DER HAUFE BESONDERS UND DAS ZURÜCKBLEIBENDE BESONDERS DARGEBRACHT.",
+ "DAS SPEISOPFER DER PRIESTER, DAS SPEISOPFER DES GESALBTEN PRIESTERS UND DAS SPEISOPFER DES GUSSOPFERS KOMMEN AUF DEN ALTAR UND DIE PRIESTER ERHALTEN DAVON NICHTS; BEI DIESEN IST DER ALTAR BESSER DARAN ALS DIE PRIESTER. DIE ZWEI BROTE UND DAS SCHAUBROT WERDEN VON DEN PRIESTERN GEGESSEN UND DER ALTAR ERHÄLT DAVON NICHTS; BEI DIESEN SIND DIE PRIESTER BESSER DARAN ALS DER ALTAR.",
+ "BEI ALLEN SPEISOPFERN, DIE IN EINEM GEFÄSSE HERGERICHTET WERDEN, IST EIN DREIMALIGES HINEINTUN VON ÖL ERFORDERLICH: DAS NACHGIESSEN, DAS EINRÜHREN UND DAS HINEINTUN VON ÖL IN DAS GEFÄSS VOR DER HERRICHTUNG. DIE KUCHEN SIND EINZURÜHREN– SO RABBI; DIE WEISEN SAGEN, DAS MEHL. DIE KUCHEN BENÖTIGEN DES EINRÜHRENS UND DIE FLADEN DES BESTREICHENS. WIE BESTREIGHT MAN SIE? IN DER FORM EINES CHI. WAS ÜBRIG BLEIBT, WIRD VON DEN PRIESTERN GEGESSEN.",
+ "ALLE SPEISOPFER, DIE IN EINEM GEFÄSSE HERGERICHTET WERDEN, BENÖTIGEN DES ZERBROCHENS. DAS SPEISOPFER EINES JISRAÉLITEN WIRD DOPPELT UND DAS DOPPELTE VIERFACH ZUSAMMENGESCHLAGEN UND ZERTEILT; DAS SPEISOPFER DER PRIESTER WIRD DOPPELT UND DAS DOPPELTE VIERFACH ZUSAMMENGESCHLAGEN UND NICHT ZERTEILT; DAS SPEISOPFER DES GESALBTEN PRIESTERS WIRD NICHT ZUSAMMENGESCHLAGEN. R. ŠIMO͑N SAGT, BEIM SPEISOPFER DER PRIESTER UND DEM SPEISOPFER DES GESALBTEN PRIESTERS GIBT ES KEIN ZERBROCKEN, WEIL ES BEI DIESEN KEIN ABHÄUFEN GIBT, UND WOBEI ES KEIN ABHÄUFEN GIBT, GIBT ES AUCH KEIN ZERBROCKEN. BEI DIESEN ALLEN MÜSSEN DIE BROCKEN OLIVENGROSS SEIN.",
+ "BEI ALLEN SPEISOPFERN ISTEIN DREIHUNDERTMALIGES REIBEN UND EIN FÜNFHUNDERTMALIGES STAMPFEN ERFORDERLICH. DAS REIBEN UND STAMPFEN ERFOLGT AM WEIZEN; R. JOSE SAGT, AM TEIGE. ALLE SPEISOPFER BESTEHEN AUS JE ZEHN KUCHEN, AUSGENOMMEN DIE SCHAUBROTE UND DAS PFANNENOPFER DES HOCHPRIESTERS, DIE AUS JE ZWÖLF BESTEHEN – SO R. JEHUDA; R. MEÍR SAGT, ALLE BESTEHEN AUS JE ZWÖLF, AUSGENOMMEN DIE KUCHEN DES DANKOPFERS UND DES NAZIROPFERS, DIE AUS JE ZEHN BESTEHEN.",
+ "DIE SCHWINGEGARBE BESTEHT AUS EINEM I͑SARON MEHL VON DREI SEÁ GETREIDE; DIE ZWEI BROTE AUS ZWEI I͑SARON VON DREI SEÁ; DAS SCHAUBROT AUS VIERUNDZWANZIG ISARON VON VIERUNDZWANZIG Seá.",
+ "DIE SCHWINGEGARBEWURDE DURCH DREIZEHN SIEBE GEBEUTELT, DIE ZWEI BROTE DURCH ZWÖLF UND DAS SCHAUBROT DURCH ELF. R. ŠIMO͑N SAGT, HIERFÜR GAB ES KEINE FESTSETZUNG, VIELMEHR WURDE GENÜGEND GEBEUTELTES FEINMEHL VERWANDT, DENN ES HEISST:nimm Feinmehl und backe es, ES SOLL GENÜGEND GEBEUTELT SEIN."
+ ],
+ [
+ "DAS DANKOPFER BESTAND AUS FÜNF JERUŠALEMISCHEN SEÁ MEHL, DAS SIND SECHS DER WÜSTE, GLEICH ZWEI EPHA, DIE EPHA ZU DREI SEÁ, GLEICH ZWANZIG I͑SARON, ZEHN FÜR DAS GESÄUERTE UND ZEHN FÜR DAS UNGESÄUERTE. BEI DEN ZEHN DES GESÄUERTEN KAM EIN I͑SARON AUF EINEN KUCHEN; BEI DEN ZEHN DES UNGESÄUERTEN WAREN ES DREI ARTEN, KUCHEN, FLADEN UND GEMENGTES, SOMIT KAMEN DREI UND EIN DRITTEL I͑SARON AUF JEDE ART, DREI KUCHEN AUS EINEM I͑SARON. NACH DEM JERUŠALEMISCHEN MASS-SYSTEM WAREN ES DREISSIG KAB, FÜNFZEHN FÜR DAS GESÄUERTE UND FÜNFZEHN FÜR DAS UNGESÄUERTE. BEI DEN FÜNFZEHN DES GESÄUERTEN KAMEN ANDERTHALB KAB AUF EINEN KUCHEN; BEI DEN FÜNFZEHN DES UNGESÄUERTEN WAREN ES DREI ARTEN, KUCHEN, FLADEN UND GEMENGTES, SOMIT KAMEN FÜNF KAB AUF JEDE ART, ZWEI KUCHEN AUS EINEM KAB.",
+ "VON DIESEN ALLEN NAHM ER EIN ZEHNTEL ALS HEBE, DENN ES HEISST:er bringe davon eines von jedem Opfer als Hebe für den Herrn. Eines, KEIN ANGEBROCHENES; von jedem Opfer, ALLE OPFER MÜSSEN GLEICHMÄSSIG SEIN, ER NEHME DIE HEBE NICHT VON EINEM OPFER FÜR DAS ANDERE.Dem Priester, der das Blut des Heilsopfers sprengt, soll es gehören; WAS ZURÜCKBLEIBT, WIRD VOM EIGENTÜMER GEGESSEN. DIE EINWEIHUNGSOPFERBESTANDEN GLEICH DEM UNGESÄUERTEN DES DANKOPFERS AUS KUCHEN, FLADEN UND GEMENGTEM. DAS NAZIROPFER BESTAND AUS ZWEI TEILEN DES UNGESÄUERTEN DES DANKOPFERS, AUS KUCHEN UND FLADEN, NICHT ABER AUS GEMENGTEM, ALSO AUS ZEHN JERUŠALEMISCHEN KAB, GLEICH SECHS I͑SARON.",
+ "WENN MAN DAS DANKOPFER INNERHALB SCHLACHTET UND DAS BROT SICH AUSSERHALB DER MAUER BEFINDET, SO IST DAS BROT NICHT HEILIG. SCHLACHTET MAN ES BEVOR DAS BROT IM OFEN EINE KRUSTE BEKOMMEN HAT, ODER AUCH ALLE BROTE EINE KRUSTE BEKOMMEN HABEN, MIT AUSNAHME VON EINEM, SO IST DAS BROT NICHT HEILIG. HAT MAN ES AUSSERHALB DER FRIST ODER AUSSERHALB DES RAUMESGESCHLACHTET, SO IST DAS BROT HEILIG. WENN MAN ES GESCHLACHTET HAT UND ES SICH HERAUSSTELLT, DASS ES TOTVERLETZT WAR, SO IST DAS BROT NICHT HEILIG; WENN MAN ES GESCHLACHTET HAT UND ES SICH HERAUSSTELLT, DASS ES FEHLERBEHAFTET WAR, SO IST DAS BROT, WIE R. ELIE͑ZER SAGT, HEILIG, UND WIE DIE WEISEN SAGEN, NICHT HEILIG. HAT MAN ES AUF EINEN ANDEREN NAMEN GESCHLACHTET, UND EBENSO WENN MAN DEN WIDDER DER EINWEIHUNG ODER DIE ZWEI LÄMMER DES WOCHENFESTES AUF EINEN ANDEREN NAMEN GESCHLACHTET HAT, SO IST DAS BROT NICHT HEILIG.",
+ "WENN DAS GUSSOPFER IM GEFÄSSE GEHEILIGT WORDEN IST UND ES SICH HERAUSSTELLT, DASS DAS SCHLACHTOPFER UNTAUGLICH IST, SO WERDE ES, WENN EIN ANDERES SCHLACHTOPFER DA IST, MIT DIESEM DARGEBRACHT, WENN ABER NICHT, SO LASSE MAN ES DURCH DAS ÜBERNACHTENUNTAUGLICH WERDEN.DAS JUNGE EINES DANKOPFERS, DAS EINGETAUSCHTE EINES SOLCHEN UND DAS ANSTELLE EINES ABHANDENGEKOMMENEN DANKOPFERS ABGESONDERTE BENÖTIGEN NICHT DES BROTES, DENN ES HEISST:er bringe zum Schlachtopfer des Dankes, DAS DANKOPFER BENÖTIGT DES BROTES, NICHT ABER BENÖTIGT SEIN JUNGES, SEIN ERSATZ UND SEIN EINGETAUSCHTES DES BROTES.",
+ "SAGTE JEMAND, ER NEHME AUF SICH DIE DARBRINGUNG EINES DANKOPFERS, SO BRINGE ER DIESES UND DAS BROT DAZU VON PROFANEM; SAGTE ER: DAS DANKOPFER VON PROFANEM UND DAS BROT VOM ZWEITEN ZEHNTEN, SO BRINGE ER JENES UND DAS BROTVON PROFANEM; SAGTE ER: DAS DANKOPFER VOM ZEHNTEN UND DAS BROT VON PROFANEM, SO BRINGE ER ES SO; SAGTE ER: DIESES UND DAS BROT VOM ZEHNTEN, SO BRINGE ER ES SO. ER BRINGE ES ABER NICHT VOM WEIZEN DES ZWEITEN ZEHNTEN, SONDERN VOM ERLÖSE DES ZWEITEN ZEHNTEN.",
+ "WOHER, DASS WENN JEMAND SAGT, ER NEHME AUF SICH DIE DARBRINGUNG EINES DANKOPFERS, ER ES NUR VON PROFANEM BRINGEN MUSS? ES HEISST:du sollst dem Herrn, deinem Gott, das Pesaḥopfer schlachten, Schafe und Rinder, UND DA DAS PESAḤOPFER NUR VON LÄMMERN UND ZIEGEN ZU BRINGEN IST, SO DEUTEN DIE WORTE Schafe und Rinder DARAUF, DASS ALLES, WAS VON SCHAFEN UND RINDERN DARGEBRACHT WIRD, DEM PESAḤOPFER GLEICHE; WIE DAS PESAḤOPFER PFLICHT IST UND NUR VON PROFANEM DARGEBRACHT WERDEN MUSS, EBENSO MUSS AUCH JEDES ANDERE PFLICHTIGE OPFERNUR VON PROFANEM DARGEBRACHT WERDEN. DAHER SIND, WENN JEMAND SAGT, ER NEHME AUF SICH DIE DARBRINGUNG EINES DANKOPFERS, ODER EINES HEILSOPFERS, DA SIE ALS PFLICHT DARZUBRINGEN SIND, DIESE NUR VON PROFANEM DARZUBRINGEN, DIE GUSSOPFERSIND IN JEDEM FALLENUR VON PROFANEM DARZUBRINGEN."
+ ],
+ [
+ "ALLE GEMEINDE- UND PRIVATE SPEISOPFER SIND VON INLÄNDISCEM UND VON AUSLÄNDISCHEM, VON NEUEM UND VON ALTEM GETREIDE DARZUBRINGEN, AUSGENOMMEN SCHWINGEGARBE UND DIE ZWEI BROTE, DIE NUR VON NEUEM UND VON INLÄNDISCHEM DARZUBRINGEN SIND. ALLE ABER SIND NUR VOM BESTEN DARZUBRINGEN. WELCHES IST DAS BESTE? MIKHMAS UND ZANOAḤ LIEFERN DAS ALPHA IN FEINMEHL; DIESEN FOLGT ḤAPHARAJIM IN DER EBENE. TAUGLICH WAR ES AUS ALLEN PROVINZEN, NUR BRACHTE MAN ES AUS DIESEN ORTSCHAFTEN.",
+ "MAN BRINGE SIENICHT VON EINEM DUNG-, EINEM BEWÄSSERUNGS- ODER EINEM MIT BÄUMEN BEPFLANZTENFELDE; HAT MAN SIE GEBRACHT, SO SIND SIE TAUGLICH. WIE VERFAHRE MAN DABEI? EIN JAHR BRACHE MAN ESUND DAS ANDERE JAHR, SIEBZIG TAGE VOR DEM PESAḤFESTE, BESTELLE MAN ES; DANN BRINGT ES REICHLICH FEINMEHL. WIE UNTERSUCHT ERES? DER SCHATZMEISTER STECKT DIE HAND HINEIN, UND WENN STAUB VORHANDEN IST, SO IST ES UNTAUGLICH, BIS MAN ES ABERMALS GESIEBT HAT; IST ES MADIG, SO IST ES UNTAUGLICH.",
+ "TEQOA͑ LIEFERT DAS ALPHA IN ÖL. ABBA ŠAÚL SAGTE: DIESEM FOLGT REGEB, JENSEITS DES JARDEN. TAUGLICH WAR ES AUS ALLEN PROVINZEN, NUR BRACHTE MAN ES VON DIESEN ORTSCHAFTEN. MAN BRINGE ES NICHT VON EINEM DUNG-, EINEM BEWÄSSERUNGS- ODER EINEM MIT SAATEN BESÄETEN FELDE; HAT MAN ES GEBRACHT, SO IST ES TAUGLICH. MAN BRINGE KEIN OMPHAKINON, HAT MAN ES GEBRACHT, SO IST ES TAUGLICH. MAN BRINGE ES NICHT VON IM WASSER GEWEICHTEN BEEREN, EINGELEGTEN ODER GEBRÜHTEN; HAT MAN ES GEBRACHT, SO IST ES UNTAUGLICH.",
+ "ES GIBT DREI OLIVENLESEN, UND JEDE LIEFERT DREI QUALITÄTEN ÖL. DIE ERSTE LIEST MAN AM WIPFEL DES OLIVENBAUMES AB, DRÜCKT DIE OLIVEN UND TUT SIE IN DEN KORB, R. JEHUDA SAGT, UM DIE WANDUNGDES KORBES; DIESIST DIE ERSTE QUALITÄT. HIERAUF PRESST MAN SIE MIT DEM BALKEN, R. JEHUDA SAGT, MIT STEINEN; DIES IST DIE ZWEITE. SODANN MAHLT MAN SIE UND PRESST SIE WIEDER; DIES IST DIE DRITTE. DIE ERSTE FÜR DEN LEUCHTER UND DIE ANDEREN FÜR SPEISOPFER. DIE ZWEITE LIEST MAN IN DACHHÖHEAB, DRÜCKT DIE OLIVEN UND TUT SIE IN DEN KORB, R. JEHUDA SAGT, UM DIE WANDUNG DES KORBES; DIES IST DIE ERSTE QUALITÄT. HIERAUF PRESST MAN SIE MIT DEM BALKEN, R. JEHUDA SAGT, MIT STEINEN; DIES IST DIE ZWEITE. SODANN MAHLT MAN SIE UND PRESST SIE WIEDER; DIES IST DIE DRITTE. DIE ERSTE FÜR DEN LEUCHTER UND DIE ANDEREN FÜR SPEISOPFER. DIE DRITTELÄSST MAN IN DER KELTER ABLAGERN, BIS SIE STOCKIG WIRD, SODANN BRINGT MAN SIE AUF DAS DACH UND LÄSST SIE TROCKNEN. HIERAUF DRÜCKT MAN DIE OLIVEN UND TUT SIE IN DEN KORB. R. JEHUDA SAGT, UM DIE WANDUNG DES KORBES; DIES IST DIE ERSTE QUALITÄT. SODANN PRESST MAN SIE MIT DEM BALKEN, R. JEHUDA SAGT, MIT STEINEN; DIES IST DIE ZWEITE. HIERAUF MAHLT MAN SIE UND PRESST SIE WIEDER; DIES IST DIE DRITTE. DIE ERSTE FÜR DEN LEUCHTER UND DIE ANDEREN FÜR SPEISOPFER.",
+ "DIE ERSTE DER ERSTENIST: NICHT DARÜBER HINAUS; DIE ZWEITE DER ERSTEN UND DIE ERSTE DER ZWEITEN GLEICHEN EINANDER; DIE DRITTE DER ERSTEN, DIE ZWEITE DER ZWEITEN UND DIE ERSTE DER DRITTEN GLEICHEN EINANDER; DIE DRITTE DER ZWEITEN UND DIE ZWEITE DER DRITTEN GLEICHEN EINANDER; DIE DRITTE DER DRITTEN IST: NICHT DARUNTER HINAUS. EIGENTLICH SOLLTEN AUCH DIE SPEISOPFER DES KLAREN OLIVENÖLSBENÖTIGEN, DENN WENN FÜR DEN LEUCHTER, WO ES NICHT ZUM ESSEN BESTIMMT IST, KLARES OLIVENÖL ERFORDERLICH IST, UM WIEVIEL MEHR SOLLTE FÜR DIE SPEISOPFER, DIE ZUM ESSEN BESTIMMT SIND, KLARES OLIVENÖL ERFORDERLICH SEIN, NUR HEISST ES:klar, gestoßen für den Leuchter, NICHT ABER KLAR GESTOSSEN FÜR DIE SPEISOPFER.",
+ "WOHER HOLTE MAN DEN WEIN? QERUḤINUND A͑TULIN LIEFERN DAS ALPHA IN WEIN; DIESEN FOLGEN BETH RIMA UND BETH LABAN IM GEBIRGE UND KEPHAR SIGNA IN DER EBENE. TAUGLICH WAR ER AUS ALLEN PROVINZEN, NUR BRACHTE MAN IHN VON DIESEN ORTSCHAFTEN. MAN BRINGE IHN NICHT VON EINEM DUNG-, EINEM BEWÄSSERUNGS- ODER EINEM MIT SAATEN BESÄETEN GARTEN; HAT MAN IHN GEBRACHT, SO IST ER TAUGLICH. MAN BRINGE KEINEN AUS SONNENTRAUBEN; HAT MAN IHN GEBRACHT, SO IST ER TAUGLICH. MAN BRINGE KEINEN ALTEN – SO RABBI; DIE WEISEN ERLAUBEN DIES. MAN BRINGE KEINEN SÜSSEN, KEINEN RAUCHIGENUND KEINEN GEKOCHTEN; HAT MAN IHN GEBRACHT, SO IST ER UNTAUGLICH. MAN BRINGE IHN NICHT VON DEN SPALIERTRAUBEN, SONDERN VON DEN ZUR ERDE REICHENDEN, UND ZWAR AUS BEARBEITETEN WEINGÄRTEN.",
+ "MAN FÜLLTE IHN NICHT IN GROSSE BOTTICHE, SONDERN IN KLEINE FÄSSER, AUCH FÜLLTE MAN DAS FASS NICHT BIS ZUM RANDE, DAMIT DER DUFT AUFSTEIGE. MAN BRINGE KEINEN VOM RANDE, WEGEN DES KAHMS, UND KEINEN VOM BODEN, WEGEN DER HEFE, SONDERN VOM MITTELSTEN DRITTEL. WIE UNTERSUCHT MAN IHN? DER SCHATZMEISTER SITZT DABEI MIT DEM HEBERIN DER HAND, UND SOBALD DER GISCHTAUFSTEIGT, KLOPFT ERMIT DEM HEBER. R. JOSE B. R. JEHUDA SAGT, ENTHÄLT ER KAHM, SEI ER UNTAUGLICH, DENN ES HEISST:makellos sollen sie sein (und ihre Speisopfer, makellos sollen sie sein) und ihre Gußopfer."
+ ],
+ [
+ "ZWEI TROCKENMASSE GAB ES IM HEILIGTUME: EIN I͑SARON UND EIN HALBES I͑SARON; R. MEÍR SAGT, EIN I͑SARON, EIN ANDERES I͑SARON UND EIN HALBES I͑SARON. WOFÜR DIENTE DAS I͑SARON? DAMIT MASS MAN ALLE SPEISOPFER. MAN MASS NICHT MIT EINEM DREI I͑SARON FASSENDEN GEFÄSSE FÜR EINEN FARREN ODER EINEM ZWEI FASSENDEN FÜR EINEN WIDDER, SONDERN EINZELNE I͑SARON. WOFÜR DIENTE DAS HALBE I͑SARON? DAMIT MASS MAN DAS SPEISOPFER DES HOCHPRIESTERS, DIE HÄLFTE MORGENS UND DIE HÄLFTE ABENDS.",
+ "SIEBEN FLÜSSIGKEITSMASSE GAB ES IM HEILIGTUME: EIN HIN, EIN HALBES HIN, EIN DRITTEL HIN, EIN VIERTEL HIN, EIN LOG, EIN HALBES LOG UND EIN VIERTEL LOG. R. ELEA͑ZAR B. R. ÇADOQ SAGT, DAS HIN HATTE KERBEN: SO WEIT FÜR EINEN FARREN, SO WEIT FÜR EINEN WIDDER, SO WEIT FÜR EIN LAMM. R. ŠIMO͑N SAGTE: DA GAB ES KEIN HIN, WOFÜR SOLLTE ES DENN DIENEN? VIELMEHR GAB ES DAEIN WEITERES, ANDERTHALB LOG FASSENDES MASS, MIT DEM DAS SPEISOPFER DES HOCHPRIESTERSGEMESSEN WURDE, ANDERTHALB LOG MORGENS UND ANDERTHALB LOG ABENDS.",
+ "WOFÜR DIENTE DAS VIERTELLOG? FÜR DAS VIERTELLOG WASSER FÜR DEN AUSSÄTZIGENUND DAS VIERTELLOG ÖL FÜR DEN NAZIR. WOFÜR DIENTE DAS HALBE LOG? FÜR DAS HALBE LOG WASSER FÜR DIE EHEBRUCHSVERDÄCHTIGTEUND DAS HALBE LOG ÖL ZUM DANKOPFER. MIT DEM LOG MASS MAN ZU ALLEN SPEISOPFERN, UND WAR ES EIN SPEISOPFER VON SECHZIG I͑SARON, SO MASS MAN SECHZIG LOG EIN. R. ELIE͑ZER B. JA͑QOB SAGT, SELBST ZU EINEM SPEISOPFER VON SECHZIG I͑SARON GEHÖRE NUR EIN LOG ÖL, DENN ES HEISST:zum Speisopfer, und ein Log Öl. SECHSZU EINEM FAHREN, VIER ZU EINEM WIDDER, DREI ZU EINEM LAMME UND DREIEINHALB FÜR DEN LEUCHTER, EIN HALBES LOG FÜR JEDE LAMPE.",
+ "MAN DARF GUSSOPFERZU FARREN MIT GUSSOPFERN ZU WIDDERN, GUSS OPFER ZU LÄMMERNMIT GUSSOPFERN ZU LÄMMERN, DAS EINES EINZELNEN MIT DEM DER GEMEINDE UND DAS VON HEUTE MIT DEM VON GESTERN MISCHEN, NICHT ABER DARF MAN GUSSOPFER ZU LÄMMERN MIT GUSSOPFERN ZU FARREN UND WIDDERN MISCHEN. SIND SIE, NACHDEM MAN DIESE BESONDERS UND JENE BESONDERS EINGERÜHRT HAT, VERMISCHT WORDEN, SO SIND SIE TAUGLICH, WENN ABER, BEVOR MAN SIE EINGERÜHRT HAT, SO SIND SIE UNTAUGLICH. OBGLEICH DAS SPEISOPFER ZUM MIT DER SCHWINGEGARBE DARGEBRACHTEN LAMME EIN DOPPELTESWAR, DENNOCH WAR DAS GUSSOPFER KEIN DOPPELTES.",
+ "ALLE MASSE IM TEMPEL WURDEN GEHÄUFT GEMESSEN, AUSGENOMMEN DAS DES HOCHPRIESTERS, DAS DIE HÄUFUNG SCHON IN SICHFASSTE. DAS ÜBERLAUFENDEDER FLÜSSIGKEITSMASSE WAR HEILIG, DAS DER TROCKENMASSE WAR PROFAN. R. A͑QIBA SAGTE: DIE FLÜSSIGKEITSMASSE WAREN HEILIG, DAHER WAR AUCH DAS ÜBERLAUFENDE DERSELBEN HEILIG, DIE TROKKENMASSE WAREN PROFAN, DAHER WAR AUCH DAS ÜBERLAUFENDE DERSELBEN PROFAN. R. JOSE SAGTE: NICHT AUS DIESEM GRUNDE, SONDERN WEIL DAS FLÜSSIGE AUFSTEIGTUND DAS TROCKENE NICHT AUFSTEIGT.",
+ "ALLE GEMEINDE- UND PRIVATE OPFER BENÖTIGEN DES GUSSOPFERS, AUSGENOMMEN DAS ERSTGEBORENE, DAS ZEHNTE, DAS PESAḤOPFER, DAS SÜNDOPFER UND DAS SCHULDOPFER; WOHL ABER BENÖTIGEN DAS SÜNDOPFER UND DAS SCHULDOPFER DES AUSSÄTZIGEN DES GUSSOPFERS.",
+ "BEO KEINEM DER GEMEINDEOPFER ERFOLGT DAS STÜTZEN, AUSGENOMMEN DEM FARREN WEGEN ÜBERTRETUNG EINES ALLER GEBOTE UND DEM FORTZUSCHICKENDENSÜHNEBOCK; R. ŠIMO͑N SAGT, AUCH BEIM ZIEGENBOCK WEGEN GÖTZENDIENSTES. ALLE PRIVATOPFER BENÖTIGEN DES STÜTZENS, AUSGENOMMEN DAS ERSTGEBORENE, DAS ZEHNTE UND DAS PESAḤOPFER. EIN ERBESTÜTZT, BRINGT DAS GUSSOPFER UND TAUSCHT UM.",
+ "JEDER KANN STÜTZEN, AUSGENOMMEN EIN TAUBER, EIN BLÖDER, EIN MINDERJÄHRIGER, EIN BLINDER, EIN NICHTJUDE, EIN SKLAVE, EIN VERTRETER UND EINE FRAU. DAS STÜTZEN IST NUR EIN ÜBERBLEIBSELDES GEBOTES. DIES ERFOLGT MIT BEIDEN HÄNDEN AUF DEN KOPF. WO DAS STÜTZEN ERFOLGT, DA SCHLACHTE MAN AUCH; SOFORT NACH DEM STÜTZEN FOLGE DAS SCHLACHTEN.",
+ "STRENGER IST ES BEIM STÜTZEN ALS BEIM SCHWINGEN, UND BEIM SCHWINGEN ALS BEIM STÜTZEN. EINER SCHWINGT FÜR ALLE TEILNEHMER, NICHT ABER KANN EINER FÜR ALLE TEILNEHMER STÜTZEN. STRENGER IST ES BEIM SCHWINGEN, DENN DAS SCHWINGEN ERFOLGT BEI PRIVATOPFERN UND BEI GEMEINDEOPFERN, BEI LEBENDEM UND BEI GESCHLACHTETEM, BEI LEBENDEN DINGEN UND BEI LEBLOSENDINGEN, WAS ABER BEIM STÜTZEN NICHT DER FALL IST."
+ ],
+ [
+ "R. JIŠMA͑ÉL SAGT, DIE SCHWINGEGARBE WURDE AM ŠABBATH AUS DREI SEÁ UND ALLTAGS AUS FÜNF DARGEBRACHT; DIE WEISEN SAGEN, SIE WERDE SOWOHL AM ŠABBATH ALS AUCH ALLTAGS AUS DREI DARGEBRACHT. R. ḤANINA DER PRIESTERVORSTEHER SAGT, AM ŠABBATH WURDE SIE VON EINEM GEMÄHT, MIT EINER SICHEL UND IN EINEN KORB GESAMMELT, ALLTAGS VON DREIEN, IN DREI KÖRBE UND MIT DREI SICHELN; DIE WEISEN SAGEN, SOWOHL AM ŠABBATH ALS AUCH ALLTAGS VON DREIEN, IN DREI KÖRBE UND MIT DREI SICHELN.",
+ "ES IST GEBOT, DIE SCHWINGEGARBE AUS DER NÄHE ZU HOLEN; IST IN DER NÄHE VON JERUŠALEM KEINE REIF, SO HOLE MAN SIE AUS JEDEM ANDEREN ORTE. EINST HOLTE MAN SIE AUS GAGOTH ÇERIPHIN UND DIE ZWEI BROTE AUS DEM TALE E͑N SOKHER.",
+ "WIE VERFUHR MAN DABEI? GERICHTSBOTEN ZOGEN AM VORABENDE DES FESTES AUS UND BANDEN DIE AM BODEN HAFTENDEN ÄHREN IN BÜNDELN ZUSAMMEN, UM SIE LEICHTER MÄHEN ZU KÖNNEN. AUS ALLEN UMLIEGENDEN STÄDTEN SAMMELTEN SICH LEUTE AN, DAMIT DAS MÄHEN UNTER GROSSEM AUFZUGE ERFOLGE. BEI ANBRUCH DER DUNKELHEITSPRACH ER ZU IHNEN: IST DIE SONNE UNTERGEGANGEN? SIE ERWIDERTEN: JAWOHL. – IST DIE SONNE UNTERGEGANGEN? SIE ERWIDERTEN; JAWOHL. – IST DIES EINE SICHEL? SIE ERWIDERTEN: JAWOHL. – IST DIES EINE SICHEL? SIE ERWIDERTEN: JAWOHL. – IST DIES EIN KORB? SIE ERWIDERTEN: JAWOHL. – IST DIES EIN KORB? SIE ERWIDERTEN: JAWOHL. AM ŠABBATH SPRACH ER: IST HEUTE ŠABBATH? SIE ERWIDERTEN: JAWOHL. – IST HEUTE ŠABBATH? SIE ERWIDERTEN: JAWOHL. – SOLL ICH MÄHEN? SIE ERWIDERTEN: MÄHE. – SOLL ICH MÄHEN? SIE ERWIDERTEN: MÄHE. JEDE DIESER FRAGEN WURDE DREIMAL WIEDERHOLT, UND SIE ERWIDERTEN: JAWOHL, JAWOHL, JAWOHL. WOZU DIES ALLES? WEGEN DER BOÉTHUSÄER, DIE SAGEN, DAS MÄHEN DER SCHWINGEGARBE HABE NICHT AM AUSGANGE DES FESTES ZU ERFOLGEN.",
+ "MAN MÄHTE DIE ÄHREN, TAT SIE IN KÖRBE, BRACHTE SIE IN DEN TEMPELHOF UND SENGTE SIE AM FEUER, UM DAS GEBOT, GERÖSTETES ZU BRINGEN, ZU ERFÜLLEN – SO R. MEÍR; DIE WEISEN SAGEN, MAN KLOPFTE SIE VORHER MIT ROHR UND STRÜNKEN, DAMIT DIE KÖRNER NICHT ZERDRÜCKT WERDEN, UND TAT SIE IN DAS RÖSTEROHR. DAS RÖSTEROHR WAR DURCHLÖCHERT, DAMIT DAS FEUER SIE ÜBERALLHIN ERFASSE. HIERAUF BREITETE MAN SIE IM TEMPELHOFE AUS, DAMIT DER WIND ÜBER SIE FAHRE, TAT SIE IN EINE GRAUPENMÜHLE UND ZOG DARAUS EIN DURCH DREIZEHN SIEBE GEBEUTELTES I͑SARON MEHL AB; DAS ÜBRIGE WURDE AUSGELÖST UND DURFTE VON JEDERMANN GEGESSEN WERDEN. DIESES WAR ZUR TEIGHEBE PFLICHTIG UND VOM ZEHNTENBEFREIT, NACH R. A͑QIBA ABER ZUR TEIGHEBE UND ZUM ZEHNTEN PFLICHTIG. DANN GELANGTE ER ZUM I͑SARON MEHL, TAT DAZU DAS ÖL UND DEN WEIHRAUCH, GOSSNACH, RÜHRTE UM, SCHWANG ES, BRACHTE ES HERAN, HOB DEN HAUFEN AB UND RÄUCHERTE IHN AUF; DAS ZURÜCKBLEIBENDE WURDE VON DEN PRIESTERN GEGESSEN.",
+ "SOBALD DIE SCHWINGEGARBE DARGEBRACHT WAR, GINGEN SIE HINAUS UND FANDEN DIE STRASSEN VON JERUŠALEM VOLL MEHL UND ROSTKÖRNER; DIESGESCHAH OHNE BILLIGUNG DER WEISEN – SO R. MEÍR; R. JEHUDA SAGT, ES GESCHAH MIT BILLIGUNG DER WEISEN. SOFORT NACHDEM DIE SCHWINGEGARBE DARGEBRACHT WURDE, WURDE DAS NEUE GETREIDE ERLAUBT; DEN FERNWOHNENDENWAR ES ERST VON MITTAG AB ERLAUBT. NACHDEM DER TEMPEL ZERSTÖRT WURDE, ORDNETE R. JOḤANAN B. ZAKKAJ AN, DASS WÄHREND DES GANZEN SCHWINGETAGES FRISCHFRUCHT VERBOTEN SEI. R. JEHUDA SPRACH: DIES IST JA AUCH NACH DER TORA VERBOTEN, DENN ES HEISST:bis zu diesem Tageselbst. WESHALB WAR ES DEN FERNWOHNENDEN VON MITTAG AB ERLAUBT? WEIL MAN WUSSTE, DASS DAS GERICHT NICHT LÄSSIG IST.",
+ "DIE SCHWINGEGARBE BEWIRKTE ERLAUBNISIM LANDE, DIE ZWEI BROTE IM TEMPEL. MAN BRINGE KEINE SPEISOPFER, ERSTLINGE UND SPEISOPFER ZUM VIEHOPFER VORDER SCHWINGEGARBE, HAT MAN SIE GEBRACHT, SO SIND SIE UNTAUGLICH; EBENSO BRINGE MAN SIE NICHT VOR DEN ZWEI BROTEN, HAT MAN SIE GEBRACHT, SO SIND SIE TAUGLICH.",
+ "WEIZEN, GERSTE, DINKEL, HAFERUND ROGGEN SIND ZUR TEIGHEBE PFLICHTIG, SIE WERDEN MIT EINANDER VEREINIGT, SIE SIND HEURIG VOR DEM PESAḤFESTE VERBOTEN UND SIE DÜRFEN VOR DER SCHWINGEGARBE NICHT GEMÄHT WERDEN. HABEN SIE VOR DER SCHWINGEGARBE GEWURZELT, SO MACHT DIE SCHWINGEGARBE SIE ERLAUBT, WENN ABER NICHT, SO SIND SIE BIS ZUR DARBRINGUNG DER NÄCHSTEN SCHWINGEGARBE VERBOTEN.",
+ "MAN DARF AUF KÜNSTLICH BEWÄSSERTEN FELDERN IN TÄLERNMÄHEN, NICHT ABER AUFSCHOBERN. DIE LEUTE VON JERIḤO MÄHTEN MIT BILLIGUNG DER WEISEN UND SCHOBERTEN OHNE BILLIGUNG DER WEISEN AUF; SIE WEHRTEN ES IHNEN ABER NICHT. MAN DARF GETREIDE ALS FUTTERGRAS MÄHEN UND SEINEM VIEH ZU FRESSEN GEBEN. R. JEHUDA SAGT, NUR DANN, WENN MAN BEGONNEN HAT, ALS ES EIN DRITTEL DER REIFE NOCH NICHT ERREICHT HATTE; R. ŠIMO͑N SAGT, MAN DÜRFE DIES, AUCH NACHDEM ES EIN DRITTEL DER REIFE ERREICHT HAT.",
+ "FERNER DARF MAN MÄHEN WEGEN DER JUNGEN SETZLINGE, WEGEN DER TRAUERFEIER, UND WEGEN DER STÖRUNG DER LEHRVORTRÄGE; JEDOCH BINDE MAN ESNICHT ZU BÜNDELN, SONDERN LEGE ES IN HAUFEN. ES IST GEBOT, DIE SCHWINGEGARBE VOM STEHENDEN GETREIDE ZU BRINGEN; FINDET MAN KEINES, SO BRINGE MAN SIE VON GARBEN; ES IST GEBOT, SIE VON FEUCHTEM ZU BRINGEN, FINDET MAN KEINES, SO BRINGE MAN SIE VON TROCKENEM; ES IST GEBOT, SIE NACHTS ZU MÄHEN, HAT MAN SIE AM TAGE GEMÄHT, SO IST SIE TAUGLICH; SIE VERDRÄNGT DEN ŠABBATH."
+ ],
+ [
+ "DIE ZWEI BROTE WERDEN EINZELN GEKNETET UND EINZELN GEBACKEN; DIE SCHAUBROTE WERDEN EINZELN GEKNETET UND JE ZWEI GEBAKKEN. MAN FERTIGTE SIE IN EINER FORM, UND BEIM HERAUSNEHMEN TAT MAN SIE EBENFALLS IN EINE FORM, DAMIT SIE NIGHT BESCHÄDIGT WERDEN.",
+ "SOWOHL BEI DEN ZWEI BROTEN ALS AUCH BEIM SCHAUBROTE ERFOLGTEN DAS KNETEN UND DAS FORMEN AUSSERHALBUND DAS BACKEN INNERHALB, UND SIE VERDRÄNGEN NICHT DEN ŠABBATH. R. JEHUDA SAGT, ALL IHRE VERRICHTUNGEN ERFOLGEN INNERHALB. R. ŠIMO͑N SAGT, MAN SAGESTETS, DIE ZWEI BROTE UND DAS SCHAUBROT SEIEN SOWOHL IM TEMPELHOFE ALS AUCH IN BETH PHAGE TAUGLICH.",
+ "DAS KNETEN UND DAS BACKEN DES PFANNENOPFERS DES HOCHPRIESTERS ERFOLGEN INNERHALBUND SIE VERDRÄNGEN DEN ŠABBATH; DAS MAHLEN UND DAS SIEBEN VERDRÄNGEN DEN ŠABBATH NICHT. R. A͑QIBA SAGTE EINE REGEL: JEDE ARBEIT, DIE AM VORABEND DES ŠABBATHS VERRICHTET WERDEN KANN, VERDRÄNGT DEN ŠABBATH NICHT, UND DIE AM VORABEND DES ŠABBATHS NICHT VERRICHTET WERDEN KANN, VERDRÄNGT DEN ŠABBATH.",
+ "BEI ALLEN SPEISOPFERN ERFOLGT DIE ZUBEREITUNG IN EINEM GEFÄSSEINNERHALB, NICHT ABER IN EINEM GEFÄSSE AUSSERHALB. DIE ZWEI BROTE HATTEN EINE LÄNGE VON SIEBEN HANDBREITEN, EINE BREITE VON VIER HANDBREITEN UND SPITZENVON VIER FINGERBREITEN. DAS SCHAUBROT HATTE EINE LÄNGE VON ZEHN HANDBREITEN, EINE BREITE VON FÜNF HANDBREITEN UND SPITZEN VON SIEBEN FINGERBREITEN. R. JEHUDA SAGTE: DAMIT MAN SICH NICHT IRRE, MERKE MAN SICH: ZDD JHZ. BEN ZOMA SAGTE:Und auf den Tisch lege vor mich beständig das Schaubrot; SCHAUBROT, ES SOLL EIN GESICHT HABEN.",
+ "DER TISCH HATTE EINE LÄNGE VON ZEHN UND EINE BREITE VON FÜNF HANDBREITEN UND DAS SCHAUBROT HATTE EINE LÄNGE VON ZEHN UND EINE BREITE VON FÜNF HANDBREITEN; MAN LEGTE SIEDER LÄNGE NACH ÜBER DIE BREITE DES TISCHES UND SCHLUG AUF JEDER SEITE ZWEIEINHALB HANDBREITEN HOCH, SO DASS DIE LÄNGE DIE BREITE DES TISCHES EINNAHM – SO R. JEHUDA. R. MEÍR SAGTE: DER TISCH HATTE EINE LÄNGE VON ZWÖLF UND EINE BREITE VON SECHS UND DAS SCHAUBROT EINE LÄNGE VON ZEHN UND EINE BREITE VON FÜNF; MAN LEGTE SIE DER LÄNGE NACH ÜBER DIE BREITE DES TISCHES UND SCHLUG AUF JEDER SEITE ZWEI HOCH; ZWEI WAREN IN DER MITTEFREI, DAMIT DAZWISCHEN LUFT KOMME. ABBA ŠAÚL SAGTE: DA STELLTE MAN DIE ZWEI SCHALEN WEIHRAUCH DES SCHAUBROTES HIN. SIE SPRACHEN ZU IHM: ES HEISST JA:lege auf jede Schicht reinen Weihrauch!? ER ERWIDERTE IHNEN: ES HEISST JA AUCH:aufihm der Stamm Menaše.",
+ "DA WAREN VIER TRÄGER AUS GOLD, VON OBEN AB EINGEKERBT, AUF DIE MAN SIE STÜTZTE, ZWEI FÜR DIE EINE SCHICHT UND ZWEI FÜR DIE ANDERE SCHICHT; FERNER WAREN DA ACHTUNDZWANZIG STÄBE, IN DER FORM VON GETEILTEN, HOHLEN RÖHREN, VIERZEHN FÜR DIE EINE SCHICHT UND VIERZEHN FÜR DIE ANDERE SCHICHT. WEDER DAS ORDNEN DER STÄBE NOCH IHRE FORTNAHME VERDRÄNGTE DEN ŠABBATH; VIELMEHR GING ER AM VORABEND DES ŠABBATHS HINEIN, ZOG SIE HERAUSUND LEGTE SIE ÜBER DIE LÄNGE DES TISCHES. ALLE GERÄTE, DIE IM TEMPEL WAREN, STANDEN IHRER LÄNGE NACH IN DER LÄNGSRICHTUNG DES HAUSES.",
+ "ZWEI TISCHE WAREN IN DER VORHALLE, INNEN AN DER TÜR DES HAUSES, EINER AUS MARMORUND EINER AUS GOLD: AUF DEN MARMORNEN SETZTE MAN DAS SCHAUBROT AB BEIM HINEINGEHEN UND AUF DEN GOLDENEN BEIM HERAUSKOMMEN, WEIL MAN BEIM HEILIGEN STEIGERT UND NICHT HERABSETZT; INNERHALB WAR EINER AUS GOLD, AUF DEM DAS SCHAUBROT SICH DAUERND BEFAND. VIER PRIESTER TRATEN EIN; ZWEI HIELTEN IN DEN HÄNDEN DIE ZWEI SCHICHTEN SCHAUBROTE UND ZWEI HIELTEN IN DEN HÄNDEN DIE ZWEI SCHALEN WEIHRAUCH; IHNEN GINGEN VIER PRIESTER VORAN, ZWEI, UM DIE ZWEI SCHICHTEN FORTZUNEHMEN, UND ZWEI, UM DIE ZWEI SCHALENFORTZUNEHMEN. DIE HINEINBRINGENDEN STANDEN IN DER NORDSEITE MIT DEM GESICHTE NACH DER SÜDSEITE, UND DIE HERAUSBRINGENDEN STANDEN IN DER SÜDSEITE MIT DEM GESICHTE NACH DER NORDSEITE; DIE EINEN ZOGENHERVOR UND DIE ANDEREN SETZTENNIEDER; DER HANDRÜCKEN DES EINEN GEGENÜBER DEM HANDRÜCKEN DES ANDEREN, DENN ES HEISST:vor mir beständig. R. JOSE SAGTE: AUCH WENN DIE EINEN ZUERST FORTNEHMEN UND DIE ANDEREN NACHHER NIEDERSETZEN, HEISST DIES BESTÄNDIG. SIE KAMEN HERAUS UND LEGTEN SIE AUF DEN GOLDENEN TISCH IN DER VORHALLE, SODANN RÄUCHERTEN SIE DIE SCHALEN WEIHRAUCH AUF, UND DIE BROTE WURDEN AN DIE PRIESTER VERTEILT. FIEL DER VERSÖHNUNGSTAGAUF EINEN ŠABBATH, SO WURDEN DIE BROTE AM ABEND VERTEILT. FIEL ER AUF DEN VORABEND EINES ŠABBATHS, SO WURDE DER BOCK, DES VERSÖHNUNGSTAGES AM ABENDGEGESSEN. DIE BABYLONIER ASSEN IHN DANN ROH, WEIL SIE SICH NICHT EKELTEN.",
+ "HAT MAN DAS BROT AM ŠABBATH AUFGESCHICHTET, DIE SCHALEN WEIHRAUCH NACH DEM ŠABBATH, UND AM FOLGENDEN ŠABBATH DIE SCHALEN AUFGERÄUCHERT, SO IST ESUNTAUGLICH, UND MAN IST WEGEN DIESES NICHT SCHULDIGWEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINHEIT. HAT MAN DAS BROT UND DIE SCHALEN AM ŠABBATH AUFGESCHICHTET UND DIE SCHALEN NACH DEM ŠABBATHAUFGERÄUCHERT, SO IST ES UNTAUGLICH, UND MAN IST WEGEN DIESES NICHT SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINHEIT. WAS MACHE MAN, WENN MAN DAS BROT UND DIE SCHALEN NACH DEM ŠABBATH AUFGESCHICHTET UND DIE SCHALEN AM ŠABBATH AUFGERÄUCHERT HAT? MAN LASSEES FÜR DEN FOLGENDEN ŠABBATH, DENN AUCH WENN ES SICH VIELE TAGE AUF DEM TISCHE BEFINDET, IST NICHTS DABEI.",
+ "DIE ZWEI BROTE WERDEN NICHT FRÜHER ALS AM ZWEITEN UND NIGHT SPÄTER ALS AM DRITTEN TAGEGEGESSEN; UND ZWAR: SIE WERDEN AM VORABEND DES FESTES GEBACKEN UND AM FESTE GEGESSEN, ALSO AM ZWEITEN; FÄLLT DAS FEST AUF EINEN SONNTAG, SO WERDEN SIE AM DRITTEN GEGESSEN. DAS SCHAUBROT WIRD NICHT FRÜHER ALS AM NEUNTEN UND NICHT SPÄTER ALS AM ELFTEN TAGE GEGESSEN; UND ZWAR: ES WIRD AM VORABEND DES ŠABBATHS GEBACKEN UND AM ŠABBATH GEGESSEN, ALSO AM NEUNTEN; FÄLLT EIN FEST AUF DEN VORABEND DES ŠABBATHS, SO WIRD ES AM ZEHNTEN GEGESSEN; SIND ES DIE BEIDEN TAGE DES NEUJAHRS, SO WIRD ES AM ELFTEN GEGESSEN. ESVERDRÄNGT WEDER DEN ŠABBATH NOCH DAS FEST. R. ŠIMO͑N B. GAMLIÉL SAGTE IM NAMEN ŠIMO͑NS, DES SOHNES DES PRIESTERPRÄSES, ES VERDRÄNGE DAS FEST, JEDOCH NICHT DEN FASTTAG."
+ ],
+ [
+ "WERDEN SPEISOPFER ODER GUSSOPFER UNREIN, BEVOR SIE DURCH DAS GEFÄSS GEHEILIGT WORDEN SIND, SO GIBT ES FÜR SIE EINE AUSLÖSUNG; WENN ABER NACHDEM SIE DURCH DAS GEFÄSS GEHEILIGT WORDEN SIND, SO GIBT ES FÜR SIE KEINE AUSLÖSUNG. WERDEN GEFLÜGEL, HOLZ, WEIHRAUCH ODER DIENSTGERÄTE UNREIN, SO GIBT ES FÜR SIE KEINE AUSLÖSUNG, DENN DIE AUSLÖSUNG IST NUR BEIM VIEH BESTIMMT WORDEN.",
+ "WENN JEMAND GESAGT HAT, ER SPENDE EIN SPEISOPFER IN EINER PFANNE, UND EINES IN EINEM TIEGEL GEBRACHT HAT, IN EINEM TIEGEL, UND EINES IN EINER PFANNE GEBRACHT HAT, SO IST, WAS ER GEBRACHT HAT, GÜLTIG, SEINER PFLICHT ABER HAT ER NICHT GENÜGT. WENN: DIESES IN EINER PFANNE ZU BRINGEN, UND ES IN EINEM TIEGEL GEBRACHT HAT, DIESES IN EINEM TIEGEL, UND ES IN EINER PFANNE GEBRACHT HAT, SO IST ES UNTAUGLICH. WENN JEMAND GESAGT HAT, ER SPENDE EIN OPFER VON ZWEI I͑SARON IN EINEM GEFÄSSE, UND ES IN ZWEI GEFÄSSEN GEBRACHT HAT, IN ZWEI GEFÄSSEN, UND ES IN EINEM GEFÄSSE GEBRACHT HAT, SO IST, WAS ER GEBRACHT HAT, GÜLTIG, SEINER PFLICHT ABER HAT ER NICHT GENÜGT. WENN: DIESES IN EINEM GEFÄSSE, UND ES IN ZWEI GEFÄSSEN GEBRACHT HAT, IN ZWEI GEFÄSSEN, UND ES IN EINEM GEFÄSSE GEBRACHT HAT, SO IST ES UNTAUGLICH. WENN JEMAND GESAGT HAT, ER SPENDE EIN OPFER VON ZWEI I͑SARON IN EINEM GEFÄSSE, UND ES IN ZWEI GEFÄSSEN GEBRACHT HAT, UND OBGLEICH MAN IHM GESAGT HAT, ER HABE ES IN EINEM GEFÄSSE GELOBT, ER ES TROTZDEM IN ZWEI GEFÄSSEN GEBRACHT HAT, SO IST ESUNTAUGLICH; WENN ABER IN EINEM GEFÄSSE, SO IST ES TAUGLICH. WENN JEMAND GESAGT HAT, ER SPENDE EIN OPFER VON ZWEI I͑SARON IN ZWEI GEFÄSSEN, UND ES IN EINEM GEFÄSSE GEBRACHT HAT, UND ALS MAN IHM SAGTE, ER HABE ES IN ZWEI GEFÄSSEN GESPENDET, ER ES IN ZWEI GEFÄSSEN BRACHTE, SO IST ES TAUGLICH; TAT ER ES IN EIN GEFÄSS, SO IST ES EBENSO, ALS WÜRDEN ZWEI SPEISOPFER VERMISCHT WORDEN SEIN.",
+ "SAGTE JEMAND, ER SPENDE EIN SPEISOPFER AUS GERSTE, SO BRINGE ER ES AUS WEIZEN; WENN AUS MEHL, SO BRINGE ER ES AUS FEINMEHL; WENN OHNE ÖL UND OHNE WEIHRAUCH, SO BRINGE ER AUCH ÖL UND WEIHRAUCH; WENN EIN HALBES I͑SARON, SO BRINGE ER EIN GANZES I͑SARON; WENN ANDERTHALB I͑SARON, SO BRINGE ER ZWEI. R. ŠIMO͑N BEFREIT DAVON, DA ER NICHT SO GESPENDET HAT, WIE MAN SPENDEN SOLL.",
+ "MAN KANN EIN SPEISOPFER VON SECHZIG I͑SARON SPENDEN UND ES IN EINEM GEFÄSSE BRINGEN. WENN JEMAND GESAGT HAT, ER SPENDE SECHZIG I͑SARON, SO BRINGE ER ES IN EINEM GEFÄSSE; WENN ER ABER GESAGT HAT, ER GELOBE EINUNDSECHZIG, SO BRINGE ER SECHZIG IN EINEM GEFÄSSE UND EINES IN EINEM ANDEREN GEFÄSSE.WIR FINDEN, DASS DIE GEMEINDE AM ERSTEN TAGE DES HÜTTENFESTES, DER AUF EINEN ŠABBATH FÄLLT, EINUNDSECHZIGBRINGT, UND ES GENÜGT FÜR EINEN EINZELNEN, DASS ER ES UM EINES WENIGER ALS DIE GEMEINDE BRINGE. R. ŠIMO͑N SPRACH: VON DIESEN GEHÖREN JA MANCHE ZU DEN FARREN UND MANCHE ZU DEN LÄMMERN, UND SIE DÜRFEN MIT EINANDER NICHT VERMISCHTWERDEN. VIELMEHR, WEIL NUR SECHZIG EINGERÜHRT WERDENKÖNNEN. SIE ERWIDERTEN IHM: KÖNNEN ETWA NUR SECHZIG EINGERÜHRT WERDEN UND EINUNDSECHZIG NICHT!? ER ENTGEGNETE IHNEN: SO IST ES BEI ALLEN NORMEN DER WEISEN: IN VIERZIG SEÁ WASSER DARF MAN EIN TAUCHBAD NEHMEN, IN VIERZIG WENIGER EIN QURṬUB KANN MAN KEIN TAUCHBAD NEHMEN. MAN KANN NICHT EIN, ZWEI ODER FÜNF LOGSPENDEN, SONDERN NUR DREI, VIER, SECHSUND DARÜBER.",
+ "MAN KANN FREIWILLIG WEINSPENDEN, NICHT ABER ÖL – SO R. A͑QIBA; R. TRYPHON SAGT, MAN KÖNNE AUCH ÖL SPENDEN. R. TRYPHON SPRACH: WIE DER WEIN, DER ALS PFLICHT DARGEBRACHT WIRD, AUCH FREIWILLIG DARGEBRACHT WIRD, EBENSO IST DAS ÖL, DAS ALS PFLICHT DARGEBRACHT WIRD, AUCH FREIWILLIG DARZUBRINGEN. R. A͑QIBA ERWIDERTE IHM: NEIN, WENN DIES VOM WEIN GILT, DER AUCH MIT DEM PFLICHTOPFER GETRENNT DARGEBRACHT WIRD, SOLLTE DIES AUCH VOM ÖL GELTEN, DAS NICHT VOM PFLICHTOPFER GETRENNT DARGEBRACHT WIRD!? ZWEI KÖNNEN NICHT GEMEINSAM EIN I͑SARON SPENDEN, WOHL ABER EIN BRANDOPFER ODER EIN HEILSOPFER, UND VOM GEFLÜGEL SOGAR EINE EINZELNE TAUBE."
+ ],
+ [
+ "SAGTE JEMAND, ER SPENDE EIN I͑SARON, SO BRINGE ER EINES, WENN I͑SRONOTH, SO BRINGE ER ZWEI; SAGT ER: ICH HABE EINE ZAHL GENANNT, WEISS ABER NICHT, WELCHE ICH GENANNT HABE, SO BRINGE ER SECHZIG I͑SARON. SAGTE JEMAND, ER SPENDE EIN SPEISOPFER, SO BRINGE ER ES NACH BELIEBEN; R. JEHUDA SAGT, ER BRINGE EIN SPEISOPFER AUS FEINMEHL, DENN DIESES IST DAS BEKANNTESTE UNTER DEN SPEISOPFERN.",
+ "SAGTE ER ‘EIN SPEISOPFER’ ODER ‘EINE ART VON EINEM SPEISOPFER’, SO BRINGE ER EINES; SAGTE ER, ‘SPEISOPFER’ ODER ‘EINE ART VON SPEISOPFER’, SO BRINGE ER ZWEI; SAGT ER: ICH HABE DIE ART GENANNT, WEISS ABER NICHT, WELCHES ICH GENANNT HABE, SO BRINGE ER ALLE FÜNF. SAGT ER: ICH HABE EIN SPEISOPFER AUS I͑SRONOTH GENANNT, WEISS ABER NICHT, WIEVIEL ICH GENANNT HABE, SO BRINGE ER EINES AUS SECHZIG I͑SARON; RABBI SAGT, ER BRINGE SPEISOPFER AUS EINEM BIS SECHZIG I͑SARON.",
+ "SAGTE JEMAND, ER SPENDE HOLZ, SO SIND ES MINDESTENS ZWEI SCHEITE; WENN WEIHRAUCH, MINDESTENS EIN HAUFEN. ES GIBT FÜNF HAUFEN. SAGTE JEMAND, ER SPENDE WEIHRAUCH, SO IST ES MINDESTENS EIN HAUFEN; WER EIN SPEISOPFER SPENDET, BRINGE DAMIT DEN HAUFEN WEIHRAUCH; WER AUSSERHALBEINEN HAUFEN DARBRINGT, IST SCHULDIG; DIE ZWEI SCHALENBENÖTIGEN ZWEIER HAUFEN.",
+ "SAGTE JEMAND, ER SPENDE GOLD, SO IST ES MINDESTENS EIN GOLDDENAR; WENN SILBER, MINDESTENS EIN SILBERDENAR; WENN KUPFER, MINDESTENS IM WERTE EINER SILBERMAA͑. SAGT ER: ICH HABE EINE SUMME GENANNT, WEISS ABER NICHT, WELCHE ICH GENANNT HABE, SO GEBE ER SOVIEL, BIS ER SAGEN KANN, SOVIEL HABE ER NICHT BEABSICHTIGT.",
+ "SAGTE JEMAND, ER SPENDE WEIN, SO SIND ES MINDESTENS DREI LOG; WENN ÖL, SO IST ES MINDESTENS EIN LOG; RABBI SAGT, DREI LOG. SAGT ER: ICH HABE EIN QUANTUM GENANNT, WEISS ABER NICHT, WELCHES ICH GENANNT HABE, SO BRINGE ER SOVIEL, WIE AM TAGE DES HÖCHSTEN VERBRAUCHES.",
+ "SAGTE JEMAND, ER SPENDE EIN BRANDOPFER, SO BRINGE ER EIN LAMM; R. ELEA͑ZAR B. A͑ZARJA SAGT, EINE TURTELTAUBE ODER EINE JUNGE TAUBE. SAGT ER: ICH HABE ETWAS VOM RINDVIEH GENANNT, WEISS ABER NICHT, WAS ICH GENANNT HABE, SO BRINGE ER EINEN FARREN UND EIN KALB; WENN: VOM VIEH, WEISS ABER NICHT, WAS ICH GENANNT HABE, SO BRINGE ER EINEN FARREN, EIN KALB, EINEN WIDDER, EINEN ZIEGENBOCK, EIN BÖCKCHEN UND EIN JUNGES LAMM. SAGT ER: ICH HABE ETWAS GENANNT, WEISS ABER NICHT, WAS ICH GENANNT HABE, SO FÜGE ER ZU DIESEN NOCH EINE TURTELTAUBE UND EINE JUNGE TAUBE HINZU.",
+ "SAGTE JEMAND, ER SPENDE EIN DANKOPFER, ODER EIN HEILSOPFER, SO BRINGE ER EIN LAMM. SAGT ER: ICH HABE ETWAS VOM RINDVIEH GENANNT, WEISS ABER NICHT, WAS ICH GENANNT HABE, SO BRINGE ER EINEN FARREN, EINE KUH, EIN KALB UND EINE KALBE; WENN: VOM VIEH, WEISS ABER NICHT, WAS ICH GENANNT HABE, SO BRINGE ER EINEN FARREN, EINE KUH, EIN KALB, EINE KALBE, EINEN WIDDER, EIN MUTTERSCHAF, EINEN ZIEGENBOCK, EINE ZIEGE, EIN BÖCKCHEN, EIN ZICKLEIN, EIN MÄNNLICHES LÄMMCHEN UND EIN WEIBLICHES LÄMMCHEN.",
+ "SAGTE JEMAND, ER SPENDE EIN RIND, SO BRINGE ER DIESES UND DAS GUSSOPFER DAZU IM WERTE EINER MINE; WENN EIN KALB, SO BRINGE ER DIESES UND DAS GUSSOPFER DAZU IM WERTE VON FÜNF SELA͑; WENN EINEN WIDDER, SO BRINGE ER DIESEN UND DAS GUSSOPFER DAZU IM WERTE VON ZWEI SELA͑; WENN EIN LAMM, SO BRINGE ER DIESES UND DAS GUSSOPFER DAZU IM WERTE EINES SELA͑. SAGTE ER, EINEN OCHSEN FÜR EINE MINE, SO BRINGE ER EINEN SOLCHEN FÜR EINE MINE AUSSER DEM GUSSOPFER; WENN EIN KALB FÜR FÜNF, SO BRINGE ER EIN SOLCHES FÜR FÜNF AUSSER DEM GUSSOPFER; WENN EINEN WIDDER FÜR ZWEI, SO BRINGE ER EINEN FÜR ZWEI AUSSER DEM GUSSOPFER; WENN EIN LAMM FÜR EINEN SELA͑, SO BRINGE ER EIN SOLCHES FÜR EINEN SELA͑ AUSSER DEM GUSSOPFER. WENN ER GESAGT HAT: EINEN OCHSEN FÜR EINE MINE, UND ZWEI IM WERTE EINER MINE GEBRACHT HAT, SO HAT ER SEINER PFLICHT NICHT GENÜGT, SELBST WENN EINER EINE MINE WENIGER EINEN DENAR WERT IST UND DER ANDERE EINE MINE WENIGER EINEN DENAR WERT IST. WENN ER ‘EINEN SCHWARZEN’ GESAGT UND EINEN WEISSEN GEBRACHT HAT, ‘EINEN WEISSEN’ GESAGT UND EINEN SCHWARZEN GEBRACHT HAT, ‘EINEN GROSSEN’ GESAGT UND EINEN KLEINEN GEBRACHT HAT, SO HAT ER SEINER PFLICHT NICHT GENÜGT; WENN ER ‘EINEN KLEINEN’ GESAGT UND EINEN GROSSEN GEBRACHT HAT, SO HAT ER SEINER PFLICHT GENÜGT, RABBI SAGT, ER HABE SEINER PFLICHT NICHT GENÜGT.",
+ "WENN JEMAND GESAGT HAT: DIESER OCHS SEI EIN BRANDOPFER, UND ER EIN GEBRECHEN BEKOMMENHAT, SO KANN ER, WENN ER WILL, FÜR DEN ERLÖS ZWEI BRINGEN; WENN ER GESAGT HAT: DIESE BEIDEN OCHSEN SOLLEN BRANDOPFER SEIN, UND SIE GEBRECHEN BEKOMMEN HABEN, SO KANN ER, WENN ER WILL, FÜR DEN ERLÖS EINEN BRINGEN; RABBI VERBIETET DIES. WENN ER GESAGT HAT: DIESER WIDDER SEI EIN BRANDOPFER, UND ER EIN GEBRECHEN BEKOMMEN HAT, SO KANN ER, WENN ER WILL, FÜR DEN ERLÖS EIN LAMM BRINGEN; WENN ER GESAGT HAT: DIESES LAMM SEI EIN BRANDOPFER, UND ES EIN GEBRECHEN BEKOMMEN HAT, SO KANN ER, WENN ER WILL, FÜR DEN ERLÖS EINEN WIDDER BRINGEN; RABBI VERBIETET DIES. WENN JEMAND GESAGT HAT: EINES VON MEINEN LÄMMERN SEI HEILIG, ODER EINER VON MEINEN OCHSEN SEI HEILIG, SO IST, WENN ER ZWEI HAT, DAS GRÖSSERE, UND WENN DREI, DAS MITTLERE UNTER IHNEN HEILIG. SAGT ER: ICH HABE EINES GENANNT, WEISS ABER NICHT, WELCHES ICH GENANNT HABE, ODER: MEIN VATERHAT MIR EINES GENANNT, WEISS ABER NICHT, WELCHES, SO IST DAS GRÖSSTE UNTER IHNEN HEILIG.",
+ "SAGTE JEMAND, ER GELOBE EIN BRANDOPFER, SO BRINGE ER ES IM HEILIGTUMDAR; HAT ER ES IM ḤONJOTEMPELDARGEBRACHT, SO HAT ER SEINER PFLICHT NICHT GENÜGT. SAGTE ER, ER GELOBE EIN BRANDOPFER IM ḤONJOTEMPEL DARZUBRINGEN, SO BRINGE ER ES IM HEILIGTUME DAR; HAT ER ES IM ḤONJOTEMPEL DARGEBRACHT, SO HAT ER SEINER PFLICHT GENÜGT. R. ŠIMO͑N SAGT, DIESES SEI KEIN BRANDOPFER, SAGTE JEMAND, ER WOLLE NAZIR SEIN, SO MUSS ER SICH DAS HAAR IM HEILIGTUME SCHNEIDENLASSEN; HAT ER ES IM ḤONJOTEMPEL GETAN, SO HAT ER SEINER PFLICHT NICHT GENÜGT. SAGTE ER, ER WOLLE NAZIR SEIN UND SICH DAS HAAR IM ḤONJOTEMPEL SCHNEIDEN LASSEN, SO TUE ER ES IM HEILIGTUME; TAT ER ES IM ḤONJOTEMPEL, SO HAT ER SEINER PFLICHT GENÜGT. R. ŠIMO͑N SAGT, DIESER SEI KEIN NAZIR. PRIESTER, DIE IM ḤONJOTEMPEL DIENST TATEN, DÜRFEN NICHT IM HEILIGTUME ZU JERUŠALEM DIENST TUN, UND UM SO WENIGER, DIE ES FÜR EINE ANDERE SACHEGETAN HABEN, DENN ES HEISST:doch durften die Priester der Privataltäre nicht den Altar in Jerušalem betreten, sondern aßen das Ungesäuerte inmitten ihrer Brüder. SIE GLEICHEN GEBRECHENBEHAFTETEN, INDEM SIE EINEN ANTEILERHALTEN UND AUCH ESSEN, JEDOCH KEINE OPFER DARBRINGEN DÜRFEN.",
+ "BEIM VIEH-BRANDOPFER HEISST ES:ein Feueropfer angenehmen Geruches, BEIM GEFLÜGEL-BRANDOPFER:ein Feueropfer angenehmen Geruches, UND BEIM SPEISOPFER:ein Feueropfer angenehmen Geruches, UM DIR ZU SAGEN: OB VIEL ODER WENIG, WENN ER NUR SEIN HERZ ZUM HIMMEL RICHTET."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/William Davidson Edition - English.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/William Davidson Edition - English.json
new file mode 100644
index 0000000000000000000000000000000000000000..0bcb9e77b28ddc6ce26264a7ba644390bba49eaa
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/William Davidson Edition - English.json
@@ -0,0 +1,146 @@
+{
+ "language": "en",
+ "title": "Mishnah Menachot",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "When one brings a meal offering to the Temple, the priest removes a handful from it, places the handful into a service vessel, conveys it to the altar, and burns it. At that point, the remainder is permitted to the priests for consumption and the owner has fulfilled his obligation. In this context, the mishna teaches: All the meal offerings from which a handful was removed not for their sake but for the sake of another meal offering are fit for sacrifice. But these offerings did not satisfy the obligation of the owner, who must therefore bring another offering. This is the halakha with regard to all meal offerings except for the meal offering of a sinner and the meal offering of jealousy, which is brought as part of the rite of a woman suspected by her husband of having been unfaithful [sota]. In those cases, if the priest removed the handful not for its own sake, the offering is disqualified. With regard to the meal offering of a sinner and the meal offering of jealousy from which the priest removed a handful not for their sake, or where he placed a handful from them in a vessel, or conveyed the handful to the altar, or burned the handful on the altar, not for their sake, or for their sake and not for their sake, or not for their sake and for their sake, they are disqualified. The mishna elaborates: How are these rites performed for their sake and not for their sake? It is in a case where one removed the handful with two intentions: For the sake of the meal offering of a sinner and for the sake of a voluntary meal offering. How are these rites performed not for their sake and for their sake? It is in a case where one removed the handful with two intentions: For the sake of a voluntary meal offering and for the sake of the meal offering of a sinner.",
+ "Both the meal offering of a sinner and all other meal offerings with regard to which the one who removed their handful was a non-priest, or a priest who was an acute mourner, i.e., whose relative died and was not yet buried, or a priest who was ritually impure who immersed that day and was waiting for nightfall for the purification process to be completed, or a priest lacking the requisite priestly vestments, or a priest who had not yet brought an atonement offering to complete the purification process, or a priest who did not wash his hands and feet from the water in the Basin prior to performing the Temple service, or an uncircumcised priest, or a ritually impure priest, or a priest who removed the handful while sitting, or while standing not on the floor of the Temple but upon vessels, or upon an animal, or upon the feet of another person; in all these cases the meal offerings are unfit for sacrifice. If the priest removed the handful with his left hand the meal offering is unfit. Ben Beteira says: He must return the handful to the vessel that contains the meal offering and again remove the handful, this time with his right hand. If a priest removed the handful of flour, and a stone, a grain of salt, or a pinch [koret] of frankincense emerged in his hand, the meal offering is unfit due to the fact that the Sages said: The handful that is outsized or that is lacking is unfit. The existence of one of these foreign items in the handful means that the requisite measure of flour is lacking. And which is the outsized handful? It is one where he removed the handful overflowing [mevoratz] in a manner in which his fingers do not hold the flour. And which is the lacking handful? It is one where he removed the handful with the tips of his fingers. How does the priest perform the removal of a handful? He extends his fingers onto the palm of his hand. ",
+ "If one increased its oil, decreased its oil, or decreased its frankincense, beyond the appropriate measures, the meal offering is unfit. With regard to one who removes a handful from the meal offering with the intent to partake of its remainder outside the Temple courtyard or to partake of an olive-bulk of its remainder outside the Temple courtyard, to burn its handful outside the Temple courtyard or to burn an olive-bulk of its handful outside the Temple courtyard, or to burn its frankincense outside the Temple courtyard, in all these cases the offering is unfit, but there is no liability for karet for one who partakes of it. If one had the intent to partake of its remainder on the next day or to partake of an olive-bulk of its remainder on the next day, to burn its handful on the next day or to burn an olive-bulk of its handful on the next day, or to burn its frankincense on the next day, the offering is piggul, and one is liable to receive karet for partaking of the remainder of that meal offering. This is the principle: In the case of anyone who removes the handful, or places the handful in the vessel, or who conveys the vessel with the handful to the altar, or who burns the handful on the altar, with the intent to partake of an item whose typical manner is such that one partakes of it, e.g., the remainder, or to burn an item whose typical manner is such that one burns it on the altar, e.g., the handful or the frankincense, outside its designated area, the meal offering is unfit but there is no liability for karet. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet on account of it, provided that the permitting factor, i.e., the handful, was sacrificed in accordance with its mitzva. If the permitting factor was not sacrificed in accordance with its mitzva, although the meal offering is unfit, the prohibition of piggul does not apply to it. How is the permitting factor considered to have been sacrificed in accordance with its mitzva? If one removed the handful in silence, i.e., with no specific intent, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the or burn the handful or frankincense beyond its designated time, and placed it in the vessel, and conveyed it, and burned the handful on the altar in silence, with no specific intent; or if one removed the handful and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time, that is the case of an offering whose permitting factor was sacrificed in accordance with its mitzva, and one is liable to receive karet for partaking of it due to piggul.",
+ "How is the permitting factor not sacrificed in accordance with its mitzva? If one removed the handful with the intent to partake of the remainder or burn the handful or frankincense outside its designated area, or placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the remainder or burn the handful or frankincense beyond its designated time, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area; or if one removed the handful and placed it in the vessel, and conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva. The meal offering of a sinner and the meal offering of jealousy brought by a sota that one removed their handful not for their sake and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder or burn the handful beyond its designated time; or that one removed the handful with the intent to partake of the remainder or burn the handful beyond its designated time or placed it in the vessel, conveyed it, and burned the handful on the altar, not for their sake; or that one removed the handful, and placed it in the vessel, and conveyed it, and burned the handful on the altar, not for their sake, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva. If one performed one of these rites with the intent to partake of an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is unfit but there is no liability for karet. Rabbi Yehuda says that this is the principle: If the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet on account of it. If the intent with regard to the area preceded the intent with regard to the time, the offering is unfit but there is no liability for karet. And the Rabbis say: In both this case, where the intent with regard to time was first, and that case, where the intent with regard to area came first, the offering is unfit but there is no liability for karet. If one’s intent was to partake of half an olive-bulk of the remainder and to burn half an olive-bulk of it not at the appropriate time or not in the appropriate area, the offering is fit, because eating and burning do not join together."
+ ],
+ [
+ "In the case of a priest who removes a handful from the meal offering with the intent to partake of its remainder or to burn its handful on the next day, Rabbi Yosei concedes in this instance that it is a case of piggul and he is liable to receive karet for partaking of it. But if the priest’s intent was to burn its frankincense the next day, Rabbi Yosei says: The meal offering is unfit but partaking of it does not include liability to receive karet. And the Rabbis say: It is a case of piggul and he is liable to receive karet for partaking of the meal offering. The Rabbis said to Rabbi Yosei: In what manner does this differ from an animal offering, where if one slaughtered it with the intent to sacrifice the portions consumed on the altar the next day, it is piggul? Rabbi Yosei said to the Rabbis: There is a difference, as in the case of an animal offering, its blood, and its flesh, and its portions consumed on the altar are all one entity. Consequently, intent with regard to any one of them renders the entire offering piggul. But the frankincense is not part of the meal offering.",
+ "If one slaughtered the two lambs that accompany the two meal offering loaves sacrificed on Shavuot with the intent to partake of one of the two loaves the next day, or if one burned the two bowls of frankincense accompanying the shewbread with the intent to partake of one of the arrangements of the shewbread the next day, Rabbi Yosei says: That loaf and that arrangement of which he intended to partake the next day are piggul and one is liable to receive karet for their consumption, and the second loaf and arrangement are unfit, but there is no liability to receive karet for their consumption. And the Rabbis say: This loaf and arrangement and that loaf and arrangement are both piggul and one is liable to receive karet for their consumption. If one of the two loaves of Shavuot or one of the two arrangements of the shewbread became ritually impure, Rabbi Yehuda says: Both must be taken to the place of burning like any other disqualified offering, as no communal offering is divided. That is, it is either fit in its entirety or unfit in its entirety. And the Rabbis say: The impure one remains in its state of impurity and the pure one shall be eaten.",
+ "The thanks offering renders the accompanying loaves piggul but the loaves do not render the thanks offering piggul. How so? If one slaughtered the thanks offering, which may be consumed only during the day it is slaughtered and the night thereafter, with the intent to partake of it the next day, the offering and the accompanying loaves are rendered piggul. If he slaughtered it with the intent to partake of the loaves the next day, the loaves are rendered piggul and the thanks offering is not piggul. Likewise, the lambs sacrificed with the two loaves meal offering on Shavuot render the accompanying loaves piggul, but the loaves do not render the lambs piggul. How so? If one slaughtered the lambs, which may be consumed only during the day they are slaughtered and the night thereafter, with the intent to partake of them the next day, the lambs and the accompanying loaves are rendered piggul. If he did so with the intent to partake of the loaves the next day, the loaves are rendered piggul and the lambs are not piggul.",
+ "The animal offering renders the accompanying libations and meal offerings piggul from the moment that they were consecrated in the vessel, but not before; this is the statement of Rabbi Meir. The libations do not render the animal offering piggul. How so? In the case of one who slaughters the offering with the intent to partake of it the next day, the offering and its libations are rendered piggul. But if one slaughters the offering with the intent to sacrifice its libations the next day, the libations are rendered piggul, while the offering is not piggul.",
+ "With regard to the burning of the handful of a meal offering and the frankincense, both of which render the meal offering permitted for consumption: If the priest had an intention that can render the offering piggul during the burning of the handful but not during the burning of the frankincense, or during the burning of the frankincense but not during the burning of the handful, i.e., he burned one of them with the intention to eat the remainder of the offering beyond its designated time, Rabbi Meir says: The offering is piggul and one who eats it is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet in this case unless he renders the offering piggul during the sacrifice of the entire permitting factor, i.e., the burning of both the handful and the frankincense. And the Rabbis concede to Rabbi Meir in the case of a meal offering of a sinner and in the case of a meal offering of jealousy of a sota that if one had intent of piggul during the burning of the handful, that the meal offering is piggul and one is liable to receive karet for its consumption, as here the handful is the sole permitting factor. If one slaughtered one of the two lambs sacrificed with the two loaves on Shavuot with the intent to partake of the two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor. If one slaughtered one of the lambs with the intent to partake of it the next day, that lamb is piggul and the other is a fit offering. If he slaughtered one lamb with the intent to partake of the other the next day, both lambs are fit offerings, as one permitting factor does not render another permitting factor piggul."
+ ],
+ [
+ "In the case of one who removes a handful from the meal offering with the intent to consume, beyond its designated time, an item whose typical manner is such that one does not consume it, i.e., the handful, or to burn, beyond its designated time, an item whose typical manner is such that one does not burn it on the altar, i.e., the remainder of the meal offering, the meal offering is fit. Rabbi Eliezer deems it unfit, although it is not piggul, and consuming it is therefore not punishable by excision from the World-to-Come [karet]. In the case of one who removes a handful from the meal offering with the intent to consume, beyond its designated time, an item whose typical manner is such that one does consume it, or to burn, beyond its designated time, an item whose typical manner is such that one does burn it on the altar, but his intent was to consume or burn improperly less than an olive-bulk, the offering is fit. If his intent was both to consume half an olive-bulk and to burn half an olive-bulk beyond its designated time, the meal offering is nevertheless fit, because eating and burning do not join together.",
+ "If one did not pour the oil onto the meal offering, or did not mix the oil into the meal offering, or did not break the loaves into pieces, or did not add salt, or did not wave the omer meal offering or the meal offering of a sota, or did not bring the meal offering to the altar, or if it happened that the priest broke the meal offerings that require breaking into greater pieces than appropriate, or did not smear oil on the wafers requiring this (see Leviticus 2:4), in all these cases the meal offering is fit. If a handful of one meal offering, which is to be burned on the altar, was intermingled with a handful of another meal offering, or with the meal offering of priests, or with the meal offering of the anointed priest, i.e., the High Priest, or with the meal offering of libations accompanying burnt offerings and peace offerings, all of which are burned in their entirety on the altar, it is fit for sacrifice, and the mixture is burned on the altar. Rabbi Yehuda says: If the handful was intermingled with the meal offering of the anointed priest, or with the meal offering of libations, the mixture is unfit because with regard to this, the handful from the standard meal offering, its mixture is thick, one log of oil mixed with a tenth of an ephah of flour, and with regard to that, the meal offering of the anointed priest and the meal offering of libations, its mixture is loose, three log of oil mixed with a tenth of an ephah of flour. And the mixtures, which are not identical, absorb from each other, increasing the amount of oil in the handful and decreasing the amount of oil in the meal offering of the anointed priest or the meal offering of libations, thereby invalidating both.",
+ "In the case of two meal offerings from which a handful was not removed and that were intermingled with each other, if the priest can remove a handful from this meal offering by itself and from that meal offering by itself, they are fit meal offerings, but if not, they are unfit, as the handful of each meal offering must be taken from its original source. In the case of a handful that was intermingled with a meal offering from which a handful was not removed, the priest should not burn the mixture on the altar. And if he burned it, this meal offering from which the handful was taken satisfies the obligation of the owner and that meal offering from which the handful was not taken does not satisfy the obligation of the owner. If, after it was removed, its handful was intermingled with its remainder or with the remainder of another meal offering, the priest should not burn the mixture on the altar, but if he burned it, it satisfies the obligation of the owner. If the handful became ritually impure and despite this the priest sacrificed it, the frontplate worn by the High Priest effects acceptance of the meal offering, and the remainder is eaten by the priests. If the handful left its designated area and despite this the priest then sacrificed it, the frontplate does not effect acceptance. The reason is that the frontplate effects acceptance for offerings sacrificed when ritually impure and does not effect acceptance for offerings that leave their designated areas.",
+ "If after the handful was removed the remainder of the meal offering became ritually impure, or if the remainder of the meal offering was burned, or if the remainder of the meal offering was lost, according to the principle of Rabbi Eliezer, who says that with regard to an animal offering the blood is fit for sprinkling even if there is no meat that can be eaten, the meal offering is fit, and the priest burns the handful. But according to the principle of Rabbi Yehoshua, who says that with regard to an animal offering the blood is fit for sprinkling only if there is meat that can be eaten, it is unfit and the priest does not burn the handful, as the handful serves to render permitted the remainder. A handful of a meal offering that was not sanctified in a service vessel is unfit, and Rabbi Shimon deems it fit. If the priest burned the handful of a meal offering twice, i.e., in two increments, it is fit.",
+ "With regard to the handful, failure to sacrifice the minority of it prevents the majority of it, which was sacrificed, from rendering it permitted for the priests to consume the remainder of the meal offering. With regard to a tenth of an ephah of flour brought as a meal offering, failure to sacrifice the minority of it prevents the majority of it, which was sacrificed, from qualifying as a proper meal offering. With regard to the wine poured as a libation, failure to pour the minority of it prevents the majority of it, which was poured, from qualifying as a proper libation. With regard to the log of oil that is required for the meal offering, failure to add the minority of it prevents the majority of it, which was added, from being a sufficient measure of oil. With regard to the fine flour and the oil, failure to bring each prevents fulfillment of the mitzva with the other. With regard to the handful and the frankincense, failure to burn each prevents fulfillment of the mitzva with the other.",
+ "With regard to the two goats of Yom Kippur, the absence of each goat prevents fulfillment of the mitzva with the other. With regard to the two sheep brought together with the meal offering of the two loaves on Shavuot, failure to bring each of the sheep prevents fulfillment of the mitzva with the other. With regard to the two loaves brought on Shavuot, failure to bring each of the loaves prevents fulfillment of the mitzva with the other. With regard to the two arrangements of the shewbread, failure to place each of the arrangements prevents fulfillment of the mitzva with the other. With regard to the two bowls of frankincense that accompany the shewbread, failure to place each of the bowls prevents fulfillment of the mitzva with the other. With regard to the arrangements of the shewbread and the bowls of frankincense, failure to bring each of them prevents fulfillment of the mitzva with the other. With regard to the two types of loaves that accompany the offerings of a nazirite: The bread and wafers (see Numbers 6:15); the three species that are part of the rite of the red heifer: The cedar, hyssop, and scarlet wool (see Numbers 19:6); and the four types of loaves that accompany the thanks offering: The loaves, wafers, loaves soaked in hot water, and leavened bread (see Leviticus 7:12); and the four species of the lulav: The lulav, etrog, myrtle, and willow (see Leviticus 23:40); and the four species that are used in the purification process of the leper: The cedar, hyssop, scarlet wool, and birds (see Leviticus 14:4), failure to bring each of the components prevents fulfillment of the mitzva with the others. With regard to the seven sprinklings of the blood of the red heifer that the priest sprinkles opposite the entrance to the Sanctuary (see Numbers 19:4), failure to sprinkle each prevents fulfillment of the mitzva with the others. With regard to the seven sprinklings of the blood of the bull and goat of Yom Kippur that are sprinkled on the Ark between the staves (see Leviticus 16:14–15), the seven sprinklings that are sprinkled on the Curtain separating the Sanctuary and Holy of Holies, and the sprinklings that are sprinkled on the golden altar on Yom Kippur, and from all other inner sin offerings, failure to sprinkle each prevents fulfillment of the mitzva with the others.",
+ "With regard to the seven branches of the Candelabrum (see Exodus 25:32), the absence of each prevents fulfillment of the mitzva with the others. With regard to its seven lamps atop the branches, the absence of each prevents fulfillment of the mitzva with the others. With regard to the two passages that are in the mezuza, which are the first (Deuteronomy 6:1–9) and second (Deuteronomy 11:13–21) paragraphs of Shema, the absence of each prevents fulfillment of the mitzva with the other. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them. With regard to the four passages that are in the phylacteries, which are the two passages in the mezuza and two additional passages (Exodus 13:1–10, 11–16), the absence of each prevents fulfillment of the mitzva with the others. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them. With regard to the four ritual fringes on a garment, the absence of each prevents fulfillment of the mitzva with the others, as the four of them constitute one mitzva. Rabbi Yishmael says: The four of them are four discrete mitzvot, and the absence of one does not prevent fulfillment of the mitzva with the rest."
+ ],
+ [
+ "The absence of the sky-blue [tekhelet] strings does not prevent fulfillment of the mitzva of ritual fringes with the white strings, and the absence of white strings does not prevent fulfillment of the mitzva with the sky-blue strings. If one has only one, he wears it without the other. Absence of the phylacteries of the arm does not prevent fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. If one has only one, he dons it without the other. The mishna returns to discussing the halakhot of meal offerings, which are the central theme of this tractate. The absence of the fine flour and the oil for the meal offering accompanying burnt offerings and peace offerings does not prevent libation of the wine, and the absence of the wine for libation does not prevent sacrifice of the flour and the oil. Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement of blood, the offering effects atonement after the fact.",
+ "Failure to sacrifice one of the bulls, the rams, the sheep, or the goats of the additional offerings brought on Festivals does not prevent the sacrifice of the others. Rabbi Shimon says: If the Temple treasurers had sufficient funds for the numerous bulls that are required to be sacrificed on that day but they did not also have sufficient funds for the accompanying libations, they should rather bring one bull and its libations, and they should not sacrifice all of them without libations.",
+ "On Shavuot there is an obligation to sacrifice burnt offerings, a sin offering, and peace offerings together with the offering of the two loaves. The burnt offerings consists of a bull, two rams, and seven sheep. A goat is brought for the sin offering. Two sheep are brought as peace offerings and waved together with the two loaves. Failure to sacrifice the bull, the rams, and the sheep, which are all brought as burnt offerings, and the goat that is brought as a sin offering, does not prevent the bringing of the two loaves, and they are sacrificed nevertheless. Failure to bring the two loaves does not prevent sacrifice of the accompanying animal offerings. Failure to bring the two loaves prevents sacrifice of the accompanying peace offering of two sheep, but failure to sacrifice the two sheep does not prevent the bringing of the two loaves; this is the statement of Rabbi Akiva. Rabbi Shimon ben Nannas says: No, rather the opposite is true. Failure to sacrifice the peace offering of two sheep prevents the bringing of the two loaves, but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep. As we found that when the Jewish people were in the wilderness for forty years after the exodus from Egypt, they sacrificed the two sheep as a peace offering on Shavuot without the two loaves, as the two loaves may be brought only from wheat grown in Eretz Yisrael after the Jewish people entered the land. Here too, whenever wheat is unavailable, they should sacrifice the two sheep without the two loaves. However, the two loaves are not sacrificed without the peace offering of two sheep. Rabbi Shimon says: The halakha is in accordance with the statement of Rabbi Shimon ben Nannas that failure to sacrifice the two sheep prevents the bringing of the two loaves but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep, but the reason for that ruling is not in accordance with his statement. As all the offerings that must be sacrificed on Shavuot that are stated in the book of Numbers (see 28:27), i.e., two bulls, one ram, and seven sheep as additional offerings and a goat as a sin offering, were sacrificed when the Jewish people were in the wilderness. But all the offerings stated in Leviticus (see 23:18–20), i.e., the offerings accompanying the two loaves, were not sacrificed when the Jewish people were in the wilderness. Not only were the two loaves not sacrificed, but the accompanying offerings, including the peace offering of the two sheep, were also not sacrificed, because it was only when they arrived in Eretz Yisrael that these additional offerings and those offerings accompanying the two loaves were sacrificed. Neither the additional offerings of Shavuot nor the two loaves, and the offerings that accompany them, were sacrificed in the wilderness, contrary to the opinion of Rabbi Shimon ben Nannas. Rather, for what reason do I nevertheless say that the sheep should be sacrificed without the loaves, in accordance with the opinion of Rabbi Shimon ben Nannas? It is due to the fact that the sheep permit themselves, as the sprinkling of their blood and the burning of the portions consumed on the altar renders it permitted to partake of their meat. And why are the loaves not sacrificed without the sheep? It is because there is no item to permit the loaves, as the loaves are permitted only after the sheep are sacrificed.",
+ "Failure to sacrifice the daily offerings does not prevent sacrifice of the additional offerings, and likewise, failure to sacrifice the additional offerings does not prevent sacrifice of the daily offerings. And failure to sacrifice some of the additional offerings on a day when more than one is sacrificed, e.g., if it was both Shabbat and the New Moon, does not prevent sacrifice of the other additional offerings. If the priests did not sacrifice a lamb in the morning as the daily offering, nevertheless, they should sacrifice a lamb in the afternoon as the daily offering, as failure to sacrifice one daily offering does not prevent sacrifice of the other. In all of these cases, if they failed to sacrifice one offering, they should still sacrifice the other. Rabbi Shimon said: When does this halakha apply? It applies at a time when the failure to sacrifice the daily morning offering was because they were prevented from sacrificing it due to circumstances beyond their control or they failed to sacrifice it unwittingly. But if the priests acted intentionally and did not sacrifice a lamb in the morning as the daily offering, they should not sacrifice a lamb in the afternoon as the daily offering. Incense was burned twice a day, half a measure in the morning and half a measure in the afternoon. If they did not burn the half-measure of incense in the morning, they should burn the half-measure in the afternoon. Rabbi Shimon said: And in such a case, the entire measure was sacrificed in the afternoon. The reason for the difference between the daily offerings and the incense is that the daily service on a new golden altar is initiated only with the burning of the incense of the spices in the afternoon, at which time they would burn a full measure. And the daily service on a new altar of the burnt offering, on which the daily offerings were sacrificed, is initiated only with the daily morning offering. And use of a new Table was initiated only with the arrangement of the shewbread on Shabbat, and use of a new Candelabrum was initiated only with the kindling of its seven lamps in the afternoon.",
+ "The twelve loaves of matza prepared from a tenth of an ephah of flour of the griddle-cake offering of the High Priest did not come from the house of the High Priest in halves. Rather, the High Priest brings from his house a complete tenth of an ephah of flour (see Leviticus 6:13) and divides it in half, and he sacrifices half in the morning and half in the afternoon. In the case of a High Priest who brings and sacrifices half in the morning and dies, and they appointed another High Priest in his stead, the replacement High Priest should neither bring half of a tenth of an ephah of flour from his house nor sacrifice the remaining half of the tenth of an ephah of his predecessor. Rather, he brings from his house an entire tenth of an ephah and divides it in half, sacrifices half, and the other half is not sacrificed and is lost. Consequently, two halves of a tenth of an ephah are sacrificed, one-half of what was brought by each priest, and the other two halves are lost. If they did not appoint another High Priest in his stead, from whose property was the griddle-cake offering brought and sacrificed? Rabbi Shimon says: It is brought and sacrificed from the property of the community. Rabbi Yehuda says: It is brought and sacrificed from the property of the heirs of the High Priest. And for the duration of the period until a new High Priest was appointed, the griddle-cake offering was sacrificed as a complete tenth of an ephah of fine flour."
+ ],
+ [
+ "All the meal offerings come to be offered as matza, with care taken to prevent leavening, except for ten loaves of leavened bread among the forty loaves that accompany the thanks offering, and the meal offering of the two loaves that are brought on the festival of Shavuot, as they come to be offered as leavened bread. The Sages disagree as to the manner in which those meal offerings are leavened. Rabbi Meir says: With regard to the leaven added to the dough to facilitate leavening, one separates [bodeh] part of the flour for the meal offerings from within the flour of the meal offerings themselves, causes it to become leaven, and leavens the meal offerings with it. Rabbi Yehuda says: That is also not the optimal manner in which to fulfill the mitzva, as aged leaven is a more effective leavening agent. Rather, one brings the leaven from another, aged, dough and places it into the measuring vessel, and then he adds flour until he fills the measuring vessel, to ensure the appropriate measure of a tenth of an ephah of flour. The Rabbis said to Rabbi Yehuda: That too is inappropriate, as in that manner the meal offering will either be lacking the requisite measure or be greater than the required measure, as the Gemara will explain.",
+ "All the meal-offerings that come as matza are to be kneaded with lukewarm water so that the dough will bake well, as only a small amount of oil is added. And one must watch over them to ensure that they do not become leaven while kneading and shaping them, and if a meal offering or even only its remainder becomes leaven, one violates a prohibition, as it is stated: “No meal offering that you shall bring to the Lord shall be made with leaven; as you shall burn no leaven nor any honey as an offering made by fire to the Lord” (Leviticus 2:11). And one is liable to be flogged for kneading the meal offering, and for shaping it, and for baking it, if the meal offering becomes leaven.",
+ "There are four types of meal offerings: Those that require both oil and frankincense, those that require oil but not frankincense, those that require frankincense but not oil, and those that require neither frankincense nor oil. The mishna elaborates: And these are the meal offerings that require both oil and frankincense: The fine-flour meal offering, as it is stated: “And he shall pour oil upon it, and put frankincense thereon” (Leviticus 2:1); the meal offering prepared in a pan (see Leviticus 2:5–6); the meal offering prepared in a deep pan (see Leviticus 2:7–10); and the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers (see Leviticus 2:4). Additional meal offerings that require both oil and frankincense are the meal offering of priests; the meal offering of the anointed priest, i.e., the griddle-cake offering brought by the High Priest every day, half in the morning and half in the evening; the meal offering of a gentile; a meal offering brought by women; and the omer meal offering (see Leviticus 23:15). The meal offering brought with libations that accompany burnt offerings and peace offerings requires oil but does not require frankincense. The shewbread requires frankincense but does not require oil. The two loaves brought on the festival of Shavuot (see Leviticus 23:17), the meal offering of a sinner, and the meal offering of jealousy brought by a sota require neither oil nor frankincense. The two loaves do not require oil or frankincense because these additions are not mentioned with regard to it. The meal offering of a sinner does not require them, as it is written: “He shall not put oil upon it, neither shall he give any frankincense upon it; for it is a sin offering” (Leviticus 5:11). With regard to the meal offering brought by a sota, it is similarly written: “He shall pour no oil upon it, nor give frankincense upon it, for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance” (Numbers 5:15).",
+ "And if one places oil or frankincense on the meal offering of a sinner or on the meal offering of jealousy brought by a sota, he is liable to be flogged for violating the prohibition against placing the oil by itself, and he is liable to be flogged for violating the prohibition against placing the frankincense by itself, as these are two separate prohibitions. If one placed oil upon the meal offering he has disqualified it, but if one placed frankincense upon the meal offering he should gather the frankincense and remove it. In this manner, the meal offering can be salvaged. Furthermore, one violates the prohibition only by placing oil on the meal offering prior to the removal of the handful; if he placed oil on its remainder he does not violate a prohibition. If one placed a vessel with oil on top of a vessel that contains a meal offering of a sinner or a meal offering brought by a sota he did not disqualify the meal offering, as the oil was not placed on the meal offering itself.",
+ "There are four categories of meal offerings: Those that require bringing near, a rite that requires the priests to carry the offering in their hands and bring it near the southwest corner of the altar, but do not require waving; those that require both bringing near and waving; those that require waving but not bringing near; and those that require neither waving nor bringing near. The mishna elaborates: And these are the meal offerings that require bringing near but do not require waving: The fine-flour meal offering; the meal offering prepared in a pan; the meal offering prepared in a deep pan; the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers; the meal offering of priests; the meal offering of the anointed priest; the meal offering of gentiles; a meal offering brought by women; and the meal offering of a sinner. Rabbi Shimon says: The meal offering of priests and the meal offering of the anointed priest do not require bringing of the meal offering near to the altar, due to the fact that there is no removal of a handful in their sacrifice, and there is a principle that with regard to any meal offering where there is no removal of a handful in their sacrifice, there is also no bringing near.",
+ "These are the items that require waving and do not require bringing near to the altar: The log of oil that accompanies the guilt offering of a recovered leper and his guilt offering itself, as it is written: “And the priest shall take one of the lambs and sacrifice it for a guilt offering, and the log of oil, and wave them for a wave offering before the Lord” (Leviticus 14:12); and the first fruits, in accordance with the statement of Rabbi Eliezer ben Ya’akov; and the sacrificial portions of the peace offerings of an individual and their breast and thigh, as it is written: “The thigh of heaving and the breast of waving shall they bring with the offerings of the portions consumed by fire, to wave it for a wave offering before the Lord” (Leviticus 10:15). This requirement applies to peace offerings belonging both to men and to women, by male Jews and not by others. The Gemara will explain this seemingly contradictory statement on 61b. In addition, the two loaves and the accompanying peace offering of two lambs brought on Shavuot also do not require bringing near but do require waving, as it is written: “And the priest shall wave them with the bread of the first fruits for a wave offering before the Lord, with the two lambs” (Leviticus 23:20). How does one perform this waving? He places the two loaves on top of the two lambs and places his two hands below the loaves and the lambs, extends the offerings to each of the four directions and brings them back, then raises and lowers them, as it is stated with regard to the waving of the ram of the inauguration of the priests: “Which is waved, and which is heaved up” (Exodus 29:27); i.e., waved back and forth, and heaved up and down. Waving was able to be performed to the east of the altar, but the bringing near of meal offerings had to be done to the west, i.e., the southwest corner of the altar. Also, with regard to all meal offerings, the wavings precede the actions of bringing near. The omer meal offering and the meal offering of jealousy brought by a sota require both bringing near and waving. The meal offering of the omer requires waving, as it is written: “And he shall wave the omer before the Lord” (Leviticus 23:11), and likewise with regard to the meal offering brought by a sota it is written: “And the priest shall take the meal offering of jealousy out of the woman’s hand and shall wave the meal offering before the Lord” (Numbers 5:25). The requirement of bringing near is derived as explained earlier. The shewbread and the meal offering brought with libations require neither bringing near nor waving.",
+ "Rabbi Shimon says: There are three types of offerings that require performance of three mitzvot. Two mitzvot are performed on each and every one of them, but the third mitzva is not performed in their sacrifice, meaning that each of these offerings requires two out of the same three mitzvot, but not necessarily the same two as the others. And these are the three offerings: Peace offerings brought as gift offerings by an individual, communal peace offerings, i.e., the two lambs brought with the two loaves on Shavuot, and the guilt offering of a leper (see Leviticus 14:12–14). Peace offerings brought by individuals require placing hands on the head of the animals while the animals are still alive, and waving when they are slaughtered, but there is no obligation of waving them while they are alive. Communal peace offerings require waving both while the animals are still alive and after they are slaughtered, but there is no obligation of placing hands on them. And the guilt offering of a leper requires placing hands and waving while the animal is still alive, but there is no obligation of waving it after it is slaughtered.",
+ "One who takes a vow to bring a meal offering to the Temple and says: It is incumbent upon me to bring a meal offering prepared in a maḥavat, may not bring one prepared in a marḥeshet. Similarly, if he says: It is incumbent upon me to bring a meal offering prepared in a marḥeshet, he may not bring one prepared in a maḥavat. The mishna clarifies: What is the difference between a maḥavat and a marḥeshet? A marḥeshet has a cover, whereas a maḥavat does not have a cover; this is the statement of Rabbi Yosei HaGelili. Rabbi Ḥanina ben Gamliel says: A marḥeshet is deep, and due to the large amount of oil, its product is soft because it moves about [roḥashin] in the oil. A maḥavat is flat, as the sides of the pan are level with the pan, and due to the small amount of oil, its product is hard.",
+ "If one says: It is incumbent upon me to bring a meal offering baked in an oven, he may not bring a meal offering baked on a small oven [kupaḥ], nor a meal offering baked on roofing tiles, nor a meal offering baked in the baking pits of the Arabs. Rabbi Yehuda says: If he so wishes, he may bring a meal offering baked on a kupaḥ. If one says: It is incumbent upon me to bring a baked meal offering, without specifying loaves or wafers, he may not bring half the required offering in the form of loaves and the other half in the form of wafers; rather, they must all be of one form or the other. Rabbi Shimon deems this permitted, due to the fact that both loaves and wafers are written with regard to this meal offering, which indicates that it is one offering of two possible forms."
+ ],
+ [
+ "And these are the meal offerings from which a handful is removed and the remainder of the offering is eaten by the priests: The meal offering of fine flour; and the meal offering prepared in a pan; and the meal offering prepared in a deep pan; and the meal offering baked in an oven that is brought entirely of loaves; and the meal offering baked in an oven that is brought entirely of wafers; the meal offering of gentiles; and the meal offering of women; and the omer meal offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan; and the meal offering of a sinner; and the meal offering of jealousy, brought by a sota. Rabbi Shimon says: Although its remainder is not eaten by priests, as meal offerings of priests are burned in their entirety, as it is written: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten” (Leviticus 6:16), nevertheless, with regard to the meal offering of a sinner brought by one of the priests, a handful is removed. And the handful is sacrificed on the altar by itself, and the remainder is sacrificed on the altar by itself.",
+ "The meal offering of priests, the meal offering of the anointed priest, i.e., the High Priest, and the meal offering brought with libations that accompany burnt offerings and peace offerings are burned in their entirety on the altar, and there is no part of them for the priests. And in the case of those offerings, the power of the altar is greater than the power of the priests. The two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, i.e., the twelve loaves that were placed on the sacred Table in the Sanctuary each Shabbat, are eaten by the priests, and there is no part of them burned on the altar. And in the case of those offerings, the power of the priests is greater than the power of the altar.",
+ "All the meal offerings that are prepared in a vessel, e.g., the offerings prepared in a pan or deep pan, require three placements of oil, listed here in the reverse order of their placement: Pouring oil on the cakes after they have been cooked, and mixing oil into the flour, and placement of oil into the vessel prior to preparation of the meal offerings. In the meal offerings that come as loaves, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour that one mixes the oil. Although the loaves of the meal offering baked in an oven require mixing of their flour with oil, wafers do not require mixing, but rather a smearing of oil on them after baking. How does one smear oil on them? He does so in a shape similar to the Greek letter chi, Χ, and the rest of the oil remaining after smearing is eaten by priests. ",
+ "All the meal offerings that are prepared in a vessel require breaking into pieces. In breaking the meal offering of an Israelite into pieces, the priest folds [kofel] one into two and two into four and separates it at the folds. In breaking into pieces the meal offering of priests, the priest folds one into two and two into four and does not separate it at the folds. Because no handful is removed, separation is unnecessary. In the case of the griddle-cake meal offering of the anointed priest, he would not fold it. Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into pieces, because in those meal offerings there is no removal of a handful. And any meal offering in which there is no removal of a handful there is no breaking into pieces. And in all meal offerings that are broken into pieces, the priest breaks them into olive-bulk-sized pieces.",
+ "All the meal offerings require rubbing three hundred times and striking five hundred times with one’s fist or palm. Rubbing and striking are performed on the wheat kernels to remove their husks prior to grinding them into flour. And Rabbi Yosei says: They are performed on the dough to ensure a smooth product. All of the meal offerings come as ten loaves or ten wafers from each one tenth of an ephah of flour, except for the shewbread and the griddle-cake offering of the High Priest, which come as twelve loaves or wafers; this is the statement of Rabbi Yehuda. Rabbi Meir says: They all come as twelve loaves except for the four types of loaves that accompany the thanks offering and the two types of loaves that accompany the peace offering of naziriteship, which come as ten each. ",
+ "The omer offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan, would come from a tenth of an ephah of flour sifted from three se’a of barley. The two loaves would come from two-tenths of an ephah of flour sifted from three se’a of wheat. The shewbread would come from twenty-four tenths of an ephah of flour sifted from twenty-four se’a of wheat.",
+ "The flour of the omer was sifted with thirteen sifters, each finer than its predecessor, and the flour that emerged from the final sifter was sacrificed. The flour of the two loaves was sifted with twelve sifters, and the flour of the shewbread was sifted with eleven sifters. Rabbi Shimon says: They have no fixed number of sifters; rather, it was fine flour that was completely sifted that one would bring for all of these offerings, as it is stated: “And you shall take fine flour and bake it” (Leviticus 24:5), indicating that one does not fulfill his obligation until the flour will be completely sifted."
+ ],
+ [
+ "The flour for the loaves accompanying the thanks offering would come from a measure of five Jerusalem se’a offering, which are equivalent to six wilderness se’a. The se’a referred to in the Bible when the Jewish people were in the wilderness is smaller than the se’a used later in Jerusalem. This is equivalent to two ephahs, each ephah being three wilderness se’a. These two ephahs are twenty measures of a tenth of an ephah. Ten of these tenths were used to make leavened loaves and ten of these tenths were used to make unleavened loaves, i.e., matza. The mishna elaborates: There are ten tenths for the loaves of leavened bread, a tenth of an ephah per loaf. And there are ten tenths for the loaves of matza. And among the loaves of matza there are three types: Loaves, wafers, and those poached in water, ten loaves of each type. Consequently, there are three-and-one-third tenths of an ephah for each and every type, three loaves per tenth of an ephah. And in the Jerusalem measure there were thirty kav, fifteen kav for the loaves of leavened bread and fifteen for the loaves of matza. The mishna elaborates: There are fifteen kav for the loaves of leavened bread, one and one-half kav per loaf. And there are fifteen kav for the loaves of matza. And among the loaves of matza there are three types: Loaves, wafers, and those poached in water. Consequently, there are five kav for each and every type, two loaves per kav.",
+ "The loaves that accompanied the ram of the inauguration of the Tabernacle would come parallel to the three types of matza that accompany the thanks offering: Loaves, wafers, and loaves poached in water and made with oil (see Leviticus 8:26). The loaves of leavened bread that accompany the thanks offering were not brought with the ram of inauguration. The loaves that accompany the offering that the nazirite brings upon completion of his period of naziriteship would come with only two parts of the three types of matza that accompany the thanks offering, namely, loaves and wafers, but there is no matza poached in water (see Numbers 6:15). Consequently, the loaves of the offering of a nazirite are from ten kav of fine flour according to the Jerusalem measure, as taught in the previous mishna that each type of the loaves of matza comes from five kav of flour, which equal six-and-two-thirds tenths of an ephah according to the wilderness measure, as each type of the loaves of matza comes from three-and-one-third tenths of an ephah. From all of the four types of loaves accompanying the thanks offering, one takes one loaf from each set of ten as teruma, to be given to a priest, as it is stated: “And he shall present from it one of each offering as a teruma unto the Lord; to the priest that sprinkles the blood of the peace offerings against the altar it shall be given” (Leviticus 7:14). The verse is analyzed: “One” indicates that one should not take a sliced loaf; “of each offering” indicates that all the offerings should be equal, i.e., that one should not take a loaf from one type of offering for another type; “to the priest that sprinkles the blood of the peace offerings against the altar it shall be given,” and the rest of the loaves are eaten by the owner. ",
+ " In the case of one who slaughters the thanks offering in its proper place inside the Temple courtyard, and at that time its forty loaves were outside the wall, the loaves were not consecrated. Likewise, if he slaughtered the thanks offering before the surface of the loaves formed a crust in the oven, and even if the surface of all the loaves formed a crust except for one of them, the loaves were not consecrated. If one slaughtered the thanks offering with the intent to partake of it or to burn the sacrificial portions beyond its designated time or outside its designated area, and the offering was rendered piggul or was disqualified, respectively, the loaves were consecrated and either rendered piggul or disqualified. If one slaughtered the thanks offering and it was discovered that it was an animal with a wound that would have caused it to die within twelve months [tereifa], the loaves were not consecrated, as the cause of the animal’s disqualification preceded its slaughter. If one slaughtered the thanks offering and it was discovered that it is a blemished animal that may not be sacrificed ab initio but if it ascended the altar it may be sacrificed, Rabbi Eliezer says: He has consecrated the loaves, since if the offering ascends the altar it is sacrificed. And the Rabbis say: He has not consecrated the loaves, since it may not be sacrificed ab initio. If one slaughtered the thanks offering not for its sake but for the sake of another offering, and likewise, if one slaughtered the ram of inauguration not for its sake, and likewise, if one slaughtered the communal peace offering of two sheep that accompany the two loaves on Shavuot not for their sake, the loaves were not consecrated. ",
+ "In a case where the libations that accompany the offerings were sanctified in a service vessel when the animal was slaughtered and the offering was discovered to be unfit, if there is another offering that was slaughtered and requires libations, the libations should be sacrificed with that offering; and if not, they should be disqualified by being left overnight, and then burned. With regard to the offspring of an animal designated as a thanks offering, or an animal that is its substitute; or in a case where one separated an animal as a thanks offering and it was lost and he separated another in its stead, and the first animal was then found, in all three cases, the second animal, i.e., the offspring, the substitute, or the replacement, is sacrificed, but it does not require the bringing of accompanying loaves. This is as it is stated: “If he sacrifices it for a thanks offering, then he shall sacrifice with the thanks offering unleavened cakes mingled with oil, and unleavened wafers spread with oil, and cakes mingled with oil, of fine flour poached” (Leviticus 7:12). The verse indicates that the initial thanks offering requires loaves, but neither its offspring, nor its replacement, nor its substitute requires loaves. ",
+ "One who says: It is incumbent upon me to bring a thanks offering, must bring it and its loaves from non-sacred money in his possession and not second-tithe money. Since he said: It is incumbent upon me, bringing the offering is an obligation, and one may not fulfill an obligation with second-tithe money. If one said: It is incumbent upon me to bring a thanks offering from non-sacred money and its loaves from second-tithe money, he must bring the thanks offering and its loaves from non-sacred money. If one said: It is incumbent upon me to bring a thanks offering from second-tithe money and its loaves from non-sacred money, he may bring it in that manner. Likewise, if one said: It is incumbent upon me to bring a thanks offering and its loaves from second-tithe money, he may bring it in that manner. And he may not bring the loaves from second-tithe wheat; rather, he purchases the flour with second-tithe money.",
+ "From where is it derived with regard to one who says: It is incumbent upon me to bring a thanks offering, that he may bring it only from non-sacred money? It is derived from a verse, as the verse states: “And you shall sacrifice the Paschal offering to the Lord your God, of the flock and the herd” (Deuteronomy 16:2). The verse is difficult: Doesn’t the Paschal offering come only from lambs and goats? If so, why does the verse state: “The flock and the herd”? It is to juxtapose all offerings that come from the flock and from the herd to the Paschal offering, teaching that just as the Paschal offering is a matter of obligation and comes only from non-sacred money, so too any matter of obligation comes only from non-sacred money. Therefore, in the case of one who says: It is incumbent upon me to bring a thanks offering, or: It is incumbent upon me to bring a peace offering, since these offerings come as an obligation due to his vow, they may be brought only from non-sacred money. And libations, in any case, may be brought only from non-sacred money, and not from second-tithe money, because second-tithe money must be used to purchase items eaten by people, while libations are poured out next to the altar."
+ ],
+ [
+ "All communal and individual meal offerings may come from produce grown in Eretz Yisrael and from outside Eretz Yisrael, from the new crop, i.e., the current year’s crop, and from the old crop from previous years. This is the halakha of all meal offerings except for the omer, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan, and the two loaves, i.e., the communal offering brought on the festival of Shavuot, as they come only from the new crop and from Eretz Yisrael. And all meal offerings come only from the optimal-quality grain. And which places have the optimal grain for them? Fields in Makhnis and Zateḥa are the primary [alfa] source for fine flour. Secondary to them is Aforayim in the valley. All the regions were valid as the source of the grain, but it is from here, the primary and secondary places, that they would bring grain, because it was of optimal quality.",
+ "Even when selecting grain for meal offerings from the locations mentioned in the previous mishna, one may not bring as a meal offering grain from a fertilized field, nor from an irrigated field, nor from a field of trees, as such fields do not produce grain of optimal quality. But if one did bring a meal offering of grain from such fields, it is fit. How does one produce optimal-quality grain? He plows the field during the first year, but he does not sow it, and in the second year, he sows it seventy days before Passover, and in that manner it produces grain that will provide an abundance of fine, high-quality, flour. How does the Temple treasurer inspect the flour to determine whether it is of sufficiently high quality? The treasurer inserts his hand into the flour. If, when he removes his hand, flour powder covers it, the flour is unfit, until one sifts it with a fine sifter, so that no powder will remain. And if the flour became wormy, it is unfit for use in a meal offering. ",
+ "Olive trees in Tekoa are the primary source of oil to be used in meal offerings. Abba Shaul says: Secondary to Tekoa is Regev on the east bank of the Jordan River. All the regions were valid for oil to be brought from them, but it was from here that they would bring it. One may not bring a meal offering containing oil from olives taken from a fertilized olive grove, nor from olives taken from an irrigated olive grove, nor from olives taken from an olive grove where grain was sown between the trees. But if one did bring a meal offering containing oil from such groves, it is valid. One may not bring a meal offering containing oil from unripe olives [anpiktan], but if one did bring it, it is not valid. One may not bring a meal offering containing oil from olives that were soaked in water, nor from pickled olives, nor from boiled olives, and even if one did bring it, it is not valid.",
+ "There are three harvests of olives each year, and in each of them, three different grades of oils are produced. How is the first olive harvest processed? One picks the ripe olives at the top of the olive tree, as those are the first to ripen, and crushes them in a mortar and places them inside the bottom of a wicker basket that has many small holes in it. The oil will then drip from the olives through those holes into a vessel placed underneath the basket. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This produces more refined oil, as the dregs stick to the walls of the basket. This is the first grade of oil produced from the first harvest. After the oil ceases to seep from the crushed olives, one then presses down with a wooden beam upon them, causing additional oil to flow from the basket into the vessel. Rabbi Yehuda says: The excessive pressure produced by pressing down with a beam would cause some of the flesh of the olives to get mixed in with the oil, compromising its quality. Rather, one applies pressure by placing stones upon the olives. This is the second grade of oil. One then ground the olives with a millstone and pressed down with a beam on those olives to extract any remaining oil; this is the third grade of oil. The first grade is fit for kindling the Candelabrum, which requires: “Refined olive oil” (Leviticus 24:2), and the rest are fit for use in meal offerings. How is the second olive harvest processed? One picks the crop of olives that is accessible while one is standing on the rooftop. This was the second lot of olives to ripen. And one crushes it in a mortar and places those olives into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This is the first grade of oil from the second harvest. One then presses down upon those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil. One then ground the olives with a millstone and pressed down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings. How is the third olive harvest processed? This harvest consists of all the olives that still remain on trees. One packs it into a vat [oteno] in the building that houses the olive press [beit habbad] where it remains until it softens, and then one raises it up to the roof and dries it on the rooftop to remove the foul-smelling liquid secreted from the olives while in the vat. Then, one crushes the olives in a mortar and places them into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions them on the walls, surrounding the basket. This is the first grade of oil. One then presses down on those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil. One would then grind the olives with a millstone and press down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.",
+ "Having enumerated the nine grades of oils in the previous mishna, this mishna proceeds to rank them by their quality: As for the first grade of oil that is produced from the first harvest, there is none superior to it. The second grade of oil that is produced from the first harvest and the first grade of oil that is produced from the second harvest are of equal quality; there is no reason to choose one over the other. The third grade of oil that is produced from the first harvest and the second grade of oil that is produced from the second harvest and the first grade of oil that is produced from the third harvest are of equal quality. The third grade of oil that is produced from the second harvest and the second grade of oil that is produced from the third harvest are of equal quality. As for the third grade of oil that is produced from the third harvest, there is none inferior to it. Also, with regard to all the meal offerings, it was logical that they should require the highest quality of refined olive oil, just like the Candelabrum. Because if the Candelabrum, whose oil is not to be consumed on the altar, requires refined olive oil, then meal offerings, which are to be consumed on the altar, is it not logical that they should require refined olive oil? To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2), which indicates that the high-quality, refined, pounded oil is required for the Candelabrum, but there is no need for refined pounded olive oil for meal offerings.",
+ "From where would they bring the wine for libations? Keduḥim and Attulin are the primary sources for wine. Secondary to them is Beit Rima and Beit Lavan, located in the mountain, and the village of Signa, located in the valley. All the regions were valid sources for wine; but it was from here, i.e., the aforementioned locations, that they would bring the wine. One may not bring libations of wine that come from a fertilized vineyard, or from an irrigated vineyard, or from a vineyard in which grain was sown between the vines. But if one did bring a libation from such wine, it is valid. One may not bring libations from sweet wine made from sun-dried grapes [hilyasteyon], but if one did bring a libation from such wine, it is valid. One may not bring wine aged for one year; this is the statement of Rabbi Yehuda HaNasi, but the Rabbis deem it valid. One may not bring libations from sweet wine, nor from wine produced from smoked grapes, nor libations from boiled wine, and if one did bring a libation from such wine, it is not valid. And one may not bring wine produced from grapes suspended on stakes or trees; rather, one brings it from grapes at foot height, i.e., that rest on the ground, which are superior-quality grapes, and from vineyards that are cultivated, i.e., where one hoes beneath the vines twice a year.",
+ "And when producing wine for libations, one should not collect the wine into large barrels, as it causes the wine to spoil; rather, it should be placed in small casks. And one does not fill up the cask until its mouth; rather, one leaves some empty space so that its fragrance will collect there and diffuse when the lid is opened. One should not bring libations from wine that rests at the mouth of the cask due to the flour-like white scum that floats on the surface, nor from the wine at bottom of the cask due to the sediment that collects there. Rather, one brings from the wine in its middle third. How does the Temple treasurer inspect the wine to determine that it is from the middle of the cask? The treasurer sits alongside the cask and has the measuring reed in his hand. The spigot is opened and the wine begins to flow. When he sees that the wine emerging draws with it chalk-like scum [hagir], he immediately knocks with the reed to indicate that the spigot should be closed. Rabbi Yosei, son of Rabbi Yehuda, says: Wine in which there is flour-like white scum is unfit for libations, as it is stated with regard to animal offerings: “Unblemished they shall be for you…and their meal offering shall be fine flour mixed with oil…unblemished they shall be for you, and their libations” (Numbers 28:19–20, 31). This indicates that animal offerings, meal offerings, and libations must all be brought from flawless products. Therefore, the presence of flour-like white scum in wine renders it unfit."
+ ],
+ [
+ "Two sizes of measuring vessels for dry substances were used in the Temple for measuring flour for the meal offerings. One held a tenth of an ephah and the other held one-half of a tenth of an ephah. Rabbi Meir says: There were three measuring vessels; one that held a tenth of an ephah, another one that also held a tenth of an ephah, and a third one that held one-half of a tenth of an ephah. What purpose did the tenth of an ephah measuring vessel serve? It was the vessel with which one would measure flour for all the meal offerings. One would not measure the flour by using a measuring vessel of a size that held the entire volume of flour required at once, i.e., neither with a vessel of three-tenths of an ephah for the meal offering accompanying the sacrifice of a bull, nor with a vessel of two-tenths of an ephah for the meal offering accompanying the sacrifice of a ram. Rather, one measures the flour for them by repeatedly using the tenth of an ephah measuring vessel to measure the required number of tenths. What purpose did the one-half of a tenth of an ephah measuring vessel serve? It was the vessel with which one would measure the flour for the High Priest’s griddle-cake offering. A tenth of an ephah was required each day; he sacrificed half of it in the morning and the other half of it in the afternoon.",
+ "There were seven measuring vessels for liquids in the Temple. There was a vessel of one hin, i.e., twelve log. Three vessels were used to measure the oil and wine for the meal offerings and libations that accompanied the sacrifice of an animal. For a bull there was a vessel of one-half of a hin, i.e., six log; and for a ram there was one of one-third of a hin, i.e., four log; and for a lamb there was one of one-quarter of a hin, i.e., three log. In addition, there was a vessel that held one log to measure the oil for all standard meal offerings; and another one that held one-half of a log for measuring the water used in the rite of a woman suspected by her husband of having been unfaithful [sota] and also for the oil used in the loaves accompanying the thanks offering (see 88a); and another one that held one-quarter of a log for measuring the water used in the purification of a leper and also for the oil used in the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. Rabbi Eliezer, son of Rabbi Tzadok, says: It was not necessary to have several vessels of different sizes; rather, there were graduations [shenatot] on the vessel that held one hin indicating that until here is the quantity needed for the bull, and until here is the quantity needed for the ram, and until here is the quantity needed for the lamb. Rabbi Shimon says: There was no vessel there in the Temple that held one hin, as what purpose could a one-hin vessel serve? That volume of liquid was never used in an offering. Rather, there was an additional measuring vessel of one and a half log there, in the Temple, which completed the tally of seven vessels, with which one would measure the oil used for the griddle-cake meal offering of the High Priest; one and a half log were used in the morning and one and a half log in the afternoon. ",
+ "What purpose did the quarter-log measuring vessel serve? It was used to measure a quarter-log of water for the purification of the leper, and a quarter-log of oil for the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. What purpose did the half-log measuring vessel serve? It was used to measure a half-log of water for the rite of the sota and a half-log of oil for the three types of loaves of matza accompanying the thanks offering. And with the vessel of one log, one would measure the oil for all the standard meal offerings. Each tenth of an ephah of flour requires one log of oil. Accordingly, even if one brings a meal offering of sixty tenths of an ephah of flour, one adds to it sixty log of oil. Rabbi Eliezer ben Ya’akov says: Each meal offering, irrespective of its volume, even a meal offering of sixty tenths of an ephah of flour, requires only its single log of oil, as it is stated with regard to the offering brought by a poor leper on the day of his purification: “And a tenth of an ephah of fine flour mixed with oil for a meal offering, and a log of oil” (Leviticus 14:21). The juxtaposition of “a meal offering” with “a log of oil” teaches a principle for all meal offerings: Each offering requires only one log of oil. The mishna lists the quantities of oil and wine that were required for the meal offerings and libations that accompanied the sacrifice of an animal. Six log, i.e., one-half of a hin, for those of a bull; and four log, i.e., one-third of a hin, for those of a ram; and three log, i.e., one-quarter of a hin, for those of a lamb. In addition, three and a half log of oil were required for the Candelabrum, as there were seven lamps and a half-log was required for each lamp. ",
+ "Many animal offerings are brought together with a meal offering and a wine libation. These additions are collectively referred to as libations. One may mix together the libations of bulls with the libations of rams; the meal offerings may be mixed as they both share the same ratio of flour to oil, i.e., two log of oil for each tenth of an ephah of flour. Likewise, one may mix together the libations of lambs with the libations of other lambs, as the meal offerings both share the same ratio of three log of oil for each tenth of an ephah of flour. And one may mix together the libations of the offering of an individual with those of a communal offering. And one may mix together the libations of an offering brought on one day with those of the day before, if the meal offerings have the same ratio of oil to flour. But one may not mix together the libations of lambs with the libations of bulls or the libations of rams, as the meal offerings have different ratios of oil to flour. And nevertheless, if one intermingled the flour and oil of these lamb offerings by themselves and the flour and oil of these bull or ram offerings by themselves, and only then were they mixed together, then they remain fit to be sacrificed. If they were mixed together before the oil and flour of each offering were independently intermingled to form the meal offering, then they are disqualified. With regard to the lamb offering that comes with the omer meal offering, which is accompanied by another meal offering and a wine libation, even though the quantity of flour used in its meal offering is doubled, i.e., one uses twice the amount that is generally used for meal offerings that accompany the sacrifice of a lamb, its oil and wine libations were not doubled; rather, three log of oil and three log of wine were used, per the standard quantities used for a lamb. ",
+ "All measuring vessels that were in the Temple were such that they held the volume that they measured when their contents were heaped above the rim, except for the measuring vessel used to measure the flour for the griddle-cake offering of the High Priest, as its heaped measure, i.e., the quantity of flour held by a tenth of an ephah measuring vessel when heaped, was contained within its walls when the flour was leveled with the rim. This was due to the fact that the measuring vessel for the griddle-cake offering was slightly larger than the tenth of an ephah measuring vessel. With regard to measuring vessels for liquids, their overflows, i.e., that which flows onto the outside of vessel’s walls, are sacred, but with regard to measuring vessels for dry substances, their overflows are non-sacred. Rabbi Akiva says that the reason for this difference is that since the measuring vessels for liquids are themselves sacred, therefore their overflows are sacred, and since the measuring vessels for dry substances are non-sacred, therefore their overflows are non-sacred. Rabbi Yosei says: The difference is not due to that factor. Rather, it is because the overflow of liquid was originally inside the vessel, where it became consecrated, and was then displaced, whereas the overflow of a dry substance was not displaced from inside the vessel, so it had not become consecrated. ",
+ "All offerings, whether communal or individual, require libations, i.e., a meal offering and a wine libation, except for the firstborn offering, the animal tithe offering, the Paschal offering, the sin offering, and the guilt offering, with which libations are not brought. But the exception to this exception is that the sin offering of a leper and his guilt offering do require libations. ",
+ "For all communal offerings there is no mitzva of placing hands on the head of the offering, except for the bull that comes to atone for a community-wide violation of any one of the mitzvot that was perpetrated due to an erroneous ruling of the Sanhedrin, where the judges of the Sanhedrin are required to place their hands upon its head (see Leviticus 4:13–21); and the scapegoat brought on Yom Kippur, upon which the High Priest places his hands (see Leviticus, chapter 16). Rabbi Shimon says: Also in the case of the goat that comes to atone for a community-wide perpetration of idol worship that occurred due to an erroneous ruling of the Sanhedrin, the judges of the Sanhedrin are required to place their hands upon its head (see Numbers 15:22–26). All offerings of an individual require placing hands, except for the firstborn offering, the animal tithe offering, and the Paschal offering. The mitzva of placing hands is performed by the owner of the offering. The mishna adds: And if the owner died, then the heir is regarded as the offering’s owner and so he places his hands on the offering and brings the accompanying libations. And furthermore, he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred. ",
+ "Everyone who brings an animal offering places hands upon its head, except for a deaf-mute, an imbecile, a minor, a blind person, a gentile, a Canaanite slave, the agent of the owner of the offering who brings the offering on the owner’s behalf, and a woman. And the requirement of placing hands is a non-essential mitzva; therefore, failure to place hands does not prevent the owner from achieving atonement. The rite of placing hands is performed by leaning on the head of the offering with two hands. And in the same location in the Temple that one places hands, one slaughters the animal. And immediately following the rite of placing hands, the slaughter is performed. ",
+ "There is an aspect of greater stringency with regard to placing hands than there is with regard to waving, and there is an aspect of greater stringency with regard to waving than there is with regard to placing hands. The stringency with regard to placing hands is that if several people are partners in bringing an offering, one of them waves the offering on behalf of all the other partners, but one cannot fulfill the requirement of placing hands if he alone places hands on behalf of all the other partners; rather, each member must place hands himself. The stringency with regard to waving is that waving is practiced in the cases of both offerings of an individual, e.g., peace offerings, where the breast and thigh and sacrificial portions are waved, and in the cases of communal offerings, e.g., the two lambs sacrificed on Shavuot, which are waved together with the two loaves; and it is practiced both in the cases of offerings when they are alive, e.g., the guilt offering of a leper and the lambs of Shavuot, and in the cases of offerings after they are slaughtered, e.g., the breast and thigh. By contrast, placing hands is practiced with a live animal. A further stringency is that waving is practiced both in the case of an item in which there is a living spirit, i.e., an animal offering, and in the case of an item in which there is not a living spirit, e.g., the omer offering, the sota meal offering, and the loaves accompanying a thanks offering and the ram of the nazirite, whereas placing hands is only ever performed upon living beings."
+ ],
+ [
+ "Rabbi Yishmael says: When the day of the sacrifice of the omer meal offering would occur on Shabbat, the labors performed that would otherwise be prohibited were kept to a minimum, and the one-tenth of an ephah of flour that was brought as an offering was processed from three se’a of reaped barley. And if it occurred during the week, the flour was processed from five se’a of reaped barley. And the Rabbis say: Both on Shabbat and during the week, the omer offering would come from three se’a of reaped barley. Rabbi Ḥanina, the deputy High Priest, says: On Shabbat the barley was reaped by an individual and with one sickle and with one basket into which the barley was placed; and during the week, it was reaped by three people with three baskets and three sickles. And the Rabbis say: Both on Shabbat and during the week, it was reaped by three people with three baskets and with three sickles.",
+ "The mitzva of the omer is to bring the barley reaped for the meal offering from fields proximate to Jerusalem. If the barley did not ripen in the fields proximate to Jerusalem, one brings it from any place in Eretz Yisrael. There was an incident where the omer came from Gaggot Tzerifin and the wheat for the two loaves on Shavuot came from the valley of Ein Sokher.",
+ "How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare. Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes. If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut. The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.",
+ "After they harvested the omer and placed it in the baskets, they brought it to the Temple courtyard. And they would singe in the fire the kernels of barley while they were still on the stalks, in order to fulfill the mitzva of parched grain, as it is written: “And if you bring a meal offering of first fruits to the Lord, you shall bring for the meal offering of your first fruits grain in the ear parched with fire” (Leviticus 2:14). This is the statement of Rabbi Meir. And the Rabbis say: Prior to parching the kernels, they would remove them from the stalks by beating them with soft, moist reeds and with cabbage stalks, not with sticks, so that the kernels would not be crushed. They then placed the grain into a hollow vessel [le’abuv], and this vessel was perforated so that the fire would take hold of the grain in its entirety. After parching the kernels, they would spread the kernels in the Temple courtyard and the wind would blow upon the kernels, cooling and drying them. They then placed the kernels in a mill used to grind grits, so that the barley would not be ground so fine that the shell would be mixed with the grain. And they produced from the ground barley a tenth of an ephah of barley flour that was sifted through thirteen sifters, and the rest is redeemed and may be eaten by any person. And dough from this barley flour is obligated in the separation of ḥalla, and the grain is exempt from the separation of tithe. Rabbi Akiva deems this flour obligated in having ḥalla and tithes separated from it. After daybreak, the priest sacrificing the omer came to the sifted tenth of an ephah, placed in the vessel in his hand some of its log of oil, and placed its frankincense on the side of the vessel. He then poured some more oil from the log onto the high-quality flour and mixed them together, waved and brought the meal offering to the corner of the altar, and removed the handful and burned it on the altar. And the rest of the meal offering is eaten by the priests.",
+ "Once the omer was sacrificed people would emerge and find the marketplace of Jerusalem full of the flour from the parched grain of the new crop that was permitted by the waving and the sacrifice of the omer offering. That filling of the marketplace with the new crop was performed not with the approval of the Sages; this is the statement of Rabbi Meir. Rabbi Yehuda says: They would do so with the approval of the Sages. From the moment that the omer offering was sacrificed, the produce of the new crop was permitted immediately. For those distant from Jerusalem, the new crop is permitted from midday and beyond. From the time that the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the day of waving the omer, the sixteenth of Nisan, is entirely prohibited, i.e., one may partake of the new crop only the next day. Rabbi Yehuda said: But isn’t it forbidden by Torah law, as it is stated: “And you shall eat neither bread, nor parched grain, nor fresh grain, until this selfsame day, until you have brought the offering of your God” (Leviticus 23:14)? This means that the new crop is prohibited on the day of the waving unless permitted by sacrifice of the offering. And if so, for what reason is it permitted for those distant to eat the new crop from midday and beyond, when the Temple is standing? It is due to the fact that they know that the members of the court are not indolent in its sacrifice, and certainly by midday the sacrifice of the omer offering has been completed.",
+ "Sacrifice of the omer offering would permit consumption of the new crop in the rest of the country outside the Temple, and the two loaves offering would permit the sacrifice of the new crop in the Temple. One may not bring meal offerings, or first fruits, or the meal offering brought with libations accompanying animal offerings, from the new crop prior to the sacrifice of the omer, and if he brought them from the new crop they are unfit. After the omer but prior to the two loaves one may not bring these offerings from the new crop, but if he brought them from the new crop, they are fit.",
+ "Wheat, barley, spelt, oats, and rye; these are obligated in the separation of ḥalla, and each one of them joins together with the othersto constitute the measure that obligates one to separate ḥalla. And they are prohibited due to the prohibition of partaking of the new crop prior to the Passover Festival, and likewise it is prohibited to reap them prior to the omer offering. If these grains took root prior the omer offering, the omer permits their consumption; and if not, they are prohibited until the next omer is brought and sacrificed the following year. ",
+ "Even before the omer offering is brought, one may reap a crop that grows in an irrigated field in the valleys, but one may not arrange the reaped stalks in a pile. The residents of Jericho, whose fields were categorized as irrigated fields in a valley, reaped the crops with the approval of the Sages and arranged the crops in a pile without the approval of the Sages, but the Sages did not reprimand them. One may reap crops in any field for fodder and feed it to an animal. Rabbi Yehuda said: When may one do so? At a time when he begins reaping before the crop reaches one-third of its potential growth. Rabbi Shimon says: One may reap and feed the crops to animals even after they reached one-third of their potential growth. ",
+ "And one may reap crops prior to the omer due to potential damage to saplings growing alongside the crops; and due to the place of mourning, i.e., to create room for those consoling mourners, who would bless them upon their return from the cemetery; and due to the need to create room for students to study, as failure to do so would lead to dereliction of Torah study in the study hall. After reaping the crops for any of these reasons, one may not fashion them into sheaves, but he leaves them unbound. The mitzva of the omer is for the barley to come from standing grain. If one did not find standing grain, he brings from sheaves. Its mitzva is for it to come from fresh, moist grain. If one did not find moist grain, he brings from dry grain. Its mitzva is for one to reap the grain at night, but if it was reaped during the day, it is fit. And reaping the grain for the omer overrides Shabbat."
+ ],
+ [
+ "The two loaves that are brought on the festival of Shavuot from the new wheat are each made from a tenth of an ephah of fine flour. They are kneaded one by one and they are baked one by one, i.e., each loaf is placed separately in the oven. The loaves of the shewbread are kneaded one by one and baked two by two, i.e., two loaves are placed in the oven at the same time. And the baker would prepare the shewbread in a mold [defus] when he made the dough. When he removes the shewbread from the oven he again places the loaves in a mold so that their shape will not be ruined.",
+ "In the case of both the two loaves and the shewbread, the kneading of their dough and the forming of their loaves take place outside the Temple courtyard, but their baking takes place inside the Temple courtyard. And their preparation does not override Shabbat. Rabbi Yehuda says: All of the procedures involved in their preparation take place inside the courtyard. Rabbi Shimon says: One should always be accustomed to say that the two loaves and the shewbread are fit if they were prepared in the Temple courtyard and they are also fit if they were prepared in Beit Pagei, outside the Temple Mount, as he maintains that they may be baked outside the Temple courtyard.",
+ "With regard to the twelve loaves of the High Priest’s griddle-cake offering, of which six are offered in the morning and six in the evening, their kneading, the forming of their loaves, and their baking take place inside the Temple courtyard, and all types of labor involved in those actions override Shabbat. These labors cannot be performed prior to Shabbat, as once the loaves are consecrated in a service vessel they are disqualified if they are left overnight. Grinding their flour and sifting their flour do not override Shabbat. Rabbi Akiva stated a principle: Any labor that can be performed on Shabbat eve does not override Shabbat, but one that cannot be performed on Shabbat eve overrides Shabbat.",
+ "All preparatory procedures of the meal offerings that take place inside the Temple courtyard, e.g., kneading and forming the High Priest’s griddle cakes, involve the use of a service vessel that consecrates the offerings. But any preparatory procedures that take place outside the Temple courtyard, e.g., kneading and forming the two loaves and the shewbread, do not involve the use of a service vessel. With regard to the two loaves, their length is seven handbreadths, their width is four handbreadths, and they have hornlike protrusions made of dough that is attached to each of their corners, which are four fingerbreadths high. With regard to the loaves of shewbread, their length is ten handbreadths, their width is five handbreadths, and each loaf’s hornlike protrusions is seven fingerbreadths high. Rabbi Yehuda says: The following letters are a mnemonic so that you will not err and forget the dimensions of the two loaves: Zayin, dalet, dalet. The numerical value of the letter zayin is seven and the numerical value of the letter dalet is four. The mnemonic therefore represents the length of seven handbreadths, the width of four handbreadths, and the height of four fingerbreadths, respectively. The following letters are a mnemonic for the dimensions of the shewbread: Yod, heh, zayin, which stand for the length of ten handbreadths, the width of five handbreadths, and the height of seven fingerbreadths, respectively. Ben Zoma says that it is written: “And you shall set upon the Table shewbread [leḥem panim] before Me always” (Exodus 25:30). The term leḥem panim indicates that it should have vertical sides [panim] rather than a rounded shape.",
+ "As for the Table, its length is ten handbreadths and its width is five handbreadths, as the Torah states that the Table is two cubits long and one cubit wide (see Exodus 25:23), and Rabbi Yehuda holds that the cubit used as the unit of measurement for the construction of the Temple vessels was equal to five handbreadths. With regard to the shewbread, its length is ten handbreadths and its width is five handbreadths. The priest places the length of the two shewbread arrangements across the width of the Table, which leaves five handbreadths of each loaf protruding from the Table. And he folds the protruding two and a half handbreadths upward on this side of the Table, and the protruding two and a half handbreadths upward on that side of the Table. One finds, therefore, that the length of the shewbread covers the width of the Table. Similarly, since the width of each loaf is five handbreadths, the width of the two loaves filled the entire length of the Table. This is the statement of Rabbi Yehuda. Rabbi Meir says: With regard to the Table, its length is twelve handbreadths and its width is six handbreadths, as the measure of a cubit used in the construction of the Temple vessels was equal to six handbreadths. Concerning the shewbread, its length is ten handbreadths and its width is five handbreadths. Rabbi Meir continues: The priest places the length of the shewbread across the width of the Table, which leaves four handbreadths of each loaf protruding from the Table. He folds the protruding two handbreadths upward on this side of the Table, and the protruding two handbreadths upward on that side of the Table. The width of the two arrangements of shewbread occupies only ten of the twelve handbreadths of the length of the Table, and this leaves a space of two handbreadths in the middle, between the two arrangements, so that the wind will blow between them and prevent the loaves from becoming moldy. Abba Shaul says: There, in the space between the two arrangements, the priests would place the two bowls of frankincense that accompany the shewbread. The Sages said to him: But isn’t it already stated: “And you shall place pure frankincense upon [al] each arrangement, that it may be for the bread as a memorial part, an offering made by fire to the Lord” (Leviticus 24:7)? The verse indicates that the frankincense is placed upon the shewbread and not next to it. Abba Shaul said to the Sages in response: Isn’t it already stated: “And next to him [alav] shall be the tribe of Manasseh” (Numbers 2:20)? Just as the preposition “alav” in this verse means that the tribe of Manasseh pitched camp next to the tribe of Ephraim and not upon it, so too, the preposition “al” means that the frankincense was placed next to the arrangements of the shewbread.",
+ "The mishna continues to describe the shewbread Table: And there were four panels of gold there, which stood on the ground and rose above the height of the Table, and they split up at their upper ends, above the Table, so that the rods upon which the shewbread was placed could rest upon the panels. In this manner the panels would support the shewbread. There were two panels for this arrangement and two panels for that arrangement, and there were twenty-eight rods, each of which was shaped like half of a hollow reed. There were fourteen rods for this arrangement and fourteen rods for that arrangement. Neither the arranging of the rods for the new shewbread, nor their removal from the arrangement of the old shewbread, overrides Shabbat. Rather, a priest enters the Sanctuary on Shabbat eve, i.e., Friday before sundown, and removes each of the rods from between the loaves. And according to Rabbi Meir he then places each rod in the space between the two arrangements, along the length of the Table. Then, on Shabbat, he places the new shewbread on the Table without the rods, and he inserts the rods between the loaves at the conclusion of Shabbat. The mishna concludes: All the vessels that were in the Temple, including the Table, were placed so that their length was from east to west, along the length of the Temple.",
+ "There were two tables in the Entrance Hall, on the inside of the Entrance Hall, next to the entrance to the Temple, i.e., next to the entrance to the Sanctuary. One was of marble and one was of gold. On the table of marble, the priests place the new shewbread that has been baked, before its entrance into the Sanctuary, so that the loaves may cool a little from the heat of the oven and not spoil. And when the old shewbread is removed from the shewbread Table it is placed on the table of gold upon its exit from the Sanctuary, where it remains until the frankincense is burned on the altar. The reason the shewbread is placed on a gold table when it is removed, rather than on a marble or silver table, is that one elevates to a higher level in matters of sanctity and one does not downgrade. Since it is set on the gold shewbread Table all week, it cannot be downgraded to a marble or silver table upon its removal. And there was one Table of gold within the Sanctuary, upon which the shewbread is always found. The mishna describes the manner in which it is ensured that the shewbread is constantly on the Table: And four priests enter, two with the two arrangements of the new shewbread in their hands and two with the two bowls of frankincense in their hands. And four priests precede them, entering the Sanctuary before them, two to take the two arrangements of the old shewbread from the Table, and two to take the two bowls of frankincense. Those bringing the new shewbread into the Sanctuary stand in the north and their faces are to the south, and those removing the old shewbread stand in the south and their faces are to the north. These priests draw the old shewbread from the Table and those priests place the new shewbread on the Table, and for each handbreadth of this old shewbread that is removed from the Table a handbreadth of that new shewbread is placed upon the Table, so that the Table is never without loaves upon it, as it is stated: “And you shall set upon the Table shewbread before Me always” (Exodus 25:30). Rabbi Yosei says: Even if these priests were to remove the shewbread from the Table entirely, and only afterward those priests were to place the new shewbread upon the Table, this too would fulfill the requirement that the shewbread always be on the Table. It is unnecessary to ensure the uninterrupted presence of the shewbread upon the Table, as long as it does not remain a single night without shewbread upon it. The mishna describes the manner in which the shewbread is distributed: The priests who carried the old shewbread loaves came out of the Sanctuary and placed them on the table of gold that was in the Entrance Hall. The priests then burned on the altar the frankincense that was in the bowls. And the loaves were subsequently distributed to the priests. This occurred on Shabbat, the day that the priestly watch that served in the Temple during the preceding week was replaced by the priestly watch that would serve during the following week. The shewbread was distributed to the priests of both watches. If Yom Kippur occurs on Shabbat, the loaves are distributed at night, at the conclusion of the fast, since they may not be eaten during the day. If Yom Kippur occurs on Friday, i.e., when the holy day begins on Thursday evening, the goat sin offering of Yom Kippur is eaten by the priests at night, i.e., on Friday night, as it may be eaten only on the day that it is sacrificed or during the following night, until midnight. And since there is no possibility of cooking the meat, as one may not cook on Yom Kippur or Shabbat, the Babylonians, i.e., priests who had emigrated from Babylonia, eat it when it is raw, due to the fact that they are broad-minded with regard to their food, i.e., they are not particular and will eat meat even when it is not cooked.",
+ "If one arranged the bread on the Table on Shabbat but arranged the bowls of frankincense only after Shabbat, then if he subsequently burned the frankincense placed in the bowls on the following Shabbat, the loaves are unfit for consumption, since the frankincense had not been on the Table for the entire week. Since the burning of the frankincense did not render the loaves permitted for consumption, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. One violates these prohibitions only if the frankincense is burned in a manner that permits consumption of the shewbread. If one arranged the bread and the bowls of frankincense on Shabbat but then burned the frankincense that was in the bowls after the following Shabbat, that burning of the frankincense is not valid and the shewbread is unfit for consumption. And since the frankincense was not burned in a manner that permits consumption of the shewbread, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. If one arranged the bread and the bowls of frankincense after Shabbat and burned the frankincense that was in the bowls on the subsequent Shabbat, the burning of the frankincense is not valid and the shewbread is unfit for consumption. How should one act to prevent the shewbread from being rendered unfit? One should not remove the shewbread and frankincense from the Table on the subsequent Shabbat. Rather, he should leave it on the Table until the following Shabbat, so that it remains on the Table for a full week from Shabbat to Shabbat. It is permitted to leave the bread and frankincense on the Table beyond seven days, as even if it is on the Table for many days there is nothing wrong with that, i.e., it is not rendered unfit.",
+ "The two loaves that are brought on Shavuot are eaten by the priests no less than two days and no more than three days after they were baked. How so? They are generally baked on the eve of the festival of Shavuot and they are eaten on the day of the Festival, which is on the second day. If the Festival occurs after Shabbat, on Sunday, the loaves are baked on Friday, in which case they are eaten on the third day. The shewbread is eaten no less than nine days and no more than eleven days after it is baked. How so? It is generally baked on Shabbat eve and eaten on the following Shabbat, which is on the ninth day. If a Festival occurs on Shabbat eve the shewbread is baked on the eve of the Festival, on Thursday, in which case it is eaten on the tenth day. If the two festival days of Rosh HaShana occur on Thursday and Friday, the shewbread is baked on Wednesday, in which case it is eaten on the eleventh day. And this is because the preparation of the two loaves and the shewbread overrides neither Shabbat nor a Festival. Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the deputy High Priest: Their preparation overrides a Festival but does not override the fast day of Yom Kippur."
+ ],
+ [
+ "With regard to the fine flour for meal offerings or the wine for libations that became ritually impure, as long as they have not yet been consecrated in a service vessel and assumed inherent sanctity, their redemption is possible. If they are redeemed, their sanctity will be transferred to the redemption money. Once they have been consecrated in a service vessel and have assumed inherent sanctity, their redemption is no longer possible, and they are burned like any other offerings that became ritually impure. With regard to consecrated birds, wood for the altar, frankincense, and service vessels, once they became ritually impure they have no possibility of redemption, as redemption of items consecrated for the altar was stated only with regard to a consecrated animal that developed a blemish, not with regard to other consecrated items.",
+ "In the case of one who says: It is incumbent upon me to bring a meal offering prepared in a shallow pan, and he brought a meal offering prepared in a deep pan instead; or if he said: It is incumbent upon me to bring a meal offering prepared in a deep pan, and he brought a meal offering prepared in a shallow pan instead, the meal offering that he brought, he brought as a voluntary meal offering, but he has not fulfilled his obligation that he undertook with his vow and he must therefore bring another meal offering. If he said: This tenth of an ephah of flour is a meal offering to bring in a shallow pan, and he brought it prepared in a deep pan instead; or if he said: This tenth of an ephah of flour is a meal offering to bring in a deep pan, and he brought a meal offering prepared in a shallow pan, this offering is not valid, because he did not fulfill what he had stated concerning that tenth of an ephah of flour. In the case of one who says: It is incumbent upon me to bring one meal offering of two tenths of an ephah in one vessel, and he divided it and brought it in two vessels, removing a handful from each; or if he says: It is incumbent upon me to bring two tenths of an ephah for two meal offerings in two vessels, and he brought one meal offering of two tenths of an ephah in one vessel and removed one handful from it, then the meal offering that he brought, he brought as a voluntary meal offering, but he has not fulfilled his obligation. If he says: These two tenths of an ephah before me are a meal offering in one vessel, and he divided them and brought them in two vessels, removing a handful from each; or if he says: These tenths of an ephah are two meal offerings in two vessels, and he brought them in one vessel, both of these offerings are not valid, because in both cases he deviated from the number of handfuls that he vowed to remove. In the case of one who says: It is incumbent upon me to bring a meal offering of two tenths of an ephah in one vessel, and he divided them and brought them in two vessels, and others said to him: You vowed to bring a meal offering in one vessel, then if he sacrificed the two tenths of an ephah in two vessels they are not valid even as voluntary meal offerings, and he must bring another meal offering to fulfill his obligation. His failure to respond and explain that it was not his intention to fulfill his vow with this offering indicates that he does intend to fulfill his vow with it. Since he deviated from his vow, the offering is not valid. If he sacrificed the two tenths of an ephah in one vessel after he was reminded, it is valid, as he fulfilled his vow. Likewise, in a case where one says: It is incumbent upon me to bring two meal offerings totaling two tenths of an ephah in two vessels, and he brought it all in one vessel, and others said to him: You vowed to bring meal offerings in two vessels, then if he sacrificed the two tenths of an ephah in two vessels as he had originally vowed, they are valid. If he placed it all in one vessel, its halakhic status is like that of two meal offerings that were intermingled prior to removal of the handfuls. Therefore, if one can remove a handful from each meal offering in and of itself, they are valid. If not, they are not valid, as the Gemara explained on 23a.",
+ "One who says: It is incumbent upon me to bring a meal offering from barley, should bring the meal offering from wheat, as voluntary meal offerings are brought exclusively from wheat. One who says: It is incumbent upon me to bring a meal offering from flour, should bring the meal offering from fine flour, as it is written: “His offering shall be of fine flour” (Leviticus 2:1). If one vows to bring a meal offering without oil and without frankincense, he should bring it with oil and frankincense, as voluntary meal offerings require oil and frankincense. If one vows to bring as a meal offering half a tenth of an ephah, he should bring a complete tenth of an ephah, the minimum measure of a voluntary meal offering. If one vows to bring a meal offering of a tenth and a half an ephah, he should bring two tenths, as there are no partial tenths of an ephah brought in meal offerings. Rabbi Shimon deems one exempt from bringing a meal offering in all these cases. This is because the vow does not take effect, as he did not pledge in the manner of those who pledge.",
+ "A person may pledge a meal offering of sixty tenths of an ephah of fine flour, and bring all sixty tenths in one vessel. If he says: It is incumbent upon me to bring sixty tenths of an ephah, he brings it in one vessel. If he says: It is incumbent upon me to bring sixty-one tenths of an ephah, he brings sixty tenths in one vessel and one tenth in another vessel, as the greatest number of tenths of an ephah that the community brings as meal offerings in one day is on the first festival day of Sukkot when it occurs on Shabbat, when sixty-one tenths of an ephah of fine flour are brought. It is sufficient for an individual that the maximum amount he can bring at once is one tenth of an ephah less than that of the community. When the first day of Sukkot occurs on Shabbat, thirteen bulls, two goats, and fourteen lambs are sacrificed as the additional offerings of Sukkot, two lambs are sacrificed as the daily offerings, and two lambs are sacrificed as the additional offering of Shabbat. Three tenths of an ephah are brought for each bull, two tenths for each goat, and a tenth for each lamb. Altogether, that is sixty-one tenths of an ephah. Rabbi Shimon says: What is the relevance of the tenths of an ephah sacrificed on Sukkot that occurs on Shabbat? Aren’t these meal offerings for bulls and those for lambs, and they are not mixed with each other (see 89a)? Rather, the reason that one may not bring more than sixty tenths of an ephah in one vessel is because up to sixty tenths of fine flour can be mixed with one log of oil. The Rabbis said to him: Is it so that sixty tenths of flour can be mixed with a log of oil, but sixty-one tenths cannot be mixed? Rabbi Shimon said to them: All the measures of the Sages are so: For example, in a ritual bath containing forty se’a of water, one immerses for purification, and in a ritual bath with forty se’a less the small measure of a kortov, one cannot immerse in it for purification. One does not pledge a libation of one log, two log, or five log of wine, because there are no existing libations with those measures of wine. But one pledges a libation of three log, which is the measure of wine brought with a lamb, or four log, which is the measure of wine brought with a ram, or six log, which is the measure of wine brought with a bull. And one may pledge a libation of six log and beyond, as any greater amount can be composed of combinations of these three. ",
+ "One may pledge to bring independent libations of wine, but one may not pledge oil alone; this is the statement of Rabbi Akiva. Rabbi Tarfon says: One may pledge oil as well. Rabbi Tarfon said: Just as we found that wine comes as an obligation and comes as a gift offering independent of any offering, so too, we find that oil comes as an obligation and comes as a gift offering. Rabbi Akiva said to him: No, if you said that this is true with regard to wine, as it is sacrificed with its obligatory offering by itself, shall you also say that this is also the case with regard to oil, which is never sacrificed with its obligatory offering by itself but only mixed with the flour? The mishna concludes with a ruling concerning a voluntary meal offering: Two people do not pledge a meal offering of a tenth of an ephah as partners, but they may pledge a burnt offering and a peace offering. And they may pledge to bring even an individual bird, not only a pair."
+ ],
+ [
+ "One who says: It is incumbent upon me to bring a tenth of an ephah for a meal offering, must bring a meal offering of one-tenth. If he says: It is incumbent upon me to bring tenths of an ephah, he must bring two-tenths, as that is the minimum plural amount. If he says: I specified several tenths of an ephah but I do not know which number I specified, he must bring sixty-tenths, as that is the maximum amount of a meal offering. The flour beyond the amount that he actually specified is rendered a voluntary meal offering. If one says: It is incumbent upon me to bring a meal offering, he may bring whichever meal offering that he wishes, i.e., the fine-flour meal offering, the shallow-pan or deep-pan meal offering, or the meal offering baked in an oven in the form of loaves or wafers. Rabbi Yehuda says: He must bring the fine-flour meal offering, as it is the most notable of the meal offerings.",
+ "If one says: It is incumbent upon me to bring a meal offering, or: It is incumbent upon me to bring a type of meal offering, he must bring one meal offering. If he says: It is incumbent upon me to bring meal offerings, or: It is incumbent upon me to bring meal offerings of a certain type, he must bring two. If he says: I specified a meal offering but I do not know which meal offering I specified, he must bring all five types of meal offerings. If one says: I specified a meal offering of tenths of an ephah but I do not know how many tenths I specified, he must bring a meal offering of sixty-tenths of an ephah. Rabbi Yehuda HaNasi says: His obligation is satisfied only when he brings meal offerings of all sizes, in increments of tenths of an ephah, ranging from one-tenth of an ephah to sixty-tenths, for a total of sixty meal offerings with a total volume of 1,830 tenths of an ephah, or 183 ephahs. He fulfills his vow with one of the meal offerings, and the rest are rendered voluntary meal offerings.",
+ "One who says: It is incumbent upon me to donate pieces of wood as fuel for the altar, must donate no fewer than two logs. One who says: It is incumbent upon me to bring frankincense, must bring no less than a handful. The mishna states tangentially: There are five halakhot pertaining to handfuls. One who says: It is incumbent upon me to bring an offering of frankincense, may not bring less than a handful. One who pledges to bring a meal offering must bring with it a handful of frankincense. One who intentionally offers up a handful of a meal offering outside the Temple courtyard is liable to receive excision from the World-to-Come [karet]. The two bowls of frankincense that accompany the shewbread are required to have two handfuls of frankincense.",
+ "One who says: It is incumbent upon me to donate gold to the Temple treasury, must give no less than a gold dinar. One who says: It is incumbent upon me to donate silver to the Temple treasury, must give no less than the value of a silver dinar. One who says: It is incumbent upon me to donate copper to the Temple maintenance, must give no less than the value of a silver ma’a. One who says: I specified the amount of gold, silver, or copper, but I do not know what I specified, must bring the maximum amount of gold, silver, or copper, until it reaches an amount where he says: I am certain that I did not intend to donate that much.",
+ "One who says: It is incumbent upon me to bring a libation of wine, must bring no less than three log, as that is the minimum amount of wine brought as a libation accompanying an animal offering. One who says: It is incumbent upon me to bring oil, must bring no less than a log, as the smallest meal offering includes one log of oil. Rabbi Yehuda HaNasi says: He must bring no less than three log, as that is the amount of oil in the meal offering that accompanies the sacrifice of a lamb, which is the smallest amount in any of the meal offerings that accompany the sacrifice of an animal. One who says: I specified how many log I vowed to bring but I do not know what amount I specified, must bring an amount of oil equivalent to the amount brought on the day that the largest amount of oil is sacrificed in the Temple.",
+ "One who says: It is incumbent upon me to bring a burnt offering, must bring a lamb, which is the least expensive land animal sacrificed as an offering. Rabbi Elazar ben Azarya says: He may bring either a dove or a pigeon, as a bird burnt offering. One who says: I vowed to bring a burnt offering, and I specified that it would be from the herd, but I do not know what animal I specified, must bring a bull and a male calf, as a burnt offering is brought only from male animals. One who says: I vowed to bring a burnt offering and I specified that it would be from the animals but I do not know what animal I specified, must bring a bull and a male calf, a ram, a large male goat, a small male goat, and a male lamb. One who says: I vowed to bring a burnt offering, and I specified what type of burnt offering it would be, but I do not know what I specified, adds a dove and a pigeon to the previous list.",
+ "One who says: It is incumbent upon me to bring a thanks offering and a peace offering, must bring a lamb, which is the least expensive land animal sacrificed as an offering. One who says: I vowed to bring a peace offering and I specified that it would be from the herd but I do not know what animal I specified, must bring a bull and a cow, and a male calf and a female calf. One who says: I vowed to bring a burnt offering and specified that it would be from the animals, but I do not know what animal I specified, must bring a bull and a cow, a male calf and a female calf, a ram and a ewe, a large, i.e., adult, male goat and a large female goat, a small, i.e., young, male goat and a small female goat, and a male lamb and a female lamb.",
+ "One who says: It is incumbent upon me to bring a bull as a burnt offering or peace offering, must bring the bull, its accompanying meal offering, and its libations, with the total value of one hundred dinars. One who says: It is incumbent upon me to bring a calf, must bring the calf, its accompanying meal offering, and its libations, with the total value of five sela, which equal twenty dinars. One who says: It is incumbent upon me to bring a ram, must bring the ram, its accompanying meal offering, and its libations, with the value of two sela, which equal eight dinars. One who says: It is incumbent upon me to bring a lamb, must bring the lamb, its accompanying meal offering, and its libations, with the value of one sela, which equals four dinars. One who says: It is incumbent upon me to bring a bull with the value of one hundred dinars as a burnt offering or peace offering, must bring the bull with the value of one hundred dinars excluding its accompanying meal offering and libations. One who says: It is incumbent upon me to bring a calf with the value of five sela as a burnt offering or peace offering, must bring the calf with the value of five sela excluding its accompanying meal offering and libations. One who says: It is incumbent upon me to bring a ram with the value of two sela as a burnt offering or peace offering, must bring the ram with the value of two sela excluding its accompanying meal offering and libations. One who says: It is incumbent upon me to bring a lamb with the value of one sela as a burnt offering or peace offering, must bring the lamb with the value of one sela excluding its accompanying meal offering and libations. If one said: It is incumbent upon me to bring a bull with the value of one hundred dinars as a burnt offering or peace offering, and he brought two bulls with a combined value of one hundred dinars, he has not fulfilled his obligation. And that is the halakha even if this bull has the value of one hundred dinars less one dinar and that bull has the value of one hundred dinars less one dinar. If one said: It is incumbent upon me to bring a black bull, and he brought a white bull; or said: It is incumbent upon me to bring a white bull, and he brought a black bull; or said: It is incumbent upon me to bring a large bull, and he brought a small bull, in all these cases he has not fulfilled his obligation. But if he said: It is incumbent upon me to bring a small bull, and he brought a large bull, he has fulfilled his obligation, as the value of a small bull is included in the value of a large bull. Rabbi Yehuda HaNasi says: He has not fulfilled his obligation, as the offering that he brought did not correspond to his vow.",
+ "With regard to one who said: This bull is hereby a burnt offering, and subsequently it became blemished [venista’ev] and was disqualified from sacrifice, he should redeem the bull and with that money purchase another bull as an offering in its stead. If he wishes, he may bring two bulls with its redemption money instead of one. If one says: These two bulls are hereby a burnt offering, and subsequently they became blemished, if he wishes he may bring one bull with their redemption money. And Rabbi Yehuda HaNasi deems this prohibited, and holds that he must bring two bulls. In a case where one said: This ram is hereby a burnt offering, and it became blemished, if he wishes he may bring a lamb with its redemption money. In a case where one said: This lamb is hereby a burnt offering, and it became blemished, if he wishes he may bring a ram with its redemption money. And Rabbi Yehuda HaNasi deems it prohibited for one to bring one type of animal with redemption money from another type of animal. With regard to one who says: One of my lambs is consecrated, or: One of my bulls is consecrated, and he has two lambs or bulls, the larger of them is consecrated. If he has three lambs or bulls, the middle-sized animal among them is consecrated. If one says: I specified the lamb or bull that is to be consecrated but I do not know what animal I specified in my vow, or he says that: My father said to me before his death that he consecrated one of the lambs or the bulls, but I do not know what animal he consecrated, the largest of them is consecrated.",
+ "One who says: It is incumbent upon me to bring a burnt offering, must sacrifice it in the Temple in Jerusalem. And if he sacrificed it in the temple of Onias in Egypt, he has not fulfilled his obligation. One who says: It is incumbent upon me to bring a burnt offering that I will sacrifice in the temple of Onias, must sacrifice it in the Temple in Jerusalem, but if he sacrificed it in the temple of Onias, he has fulfilled his obligation. Rabbi Shimon says that if one says: It is incumbent upon me to bring a burnt offering that I will sacrifice in the temple of Onias, it is not consecrated as a burnt offering; such a statement does not consecrate the animal at all. If one says: I am hereby a nazirite, then when his term of naziriteship is completed he must shave the hair of his head and bring the requisite offerings in the Temple in Jerusalem; and if he shaved in the temple of Onias, he has not fulfilled his obligation. If one says: I am hereby a nazirite provided that I will shave in the temple of Onias, he must shave in the Temple in Jerusalem; but if he shaved in the temple of Onias, he has fulfilled his obligation. Rabbi Shimon says that one who says: I am hereby a nazirite provided that I will shave in the temple of Onias, is not a nazirite at all, as his vow does not take effect. The priests who served in the temple of Onias may not serve in the Temple in Jerusalem; and needless to say, if they served for something else, a euphemism for idolatry, they are disqualified from service in the Temple. As it is stated: “Nevertheless the priests of the private altars did not come up to the altar of the Lord in Jerusalem, but they did eat matza among their brethren” (II Kings 23:9). The halakhic status of these priests is like that of blemished priests in that they receive a share in the distribution of the meat of the offerings and partake of that meat, but they do not sacrifice offerings or perform any of the sacrificial rites.",
+ "It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a bird burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..fb2ec329a1d36d0d264a195c6142bab30a36a467
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/English/merged.json
@@ -0,0 +1,142 @@
+{
+ "title": "Mishnah Menachot",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Menachot",
+ "text": [
+ [
+ "When one brings a meal offering to the Temple, the priest removes a handful from it, places the handful into a service vessel, conveys it to the altar, and burns it. At that point, the remainder is permitted to the priests for consumption and the owner has fulfilled his obligation. In this context, the mishna teaches: All the meal offerings from which a handful was removed not for their sake but for the sake of another meal offering are fit for sacrifice. But these offerings did not satisfy the obligation of the owner, who must therefore bring another offering. This is the halakha with regard to all meal offerings except for the meal offering of a sinner and the meal offering of jealousy, which is brought as part of the rite of a woman suspected by her husband of having been unfaithful [sota]. In those cases, if the priest removed the handful not for its own sake, the offering is disqualified. With regard to the meal offering of a sinner and the meal offering of jealousy from which the priest removed a handful not for their sake, or where he placed a handful from them in a vessel, or conveyed the handful to the altar, or burned the handful on the altar, not for their sake, or for their sake and not for their sake, or not for their sake and for their sake, they are disqualified. The mishna elaborates: How are these rites performed for their sake and not for their sake? It is in a case where one removed the handful with two intentions: For the sake of the meal offering of a sinner and for the sake of a voluntary meal offering. How are these rites performed not for their sake and for their sake? It is in a case where one removed the handful with two intentions: For the sake of a voluntary meal offering and for the sake of the meal offering of a sinner.",
+ "Both the meal offering of a sinner and all other meal offerings with regard to which the one who removed their handful was a non-priest, or a priest who was an acute mourner, i.e., whose relative died and was not yet buried, or a priest who was ritually impure who immersed that day and was waiting for nightfall for the purification process to be completed, or a priest lacking the requisite priestly vestments, or a priest who had not yet brought an atonement offering to complete the purification process, or a priest who did not wash his hands and feet from the water in the Basin prior to performing the Temple service, or an uncircumcised priest, or a ritually impure priest, or a priest who removed the handful while sitting, or while standing not on the floor of the Temple but upon vessels, or upon an animal, or upon the feet of another person; in all these cases the meal offerings are unfit for sacrifice. If the priest removed the handful with his left hand the meal offering is unfit. Ben Beteira says: He must return the handful to the vessel that contains the meal offering and again remove the handful, this time with his right hand. If a priest removed the handful of flour, and a stone, a grain of salt, or a pinch [koret] of frankincense emerged in his hand, the meal offering is unfit due to the fact that the Sages said: The handful that is outsized or that is lacking is unfit. The existence of one of these foreign items in the handful means that the requisite measure of flour is lacking. And which is the outsized handful? It is one where he removed the handful overflowing [mevoratz] in a manner in which his fingers do not hold the flour. And which is the lacking handful? It is one where he removed the handful with the tips of his fingers. How does the priest perform the removal of a handful? He extends his fingers onto the palm of his hand. ",
+ "If one increased its oil, decreased its oil, or decreased its frankincense, beyond the appropriate measures, the meal offering is unfit. With regard to one who removes a handful from the meal offering with the intent to partake of its remainder outside the Temple courtyard or to partake of an olive-bulk of its remainder outside the Temple courtyard, to burn its handful outside the Temple courtyard or to burn an olive-bulk of its handful outside the Temple courtyard, or to burn its frankincense outside the Temple courtyard, in all these cases the offering is unfit, but there is no liability for karet for one who partakes of it. If one had the intent to partake of its remainder on the next day or to partake of an olive-bulk of its remainder on the next day, to burn its handful on the next day or to burn an olive-bulk of its handful on the next day, or to burn its frankincense on the next day, the offering is piggul, and one is liable to receive karet for partaking of the remainder of that meal offering. This is the principle: In the case of anyone who removes the handful, or places the handful in the vessel, or who conveys the vessel with the handful to the altar, or who burns the handful on the altar, with the intent to partake of an item whose typical manner is such that one partakes of it, e.g., the remainder, or to burn an item whose typical manner is such that one burns it on the altar, e.g., the handful or the frankincense, outside its designated area, the meal offering is unfit but there is no liability for karet. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet on account of it, provided that the permitting factor, i.e., the handful, was sacrificed in accordance with its mitzva. If the permitting factor was not sacrificed in accordance with its mitzva, although the meal offering is unfit, the prohibition of piggul does not apply to it. How is the permitting factor considered to have been sacrificed in accordance with its mitzva? If one removed the handful in silence, i.e., with no specific intent, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the or burn the handful or frankincense beyond its designated time, and placed it in the vessel, and conveyed it, and burned the handful on the altar in silence, with no specific intent; or if one removed the handful and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time, that is the case of an offering whose permitting factor was sacrificed in accordance with its mitzva, and one is liable to receive karet for partaking of it due to piggul.",
+ "How is the permitting factor not sacrificed in accordance with its mitzva? If one removed the handful with the intent to partake of the remainder or burn the handful or frankincense outside its designated area, or placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder beyond its designated time; or if one removed the handful with the intent to partake of the remainder or burn the handful or frankincense beyond its designated time, and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area; or if one removed the handful and placed it in the vessel, and conveyed it, and burned the handful on the altar, with the intent to partake of the remainder outside its designated area, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva. The meal offering of a sinner and the meal offering of jealousy brought by a sota that one removed their handful not for their sake and placed it in the vessel, conveyed it, and burned the handful on the altar, with the intent to partake of the remainder or burn the handful beyond its designated time; or that one removed the handful with the intent to partake of the remainder or burn the handful beyond its designated time or placed it in the vessel, conveyed it, and burned the handful on the altar, not for their sake; or that one removed the handful, and placed it in the vessel, and conveyed it, and burned the handful on the altar, not for their sake, that is the case of an offering whose permitting factor was not sacrificed in accordance with its mitzva. If one performed one of these rites with the intent to partake of an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is unfit but there is no liability for karet. Rabbi Yehuda says that this is the principle: If the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet on account of it. If the intent with regard to the area preceded the intent with regard to the time, the offering is unfit but there is no liability for karet. And the Rabbis say: In both this case, where the intent with regard to time was first, and that case, where the intent with regard to area came first, the offering is unfit but there is no liability for karet. If one’s intent was to partake of half an olive-bulk of the remainder and to burn half an olive-bulk of it not at the appropriate time or not in the appropriate area, the offering is fit, because eating and burning do not join together."
+ ],
+ [
+ "In the case of a priest who removes a handful from the meal offering with the intent to partake of its remainder or to burn its handful on the next day, Rabbi Yosei concedes in this instance that it is a case of piggul and he is liable to receive karet for partaking of it. But if the priest’s intent was to burn its frankincense the next day, Rabbi Yosei says: The meal offering is unfit but partaking of it does not include liability to receive karet. And the Rabbis say: It is a case of piggul and he is liable to receive karet for partaking of the meal offering. The Rabbis said to Rabbi Yosei: In what manner does this differ from an animal offering, where if one slaughtered it with the intent to sacrifice the portions consumed on the altar the next day, it is piggul? Rabbi Yosei said to the Rabbis: There is a difference, as in the case of an animal offering, its blood, and its flesh, and its portions consumed on the altar are all one entity. Consequently, intent with regard to any one of them renders the entire offering piggul. But the frankincense is not part of the meal offering.",
+ "If one slaughtered the two lambs that accompany the two meal offering loaves sacrificed on Shavuot with the intent to partake of one of the two loaves the next day, or if one burned the two bowls of frankincense accompanying the shewbread with the intent to partake of one of the arrangements of the shewbread the next day, Rabbi Yosei says: That loaf and that arrangement of which he intended to partake the next day are piggul and one is liable to receive karet for their consumption, and the second loaf and arrangement are unfit, but there is no liability to receive karet for their consumption. And the Rabbis say: This loaf and arrangement and that loaf and arrangement are both piggul and one is liable to receive karet for their consumption. If one of the two loaves of Shavuot or one of the two arrangements of the shewbread became ritually impure, Rabbi Yehuda says: Both must be taken to the place of burning like any other disqualified offering, as no communal offering is divided. That is, it is either fit in its entirety or unfit in its entirety. And the Rabbis say: The impure one remains in its state of impurity and the pure one shall be eaten.",
+ "The thanks offering renders the accompanying loaves piggul but the loaves do not render the thanks offering piggul. How so? If one slaughtered the thanks offering, which may be consumed only during the day it is slaughtered and the night thereafter, with the intent to partake of it the next day, the offering and the accompanying loaves are rendered piggul. If he slaughtered it with the intent to partake of the loaves the next day, the loaves are rendered piggul and the thanks offering is not piggul. Likewise, the lambs sacrificed with the two loaves meal offering on Shavuot render the accompanying loaves piggul, but the loaves do not render the lambs piggul. How so? If one slaughtered the lambs, which may be consumed only during the day they are slaughtered and the night thereafter, with the intent to partake of them the next day, the lambs and the accompanying loaves are rendered piggul. If he did so with the intent to partake of the loaves the next day, the loaves are rendered piggul and the lambs are not piggul.",
+ "The animal offering renders the accompanying libations and meal offerings piggul from the moment that they were consecrated in the vessel, but not before; this is the statement of Rabbi Meir. The libations do not render the animal offering piggul. How so? In the case of one who slaughters the offering with the intent to partake of it the next day, the offering and its libations are rendered piggul. But if one slaughters the offering with the intent to sacrifice its libations the next day, the libations are rendered piggul, while the offering is not piggul.",
+ "With regard to the burning of the handful of a meal offering and the frankincense, both of which render the meal offering permitted for consumption: If the priest had an intention that can render the offering piggul during the burning of the handful but not during the burning of the frankincense, or during the burning of the frankincense but not during the burning of the handful, i.e., he burned one of them with the intention to eat the remainder of the offering beyond its designated time, Rabbi Meir says: The offering is piggul and one who eats it is liable to receive karet for its consumption. And the Rabbis say: There is no liability to receive karet in this case unless he renders the offering piggul during the sacrifice of the entire permitting factor, i.e., the burning of both the handful and the frankincense. And the Rabbis concede to Rabbi Meir in the case of a meal offering of a sinner and in the case of a meal offering of jealousy of a sota that if one had intent of piggul during the burning of the handful, that the meal offering is piggul and one is liable to receive karet for its consumption, as here the handful is the sole permitting factor. If one slaughtered one of the two lambs sacrificed with the two loaves on Shavuot with the intent to partake of the two loaves the next day, or if one burned one of the bowls of frankincense with the intent to partake of two arrangements of shewbread the next day, Rabbi Meir says: The meal offering is piggul and one is liable to receive karet for its consumption, and the Rabbis say: There is no liability to receive karet unless he has intent of piggul during the sacrifice of the entire permitting factor. If one slaughtered one of the lambs with the intent to partake of it the next day, that lamb is piggul and the other is a fit offering. If he slaughtered one lamb with the intent to partake of the other the next day, both lambs are fit offerings, as one permitting factor does not render another permitting factor piggul."
+ ],
+ [
+ "In the case of one who removes a handful from the meal offering with the intent to consume, beyond its designated time, an item whose typical manner is such that one does not consume it, i.e., the handful, or to burn, beyond its designated time, an item whose typical manner is such that one does not burn it on the altar, i.e., the remainder of the meal offering, the meal offering is fit. Rabbi Eliezer deems it unfit, although it is not piggul, and consuming it is therefore not punishable by excision from the World-to-Come [karet]. In the case of one who removes a handful from the meal offering with the intent to consume, beyond its designated time, an item whose typical manner is such that one does consume it, or to burn, beyond its designated time, an item whose typical manner is such that one does burn it on the altar, but his intent was to consume or burn improperly less than an olive-bulk, the offering is fit. If his intent was both to consume half an olive-bulk and to burn half an olive-bulk beyond its designated time, the meal offering is nevertheless fit, because eating and burning do not join together.",
+ "If one did not pour the oil onto the meal offering, or did not mix the oil into the meal offering, or did not break the loaves into pieces, or did not add salt, or did not wave the omer meal offering or the meal offering of a sota, or did not bring the meal offering to the altar, or if it happened that the priest broke the meal offerings that require breaking into greater pieces than appropriate, or did not smear oil on the wafers requiring this (see Leviticus 2:4), in all these cases the meal offering is fit. If a handful of one meal offering, which is to be burned on the altar, was intermingled with a handful of another meal offering, or with the meal offering of priests, or with the meal offering of the anointed priest, i.e., the High Priest, or with the meal offering of libations accompanying burnt offerings and peace offerings, all of which are burned in their entirety on the altar, it is fit for sacrifice, and the mixture is burned on the altar. Rabbi Yehuda says: If the handful was intermingled with the meal offering of the anointed priest, or with the meal offering of libations, the mixture is unfit because with regard to this, the handful from the standard meal offering, its mixture is thick, one log of oil mixed with a tenth of an ephah of flour, and with regard to that, the meal offering of the anointed priest and the meal offering of libations, its mixture is loose, three log of oil mixed with a tenth of an ephah of flour. And the mixtures, which are not identical, absorb from each other, increasing the amount of oil in the handful and decreasing the amount of oil in the meal offering of the anointed priest or the meal offering of libations, thereby invalidating both.",
+ "In the case of two meal offerings from which a handful was not removed and that were intermingled with each other, if the priest can remove a handful from this meal offering by itself and from that meal offering by itself, they are fit meal offerings, but if not, they are unfit, as the handful of each meal offering must be taken from its original source. In the case of a handful that was intermingled with a meal offering from which a handful was not removed, the priest should not burn the mixture on the altar. And if he burned it, this meal offering from which the handful was taken satisfies the obligation of the owner and that meal offering from which the handful was not taken does not satisfy the obligation of the owner. If, after it was removed, its handful was intermingled with its remainder or with the remainder of another meal offering, the priest should not burn the mixture on the altar, but if he burned it, it satisfies the obligation of the owner. If the handful became ritually impure and despite this the priest sacrificed it, the frontplate worn by the High Priest effects acceptance of the meal offering, and the remainder is eaten by the priests. If the handful left its designated area and despite this the priest then sacrificed it, the frontplate does not effect acceptance. The reason is that the frontplate effects acceptance for offerings sacrificed when ritually impure and does not effect acceptance for offerings that leave their designated areas.",
+ "If after the handful was removed the remainder of the meal offering became ritually impure, or if the remainder of the meal offering was burned, or if the remainder of the meal offering was lost, according to the principle of Rabbi Eliezer, who says that with regard to an animal offering the blood is fit for sprinkling even if there is no meat that can be eaten, the meal offering is fit, and the priest burns the handful. But according to the principle of Rabbi Yehoshua, who says that with regard to an animal offering the blood is fit for sprinkling only if there is meat that can be eaten, it is unfit and the priest does not burn the handful, as the handful serves to render permitted the remainder. A handful of a meal offering that was not sanctified in a service vessel is unfit, and Rabbi Shimon deems it fit. If the priest burned the handful of a meal offering twice, i.e., in two increments, it is fit.",
+ "With regard to the handful, failure to sacrifice the minority of it prevents the majority of it, which was sacrificed, from rendering it permitted for the priests to consume the remainder of the meal offering. With regard to a tenth of an ephah of flour brought as a meal offering, failure to sacrifice the minority of it prevents the majority of it, which was sacrificed, from qualifying as a proper meal offering. With regard to the wine poured as a libation, failure to pour the minority of it prevents the majority of it, which was poured, from qualifying as a proper libation. With regard to the log of oil that is required for the meal offering, failure to add the minority of it prevents the majority of it, which was added, from being a sufficient measure of oil. With regard to the fine flour and the oil, failure to bring each prevents fulfillment of the mitzva with the other. With regard to the handful and the frankincense, failure to burn each prevents fulfillment of the mitzva with the other.",
+ "With regard to the two goats of Yom Kippur, the absence of each goat prevents fulfillment of the mitzva with the other. With regard to the two sheep brought together with the meal offering of the two loaves on Shavuot, failure to bring each of the sheep prevents fulfillment of the mitzva with the other. With regard to the two loaves brought on Shavuot, failure to bring each of the loaves prevents fulfillment of the mitzva with the other. With regard to the two arrangements of the shewbread, failure to place each of the arrangements prevents fulfillment of the mitzva with the other. With regard to the two bowls of frankincense that accompany the shewbread, failure to place each of the bowls prevents fulfillment of the mitzva with the other. With regard to the arrangements of the shewbread and the bowls of frankincense, failure to bring each of them prevents fulfillment of the mitzva with the other. With regard to the two types of loaves that accompany the offerings of a nazirite: The bread and wafers (see Numbers 6:15); the three species that are part of the rite of the red heifer: The cedar, hyssop, and scarlet wool (see Numbers 19:6); and the four types of loaves that accompany the thanks offering: The loaves, wafers, loaves soaked in hot water, and leavened bread (see Leviticus 7:12); and the four species of the lulav: The lulav, etrog, myrtle, and willow (see Leviticus 23:40); and the four species that are used in the purification process of the leper: The cedar, hyssop, scarlet wool, and birds (see Leviticus 14:4), failure to bring each of the components prevents fulfillment of the mitzva with the others. With regard to the seven sprinklings of the blood of the red heifer that the priest sprinkles opposite the entrance to the Sanctuary (see Numbers 19:4), failure to sprinkle each prevents fulfillment of the mitzva with the others. With regard to the seven sprinklings of the blood of the bull and goat of Yom Kippur that are sprinkled on the Ark between the staves (see Leviticus 16:14–15), the seven sprinklings that are sprinkled on the Curtain separating the Sanctuary and Holy of Holies, and the sprinklings that are sprinkled on the golden altar on Yom Kippur, and from all other inner sin offerings, failure to sprinkle each prevents fulfillment of the mitzva with the others.",
+ "With regard to the seven branches of the Candelabrum (see Exodus 25:32), the absence of each prevents fulfillment of the mitzva with the others. With regard to its seven lamps atop the branches, the absence of each prevents fulfillment of the mitzva with the others. With regard to the two passages that are in the mezuza, which are the first (Deuteronomy 6:1–9) and second (Deuteronomy 11:13–21) paragraphs of Shema, the absence of each prevents fulfillment of the mitzva with the other. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them. With regard to the four passages that are in the phylacteries, which are the two passages in the mezuza and two additional passages (Exodus 13:1–10, 11–16), the absence of each prevents fulfillment of the mitzva with the others. Furthermore, the absence of even one letter prevents fulfillment of the mitzva with the rest of them. With regard to the four ritual fringes on a garment, the absence of each prevents fulfillment of the mitzva with the others, as the four of them constitute one mitzva. Rabbi Yishmael says: The four of them are four discrete mitzvot, and the absence of one does not prevent fulfillment of the mitzva with the rest."
+ ],
+ [
+ "The absence of the sky-blue [tekhelet] strings does not prevent fulfillment of the mitzva of ritual fringes with the white strings, and the absence of white strings does not prevent fulfillment of the mitzva with the sky-blue strings. If one has only one, he wears it without the other. Absence of the phylacteries of the arm does not prevent fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. If one has only one, he dons it without the other. The mishna returns to discussing the halakhot of meal offerings, which are the central theme of this tractate. The absence of the fine flour and the oil for the meal offering accompanying burnt offerings and peace offerings does not prevent libation of the wine, and the absence of the wine for libation does not prevent sacrifice of the flour and the oil. Failure to perform some of the placements of blood on the external altar does not prevent fulfillment of the mitzva with the other placements, as even if the priest performed only one placement of blood, the offering effects atonement after the fact.",
+ "Failure to sacrifice one of the bulls, the rams, the sheep, or the goats of the additional offerings brought on Festivals does not prevent the sacrifice of the others. Rabbi Shimon says: If the Temple treasurers had sufficient funds for the numerous bulls that are required to be sacrificed on that day but they did not also have sufficient funds for the accompanying libations, they should rather bring one bull and its libations, and they should not sacrifice all of them without libations.",
+ "On Shavuot there is an obligation to sacrifice burnt offerings, a sin offering, and peace offerings together with the offering of the two loaves. The burnt offerings consists of a bull, two rams, and seven sheep. A goat is brought for the sin offering. Two sheep are brought as peace offerings and waved together with the two loaves. Failure to sacrifice the bull, the rams, and the sheep, which are all brought as burnt offerings, and the goat that is brought as a sin offering, does not prevent the bringing of the two loaves, and they are sacrificed nevertheless. Failure to bring the two loaves does not prevent sacrifice of the accompanying animal offerings. Failure to bring the two loaves prevents sacrifice of the accompanying peace offering of two sheep, but failure to sacrifice the two sheep does not prevent the bringing of the two loaves; this is the statement of Rabbi Akiva. Rabbi Shimon ben Nannas says: No, rather the opposite is true. Failure to sacrifice the peace offering of two sheep prevents the bringing of the two loaves, but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep. As we found that when the Jewish people were in the wilderness for forty years after the exodus from Egypt, they sacrificed the two sheep as a peace offering on Shavuot without the two loaves, as the two loaves may be brought only from wheat grown in Eretz Yisrael after the Jewish people entered the land. Here too, whenever wheat is unavailable, they should sacrifice the two sheep without the two loaves. However, the two loaves are not sacrificed without the peace offering of two sheep. Rabbi Shimon says: The halakha is in accordance with the statement of Rabbi Shimon ben Nannas that failure to sacrifice the two sheep prevents the bringing of the two loaves but failure to bring the two loaves does not prevent sacrifice of the accompanying peace offering of two sheep, but the reason for that ruling is not in accordance with his statement. As all the offerings that must be sacrificed on Shavuot that are stated in the book of Numbers (see 28:27), i.e., two bulls, one ram, and seven sheep as additional offerings and a goat as a sin offering, were sacrificed when the Jewish people were in the wilderness. But all the offerings stated in Leviticus (see 23:18–20), i.e., the offerings accompanying the two loaves, were not sacrificed when the Jewish people were in the wilderness. Not only were the two loaves not sacrificed, but the accompanying offerings, including the peace offering of the two sheep, were also not sacrificed, because it was only when they arrived in Eretz Yisrael that these additional offerings and those offerings accompanying the two loaves were sacrificed. Neither the additional offerings of Shavuot nor the two loaves, and the offerings that accompany them, were sacrificed in the wilderness, contrary to the opinion of Rabbi Shimon ben Nannas. Rather, for what reason do I nevertheless say that the sheep should be sacrificed without the loaves, in accordance with the opinion of Rabbi Shimon ben Nannas? It is due to the fact that the sheep permit themselves, as the sprinkling of their blood and the burning of the portions consumed on the altar renders it permitted to partake of their meat. And why are the loaves not sacrificed without the sheep? It is because there is no item to permit the loaves, as the loaves are permitted only after the sheep are sacrificed.",
+ "Failure to sacrifice the daily offerings does not prevent sacrifice of the additional offerings, and likewise, failure to sacrifice the additional offerings does not prevent sacrifice of the daily offerings. And failure to sacrifice some of the additional offerings on a day when more than one is sacrificed, e.g., if it was both Shabbat and the New Moon, does not prevent sacrifice of the other additional offerings. If the priests did not sacrifice a lamb in the morning as the daily offering, nevertheless, they should sacrifice a lamb in the afternoon as the daily offering, as failure to sacrifice one daily offering does not prevent sacrifice of the other. In all of these cases, if they failed to sacrifice one offering, they should still sacrifice the other. Rabbi Shimon said: When does this halakha apply? It applies at a time when the failure to sacrifice the daily morning offering was because they were prevented from sacrificing it due to circumstances beyond their control or they failed to sacrifice it unwittingly. But if the priests acted intentionally and did not sacrifice a lamb in the morning as the daily offering, they should not sacrifice a lamb in the afternoon as the daily offering. Incense was burned twice a day, half a measure in the morning and half a measure in the afternoon. If they did not burn the half-measure of incense in the morning, they should burn the half-measure in the afternoon. Rabbi Shimon said: And in such a case, the entire measure was sacrificed in the afternoon. The reason for the difference between the daily offerings and the incense is that the daily service on a new golden altar is initiated only with the burning of the incense of the spices in the afternoon, at which time they would burn a full measure. And the daily service on a new altar of the burnt offering, on which the daily offerings were sacrificed, is initiated only with the daily morning offering. And use of a new Table was initiated only with the arrangement of the shewbread on Shabbat, and use of a new Candelabrum was initiated only with the kindling of its seven lamps in the afternoon.",
+ "The twelve loaves of matza prepared from a tenth of an ephah of flour of the griddle-cake offering of the High Priest did not come from the house of the High Priest in halves. Rather, the High Priest brings from his house a complete tenth of an ephah of flour (see Leviticus 6:13) and divides it in half, and he sacrifices half in the morning and half in the afternoon. In the case of a High Priest who brings and sacrifices half in the morning and dies, and they appointed another High Priest in his stead, the replacement High Priest should neither bring half of a tenth of an ephah of flour from his house nor sacrifice the remaining half of the tenth of an ephah of his predecessor. Rather, he brings from his house an entire tenth of an ephah and divides it in half, sacrifices half, and the other half is not sacrificed and is lost. Consequently, two halves of a tenth of an ephah are sacrificed, one-half of what was brought by each priest, and the other two halves are lost. If they did not appoint another High Priest in his stead, from whose property was the griddle-cake offering brought and sacrificed? Rabbi Shimon says: It is brought and sacrificed from the property of the community. Rabbi Yehuda says: It is brought and sacrificed from the property of the heirs of the High Priest. And for the duration of the period until a new High Priest was appointed, the griddle-cake offering was sacrificed as a complete tenth of an ephah of fine flour."
+ ],
+ [
+ "All the meal offerings come to be offered as matza, with care taken to prevent leavening, except for ten loaves of leavened bread among the forty loaves that accompany the thanks offering, and the meal offering of the two loaves that are brought on the festival of Shavuot, as they come to be offered as leavened bread. The Sages disagree as to the manner in which those meal offerings are leavened. Rabbi Meir says: With regard to the leaven added to the dough to facilitate leavening, one separates [bodeh] part of the flour for the meal offerings from within the flour of the meal offerings themselves, causes it to become leaven, and leavens the meal offerings with it. Rabbi Yehuda says: That is also not the optimal manner in which to fulfill the mitzva, as aged leaven is a more effective leavening agent. Rather, one brings the leaven from another, aged, dough and places it into the measuring vessel, and then he adds flour until he fills the measuring vessel, to ensure the appropriate measure of a tenth of an ephah of flour. The Rabbis said to Rabbi Yehuda: That too is inappropriate, as in that manner the meal offering will either be lacking the requisite measure or be greater than the required measure, as the Gemara will explain.",
+ "All the meal-offerings that come as matza are to be kneaded with lukewarm water so that the dough will bake well, as only a small amount of oil is added. And one must watch over them to ensure that they do not become leaven while kneading and shaping them, and if a meal offering or even only its remainder becomes leaven, one violates a prohibition, as it is stated: “No meal offering that you shall bring to the Lord shall be made with leaven; as you shall burn no leaven nor any honey as an offering made by fire to the Lord” (Leviticus 2:11). And one is liable to be flogged for kneading the meal offering, and for shaping it, and for baking it, if the meal offering becomes leaven.",
+ "There are four types of meal offerings: Those that require both oil and frankincense, those that require oil but not frankincense, those that require frankincense but not oil, and those that require neither frankincense nor oil. The mishna elaborates: And these are the meal offerings that require both oil and frankincense: The fine-flour meal offering, as it is stated: “And he shall pour oil upon it, and put frankincense thereon” (Leviticus 2:1); the meal offering prepared in a pan (see Leviticus 2:5–6); the meal offering prepared in a deep pan (see Leviticus 2:7–10); and the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers (see Leviticus 2:4). Additional meal offerings that require both oil and frankincense are the meal offering of priests; the meal offering of the anointed priest, i.e., the griddle-cake offering brought by the High Priest every day, half in the morning and half in the evening; the meal offering of a gentile; a meal offering brought by women; and the omer meal offering (see Leviticus 23:15). The meal offering brought with libations that accompany burnt offerings and peace offerings requires oil but does not require frankincense. The shewbread requires frankincense but does not require oil. The two loaves brought on the festival of Shavuot (see Leviticus 23:17), the meal offering of a sinner, and the meal offering of jealousy brought by a sota require neither oil nor frankincense. The two loaves do not require oil or frankincense because these additions are not mentioned with regard to it. The meal offering of a sinner does not require them, as it is written: “He shall not put oil upon it, neither shall he give any frankincense upon it; for it is a sin offering” (Leviticus 5:11). With regard to the meal offering brought by a sota, it is similarly written: “He shall pour no oil upon it, nor give frankincense upon it, for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance” (Numbers 5:15).",
+ "And if one places oil or frankincense on the meal offering of a sinner or on the meal offering of jealousy brought by a sota, he is liable to be flogged for violating the prohibition against placing the oil by itself, and he is liable to be flogged for violating the prohibition against placing the frankincense by itself, as these are two separate prohibitions. If one placed oil upon the meal offering he has disqualified it, but if one placed frankincense upon the meal offering he should gather the frankincense and remove it. In this manner, the meal offering can be salvaged. Furthermore, one violates the prohibition only by placing oil on the meal offering prior to the removal of the handful; if he placed oil on its remainder he does not violate a prohibition. If one placed a vessel with oil on top of a vessel that contains a meal offering of a sinner or a meal offering brought by a sota he did not disqualify the meal offering, as the oil was not placed on the meal offering itself.",
+ "There are four categories of meal offerings: Those that require bringing near, a rite that requires the priests to carry the offering in their hands and bring it near the southwest corner of the altar, but do not require waving; those that require both bringing near and waving; those that require waving but not bringing near; and those that require neither waving nor bringing near. The mishna elaborates: And these are the meal offerings that require bringing near but do not require waving: The fine-flour meal offering; the meal offering prepared in a pan; the meal offering prepared in a deep pan; the meal offering baked in an oven, which can be brought in the form of loaves or in the form of wafers; the meal offering of priests; the meal offering of the anointed priest; the meal offering of gentiles; a meal offering brought by women; and the meal offering of a sinner. Rabbi Shimon says: The meal offering of priests and the meal offering of the anointed priest do not require bringing of the meal offering near to the altar, due to the fact that there is no removal of a handful in their sacrifice, and there is a principle that with regard to any meal offering where there is no removal of a handful in their sacrifice, there is also no bringing near.",
+ "These are the items that require waving and do not require bringing near to the altar: The log of oil that accompanies the guilt offering of a recovered leper and his guilt offering itself, as it is written: “And the priest shall take one of the lambs and sacrifice it for a guilt offering, and the log of oil, and wave them for a wave offering before the Lord” (Leviticus 14:12); and the first fruits, in accordance with the statement of Rabbi Eliezer ben Ya’akov; and the sacrificial portions of the peace offerings of an individual and their breast and thigh, as it is written: “The thigh of heaving and the breast of waving shall they bring with the offerings of the portions consumed by fire, to wave it for a wave offering before the Lord” (Leviticus 10:15). This requirement applies to peace offerings belonging both to men and to women, by male Jews and not by others. The Gemara will explain this seemingly contradictory statement on 61b. In addition, the two loaves and the accompanying peace offering of two lambs brought on Shavuot also do not require bringing near but do require waving, as it is written: “And the priest shall wave them with the bread of the first fruits for a wave offering before the Lord, with the two lambs” (Leviticus 23:20). How does one perform this waving? He places the two loaves on top of the two lambs and places his two hands below the loaves and the lambs, extends the offerings to each of the four directions and brings them back, then raises and lowers them, as it is stated with regard to the waving of the ram of the inauguration of the priests: “Which is waved, and which is heaved up” (Exodus 29:27); i.e., waved back and forth, and heaved up and down. Waving was able to be performed to the east of the altar, but the bringing near of meal offerings had to be done to the west, i.e., the southwest corner of the altar. Also, with regard to all meal offerings, the wavings precede the actions of bringing near. The omer meal offering and the meal offering of jealousy brought by a sota require both bringing near and waving. The meal offering of the omer requires waving, as it is written: “And he shall wave the omer before the Lord” (Leviticus 23:11), and likewise with regard to the meal offering brought by a sota it is written: “And the priest shall take the meal offering of jealousy out of the woman’s hand and shall wave the meal offering before the Lord” (Numbers 5:25). The requirement of bringing near is derived as explained earlier. The shewbread and the meal offering brought with libations require neither bringing near nor waving.",
+ "Rabbi Shimon says: There are three types of offerings that require performance of three mitzvot. Two mitzvot are performed on each and every one of them, but the third mitzva is not performed in their sacrifice, meaning that each of these offerings requires two out of the same three mitzvot, but not necessarily the same two as the others. And these are the three offerings: Peace offerings brought as gift offerings by an individual, communal peace offerings, i.e., the two lambs brought with the two loaves on Shavuot, and the guilt offering of a leper (see Leviticus 14:12–14). Peace offerings brought by individuals require placing hands on the head of the animals while the animals are still alive, and waving when they are slaughtered, but there is no obligation of waving them while they are alive. Communal peace offerings require waving both while the animals are still alive and after they are slaughtered, but there is no obligation of placing hands on them. And the guilt offering of a leper requires placing hands and waving while the animal is still alive, but there is no obligation of waving it after it is slaughtered.",
+ "One who takes a vow to bring a meal offering to the Temple and says: It is incumbent upon me to bring a meal offering prepared in a maḥavat, may not bring one prepared in a marḥeshet. Similarly, if he says: It is incumbent upon me to bring a meal offering prepared in a marḥeshet, he may not bring one prepared in a maḥavat. The mishna clarifies: What is the difference between a maḥavat and a marḥeshet? A marḥeshet has a cover, whereas a maḥavat does not have a cover; this is the statement of Rabbi Yosei HaGelili. Rabbi Ḥanina ben Gamliel says: A marḥeshet is deep, and due to the large amount of oil, its product is soft because it moves about [roḥashin] in the oil. A maḥavat is flat, as the sides of the pan are level with the pan, and due to the small amount of oil, its product is hard.",
+ "If one says: It is incumbent upon me to bring a meal offering baked in an oven, he may not bring a meal offering baked on a small oven [kupaḥ], nor a meal offering baked on roofing tiles, nor a meal offering baked in the baking pits of the Arabs. Rabbi Yehuda says: If he so wishes, he may bring a meal offering baked on a kupaḥ. If one says: It is incumbent upon me to bring a baked meal offering, without specifying loaves or wafers, he may not bring half the required offering in the form of loaves and the other half in the form of wafers; rather, they must all be of one form or the other. Rabbi Shimon deems this permitted, due to the fact that both loaves and wafers are written with regard to this meal offering, which indicates that it is one offering of two possible forms."
+ ],
+ [
+ "And these are the meal offerings from which a handful is removed and the remainder of the offering is eaten by the priests: The meal offering of fine flour; and the meal offering prepared in a pan; and the meal offering prepared in a deep pan; and the meal offering baked in an oven that is brought entirely of loaves; and the meal offering baked in an oven that is brought entirely of wafers; the meal offering of gentiles; and the meal offering of women; and the omer meal offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan; and the meal offering of a sinner; and the meal offering of jealousy, brought by a sota. Rabbi Shimon says: Although its remainder is not eaten by priests, as meal offerings of priests are burned in their entirety, as it is written: “And every meal offering of the priest shall be offered in its entirety; it shall not be eaten” (Leviticus 6:16), nevertheless, with regard to the meal offering of a sinner brought by one of the priests, a handful is removed. And the handful is sacrificed on the altar by itself, and the remainder is sacrificed on the altar by itself.",
+ "The meal offering of priests, the meal offering of the anointed priest, i.e., the High Priest, and the meal offering brought with libations that accompany burnt offerings and peace offerings are burned in their entirety on the altar, and there is no part of them for the priests. And in the case of those offerings, the power of the altar is greater than the power of the priests. The two loaves, i.e., the public offering on Shavuot of two loaves baked from new wheat, and the shewbread, i.e., the twelve loaves that were placed on the sacred Table in the Sanctuary each Shabbat, are eaten by the priests, and there is no part of them burned on the altar. And in the case of those offerings, the power of the priests is greater than the power of the altar.",
+ "All the meal offerings that are prepared in a vessel, e.g., the offerings prepared in a pan or deep pan, require three placements of oil, listed here in the reverse order of their placement: Pouring oil on the cakes after they have been cooked, and mixing oil into the flour, and placement of oil into the vessel prior to preparation of the meal offerings. In the meal offerings that come as loaves, it is after the flour has been baked into loaves that one breaks them into pieces and mixes them with oil; this is the statement of Rabbi Yehuda HaNasi. And the Rabbis say: It is with fine flour that one mixes the oil. Although the loaves of the meal offering baked in an oven require mixing of their flour with oil, wafers do not require mixing, but rather a smearing of oil on them after baking. How does one smear oil on them? He does so in a shape similar to the Greek letter chi, Χ, and the rest of the oil remaining after smearing is eaten by priests. ",
+ "All the meal offerings that are prepared in a vessel require breaking into pieces. In breaking the meal offering of an Israelite into pieces, the priest folds [kofel] one into two and two into four and separates it at the folds. In breaking into pieces the meal offering of priests, the priest folds one into two and two into four and does not separate it at the folds. Because no handful is removed, separation is unnecessary. In the case of the griddle-cake meal offering of the anointed priest, he would not fold it. Rabbi Shimon says: In neither the meal offering of priests nor the meal offering of the anointed priest is there breaking into pieces, because in those meal offerings there is no removal of a handful. And any meal offering in which there is no removal of a handful there is no breaking into pieces. And in all meal offerings that are broken into pieces, the priest breaks them into olive-bulk-sized pieces.",
+ "All the meal offerings require rubbing three hundred times and striking five hundred times with one’s fist or palm. Rubbing and striking are performed on the wheat kernels to remove their husks prior to grinding them into flour. And Rabbi Yosei says: They are performed on the dough to ensure a smooth product. All of the meal offerings come as ten loaves or ten wafers from each one tenth of an ephah of flour, except for the shewbread and the griddle-cake offering of the High Priest, which come as twelve loaves or wafers; this is the statement of Rabbi Yehuda. Rabbi Meir says: They all come as twelve loaves except for the four types of loaves that accompany the thanks offering and the two types of loaves that accompany the peace offering of naziriteship, which come as ten each. ",
+ "The omer offering, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan, would come from a tenth of an ephah of flour sifted from three se’a of barley. The two loaves would come from two-tenths of an ephah of flour sifted from three se’a of wheat. The shewbread would come from twenty-four tenths of an ephah of flour sifted from twenty-four se’a of wheat.",
+ "The flour of the omer was sifted with thirteen sifters, each finer than its predecessor, and the flour that emerged from the final sifter was sacrificed. The flour of the two loaves was sifted with twelve sifters, and the flour of the shewbread was sifted with eleven sifters. Rabbi Shimon says: They have no fixed number of sifters; rather, it was fine flour that was completely sifted that one would bring for all of these offerings, as it is stated: “And you shall take fine flour and bake it” (Leviticus 24:5), indicating that one does not fulfill his obligation until the flour will be completely sifted."
+ ],
+ [
+ "The flour for the loaves accompanying the thanks offering would come from a measure of five Jerusalem se’a offering, which are equivalent to six wilderness se’a. The se’a referred to in the Bible when the Jewish people were in the wilderness is smaller than the se’a used later in Jerusalem. This is equivalent to two ephahs, each ephah being three wilderness se’a. These two ephahs are twenty measures of a tenth of an ephah. Ten of these tenths were used to make leavened loaves and ten of these tenths were used to make unleavened loaves, i.e., matza. The mishna elaborates: There are ten tenths for the loaves of leavened bread, a tenth of an ephah per loaf. And there are ten tenths for the loaves of matza. And among the loaves of matza there are three types: Loaves, wafers, and those poached in water, ten loaves of each type. Consequently, there are three-and-one-third tenths of an ephah for each and every type, three loaves per tenth of an ephah. And in the Jerusalem measure there were thirty kav, fifteen kav for the loaves of leavened bread and fifteen for the loaves of matza. The mishna elaborates: There are fifteen kav for the loaves of leavened bread, one and one-half kav per loaf. And there are fifteen kav for the loaves of matza. And among the loaves of matza there are three types: Loaves, wafers, and those poached in water. Consequently, there are five kav for each and every type, two loaves per kav.",
+ "The loaves that accompanied the ram of the inauguration of the Tabernacle would come parallel to the three types of matza that accompany the thanks offering: Loaves, wafers, and loaves poached in water and made with oil (see Leviticus 8:26). The loaves of leavened bread that accompany the thanks offering were not brought with the ram of inauguration. The loaves that accompany the offering that the nazirite brings upon completion of his period of naziriteship would come with only two parts of the three types of matza that accompany the thanks offering, namely, loaves and wafers, but there is no matza poached in water (see Numbers 6:15). Consequently, the loaves of the offering of a nazirite are from ten kav of fine flour according to the Jerusalem measure, as taught in the previous mishna that each type of the loaves of matza comes from five kav of flour, which equal six-and-two-thirds tenths of an ephah according to the wilderness measure, as each type of the loaves of matza comes from three-and-one-third tenths of an ephah. From all of the four types of loaves accompanying the thanks offering, one takes one loaf from each set of ten as teruma, to be given to a priest, as it is stated: “And he shall present from it one of each offering as a teruma unto the Lord; to the priest that sprinkles the blood of the peace offerings against the altar it shall be given” (Leviticus 7:14). The verse is analyzed: “One” indicates that one should not take a sliced loaf; “of each offering” indicates that all the offerings should be equal, i.e., that one should not take a loaf from one type of offering for another type; “to the priest that sprinkles the blood of the peace offerings against the altar it shall be given,” and the rest of the loaves are eaten by the owner. ",
+ " In the case of one who slaughters the thanks offering in its proper place inside the Temple courtyard, and at that time its forty loaves were outside the wall, the loaves were not consecrated. Likewise, if he slaughtered the thanks offering before the surface of the loaves formed a crust in the oven, and even if the surface of all the loaves formed a crust except for one of them, the loaves were not consecrated. If one slaughtered the thanks offering with the intent to partake of it or to burn the sacrificial portions beyond its designated time or outside its designated area, and the offering was rendered piggul or was disqualified, respectively, the loaves were consecrated and either rendered piggul or disqualified. If one slaughtered the thanks offering and it was discovered that it was an animal with a wound that would have caused it to die within twelve months [tereifa], the loaves were not consecrated, as the cause of the animal’s disqualification preceded its slaughter. If one slaughtered the thanks offering and it was discovered that it is a blemished animal that may not be sacrificed ab initio but if it ascended the altar it may be sacrificed, Rabbi Eliezer says: He has consecrated the loaves, since if the offering ascends the altar it is sacrificed. And the Rabbis say: He has not consecrated the loaves, since it may not be sacrificed ab initio. If one slaughtered the thanks offering not for its sake but for the sake of another offering, and likewise, if one slaughtered the ram of inauguration not for its sake, and likewise, if one slaughtered the communal peace offering of two sheep that accompany the two loaves on Shavuot not for their sake, the loaves were not consecrated. ",
+ "In a case where the libations that accompany the offerings were sanctified in a service vessel when the animal was slaughtered and the offering was discovered to be unfit, if there is another offering that was slaughtered and requires libations, the libations should be sacrificed with that offering; and if not, they should be disqualified by being left overnight, and then burned. With regard to the offspring of an animal designated as a thanks offering, or an animal that is its substitute; or in a case where one separated an animal as a thanks offering and it was lost and he separated another in its stead, and the first animal was then found, in all three cases, the second animal, i.e., the offspring, the substitute, or the replacement, is sacrificed, but it does not require the bringing of accompanying loaves. This is as it is stated: “If he sacrifices it for a thanks offering, then he shall sacrifice with the thanks offering unleavened cakes mingled with oil, and unleavened wafers spread with oil, and cakes mingled with oil, of fine flour poached” (Leviticus 7:12). The verse indicates that the initial thanks offering requires loaves, but neither its offspring, nor its replacement, nor its substitute requires loaves. ",
+ "One who says: It is incumbent upon me to bring a thanks offering, must bring it and its loaves from non-sacred money in his possession and not second-tithe money. Since he said: It is incumbent upon me, bringing the offering is an obligation, and one may not fulfill an obligation with second-tithe money. If one said: It is incumbent upon me to bring a thanks offering from non-sacred money and its loaves from second-tithe money, he must bring the thanks offering and its loaves from non-sacred money. If one said: It is incumbent upon me to bring a thanks offering from second-tithe money and its loaves from non-sacred money, he may bring it in that manner. Likewise, if one said: It is incumbent upon me to bring a thanks offering and its loaves from second-tithe money, he may bring it in that manner. And he may not bring the loaves from second-tithe wheat; rather, he purchases the flour with second-tithe money.",
+ "From where is it derived with regard to one who says: It is incumbent upon me to bring a thanks offering, that he may bring it only from non-sacred money? It is derived from a verse, as the verse states: “And you shall sacrifice the Paschal offering to the Lord your God, of the flock and the herd” (Deuteronomy 16:2). The verse is difficult: Doesn’t the Paschal offering come only from lambs and goats? If so, why does the verse state: “The flock and the herd”? It is to juxtapose all offerings that come from the flock and from the herd to the Paschal offering, teaching that just as the Paschal offering is a matter of obligation and comes only from non-sacred money, so too any matter of obligation comes only from non-sacred money. Therefore, in the case of one who says: It is incumbent upon me to bring a thanks offering, or: It is incumbent upon me to bring a peace offering, since these offerings come as an obligation due to his vow, they may be brought only from non-sacred money. And libations, in any case, may be brought only from non-sacred money, and not from second-tithe money, because second-tithe money must be used to purchase items eaten by people, while libations are poured out next to the altar."
+ ],
+ [
+ "All communal and individual meal offerings may come from produce grown in Eretz Yisrael and from outside Eretz Yisrael, from the new crop, i.e., the current year’s crop, and from the old crop from previous years. This is the halakha of all meal offerings except for the omer, i.e., the measure of barley brought as a communal offering on the sixteenth of Nisan, and the two loaves, i.e., the communal offering brought on the festival of Shavuot, as they come only from the new crop and from Eretz Yisrael. And all meal offerings come only from the optimal-quality grain. And which places have the optimal grain for them? Fields in Makhnis and Zateḥa are the primary [alfa] source for fine flour. Secondary to them is Aforayim in the valley. All the regions were valid as the source of the grain, but it is from here, the primary and secondary places, that they would bring grain, because it was of optimal quality.",
+ "Even when selecting grain for meal offerings from the locations mentioned in the previous mishna, one may not bring as a meal offering grain from a fertilized field, nor from an irrigated field, nor from a field of trees, as such fields do not produce grain of optimal quality. But if one did bring a meal offering of grain from such fields, it is fit. How does one produce optimal-quality grain? He plows the field during the first year, but he does not sow it, and in the second year, he sows it seventy days before Passover, and in that manner it produces grain that will provide an abundance of fine, high-quality, flour. How does the Temple treasurer inspect the flour to determine whether it is of sufficiently high quality? The treasurer inserts his hand into the flour. If, when he removes his hand, flour powder covers it, the flour is unfit, until one sifts it with a fine sifter, so that no powder will remain. And if the flour became wormy, it is unfit for use in a meal offering. ",
+ "Olive trees in Tekoa are the primary source of oil to be used in meal offerings. Abba Shaul says: Secondary to Tekoa is Regev on the east bank of the Jordan River. All the regions were valid for oil to be brought from them, but it was from here that they would bring it. One may not bring a meal offering containing oil from olives taken from a fertilized olive grove, nor from olives taken from an irrigated olive grove, nor from olives taken from an olive grove where grain was sown between the trees. But if one did bring a meal offering containing oil from such groves, it is valid. One may not bring a meal offering containing oil from unripe olives [anpiktan], but if one did bring it, it is not valid. One may not bring a meal offering containing oil from olives that were soaked in water, nor from pickled olives, nor from boiled olives, and even if one did bring it, it is not valid.",
+ "There are three harvests of olives each year, and in each of them, three different grades of oils are produced. How is the first olive harvest processed? One picks the ripe olives at the top of the olive tree, as those are the first to ripen, and crushes them in a mortar and places them inside the bottom of a wicker basket that has many small holes in it. The oil will then drip from the olives through those holes into a vessel placed underneath the basket. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This produces more refined oil, as the dregs stick to the walls of the basket. This is the first grade of oil produced from the first harvest. After the oil ceases to seep from the crushed olives, one then presses down with a wooden beam upon them, causing additional oil to flow from the basket into the vessel. Rabbi Yehuda says: The excessive pressure produced by pressing down with a beam would cause some of the flesh of the olives to get mixed in with the oil, compromising its quality. Rather, one applies pressure by placing stones upon the olives. This is the second grade of oil. One then ground the olives with a millstone and pressed down with a beam on those olives to extract any remaining oil; this is the third grade of oil. The first grade is fit for kindling the Candelabrum, which requires: “Refined olive oil” (Leviticus 24:2), and the rest are fit for use in meal offerings. How is the second olive harvest processed? One picks the crop of olives that is accessible while one is standing on the rooftop. This was the second lot of olives to ripen. And one crushes it in a mortar and places those olives into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions the olives on the walls, surrounding the basket. This is the first grade of oil from the second harvest. One then presses down upon those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil. One then ground the olives with a millstone and pressed down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings. How is the third olive harvest processed? This harvest consists of all the olives that still remain on trees. One packs it into a vat [oteno] in the building that houses the olive press [beit habbad] where it remains until it softens, and then one raises it up to the roof and dries it on the rooftop to remove the foul-smelling liquid secreted from the olives while in the vat. Then, one crushes the olives in a mortar and places them into a wicker basket, allowing the oil to drip through the holes into a vessel underneath. Rabbi Yehuda says: One positions them on the walls, surrounding the basket. This is the first grade of oil. One then presses down on those olives with a wooden beam, thereby producing more oil. And Rabbi Yehuda says: One applies pressure only by placing stones upon them. This is the second grade of oil. One would then grind the olives with a millstone and press down upon them with a beam, thereby extracting any remaining oil; this is the third grade of oil. The first grade is fit for kindling the Candelabrum, and the rest are fit for use in meal offerings.",
+ "Having enumerated the nine grades of oils in the previous mishna, this mishna proceeds to rank them by their quality: As for the first grade of oil that is produced from the first harvest, there is none superior to it. The second grade of oil that is produced from the first harvest and the first grade of oil that is produced from the second harvest are of equal quality; there is no reason to choose one over the other. The third grade of oil that is produced from the first harvest and the second grade of oil that is produced from the second harvest and the first grade of oil that is produced from the third harvest are of equal quality. The third grade of oil that is produced from the second harvest and the second grade of oil that is produced from the third harvest are of equal quality. As for the third grade of oil that is produced from the third harvest, there is none inferior to it. Also, with regard to all the meal offerings, it was logical that they should require the highest quality of refined olive oil, just like the Candelabrum. Because if the Candelabrum, whose oil is not to be consumed on the altar, requires refined olive oil, then meal offerings, which are to be consumed on the altar, is it not logical that they should require refined olive oil? To dispel this notion, the verse states: “Refined pounded olive oil for illumination” (Leviticus 24:2), which indicates that the high-quality, refined, pounded oil is required for the Candelabrum, but there is no need for refined pounded olive oil for meal offerings.",
+ "From where would they bring the wine for libations? Keduḥim and Attulin are the primary sources for wine. Secondary to them is Beit Rima and Beit Lavan, located in the mountain, and the village of Signa, located in the valley. All the regions were valid sources for wine; but it was from here, i.e., the aforementioned locations, that they would bring the wine. One may not bring libations of wine that come from a fertilized vineyard, or from an irrigated vineyard, or from a vineyard in which grain was sown between the vines. But if one did bring a libation from such wine, it is valid. One may not bring libations from sweet wine made from sun-dried grapes [hilyasteyon], but if one did bring a libation from such wine, it is valid. One may not bring wine aged for one year; this is the statement of Rabbi Yehuda HaNasi, but the Rabbis deem it valid. One may not bring libations from sweet wine, nor from wine produced from smoked grapes, nor libations from boiled wine, and if one did bring a libation from such wine, it is not valid. And one may not bring wine produced from grapes suspended on stakes or trees; rather, one brings it from grapes at foot height, i.e., that rest on the ground, which are superior-quality grapes, and from vineyards that are cultivated, i.e., where one hoes beneath the vines twice a year.",
+ "And when producing wine for libations, one should not collect the wine into large barrels, as it causes the wine to spoil; rather, it should be placed in small casks. And one does not fill up the cask until its mouth; rather, one leaves some empty space so that its fragrance will collect there and diffuse when the lid is opened. One should not bring libations from wine that rests at the mouth of the cask due to the flour-like white scum that floats on the surface, nor from the wine at bottom of the cask due to the sediment that collects there. Rather, one brings from the wine in its middle third. How does the Temple treasurer inspect the wine to determine that it is from the middle of the cask? The treasurer sits alongside the cask and has the measuring reed in his hand. The spigot is opened and the wine begins to flow. When he sees that the wine emerging draws with it chalk-like scum [hagir], he immediately knocks with the reed to indicate that the spigot should be closed. Rabbi Yosei, son of Rabbi Yehuda, says: Wine in which there is flour-like white scum is unfit for libations, as it is stated with regard to animal offerings: “Unblemished they shall be for you…and their meal offering shall be fine flour mixed with oil…unblemished they shall be for you, and their libations” (Numbers 28:19–20, 31). This indicates that animal offerings, meal offerings, and libations must all be brought from flawless products. Therefore, the presence of flour-like white scum in wine renders it unfit."
+ ],
+ [
+ "Two sizes of measuring vessels for dry substances were used in the Temple for measuring flour for the meal offerings. One held a tenth of an ephah and the other held one-half of a tenth of an ephah. Rabbi Meir says: There were three measuring vessels; one that held a tenth of an ephah, another one that also held a tenth of an ephah, and a third one that held one-half of a tenth of an ephah. What purpose did the tenth of an ephah measuring vessel serve? It was the vessel with which one would measure flour for all the meal offerings. One would not measure the flour by using a measuring vessel of a size that held the entire volume of flour required at once, i.e., neither with a vessel of three-tenths of an ephah for the meal offering accompanying the sacrifice of a bull, nor with a vessel of two-tenths of an ephah for the meal offering accompanying the sacrifice of a ram. Rather, one measures the flour for them by repeatedly using the tenth of an ephah measuring vessel to measure the required number of tenths. What purpose did the one-half of a tenth of an ephah measuring vessel serve? It was the vessel with which one would measure the flour for the High Priest’s griddle-cake offering. A tenth of an ephah was required each day; he sacrificed half of it in the morning and the other half of it in the afternoon.",
+ "There were seven measuring vessels for liquids in the Temple. There was a vessel of one hin, i.e., twelve log. Three vessels were used to measure the oil and wine for the meal offerings and libations that accompanied the sacrifice of an animal. For a bull there was a vessel of one-half of a hin, i.e., six log; and for a ram there was one of one-third of a hin, i.e., four log; and for a lamb there was one of one-quarter of a hin, i.e., three log. In addition, there was a vessel that held one log to measure the oil for all standard meal offerings; and another one that held one-half of a log for measuring the water used in the rite of a woman suspected by her husband of having been unfaithful [sota] and also for the oil used in the loaves accompanying the thanks offering (see 88a); and another one that held one-quarter of a log for measuring the water used in the purification of a leper and also for the oil used in the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. Rabbi Eliezer, son of Rabbi Tzadok, says: It was not necessary to have several vessels of different sizes; rather, there were graduations [shenatot] on the vessel that held one hin indicating that until here is the quantity needed for the bull, and until here is the quantity needed for the ram, and until here is the quantity needed for the lamb. Rabbi Shimon says: There was no vessel there in the Temple that held one hin, as what purpose could a one-hin vessel serve? That volume of liquid was never used in an offering. Rather, there was an additional measuring vessel of one and a half log there, in the Temple, which completed the tally of seven vessels, with which one would measure the oil used for the griddle-cake meal offering of the High Priest; one and a half log were used in the morning and one and a half log in the afternoon. ",
+ "What purpose did the quarter-log measuring vessel serve? It was used to measure a quarter-log of water for the purification of the leper, and a quarter-log of oil for the wafers and loaves that the nazirite brings on the day that his term of naziriteship ends. What purpose did the half-log measuring vessel serve? It was used to measure a half-log of water for the rite of the sota and a half-log of oil for the three types of loaves of matza accompanying the thanks offering. And with the vessel of one log, one would measure the oil for all the standard meal offerings. Each tenth of an ephah of flour requires one log of oil. Accordingly, even if one brings a meal offering of sixty tenths of an ephah of flour, one adds to it sixty log of oil. Rabbi Eliezer ben Ya’akov says: Each meal offering, irrespective of its volume, even a meal offering of sixty tenths of an ephah of flour, requires only its single log of oil, as it is stated with regard to the offering brought by a poor leper on the day of his purification: “And a tenth of an ephah of fine flour mixed with oil for a meal offering, and a log of oil” (Leviticus 14:21). The juxtaposition of “a meal offering” with “a log of oil” teaches a principle for all meal offerings: Each offering requires only one log of oil. The mishna lists the quantities of oil and wine that were required for the meal offerings and libations that accompanied the sacrifice of an animal. Six log, i.e., one-half of a hin, for those of a bull; and four log, i.e., one-third of a hin, for those of a ram; and three log, i.e., one-quarter of a hin, for those of a lamb. In addition, three and a half log of oil were required for the Candelabrum, as there were seven lamps and a half-log was required for each lamp. ",
+ "Many animal offerings are brought together with a meal offering and a wine libation. These additions are collectively referred to as libations. One may mix together the libations of bulls with the libations of rams; the meal offerings may be mixed as they both share the same ratio of flour to oil, i.e., two log of oil for each tenth of an ephah of flour. Likewise, one may mix together the libations of lambs with the libations of other lambs, as the meal offerings both share the same ratio of three log of oil for each tenth of an ephah of flour. And one may mix together the libations of the offering of an individual with those of a communal offering. And one may mix together the libations of an offering brought on one day with those of the day before, if the meal offerings have the same ratio of oil to flour. But one may not mix together the libations of lambs with the libations of bulls or the libations of rams, as the meal offerings have different ratios of oil to flour. And nevertheless, if one intermingled the flour and oil of these lamb offerings by themselves and the flour and oil of these bull or ram offerings by themselves, and only then were they mixed together, then they remain fit to be sacrificed. If they were mixed together before the oil and flour of each offering were independently intermingled to form the meal offering, then they are disqualified. With regard to the lamb offering that comes with the omer meal offering, which is accompanied by another meal offering and a wine libation, even though the quantity of flour used in its meal offering is doubled, i.e., one uses twice the amount that is generally used for meal offerings that accompany the sacrifice of a lamb, its oil and wine libations were not doubled; rather, three log of oil and three log of wine were used, per the standard quantities used for a lamb. ",
+ "All measuring vessels that were in the Temple were such that they held the volume that they measured when their contents were heaped above the rim, except for the measuring vessel used to measure the flour for the griddle-cake offering of the High Priest, as its heaped measure, i.e., the quantity of flour held by a tenth of an ephah measuring vessel when heaped, was contained within its walls when the flour was leveled with the rim. This was due to the fact that the measuring vessel for the griddle-cake offering was slightly larger than the tenth of an ephah measuring vessel. With regard to measuring vessels for liquids, their overflows, i.e., that which flows onto the outside of vessel’s walls, are sacred, but with regard to measuring vessels for dry substances, their overflows are non-sacred. Rabbi Akiva says that the reason for this difference is that since the measuring vessels for liquids are themselves sacred, therefore their overflows are sacred, and since the measuring vessels for dry substances are non-sacred, therefore their overflows are non-sacred. Rabbi Yosei says: The difference is not due to that factor. Rather, it is because the overflow of liquid was originally inside the vessel, where it became consecrated, and was then displaced, whereas the overflow of a dry substance was not displaced from inside the vessel, so it had not become consecrated. ",
+ "All offerings, whether communal or individual, require libations, i.e., a meal offering and a wine libation, except for the firstborn offering, the animal tithe offering, the Paschal offering, the sin offering, and the guilt offering, with which libations are not brought. But the exception to this exception is that the sin offering of a leper and his guilt offering do require libations. ",
+ "For all communal offerings there is no mitzva of placing hands on the head of the offering, except for the bull that comes to atone for a community-wide violation of any one of the mitzvot that was perpetrated due to an erroneous ruling of the Sanhedrin, where the judges of the Sanhedrin are required to place their hands upon its head (see Leviticus 4:13–21); and the scapegoat brought on Yom Kippur, upon which the High Priest places his hands (see Leviticus, chapter 16). Rabbi Shimon says: Also in the case of the goat that comes to atone for a community-wide perpetration of idol worship that occurred due to an erroneous ruling of the Sanhedrin, the judges of the Sanhedrin are required to place their hands upon its head (see Numbers 15:22–26). All offerings of an individual require placing hands, except for the firstborn offering, the animal tithe offering, and the Paschal offering. The mitzva of placing hands is performed by the owner of the offering. The mishna adds: And if the owner died, then the heir is regarded as the offering’s owner and so he places his hands on the offering and brings the accompanying libations. And furthermore, he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred. ",
+ "Everyone who brings an animal offering places hands upon its head, except for a deaf-mute, an imbecile, a minor, a blind person, a gentile, a Canaanite slave, the agent of the owner of the offering who brings the offering on the owner’s behalf, and a woman. And the requirement of placing hands is a non-essential mitzva; therefore, failure to place hands does not prevent the owner from achieving atonement. The rite of placing hands is performed by leaning on the head of the offering with two hands. And in the same location in the Temple that one places hands, one slaughters the animal. And immediately following the rite of placing hands, the slaughter is performed. ",
+ "There is an aspect of greater stringency with regard to placing hands than there is with regard to waving, and there is an aspect of greater stringency with regard to waving than there is with regard to placing hands. The stringency with regard to placing hands is that if several people are partners in bringing an offering, one of them waves the offering on behalf of all the other partners, but one cannot fulfill the requirement of placing hands if he alone places hands on behalf of all the other partners; rather, each member must place hands himself. The stringency with regard to waving is that waving is practiced in the cases of both offerings of an individual, e.g., peace offerings, where the breast and thigh and sacrificial portions are waved, and in the cases of communal offerings, e.g., the two lambs sacrificed on Shavuot, which are waved together with the two loaves; and it is practiced both in the cases of offerings when they are alive, e.g., the guilt offering of a leper and the lambs of Shavuot, and in the cases of offerings after they are slaughtered, e.g., the breast and thigh. By contrast, placing hands is practiced with a live animal. A further stringency is that waving is practiced both in the case of an item in which there is a living spirit, i.e., an animal offering, and in the case of an item in which there is not a living spirit, e.g., the omer offering, the sota meal offering, and the loaves accompanying a thanks offering and the ram of the nazirite, whereas placing hands is only ever performed upon living beings."
+ ],
+ [
+ "Rabbi Yishmael says: When the day of the sacrifice of the omer meal offering would occur on Shabbat, the labors performed that would otherwise be prohibited were kept to a minimum, and the one-tenth of an ephah of flour that was brought as an offering was processed from three se’a of reaped barley. And if it occurred during the week, the flour was processed from five se’a of reaped barley. And the Rabbis say: Both on Shabbat and during the week, the omer offering would come from three se’a of reaped barley. Rabbi Ḥanina, the deputy High Priest, says: On Shabbat the barley was reaped by an individual and with one sickle and with one basket into which the barley was placed; and during the week, it was reaped by three people with three baskets and three sickles. And the Rabbis say: Both on Shabbat and during the week, it was reaped by three people with three baskets and with three sickles.",
+ "The mitzva of the omer is to bring the barley reaped for the meal offering from fields proximate to Jerusalem. If the barley did not ripen in the fields proximate to Jerusalem, one brings it from any place in Eretz Yisrael. There was an incident where the omer came from Gaggot Tzerifin and the wheat for the two loaves on Shavuot came from the valley of Ein Sokher.",
+ "How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare. Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes. If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut. The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.",
+ "After they harvested the omer and placed it in the baskets, they brought it to the Temple courtyard. And they would singe in the fire the kernels of barley while they were still on the stalks, in order to fulfill the mitzva of parched grain, as it is written: “And if you bring a meal offering of first fruits to the Lord, you shall bring for the meal offering of your first fruits grain in the ear parched with fire” (Leviticus 2:14). This is the statement of Rabbi Meir. And the Rabbis say: Prior to parching the kernels, they would remove them from the stalks by beating them with soft, moist reeds and with cabbage stalks, not with sticks, so that the kernels would not be crushed. They then placed the grain into a hollow vessel [le’abuv], and this vessel was perforated so that the fire would take hold of the grain in its entirety. After parching the kernels, they would spread the kernels in the Temple courtyard and the wind would blow upon the kernels, cooling and drying them. They then placed the kernels in a mill used to grind grits, so that the barley would not be ground so fine that the shell would be mixed with the grain. And they produced from the ground barley a tenth of an ephah of barley flour that was sifted through thirteen sifters, and the rest is redeemed and may be eaten by any person. And dough from this barley flour is obligated in the separation of ḥalla, and the grain is exempt from the separation of tithe. Rabbi Akiva deems this flour obligated in having ḥalla and tithes separated from it. After daybreak, the priest sacrificing the omer came to the sifted tenth of an ephah, placed in the vessel in his hand some of its log of oil, and placed its frankincense on the side of the vessel. He then poured some more oil from the log onto the high-quality flour and mixed them together, waved and brought the meal offering to the corner of the altar, and removed the handful and burned it on the altar. And the rest of the meal offering is eaten by the priests.",
+ "Once the omer was sacrificed people would emerge and find the marketplace of Jerusalem full of the flour from the parched grain of the new crop that was permitted by the waving and the sacrifice of the omer offering. That filling of the marketplace with the new crop was performed not with the approval of the Sages; this is the statement of Rabbi Meir. Rabbi Yehuda says: They would do so with the approval of the Sages. From the moment that the omer offering was sacrificed, the produce of the new crop was permitted immediately. For those distant from Jerusalem, the new crop is permitted from midday and beyond. From the time that the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the day of waving the omer, the sixteenth of Nisan, is entirely prohibited, i.e., one may partake of the new crop only the next day. Rabbi Yehuda said: But isn’t it forbidden by Torah law, as it is stated: “And you shall eat neither bread, nor parched grain, nor fresh grain, until this selfsame day, until you have brought the offering of your God” (Leviticus 23:14)? This means that the new crop is prohibited on the day of the waving unless permitted by sacrifice of the offering. And if so, for what reason is it permitted for those distant to eat the new crop from midday and beyond, when the Temple is standing? It is due to the fact that they know that the members of the court are not indolent in its sacrifice, and certainly by midday the sacrifice of the omer offering has been completed.",
+ "Sacrifice of the omer offering would permit consumption of the new crop in the rest of the country outside the Temple, and the two loaves offering would permit the sacrifice of the new crop in the Temple. One may not bring meal offerings, or first fruits, or the meal offering brought with libations accompanying animal offerings, from the new crop prior to the sacrifice of the omer, and if he brought them from the new crop they are unfit. After the omer but prior to the two loaves one may not bring these offerings from the new crop, but if he brought them from the new crop, they are fit.",
+ "Wheat, barley, spelt, oats, and rye; these are obligated in the separation of ḥalla, and each one of them joins together with the othersto constitute the measure that obligates one to separate ḥalla. And they are prohibited due to the prohibition of partaking of the new crop prior to the Passover Festival, and likewise it is prohibited to reap them prior to the omer offering. If these grains took root prior the omer offering, the omer permits their consumption; and if not, they are prohibited until the next omer is brought and sacrificed the following year. ",
+ "Even before the omer offering is brought, one may reap a crop that grows in an irrigated field in the valleys, but one may not arrange the reaped stalks in a pile. The residents of Jericho, whose fields were categorized as irrigated fields in a valley, reaped the crops with the approval of the Sages and arranged the crops in a pile without the approval of the Sages, but the Sages did not reprimand them. One may reap crops in any field for fodder and feed it to an animal. Rabbi Yehuda said: When may one do so? At a time when he begins reaping before the crop reaches one-third of its potential growth. Rabbi Shimon says: One may reap and feed the crops to animals even after they reached one-third of their potential growth. ",
+ "And one may reap crops prior to the omer due to potential damage to saplings growing alongside the crops; and due to the place of mourning, i.e., to create room for those consoling mourners, who would bless them upon their return from the cemetery; and due to the need to create room for students to study, as failure to do so would lead to dereliction of Torah study in the study hall. After reaping the crops for any of these reasons, one may not fashion them into sheaves, but he leaves them unbound. The mitzva of the omer is for the barley to come from standing grain. If one did not find standing grain, he brings from sheaves. Its mitzva is for it to come from fresh, moist grain. If one did not find moist grain, he brings from dry grain. Its mitzva is for one to reap the grain at night, but if it was reaped during the day, it is fit. And reaping the grain for the omer overrides Shabbat."
+ ],
+ [
+ "The two loaves that are brought on the festival of Shavuot from the new wheat are each made from a tenth of an ephah of fine flour. They are kneaded one by one and they are baked one by one, i.e., each loaf is placed separately in the oven. The loaves of the shewbread are kneaded one by one and baked two by two, i.e., two loaves are placed in the oven at the same time. And the baker would prepare the shewbread in a mold [defus] when he made the dough. When he removes the shewbread from the oven he again places the loaves in a mold so that their shape will not be ruined.",
+ "In the case of both the two loaves and the shewbread, the kneading of their dough and the forming of their loaves take place outside the Temple courtyard, but their baking takes place inside the Temple courtyard. And their preparation does not override Shabbat. Rabbi Yehuda says: All of the procedures involved in their preparation take place inside the courtyard. Rabbi Shimon says: One should always be accustomed to say that the two loaves and the shewbread are fit if they were prepared in the Temple courtyard and they are also fit if they were prepared in Beit Pagei, outside the Temple Mount, as he maintains that they may be baked outside the Temple courtyard.",
+ "With regard to the twelve loaves of the High Priest’s griddle-cake offering, of which six are offered in the morning and six in the evening, their kneading, the forming of their loaves, and their baking take place inside the Temple courtyard, and all types of labor involved in those actions override Shabbat. These labors cannot be performed prior to Shabbat, as once the loaves are consecrated in a service vessel they are disqualified if they are left overnight. Grinding their flour and sifting their flour do not override Shabbat. Rabbi Akiva stated a principle: Any labor that can be performed on Shabbat eve does not override Shabbat, but one that cannot be performed on Shabbat eve overrides Shabbat.",
+ "All preparatory procedures of the meal offerings that take place inside the Temple courtyard, e.g., kneading and forming the High Priest’s griddle cakes, involve the use of a service vessel that consecrates the offerings. But any preparatory procedures that take place outside the Temple courtyard, e.g., kneading and forming the two loaves and the shewbread, do not involve the use of a service vessel. With regard to the two loaves, their length is seven handbreadths, their width is four handbreadths, and they have hornlike protrusions made of dough that is attached to each of their corners, which are four fingerbreadths high. With regard to the loaves of shewbread, their length is ten handbreadths, their width is five handbreadths, and each loaf’s hornlike protrusions is seven fingerbreadths high. Rabbi Yehuda says: The following letters are a mnemonic so that you will not err and forget the dimensions of the two loaves: Zayin, dalet, dalet. The numerical value of the letter zayin is seven and the numerical value of the letter dalet is four. The mnemonic therefore represents the length of seven handbreadths, the width of four handbreadths, and the height of four fingerbreadths, respectively. The following letters are a mnemonic for the dimensions of the shewbread: Yod, heh, zayin, which stand for the length of ten handbreadths, the width of five handbreadths, and the height of seven fingerbreadths, respectively. Ben Zoma says that it is written: “And you shall set upon the Table shewbread [leḥem panim] before Me always” (Exodus 25:30). The term leḥem panim indicates that it should have vertical sides [panim] rather than a rounded shape.",
+ "As for the Table, its length is ten handbreadths and its width is five handbreadths, as the Torah states that the Table is two cubits long and one cubit wide (see Exodus 25:23), and Rabbi Yehuda holds that the cubit used as the unit of measurement for the construction of the Temple vessels was equal to five handbreadths. With regard to the shewbread, its length is ten handbreadths and its width is five handbreadths. The priest places the length of the two shewbread arrangements across the width of the Table, which leaves five handbreadths of each loaf protruding from the Table. And he folds the protruding two and a half handbreadths upward on this side of the Table, and the protruding two and a half handbreadths upward on that side of the Table. One finds, therefore, that the length of the shewbread covers the width of the Table. Similarly, since the width of each loaf is five handbreadths, the width of the two loaves filled the entire length of the Table. This is the statement of Rabbi Yehuda. Rabbi Meir says: With regard to the Table, its length is twelve handbreadths and its width is six handbreadths, as the measure of a cubit used in the construction of the Temple vessels was equal to six handbreadths. Concerning the shewbread, its length is ten handbreadths and its width is five handbreadths. Rabbi Meir continues: The priest places the length of the shewbread across the width of the Table, which leaves four handbreadths of each loaf protruding from the Table. He folds the protruding two handbreadths upward on this side of the Table, and the protruding two handbreadths upward on that side of the Table. The width of the two arrangements of shewbread occupies only ten of the twelve handbreadths of the length of the Table, and this leaves a space of two handbreadths in the middle, between the two arrangements, so that the wind will blow between them and prevent the loaves from becoming moldy. Abba Shaul says: There, in the space between the two arrangements, the priests would place the two bowls of frankincense that accompany the shewbread. The Sages said to him: But isn’t it already stated: “And you shall place pure frankincense upon [al] each arrangement, that it may be for the bread as a memorial part, an offering made by fire to the Lord” (Leviticus 24:7)? The verse indicates that the frankincense is placed upon the shewbread and not next to it. Abba Shaul said to the Sages in response: Isn’t it already stated: “And next to him [alav] shall be the tribe of Manasseh” (Numbers 2:20)? Just as the preposition “alav” in this verse means that the tribe of Manasseh pitched camp next to the tribe of Ephraim and not upon it, so too, the preposition “al” means that the frankincense was placed next to the arrangements of the shewbread.",
+ "The mishna continues to describe the shewbread Table: And there were four panels of gold there, which stood on the ground and rose above the height of the Table, and they split up at their upper ends, above the Table, so that the rods upon which the shewbread was placed could rest upon the panels. In this manner the panels would support the shewbread. There were two panels for this arrangement and two panels for that arrangement, and there were twenty-eight rods, each of which was shaped like half of a hollow reed. There were fourteen rods for this arrangement and fourteen rods for that arrangement. Neither the arranging of the rods for the new shewbread, nor their removal from the arrangement of the old shewbread, overrides Shabbat. Rather, a priest enters the Sanctuary on Shabbat eve, i.e., Friday before sundown, and removes each of the rods from between the loaves. And according to Rabbi Meir he then places each rod in the space between the two arrangements, along the length of the Table. Then, on Shabbat, he places the new shewbread on the Table without the rods, and he inserts the rods between the loaves at the conclusion of Shabbat. The mishna concludes: All the vessels that were in the Temple, including the Table, were placed so that their length was from east to west, along the length of the Temple.",
+ "There were two tables in the Entrance Hall, on the inside of the Entrance Hall, next to the entrance to the Temple, i.e., next to the entrance to the Sanctuary. One was of marble and one was of gold. On the table of marble, the priests place the new shewbread that has been baked, before its entrance into the Sanctuary, so that the loaves may cool a little from the heat of the oven and not spoil. And when the old shewbread is removed from the shewbread Table it is placed on the table of gold upon its exit from the Sanctuary, where it remains until the frankincense is burned on the altar. The reason the shewbread is placed on a gold table when it is removed, rather than on a marble or silver table, is that one elevates to a higher level in matters of sanctity and one does not downgrade. Since it is set on the gold shewbread Table all week, it cannot be downgraded to a marble or silver table upon its removal. And there was one Table of gold within the Sanctuary, upon which the shewbread is always found. The mishna describes the manner in which it is ensured that the shewbread is constantly on the Table: And four priests enter, two with the two arrangements of the new shewbread in their hands and two with the two bowls of frankincense in their hands. And four priests precede them, entering the Sanctuary before them, two to take the two arrangements of the old shewbread from the Table, and two to take the two bowls of frankincense. Those bringing the new shewbread into the Sanctuary stand in the north and their faces are to the south, and those removing the old shewbread stand in the south and their faces are to the north. These priests draw the old shewbread from the Table and those priests place the new shewbread on the Table, and for each handbreadth of this old shewbread that is removed from the Table a handbreadth of that new shewbread is placed upon the Table, so that the Table is never without loaves upon it, as it is stated: “And you shall set upon the Table shewbread before Me always” (Exodus 25:30). Rabbi Yosei says: Even if these priests were to remove the shewbread from the Table entirely, and only afterward those priests were to place the new shewbread upon the Table, this too would fulfill the requirement that the shewbread always be on the Table. It is unnecessary to ensure the uninterrupted presence of the shewbread upon the Table, as long as it does not remain a single night without shewbread upon it. The mishna describes the manner in which the shewbread is distributed: The priests who carried the old shewbread loaves came out of the Sanctuary and placed them on the table of gold that was in the Entrance Hall. The priests then burned on the altar the frankincense that was in the bowls. And the loaves were subsequently distributed to the priests. This occurred on Shabbat, the day that the priestly watch that served in the Temple during the preceding week was replaced by the priestly watch that would serve during the following week. The shewbread was distributed to the priests of both watches. If Yom Kippur occurs on Shabbat, the loaves are distributed at night, at the conclusion of the fast, since they may not be eaten during the day. If Yom Kippur occurs on Friday, i.e., when the holy day begins on Thursday evening, the goat sin offering of Yom Kippur is eaten by the priests at night, i.e., on Friday night, as it may be eaten only on the day that it is sacrificed or during the following night, until midnight. And since there is no possibility of cooking the meat, as one may not cook on Yom Kippur or Shabbat, the Babylonians, i.e., priests who had emigrated from Babylonia, eat it when it is raw, due to the fact that they are broad-minded with regard to their food, i.e., they are not particular and will eat meat even when it is not cooked.",
+ "If one arranged the bread on the Table on Shabbat but arranged the bowls of frankincense only after Shabbat, then if he subsequently burned the frankincense placed in the bowls on the following Shabbat, the loaves are unfit for consumption, since the frankincense had not been on the Table for the entire week. Since the burning of the frankincense did not render the loaves permitted for consumption, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. One violates these prohibitions only if the frankincense is burned in a manner that permits consumption of the shewbread. If one arranged the bread and the bowls of frankincense on Shabbat but then burned the frankincense that was in the bowls after the following Shabbat, that burning of the frankincense is not valid and the shewbread is unfit for consumption. And since the frankincense was not burned in a manner that permits consumption of the shewbread, one is not ever liable for eating them due to violation of the prohibitions of piggul or notar, or for partaking of the shewbread when one is ritually impure. If one arranged the bread and the bowls of frankincense after Shabbat and burned the frankincense that was in the bowls on the subsequent Shabbat, the burning of the frankincense is not valid and the shewbread is unfit for consumption. How should one act to prevent the shewbread from being rendered unfit? One should not remove the shewbread and frankincense from the Table on the subsequent Shabbat. Rather, he should leave it on the Table until the following Shabbat, so that it remains on the Table for a full week from Shabbat to Shabbat. It is permitted to leave the bread and frankincense on the Table beyond seven days, as even if it is on the Table for many days there is nothing wrong with that, i.e., it is not rendered unfit.",
+ "The two loaves that are brought on Shavuot are eaten by the priests no less than two days and no more than three days after they were baked. How so? They are generally baked on the eve of the festival of Shavuot and they are eaten on the day of the Festival, which is on the second day. If the Festival occurs after Shabbat, on Sunday, the loaves are baked on Friday, in which case they are eaten on the third day. The shewbread is eaten no less than nine days and no more than eleven days after it is baked. How so? It is generally baked on Shabbat eve and eaten on the following Shabbat, which is on the ninth day. If a Festival occurs on Shabbat eve the shewbread is baked on the eve of the Festival, on Thursday, in which case it is eaten on the tenth day. If the two festival days of Rosh HaShana occur on Thursday and Friday, the shewbread is baked on Wednesday, in which case it is eaten on the eleventh day. And this is because the preparation of the two loaves and the shewbread overrides neither Shabbat nor a Festival. Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the deputy High Priest: Their preparation overrides a Festival but does not override the fast day of Yom Kippur."
+ ],
+ [
+ "With regard to the fine flour for meal offerings or the wine for libations that became ritually impure, as long as they have not yet been consecrated in a service vessel and assumed inherent sanctity, their redemption is possible. If they are redeemed, their sanctity will be transferred to the redemption money. Once they have been consecrated in a service vessel and have assumed inherent sanctity, their redemption is no longer possible, and they are burned like any other offerings that became ritually impure. With regard to consecrated birds, wood for the altar, frankincense, and service vessels, once they became ritually impure they have no possibility of redemption, as redemption of items consecrated for the altar was stated only with regard to a consecrated animal that developed a blemish, not with regard to other consecrated items.",
+ "In the case of one who says: It is incumbent upon me to bring a meal offering prepared in a shallow pan, and he brought a meal offering prepared in a deep pan instead; or if he said: It is incumbent upon me to bring a meal offering prepared in a deep pan, and he brought a meal offering prepared in a shallow pan instead, the meal offering that he brought, he brought as a voluntary meal offering, but he has not fulfilled his obligation that he undertook with his vow and he must therefore bring another meal offering. If he said: This tenth of an ephah of flour is a meal offering to bring in a shallow pan, and he brought it prepared in a deep pan instead; or if he said: This tenth of an ephah of flour is a meal offering to bring in a deep pan, and he brought a meal offering prepared in a shallow pan, this offering is not valid, because he did not fulfill what he had stated concerning that tenth of an ephah of flour. In the case of one who says: It is incumbent upon me to bring one meal offering of two tenths of an ephah in one vessel, and he divided it and brought it in two vessels, removing a handful from each; or if he says: It is incumbent upon me to bring two tenths of an ephah for two meal offerings in two vessels, and he brought one meal offering of two tenths of an ephah in one vessel and removed one handful from it, then the meal offering that he brought, he brought as a voluntary meal offering, but he has not fulfilled his obligation. If he says: These two tenths of an ephah before me are a meal offering in one vessel, and he divided them and brought them in two vessels, removing a handful from each; or if he says: These tenths of an ephah are two meal offerings in two vessels, and he brought them in one vessel, both of these offerings are not valid, because in both cases he deviated from the number of handfuls that he vowed to remove. In the case of one who says: It is incumbent upon me to bring a meal offering of two tenths of an ephah in one vessel, and he divided them and brought them in two vessels, and others said to him: You vowed to bring a meal offering in one vessel, then if he sacrificed the two tenths of an ephah in two vessels they are not valid even as voluntary meal offerings, and he must bring another meal offering to fulfill his obligation. His failure to respond and explain that it was not his intention to fulfill his vow with this offering indicates that he does intend to fulfill his vow with it. Since he deviated from his vow, the offering is not valid. If he sacrificed the two tenths of an ephah in one vessel after he was reminded, it is valid, as he fulfilled his vow. Likewise, in a case where one says: It is incumbent upon me to bring two meal offerings totaling two tenths of an ephah in two vessels, and he brought it all in one vessel, and others said to him: You vowed to bring meal offerings in two vessels, then if he sacrificed the two tenths of an ephah in two vessels as he had originally vowed, they are valid. If he placed it all in one vessel, its halakhic status is like that of two meal offerings that were intermingled prior to removal of the handfuls. Therefore, if one can remove a handful from each meal offering in and of itself, they are valid. If not, they are not valid, as the Gemara explained on 23a.",
+ "One who says: It is incumbent upon me to bring a meal offering from barley, should bring the meal offering from wheat, as voluntary meal offerings are brought exclusively from wheat. One who says: It is incumbent upon me to bring a meal offering from flour, should bring the meal offering from fine flour, as it is written: “His offering shall be of fine flour” (Leviticus 2:1). If one vows to bring a meal offering without oil and without frankincense, he should bring it with oil and frankincense, as voluntary meal offerings require oil and frankincense. If one vows to bring as a meal offering half a tenth of an ephah, he should bring a complete tenth of an ephah, the minimum measure of a voluntary meal offering. If one vows to bring a meal offering of a tenth and a half an ephah, he should bring two tenths, as there are no partial tenths of an ephah brought in meal offerings. Rabbi Shimon deems one exempt from bringing a meal offering in all these cases. This is because the vow does not take effect, as he did not pledge in the manner of those who pledge.",
+ "A person may pledge a meal offering of sixty tenths of an ephah of fine flour, and bring all sixty tenths in one vessel. If he says: It is incumbent upon me to bring sixty tenths of an ephah, he brings it in one vessel. If he says: It is incumbent upon me to bring sixty-one tenths of an ephah, he brings sixty tenths in one vessel and one tenth in another vessel, as the greatest number of tenths of an ephah that the community brings as meal offerings in one day is on the first festival day of Sukkot when it occurs on Shabbat, when sixty-one tenths of an ephah of fine flour are brought. It is sufficient for an individual that the maximum amount he can bring at once is one tenth of an ephah less than that of the community. When the first day of Sukkot occurs on Shabbat, thirteen bulls, two goats, and fourteen lambs are sacrificed as the additional offerings of Sukkot, two lambs are sacrificed as the daily offerings, and two lambs are sacrificed as the additional offering of Shabbat. Three tenths of an ephah are brought for each bull, two tenths for each goat, and a tenth for each lamb. Altogether, that is sixty-one tenths of an ephah. Rabbi Shimon says: What is the relevance of the tenths of an ephah sacrificed on Sukkot that occurs on Shabbat? Aren’t these meal offerings for bulls and those for lambs, and they are not mixed with each other (see 89a)? Rather, the reason that one may not bring more than sixty tenths of an ephah in one vessel is because up to sixty tenths of fine flour can be mixed with one log of oil. The Rabbis said to him: Is it so that sixty tenths of flour can be mixed with a log of oil, but sixty-one tenths cannot be mixed? Rabbi Shimon said to them: All the measures of the Sages are so: For example, in a ritual bath containing forty se’a of water, one immerses for purification, and in a ritual bath with forty se’a less the small measure of a kortov, one cannot immerse in it for purification. One does not pledge a libation of one log, two log, or five log of wine, because there are no existing libations with those measures of wine. But one pledges a libation of three log, which is the measure of wine brought with a lamb, or four log, which is the measure of wine brought with a ram, or six log, which is the measure of wine brought with a bull. And one may pledge a libation of six log and beyond, as any greater amount can be composed of combinations of these three. ",
+ "One may pledge to bring independent libations of wine, but one may not pledge oil alone; this is the statement of Rabbi Akiva. Rabbi Tarfon says: One may pledge oil as well. Rabbi Tarfon said: Just as we found that wine comes as an obligation and comes as a gift offering independent of any offering, so too, we find that oil comes as an obligation and comes as a gift offering. Rabbi Akiva said to him: No, if you said that this is true with regard to wine, as it is sacrificed with its obligatory offering by itself, shall you also say that this is also the case with regard to oil, which is never sacrificed with its obligatory offering by itself but only mixed with the flour? The mishna concludes with a ruling concerning a voluntary meal offering: Two people do not pledge a meal offering of a tenth of an ephah as partners, but they may pledge a burnt offering and a peace offering. And they may pledge to bring even an individual bird, not only a pair."
+ ],
+ [
+ "One who says: It is incumbent upon me to bring a tenth of an ephah for a meal offering, must bring a meal offering of one-tenth. If he says: It is incumbent upon me to bring tenths of an ephah, he must bring two-tenths, as that is the minimum plural amount. If he says: I specified several tenths of an ephah but I do not know which number I specified, he must bring sixty-tenths, as that is the maximum amount of a meal offering. The flour beyond the amount that he actually specified is rendered a voluntary meal offering. If one says: It is incumbent upon me to bring a meal offering, he may bring whichever meal offering that he wishes, i.e., the fine-flour meal offering, the shallow-pan or deep-pan meal offering, or the meal offering baked in an oven in the form of loaves or wafers. Rabbi Yehuda says: He must bring the fine-flour meal offering, as it is the most notable of the meal offerings.",
+ "If one says: It is incumbent upon me to bring a meal offering, or: It is incumbent upon me to bring a type of meal offering, he must bring one meal offering. If he says: It is incumbent upon me to bring meal offerings, or: It is incumbent upon me to bring meal offerings of a certain type, he must bring two. If he says: I specified a meal offering but I do not know which meal offering I specified, he must bring all five types of meal offerings. If one says: I specified a meal offering of tenths of an ephah but I do not know how many tenths I specified, he must bring a meal offering of sixty-tenths of an ephah. Rabbi Yehuda HaNasi says: His obligation is satisfied only when he brings meal offerings of all sizes, in increments of tenths of an ephah, ranging from one-tenth of an ephah to sixty-tenths, for a total of sixty meal offerings with a total volume of 1,830 tenths of an ephah, or 183 ephahs. He fulfills his vow with one of the meal offerings, and the rest are rendered voluntary meal offerings.",
+ "One who says: It is incumbent upon me to donate pieces of wood as fuel for the altar, must donate no fewer than two logs. One who says: It is incumbent upon me to bring frankincense, must bring no less than a handful. The mishna states tangentially: There are five halakhot pertaining to handfuls. One who says: It is incumbent upon me to bring an offering of frankincense, may not bring less than a handful. One who pledges to bring a meal offering must bring with it a handful of frankincense. One who intentionally offers up a handful of a meal offering outside the Temple courtyard is liable to receive excision from the World-to-Come [karet]. The two bowls of frankincense that accompany the shewbread are required to have two handfuls of frankincense.",
+ "One who says: It is incumbent upon me to donate gold to the Temple treasury, must give no less than a gold dinar. One who says: It is incumbent upon me to donate silver to the Temple treasury, must give no less than the value of a silver dinar. One who says: It is incumbent upon me to donate copper to the Temple maintenance, must give no less than the value of a silver ma’a. One who says: I specified the amount of gold, silver, or copper, but I do not know what I specified, must bring the maximum amount of gold, silver, or copper, until it reaches an amount where he says: I am certain that I did not intend to donate that much.",
+ "One who says: It is incumbent upon me to bring a libation of wine, must bring no less than three log, as that is the minimum amount of wine brought as a libation accompanying an animal offering. One who says: It is incumbent upon me to bring oil, must bring no less than a log, as the smallest meal offering includes one log of oil. Rabbi Yehuda HaNasi says: He must bring no less than three log, as that is the amount of oil in the meal offering that accompanies the sacrifice of a lamb, which is the smallest amount in any of the meal offerings that accompany the sacrifice of an animal. One who says: I specified how many log I vowed to bring but I do not know what amount I specified, must bring an amount of oil equivalent to the amount brought on the day that the largest amount of oil is sacrificed in the Temple.",
+ "One who says: It is incumbent upon me to bring a burnt offering, must bring a lamb, which is the least expensive land animal sacrificed as an offering. Rabbi Elazar ben Azarya says: He may bring either a dove or a pigeon, as a bird burnt offering. One who says: I vowed to bring a burnt offering, and I specified that it would be from the herd, but I do not know what animal I specified, must bring a bull and a male calf, as a burnt offering is brought only from male animals. One who says: I vowed to bring a burnt offering and I specified that it would be from the animals but I do not know what animal I specified, must bring a bull and a male calf, a ram, a large male goat, a small male goat, and a male lamb. One who says: I vowed to bring a burnt offering, and I specified what type of burnt offering it would be, but I do not know what I specified, adds a dove and a pigeon to the previous list.",
+ "One who says: It is incumbent upon me to bring a thanks offering and a peace offering, must bring a lamb, which is the least expensive land animal sacrificed as an offering. One who says: I vowed to bring a peace offering and I specified that it would be from the herd but I do not know what animal I specified, must bring a bull and a cow, and a male calf and a female calf. One who says: I vowed to bring a burnt offering and specified that it would be from the animals, but I do not know what animal I specified, must bring a bull and a cow, a male calf and a female calf, a ram and a ewe, a large, i.e., adult, male goat and a large female goat, a small, i.e., young, male goat and a small female goat, and a male lamb and a female lamb.",
+ "One who says: It is incumbent upon me to bring a bull as a burnt offering or peace offering, must bring the bull, its accompanying meal offering, and its libations, with the total value of one hundred dinars. One who says: It is incumbent upon me to bring a calf, must bring the calf, its accompanying meal offering, and its libations, with the total value of five sela, which equal twenty dinars. One who says: It is incumbent upon me to bring a ram, must bring the ram, its accompanying meal offering, and its libations, with the value of two sela, which equal eight dinars. One who says: It is incumbent upon me to bring a lamb, must bring the lamb, its accompanying meal offering, and its libations, with the value of one sela, which equals four dinars. One who says: It is incumbent upon me to bring a bull with the value of one hundred dinars as a burnt offering or peace offering, must bring the bull with the value of one hundred dinars excluding its accompanying meal offering and libations. One who says: It is incumbent upon me to bring a calf with the value of five sela as a burnt offering or peace offering, must bring the calf with the value of five sela excluding its accompanying meal offering and libations. One who says: It is incumbent upon me to bring a ram with the value of two sela as a burnt offering or peace offering, must bring the ram with the value of two sela excluding its accompanying meal offering and libations. One who says: It is incumbent upon me to bring a lamb with the value of one sela as a burnt offering or peace offering, must bring the lamb with the value of one sela excluding its accompanying meal offering and libations. If one said: It is incumbent upon me to bring a bull with the value of one hundred dinars as a burnt offering or peace offering, and he brought two bulls with a combined value of one hundred dinars, he has not fulfilled his obligation. And that is the halakha even if this bull has the value of one hundred dinars less one dinar and that bull has the value of one hundred dinars less one dinar. If one said: It is incumbent upon me to bring a black bull, and he brought a white bull; or said: It is incumbent upon me to bring a white bull, and he brought a black bull; or said: It is incumbent upon me to bring a large bull, and he brought a small bull, in all these cases he has not fulfilled his obligation. But if he said: It is incumbent upon me to bring a small bull, and he brought a large bull, he has fulfilled his obligation, as the value of a small bull is included in the value of a large bull. Rabbi Yehuda HaNasi says: He has not fulfilled his obligation, as the offering that he brought did not correspond to his vow.",
+ "With regard to one who said: This bull is hereby a burnt offering, and subsequently it became blemished [venista’ev] and was disqualified from sacrifice, he should redeem the bull and with that money purchase another bull as an offering in its stead. If he wishes, he may bring two bulls with its redemption money instead of one. If one says: These two bulls are hereby a burnt offering, and subsequently they became blemished, if he wishes he may bring one bull with their redemption money. And Rabbi Yehuda HaNasi deems this prohibited, and holds that he must bring two bulls. In a case where one said: This ram is hereby a burnt offering, and it became blemished, if he wishes he may bring a lamb with its redemption money. In a case where one said: This lamb is hereby a burnt offering, and it became blemished, if he wishes he may bring a ram with its redemption money. And Rabbi Yehuda HaNasi deems it prohibited for one to bring one type of animal with redemption money from another type of animal. With regard to one who says: One of my lambs is consecrated, or: One of my bulls is consecrated, and he has two lambs or bulls, the larger of them is consecrated. If he has three lambs or bulls, the middle-sized animal among them is consecrated. If one says: I specified the lamb or bull that is to be consecrated but I do not know what animal I specified in my vow, or he says that: My father said to me before his death that he consecrated one of the lambs or the bulls, but I do not know what animal he consecrated, the largest of them is consecrated.",
+ "One who says: It is incumbent upon me to bring a burnt offering, must sacrifice it in the Temple in Jerusalem. And if he sacrificed it in the temple of Onias in Egypt, he has not fulfilled his obligation. One who says: It is incumbent upon me to bring a burnt offering that I will sacrifice in the temple of Onias, must sacrifice it in the Temple in Jerusalem, but if he sacrificed it in the temple of Onias, he has fulfilled his obligation. Rabbi Shimon says that if one says: It is incumbent upon me to bring a burnt offering that I will sacrifice in the temple of Onias, it is not consecrated as a burnt offering; such a statement does not consecrate the animal at all. If one says: I am hereby a nazirite, then when his term of naziriteship is completed he must shave the hair of his head and bring the requisite offerings in the Temple in Jerusalem; and if he shaved in the temple of Onias, he has not fulfilled his obligation. If one says: I am hereby a nazirite provided that I will shave in the temple of Onias, he must shave in the Temple in Jerusalem; but if he shaved in the temple of Onias, he has fulfilled his obligation. Rabbi Shimon says that one who says: I am hereby a nazirite provided that I will shave in the temple of Onias, is not a nazirite at all, as his vow does not take effect. The priests who served in the temple of Onias may not serve in the Temple in Jerusalem; and needless to say, if they served for something else, a euphemism for idolatry, they are disqualified from service in the Temple. As it is stated: “Nevertheless the priests of the private altars did not come up to the altar of the Lord in Jerusalem, but they did eat matza among their brethren” (II Kings 23:9). The halakhic status of these priests is like that of blemished priests in that they receive a share in the distribution of the meat of the offerings and partake of that meat, but they do not sacrifice offerings or perform any of the sacrificial rites.",
+ "It is stated with regard to an animal burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:9), and with regard to a bird burnt offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 1:17), and with regard to a meal offering: “A fire offering, an aroma pleasing to the Lord” (Leviticus 2:2). The repetitive language employed concerning all of these different offerings is to say to you that one who brings a substantial offering and one who brings a meager offering have equal merit, provided that he directs his heart toward Heaven."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..d9b76f5f8ff16961626eb794ad8b59a523abf59a
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,144 @@
+{
+ "language": "he",
+ "title": "Mishnah Menachot",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "א\nכָּל הַמְּנָחוֹת שֶׁנִּקְמָצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִמִּנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת. \nמִנְחַת חוֹטֵא, מִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, \nנָתַן בַּכֶּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, \nאוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, \nאוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת. \nכֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? \nלְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה. \nשֶׁלֹּא לִשְׁמָן וְלִשְׁמָן? \nלְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא. \n",
+ "ב\nאֶחָד מִנְחַת חוֹטֵא \nוְאֶחָד כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, \nאוֹנֵן, \nטְבוּל יוֹם, \nמְחֻסַּר בְּגָדִים, \nמְחֻסַּר כִּפּוּרִים, \nשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, \nעָרֵל, \nוְטָמֵא, \nיוֹשֵׁב, \nעוֹמֵד עַל גַּבֵּי כֵלִים, \nעַל גַּבֵּי בְהֵמָה, \nעַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, \nפָּסַל. \nקָמַץ בִּשְׂמֹאל, פָּסַל. \nבֶּן בְּתִירָה אוֹמֵר: \nיַחְזִיר, וְיַחְזֹר וְיִקְמֹץ בִּימִין. \nקָמַץ וְעָלָה בְיָדוֹ צְרוֹר, \nאוֹ גַרְגֵּר מֶלַח, \nאוֹ קֹרֶט שֶׁלִּלְבוֹנָה, \nפָּסַל, מִפְּנֵי שֶׁאָמְרוּ: \nהַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר פָּסוּל. \nוְאֵי זֶה הוּא הַיָּתֵר? \nשֶׁקְּמָצוֹ מְבֹרָץ; \nוְחָסֵר? \nשֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו. \n\nג\nכֵּיצַד הוּא עוֹשֶׂה? \nפּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ. \n",
+ "רִבָּה שַׁמְנָהּ, \nוְחִסַּר שַׁמְנָהּ, \nחִסַּר לְבוֹנָתָהּ, \nפְּסוּלָה. \nהַקּוֹמֵץ אֶת הַמִּנְחָה לֹאכַל שִׁירֶיהָ בַחוּץ, \nאוֹ כַזַּיִת מִשִּׁירֶיהָ בַחוּץ, \nלְהַקְטִיר קֻמְצָהּ בַּחוּץ, \nאוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, \nאוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת. \n\nד\nלֹאכַל שִׁירֶיהָ לְמָחָר, \nאוֹ כַזַּיִת מִשִּׁירֶיהָ לְמָחָר, \nלְהַקְטִיר קֻמְצָהּ לְמָחָר, \nאוֹ כַזַּיִת קֻמְצָהּ לְמָחָר, \nאוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. \n\nה\nזֶה הַכְּלָל: \nכָּל הַקּוֹמֵץ, הַנּוֹתֵן בַּכֶּלִי, וְהַמְהַלֵּךְ \nהַמַּקְטִיר לֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n\n[ו] <ד>\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nקָמַץ בִּשְׁתִיקָה, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה; \nאוֹ שֶׁקָּמַץ, נָתַן בַּכֶּלִי, וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n",
+ "[ז] <ה>\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nקָמַץ חוּץ לִמְקוֹמוֹ, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁקָּמַץ, נָתַן בַּכֶּלִי, וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ. \nמִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן; \nאוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן; \nאוֹ שֶׁקָּמַץ וְנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, \nזֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n\nח\nלֹאכַל כַּזַּיִת בַּחוּץ, כַּזַּיִת לְמָחָר; \nכַּזַּיִת לְמָחָר, כַּזַּיִת בַּחוּץ; \nכַּחֲצִי זַיִת בַּחוּץ, כַּחֲצִי זַיִת לְמָחָר; \nכַּחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת בַּחוּץ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת. \n\nט\nאָמַר רְבִּי יוּדָה: \nזֶה הַכְּלָל: \nאִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת; \nאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן, \nפָּסוּל, וְאֵין בּוֹ כָרֵת. \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. \nלֹאכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n\n\n\n"
+ ],
+ [
+ "א\nהַקּוֹמֵץ אֶת הַמִּנְחָה לֹאכַל שִׁירֶיהָ \nאוֹ לְהַקְטִיר קֻמְצָהּ לְמָחָר, \nמוֹדֶה רְבִּי יוֹסֵה בָזֶה \nשֶׁהוּא פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. \nלְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, \nרְבִּי יוֹסֵה אוֹמֵר: \nפִּגּוּל, וְאֵין בּוֹ כָרֵת. \nוַחֲכָמִים אוֹמְרִים: \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. \nאָמְרוּ לוֹ: \nמַה שָּׁנַת זוֹ מִן הַזֶּבַח? \nאָמַר לָהֶם: \nשֶׁהַזֶּבַח, דָּמוֹ וּבְשָׂרוֹ וְאֵמוּרָיו אֶחָד; \nוּלְבוֹנָה אֵינָה מִן הַמִּנְחָה. \n",
+ "ב\nשָׁחַט שְׁנֵי כְבָשִׂים לֹאכַל אַחַת מִן הַחַלּוֹת לְמָחָר; \nהִקְטִיר שְׁנֵי בַזִּכִּים לֹאכַל אֶחָד מִן הַסְּדָרִים, \nרְבִּי יוֹסֵה אוֹמֵר: \nאוֹתָהּ הַחַלָּה וְאוֹתוֹ הַסֵּדֶר שֶׁחָשַׁב עָלָיו, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת; \nוְהַשֵּׁנִי, פָּסוּל וְאֵין בּוֹ כָרֵת. \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת. \nנִטַּמָּאת אַחַת מִן הַחַלּוֹת, \nאוֹ אֶחָד מִן הַסְּדָרִים, \nרְבִּי יוּדָה אוֹמֵר: \nשְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרִיפָה, \nשֶׁאֵין קָרְבָּן צִבּוּר חָלוּק. \nוַחֲכָמִים אוֹמְרִים: \nהַטָּמֵא כְטֻמְאָתוֹ, \nוְהַטָּהוֹר יֵאָכֵל. \n",
+ "ג\nהַתּוֹדָה מְפַגֶּלֶת אֶת הַלֶּחֶם, \nוְהַלֶּחֶם אֵינוּ מְפַגֵּל אֶת הַתּוֹדָה. \nכֵּיצַד? \nהַשּׁוֹחֵט אֶת הַתּוֹדָה לֹאכַל מִמֶּנָּה לְמָחָר, \nהִיא וְהַלֶּחֶם מְפֻגָּלִין. \nלֹאכַל מִן הַלֶּחֶם לְמָחָר, \nהַלֶּחֶם מְפֻגָּל, \nוְהַתּוֹדָה אֵינָה מְפֻגֶּלֶת. \n\nד\nהַכְּבָשִׂים מְפַגְּלִים אֶת הַלֶּחֶם, \nוְהַלֶּחֶם אֵינוּ מְפַגֵּל אֶת הַכְּבָשִׂים. \nכֵּיצַד? \nהַשּׁוֹחֵט אֶת הַכְּבָשִׂים לֹאכַל מֵהֶן לְמָחָר, \nהֵן וְהַלֶּחֶם מְפֻגָּלִים. \nלֹאכַל מִן הַלֶּחֶם לְמָחָר, \nהַלֶּחֶם מְפֻגָּל, \nוְהַכְּבָשִׂים אֵינָן מְפֻגָּלִין. \n",
+ "ה\nהַזֶּבַח מְפַגֵּל אֶת הַנְּסָכִים, \nמִשֶּׁקָּדְשׁוּ בַכֶּלִי. \nדִּבְרֵי רְבִּי מֵאִיר. \nהַנְּסָכִים אֵינָן מְפַגְּלִין אֶת הַזֶּבַח. \nכֵּיצַד? \nהַשּׁוֹחֵט אֶת הַזֶּבַח לֹאכַל מִמֶּנּוּ לְמָחָר, \nהוּא וּנְסָכָיו מְפֻגָּלִין. \nלְהַקְרִיב נְסָכָיו לְמָחָר, \nהַנְּסָכִים מְפֻגָּלִין, \nוְהַזֶּבַח אֵינוּ מְפֻגָּל. \n",
+ "ו\nפִּגֵּל בַּקֹּמֶץ, אֲבָל לֹא בַלְּבוֹנָה, \nבַּלְּבוֹנָה, אֲבָל לֹא בַקּמֶץ, \nרְבִּי מֵאִיר אוֹמֵר: \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. \nוַחֲכָמִים אוֹמְרִים: \nאֵין בּוֹ כָרֵת, \nעַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. \nמוֹדִים חֲכָמִים לִרְבִּי מֵאִיר \nבְּמִנְחַת חוֹטֵא, וּבְמִנְחַת קְנָאוֹת, \nשֶׁאִם פִּגֵּל בַּקֹּמֶץ, \nשֶׁהוּא פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, \nשֶׁהַקֹּמֶץ הוּא מַתִּיר. \n\nז\nשָׁחַט אֶחָד מִן הַכְּבָשִׂים לֹאכַל שְׁתֵּי חַלּוֹת לְמָחָר, \nהִקְטִיר אֶחָד מִן הַבַּזִּכִּים לֹאכַל שְׁתֵּי סְדָרִים לְמָחָר, \nרְבִּי מֵאִיר אוֹמֵר: \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. \nוַחֲכָמִים אוֹמְרִים: \nאֵין בּוֹ כָרֵת, \nעַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. \nשָׁחַט אֶחָד מִן הַכְּבָשִׂים לֹאכַל מִמֶּנּוּ לְמָחָר, \nהוּא פִּגּוּל, וַחֲבֵרוֹ כָשֵׁר; \nלֹאכַל מֵחֲבֵרוֹ לְמָחָר, \nשְׁנֵיהֶן כְּשֵׁרִין. \n\n\n\n"
+ ],
+ [
+ "א\nהַקּוֹמֵץ אֶת הַמִּנְחָה, \nלֹאכַל דָּבָר שֶׁאֵין דַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, \nכָּשֵׁר. \nרְבִּי אֱלִיעֶזֶר פּוֹסֵל. \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nפָּחוּת מִכַּזַּיִת, כָּשֵׁר. \nלֹאכַל כַּחֲצִי זַיִת, וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n",
+ "ב\nלֹא יָצַק, לֹא בָלַל, לֹא פָתַת, לֹא מָלַח, \nלֹא הֵנִיף, לֹא הִגִּישׁ, \nאוֹ שֶׁפִּתְּתָן פִּתִּים מְרֻבּוֹת וְלֹא מְשָׁחָן, \nכְּשֵׁרָה. \nנִתְעָרַב קֻמְצָהּ בְּקֹמֶץ חֲבֶרְתָּהּ, \nבְּמִנְחוֹת כֹּהֵן, \nוּמִנְחַת נְסָכִים, \nכְּשֵׁרָה. \nרְבִּי יְהוּדָה אוֹמֵר: \nמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nפְּסוּלָה, \nשֶׁזּוֹ בוֹלְלָתָהּ רַכָּה, \nוְזוֹ בוֹלְלָתָהּ עָבָה, \nוְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ. \n",
+ "ג\nשְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמָצוּ, \nוְנִתְעָרְבוּ זוֹ בָזוֹ, \nאִם יָכוֹל לִקְמוֹץ זוֹ בִפְנֵי עַצְמָהּ וְזוֹ בִפְנֵי עַצְמָהּ, \nכְּשֵׁרוֹת, \nוְאִם לָאו, פְּסוּלוֹת. \nקֹמֶץ שֶׁנִּתְעָרַב בְּמִנְחָה שֶׁלֹּא נִקְמָצָה, \nלֹא יַקְטִיר. \nוְאִם הִקְטִיר, \nזוֹ שֶׁנִּקְמָצָה עָלָת לַבְּעָלִים, \nוְזוֹ שֶׁלֹּא נִקְמָצָה, לֹא עָלָת לַבְּעָלִים. <וְזֶה>\nנִתְעָרַב קֻמְצָהּ בְּשִׁירֶיהָ, \nאוֹ בִשְׁיָרֶיהָ שֶׁלַּחֲבֶרְתָּהּ, \nלֹא יַקְטִיר. \nוְאִם הִקְטִיר, עָלָת לַבְּעָלִים. \n\nד\nנִטַּמָּא הַקֹּמֶץ וְהִקְרִיבוֹ, \nהַצִּיץ מְרַצֶּה. \nיָצָא וְהִקְרִיבוֹ, \nאֵין הַצִּיץ מְרַצֶּה, \nשֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא \nוְאֵינוּ מְרַצֶּה עַל הַיּוֹצֵא. \n",
+ "\nה\nנִטַּמּוּ שִׁירֶיהָ, \nנִשְׂרְפוּ שִׁירֶיהָ, \nאָבְדוּ שִׁירֶיהָ, \nכְּמִדַּת רְבִּי אֱלִיעֶזֶר, \nכְּשֵׁרָה, \nוּכְמִדַּת רְבִּי יְהוֹשֻׁעַ, \nפְּסוּלָה. \nשֶׁלֹּא בִכְלֵי שָׁרֵת, \nפְּסוּלָה. \nרְבִּי שִׁמְעוֹן מַכְשִׁיר. \nהִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה. \n",
+ "ו\nהַקֹּמֶץ, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. \nעִשָּׂרוֹן, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. \nהַיַּיִן, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. \nהַשֶּׁמֶן, מֵעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. \nהַסֹּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה. \nהַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה. \n",
+ "[ז]\nשְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים מְעַכְּבִים זֶה אֶת זֶה. \nשְׁנֵי כִבְשֵׂי עֲצֶרֶת מְעַכְּבִים זֶה אֶת זֶה. \nשְׁתֵּי חַלּוֹת מְעַכְּבִים זֶה אֶת זֶה. \nשְׁנֵי סְדָרִים מְעַכְּבִים זֶה אֶת זֶה. \nשְׁנֵי בָזִכִּים מְעַכְּבִים זֶה אֶת זֶה. \nהַסְּדָרִים וְהַבָּזִכִּים מְעַכְּבִים זֶה אֶת זֶה. \n\nח\nשְׁנֵי מִינִים שֶׁבַּנָּזִיר, \nשְׁלֹשָׁה שֶׁבַּפָּרָה, \nאַרְבָּעָה שֶׁבַּתּוֹדָה, \nאַרְבָּעָה שֶׁבַּלּוּלָב, \nאַרְבָּעָה שֶׁבִּמְצֹרָע, \nמְעַכְּבִים זֶה אֶת זֶה. \nשֶׁבַע הַזָּיוֹת שֶׁבַּפָּרָה מְעַכְּבוֹת זוֹ אֶת זוֹ. \nשֶׁבַע הַזָּיוֹת שֶׁעַל בֵּין הַבַּדִּים, \nשֶׁעַל הַפָּרֹכֶת, שֶׁעַל מִזְבַּח הַזָּהָב, \nמְעַכְּבוֹת זוֹ אֶת זוֹ. \n",
+ "[ט]\nשִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה. \nשִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה. \nשְׁתֵּי פָרָשׁוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ. \nאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. \nאַרְבַּע פָּרָשׁוֹת שֶׁבַּתְּפִלִּים מְעַכְּבוֹת זוֹ אֶת זוֹ. \nאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. \nאַרְבַּע צִיצָיוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, \nשֶׁבְּאַרְבַּעְתָּן מִצְוָה אַחַת. \nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nאַרְבַּעְתָּן אַרְבַּע מִצְווֹת. \n\n\n\n"
+ ],
+ [
+ "א\nהַתְּכֵלֶת אֵינָה מְעַכֶּבֶת אֶת הַלָּבָן, \nוְהַלָּבָן אֵינוּ מְעַכֵּב אֶת הַתְּכֵלֶת. \nתְּפִלָּה שֶׁלַּיָּד אֵינָה מְעַכֶּבֶת שֶׁלְּרֹאשׁ, \nוְשֶׁלְּרֹאשׁ אֵינָה מְעַכֶּבֶת שֶׁלַּיָּד. \nהַסֹּלֶת וְהַשֶּׁמֶן אֵינָן מְעַכְּבִין אֶת הַיַּיִן, \nוְלֹא הַיַּיִן מְעַכְּבָן. \nהַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן מְעַכְּבוֹת זוֹ אֶת זוֹ. \n",
+ "ב\nהַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִים זֶה אֶת זֶה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאִם הָיוּ לָהֶן פָּרִים, <הָיה>\nוְלֹא הָיוּ לָהֶן נְסָכִים, \nיָבִיאוּ פַר אֶחָד וּנְסָכָיו, \nוְאַל יִקְרְבוּ כֻלָּם בְּלֹא נְסָכִים. \n",
+ "ג\nהַפָּר וְהָאַיִל וְהַכֶּבֶשׂ וְהַשָּׂעִיר, \nאֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, \nוְלֹא הַלֶּחֶם מְעַכְּבָן. \nהַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, \nוְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nאָמַר שִׁמְעוֹן בֶּן נָנָס: \nלֹא כִי, אֶלָּא כְבָשִׂים מְעַכְּבִים אֶת הַלֶּחֶם, \nוְהַלֶּחֶם אֵינוּ מְעַכֵּב אֶת הַכְּבָשִׂים, \nשֶׁכֵּן מָצִינוּ, \nשֶׁכְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, \nקָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם. \nאַף כָּאן, \nיַקְרִיבוּ כְבָשִׂים בְּלֹא לֶחֶם. \n\nד\nאָמַר רְבִּי שִׁמְעוֹן: \nהֲלָכָה כְדִבְרֵי בֶן נָנָס, \nאֲבָל אֵין הַטַּעַם כִּדְבָרָיו, \nשֶׁכָּל הָאָמוּר בְּחֻמַּשׁ פְּקוּדִים קָרֵב בַּמִּדְבָּר, \nוְהָאָמוּר בְּתוֹרַת כֹּהֲנִים לֹא קָרַב בַּמִּדְבָּר. \nמִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. \nמִפְּנֵי מָה אֲנִי אוֹמֵר 'יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם'? \nשֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן. \nלֹא לֶחֶם וְלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ. \n",
+ "ה\nהַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, \nוְלֹא מוּסָפִין מְעַכְּבִין אֶת הַתְּמִידִים, \nוְלֹא מוּסָפִין מְעַכְּבִין זֶה אֶת זֶה. \nלֹא הִקְרִיבוּ כֶבֶשׁ בַּבֹּקֶר, \nיַקְרִיבוּ בֵין הָעַרְבַּיִם. \nאָמַר רְבִּי שִׁמְעוֹן: \nאֶמָּתַי? \nבִּזְמַן שֶׁהֵן אֲנוּסִין אוֹ שׁוֹגְגִין, \nאֲבָל אִם הָיוּ מְזִידִין, \nלֹא הִקְרִיבוּ כֶבֶשׁ בַּבֹּקֶר, \nלֹא יַקְרִיבוּ בֵין הָעַרְבַּיִם. \n\nו\nלֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, \nיַקְטִירוּ בֵין הָעַרְבַּיִם. \nאָמַר רְבִּי שִׁמְעוֹן: \nוְכֻלָּהּ הָיְתָה קְרֵבָה בֵין הָעַרְבַּיִם, \nשֶׁאֵין מְחַנְּכִים אֶת מִזְבַּח הַזָּהָב \nאֶלָּא בִקְטֹרֶת הַסַּמִּים, \nוְלֹא אֶת מִזְבַּח הָעוֹלָה \nאֶלָּא בְתָמִיד שֶׁלַּשַּׁחַר, \nוְלֹא אֶת הַשֻּׁלְחָן \nאֶלָּא בְלֶחֶם הַפָּנִים בַּשַּׁבָּת, \nוְלֹא אֶת הַמְּנוֹרָה \nאֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵין הָעַרְבַּיִם. \n",
+ "ז\nחֲבִתֵּי כֹהֵן גָּדוֹל לֹא הָיוּ בָאוֹת חֶצְיָם, \nאֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם וְחוֹצֵהוּ, \nוּמַקְרִיב מַחְצָה בַבֹּקֶר וּמַחְצָה בֵין הָעַרְבַּיִם. \nוְכֹהֵן שֶׁהִקְרִיב מַחְצָה בַשַּׁחֲרִית, וּמֵת, \nוּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, \nלֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, \nוַחֲצִי עֶשְׂרוֹנוֹ שֶׁלָּרִאשׁוֹן, \nאֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם וְחוֹצֵהוּ, \nוּמַקְרִיב מַחְצָה, וּמַחְצָה אָבֵד. \nנִמְצְאוּ שְׁנֵי חֲצָיִין קְרֵבִין, \nוּשְׁנֵי חֲצָיִים אוֹבְדִים. \nלֹא מִנּוּ כֹהֵן אַחֵר, \nמִשֶּׁלְּמִי הָיְתָה קְרֵבָה? \nרְבִּי יְהוּדָה אוֹמֵר: \nמִשֶּׁלַּצִּבּוּר. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִשֶּׁלַּיּוֹרְשִׁין. \nשְׁלֵמָה הָיְתָה קְרֵבָה. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, \nחוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה, \nוּשְׁתֵּי הַלֶּחֶם, \nשֶׁהֵן בָּאוֹת חָמֵץ. \nרְבִּי מֵאִיר אוֹמֵר: \nשְׂאוֹר כַּזַּיִת בּוֹדֶה לָהֶם מִתּוֹכָן וּמְחַמְּצָן. \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף הִיא אֵינָה מִן הַמְּחֻבָּר, \nאֶלָּא מֵבִיא אֶת הַשְּׂאוֹר, \nוְנוֹתֵן לְתוֹךְ הַמִּדָּה, \nוּמְמַלֵּא אֶת הַמִּדָּה. \nאָמְרוּ לוֹ: \nאַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה. \n",
+ "ב\nכָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בַּפּוֹשְׁרִין, \nוּמְשַׁמְּרָן שֶׁלֹּא יַחְמִיצוּ. \nוְאִם הֶחְמִיצוּ שִׁירֶיהָ, \nעוֹבֵר בְּ'לֹא תַעֲשֶׂה', שֶׁנֶּאֱמַר: (ויקרא ב,יא) \n\"כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַיי, \nלֹא תֵעָשֶׂה חָמֵץ\". \nוְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ. \n",
+ "ג\nיֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, \nשֶׁמֶן וְלֹא לְבוֹנָה, \nלְבוֹנָה וְלֹא שֶׁמֶן, \nלֹא שֶׁמֶן וְלֹא לְבוֹנָה. \nאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה: \nמִנְחַת הַסֹּלֶת, \nוְהַמַּחֲבַת, \nוְהַמַּרְחֶשֶׁת, \nוְהַחַלּוֹת, \nוְהָרְקִיקִים, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nמִנְחַת גּוֹיִם, \nמִנְחַת נָשִׁים, \nמִנְחַת הָעֹמֶר. \nמִנְחַת נְסָכִים טְעוּנָה שֶׁמֶן, \nוְאֵינָה טְעוּנָה לְבוֹנָה. \nלֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, \nוְאֵינוּ טָעוּן שֶׁמֶן. \nשְׁתֵּי הַלֶּחֶם, \nוּמִנְחַת חוֹטֵא, \nוּמִנְחַת קְנָאוֹת, \nאֵינָן טְעוּנוֹת לֹא שֶׁמֶן וְלֹא לְבוֹנָה. <טְעון>\n",
+ "[ד] <ח>\nוְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, \nוְעַל הַלְּבוֹנָה בִפְנֵי עַצְמָהּ. \nנָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ; \nלְבוֹנָה, יְלַקְּטֶנָּה. \nנָתַן שֶׁמֶן עַל שִׁירֶיהָ, \nאֵינוּ עוֹבֵר בְּ'לֹא תַעֲשֶׂה'. \nנָתַן כֶּלִי עַל גַּבֵּי כֶלִי, \nלֹא פְסָלָהּ. \n",
+ "ה\nיֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, \nתְּנוּפָה וְלֹא הַגָּשָׁה, \nהַגָּשָׁה וּתְנוּפָה, \nלֹא תְנוּפָה וְלֹא הַגָּשָׁה. \nאֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה: \nמִנְחַת הַסֹּלֶת, \nוְהַמַּחֲבַת, \nוְהַמַּרְחֶשֶׁת, \nוְהַחַלּוֹת, \nוְהָרְקִיקִין, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת גּוֹיִם, \nוּמִנְחַת נָשִׁים, \nוּמִנְחַת חוֹטֵא. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, \nאֵין בָּהֶן הַגָּשָׁה, \nמִפְּנֵי שֶׁאֵין בָּהּ תְּנוּפָה, \nוְכָל שֶׁאֵין בָּהּ תְּנוּפָה, \nאֵין בָּהּ הַגָּשָׁה. \n",
+ "[ו] <י>\nאֵלּוּ טְעוּנִים תְּנוּפָה וְאֵינָן טְעוּנִין הַגָּשָׁה: \nלֹג שֶׁמֶן שֶׁלִּמְצֹרָע וַאֲשָׁמוֹ, \nוְהַבִּכּוּרִין, \nדִּבְרֵי רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב ; \nוֶאֱמוּרֵי שַׁלְמֵי יָחִיד, \nוְחָזֶה וָשׁוֹק שֶׁלָּהֶן, \nאֶחָד אֲנָשִׁים, אֶחָד נָשִׁים, \nבְּיִשְׂרָאֵל, \nאֲבָל לֹא בָאֲחֵרִים; \nוּשְׁתֵּי הַלֶּחֶם, \nוּשְׁתֵּי כִבְשֵׂי עֲצֶרֶת. \n\nז\nכֵּיצַד הוּא עוֹשֶׂה? \nנוֹתֵן אֶת שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, \nוְהֶחָזֶה שׁוֹק לְמַעְלָה מֵהֶן, \nוּשְׁתֵּי כְלָיוֹת, יוֹתֶרֶת הַכָּבֵד לְמַעְלָה מֵהֶן.\nאִם יֵשׁ לֶחֶם, מַנִּיחַ אֶת הַלֶּחֶם, \nוּמַנִּיחַ שְׁתֵּי יָדָיו לְמַטָּן, \nוּמוֹלִיךְ וּמֵבִיא, \nוּמַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר: (שמות כט,כז) \n\"אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם\". \nוּתְנוּפָה הָיְתָה בַמִּזְרָח, \nוְהַגָּשָׁה בַמַּעֲרָב, \nוּתְנוּפָה קוֹדֶמֶת לְהַגָּשׁוֹת. \nמִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת \nטְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. \nלֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, \nלֹא תְנוּפָה וְלֹא הַגָּשָׁה. \n",
+ "ח\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁלֹשָׁה מִינִים טְעוּנִים שָׁלוֹשׁ מִצְוֹת, \nשְׁתַּיִם בְּכָל אֶחָד, וְהַשְּׁלִישִׁית אֵין בָּהֶן. \nוְאֵלּוּ הֵן: \nזִבְחֵי שַׁלְמֵי יָחִיד, \nוְזִבְחֵי שַׁלְמֵי צִבּוּר, \nוַאֲשַׁם מְצֹרָע. \nוְזִבְחֵי שַׁלְמֵי יָחִיד, \nטְעוּנִים סְמִיכָה חַיִּים, \nוּתְנוּפָה שְׁחוּטִים, \nוְאֵין בָּהֶן תְּנוּפָה חַיִּים. \nזִבְחֵי שַׁלְמֵי צִבּוּר, \nטְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִין, \nוְאֵין בָּהֶן סְמִיכָה. \nאֲשַׁם מְצֹרָע טָעוּן סְמִיכָה וּתְנוּפָה חַיִּים, \nוְאֵין בּוֹ תְנוּפָה שָׁחוּט. \n",
+ "ט\nהָאוֹמֵר \"עָלַי בַּמַּחֲבַת!\" \nלֹא יָבִיא בַּמַּרְחֶשֶׁת; \n\"בַּמַּרְחֶשֶׁת!\" לֹא יָבִיא בַּמַּחֲבַת. \nמַה בֵּין מַחֲבַת לַמַּרְחֶשֶׁת? \nאֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, \nוְהַמַּחֲבַת אֵין לָהּ כִּסּוּי. \nדִּבְרֵי רְבִּי יוֹסֵה הַגָּלִילִי. \nרְבִּי נְחֶמְיָה בֶּן גַּמְלִיאֵל אוֹמֵר: \nמַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁין, \nמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁין. \n",
+ "י\n\"הֲרֵי עָלַי בַּתַּנּוּר!\" \nלֹא יָבִיא מַאֲפֵה כֻּפָּח וּמַאֲפֵה רְעָפִין, \nוּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם רָצָה, יָבִיא מַאֲפֵה כֻּפָּח. \n\"הֲרֵי עָלַי מִנְחַת מַאֲפֵה\", \nלֹא יָבִיא מַחְצָה חַלּוֹת וּמַחְצָה רְקִיקִין. \nרְבִּי שִׁמְעוֹן מַתִּיר, \nמִפְּנֵי שֶׁהִיא קָרְבָּן אֶחָד. \n\n\n\n"
+ ],
+ [
+ "א\nאֵלּוּ מְנָחוֹת נִקְמָצוֹת וְשִׁירֵיהֶן לַכֹּהֲנִים: \nמִנְחַת הַסֹּלֶת, \nוְהַמַּחֲבַת, \nוְהַמַּרְחֶשֶׁת, \nוְהַחַלּוֹת, \nוְהָרְקִיקִין, \nוּמִנְחַת גּוֹיִם, \nוּמִנְחַת נָשִׁים, \nוּמִנְחַת הָעֹמֶר, \nוּמִנְחַת חוֹטֵא, \nוּמִנְחַת קְנָאוֹת. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִנְחַת חוֹטֵא שֶׁלַּכֹּהֲנִים נִקְמֶצֶת, \nוְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, \nוְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן. \n",
+ "ב\nמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nלַמִּזְבֵּחַ, וְאֵין בָּהֶן לַכֹּהֲנִים. \nבָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים. \nשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nלַכֹּהֲנִים, וְאֵין בָּהֶן לַמִּזְבֵּחַ. \nבָּזֶה יִפָּה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ. \n",
+ "ג\nכָּל הַמְּנָחוֹת נֶעֱשׁוֹת בַּכֶּלִי, \nוּטְעוּנוֹת שָׁלוֹשׁ מַתְּנוֹת שֶׁמֶן: <שְׁלֹשָׁה מַתָּנוֹת>\nיְצִיקָה וּבְלִילָה, מַתַּן שֶׁמֶן בַּכֶּלִי קֹדֶם לַעֲשִׂיָּתָם. \nחַלּוֹת, בּוֹלְלָן. \nדִּבְרֵי רְבִּי. \nוַחֲכָמִים אוֹמְרִים: \nסֹלֶת. \nהַחַלּוֹת טְעוּנוֹת בְּלִילָה, \nוְהָרְקִיקִים מְשִׁחָה. \nכֵּיצַד מוֹשְׁחָן? \nכְּמִין כִי. <כִּי>\nוּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים. \n",
+ "ד\nכָּל הַמְּנָחוֹת נֶעֱשׁוֹת בַּכֶּלִי, \nוּטְעוּנוֹת פְּתִיתָה. \nמִנְחַת יִשְׂרָאֵל, \nכּוֹפֵל אֶחָד לִשְׁנַיִם, \nוּשְׁנַיִם לְאַרְבָּעָה וּמַבְדִּיל. \nוּמִנְחַת כֹּהֲנִים, \nכּוֹפֵל אֶחָד לִשְׁנַיִם, \nוּשְׁנַיִם לְאַרְבָּעָה וְאֵינוּ מַבְדִּיל. \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, מְכַפְּלָהּ. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nמִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, \nאֵין בָּהֶן פְּתִיתָה, \nמִפְּנֵי שֶׁאֵין בָּהֶן קְמִיצָה. \nוְכָל שֶׁאֵין בָּהֶן קְמִיצָה, \nאֵין בָּהֶם פְּתִיתָה. <בָּהּ> \nוְכֻלָּם פְּתִיתִין כַּזֵּיתִין. \n",
+ "ה\nכָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלֹשׁ מֵאוֹת שִׁיפָה, \nוַחֲמֵשׁ מֵאוֹת בְּעִיטָה. \nשִׁיפָה וּבְעִיטָה בַחִטִּין. \nרְבִּי יוֹסֵה אוֹמֵר: \nאַף בַּבָּצֵק. \nכָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, \nחוּץ מִלֶּחֶם הַפָּנִים, \nוַחֲבִתֵּי כֹהֵן גָּדוֹל, \nשֶׁהֵן בָּאוֹת שְׁתֵּים עֶשְׂרֵה. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי מֵאִיר אוֹמֵר: \nכֻּלָּם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, \nחוּץ מֵחַלּוֹת הַתּוֹדָה וְהַנְּזִירוּת, \nשֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר. \n",
+ "ו\nהָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלֹשׁ סְאִים. \nשְׁתֵּי הַלֶּחֶם, \nשְׁנֵי עֶשְׂרוֹנוֹת מִשָּׁלֹשׁ סְאִים. \nלֶחֶם הַפָּנִים, \nעֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנוֹת מֵעֶשְׂרִים וְאַרְבָּעָה סְאִים. \n",
+ "ז\nהָעֹמֶר הָיָה מְנֻפֶּה בִשְׁלֹשׁ עֶשְׂרֵה נָפָה. \nשְׁתֵּי הַלֶּחֶם, בִּשְׁתֵּים עֶשְׂרֵה; \nלֶחֶם הַפָּנִים, בְּאַחַת עֶשְׂרֵה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא הָיָה לָהּ קִצְבָה, \nאֶלָּא סֹלֶת מְנֻפָּה כָל צָרְכָהּ הָיָה מֵבִיא, <מְנֻפֶּה>\nשֶׁנֶּאֱמַר: (ויקרא כד, ה-ו) \n\"וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, \nשְׁתֵּים עֶשְׂרֵה חַלּוֹת, \nשְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת. \nוְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת\",\nשֶׁתְּהֵא מְנֻפָּה כָל צָרְכָּהּ. \n\n\n\n"
+ ],
+ [
+ "א\nהַתּוֹדָה הָיְתָה בָאָה חָמֵשׁ סְאִים יְרוּשַׁלְמִיּוֹת, \nשֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת. \nשְׁתֵּי אֵיפוֹת, הָאֵיפָה שָׁלוֹשׁ סְאִים, \nעֶשְׂרִים עִשָּׂרוֹן, \nעֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה. \nעֲשָׂרָה לֶחָמֵץ, עִשָּׂרוֹן לַחַלָּה. \nוַעֲשָׂרָה לַמַּצָּה, וּבַמַּצָּה שְׁלֹשֶׁת מִינִים: \nחַלּוֹת וּרְקִיקִין וּרְבוּכָה. \nנִמְצְאוּ שְׁלֹשָׁה עֶשְׂרוֹנוֹת וְשָׁלֹשׁ לְכָל מִין, \nוְשָׁלֹשׁ חַלּוֹת לָעִשָּׂרוֹן. \n\nב\nבְּמִדָּה יְרוּשַׁלְמִית הָיוּ שְׁלֹשִׁים קַב, \nחֲמִשָּׁה עָשָׂר לֶחָמֵץ, וַחֲמִשָּׁה עָשָׂר לַמַּצָּה. \nחֲמִשָּׁה עָשָׂר לֶחָמֵץ, קַב וּמַחְצָה לַחַלָּה. \nוַחֲמִשָּׁה עָשָׂר לַמַּצָּה, וּבַמַּצָּה שְׁלֹשֶׁת מִינִים: \nחַלּוֹת וּרְקִיקִין וּרְבוּכָה. \nנִמְצְאוּ [חֲמֵשֶׁת] קַבִּין לְכָל מִין, \nוּשְׁתֵּי חַלּוֹת לַקַּב. \n",
+ "ג\nהַמִּלּוּאִים הָיָה בָא כְמַצָּה שֶׁבַּתּוֹדָה: \nחַלּוֹת וּרְקִיקִין וּרְבוּכָה. \nהַנְּזִירוּת הָיְתָה בָאָה \nשְׁתֵּי יָדוֹת כְּמַצָּה שֶׁבַּתּוֹדָה: \nחַלּוֹת וּרְקִיקִים, וְאֵין בָּהּ רְבוּכָה; \nוַעֲשֶׂרֶת קַבִּים יְרוּשַׁלְמִיִּים, \nשֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנוֹת וְעַדְוַיִם. \n\nד\nמִכֻּלָּם הָיָה נוֹטֵל אֶחָד מֵעֲשָׂרָה תְרוּמָה, \nשֶׁנֶּאֱמַר: (ויקרא ז,יד) \n\"וְהִקְרִיב מִמֶּנּוּ אֶחָד מִכָּל קָרְבָּן תְּרוּמָה לַיי\", \n\"אֶחָד\", שֶׁלֹּא יִטֹּל פָּרוּס; \n\"מִכָּל קָרְבָּן\", שֶׁיְּהוּא כָל הַקָּרְבָּנוֹת שָׁוִים, \nזֶה שֶׁלֹּא יִטֹּל מִקָּרְבָּן לַחֲבֵרוֹ. \n\"לַכֹּהֵן הַזּרֵק אֶת דַּם הַשְּׁלָמִים לוֹ יִהְיֶה\", \nוְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. \n",
+ "ה\nהַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, \nוְלַחְמָהּ חוּץ לַחוֹמָה, \nלֹא קָדַשׁ הַלֶּחֶם. \nשְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, \nאֲפִלּוּ קָרְמוּ כֻלָּם חוּץ מֵאֶחָד מֵהֶן, \nלֹא קָדַשׁ הַלֶּחֶם. \nשְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, \nקָדַשׁ הַלֶּחֶם. \nשְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, \nלֹא קָדַשׁ הַלֶּחֶם. \nשְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nקָדַשׁ. \nוַחֲכָמִים אוֹמְרִים: \nלֹא קָדַשׁ. \nשְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, \nוְכֵן אֵיל הַמִּלּוּאִים, \nוְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nלֹא קָדַשׁ הַלֶּחֶם. \n",
+ "ו\nנְסָכִים שֶׁקָּדְשׁוּ בַכֶּלִי וְנִמְצָא זֶבַח פָּסוּל: \nאִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקָּרְבוּ עִמּוֹ; \nוְאִם לָאו, יִפָּסְלוּ בַלִּינָה. \nוְלַד תּוֹדָה וּתְמוּרָתָהּ, \nוְהַמַּפְרִישׁ אַחֵר תַּחְתֶּיהָ, \nאֵינָה טְעוּנָה לֶחֶם, \nשֶׁנֶּאֱמַר: (ויקרא ז,יב) \n\"וְהִקְרִיב עַל זֶבַח הַתּוֹדָה\". \nהַתּוֹדָה טְעוּנָה לֶחֶם, \nלֹא וַלְדָהּ וְלֹא חֲלִיפָתָהּ, \nוְלֹא תְמוּרָתָהּ טְעוּנִין לֶחֶם. \n",
+ "ז\nהָאוֹמֵר: \n\"הֲרֵי עָלַי תּוֹדָה!\" \nיָבִיא הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַחֻלִּין. \n\"תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר\", \nיָבִיא לַחְמָהּ מִן הַחֻלִּין. \n\"וְהַתּוֹדָה מִן הַמַּעֲשֵׂר וְלַחְמָהּ מִן הַחֻלִּין\", \nיָבִיא הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר. \nלֹא יָבִיא מֵחִטֵּי מַעֲשֵׂר שֵׁנִי, \nאֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי. \n",
+ "ח\nמְנַיִן לָאוֹמֵר: \n\"הֲרֵי עָלַי תּוֹדָה\", \nלֹא יָבִיא אֶלָּא מִן הַחֻלִּין? \nשֶׁנֶּאֱמַר: (דברים טז,ב) \n\"וְזָבַחְתָּ פֶסַח לַיי אֱלהֶיךָ צֹאן וּבָקָר\", \nוַהֲלֹא אֵין הַפֶּסַח אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים? \nאִם כֵּן, לָמָּה נֶאֱמַר \"צֹאן וּבָקָר\"? \nאֶלָּא לְהַקִּישׁ כָּל הַבָּא מִן הַצֹּאן וּמִן הַבָּקָר בַּפֶּסַח: \nמַה פֶּסַח, שֶׁהוּא בָא חוֹבָה, \nאֵינוּ בָא אֶלָּא מִן הַחֻלִּין, \nאַף כָּל דָּבָר שֶׁהוּא בָּא בְחוֹבָה, \nאֵינוּ בָא אֶלָּא מִן הַחֻלִּין. \n\"הֲרֵי עָלַי שְׁלָמִים!\" \nהוֹאִיל וְהֵן בָּאִים חוֹבָה, \nאֵינָן בָּאִים אֶלָּא מִן הַחֻלִּין. \nהַנְּסָכִים בְּכָל מָקוֹם, \nאֵינָן בָּאִים אֶלָּא מִן הַחֻלִּין. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד \nבָּאִין מֵהָאָרֶץ, וּמִחוּצָה לָאָרֶץ, \nמִן הֶחָדָשׁ, וּמִן הַיָּשָׁן, \nחוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, \nשֶׁאֵינָן בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. \n\nב\nוְכֻלָּם אֵינָן בָּאִין אֶלָּא מִן הַמֻּבְחָר. \nוְאֵי זֶה הוּא מֻבְחָר? \nמִכְמָס וְזוֹנִיחָה אַלְפָּא לַסֹּלֶת. <מכמס וזוניחה> \nשְׁנִיָּה לָהֶם חֲפָרַיִם בַּבִּקְעָה. \nכָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, \nאֶלָּא מִכָּן הָיוּ מְבִיאִין. \n",
+ "ג\nאֵין מְבִיאִין, \nלֹא מִבֵּית הַזְּבָלִים, \nוְלֹא מִבֵּית הַשְּׁלָחִים, \nוְלֹא מִבֵּית הָאִילָן; \nוְאִם הֵבִיא כָשֵׁר. \nכֵּיצַד הוּא עוֹשֶׂה? \nנָרָהּ שָׁנָה רִאשׁוֹנָה, \nהַשְּׁנִיָּה זוֹרְעָהּ קֹדֶם לַפֶּסַח שִׁבְעִים יוֹם, \nוְהִיא עוֹשָׂה סֹלֶת מְרֻבָּה. \nכֵּיצַד הוּא בוֹדֵק? \nהַגִּזְבָּר מַכְנִיס יָדוֹ לְתוֹכָהּ. \nעָלָה בָהּ אָבָק, פְּסוּלָה, \nעַד שֶׁיְּנַפֶּנָּה. \nוְאִם הִתְלִיעָה, פְּסוּלָה. \n",
+ "ד\nהַתְּקוֹעָה אַלְפָא לַשֶּׁמֶן. \nאַבָּא שָׁאוּל אוֹמֵר: \nשְׁנִיָּה לָהּ רֵגָב בְּעֵבֶר הַיַּרְדֵּן. \nכָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, \nאֶלָּא מִכָּן הָיוּ מְבִיאִין. \n\nה\nאֵין מְבִיאִין, \nלֹא מִבֵּית הַזְּבָלִים, \nוְלֹא מִבֵּית הַשְּׁלָחִים, \nוְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן. <מִמָּה שֶׁנִּזְרַע>\nוְאִם הֵבִיא כָשֵׁר. \nאֵין מְבִיאִין אַנְפּוֹקִינוֹן, \nוְאִם הֵבִיא פָסוּל. \nאֵין מְבִיאִין מִן הַגַּרְגֵּרִים שֶׁנּוֹשְׁרוּ בַּמַּיִם, \nוְלֹא מִן הַכְּבוּשִׁים, \nוְלֹא מִן הַשְּׁלוּקִים, \nוְאִם הֵבִיא, פָּסוּל. \n",
+ "ו\nשְׁלֹשָׁה זֵיתִים, \nוּבָהֶן שְׁלֹשָׁה שְׁלֹשָׁה שְׁמָנִים. \nהַזַּיִת הָרִאשׁוֹן, \nמְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת, \nוְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nסְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. \nטָעַן בַּקּוֹרָה. \nרְבִּי יוּדָה אוֹמֵר: \nבָּאֲבָנִים, זֶה שֵׁנִי. \nחָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. \nהָרִאשׁוֹן לִמְנוֹרָה, \nוְהַשְּׁאָר לִמְנָחוֹת. \n\nז\nהַזַּיִת הַשֵּׁנִי, \nמְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, \nוְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nסְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. \nטָעַן בַּקּוֹרָה, \nרְבִּי יְהוּדָה אוֹמֵר: \nבָּאֲבָנִים, זֶה שֵׁנִי. \nחָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. \nהָרִאשׁוֹן לִמְנוֹרָה, \nוְהַשְּׁאָר לִמְנָחוֹת. \n\nח\nהַזַּיִת הַשְּׁלִישִׁי: \nעוֹטְנוֹ בַבַּיִת עַד שֶׁיִּלָּקֶה, \nוּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, \nוְכוֹתֵשׁ, וְנוֹתֵן לְתוֹךְ הַסַּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nסְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. \nטָעַן בַּקּוֹרָה, \nרְבִּי יוּדָה אוֹמֵר: \nבָּאֲבָנִים, זֶה שֵׁנִי. \nחָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. \nהָרִאשׁוֹן לִמְנוֹרָה, \nוְהַשְּׁאָר לִמְנָחוֹת. \n",
+ "ט\nהָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ. \nהַשֵּׁנִי שֶׁבָּרִאשׁוֹן, הָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִים. \nהַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן, הַשֵּׁנִי שֶׁבַּשֵּׁנִי, \nהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִים. \nוְהַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי, וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִים. \nהַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ. \n\nי\nאַף הַמְּנָחוֹת, \nהָיוּ בַדִּין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זַךְ: \nמָה, אִם הַמְּנוֹרָה, שֶׁאֵינָה אֲכִילָה, \nטְעוּנָה שֶׁמֶן זַיִת זַךְ, \nמְנָחוֹת, שֶׁהֵן לַאֲכִילָה, \nאֵינוּ דִין שֶׁיִּטְעֲנוּ שֶׁמֶן זַיִת זַךְ? \nשֶׁנֶּאֱמַר: (שמות כז,כ) \n\"זָךְ כָּתִית לַמָּאוֹר\", לֹא זַךְ כָּתִית לִמְנָחוֹת. \n",
+ "יא\nמְנַיִן הָיוּ מְבִיאִין אֶת הַיַּיִן? \nקְרוּחַיִם וַעֲטוֹלַיִם אַלְפָה לַיַּיִן. \nשְׁנִיָּה לָהֶם בֵּית רִמָּה וּבֵית לָבָן בָּהָר, \nוּכְפַר סִגְנָה בַבִּקְעָה. \nכָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, \nאֶלָּא מִכָּן הָיוּ מְבִיאִין. \n\nיב\nאֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים וְלֹא מִבֵּית הַשְּׁלָחִים, \nוְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן, \nוְאִם הֵבִיא, כָּשֵׁר. \nאֵין מְבִיאִין יָשָׁן. \nדִּבְרֵי רְבִּי. \nוַחֲכָמִים מַכְשִׁירִין. \nאֵין מְבִיאִין לֹא מָתוֹק, \nוְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל, \nוְאִם הֵבִיא פָסוּל. \nאֵין מְבִיאִין מִן הַדָּלִיּוֹת, \nאֶלָּא מִן הָרוֹגְלִיּוֹת, \nמִן הַכְּרָמִים הָעֲבוּדִים. \n",
+ "יג\nלֹא הָיוּ כוֹנְסִין אוֹתוֹ בַחֲצָבִים גְּדוֹלִים, \nאֶלָּא בְחָבִיּוֹת קְטַנּוֹת. \nוְאֵינוּ מְמַלֵּא חָבִית עַד פִּיהָ, \nכְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף. \nאֵינוּ מֵבִיא לֹא מִפִּיהָ, מִפְּנֵי הַקַּמְחוֹן, \nוְלֹא מִשּׁוּלֶיהָ, מִפְּנֵי הַשְּׁמָרִין, \nאֶלָּא מֵבִיא שְׁלִישָׁהּ מֵאֶמְצָעָהּ. \nכֵּיצַד הוּא בוֹדֵק? \nהַגִּזְבָּר יוֹשֵׁב וְהַקָּנֶה בְיָדוֹ, \nזָרַק אֶת הַגִּיד וְהִקִּישׁ בַּקָּנֶה. \nרְבִּי יוֹסֵה בִרְבִּי יְהוּדָה אוֹמֵר: \nיַיִן שֶׁעָלָה בוֹ קִמְחוֹן, פָּסוּל, \nשֶׁנֶּאֱמַר: (במדבר כח,יט) \n\"תְּמִימִם יִהְיוּ לָכֶם וּמִנְחָתָם\", \n\"תְּמִימִם יִהְיוּ לָכֶם וְנִסְכֵּיהֶם\". \n\n\n\n"
+ ],
+ [
+ "א\nשְׁתֵּי מִדּוֹת שֶׁלַּיָּבֵשׁ הָיוּ בַמִּקְדָּשׁ: \nעִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. \nרְבִּי מֵאִיר אוֹמֵר: \nעִשָּׂרוֹן [וְעִשָּׂרוֹן] וַחֲצִי עִשָּׂרוֹן. \nעִשָּׂרוֹן מָה הָיָה מְשַׁמֵּשׁ? \nשֶׁבּוֹ הָיָה מוֹדֵד כָּל הַמְּנָחוֹת. \nלֹא הָיָה מוֹדֵד, \nלֹא בְשֶׁלִּשְׁלֹשָׁה לַפָּר, <בְשְׁלֹשָׁה>\nוְלֹא בְשֶׁלִּשְׁנַיִם לָאַיִל, \nאֶלָּא מוֹדְדִן עֶשְׂרוֹנוֹת. \nחֲצִי עִשָּׂרוֹן מָה הָיָה מְשַׁמֵּשׁ? \nשֶׁבּוֹ הָיָה חוֹלֵק מִנְחַת כֹּהֵן גָּדוֹל, \nמַחְצָה בַבֹּקֶר, מַחְצָה בֵין הָעַרְבַּיִם. \n",
+ "ב\nשֶׁבַע מִדּוֹת שֶׁלַּלַּח הָיוּ בַמִּקְדָּשׁ: \nהִין, \nוַחֲצִי הַהִין, \nוּשְׁלִישִׁית הַהִין, \nוּרְבִיעִית הַהִין, \nלֹג, \nוַחֲצִי לֹג, \nוּרְבִיעִית. \nרְבִּי אֶלְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: \nשְׁנָתוֹת הָיוּ לַהִין: \nעַד כָּן לַפָּר, \nעַד כָּן לָאַיִל, \nעַד כָּן לַכֶּבֶשׁ. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא הָיָה שָׁם הִין, \nאֶלָּא מִדָּה יְתֵרָה שֶׁלַּלֹּג וּמַחְצָה הָיָה שָׁם, \nשֶׁבּוֹ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, \nלֹג וּמַחְצָה בַבֹּקֶר, \nוְלֹג וּמַחְצָה בֵין הָעַרְבַּיִם. \n",
+ "ג\nרְבִיעִית מָה הָיְתָה מְשַׁמֶּשֶׁת? \nרְבִיעִית מַיִם שֶׁלִּמְצֹרָע, \nרְבִיעִית שֶׁמֶן לַנָּזִיר. \nחֲצִי לֹג מָה הָיָה מְשַׁמֵּשׁ? \nחֲצִי לֹג מַיִם לַסּוֹטָה, \nחֲצִי לֹג שֶׁמֶן לַתּוֹדָה. \nוּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. \nאֲפִלּוּ מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן, \nנוֹתֵן לָהּ שִׁשִּׁים לֹג. \nרְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: \nאֲפִלּוּ מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן, \nאֵין לָהּ אֶלָּא לָגָּהּ, שֶׁנֶּאֱמַר: (ויקרא יד,כא) \n\"לְמִנְחָה וְלֹג שָׁמֶן\". \nשִׁשָּׁה לַפָּר, \nאַרְבָּעָה לָאַיִל, \nשְׁלֹשָׁה לַכֶּבֶשׁ, \nוּשְׁלֹשָׁה וּמַחְצָה לַמְּנוֹרָה, \nמֵחֲצִי לֹג לְכָל נֵר. \n",
+ "ד\nמְעָרְבִין נִסְכֵּי פָרִים בְּנִסְכֵּי אֵילִים, \nנִסְכֵּי אֵילִים בְּנִסְכֵּי כְבָשִׂים, \nשֶׁלַּיָּחִיד בְּשֶׁלַּצִּבּוּר, \nשֶׁלְּיוֹם בְּשֶׁלָּאֶמֶשׁ. \nאֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. \nאִם בְּלָלָן, אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, \nוְנִתְעָרְבוּ כְשֵׁרִין. \nאִם עַד שֶׁלֹּא בָלַל, פָּסַל. \nהַכֶּבֶשׁ הַבָּא עִם הָעֹמֶר, \nאַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, \nלֹא הָיוּ נְסָכָיו כְּפוּלִין. \n",
+ "ה\nכָּל מִדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ נִגְדָּשׁוֹת, \nחוּץ מִשֶּׁלְּכֹהֵן גָּדוֹל, \nשֶׁהָיָה גֶדְשָׁהּ בְּתוֹכָהּ. \nמִדּוֹת הַלַּח, בִּרוּצֵיהֶן קֹדֶשׁ. <מִדַּת>\nמִדּוֹת הַיָּבֵשׁ, בִּרוּצֵיהֶן חֹל. \nרְבִּי עֲקִיבָה אוֹמֵר: \nמִדּוֹת הַלַּח, קֹדֶשׁ, <מִדַּת>\nלְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ; \nמִדּוֹת הַיָּבֵשׁ, חֹל, <מִדַּת>\nלְפִיכָךְ בֵּרוּצֵיהֶן חֹל. \nרְבִּי יוֹסֵה אוֹמֵר: \nלֹא מִשֵּׁם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, \nוְהַיָּבֵשׁ אֵינוּ נֶעְכָּר. \n",
+ "ו\nכָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִים נְסָכִים, \nחוּץ מִן הַבְּכוֹר, וְהַמַּעְשֵׂר, וְהַפֶּסַח, \nוְהַחַטָּאת, וְהָאָשָׁם, \nאֶלָּא שֶׁחַטָּאתוֹ שֶׁלִּמְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים. \n",
+ "ז\nכָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶן סְמִיכָה, \nחוּץ מִן הַפָּר הַבָּא עַל כָּל הַמִּצְוֹת, \nוְשָׂעִיר הַמִּשְׁתַּלֵּחַ. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \n[אַף] שְׂעִירֵי עֲבוֹדָה זָרָה. \n\nח\nכָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, \nחוּץ מִן הַבְּכוֹר, וְהַמַּעֲשֵׂר, וְהַפֶּסַח. \nוְהַיּוֹרֵשׁ סוֹמֵךְ, וּמֵבִיא נְסָכָיו, וּמֵמִיר. \n",
+ "ט\nהַכֹּל סוֹמְכִין, \nחוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nסוֹמֵא, וְנָכְרִי, \nוְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. \nוּסְמִיכָה, שִׁירֵי מִצְוָה, \nעַל הָרֹאשׁ בִּשְׁתֵּי הַיָּדַיִם. \nוּבִמָקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, \nוְתֵכֶף לִסְמִיכָה שְׁחִיטָה. \n",
+ "י\nחֹמֶר בִּסְמִיכָה מִבַּתְּנוּפָה, \nוּבַתְּנוּפָה מִבַּסְּמִיכָה, \nשֶׁאֶחָד מֵנִיף לְכָל הַחוֹבְרִין, \nוְאֵין אֶחָד סוֹמֵךְ לְכָל הַחוֹבְרִין. \nחֹמֶר בִּתְנוּפָה, \nשֶׁהַתְּנוּפָה נוֹהֶגֶת \nבְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, \nבַּחַיִּים וּבַשְּׁחוּטִים, \nבְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים, \nוּבְדָבָר שֶׁאֵין בּוֹ, \nמַה שֶּׁאֵין כֵּן בִּסְמִיכָה. \n\n\n\n"
+ ],
+ [
+ "א\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nהָעֹמֶר הָיָה בָא בַשַּׁבָּת מִשָּׁלֹשׁ סְאִים, \nוּבַחֹל, מֵחָמֵשׁ. \nוַחֲכָמִים אוֹמְרִים: \nאֶחָד שַׁבָּת וְאֶחָד חֹל, \nמִשָּׁלֹשׁ הָיָה בָא. \nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר: \nבַּשַּׁבָּת הָיָה נִקְצָר בַּיָּחִיד, \nוּבְמַגָּל אַחַת, וּבְקֻפָּה אַחַת; \nוּבַחֹל, בִּשְׁלֹשָׁה, \nוּבְשָׁלוֹשׁ קֻפּוֹת, וּבְשָׁלוֹשׁ מַגָּלוֹת. \nוַחֲכָמִים אוֹמְרִים: \nאֶחָד שַׁבָּת וְאֶחָד הַחֹל, בִּשְׁלֹשָׁה, \nוּבְשָׁלֹשׁ קֻפּוֹת וּבְשָׁלוֹשׁ מַגָּלוֹת. \n",
+ "ב\nמִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. \nלֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, \nמְבִיאִין אוֹתוֹ מִכָּל מָקוֹם. \nמַעֲשֶׂה שֶׁבָּא מִגַּנּוֹת צְרִיפִין, \nוּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר. \n",
+ "ד\nכֵּיצַד הָיוּ עוֹשִׂין? \nשְׁלוּחֵי בֵית דִּין יוֹצְאִין מֵעֶרֶב יוֹם טוֹב, \nוְעוֹשִׂין אוֹתוֹ כְרֵיכוֹת בִּמְחֻבָּר לַקַּרְקַע, \nכְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. \nכָל הָעֲיָרוֹת הַסְּמוּכוֹת לַשָּׁם מִתְכַּנְּסוֹת לַשָּׁם, \nכְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. \n\nה\nכֵּיוָן שֶׁחֲשֵׁכָה, אָמַר לָהֶם: \n\"בָּא הַשֶּׁמֶשׁ?\" \nאוֹמְרִים \"הִין.\" \n\"בָּא הַשֶּׁמֶשׁ?\" \nאוֹמְרִים \"הִין.\" \n\"מַגָּל זוֹ?\" \nאוֹמְרִים \"הִין.\" \n\"מַגָּל זוֹ?\" \nאוֹמְרִים \"הִין.\" \n\"קֻפָּה זוֹ?\" \nאוֹמְרִים \"הִין.\" \n\"קֻפָּה זוֹ?\" \nאוֹמְרִים \"הִין.\" \nוּבַשַּׁבָּת אוֹמֵר לָהֶם: <אוֹמְ' הִין>\n\"שַׁבָּת זוֹ?\" \nאוֹמְרִים \"הִין.\" \n\"שַׁבָּת זוֹ?\" \nאוֹמְרִים \"הִין.\" \n\"אֶקְצֹר?\" \nאוֹמְרִים לוֹ \"קְצֹר!\" \n\"אֶקְצֹר?\" \nאוֹמְרִים לוֹ \"קְצֹר!\" \nשְׁלֹשָׁה פְעָמִים עַל כָּל דָּבָר וְדָבָר, \nוְהֵן אוֹמְרִין לוֹ: \n\"הִין, הִין, הִין.\" \n\nו\nכָּל כָּךְ לָמָּה? \nמִפְּנֵי הַבֵּיתְסִין, שֶׁהָיוּ אוֹמְרִים לוֹ: \nאֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב. \n",
+ "ז\nקְצָרוּהוּ וּנְתָנוּהוּ לַקֻּפּוֹת, \nהֱבִיאוּהוּ לָעֲזָרָה, \nהָיוּ מְהַבְהֲבִין אוֹתוֹ בָאוּר, \nכְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי. \nדִּבְרֵי רְבִּי מֵאִיר. \nוַחֲכָמִים אוֹמְרִים: \nוּבַקּוֹלָחוֹת חוֹבְטִין אוֹתוֹ, \nכְּדֵי שֶׁלֹּא יִתְמָעֵךְ. \n\nח\nנְתָנוּהוּ לְאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, \nכְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלָּן. \nשְׁטָחוּהוּ בָעֲזָרָה וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ, <שְׁחָטוּהוּ>\nנְתָנוּהוּ לָרֵחַיִם שֶׁלַּגָּרוֹסוֹת, \nהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן, \nשֶׁהוּא מְנֻפֶּה מִשְּׁלָשׁ עֶשְׂרֵה נָפָה, \nוְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. \nוְחַיָּב בַּחַלָּה וּפָטוּר מִן הַמַּעַשְׂרוֹת. \nרְבִּי עֲקִיבָה מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. \n\nט\nבָּא לוֹ לְעִשָּׂרוֹן, \nנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, \nיָצַק וּבָלַל, \nוְהֵנִיף וְהִגִּישׁ, \nקָמַץ וְהִקְטִיר. \nוְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. \n",
+ "י\nמִשֶּׁקָּרַב הָעֹמֶר, \nיוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם \nשֶׁהוּא מָלֵא קֶמַח קָלִי, \nשֶׁלֹּא כִרְצוֹן חֲכָמִים. \nדִּבְרֵי רְבִּי מֵאִיר. \nרְבִּי יְהוּדָה אוֹמֵר: \nכִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂין. \nמִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד. \nוְהָרְחוֹקִין מֻתָּרִין מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, \nהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהֵא יוֹם הֶנֶף כֻּלּוֹ אָסוּר. \nאָמַר רְבִּי יְהוּדָה: \nוַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, \nשֶׁנֶּאֱמַר: (ויקרא כג,יד) \n\"עַד עֶצֶם הַיּוֹם הַזֶּה\"? \nמִפְּנֵי מָה הָרְחוֹקִין מֻתָּרִין \nמֵחֲצוֹת הַיּוֹם וּלְהַלָּן? \nמִפְּנֵי שֶׁהֵן יוֹדְעִין, \nשֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ. \n",
+ "יא\nהָעֹמֶר הָיָה מַתִּיר בַּמְּדִינָה, \nוּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ. \nאֵין מְבִיאִין מְנָחוֹת וּבִכּוּרִין, \nוּמִנְחַת בְּהֵמָה קֹדֶם לָעֹמֶר, \nוְאִם הֵבִיא פָסוּל. \nקֹדֶם לִשְׁתֵּי הַלֶּחֶם לֹא יָבִיא, \nוְאִם הֵבִיא, כָּשֵׁר. \n",
+ "יב\nהַחִטִּין, וְהַשְּׂעוֹרִין, \nוְהַכֻּסְּמִין, וְשִׁבֹּלֶת שׁוּעָל, וְהַשִּׁיפוֹן, \nהֲרֵי אֵלּוּ חַיָּבִין בַּחַלָּה, \nוּמִצְטָרְפִין זֶה עִם זֶה, \nוַאֲסוּרִין בֶּחָדָשׁ מִלִּפְנֵי הַפֶּסַח, \nוּמִלִּקְצוֹר מִלִּפְנֵי הָעֹמֶר. \nאִם הִשְׁרִישׁוּ קֹדֶם לָעֹמֶר, \nהָעֹמֶר מַתִּירָן, \nוְאִם לָאו, \nאֲסוּרִין עַד שֶׁיָּבוֹא הָעֹמֶר הַבָּא. \n",
+ "יג\nקוֹצְרִין בְּבֵית הַשְּׁלָחִין שֶׁבָּעֲמָקִין, \nאֲבָל לֹא גוֹדְשִׁין. \nאַנְשֵׁי יְרִיחוֹ קוֹצְרִין כִּרְצוֹן חֲכָמִים, \nוְגוֹדְשִׁין שֶׁלֹּא כִרְצוֹן חֲכָמִים, \nוְלֹא מֵחוּ בְיָדָן חֲכָמִים. \nוְקוֹצֵר לַשַּׁחַת, וּמַאֲכִיל לַבְּהֵמָה. \nאָמַר רְבִּי יְהוּדָה: \nאֶמָּתַי? \nבִּזְמַן שֶׁהִתְחִיל, \nעַד שֶׁלֹּא הֵבִיאָה שָׁלִישׁ. <הֵבִיא הַשָּׁלִישׁ> \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאַף יִקְצֹר וְיַאֲכִיל אַף מִשֶּׁהֵבִיאָה שָׁלִישׁ. \n",
+ "יד\nקוֹצְרִין מִפְּנֵי נְטִיעוֹת, \nמִפְּנֵי בֵית הָאֵבֶל, \nמִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. \nלֹא יַעֲשֶׂה אוֹתָן כְּרֵיכוֹת, \nאֲבָל מַנִּיחָן צְבָתִין. \nמִצְוַת הָעֹמֶר לָבֹא מִן הַקָּמָה. \nלֹא מָצָא, יָבִיא מִן הָעֳמָרִין. \nמִצְוָתוֹ לָבֹא מִן הַלַּח; \nלֹא מָצָא, יָבִיא מִן הַיָּבֵשׁ. \nמִצְוָתוֹ לִקְצוֹר בַּלַּיְלָה. \nנִקְצַר בַּיּוֹם, כָּשֵׁר. \nוְדוֹחֶה אֶת הַשַּׁבָּת. \n\n\n\n"
+ ],
+ [
+ "א\nשְׁתֵּי הַלֶּחֶם \nנִלּוֹשׁוֹת אַחַת אַחַת, \nוְנֶאֱפוֹת אַחַת אַחַת. \nלֶחֶם הַפָּנִים \nנִלּוֹשׁ אֶחָד אֶחָד, \nוְנֶאֱפֶה שְׁנַיִם שְׁנַיִם. <שְׁתַיִם שְׁתַיִם> \nוּבִטְפָס הָיָה עוֹשֶׂה אוֹתָן. \nכְּשֶׁהוּא רָדָן, \nנוֹתְנָן לִטְפָס, \nכְּדֵי שֶׁלֹּא יִתְקַלְקֵלוּ. \n",
+ "ב\nאֶחָד שְׁתֵּי הַלֶּחֶם, אֶחָד לֶחֶם הַפָּנִים, \nלִישָׁתָן וַעֲרִיכָתָן בַּחוּץ, \nוַאֲפִיָּתָן בִּפְנִים. \nרְבִּי יְהוּדָה אוֹמֵר: \nכָּל מַעֲשֵׂיהֶם בִּפְנִים. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלְעוֹלָם הֱוֵי רָגִיל לוֹמַר: \nשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים \nכְּשֵׁרוֹת בָּעֲזָרָה, וּכְשֵׁרוֹת בְּבֵית פָּגֵי. \n",
+ "ג\nחֲבִתֵּי כֹהֵן גָּדוֹל, \nלִישָׁתָן וַאֲפִיָּתָן בִּפְנִים, \nוְדוֹחוֹת אֶת הַשַּׁבָּת. \nטְחָנָן וְהִרְקִידָן, <טחונן והירקידן>\nאֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. <דוחים> \nכְּלָל אָמַר רְבִּי עֲקִיבָה: \nכָּל מְלָאכָה שֶׁאפְשָׁר לָהּ לֵעָשׁוֹת מֵעֶרֶב שַׁבָּת, \nאֵינָה דּוֹחָה אֶת הַשַּׁבָּת, \nוְשֶׁאֵי אֶפְשָׁר לָהּ לֵעָשׁוֹת מֵעֶרֶב שַׁבָּת, \nדּוֹחָה אֶת הַשַּׁבָּת. \n",
+ "ד\nכָּל הַמְּנָחוֹת, \nיֵשׁ בָּהֶן מַעֲשֵׂה כֶלִי בִפְנִים, \nוְאֵין בָּהֶן מַעֲשֵׂה כֶלִי בַחוּץ. \nכֵּיצַד? \nשְׁתֵּי הַלֶּחֶם, \nאָרְכָּן שִׁבְעָה, וְרָחְבָּן אַרְבָּעָה, \nוְקַרְנוֹתֵיהֶן אַרְבַּע אֶצְבָּעוֹת. \nלֶחֶם הַפָּנִים, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה, \nוְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת. \nרְבִּי יְהוּדָה אוֹמֵר: \nשֶׁלֹּא תִטְעֶה, זד\"ד יה\"ז. \nבֶּן זוֹמָא אוֹמֵר: (שמות כה,ל)\n\"וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד\", \nשֶׁיְּהוּא לוֹ פִּנִּים. \n",
+ "ה\nהַשֻּׁלְחָן, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה, \nלֶחֶם הַפָּנִים, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. \nנוֹתֵן אָרְכּוֹ כְנֶגֶד רָחְבּוֹ שֶׁלַּשֻּׁלְחָן, \nוְכוֹפֵל טִפְחַיִם וּמַחְצָה מִכָּאן, \nוְטִפְחַיִם וּמַחְצָה מִכָּן, \nנִמְצָא אָרְכּוֹ מְמַלֵּא רָחְבּוֹ שֶׁלַּשֻּׁלְחָן. \nדִּבְרֵי רְבִּי יְהוּדָה. <יודה> \n\nו\nרְבִּי מֵאִיר אוֹמֵר: \nהַשֻּׁלְחָן, \nאָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה, \nלֶחֶם הַפָּנִים, \nאָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. \nנוֹתֵן אָרְכּוֹ כְנֶגֶד רָחְבּוֹ שֶׁלַּשֻּׁלְחָן, \nוְכוֹפֵל טִפְחַיִם מִכָּאן וְטִפְחַיִם מִכָּאן, \nרֶוַח בָּאֶמְצַע, \nכְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בּוֹ. \nאַבָּא שָׁאוּל אוֹמֵר: \nשָׁם הָיוּ נוֹתְנִין \nשְׁנֵי בָזִכֵּי לְבוֹנָה שֶׁלְּלֶחֶם הַפָּנִים. \nאָמְרוּ לוֹ: \nוַהֲלֹא כְבָר נֶאֱמַר: (ויקרא כד,ז) \n\"וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבנָה זַכָּה\"? \nאָמַר לָהֶם: \nוַהֲלֹא נֶאֱמַר: (במדבר ב,כ) \n\"וְעָלָיו מַטֵּה מְנַשֶּׁה\"? \n",
+ "ז\nאַרְבָּעָה סְנִיפִים שֶׁלַּזָּהָב הָיוּ שָׁם, \nמֻפְצָלִין מֵרָאשֵׁיהֶן, \nשֶׁהָיוּ סוֹמְכִין בָּהֶן, \nשְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה. \nוְעֶשְׂרִים וּשְׁמוֹנָה קָנִים, \nכַּחֲצִי קָנֶה חָלוּל, <וַחֲצִי>\nאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה, \nוְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה. \nלֹא סִדּוּר קָנִים וְלֹא נְטִילָתָן דּוֹחִים אֶת הַשַּׁבָּת, \nאֶלָּא נִכְנָס מֵעֶרֶב שַׁבָּת, \nוְשׁוֹמְטָן, וְנוֹתְנָן לְאָרְכּוֹ שֶׁלַּשֻּׁלְחָן. \nכָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, \nאָרְכָּן לְאָרְכּוֹ שֶׁלַּבַּיִת. \n",
+ "ח\nשְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים, \nעַל פֶּתַח הַבַּיִת, \nאֶחָד שֶׁלַּשַּׁיִשׁ וְאֶחָד שֶׁלַּזָּהָב. \nעַל שֶׁלַּשַּׁיִשׁ נוֹתְנִין לֶחֶם הַפָּנִים בִּכְנֵיסָתוֹ, \nוְעַל שֶׁלַּזָּהָב בִּיצִיאָתוֹ, \nשֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. \nוְאֶחָד שֶׁלַּזָּהָב מִבִּפְנִים, \nשֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד. \n\nט\nאַרְבָּעָה כֹהֲנִים נִכְנָסִין, \nשְׁנַיִם בְּיָדָן שְׁנֵי סְדָרִין, \nוּשְׁנַיִם בְּיָדָן שְׁנֵי בַזִּכִּין. \nוְאַרְבָּעָה מְקַדְּמִין לִפְנֵיהֶם, \nשְׁנַיִם לִטּוֹל שְׁנֵי סְדָרִים, \nוּשְׁנַיִם לִטּוֹל שְׁנֵי בַזִּכִּין. \nהַמַּכְנִיסִין עוֹמְדִים בַּצָּפוֹן, \nוּפְנֵיהֶם לַדָּרוֹם. \nהַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, \nוּפְנֵיהֶן בַּצָּפוֹן. \nאֵלּוּ מוֹשְׁכִין, וְאֵלּוּ מַנִּיחִין, \nוְטִפְחוֹ שֶׁלַּזֶּה לְתוֹךְ טִפְחוֹ שֶׁלַּזֶּה, \nשֶׁנֶּאֱמַר: (שמות כה,ל) \n\"לְפָנַי תָּמִיד\". \nרְבִּי יוֹסֵה אוֹמֵר: \nאֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, \nאַף זוֹ הָיְתָה תָמִיד. \nיָצְאוּ וּנְתָנוּם עַל שֻׁלְחָן הַזָּהָב שֶׁהָיָה בָאוּלָם, \nהִקְטִירוּ הַבַּזִּכִּין, \nהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים. \n\nי\nחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בַּשַּׁבָּת, \nהַחַלּוֹת מִתְחַלְּקוֹת לָעֶרֶב. \nחָל לִהְיוֹת עֶרֶב שַׁבָּת, \nשָׂעִיר שֶׁלְּיוֹם הַכִּפּוּרִים נֶאֱכָל לָעֶרֶב. \nהַבַּבְלִיִּין אוֹכְלִין אוֹתוֹ כְשֶׁהוּא חַי, \nמִפְּנֵי שֶׁדַּעְתָּן יָפָה. \n",
+ "יא\nסִדֵּר אֶת הַלֶּחֶם בַּשַּׁבָּת, \nוְאֶת הַבַּזִּכִּין לְאַחַר שַׁבָּת, \nוְהִקְטִיר אֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nפְּסוּלָה, \nוְאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \n\nיב\nסִדֵּר אֶת הַלֶּחֶם וְאֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nוְהִקְטִיר אֶת הַבַּזִּכִּין לְאַחַר הַשַּׁבָּת, \nפְּסוּלָה, \nוְאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \n\nיג\nסִדֵּר אֶת הַלֶּחֶם וְאֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nוְהִקְטִיר אֶת הַבַּזִּכִּין בַּשַּׁבָּת, \nכֵּיצַד יַעֲשֶׂה? \nיַנִּיחֶנָּה לַשַּׁבָּת, \nשֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים, \nאֵין בְּכָךְ כְּלוּם. \n",
+ "יד\nשְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹת, \nאֵין פָּחוּת מִשְּׁנַיִם וְלֹא יָתֵר עַל שְׁלֹשָׁה. \nכֵּיצַד? \nנֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב, <וּמֵעֶרֶב>\nוְנֶאֱכָלוֹת בְּיוֹם טוֹב, לִשְׁנַיִם. \nחָל יוֹם טוֹב לִהְיוֹת אַחַר שַׁבָּת, \nנֶאֱכָלוֹת לִשְׁלֹשָׁה. \nלֶחֶם הַפָּנִים נֶאֱכָל \nאֵין פָּחוּת מִתִּשְׁעָה וְלֹא יָתֵר עַל אַחַד עָשָׂר. <אֶחָד עָשָׂר>\nכֵּיצַד? \nנֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל בַּשַּׁבָּת, \nלְתִשְׁעָה. \nחָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת, \nנֶאֱכָל לַעֲשָׂרָה. \nשְׁנֵי יָמִים שֶׁלְּרֹאשׁ הַשָּׁנָה, \nנֶאֱכָל לְאַחַד עָשָׂר. <לְאֶחָד עָשָׂר> \nאֵינוּ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, \nמִשֵּׁם רְבִּי שִׁמְעוֹן בֶּן הַסֶּגֶן: \nדּוֹחֶה אֶת יוֹם טוֹב, \nוְאֵינוּ דוֹחֶה אֶת יוֹם צוֹם. \n\n\n\n"
+ ],
+ [
+ "א\nהַמְּנָחוֹת וְהַנְּסָכִים שֶׁנִּטַּמּוּ, \nעַד שֶׁלֹּא קָדְשׁוּ בַכֶּלִי, יֵשׁ לָהֶן פִּדָּיוֹן; \nמִשֶּׁקָּדְשׁוּ בַכֶּלִי, אֵין לָהֶן פִּדָּיוֹן. \nהָעוֹפוֹת וְהָעֵצִים, הַלְּבוֹנָה וּכְלֵי שָׁרֵת, \nאֵין לָהֶן פִּדָּיוֹן, \nשֶׁלֹּא נֶאֱמַר אֶלָּא בְהֵמָה. \n",
+ "ב\nהָאוֹמֵר: \n\"הֲרֵי עָלַי בַּמַּחֲבַת\", וְהֵבִיא בַמַּרְחֶשֶׁת; \n\"בַּמַּרְחֶשֶׁת\", וְהֵבִיא בַמַּחֲבַת, \nמַה שֶּׁהֵבִיא, הֵבִיא, \nוִידֵי חוֹבָתוֹ לֹא יָצָא. \n\"זוֹ לְהָבִיא בַמַּחֲבַת\", וְהֵבִיא בַמַּרְחֶשֶׁת; \n\"בַּמַּרְחֶשֶׁת\", וְהֵבִיא בַמַּחֲבַת, \nהֲרֵי זוֹ פְסוּלָה. \n\nג\n\"הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנוֹת לְהָבִיא בְכֶלִי אֶחָד\", \nוְהֵבִיא בִשְׁנֵי כֵלִים; \n\"בִּשְׁנֵי כֵלִים\", וְהֵבִיא בְכֶלִי אֶחָד, \nמַה שֶּׁהֵבִיא הֵבִיא, \nוִידֵי חוֹבָתוֹ לֹא יָצָא. \n\"אֵלּוּ לְהָבִיא בְכֶלִי אֶחָד\", \nוְהֵבִיא בִשְׁנֵי כֵלִים; \n\"בִּשְׁנֵי כֵלִים\", וְהֵבִיא בְכֶלִי אֶחָד, \nהֲרֵי אֵלּוּ פְסוּלִין. \n\nד\n\"הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִשְׁנֵי כֵלִים\", \nוְהֵבִיא בְכֶלִי אֶחָד, \nאָמְרוּ לוֹ \"בִּשְׁנֵי כֵלִים\" נָדַרְתָּ; \nהִקְרִיבָן בִּשְׁנֵי כֵלִים, כְּשֵׁרִים; \nנְתָנָן בְּכֶלִי אֶחָד, \nכִּשְׁתֵּי מְנָחוֹת שֶׁנִּתְעָרָבוּ. \n\nה\n\"הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בְכֶלִי אֶחָד\", \nוְהֵבִיא בִשְׁנֵי כֵלִים; \nאָמְרוּ לוֹ \"בְּכֶלִי אֶחָד\" נָדַרְתָּ; \nהִקְרִיבָן בְּכֶלִי אֶחָד, כְּשֵׁרִים; \nבִּשְׁנֵי כֵלִים, פְּסוּלִין.\n",
+ "ו\n\"הֲרֵי עָלַי מִנְחָה מִן הַשְּׂעוֹרִין\", \nיָבִיא מִן הַחִטִּין. \n\"קֶמַח\", יָבִיא סֹלֶת. \n\"בְּלֹא שֶׁמֶן וּלְבוֹנָה\", <שֶׁלֹּא>\nיָבִיא שֶׁמֶן וּלְבוֹנָה. \n\"חֲצִי עִשָּׂרוֹן\", <חֲצִי עִשָּׂרוֹן שָׁלֵם>\nיָבִיא עִשָּׂרוֹן שָׁלֵם. \n\"עִשָּׂרוֹן וּמַחְצָה\", יָבִיא שְׁנַיִם. \nרְבִּי שִׁמְעוֹן פּוֹטֵר, \nשֶׁלֹּא הִתְנַדַּב כְּדֶרֶךְ הַמִּתְנַדְּבִין. ",
+ "וּמִתְנַדֵּב אָדָם מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן, \nוּמֵבִיא בְּכֶלִי אֶחָד. \nאִם אָמַר \"הֲרֵי עָלַי שִׁשִּׁים וְאֶחָד\", \nמֵבִיא שִׁשִּׁים בְּכֶלִי אֶחָד, \nוְאֶחָד בְּכֶלִי אֶחָד, \nשֶׁכֵּן הַצִּבּוּר מֵבִיא בְיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג \nשֶׁחָל לִהְיוֹת בַּשַּׁבָּת שִׁשִּׁים וְאֶחָד. \nדַּיּוֹ לַיָּחִיד שֶׁיְּהֵא פָחוּת מִן הַצִּבּוּר אֶחָד. \n\nח\nאָמַר רְבִּי שִׁמְעוֹן: \nוַהֲלֹא אֵלּוּ לַפָּרִים, וְאֵלּוּ לַכְּבָשִׂים, \nאֵין נִבְלָלִין זֶה עִם זֶה? \nאֶלָּא, עַד שִׁשִּׁים, יְכוּלִין לְהִבָּלֵל. \nאָמְרוּ לוֹ: \nשִׁשִּׁים נִבְלָלִין, \nוְשִׁשִּׁים וְאֶחָד אֵינָן נִבְלָלִין? \nאָמַר לָהֶן: \nכָּל מִדּוֹת חֲכָמִים כֵּן: \nבְּאַרְבָּעִים סְאָה, \nהוּא טוֹבֵל, \nאַרְבָּעִים סְאָה חָסֵר קַרְטוֹב, \nאֵינוּ יָכוֹל לִטְבֹּל בָּהֶן. \nשֶׁאֵינָן מִתְנַדְּבִין לֹג, שְׁנַיִם וַחֲמִשָּׁה. \nאֲבָל מִתְנַדְּבִין שְׁלֹשָׁה וְאַרְבָּעָה, \nוְשִׁשָּׁה, וּמִשִּׁשָּׁה וּלְמַעְלָן. \n",
+ "ט\nמִתְנַדְּבִים יַיִן, \nוְאֵין מִתְנַדְּבִים שֶׁמֶן. \nדִּבְרֵי רְבִּי עֲקִיבָה. \nרְבִּי טַרְפוֹן אוֹמֵר: \nמִתְנַדְּבִין שֶׁמֶן. \nאָמַר רְבִּי טַרְפוֹן: \nמַה מָּצִינוּ בַיַּיִן, \nשֶׁהוּא בָא חוֹבָה וּבָא נְדָבָה, \nאַף הַשֶּׁמֶן, \nשֶׁהוּא בָא חוֹבָה, יָבֹא נְדָבָה. \nאָמַר לוֹ רְבִּי עֲקִיבָה: \nלֹא, אִם אָמַרְתָּ בַיַּיִן, \nשֶׁכֵּן הוּא קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ, \nתֹּאמַר בַּשֶּׁמֶן, שֶׁאֵינוּ קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ? \nשֶׁאֵין שְׁנַיִם מִתְנַדְּבִין עִשָּׂרוֹן אֶחָד, \nאֲבָל מִתְנַדְּבִין עוֹלָה וּשְׁלָמִים, \nוּבָעוֹף, אֲפִלּוּ פְּרִידָה אַחַת. \n\n\n\n"
+ ],
+ [
+ "א\n\"הֲרֵי עָלַי עִשָּׂרוֹן\", יָבִיא אֶחָד; \n\"עֶשְׂרוֹנוֹת\", יָבִיא שְׁנַיִם. \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא שִׁשִּׁים עִשָּׂרוֹן. \n\"הֲרֵי עָלַי מִנְחָה\", יָבִיא אֵי זֶה שֶׁיִּרְצֶה. \nרְבִּי יְהוּדָה אוֹמֵר: \nיָבִיא מִנְחַת סֹלֶת, \nשֶׁהִיא מְיֻחֶדֶת שֶׁבַּמְּנָחוֹת. \n",
+ "ב\n\"מִנְחָה\", \"מִן הַמִּנְחָה\", יָבִיא אַחַת. \n\"מְנָחוֹת\", \"מִן הַמְּנָחוֹת\", יָבִיא שְׁתַּיִם. \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא חֲמֶשְׁתָּן. \n\"פֵּרַשְׁתִּי מְנָחוֹת שֶׁלָּעֶשְׂרוֹנוֹת, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא מִנְחָה שֶׁלְּשִׁשִּׁים עִשָּׂרוֹן. \nרְבִּי יְהוּדָה אוֹמֵר: \nיָבִיא מְנָחוֹת שֶׁלָּעֶשְׂרוֹנוֹת, \nמֵאֶחָד וְעַד שִׁשִּׁים. \n",
+ "ג\n\"הֲרֵי עָלַי עֵצִים\", לֹא יִפְחֹת מִשְּׁנֵי גִזֵרִין. \n\"לְבוֹנָה\", לֹא יִפְחֹת מִקֹּמֶץ. \nחֲמִשָּׁה קֳמָצִים הֵן: \nהָאוֹמֵר: \n\"הֲרֵי עָלַי לְבוֹנָה\", לֹא יִפְחֹת מִקֹּמֶץ. \nהַמִּתְנַדֵּב מִנְחָה, יָבִיא עִמָּהּ קֹמֶץ לְבוֹנָה. \nהַמַּעֲלֶה אֶת הַקֹּמֶץ בַּחוּץ, חַיָּב. \nוּשְׁנֵי בַזִּכִּים טְעוּנִים שְׁנֵי קֳמָצִין. \n",
+ "ד\n\"הֲרֵי עָלַי זָהָב\", \nלֹא יִפְחֹת מִדִּינַר זָהָב. \n\"וְכֶסֶף\", לֹא יִפְחֹת מִדִּינַר כֶּסֶף. \n\"וּנְחשֶׁת\", לֹא יִפְחֹת מִמָּעָה כֶּסֶף. \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיְהֵא מֵבִיא עַד שֶׁיֹּאמַר: \n\"לֹא לְכָךְ נִתְכַּוַּנְתִּי. \"\n",
+ "ה\n\"הֲרֵי עָלַי יַיִן\", \nלֹא יִפְחֹת מִשְּׁלֹשֶׁת לָגִּין. \n\"שֶׁמֶן\", \nלֹא יִפְחֹת מִלֹּג. \nרְבִּי אוֹמֵר: \nמִשְּׁלֹשֶׁת לָגִּין. \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא כִמְרֻבֶּה. \n",
+ "ו\n\"הֲרֵי עָלַי עוֹלָה\", יָבִיא כֶבֶשׁ. \nרְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: \nתּוֹר, [אוֹ] בֶן יוֹנָה. \n\"פֵּרַשְׁתִּי בֶן בָּקָר, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וְעֵגֶל. \n\"מִן הַבְּהֵמָה, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וְעֵגֶל, אַיִל וּגְדִי וְטָלֶה. \n\"פֵּרַשְׁתִּי, וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nמוֹסִיף עֲלֵיהֶן תּוֹר וּבֶן יוֹנָה. \n",
+ "ז\n\"הֲרֵי עָלַי תּוֹדָה אוֹ שְׁלָמִים\", \nיָבִיא כֶבֶשׁ. \n\"פֵּרַשְׁתִּי בֶן בָּקָר, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה. <וַעֲגָלָה> \n\"מִן הַבְּהֵמָה, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי\", \nיָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה, <וַעֲגָלָה> \nאַיִל וְרָחֵל, גְּדִי וּגְדִיָּה, \nשָׂעִיר וּשְׂעִירָה, טָלֶה וְטָלָה. \n",
+ "ח\n\"הֲרֵי עָלַי שׁוֹר\", \nיָבִיא הוּא וּנְסָכָיו בְּמָנֶה. <מָנֶא בכל מקום> \n\"עֵגֶל\", יָבִיא הוּא וּנְסָכָיו בְּחָמֵשׁ. \n\"אַיִל\", יָבִיא הוּא וּנְסָכָיו בִּשְׁתַּיִם. \n\"כֶּבֶשׁ\", יָבִיא הוּא בְסֶלַע. \n\"שׁוֹר בְּמָנֶה\", יָבִיא בְמָנֶה חוּץ מִנְּסָכָיו. \n\"עֵגֶל בְּחָמֵשׁ\", יָבִיא בְחָמֵשׁ חוּץ מִנְּסָכָיו. \n\"אַיִל בִּשְׁתַּיִם\", יָבִיא בִשְׁתַּיִם חוּץ מִנְּסָכָיו. \n\"כֶּבֶשׁ בְּסֶלַע\", יָבִיא בְסֶלַע חוּץ מִנְּסָכָיו. \n\"שׁוֹר בְּמָנֶה\", וְהֵבִיא שְׁנַיִם בְּמָנֶה, \nלֹא יָצָא. \nאֲפִלּוּ זֶה בְמָנֶה חָסֵר דִּינָר, \nזֶה בְמָנֶה חָסֵר דִּינָר. \n\"שָׁחוֹר\", וְהֵבִיא לָבָן; \n\"לָבָן\", וְהֵבִיא שָׁחוֹר; \n\"גָּדוֹל\", וְהֵבִיא קָטָן, \nלֹא יָצָא. \n\"קָטָן\", וְהֵבִיא גָּדוֹל, \nיָצָא. \nרְבִּי אוֹמֵר: \nלֹא יָצָא. \n",
+ "ט\n\"שׁוֹר זֶה עוֹלָה\", וְנִסְתָּאַב, \nאִם רָצָה, יָבִיא בְדָמָיו שְׁנַיִם. \n\"שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה\", וְנִסְתָּאָבוּ, \nאִם רָצָה, יָבִיא בִדְמֵיהֶם אֶחָד. \nרְבִּי אוֹסֵר. \n\"אַיִל זֶה עוֹלָה\", וְנִסְתָּאַב, \nאִם רָצָה, יָבִיא בְדָמָיו כֶּבֶשׁ. \n\"כֶּבֶשׁ זֶה עוֹלָה\", וְנִסְתָּאַב, \nאִם רָצָה, יָבִיא בְדָמָיו אַיִל. \nרְבִּי אוֹסֵר. \nהָאוֹמֵר: \n\"אֶחָד מִכִּיסַי הֶקְדֵּשׁ, \nוְאֶחָד מִשְּׁוָרַי הֶקְדֵּשׁ\", \nהָיוּ לוֹ שְׁנַיִם, הַקָּטָן שֶׁבָּהֶן הֶקְדֵּשׁ; \nשְׁלֹשָׁה, הַבֵּינוֹנִי שֶׁבָּהֶן הֶקְדֵּשׁ. \nפֵּרַשְׁתִּי, \nוְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, \nאוֹ שֶׁאָמַר לִי אַבָּה, \nהַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. \n",
+ "י\n\"הֲרֵי עָלַי עוֹלָה\", \nיַקְרִיבֶנָּה בַמִּקְדָּשׁ. \nוְאִם הִקְרִיבָהּ בְּבֵית נְחוּנְיוֹן, \nלֹא יָצָא. \n\"לֹא שֶׁאַקְרִיבָהּ בְבֵית נְחוּנְיוֹן\", \nיַקְרִיבֶנָּה בַמִּקְדָּשׁ; \nוְאִם הִקְרִיבָהּ בְּבֵית נְחוּנְיוֹן, \nיָצָא. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵין זֶה עוֹלָה. \n\"הֲרֵינִי נָזִיר\", \nיְגַלַּח בַּמִּקְדָּשׁ. \nאִם גִּלַּח בְּבֵית נְחוּנְיוֹן, \nלֹא יָצָא. \n\"שֶׁאֲגַלַּח בְּבֵית נְחוּנְיוֹן\", \nיְגַלַּח בַּמִּקְדָּשׁ. \nוְאִם גִּלַּח בְּבֵית נְחוּנְיוֹן, \nיָצָא. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵין זֶה נָזִיר. \nהַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְבֵית נְחוּנְיוֹן, \nלֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם. \nוְאֵין צֹרֶךְ לוֹמַר לְדָבָר אַחֵר, \nשֶׁנֶּאֱמַר: (מלכים ב כג,ט) \n\"אַךְ לֹא יַעֲלוּ כֹהֲנֵי הַבָּמוֹת אֶל מִזְבַּח יי בִּירוּשָׁלָ ִם, \nכִּי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם\", \nהֲרֵי הֵם כְּבַעֲלֵי מוּמִים: \nחוֹלְקִים וְאוֹכְלִים, \nאֲבָל לֹא מַקְרִיבִים. \n",
+ "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה: (ויקרא א,ט) \n\"אִשֵּׁה רֵיחַ נִיחוֹחַ\", \nבַמִּנְחָה: (ויקרא ב,ב) \n\"אִשֵּׁה רֵיחַ נִיחֹחַ\", \nלְלַמֵּד שֶׁאֶחָד מַרְבֶּה וְאֶחָד מְמָעֵט, \nוּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמַיִם. \n\nחסל "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..8abffa4807aed76f9fde514f1ad6d9f7c962aaa5
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,148 @@
+{
+ "language": "he",
+ "title": "Mishnah Menachot",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "כל המנחות שנקמצו שלא לשמן כשרות. אלא שלא עלו לבעלים משום חובה. חוץ ממנחת חוטא. ומנחת קנאות. מנחת חוטא ומנחת קנאות שקמצן שלא לשמן נתן בכלי והלך והקטיר שלא לשמן או לשמן ושלא לשמן. או שלא לשמן ולשמן. פסולות. כיצד לשמן ושלא לשמן. לשם מנחת חוטא ולשם מנחת נדבה. או שלא לשמן ולשמן. לשם מנחת נדבה. ולשם מנחת חוטא: ",
+ "אחת מנחת חוטא ואחת כל המנחות שקמצן זר. אונן. טבול יום. מחוסר בגדים. מחוסר כפורים. שלא רחוץ ידים ורגלים. ערל. טמא. יושב. עומד על גבי כלים. על גבי בהמה. על גבי רגלי חברו. פסל. קמץ בשמאל. פסל. בן בתירא אומר יחזיר ויחזור ויקמוץ בימין. קמץ ועלה בידו צרור או גרגיר מלח או קורט של לבונה פסל. מפני שאמרו הקומץ היתר והחסר פסל. איזה הוא היתר שקמצו מבורץ. וחסר שקמצו בראשי אצבעותיו. כיצד הוא עושה. פושט את אצבעותיו על פס ידו: ",
+ "ריבה שמנה וחסר שמנה חסר לבונתה. פסולה. הקומץ את המנחה לאכול שיריה בחוץ או כזית משיריה בחוץ. להקטיר קומצה בחוץ או כזית מקומצה בחוץ. או להקטיר לבונתה בחוץ. פסול ואין בו כרת. לאכול שיריה למחר. או כזית משיריה למחר. להקטיר קומצה למחר. או כזית מקומצה למחר. או להקטיר לבונתה למחר. פגול וחייבין עליו כרת. זה הכלל כל הקומץ והנותן בכלי והמהלך. והמקטיר לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר. חוץ למקומו פסול ואין בו כרת. חוץ לזמנו פגול וחייבין עליו כרת. ובלבד שיקרב המתיר כמצותו. כיצד קרב המתיר כמצותו. קמץ בשתיקה. ונתן בכלי והלך והקטיר חוץ לזמנו. או שקמץ חוץ לזמנו ונתן בכלי והלך והקטיר בשתיקה. או שקמץ ונתן בכלי והלך והקטיר חוץ לזמנו זה הוא שקרב המתיר כמצותו: ",
+ "כיצד לא קרב המתיר כמצותו. קמץ חוץ למקומו ונתן בכלי והלך והקטיר חוץ לזמנו. או שקמץ חוץ לזמנו ונתן בכלי והלך והקטיר חוץ למקומו. או שקמץ ונתן בכלי והלך והקטיר חוץ למקומו. מנחת חוטא ומנחת קנאות שקמצן שלא לשמן. ונתן בכלי והלך והקטיר חוץ לזמנן. או שקמץ חוץ לזמנן. ונתן בכלי והלך והקטיר שלא לשמן. או שקמץ ונתן בכלי והלך והקטיר שלא לשמן זה הוא שלא קרב המתיר כמצותו. לאכול כזית בחוץ וכזית למחר כזית למחר וכזית בחוץ. כחצי זית בחוץ וכחצי זית למחר. כחצי זית למחר וכחצי זית בחוץ פסול ואין בו כרת. אמר רבי יהודה זה הכלל. אם מחשבת הזמן קדמה למחשבת המקום. פגול. וחייבים עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן פסול ואין בו כרת. וחכמים אומרים זה וזה פסול. ואין בו כרת. לאכול כחצי זית. ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: "
+ ],
+ [
+ "הקומץ את המנחה לאכול שיריה או להקטיר קומצה למחר מודה רבי יוסי בזה שהוא פגול וחייבין עליו כרת. להקטיר לבונתה למחר. רבי יוסי אומר פסול. ואין בו כרת. וחכמים אומרים פגול. וחייבין עליו כרת. אמרו לו מה שנה זו מן הזבח. אמר להם שהזבח דמו ובשרו ואמוריו אחד. ולבונה אינה מן המנחה: ",
+ "שחט שני כבשים. לאכול אחת מן החלות למחר. הקטיר שני בזיכין. לאכול אחד מן הסדרים למחר. רבי יוסי אומר אותה החלה. ואותו הסדר שחישב עליו. פגול וחייבין עליו כרת. והשני פסול ואין בו כרת. וחכמים אומרים זה וזה פגול וחייבין עליו כרת. נטמאת אחת מן החלות. או אחד מן הסדרים. רבי יהודה אומר שניהם יצאו לבית השריפה. שאין קרבן צבור חלוק. וחכמים אומרים הטמא בטומאתו. והטהור יאכל: ",
+ "התודה מפגלת את הלחם. והלחם אינו מפגל את התודה. כיצד השוחט את התודה. לאכול ממנה למחר. היא והלחם מפוגלין. לאכול מן הלחם למחר. הלחם מפוגל. והתודה אינה מפוגלת. הכבשים מפגלין את הלחם והלחם אינו מפגל את הכבשים. כיצד. השוחט את הכבשים. לאכול מהן למחר. הם והלחם מפוגלין. לאכול מן הלחם למחר. הלחם מפוגל. והכבשים אינן מפוגלין: ",
+ "הזבח מפגל את הנסכין משקדשו בכלי. דברי רבי מאיר. והנסכין אינן מפגלין את הזבח. כיצד השוחט את הזבח לאכול ממנו למחר. הוא ונסכיו מפוגלין. להקריב מן הנסכין למחר. הנסכין מפוגלין. והזבח אינו מפוגל: ",
+ "פיגל בקומץ ולא בלבונה. בלבונה ולא בקומץ. רבי מאיר אומר פיגול וחייבים עליו כרת. וחכמים אומרים אין בו כרת. עד שיפגל את כל המתיר. מודים חכמים לרבי מאיר במנחת חוטא. ובמנחת קנאות שאם פגל בקומץ. שהוא פיגול וחייבין עליו כרת. שהקומץ הוא המתיר. שחט אחד מן הכבשים לאכול שתי חלות למחר. הקטיר אחד מן הבזיכים לאכול שני סדרים למחר. רבי מאיר אומר פיגול. וחייבים עליו כרת. וחכמים אומרים אין פגול. עד שיפגל את כל המתיר. שחט אחד מן הכבשים לאכול ממנו למחר. הוא פיגול. וחבירו כשר. לאכול מחבירו למחר. שניהם כשרים: "
+ ],
+ [
+ "הקומץ את המנחה. לאכול דבר שאין דרכו לאכול. להקטיר דבר שאין דרכו להקטיר. כשר. רבי אליעזר פוסל. לאכול דבר שדרכו לאכול. להקטיר דבר שדרכו להקטיר. פחות מכזית. כשר. לאכול כחצי זית. ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n",
+ "לא יצק לא בלל. לא פתת. לא מלח. לא הניף. לא הגיש. או שפתתן פתים מרובות. ולא משחן. כשרות. נתערב קומצה בקומץ חברתה. במנחת כהנים. במנחת כהן המשיח. במנחת נסכין. כשרה. רבי יהודה אומר במנחת כהן המשיח. ובמנחת נסכין. פסולה. שזו בלילתה עבה. וזו בלילתה רכה והן בולעות זו מזו: \n",
+ "שתי מנחות שלא נקמצו ונתערבו זו בזו. אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשרות. ואם לאו פסולות. הקומץ שנתערב במנחה שלא נקמצה. לא יקטיר. ואם הקטיר. זו שנקמצה עלתה לבעלים. וזו שלא נקמצה לא עלתה לבעלים. נתערב קומצה בשיריה. או בשיריה של חברתה. לא יקטיר. ואם הקטיר עלתה לבעלים. נטמא הקומץ. והקריבו. הציץ מרצה. יצא והקריבו אין הציץ מרצה. שהציץ מרצה על הטמא. ואינו מרצה על היוצא: \n",
+ "נטמאו שיריה. נשרפו שיריה. אבדו שיריה. כמדת רבי אליעזר כשרה. וכמדת רבי יהושע פסולה. שלא בכלי שרת פסולה. רבי שמעון מכשיר. הקטיר קומצה פעמים. כשרה: \n",
+ "הקומץ. מעוטו מעכב את רובו. העשרון. מעוטו מעכב את רובו. היין. מעוטו מעכב את רובו. השמן. מעוטו מעכב את רובו. הסלת והשמן. מעכבין זה את זה. הקומץ והלבונה מעכבין זה את זה: \n",
+ "שני שעירי יום הכפורים מעכבין זה את זה. שני כבשי עצרת מעכבין זה את זה. שתי חלות מעכבות זו את זו. שני סדרים מעכבין זה את זה. שני בזיכין מעכבין זה את זה. הסדרים והבזיכין מעכבין זה את זה. שני מינים שבנזיר. שלשה שבפרה. ארבעה שבתודה. ארבעה שבלולב. ארבעה שבמצורע. מעכבין זה את זה. שבע הזיות שבפרה. מעכבות זו את זו. שבע הזיות של בין הבדים ושעל הפרוכת. ושעל מזבח הזהב. מעכבות זו את זו: \n",
+ "שבעה קני מנורה מעכבין זה את זה. שבעה נרותיה. מעכבין זה את זה. שתי פרשיות שבמזוזה. מעכבות זו את זו. ואפילו כתב אחד מעכבן. ארבע פרשיות שבתפילין. מעכבות זו את זו. ואפילו כתב אחד מעכבן. ארבע ציציות מעכבות זו את זו. שארבעתן מצוה אחת. ר' ישמעאל אומר ארבעתן ארבע מצות: \n"
+ ],
+ [
+ "התכלת אינה מעכבת את הלבן. והלבן אינו מעכב את התכלת. תפלה של יד אינה מעכבת של ראש. ושל ראש אינה מעכבת של יד. הסולת והשמן. אינם מעכבין את היין. ולא היין מעכבן. המתנות שעל מזבח החיצון. אינן מעכבות זו את זו: \n",
+ "הפרים והאילים והכבשים אינן מעכבין זה את זה. רבי שמעון אומר אם היו להם פרים מרובים. ולא היו להם נסכים יביאו פר אחד ונסכיו ולא יקרבו כולן בלא נסכין: \n",
+ "הפר והאילים והכבשים והשעיר אינן מעכבין את הלחם. ולא הלחם מעכבן. הלחם מעכב את הכבשים. והכבשים אינן מעכבין את הלחם. דברי רבי עקיבא אמר שמעון בן ננס לא כי אלא הכבשים מעכבין את הלחם. והלחם אינו מעכב את הכבשים שכן מצינו כשהיו ישראל במדבר ארבעים שנה קרבי כבשים בלא לחם אף כאן יקרבו כבשים בלא לחם אמר רבי שמעון הלכה כדברי בן ננס אבל אין הטעם כדבריו שכל האמור בחומש הפקודים קרב במדבר וכל האמור בתורת כהנים לא קרב במדבר. משבאו לארץ קרבו אלו ואלו. ומפני מה אני אומר יקרבו כבשים בלא לחם שהכבשים מתירין את עצמן בלא לחם לחם בלא כבשים אין לי מי יתירנו: \n",
+ "התמידין אינן מעכבין את המוספים. ולא המוספים מעכבין את התמידים. ולא המוספים מעכבין זה את זה. לא הקריבו כבש בבקר יקריבו בין הערבים. אמר רבי שמעון אימתי בזמן שהיו אנוסין או שוגגין אבל אם היו מזידין ולא הקריבו כבש בבקר. לא יקריבו בין הערבים. לא הקטירו קטרת בבקר. יקטירו בין הערבים. אמר רבי שמעון וכולה היתה קרבה בין הערבים. שאין מחנכין את מזבח הזהב אלא בקטרת הסמים ולא מזבח העולה אלא בתמיד של שחר. ולא את השלחן אלא בלחם הפנים בשבת. ולא את המנורה אלא בשבעה נרותיה בין הערבים: \n",
+ "חביתי כהן גדול לא היו באות חציים אלא מביא עשרון שלם וחוצהו. ומקריב מחצה בבקר. ומחצה בין הערבים. וכהן שהקריב מחצה בשחרית. ומת. ומינו כהן אחר תחתיו. לא יביא חצי עשרון מביתו. ולא חצי עשרונו של ראשון. אלא מביא עשרון שלם וחוצהו. ומקריב מחצה ומחצה אבד. נמצאו שני חציים קרבין. ושני חציים אובדין. לא מינו כהן אחר. משל מי היתה קריבה. רבי שמעון אומר משל צבור. רבי יהודה אומר משל יורשים. ושלימה היתה קריבה: \n"
+ ],
+ [
+ "כל המנחות באות מצה. חוץ מחמץ שבתודה. ושתי הלחם שהן באות חמץ. רבי מאיר אומר שאור בודה להן מתוכן ומחמצן. רבי יהודה אומר אף היא אינה מן המובחר. אלא מביא את השאור ונותן לתוך המדה. וממלא את המדה. אמרו לו אף היא היתה חסירה או יתירה: ",
+ "כל המנחות נלושות בפושרין. ומשמרן שלא יחמיצו ואם החמיצו שיריה. עובר בלא תעשה. שנאמר (ויקרא ב, יא) כל המנחה אשר תקריבו לה' לא תעשה חמץ. וחייבים על לישתה. ועל עריכתה. ועל אפייתה: ",
+ "יש טעונות שמן ולבונה. שמן ולא לבונה. לבונה ולא שמן. לא שמן ולא לבונה. ואלו טעונות שמן ולבונה. מנחת הסולת. והמחבת. והמרחשת. והחלות. והרקיקין. מנחת כהנים. ומנחת כהן משיח. ומנחת גוים. ומנחת נשים. ומנחת העומר. מנחת נסכין טעונה שמן. ואין טעונה לבונה. לחם הפנים טעון לבונה ואין טעון שמן. שתי הלחם. מנחת חוטא ומנחת קנאות. לא שמן ולא לבונה. ",
+ "וחייב על השמן בפני עצמו. ועל הלבונה בפני עצמה. נתן עליה שמן פסלה. לבונה ילקטנה. נתן שמן על שיריה. אינו עובר בלא תעשה. נתן כלי על גבי כלי. לא פסלה: ",
+ "יש טעונות הגשה. ואינן טעונות תנופה. תנופה. ולא הגשה. הגשה ותנופה. לא תנופה ולא הגשה. אלו טעונות הגשה. ואינן טעונות תנופה. מנחת הסלת. והמחבת. והמרחשת. והחלות. והרקיקין. מנחת כהנים. מנחת כהן משיח. מנחת גוים. מנחת נשים. מנחת חוטא. רבי שמעון אומר מנחת כהנים. מנחת כהן משיח. אין בהן הגשה. מפני שאין בהן קמיצה. וכל שאין בהן קמיצה אין בהן הגשה: ",
+ "אלו טעונין תנופה. ואין טעונין הגשה. לוג שמן של מצורע ואשמו. והבכורים. כדברי רבי אליעזר בן יעקב. ואמורי שלמי יחיד. וחזה ושוק שלהן. אחד אנשים ואחד נשים בישראל. אבל לא באחרים, ושתי הלחם. ושני כבשי עצרת. כיצד הוא עושה. נותן שתי הלחם על גבי שני כבשים. ומניח שתי ידיו מלמטן. מוליך ומביא מעלה ומוריד. שנאמר (שמות כט, כז) אשר הונף ואשר הורם. תנופה היתה במזרח. והגשה במערב. ותנופות קודמות להגשות. מנחת העומר. ומנחת קנאות. טעונות תנופה והגשה. לחם הפנים ומנחת נסכים לא תנופה ולא הגשה: ",
+ "רבי שמעון אומר שלשה מינים טעונים שלש מצות. שתים בכל אחת ואחת. והשלישית אין בהן. ואלו הן זבחי שלמי יחיד. וזבחי שלמי צבור. ואשם מצורע. זבחי שלמי יחיד טעונים סמיכה חיים ותנופה שחוטים. ואין בהם תנופה חיים. זבחי שלמי צבור טעונין תנופה חיים ושחוטים. ואין בהן סמיכה. ואשם מצורע טעון סמיכה ותנופה חי. ואין בו תנופה שחוט: ",
+ "האומר הרי עלי במחבת לא יביא במרחשת. במרחשת לא יביא במחבת. ומה בין מחבת למרחשת. אלא שהמרחשת יש לה כיסוי. והמחבת אין לה כיסוי. דברי רבי יוסי הגלילי. רבי חנניה בן גמליאל אומר מרחשת עמוקה ומעשיה רוחשים. ומחבת צפה ומעשיה קשים: ",
+ "האומר הרי עלי בתנור. לא יביא מאפה כופח ומאפה רעפים ומאפה יורות הערבים. רבי יהודה אומר אם רצה יביא מאפה כופח. הרי עלי מנחת מאפה. לא יביא מחצה חלות ומחצה רקיקין. רבי שמעון מתיר. מפני שהוא קרבן אחד: "
+ ],
+ [
+ "אלו מנחות נקמצות ושיריהן לכהנים. מנחת סולת. והמחבת. והמרחשת. והחלות. והרקיקין. מנחת גוים. מנחת נשים. מנחת העומר. מנחת חוטא ומנחת קנאות. רבי שמעון אומר מנחת חוטא של כהנים נקמצת. והקומץ קרב לעצמו. והשיריים קרבים לעצמן: ",
+ "מנחת כהנים ומנחת כהן משיח ומנחת נסכים. למזבח. ואין בהם לכהנים. בזה יפה כח המזבח מכח הכהנים. שתי הלחם ולחם הפנים. לכהנים. ואין בהם למזבח. ובזה יפה כח הכהנים מכח המזבח: ",
+ "כל המנחות הנעשות בכלי. טעונות שלש מתנות שמן. יציקה ובלילה ומתן שמן בכלי קודם לעשייתן. והחלות בוללן. דברי רבי. וחכמים אומרים סלת. החלות טעונות בלילה. הרקיקים משוחים. כיצד מושחן כמין כי. ושאר השמן נאכל לכהנים: ",
+ "כל המנחות הנעשות בכלי טעונות פתיתה. מנחת ישראל כופל אחד לשנים ושנים לארבעה ומבדיל. מנחת כהנים כופל אחד לשנים ושנים לארבעה ואינו מבדיל. מנחת כהן המשיח לא היה מכפלה. רבי שמעון אומר מנחת כהנים ומנחת כהן משיח אין בהם פתיתה מפני שאין בהם קמיצה. וכל שאין בהם קמיצה אין בהם פתיתה. וכולן כזיתים: ",
+ "כל המנחות טעונות שלש מאות שיפה. וחמש מאות בעיטה. והשיפה והבעיטה בחטים. רבי יוסי אומר אף בבצק. כל המנחות באות עשר עשר. חוץ מלחם הפנים וחביתי כהן גדול שהם באות שתים עשרה. דברי רבי יהודה. רבי מאיר אומר כולן באות שתים עשרה. חוץ מחלות תודה. והנזירות. שהן באות עשר עשר: ",
+ "העומר היה בא עשרון משלש סאין. שתי הלחם שני עשרונים משלש סאין. לחם הפנים עשרים וארבעה עשרונים מעשרים וארבע סאין: ",
+ "העומר היה מנופה בשלש עשרה נפה. ושתי הלחם בשתים עשרה. ולחם הפנים באחת עשרה. רבי שמעון אומר לא היה לה קצבה אלא סולת מנופה כל צרכה היה מביא. שנאמר (ויקרא כד, ה) ולקחת סלת ואפית אותה. עד שתהא מנופה כל צרכה: "
+ ],
+ [
+ "התודה היתה באה חמש סאין ירושלמיות שהן שש מדבריות. שתי איפות האיפה שלש סאין עשרים עשרון. עשרה לחמץ. ועשרה למצה. עשרה לחמץ. עשרון לחלה. ועשרה למצה. ובמצה שלשה מינין. חלות. ורקיקים. ורבוכה. נמצאו שלשה עשרונות ושליש לכל מין. שלש חלות לעשרון. במדה ירושלמית היו שלשים קב. חמשה עשר לחמץ וחמשה עשר למצה. חמשה עשר לחמץ קב וחצי לחלה. וחמשה עשר למצה. והמצה שלשה מינין חלות ורקיקים ורבוכה. נמצאו חמשת קבים לכל מין. שתי חלות לקב: ",
+ "המלואים היו באים כמצה שבתודה. חלות ורקיקים ורבוכה. הנזירות היתה באה שתי ידות במצה שבתודה. חלות ורקיקים. ואין בה רבוכה. נמצא עשרה קבים ירושלמיות שהן ששה עשרונות ועדוין. ומכולן היה נוטל אחד מעשרה תרומה. שנאמר (ויקרא ז, יד) והקריב ממנו אחד מכל קרבן תרומה לה'. אחד. שלא יטול פרוס. מכל קרבן. שיהו כל הקרבנות שוין. ושלא יטול מקרבן לחברו. לכהן הזורק את דם השלמים לו יהיה. והשאר נאכל לבעלים: ",
+ "השוחט את התודה בפנים. ולחמה חוץ לחומה. לא קדש הלחם. שחטה עד שלא קרמו בתנור. ואפילו קרמו כולן חוץ מאחד מהן. לא קדש הלחם. שחטה חוץ לזמנה וחוץ למקומה. קדש הלחם. שחטה ונמצאת טרפה. לא קדש הלחם. שחטה ונמצאת בעלת מום. רבי אליעזר אומר קדש. וחכמים אומרים לא קדש. שחטה שלא לשמה. וכן איל המלואים וכן שני כבשי עצרת ששחטן שלא לשמן. לא קדש הלחם: ",
+ "נסכים שקדשו בכלי ונמצא הזבח פסול. אם יש שם זבח אחר. יקרבו עמו. ואם לאו יפסלו בלינה. ולד תודה ותמורתה. והמפריש תודתו ואבדה. והפריש אחרת תחתיה. אינן טעונים לחם שנאמר (ויקרא ז, יב) והקריב על זבח התודה. התודה טעונה לחם. לא ולדה. ולא חליפתה ולא תמורתה טעונין לחם: ",
+ "האומר הרי עלי תודה. יביא היא ולחמה מן החולין. תודה מן החולין ולחמה מן המעשר. יביא לחמה מן החולין. תודה מן המעשר ולחמה מן החולין. יביא. התודה היא ולחמה מן המעשר. יביא. ולא יביא מחטי מעשר שני. אלא ממעות מעשר שני: ",
+ "מנין לאומר הרי עלי תודה לא יביא אלא מן החולין. שנאמר (דברים טז, ב) וזבחת פסח לה' אלהיך צאן ובקר. והלא אין פסח בא אלא מן הכבשים ומן העזים. אם כן למה נאמר צאן ובקר. אלא להקיש כל הבא מן הבקר ומן הצאן לפסח. מה הפסח שהוא בא בחובה אינו בא אלא מן החולין. אף כל דבר שהוא בא בחובה. לא יבא אלא מן החולין. לפיכך האומר הרי עלי תודה. הרי עלי שלמים. הואיל והם באים חובה. לא יבואו אלא מן החולין. והנסכים בכל מקום לא יבואו אלא מן החולין: "
+ ],
+ [
+ "כל קרבנות הצבור והיחיד. באים מן הארץ ומחוצה לארץ. מן החדש ומן הישן חוץ מן העומר ושתי הלחם. שאינן באים אלא מן החדש ומן הארץ. וכולן אינן באים אלא מן המובחר. ואיזהו מובחר. מכמס ומזוניחה אלפא לסולת. שנייה להם חפריים בבקעה. כל הארצות היו כשרות. אלא מכאן היו מביאים: ",
+ "אין מביאין לא מבית הזבלים. ולא מבית השלחים. ולא מבית האילן. ואם הביא כשר. כיצד הוא עושה. נרה שנה ראשונה. ובשניה זורעה קודם לפסח שבעים יום והיא עושה סולת מרובה. כיצד הוא בודק. הגזבר מכניס את ידו לתוכה. עלה בה אבק. פסולה. עד שיניפנה. ואם התליעה פסולה: ",
+ "תקועה אלפא לשמן. אבא שאול אומר שניה לה רגב בעבר הירדן. כל הארצות היו כשרות אלא מכאן היו מביאין. אין מביאין לא מבית הזבלים. ולא מבית השלחים. ולא ממה שנזרע ביניהם. ואם הביא כשר. אין מביאין אנפיקנון. ואם הביא פסול. אין מביאין מן הגרגרים שנשרו במים. ולא מן הכבושים. ולא מן השלוקין. ואם הביא פסול: ",
+ "שלשה זיתים. ובהן שלשה שלשה שמנים. הזית הראשון מגרגרו בראש הזית וכותש. ונותן לתוך הסל. רבי יהודה אומר סביבות הסל. זה ראשון. טען בקורה. רבי יהודה אומר באבנים. זה שני. חזר וטחן וטען. זה שלישי. הראשון למנורה. והשאר למנחות. הזית השני מגרגרו בראש הגג. וכותש ונותן לתוך הסל. רבי יהודה אומר סביבות הסל. זה ראשון. טען בקורה. רבי יהודה אומר באבנים. זה שני. חזר וטחן וטען. זה שלישי. הראשון למנורה. והשאר למנחות. הזית השלישי עוטנו בתוך הבית עד שילקה. ומעלהו ומנגבו בראש הגג. וכותש ונותן לתוך הסל. רבי יהודה אומר סביבות הסל. זה ראשון. טען בקורה. רבי יהודה אומר באבנים. זה שני. חזר וטחן וטען. זה שלישי. הראשון למנורה. והשאר למנחות: ",
+ "הראשון שבראשון. אין למעלה ממנו. השני שבראשון והראשון שבשני שוין. השלישי שבראשון והשני שבשני והראשון שבשלישי שוין. השלישי שבשני והשני שבשלישי שוין. השלישי שבשלישי אין למטה ממנו. אף המנחות היו בדין שיטענו שמן זית זך. מה אם המנורה שאינה לאכילה. טעונה שמן זית זך. המנחות שהן לאכילה. אינו דין שיטענו שמן זית זך. תלמוד לומר (שמות כז, כ) זך כתית למאור. ולא זך כתית למנחות: ",
+ "ומנין היו מביאין את היין. קרותים והטולים אלפא ליין. שניה להן בית רימה ובית לבן בהר. וכפר סגנה בבקעה. כל הארצות היו כשרות. אלא מכאן היו מביאין. אין מביאין לא מבית הזבלים ולא מבית השלחין ולא ממה שנזרע ביניהן. ואם הביא כשר. אין מביאין אליוסטן ואם הביא כשר. אין מביאין ישן. דברי רבי. וחכמים מכשירין. אין מביאין לא מתוק. ולא מעושן. ולא מבושל. ואם הביא פסול. אין מביאין מן הדליות. אלא מן הרוגליות ומן הכרמים העבודים: ",
+ "לא היו כונסים אותו בחצבים גדולים אלא בחביות קטנות. ואינו ממלא את החביות עד פיהם. כדי שיהא ריחו נודף. אינו מביא לא מפיה מפני הקמחין. ולא משוליה מפני השמרים. אלא מביא משלישה ומאמצעה. כיצד הוא בודק. הגזבר יושב והקנה בידו. זרק את הגיד והקיש בקנה. רבי יוסי ברבי יהודה אומר יין שעלה בו קמחין פסול. שנאמר (במדבר כח, יט) תמימים יהיו לכם ומנחתם. תמימים יהיו לכם ונסכיהם: "
+ ],
+ [
+ "שתי מדות של יבש היו במקדש. עשרון וחצי עשרון. רבי מאיר אומר עשרון עשרון וחצי עשרון. עשרון מה היה משמש שבו היה מודד לכל המנחות לא היה מודד לא בשל שלשה לפר. ולא בשל שנים לאיל. אלא מודדן עשרונות. חצי עשרון מה היה משמש שבו היה מודד חביתי כהן גדול. מחצה בבקר ומחצה בין הערבים: ",
+ "שבע מדות של לח היו במקדש. הין וחצי ההין ושלישית ההין ורביעית ההין לוג וחצי לוג ורביעית לוג. רבי אליעזר בר צדוק אומר. שנתות היו בהין. עד כאן לפר. עד כאן לאיל. עד כאן לכבש. רבי שמעון אומר לא היה שם הין. וכי מה היה ההין משמש. אלא מדה יתירה של לוג ומחצה היתה שבה היה מודד למנחת כהן גדול. לוג ומחצה בבקר ולוג ומחצה בין הערבים: ",
+ "רביעית מה היתה משמשת. רביעית מים למצורע. ורביעית שמן לנזיר. חצי לוג מה היה משמש. חצי לוג מים לסוטה. וחצי לוג שמן לתודה. ובלוג היה מודד לכל המנחות. אפילו מנחה של ששים עשרון. נותן לה ששים לוג. רבי אליעזר בן יעקב אומר. אפילו מנחה של ששים עשרון. אין לה אלא לוגה. שנאמר (ויקרא יד, כא) למנחה ולוג שמן. ששה לפר. ארבעה לאיל. שלשה לכבש. שלשה ומחצה למנורה. מחצי לוג לכל נר: ",
+ "מערבין נסכי אילים בנסכי פרים. נסכי כבשים בנסכי כבשים. של יחיד בשל צבור. של יום בשל אמש. אבל אין מערבין נסכי כבשים. בנסכי פרים ואילים. ואם בללן אלו בפני עצמן ואלו בפני עצמן ונתערבו. כשרין. אם עד שלא בלל. פסול. הכבש הבא עם העומר. אף על פי שמנחתו כפולה. לא היו נסכיו כפולין: ",
+ "כל המדות שהיו במקדש. היו נגדשות. חוץ משל כהן גדול שהיה גודשה לתוכה. מדות הלח בירוציהן קדש. ומדות היבש בירוציהן חול. רבי עקיבא אומר מדות הלח קדש לפיכך בירוציהן קדש. ומדות היבש חול. לפיכך בירוציהן חול. רבי יוסי אומר לא משום זה. אלא שהלח נעכר. והיבש אינו נעכר: ",
+ "כל קרבנות הצבור והיחיד טעונין נסכים. חוץ מן הבכור והמעשר. והפסח והחטאת. והאשם. אלא שחטאתו של מצורע ואשמו. טעונים נסכים: ",
+ "כל קרבנות הצבור. אין בהם סמיכה. חוץ מן הפר הבא על כל המצות. ושעיר המשתלח. רבי שמעון אומר אף שעירי עבודה זרה. כל קרבנות היחיד טעונים סמיכה. חוץ מן הבכור והמעשר והפסח. והיורש סומך ומביא נסכים וממיר: ",
+ "הכל סומכין. חוץ מחרש שוטה וקטן. סומא ונכרי. והעבד והשליח והאשה. וסמיכה שירי מצוה. על הראש. בשתי ידים. ובמקום שסומכין שוחטין. ותכף לסמיכה שחיטה: ",
+ "חומר בסמיכה מבתנופה. ובתנופה מבסמיכה. שאחד מניף לכל החברים. ואין אחד סומך לכל החברים. וחומר בתנופה. שהתנופה נוהגת בקרבנות היחיד. ובקרבנות הצבור. בחיים ובשחוטין. בדבר שיש בו רוח חיים. ובדבר שאין בו רוח חיים. מה שאין כן בסמיכה: "
+ ],
+ [
+ "רבי ישמעאל אומר. העומר היה בא. בשבת משלש סאין. ובחול מחמש. וחכמים אומרים. אחד בשבת. ואחד בחול. משלש היה בא. רבי חנניא סגן הכהנים אומר. בשבת היה נקצר ביחיד. ובמגל אחד. ובקופה אחת. ובחול בשלשה. ובשלש קופות. ובשלש מגלות וחכמים אומרים. אחד בשבת. ואחד בחול. בשלשה. ובשלש קופות. ובשלש מגלות: ",
+ "מצות העומר לבוא מן הקרוב. לא ביכר הקרוב לירושלים. מביאים אותו מכל מקום. מעשה שבא מגגות צריפין. ושתי הלחם. מבקעת עין סוכר: ",
+ "כיצד היו עושים. שלוחי בית דין. יוצאים מערב יום טוב. ועושים אותו כריכות במחובר לקרקע. כדי שיהא נוח לקצור. וכל העיירות הסמוכות לשם מתכנסות לשם. כדי שיהא נקצר בעסק גדול. כיון שחשכה. אומר להם. בא השמש. אומרים הין. בא השמש. אומרים הין. מגל זו. אומרים הין. מגל זו. אומרים הין. קופה זו. אומרים הין. קופה זו. אומרים הין. בשבת אומר להם. שבת זו. אומרים הין. שבת זו. אומרים הין. אקצור. והם אומרים לו. קצור. אקצור והם אומרים לו קצור. שלשה פעמים על כל דבר ודבר. והם אומרים לו הין הין הין כל כך למה מפני הביתוסים. שהיו אומרים. אין קצירת העומר במוצאי יום טוב: ",
+ "קצרוהו ונתנוהו בקופות הביאוהו לעזרה. היו מהבהבין אותו באור. כדי לקיים בו מצות קלי. דברי רבי מאיר. וחכמים אומרים. בקנים ובקליחות חובטים אותו כדי שלא יתמעך. נתנוהו לאבוב. ואבוב היה מנוקב. כדי שיהא האור שולט בכולו. שטחוהו בעזרה. והרוח מנשבת בו. נתנוהו ברחיים של גרוסות. והוציאו ממנו עשרון. שהוא מנופה משלש עשרה נפה. והשאר נפדה. ונאכל לכל אדם. וחייב בחלה. ופטור מן המעשרות. רבי עקיבא מחייב בחלה. ובמעשרות. בא לו לעשרון. ונתן שמנו ולבונתו. יצק. ובלל. הניף והגיש. וקמץ. והקטיר. והשאר נאכל לכהנים: ",
+ "משקרב העומר יוצאין ומוצאין שוק ירושלים. שהוא מלא קמח וקלי. שלא ברצון חכמים. דברי רבי מאיר. רבי יהודה אומר. ברצון חכמים היו עושים. משקרב העומר הותר החדש מיד. והרחוקים מותרים מחצות היום ולהלן. משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור. אמר רבי יהודה והלא מן התורה הוא אסור. שנאמר (ויקרא כג, יד) עד עצם היום הזה. מפני מה הרחוקים מותרים מחצות היום ולהלן. מפני שהן יודעין שאין בית דין מתעצלין בו: ",
+ "העומר היה מתיר במדינה. ושתי הלחם במקדש. אין מביאין מנחות ובכורים. ומנחת בהמה. קודם לעומר. ואם הביא פסול. קודם לשתי הלחם. לא יביא. ואם הביא כשר: ",
+ "החטים והשעורים. והכוסמין ושבולת שועל והשיפון חייבין בחלה ומצטרפים זה עם זה. ואסורים בחדש מלפני הפסח. ומלקצור מלפני העומר. ואם השרישו קודם לעומר. העומר מתירן. ואם לאו אסורים עד שיבוא עומר הבא: ",
+ "קוצרים בית השלחים שבעמקים. אבל לא גודשין. אנשי יריחו קוצרין ברצון חכמים. וגודשין שלא ברצון חכמים. ולא מיחו בידם חכמים. קוצר לשחת ומאכיל לבהמה. אמר רבי יהודה אימתי. בזמן שהתחיל עד שלא הביאה שליש. רבי שמעון אומר אף יקצור ויאכיל אף משהביאה שליש: ",
+ "קוצרין. מפני הנטיעות. מפני בית האבל. מפני בטול בית המדרש. לא יעשה אותן כריכות אבל מניחן צבתים. מצות העומר. לבא מן הקמה. לא מצא יביא מן העמרים. מצותו לבא מן הלח. לא מצא יביא מן היבש. מצותו לקצור בלילה נקצר ביום כשר. ודוחה את השבת: "
+ ],
+ [
+ "שתי הלחם. נילושות אחת אחת. ונאפות אחת אחת. לחם הפנים נילוש אחד אחד. ונאפה שנים. שנים. ובטפוס היה עושה אותן. וכשהוא רדן נותנן בטפוס. כדי שלא יתקלקלו: ",
+ "אחד שתי הלחם. ואחד לחם הפנים לישתן ועריכתן בחוץ. ואפייתן בפנים. ואינן דוחות את השבת. רבי יהודה אומר. כל מעשיהם בפנים. רבי שמעון אומר לעולם הוי רגיל לומר שתי הלחם ולחם הפנים כשרות בעזרה. וכשרות בבית פאגי: ",
+ "חביתי כהן גדול לישתן ועריכתן ואפייתן בפנים. ודוחות את השבת. טחונן והרקדן אינן דוחות את השבת. כלל אמר רבי עקיבא. כל מלאכה שאפשר לה לעשות מערב שבת. אינה דוחה את השבת. ושאי אפשר לה לעשות מערב שבת. דוחה את השבת: ",
+ "כל המנחות. יש בהן מעשה כלי בפנים. ואין בהן מעשה כלי בחוץ. כיצד. שתי הלחם. ארכן שבעה ורחבן ארבעה. וקרנותיהן ארבע אצבעות. לחם הפנים ארכן עשרה ורחבן חמשה. וקרנותיו שבע אצבעות. רבי יהודה אומר שלא תטעה זד\"ד יה\"ז. בן זומא אומר. (שמות כה, ל) ונתת על השולחן לחם פנים לפני תמיד. שיהא לו פנים: ",
+ "השלחן. ארכו עשרה. ורחבו חמשה. לחם הפנים ארכן עשרה. ורחבן חמשה. נותן ארכו כנגד רחבו של שלחן. וכופל טפחיים ומחצה מכאן. וטפחיים ומחצה מכאן. נמצא. ארכו ממלא כל רחבו של שלחן. דברי רבי יהודה. רבי מאיר אומר. השלחן ארכו שנים עשר ורחבו ששה. לחם הפנים. ארכו עשרה ורחבו חמשה. נותן ארכו כנגד רחבו של שלחן. וכופל טפחיים מכאן. וטפחיים מכאן. וטפחיים ריוח באמצע. כדי שתהא הרוח מנשבת ביניהן. אבא שאול אומר שם היו נותנין שני בזיכי לבונה של לחם הפנים. אמרו לו. והלא כבר נאמר (ויקרא כד, ז) ונתת על המערכת לבונה זכה. אמר להן והלא כבר נאמר (במדבר ב, כ) ועליו מטה מנשה: ",
+ "ארבע סניפין של זהב היו שם. מופצלין מראשיהן. שהיו סומכים בהן שנים לסדר זה. ושנים לסדר זה. ועשרים ושמנה קנים כחצי קנה חלול. ארבעה עשר לסדר זה. וארבעה עשר לסדר זה. לא סדור קנים. ולא נטילתן. דוחה את השבת. אלא נכנס מערב שבת ושומטן. ונותנן לארכו של שלחן. כל הכלים שהיו במקדש. ארכן לארכו של בית: ",
+ "שני שולחנות היו באולם מבפנים. על פתח הבית. אחד של שיש. ואחד של זהב. על של שיש נותנים לחם הפנים בכניסתו ועל של זהב ביציאתו. שמעלין בקדש ולא מורידין. ואחד של זהב מבפנים. שעליו לחם הפנים תמיד. ארבעה כהנים נכנסין. שנים בידם שני סדרים. ושנים בידם שני בזיכים. וארבעה מקדימין לפניהם. שנים ליטול שני סדרים. ושנים ליטול שני בזיכים. המכניסים עומדים בצפון ופניהם לדרום. המוציאין עומדים בדרום ופניהם לצפון. אלו מושכין ואלו מניחין. וטפחו של זה כנגד טפחו של זה. שנאמר (שמות כה, ל) לפני תמיד. רבי יוסי אומר. אפילו אלו נוטלין ואלו מניחין. אף זו היתה תמיד. יצאו ונתנו על השלחן של זהב שהיה באולם. הקטירו הבזיכין והחלות מתחלקות לכהנים. חל יום הכפורים להיות בשבת החלות מתחלקות לערב חל להיות ערב שבת. שעיר של יום הכפורים נאכל לערב. הבבליים אוכלין אותו כשהוא חי. מפני שדעתן יפה: ",
+ "סדר את הלחם בשבת. ואת הבזיכים לאחר שבת. והקטיר את הבזיכים בשבת פסולה. ואין חייבין עליהן משום פגול נותר וטמא. סדר את הלחם ואת הבזיכין בשבת והקטיר את הבזיכין לאחר שבת פסול ואין חייבין עליהן משום פגול ונותר וטמא. סדר את הלחם ואת הבזיכין לאחר שבת. והקטיר את הבזיכין בשבת. פסול. כיצד יעשה. יניחנה לשבת הבאה. שאפילו היא על השלחן ימים רבים אין בכך כלום: ",
+ "שתי הלחם נאכלות אין פחות משנים. ולא יתר על שלשה. כיצד. נאפות מערב יום טוב ונאכלות ביום טוב לשנים. חל יום טוב להיות אחר השבת נאכלות לשלשה. לחם הפנים נאכל אין פחות מתשעה ולא יתר על אחד עשר. כיצד. נאפה בערב שבת ונאכל בשבת. לתשעה. חל יום טוב להיות ערב שבת נאכל לעשרה. שני ימים טובים של ראש השנה נאכל לאחד עשר. ואינו דוחה לא את השבת. ולא את יום טוב. רבן שמעון בן גמליאל אומר משום רבי שמעון בן הסגן דוחה את יום טוב ואינו דוחה את יום צום: "
+ ],
+ [
+ "המנחות והנסכים שנטמאו עד שלא קדשן בכלי. יש להם פדיון. משקדשו בכלי. אין להם פדיון. העופות והעצים והלבונה וכלי שרת אין להם פדיון. שלא נאמר אלא בהמה: \n",
+ "האומר הרי עלי במחבת. והביא במרחשת. במרחשת. והביא במחבת. מה שהביא הביא. וידי חובתו לא יצא. זו להביא במחבת. והביא במרחשת במרחשת והביא במחבת הרי זו פסולה. הרי עלי שני עשרונים להביא בכלי אחד. והביא בשני כלים בשני כלים. והביא בכלי אחד. מה שהביא. הביא. וידי חובתו לא יצא. אלו להביא בכלי אחד. והביא בשני כלים. בשני כלים. והביא בכלי אחד הרי אלו פסולין. הרי עלי שני עשרונים. להביא בכלי אחד. והביא בשני כלים. אמרו לו בכלי אחד נדרת. הקריבן בכלי אחד. כשרים. ובשני כלים. פסולין. הרי עלי שני עשרונים להביא בשני כלים. והביא בכלי אחד. אמרו לו בשני כלים נדרת. הקריבן בשני כלים כשרים. נתנו בכלי אחד. כשתי מנחות שנתערבו: \n",
+ "הרי עלי מנחה מן השעורין. יביא מן החטים. קמח יביא סלת. בלא שמן ולבונה. יביא עמה שמן ולבונה. חצי עשרון. יביא עשרון שלם. עשרון ומחצה. יביא שנים. רבי שמעון פוטר. שלא התנדב כדרך המתנדבים: \n",
+ "מתנדב אדם מנחה של ששים עשרון. ומביא בכלי אחד. אם אמר הרי עלי ששים ואחד. מביא ששים בכלי אחד. ואחד בכלי אחד. שכן צבור מביא ביום טוב הראשון של חג שחל להיות בשבת ששים ואחד. דיו ליחיד שיהא פחות מן הצבור אחד. אמר רבי שמעון והלא אלו לפרים ואלו לכבשים ואינם נבללים זה עם זה אלא עד ששים יכולים להבלל. אמרו לו. ששים נבללים. וששים ואחד אין נבללים. אמר להן כל מדות חכמים כן. בארבעים סאה הוא טובל. בארבעים סאה חסר קרטוב אינו יכול לטבול בהן. אין מתנדבים לוג שנים וחמשה. אבל מתנדבים שלשה וארבעה וששה. ומששה ולמעלה: \n",
+ "מתנדבים יין. ואין מתנדבים שמן. דברי רבי עקיבא. רבי טרפון אומר מתנדבין שמן. אמר רבי טרפון מה מצינו ביין. שבא חובה ובא נדבה. אף השמן. בא חובה ובא נדבה. אמר לו רבי עקיבא לא. אם אמרת ביין שכן הוא קרב חובתו בפני עצמו. תאמר בשמן שאינו קרב חובתו בפני עצמו. אין שנים מתנדבים עשרון אחד. אבל מתנדבים עולה ושלמים ובעוף אפילו פרידה אחת: \n"
+ ],
+ [
+ "הרי עלי עשרון יביא אחד. עשרונים יביא שנים. פירשתי ואיני יודע מה פירשתי. יביא ששים עשרון. הרי עלי מנחה. יביא איזו שירצה. רבי יהודה אומר יביא מנחת הסלת. שהיא מיוחדת שבמנחות: ",
+ "מנחה מין המנחה יביא אחת. מנחות. מין המנחות. יביא שתים. פירשתי ואיני יודע מה פירשתי. יביא חמשתן. פירשתי מנחה של עשרונים. ואיני יודע מה פירשתי. יביא מנחה של ששים עשרון. רבי אומר יביא מנחות של עשרונים. מאחד ועד ששים: ",
+ "הרי עלי עצים. לא יפחות משני גזירין. לבונה. לא יפחות מקומץ. חמשה קמצים הן. האומר הרי עלי לבונה לא יפחות מקומץ. המתנדב מנחה יביא עמה קומץ לבונה. המעלה את הקומץ בחוץ חייב. ושני בזיכין טעונין שני קמצים: ",
+ "הרי עלי זהב. לא יפחות מדינר זהב. כסף. לא יפחות מדינר כסף. נחושת לא יפחות ממעה כסף. פירשתי ואיני יודע מה פירשתי. הוא מביא עד שיאמר לא לכך נתכוונתי: ",
+ "הרי עלי יין. לא יפחות משלשה לוגין. שמן. לא יפחות מלוג. רבי אומר. שלשה לוגין. פירשתי. ואיני יודע מה פירשתי. יביא כיום המרובה: ",
+ "הרי עלי עולה. יביא כבש. רבי אלעזר בן עזריה אומר או תור או בן יונה. פירשתי. מן הבקר. ואיני יודע מה פירשתי. יביא פר ועגל. מן הבהמה ואיני יודע מה פירשתי. יביא פר ועגל איל גדי וטלה. פירשתי ואיני יודע מה פירשתי. מוסיף עליהם. תור ובן יונה: ",
+ "הרי עלי תודה ושלמים. יביא כבש. פירשתי מן הבקר ואיני יודע מה פירשתי. יביא פר ופרה עגל ועגלה. מן הבהמה ואיני יודע מה פירשתי. יביא פר ופרה. עגל ועגלה. איל ורחל. גדי וגדיה. שעיר ושעירה. טלה וטליה: ",
+ "הרי עלי שור. יביא הוא ונסכיו במנה. עגל. יביא הוא ונסכיו בחמש. איל. יביא הוא ונסכיו בשתים. כבש. יביא הוא ונסכיו בסלע. שור במנה. יביא במנה חוץ מנסכיו. עגל בחמש. יביא בחמש חוץ מנסכיו. איל בשתים. יביא בשתים חוץ מנסכיו. כבש בסלע. יביא בסלע חוץ מנסכיו. שור במנה. והביא שנים במנה. לא יצא. אפילו זה במנה חסר דינר וזה במנה חסר דינר. שחור והביא לבן. לבן והביא שחור. גדול והביא קטן. לא יצא. קטן והביא גדול. יצא. רבי אומר לא יצא: ",
+ "שור זה עולה ונסתאב. אם רצה יביא בדמיו שנים שני שוורים אלו עולה ונסתאבו. אם רצה יביא בדמיהם אחד. רבי אוסר. איל זה עולה ונסתאב. אם רצה יביא בדמיו כבש. כבש זה עולה ונסתאב. אם רצה יביא בדמיו איל. רבי אוסר. האומר אחד מכבשי הקדש. ואחד משוורי הקדש. היו לו שנים. הגדול שבהן הקדש שלשה. הבינוני שבהן הקדש. פירשתי ואיני יודע מה פירשתי. או שאמר. אמר לי אבא ואיני יודע מה. הגדול שבהן הקדש: ",
+ "הרי עלי עולה יקריבנה במקדש. ואם הקריבה בבית חוניו לא יצא. שאקריבנה בבית חוניו. יקריבנה במקדש. ואם הקריבה בבית חוניו יצא. רבי שמעון אומר. אין זו עולה. הריני נזיר. יגלח במקדש. ואם גלח בבית חוניו לא יצא. שאגלח בבית חוניו. יגלח במקדש. ואם גלח בבית חוניו יצא. רבי שמעון אומר אין זה נזיר. הכהנים ששמשו בבית חוניו. לא ישמשו במקדש בירושלם. ואין צריך לומר לדבר אחר שנאמר (מלכים ב' כג, ט) אך לא יעלו כהני הבמות על מזבח ה' בירושלם כי אם אכלו מצות בתוך אחיהם. הרי הם כבעלי מומין. חולקין ואוכלין אבל לא מקריבין: ",
+ "נאמר בעולת הבהמה אשה ריח ניחוח ובעולת העוף אשה ריח ניחוח ובמנחה אשה ריח ניחוח. ללמד שאחד המרבה ואחד הממעיט. ובלבד שיכוין אדם את דעתו לשמים: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..fba4a90b0e1519a97aae9614f6867270bb01c4a4
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/Torat Emet 357.json
@@ -0,0 +1,146 @@
+{
+ "language": "he",
+ "title": "Mishnah Menachot",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "כָּל הַמְּנָחוֹת שֶׁנִּקְמְצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִמִּנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, נָתַן בַּכְּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא: \n",
+ "אַחַת מִנְחַת חוֹטֵא וְאַחַת כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קָמַץ בִּשְׂמֹאל, פָּסָל. בֶּן בְּתֵירָא אוֹמֵר, יַחֲזִיר וְיַחֲזֹר וְיִקְמֹץ בְּיָמִין. קָמַץ וְעָלָה בְיָדוֹ צְרוֹר אוֹ גַרְגִּיר מֶלַח אוֹ קֹרֶט שֶׁל לְבוֹנָה, פָּסַל, מִפְּנֵי שֶׁאָמְרוּ, הַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר, פָּסוּל. אֵיזֶה הוּא הַיָּתֵר, שֶׁקְּמָצוֹ מְבֹרָץ. וְחָסֵר, שֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו. כֵּיצַד הוּא עוֹשֶׂה, פּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ: \n",
+ "רִבָּה שַׁמְנָהּ, וְחִסַּר שַׁמְנָהּ, חִסַּר לְבוֹנָתָהּ, פְּסוּלָה. הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ בַחוּץ, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ בַחוּץ, לְהַקְטִיר קֻמְצָהּ בַּחוּץ, אוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, אוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל שְׁיָרֶיהָ לְמָחָר, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ לְמָחָר, לְהַקְטִיר קֻמְצָהּ לְמָחָר, אוֹ כַזַּיִת מִקֻּמְצָהּ לְמָחָר, אוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. זֶה הַכְּלָל, כָּל הַקּוֹמֵץ, וְהַנּוֹתֵן בִּכְלִי, וְהַמְהַלֵּךְ, וְהַמַּקְטִיר, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ בִּשְׁתִיקָה וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+ "כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ חוּץ לִמְקוֹמוֹ, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+ ],
+ [
+ "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ אוֹ לְהַקְטִיר קֻמְצָהּ לְמָחָר, מוֹדֶה רַבִּי יוֹסֵי בָּזֶה, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת. לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, פָּסוּל וְאֵין בּוֹ כָרֵת, וַחֲכָמִים אוֹמְרִים, פִּגוּל וְחַיָּבִין עָלָיו כָּרֵת. אָמְרוּ לוֹ, מַה שָּׁנָה זוֹ מִן הַזָּבַח. אָמַר לָהֶם, שֶׁהַזֶּבַח דָּמוֹ וּבְשָׂרוֹ וְאֵמוּרָיו אֶחָד, וּלְבוֹנָה אֵינָהּ מִן הַמִּנְחָה: \n",
+ "שָׁחַט שְׁנֵי כְבָשִׂים לֶאֱכֹל אַחַת מִן הַחַלּוֹת לְמָחָר, הִקְטִיר שְׁנֵי בְזִיכִין לֶאֱכֹל אַחַד מִן הַסְּדָרִים לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, אוֹתָהּ הַחַלָּה וְאוֹתוֹ הַסֵּדֶר שֶׁחִשַּׁב עָלָיו, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וְהַשֵּׁנִי פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. נִטְמֵאת אַחַת מִן הַחַלּוֹת אוֹ אַחַד מִן הַסְּדָרִים, רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, שֶׁאֵין קָרְבַּן צִבּוּר חָלוּק. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא בְטֻמְאָתוֹ, וְהַטָּהוֹר יֵאָכֵל: \n",
+ "הַתּוֹדָה מְפַגֶּלֶת אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַתּוֹדָה. כֵּיצַד. הַשּׁוֹחֵט אֶת הַתּוֹדָה לֶאֱכֹל מִמֶּנָּה לְמָחָר, הִיא וְהַלֶּחֶם מְפֻגָּלִין. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל וְהַתּוֹדָה אֵינָהּ מְפֻגָּלֶת. הַכְּבָשִׂים מְפַגְּלִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַכְּבָשִׂים. כֵּיצַד. הַשּׁוֹחֵט אֶת הַכְּבָשִׂים לֶאֱכֹל מֵהֶם לְמָחָר, הֵם וְהַלֶּחֶם מְפֻגָּלִים. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל, וְהַכְּבָשִׂים אֵינָן מְפֻגָּלִין: \n",
+ "הַזֶּבַח מְפַגֵּל אֶת הַנְּסָכִין מִשֶּׁקָּדְשׁוּ בִכְלִי, דִּבְרֵי רַבִּי מֵאִיר. וְהַנְּסָכִין אֵינָן מְפַגְּלִין אֶת הַזָּבַח. כֵּיצַד. הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא וּנְסָכָיו מְפֻגָּלִין. לְהַקְרִיב מִן הַנְּסָכִין לְמָחָר, הַנְּסָכִין מְפֻגָּלִין, וְהַזֶּבַח אֵינוֹ מְפֻגָּל: \n",
+ "פִּגֵּל בַּקֹּמֶץ וְלֹא בַלְּבוֹנָה, בַּלְּבוֹנָה וְלֹא בַקֹּמֶץ, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין בּוֹ כָרֵת, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. מוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּמִנְחַת חוֹטֵא וּבְמִנְחַת קְנָאוֹת, שֶׁאִם פִּגֵּל בַּקֹּמֶץ, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת, שֶׁהַקֹּמֶץ הוּא הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל שְׁתֵּי חַלּוֹת לְמָחָר, הִקְטִיר אַחַד מִן הַבְּזִיכִים לֶאֱכֹל שְׁנֵי סְדָרִים לְמָחָר, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין פִּגּוּל, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא פִגּוּל, וַחֲבֵרוֹ כָשֵׁר. לֶאֱכֹל מֵחֲבֵרוֹ לְמָחָר, שְׁנֵיהֶם כְּשֵׁרִים: \n"
+ ],
+ [
+ "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n",
+ "לֹא יָצַק, לֹא בָלַל, לֹא פָתַת, לֹא מָלַח, לֹא הֵנִיף, לֹא הִגִּישׁ, אוֹ שֶׁפְּתָתָן פִּתִּים מְרֻבּוֹת, וְלֹא מְשָׁחָן, כְּשֵׁרוֹת. נִתְעָרֵב קֻמְצָהּ בְּקֹמֶץ חֲבֶרְתָּהּ, בְּמִנְחַת כֹּהֲנִים, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, בְּמִנְחַת נְסָכִין, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ וּבְמִנְחַת נְסָכִין, פְּסוּלָה, שֶׁזּוֹ בְּלִילָתָהּ עָבָה, וְזוֹ בְּלִילָתָהּ רַכָּה, וְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ: \n",
+ "שְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמְצוּ, וְנִתְעָרְבוּ זוֹ בָזוֹ, אִם יָכוֹל לִקְמֹץ מִזּוֹ בִּפְנֵי עַצְמָהּ וּמִזּוֹ בִּפְנֵי עַצְמָהּ, כְּשֵׁרוֹת. וְאִם לָאו, פְּסוּלוֹת. הַקֹּמֶץ שֶׁנִּתְעָרֵב בְּמִנְחָה שֶׁלֹּא נִקְמְצָה, לֹא יַקְטִיר. וְאִם הִקְטִיר, זוֹ שֶׁנִּקְמְצָה, עָלְתָה לַבְּעָלִים, וְזוֹ שֶׁלֹּא נִקְמְצָה, לֹא עָלְתָה לַבְּעָלִים. נִתְעָרֵב קֻמְצָהּ בִּשְׁיָרֶיהָ אוֹ בִשְׁיָרֶיהָ שֶׁל חֲבֶרְתָּהּ, לֹא יַקְטִיר. וְאִם הִקְטִיר, עָלְתָה לַבְּעָלִים. נִטְמָא הַקֹּמֶץ וְהִקְרִיבוֹ, הַצִּיץ מְרַצֶּה. יָצָא וְהִקְרִיבוֹ, אֵין הַצִּיץ מְרַצֶּה, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n",
+ "נִטְמְאוּ שְׁיָרֶיהָ, נִשְׂרְפוּ שְׁיָרֶיהָ, אָבְדוּ שְׁיָרֶיהָ, כְּמִדַּת רַבִּי אֱלִיעֶזֶר, כְּשֵׁרָה. וּכְמִדַּת רַבִּי יְהוֹשֻׁעַ, פְּסוּלָה. שֶׁלֹּא בִכְלִי שָׁרֵת, פְּסוּלָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר. הִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה: \n",
+ "הַקֹּמֶץ, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הָעִשָּׂרוֹן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַיַּיִן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַשֶּׁמֶן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַסֹּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה. הַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה: \n",
+ "שְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי כִבְשֵׂי עֲצֶרֶת מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי חַלּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ. שְׁנֵי סְדָרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי בְזִיכִין מְעַכְּבִין זֶה אֶת זֶה. הַסְּדָרִים וְהַבְּזִיכִין מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי מִינִים שֶׁבַּנָּזִיר, שְׁלשָׁה שֶׁבַּפָּרָה, אַרְבָּעָה שֶׁבַּתּוֹדָה, אַרְבָּעָה שֶׁבַּלּוּלָב, אַרְבָּעָה שֶׁבַּמְּצֹרָע, מְעַכְּבִין זֶה אֶת זֶה. שֶׁבַע הַזָּיוֹת שֶׁבַּפָּרָה מְעַכְּבוֹת זוֹ אֶת זוֹ. שֶׁבַע הַזָּיוֹת שֶׁל בֵּין הַבַּדִּים, וְשֶׁעַל הַפָּרֹכֶת, וְשֶׁעַל מִזְבַּח הַזָּהָב, מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+ "שִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה. שִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי פָרָשִׁיּוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִלִּין מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, שֶׁאַרְבַּעְתָּן מִצְוָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אַרְבַּעְתָּן אַרְבַּע מִצְוֹת: \n"
+ ],
+ [
+ "הַתְּכֵלֶת אֵינָהּ מְעַכֶּבֶת אֶת הַלָּבָן, וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. תְּפִלָּה שֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ, וְשֶׁל ראשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד. הַסֹּלֶת וְהַשֶּׁמֶן אֵינָם מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵינָן מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+ "הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הָיוּ לָהֶם פָּרִים מְרֻבִּים וְלֹא הָיוּ לָהֶם נְסָכִים, יָבִיאוּ פַר אֶחָד וּנְסָכָיו, וְלֹא יִקְרְבוּ כֻלָּן בְּלֹא נְסָכִין: \n",
+ "הַפָּר וְהָאֵילִים וְהַכְּבָשִׂים וְהַשָּׂעִיר אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, וְלֹא הַלֶּחֶם מְעַכְּבָן. הַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר שִׁמְעוֹן בֶּן נַנָּס, לֹא כִי, אֶלָּא הַכְּבָשִׂים מְעַכְּבִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְעַכֵּב אֶת הַכְּבָשִׂים, שֶׁכֵּן מָצִינוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, קָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, אַף כָּאן יִקְרְבוּ כְבָשִׂים בְּלֹא לָחֶם. אָמַר רַבִּי שִׁמְעוֹן, הֲלָכָה כְּדִבְרֵי בֶן נַנָּס, אֲבָל אֵין הַטַּעַם כִּדְבָרָיו, שֶׁכָּל הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, קָרַב בַּמִּדְבָּר. וְכָל הָאָמוּר בְּתוֹרַת כֹּהֲנִים, לֹא קָרַב בַּמִּדְבָּר. מִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. וּמִפְּנֵי מָה אֲנִי אוֹמֵר יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, שֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן בְּלֹא לֶחֶם. לֶחֶם בְּלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ: \n",
+ "הַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין אֶת הַתְּמִידִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין זֶה אֶת זֶה. לֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, יַקְרִיבוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, אֵימָתַי, בִּזְמַן שֶׁהָיוּ אֲנוּסִין אוֹ שׁוֹגְגִין. אֲבָל אִם הָיוּ מְזִידִין וְלֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, לֹא יַקְרִיבוּ בֵּין הָעַרְבָּיִם. לֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, יַקְטִירוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, וְכֻלָּהּ הָיְתָה קְרֵבָה בֵּין הָעַרְבָּיִם, שֶׁאֵין מְחַנְּכִין אֶת מִזְבַּח הַזָּהָב אֶלָּא בִקְטֹרֶת הַסַּמִּים, וְלֹא מִזְבַּח הָעוֹלָה אֶלָּא בְתָמִיד שֶׁל שַׁחַר, וְלֹא אֶת הַשֻּׁלְחָן אֶלָּא בְלֶחֶם הַפָּנִים בְּשַׁבָּת, וְלֹא אֶת הַמְּנוֹרָה אֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבָּיִם: \n",
+ "חֲבִתֵּי כֹהֵן גָּדוֹל, לֹא הָיוּ בָאוֹת חֲצָיִים, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה בַבֹּקֶר, וּמֶחֱצָה בֵין הָעַרְבָּיִם. וְכֹהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת וּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, וְלֹא חֲצִי עֶשְׂרוֹנוֹ שֶׁל רִאשׁוֹן, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה, וּמֶחֱצָה אָבֵד. נִמְצְאוּ שְׁנֵי חֲצָיִים קְרֵבִין, וּשְׁנֵי חֲצָיִים אוֹבְדִין. לֹא מִנּוּ כֹהֵן אַחֵר, מִשֶּׁל מִי הָיְתָה קְרֵבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁים. וּשְׁלֵמָה הָיְתָה קְרֵבָה: \n"
+ ],
+ [
+ "כָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, חוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה וּשְׁתֵּי הַלֶּחֶם, שֶׁהֵן בָּאוֹת חָמֵץ. רַבִּי מֵאִיר אוֹמֵר, שְׂאֹר בּוֹדֶה לָהֶן מִתּוֹכָן וּמְחַמְּצָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הִיא אֵינָהּ מִן הַמֻּבְחָר, אֶלָּא מֵבִיא אֶת הַשְּׂאֹר, וְנוֹתֵן לְתוֹךְ הַמִּדָּה, וּמְמַלֵּא אֶת הַמִּדָּה. אָמְרוּ לוֹ, אַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה: \n",
+ "כָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין, וּמְשַׁמְּרָן שֶׁלֹּא יַחֲמִיצוּ. וְאִם הֶחֱמִיצוּ שְׁיָרֶיהָ, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא ב), כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ. וְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ: \n",
+ "יֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, שֶׁמֶן וְלֹא לְבוֹנָה, לְבוֹנָה וְלֹא שֶׁמֶן, לֹא שֶׁמֶן וְלֹא לְבוֹנָה. וְאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת גּוֹיִם, וּמִנְחַת נָשִׁים, וּמִנְחַת הָעֹמֶר. מִנְחַת נְסָכִין טְעוּנָה שֶׁמֶן, וְאֵין טְעוּנָה לְבוֹנָה. לֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, וְאֵין טָעוּן שָׁמֶן. שְׁתֵּי הַלֶּחֶם, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת, לֹא שֶׁמֶן וְלֹא לְבוֹנָה: \n",
+ "וְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ. נָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ. לְבוֹנָה, יִלְקְטֶנָּה. נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. נָתַן כְּלִי עַל גַּבֵּי כְּלִי, לֹא פְסָלָהּ: \n",
+ "יֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, תְּנוּפָה וְלֹא הַגָּשָׁה, הַגָּשָׁה וּתְנוּפָה, לֹא תְנוּפָה וְלֹא הַגָּשָׁה. אֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת חוֹטֵא. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶן הַגָּשָׁה, מִפְנֵי שֶׁאֵין בָּהֶן קְמִיצָה. וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה, אֵין בָּהֶן הַגָּשָׁה: \n",
+ "אֵלּוּ טְעוּנִין תְּנוּפָה וְאֵין טְעוּנִין הַגָּשָׁה, לֹג שֶׁמֶן שֶׁל מְצֹרָע וַאֲשָׁמוֹ, וְהַבִּכּוּרִים כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וְאֵמוּרֵי שַׁלְמֵי יָחִיד וְחָזֶה וָשׁוֹק שֶׁלָּהֶן, אֶחָד אֲנָשִׁים, וְאֶחָד נָשִׁים, בְּיִשְׂרָאֵל אֲבָל לֹא בַאֲחֵרִים, וּשְׁתֵּי הַלֶּחֶם, וּשְׁנֵי כִבְשֵׂי עֲצָרֶת. כֵּיצַד הוּא עוֹשֶׂה, נוֹתֵן שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, וּמַנִּיחַ שְׁתֵּי יָדָיו מִלְּמַטָּן, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר (שמות כט), אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם. תְּנוּפָה הָיְתָה בַמִּזְרָח, וְהַגָּשָׁה בַּמַּעֲרָב. וּתְנוּפוֹת קוֹדְמוֹת לְהַגָּשׁוֹת. מִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת, טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. לֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, לֹא תְנוּפָה וְלֹא הַגָּשָׁה: \n",
+ "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה מִינִים טְעוּנִים שָׁלשׁ מִצְוֹת, שְׁתַּיִם בְּכָל אַחַת וְאַחַת, וְהַשְּׁלִישִׁית אֵין בָּהֶן. וְאֵלּוּ הֵן, זִבְחֵי שַׁלְמֵי יָחִיד, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וַאֲשַׁם מְצֹרָע. זִבְחֵי שַׁלְמֵי יָחִיד, טְעוּנִים סְמִיכָה חַיִּים, וּתְנוּפָה שְׁחוּטִים, וְאֵין בָּהֶם תְּנוּפָה חַיִּים. זִבְחֵי שַׁלְמֵי צִבּוּר, טְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִים, וְאֵין בָּהֶן סְמִיכָה. וַאֲשַׁם מְצֹרָע, טָעוּן סְמִיכָה וּתְנוּפָה חַי, וְאֵין בּוֹ תְנוּפָה שָׁחוּט: \n",
+ "הָאוֹמֵר הֲרֵי עָלַי בְּמַחֲבַת, לֹא יָבִיא בְמַרְחֶשֶׁת. בְּמַרְחֶשֶׁת, לֹא יָבִיא בְמַחֲבָת. וּמַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, אֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, וְהַמַּחֲבַת אֵין לָהּ כִּסּוּי, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר, מַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁים, וּמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁים: \n",
+ "הָאוֹמֵר הֲרֵי עָלַי בַּתַּנּוּר, לֹא יָבִיא מַאֲפֵה כֻפָּח וּמַאֲפֵה רְעָפִים וּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, יָבִיא מַאֲפֵה כֻפָּח. הֲרֵי עָלַי מִנְחַת מַאֲפֶה, לֹא יָבִיא מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין. רַבִּי שִׁמְעוֹן מַתִּיר, מִפְּנֵי שֶׁהוּא קָרְבָּן אֶחָד: \n"
+ ],
+ [
+ "אֵלּוּ מְנָחוֹת נִקְמָצוֹת וּשְׁיָרֵיהֶן לַכֹּהֲנִים, מִנְחַת סֹלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת הָעֹמֶר, מִנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת חוֹטֵא שֶׁל כֹּהֲנִים נִקְמֶצֶת, וְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, וְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן: \n",
+ "מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ וּמִנְחַת נְסָכִים, לַמִּזְבֵּחַ, וְאֵין בָּהֶם לַכֹּהֲנִים. בָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים. שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, לַכֹּהֲנִים, וְאֵין בָּהֶם לַמִּזְבֵּחַ. וּבָזֶה יָפֶה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ: \n",
+ "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי טְעוּנוֹת שָׁלשׁ מַתְּנוֹת שֶׁמֶן, יְצִיקָה, וּבְלִילָה, וּמַתַּן שֶׁמֶן בַּכְּלִי קֹדֶם לַעֲשִׂיָּתָן. וְהַחַלּוֹת בּוֹלְלָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, סֹלֶת. הַחַלּוֹת טְעוּנוֹת בְּלִילָה, הָרְקִיקִים מְשׁוּחִין. כֵּיצַד מוֹשְׁחָן, כְּמִין כִי. וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים: \n",
+ "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי, טְעוּנוֹת פְּתִיתָה. מִנְחַת יִשְׂרָאֵל, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וּמַבְדִּיל. מִנְחַת כֹּהֲנִים, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וְאֵינוֹ מַבְדִּיל. מִנְחַת כֹּהֵן הַמָּשִׁיחַ, לֹא הָיָה מְכַפְּלָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶם פְּתִיתָה, מִפְּנֵי שֶׁאֵין בָּהֶם קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶם קְמִיצָה, אֵין בָּהֶן פְּתִיתָה. וְכֻלָּן כַּזֵּיתִים: \n",
+ "כָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלשׁ מֵאוֹת שִׁיפָה וַחֲמֵשׁ מֵאוֹת בְּעִיטָה. וְהַשִּׁיפָה וְהַבְּעִיטָה בַּחִטִּים. רַבִּי יוֹסֵי אוֹמֵר, אַף בַּבָּצֵק. כָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, חוּץ מִלֶּחֶם הַפָּנִים, וַחֲבִתֵּי כֹהֵן גָּדוֹל, שֶׁהֵם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כֻּלָּן בָּאוֹת שְׁתֵּים עֶשְׂרֵה, חוּץ מֵחַלּוֹת תּוֹדָה וְהַנְּזִירוּת, שֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר: \n",
+ "הָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלשׁ סְאִין. שְׁתֵּי הַלֶּחֶם, שְׁנֵי עֶשְׂרוֹנִים מִשָּׁלשׁ סְאִין. לֶחֶם הַפָּנִים, עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנִים מֵעֶשְׂרִים וְאַרְבַּע סְאִין: \n",
+ "הָעֹמֶר הָיָה מְנֻפֶּה בִּשְׁלשׁ עֶשְׂרֵה נָפָה. וּשְׁתֵּי הַלֶּחֶם בִּשְׁתֵּים עֶשְׂרֵה. וְלֶחֶם הַפָּנִים בְּאַחַת עֶשְׂרֵה. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה לָהּ קִצְבָּה, אֶלָּא סֹלֶת מְנֻפָּה כָּל צָרְכָּהּ הָיָה מֵבִיא, שֶׁנֶּאֱמַר (ויקרא כד), וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, עַד שֶׁתְּהֵא מְנֻפָּה כָּל צָרְכָּהּ: \n"
+ ],
+ [
+ "הַתּוֹדָה הָיְתָה בָאָה חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת, שְׁתֵּי אֵיפוֹת, הָאֵיפָה שָׁלשׁ סְאִין, עֶשְׂרִים עִשָּׂרוֹן, עֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה. עֲשָׂרָה לֶחָמֵץ, עִשָּׂרוֹן לְחַלָּה. וַעֲשָׂרָה לַמַּצָּה, וּבַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. נִמְצְאוּ שְׁלשָׁה עֶשְׂרוֹנוֹת וּשְׁלִישׁ לְכָל מִין, שָׁלשׁ חַלּוֹת לְעִשָּׂרוֹן. בְּמִדָּה יְרוּשַׁלְמִית הָיוּ שְׁלשִׁים קַב, חֲמִשָּׁה עָשָׂר לֶחָמֵץ, וַחֲמִשָּׁה עָשָׂר לַמַּצָּה. חֲמִשָּׁה עָשָׂר לֶחָמֵץ, קַב וָחֵצִי לְחַלָּה. וַחֲמִשָּׁה עָשָׂר לַמַּצָּה, וְהַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה, נִמְצְאוּ חֲמֵשֶׁת קַבִּים לְכָל מִין, שְׁתֵּי חַלּוֹת לְקָב: \n",
+ "הַמִּלּוּאִים הָיוּ בָאִים כַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. הַנְּזִירוּת הָיְתָה בָאָה שְׁתֵּי יָדוֹת בַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים, וְאֵין בָּהּ רְבוּכָה, נִמְצְאוּ עֲשָׂרָה קַבִּים יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנוֹת וַעֲדוּיָן. וּמִכֻּלָּן הָיָה נוֹטֵל אֶחָד מֵעֲשָׂרָה תְּרוּמָה, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב מִמֶּנּוּ אֶחָד מִכָּל קָרְבָּן תְּרוּמָה לַה'. אֶחָד, שֶׁלֹּא יִטֹּל פָּרוּס. מִכָּל קָרְבָּן, שֶׁיְּהוּ כָל הַקָּרְבָּנוֹת שָׁוִין, וְשֶׁלֹּא יִטֹּל מִקָּרְבָּן לַחֲבֵרוֹ. לַכֹּהֵן הַזֹּרֵק אֶת דַּם הַשְּׁלָמִים לוֹ יִהְיֶה, וְהַשְּׁאָר נֶאֱכָל לַבְּעָלִים: \n",
+ "הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם: \n",
+ "נְסָכִין שֶׁקָּדְשׁוּ בִכְלִי וְנִמְצָא הַזֶּבַח פָּסוּל, אִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקְרְבוּ עִמּוֹ. וְאִם לָאו, יִפָּסְלוּ בְלִינָה. וְלַד תּוֹדָה וּתְמוּרָתָהּ, וְהַמַּפְרִישׁ תּוֹדָתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, אֵינָן טְעוּנִים לֶחֶם, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב עַל זֶבַח הַתּוֹדָה, הַתּוֹדָה טְעוּנָה לֶחֶם, וְלֹא וְלָדָהּ וְלֹא חֲלִיפָתָהּ וְלֹא תְמוּרָתָהּ טְעוּנִין לָחֶם: \n",
+ "הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַמַּעֲשֵׂר וְלַחְמָהּ מִן הַחֻלִּין, יָבִיא. הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא. וְלֹא יָבִיא מֵחִטֵּי מַעֲשֵׂר שֵׁנִי, אֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי: \n",
+ "מִנַּיִן לָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, לֹא יָבִיא אֶלָּא מִן הַחֻלִּין, שֶׁנֶּאֱמַר (דברים טז), וְזָבַחְתָּ פֶּסַח לַה' אֱלֹהֶיךָ צֹאן וּבָקָר, וַהֲלֹא אֵין פֶּסַח בָּא אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים. אִם כֵּן, לָמָּה נֶאֱמַר צֹאן וּבָקָר. אֶלָּא לְהָקִישׁ כֹּל הַבָּא מִן הַבָּקָר וּמִן הַצֹּאן לַפֶּסַח, מַה הַפֶּסַח, שֶׁהוּא בָא בְחוֹבָה, אֵינוֹ בָא אֶלָּא מִן הַחֻלִּין, אַף כָּל דָּבָר שֶׁהוּא בָא בְחוֹבָה, לֹא יָבֹא אֶלָּא מִן הַחֻלִּין. לְפִיכָךְ, הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, הֲרֵי עָלַי שְׁלָמִים, הוֹאִיל וְהֵם בָּאִים חוֹבָה, לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין. וְהַנְּסָכִים בְּכָל מָקוֹם לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין: \n"
+ ],
+ [
+ "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִים מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, שֶׁאֵינָן בָּאִים אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. וְכֻלָּן אֵינָן בָּאִים אֶלָּא מִן הַמֻּבְחָר. וְאֵיזֶהוּ מֻבְחָר. מִכְמָס וּמְזוֹנִיחָה, אַלְפָא לַסֹּלֶת. שְׁנִיָּה לָהֶם, חֲפָרַיִם בַּבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִים: \n",
+ "אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִבֵּית הָאִילָן. וְאִם הֵבִיא, כָּשֵׁר. כֵּיצַד הוּא עוֹשֶׂה, נָרָהּ שָׁנָה רִאשׁוֹנָה, וּבַשְּׁנִיָּה זוֹרְעָהּ קֹדֶם לַפֶּסַח שִׁבְעִים יוֹם, וְהִיא עוֹשָׂה סֹלֶת מְרֻבָּה. כֵּיצַד הוּא בוֹדֵק. הַגִּזְבָּר מַכְנִיס אֶת יָדוֹ לְתוֹכָהּ. עָלָה בָהּ אָבָק, פְּסוּלָה, עַד שֶׁיְּנִיפֶנָּה. וְאִם הִתְלִיעָה, פְּסוּלָה: \n",
+ "תְּקוֹעָה, אַלְפָא לַשָּׁמֶן. אַבָּא שָׁאוּל אוֹמֵר, שְׁנִיָּה לָהּ רֶגֶב בְּעֵבֶר הַיַּרְדֵּן. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶם. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אַנְפִּיקְנוֹן. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַגַּרְגְּרִים שֶׁנִּשְׁרוּ בַמַּיִם, וְלֹא מִן הַכְּבוּשִׁים, וְלֹא מִן הַשְּׁלוּקִין. וְאִם הֵבִיא, פָּסוּל: \n",
+ "שְׁלשָׁה זֵיתִים, וּבָהֶן שְׁלשָׁה שְׁלשָׁה שְׁמָנִים. הַזַּיִת הָרִאשׁוֹן, מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל. זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים. זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשֵּׁנִי מְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשְּׁלִישִׁי, עוֹטְנוֹ בְתוֹךְ הַבַּיִת עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת: \n",
+ "הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ. אַף הַמְּנָחוֹת הָיוּ בַדִּין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. מָה אִם הַמְּנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה, טְעוּנָה שֶׁמֶן זַיִת זַךְ, הַמְּנָחוֹת, שֶׁהֵן לַאֲכִילָה, אֵינוֹ דִין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. תַּלְמוּד לוֹמַר (שמות כז), זָךְ כָּתִית לַמָּאוֹר, וְלֹא זַךְ כָּתִית לַמְּנָחוֹת: \n",
+ "וּמִנַּיִן הָיוּ מְבִיאִין אֶת הַיַּיִן. קְרוּתִים וְהַטּוּלִים, אַלְפָא לַיָּיִן. שְׁנִיָּה לָהֶן, בֵּית רִמָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִגְנָה בַבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין, לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִין, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אִלְיוּסְטָן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין יָשָׁן, דִּבְרֵי רַבִּי. וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין, לֹא מָתוֹק, וְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרוֹגְלִיּוֹת וּמִן הַכְּרָמִים הָעֲבוּדִים: \n",
+ "לֹא הָיוּ כוֹנְסִים אוֹתוֹ בַחֲצָבִים גְּדוֹלִים, אֶלָּא בְחָבִיּוֹת קְטַנּוֹת. וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִיּוֹת עַד פִּיהֶם, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף. אֵינוֹ מֵבִיא, לֹא מִפִּיהָ, מִפְּנֵי הַקְּמָחִין. וְלֹא מִשּׁוּלֶיהָ, מִפְּנֵי הַשְּׁמָרִים. אֶלָּא מֵבִיא מִשְּׁלִישָׁהּ וּמֵאֶמְצָעָהּ. כֵּיצַד הוּא בוֹדֵק, הַגִּזְבָּר יוֹשֵׁב וְהַקָּנֶה בְיָדוֹ, זָרַק אֶת הַגִּיד וְהִקִּישׁ בַּקָּנֶה. רַבִּי יוֹסֵי בְרַבִּי יְהוּדָה אוֹמֵר, יַיִן שֶׁעָלָה בוֹ קְמָחִין, פָּסוּל, שֶׁנֶּאֱמַר, תְּמִימִים יִהְיוּ לָכֶם וּמִנְחָתָם (במדבר כח), תְּמִימִים יִהְיוּ לָכֶם וְנִסְכֵּיהֶם (שם): \n"
+ ],
+ [
+ "שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַמִּקְדָּשׁ, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. רַבִּי מֵאִיר אוֹמֵר, עִשָּׂרוֹן, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. לֹא הָיָה מוֹדֵד, לֹא בְשֶׁל שְׁלשָׁה לְפַר, וְלֹא בְשֶׁל שְׁנַיִם לְאַיִל, אֶלָּא מוֹדְדָן עֶשְׂרוֹנוֹת. חֲצִי עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד חֲבִתֵּי כֹהֵן גָּדוֹל, מֶחֱצָה בַּבֹּקֶר וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+ "שֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ בַמִּקְדָּשׁ. הִין, וַחֲצִי הַהִין, וּשְׁלִישִׁית הַהִין, וּרְבִיעִית הַהִין, לֹג, וַחֲצִי לֹג, וּרְבִיעִית לֹג. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, שְׁנָתוֹת הָיוּ בַהִין, עַד כָּאן לְפַר, עַד כָּאן לְאַיִל, עַד כָּאן לְכֶבֶשׂ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה שָׁם הִין, וְכִי מֶה הָיָה הַהִין מְשַׁמֵּשׁ. אֶלָּא מִדָּה יְתֵרָה שֶׁל לֹג וּמֶחֱצָה הָיְתָה, שֶׁבָּהּ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, לֹג וּמֶחֱצָה בַּבֹּקֶר וְלֹג וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+ "רְבִיעִית מֶה הָיְתָה מְשַׁמֶּשֶׁת. רְבִיעִית מַיִם לִמְצֹרָע, וּרְבִיעִית שֶׁמֶן לְנָזִיר. חֲצִי לֹג מֶה הָיָה מְשַׁמֵּשׁ. חֲצִי לֹג מַיִם לְסוֹטָה. וַחֲצִי לֹג שֶׁמֶן לְתוֹדָה. וּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, נוֹתֵן לָהּ שִׁשִּׁים לֹג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, אֵין לָהּ אֶלָּא לֻגָּהּ, שֶׁנֶּאֱמַר (ויקרא יד), לְמִנְחָה וְלֹג שָׁמֶן. שִׁשָּׁה לְפַר, אַרְבָּעָה לְאַיִל, שְׁלשָׁה לְכֶבֶשׂ, שְׁלשָׁה וּמֶחֱצָה לַמְּנוֹרָה, מֵחֲצִי לֹג לְכָל נֵר: \n",
+ "מְעָרְבִין נִסְכֵּי אֵילִים בְּנִסְכֵּי פָרִים, נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי כְבָשִׂים, שֶׁל יָחִיד בְּשֶׁל צִבּוּר, שֶׁל יוֹם בְּשֶׁל אָמֶשׁ. אֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. וְאִם בְּלָלָן אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, וְנִתְעָרְבוּ, כְּשֵׁרִין. אִם עַד שֶׁלֹּא בָלַל, פָּסוּל. הַכֶּבֶשׂ הַבָּא עִם הָעֹמֶר, אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, לֹא הָיוּ נְסָכָיו כְּפוּלִין: \n",
+ "כָּל הַמִּדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גוֹדְשָׁהּ לְתוֹכָהּ. מִדּוֹת הַלַּח, בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ, בֵּרוּצֵיהֶן חֹל. רַבִּי עֲקִיבָא אוֹמֵר, מִדּוֹת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ חֹל, לְפִיכָךְ בֵּרוּצֵיהֶן חֹל. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, וְהַיָּבֵשׁ אֵינוֹ נֶעְכָּר: \n",
+ "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִין נְסָכִים, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח וְהַחַטָּאת וְהָאָשָׁם, אֶלָּא שֶׁחַטָּאתוֹ שֶׁל מְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים: \n",
+ "כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: \n",
+ "הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה: \n",
+ "חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה: \n"
+ ],
+ [
+ "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הָעֹמֶר הָיָה בָא בְשַׁבָּת מִשָּׁלשׁ סְאִין, וּבְחֹל מֵחָמֵשׁ. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, מִשָּׁלשׁ הָיָה בָא. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, בְּשַׁבָּת הָיָה נִקְצָר בְּיָחִיד וּבְמַגָּל אֶחָד וּבְקֻפָּה אַחַת. וּבְחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת: \n",
+ "מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. לֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, מְבִיאִים אוֹתוֹ מִכָּל מָקוֹם. מַעֲשֶׂה שֶׁבָּא מִגַּגּוֹת צְרִיפִין, וּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר: \n",
+ "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n",
+ "קְצָרוּהוּ וּנְתָנוּהוּ בְקֻפּוֹת, הֱבִיאוּהוּ לָעֲזָרָה, הָיוּ מְהַבְהְבִין אוֹתוֹ בָאוּר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּקָנִים וּבִקְלִיחוֹת חוֹבְטִים אוֹתוֹ, כְּדֵי שֶׁלֹּא יִתְמָעֵךְ. נְתָנוּהוּ לָאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, כְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלּוֹ. שְׁטָחוּהוּ בָעֲזָרָה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ. נְתָנוּהוּ בְרֵחַיִם שֶׁל גָּרוֹסוֹת, וְהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה מִשְּׁלשׁ עֶשְׂרֵה נָפָה, וְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. וְחַיָּב בַּחַלָּה, וּפָטוּר מִן הַמַּעַשְׂרוֹת. רַבִּי עֲקִיבָא מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. בָא לוֹ לָעִשָּׂרוֹן, וְנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, יָצַק, וּבָלַל, הֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים: \n",
+ "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n",
+ "הָעֹמֶר הָיָה מַתִּיר בַּמְּדִינָה, וּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ. אֵין מְבִיאִין מְנָחוֹת וּבִכּוּרִים וּמִנְחַת בְּהֵמָה קֹדֶם לָעֹמֶר. וְאִם הֵבִיא, פָּסוּל. קֹדֶם לִשְׁתֵּי הַלֶּחֶם, לֹא יָבִיא. וְאִם הֵבִיא, כָּשֵׁר: \n",
+ "הַחִטִּים וְהַשְּׂעֹרִים וְהַכֻּסְּמִין וְשִׁבֹּלֶת שׁוּעָל וְהַשִּׁיפוֹן חַיָּבִין בַּחַלָּה, וּמִצְטָרְפִין זֶה עִם זֶה, וַאֲסוּרִים בֶּחָדָשׁ מִלִּפְנֵי הַפֶּסַח, וּמִלִּקְצֹר מִלִּפְנֵי הָעֹמֶר. וְאִם הִשְׁרִישׁוּ קֹדֶם לָעֹמֶר, הָעֹמֶר מַתִּירָן. וְאִם לָאו, אֲסוּרִים עַד שֶׁיָּבֹא עֹמֶר הַבָּא: \n",
+ "קוֹצְרִים בֵּית הַשְּׁלָחִים שֶׁבָּעֲמָקִים, אֲבָל לֹא גוֹדְשִׁין. אַנְשֵׁי יְרִיחוֹ קוֹצְרִין בִּרְצוֹן חֲכָמִים, וְגוֹדְשִׁין שֶׁלֹּא בִרְצוֹן חֲכָמִים, וְלֹא מִחוּ בְיָדָם חֲכָמִים. קוֹצֵר לַשַּׁחַת, וּמַאֲכִיל לַבְּהֵמָה. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁהִתְחִיל עַד שֶׁלֹּא הֵבִיאָה שְׁלִישׁ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף יִקְצֹר וְיַאֲכִיל אַף מִשֶּׁהֵבִיאָה שְׁלִישׁ: \n",
+ "קוֹצְרִין מִפְּנֵי הַנְּטִיעוֹת, מִפְּנֵי בֵית הָאֵבֶל, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. לֹא יַעֲשֶׂה אוֹתָן כְּרִיכוֹת, אֲבָל מַנִּיחָן צְבָתִים. מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּמָה. לֹא מָצָא, יָבִיא מִן הָעֳמָרִים. מִצְוָתוֹ לָבֹא מִן הַלַּח. לֹא מָצָא, יָבִיא מִן הַיָּבֵשׁ. מִצְוָתוֹ לִקְצֹר בַּלַּיְלָה. נִקְצַר בַּיּוֹם, כָּשֵׁר. וְדוֹחֶה אֶת הַשַּׁבָּת: \n"
+ ],
+ [
+ "שְׁתֵּי הַלֶּחֶם נִלּוֹשׁוֹת אַחַת אַחַת, וְנֶאֱפוֹת אַחַת אַחַת. לֶחֶם הַפָּנִים נִלּוֹשׁ אֶחָד אֶחָד, וְנֶאֱפֶה שְׁנַיִם שְׁנָיִם. וּבִטְפוּס הָיָה עוֹשֶׂה אוֹתָן. וּכְשֶׁהוּא רָדָן, נוֹתְנָן בִּטְפוּס, כְּדֵי שֶׁלֹּא יִתְקַלְקְלוּ: \n",
+ "אֶחָד שְׁתֵּי הַלֶּחֶם וְאֶחָד לֶחֶם הַפָּנִים, לִישָׁתָן וַעֲרִיכָתָן בַּחוּץ, וַאֲפִיָּתָן בִּפְנִים, וְאֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, כָּל מַעֲשֵׂיהֶם בִּפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הֱוֵי רָגִיל לוֹמַר, שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים כְּשֵׁרוֹת בָּעֲזָרָה, וּכְשֵׁרוֹת בְּבֵית פָּאגִי: \n",
+ "חֲבִתֵּי כֹהֵן גָּדוֹל, לִישָׁתָן וַעֲרִיכָתָן וַאֲפִיָּתָן בִּפְנִים, וְדוֹחוֹת אֶת הַשַּׁבָּת. טִחוּנָן וְהֶרְקֵדָן אֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, אֵינָה דּוֹחָה אֶת הַשַּׁבָּת. וְשֶׁאִי אֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n",
+ "כָּל הַמְּנָחוֹת יֵשׁ בָּהֶן מַעֲשֵׂה כְלִי בִּפְנִים, וְאֵין בָּהֶן מַעֲשֵׂה כְלִי בַחוּץ. כֵּיצַד. שְׁתֵּי הַלֶּחֶם אָרְכָּן שִׁבְעָה וְרָחְבָּן אַרְבָּעָה, וְקַרְנוֹתֵיהֶן אַרְבַּע אֶצְבָּעוֹת. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה, וְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת. רַבִּי יְהוּדָה אוֹמֵר, שֶׁלֹּא תִטְעֶה, זד\"ד יה\"ז. בֶּן זוֹמָא אוֹמֵר, וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד, שֶׁיְּהֵא לוֹ פָנִים: \n",
+ "הַשֻּׁלְחָן, אָרְכּוֹ עֲשָׂרָה, וְרָחְבּוֹ חֲמִשָּׁה. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם וּמֶחֱצָה מִכָּאן וּטְפָחַיִם וּמֶחֱצָה מִכָּאן, נִמְצָא אָרְכּוֹ מְמַלֵּא כָּל רָחְבּוֹ שֶׁל שֻׁלְחָן, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, הַשֻּׁלְחָן אָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה. לֶחֶם הַפָּנִים אָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם מִכָּאן וּטְפָחַיִם מִכָּאן וּטְפָחַיִם רֶוַח בָּאֶמְצָע, כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בֵּינֵיהֶן. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. אָמְרוּ לוֹ, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא כד), וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה. אָמַר לָהֶן, וַהֲלֹא כְבָר נֶאֱמַר (במדבר ב), וְעָלָיו מַטֵּה מְנַשֶּׁה: \n",
+ "אַרְבָּעָה סְנִיפִין שֶׁל זָהָב הָיוּ שָׁם, מֻפְצָלִין מֵרָאשֵׁיהֶן, שֶׁהָיוּ סוֹמְכִים בָּהֶן, שְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה. וְעֶשְׂרִים וּשְׁמֹנָה קָנִים, כַּחֲצִי קָנֶה חָלוּל, אַרְבָּעָה עָשָׂר לְסֵדֶר זֶה וְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה. לֹא סִדּוּר קָנִים וְלֹא נְטִילָתָן דּוֹחֶה אֶת הַשַּׁבָּת, אֶלָּא נִכְנָס מֵעֶרֶב שַׁבָּת וְשׁוֹמְטָן וְנוֹתְנָן לְאָרְכּוֹ שֶׁל שֻׁלְחָן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, אָרְכָּן לְאָרְכּוֹ שֶׁל בָּיִת: \n",
+ "שְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים עַל פֶּתַח הַבַּיִת, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל זָהָב. עַל שֶׁל שַׁיִשׁ נוֹתְנִים לֶחֶם הַפָּנִים בִּכְנִיסָתוֹ, וְעַל שֶׁל זָהָב בִּיצִיאָתוֹ, שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְאֶחָד שֶׁל זָהָב מִבִּפְנִים, שֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד. אַרְבָּעָה כֹהֲנִים נִכְנָסִין, שְׁנַיִם בְּיָדָם שְׁנֵי סְדָרִים, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכִים. וְאַרְבָּעָה מַקְדִּימִין לִפְנֵיהֶם, שְׁנַיִם לִטֹּל שְׁנֵי סְדָרִים, וּשְׁנַיִם לִטֹּל שְׁנֵי בְזִיכִים. הַמַּכְנִיסִים עוֹמְדִים בַּצָּפוֹן, וּפְנֵיהֶם לַדָּרוֹם. הַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, וּפְנֵיהֶם לַצָּפוֹן. אֵלּוּ מוֹשְׁכִין וְאֵלּוּ מַנִּיחִין, וְטִפְחוֹ שֶׁל זֶה כְנֶגֶד טִפְחוֹ שֶׁל זֶה, שֶׁנֶּאֱמַר (שמות כה), לְפָנַי תָּמִיד. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, אַף זוֹ הָיְתָה תָּמִיד. יָצְאוּ וְנָתְנוּ עַל הַשֻּׁלְחָן שֶׁל זָהָב שֶׁהָיָה בָאוּלָם. הִקְטִירוּ הַבְּזִיכִין, וְהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים. חָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּשַׁבָּת, הַחַלּוֹת מִתְחַלְּקוֹת לָעָרֶב. חָל לִהְיוֹת עֶרֶב שַׁבָּת, שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים נֶאֱכָל לָעָרֶב, הַבַּבְלִיִּים אוֹכְלִין אוֹתוֹ כְּשֶׁהוּא חַי, מִפְּנֵי שֶׁדַּעְתָּן יָפָה: \n",
+ "סִדֵּר אֶת הַלֶּחֶם בְּשַׁבָּת וְאֶת הַבְּזִיכִים לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִים בְּשַׁבָּת, פְּסוּלָה, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין בְּשַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין לְאַחַר שַׁבָּת, פָּסוּל, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין בְּשַׁבָּת, פָּסוּל. כֵּיצַד יַעֲשֶׂה. יַנִּיחֶנָּה לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים רַבִּים, אֵין בְּכָךְ כְּלוּם: \n",
+ "שְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹת אֵין פָּחוֹת מִשְּׁנַיִם, וְלֹא יָתֵר עַל שְׁלשָׁה. כֵּיצַד. נֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב וְנֶאֱכָלוֹת בְּיוֹם טוֹב, לִשְׁנָיִם. חָל יוֹם טוֹב לִהְיוֹת אַחַר הַשַּׁבָּת, נֶאֱכָלוֹת לִשְׁלשָׁה. לֶחֶם הַפָּנִים נֶאֱכָל אֵין פָּחוֹת מִתִּשְׁעָה, וְלֹא יָתֵר עַל אַחַד עָשָׂר. כֵּיצַד. נֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל בְּשַׁבָּת, לְתִשְׁעָה. חָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת, נֶאֱכָל לַעֲשָׂרָה. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, נֶאֱכָל לְאַחַד עָשָׂר. וְאֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, דּוֹחֶה אֶת יוֹם טוֹב וְאֵינוֹ דוֹחֶה אֶת יוֹם צוֹם: \n"
+ ],
+ [
+ "הַמְּנָחוֹת וְהַנְּסָכִים שֶׁנִּטְמְאוּ עַד שֶׁלֹּא קִדְּשָׁן בַּכְּלִי, יֶשׁ לָהֶן פִּדְיוֹן. מִשֶּׁקָּדְשׁוּ בַכְּלִי, אֵין לָהֶם פִּדְיוֹן. הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת, אֵין לָהֶם פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר אֶלָּא בְּהֵמָה: \n",
+ "הָאוֹמֵר, הֲרֵי עָלַי בְּמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת וְהֵבִיא בְמַחֲבַת, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. זוֹ לְהָבִיא בְמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת, וְהֵבִיא בְמַחֲבַת, הֲרֵי זוֹ פְסוּלָה. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. אֵלּוּ לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים וְהֵבִיא בִכְלִי אֶחָד, הֲרֵי אֵלּוּ פְסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד וְהֵבִיא בִשְׁנֵי כֵלִים, אָמְרוּ לוֹ בִּכְלִי אֶחָד נָדָרְתָּ, הִקְרִיבָן בִּכְלִי אֶחָד, כְּשֵׁרִים, וּבִשְׁנֵי כֵלִים, פְּסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, אָמְרוּ לוֹ, בִּשְׁנֵי כֵלִים נָדָרְתָּ, הִקְרִיבָן בִּשְׁנֵי כֵלִים, כְּשֵׁרִים. נְתָנוֹ בִכְלִי אֶחָד, כִּשְׁתֵּי מְנָחוֹת שֶׁנִּתְעָרָבוּ: \n",
+ "הֲרֵי עָלַי מִנְחָה מִן הַשְּׂעֹרִין, יָבִיא מִן הַחִטִּים. קֶמַח, יָבִיא סֹלֶת. בְּלֹא שֶׁמֶן וּלְבוֹנָה, יָבִיא עִמָּהּ שֶׁמֶן וּלְבוֹנָה. חֲצִי עִשָּׂרוֹן, יָבִיא עִשָּׂרוֹן שָׁלֵם. עִשָּׂרוֹן וּמֶחֱצָה, יָבִיא שְׁנָיִם. רַבִּי שִׁמְעוֹן פּוֹטֵר, שֶׁלֹּא הִתְנַדֵּב כְּדֶרֶךְ הַמִּתְנַדְּבִים: \n",
+ "מִתְנַדֵּב אָדָם מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, וּמֵבִיא בִכְלִי אֶחָד. אִם אָמַר הֲרֵי עָלַי שִׁשִּׁים וְאֶחָד, מֵבִיא שִׁשִּׁים בִּכְלִי אֶחָד וְאֶחָד בִּכְלִי אֶחָד, שֶׁכֵּן צִבּוּר מֵבִיא בְיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת שִׁשִּׁים וְאֶחָד. דַּיּוֹ לַיָּחִיד שֶׁיְּהֵא פָחוֹת מִן הַצִּבּוּר אֶחָד. אָמַר רַבִּי שִׁמְעוֹן, וַהֲלֹא אֵלּוּ לַפָּרִים, וְאֵלּוּ לַכְּבָשִׂים, וְאֵינָם נִבְלָלִים זֶה עִם זֶה. אֶלָּא, עַד שִׁשִּׁים יְכוֹלִים לְהִבָּלֵל. אָמְרוּ לוֹ, שִׁשִּׁים נִבְלָלִים, שִׁשִּׁים וְאֶחָד אֵין נִבְלָלִים. אָמַר לָהֶן, כָּל מִדּוֹת חֲכָמִים כֵּן. בְּאַרְבָּעִים סְאָה הוּא טוֹבֵל, בְּאַרְבָּעִים סְאָה חָסֵר קֻרְטוֹב אֵינוֹ יָכוֹל לִטְבֹּל בָּהֶן. אֵין מִתְנַדְּבִים לֹג, שְׁנַיִם, וַחֲמִשָּׁה, אֲבָל מִתְנַדְּבִים שְׁלשָׁה וְאַרְבָּעָה וְשִׁשָּׁה, וּמִשִּׁשָּׁה וּלְמָעְלָה: \n",
+ "מִתְנַדְּבִים יַיִן, וְאֵין מִתְנַדְּבִים שֶׁמֶן, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן. אָמַר רַבִּי טַרְפוֹן, מַה מָּצִינוּ בַיַּיִן שֶׁבָּא חוֹבָה וּבָא נְדָבָה, אַף הַשֶּׁמֶן בָּא חוֹבָה וּבָא נְדָבָה. אָמַר לוֹ רַבִּי עֲקִיבָא, לֹא, אִם אָמַרְתָּ בַיַּיִן שֶׁכֵּן הוּא קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ, תֹּאמַר בַּשֶּׁמֶן שֶׁאֵינוֹ קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ. אֵין שְׁנַיִם מִתְנַדְּבִים עִשָּׂרוֹן אֶחָד, אֲבָל מִתְנַדְּבִים עוֹלָה וּשְׁלָמִים. וּבָעוֹף, אֲפִלּוּ פְרִידָה אֶחָת: \n"
+ ],
+ [
+ "הֲרֵי עָלַי עִשָּׂרוֹן, יָבִיא אֶחָד. עֶשְׂרוֹנִים, יָבִיא שְׁנָיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא שִׁשִּׁים עִשָּׂרוֹן. הֲרֵי עָלַי מִנְחָה, יָבִיא אֵיזוֹ שֶׁיִּרְצֶה. רַבִּי יְהוּדָה אוֹמֵר, יָבִיא מִנְחַת הַסֹּלֶת, שֶׁהִיא מְיֻחֶדֶת שֶׁבַּמְּנָחוֹת: \n",
+ "מִנְחָה, מִין הַמִּנְחָה, יָבִיא אֶחָת. מְנָחוֹת, מִין הַמְּנָחוֹת, יָבִיא שְׁתָּיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא חֲמִשְׁתָּן. פֵּרַשְׁתִּי מִנְחָה שֶׁל עֶשְׂרוֹנִים וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן. רַבִּי אוֹמֵר, יָבִיא מְנָחוֹת שֶׁל עֶשְׂרוֹנִים מֵאֶחָד וְעַד שִׁשִּׁים: \n",
+ "הֲרֵי עָלַי עֵצִים, לֹא יִפְחֹת מִשְּׁנֵי גְזִירִין. לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. חֲמִשָּׁה קֳמָצִים הֵן, הָאוֹמֵר הֲרֵי עָלַי לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. הַמִּתְנַדֵּב מִנְחָה, יָבִיא עִמָּהּ קֹמֶץ לְבוֹנָה. הַמַּעֲלֶה אֶת הַקֹּמֶץ בַּחוּץ, חַיָּב. וּשְׁנֵי בְזִיכִין טְעוּנִין שְׁנֵי קֳמָצִים: \n",
+ "הֲרֵי עָלַי זָהָב, לֹא יִפְחֹת מִדִּינַר זָהָב. כֶּסֶף, לֹא יִפְחֹת מִדִּינַר כָּסֶף. נְחשֶׁת, לֹא יִפְחֹת מִמָּעָה כָסֶף. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, הוּא מֵבִיא עַד שֶׁיֹּאמַר לֹא לְכָךְ נִתְכַּוָּנְתִּי: \n",
+ "הֲרֵי עָלַי יַיִן, לֹא יִפְחֹת מִשְּׁלשָׁה לֻגִּין. שֶׁמֶן, לֹא יִפְחֹת מִלֹּג. רַבִּי אוֹמֵר, שְׁלשָׁה לֻגִּין. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא כַיּוֹם הַמְּרֻבֶּה: \n",
+ "הֲרֵי עָלַי עוֹלָה, יָבִיא כֶבֶשׂ. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אוֹ תוֹר אוֹ בֶן יוֹנָה. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וָעֵגֶל. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וָעֵגֶל אַיִל גְּדִי וְטָלֶה. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, מוֹסִיף עֲלֵיהֶם תּוֹר וּבֶן יוֹנָה: \n",
+ "הֲרֵי עָלַי תּוֹדָה, וּשְׁלָמִים, יָבִיא כֶבֶשׂ. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וּפָרָה עֵגֶל וְעֶגְלָה. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה, אַיִל וְרָחֵל, גְּדִי וּגְדִיָּה, שָׂעִיר וּשְׂעִירָה, טָלֶה וְטַלְיָה: \n",
+ "הֲרֵי עָלַי שׁוֹר, יָבִיא הוּא וּנְסָכָיו בְּמָנֶה. עֵגֶל, יָבִיא הוּא וּנְסָכָיו בְּחָמֵשׁ. אַיִל, יָבִיא הוּא וּנְסָכָיו בִּשְׁתַּיִם. כֶּבֶשׂ, יָבִיא הוּא וּנְסָכָיו בְּסָלַע. שׁוֹר בְּמָנֶה, יָבִיא בְמָנֶה חוּץ מִנְּסָכָיו. עֵגֶל בְּחָמֵשׁ, יָבִיא בְחָמֵשׁ חוּץ מִנְּסָכָיו. אַיִל בִּשְׁתַּיִם, יָבִיא בִשְׁתַּיִם חוּץ מִנְּסָכָיו. כֶּבֶשׂ בְּסֶלַע, יָבִיא בְסֶלַע חוּץ מִנְּסָכָיו. שׁוֹר בְּמָנֶה וְהֵבִיא שְׁנַיִם בְּמָנֶה, לֹא יָצָא, אֲפִלּוּ זֶה בְמָנֶה חָסֵר דִּינָר וְזֶה בְמָנֶה חָסֵר דִּינָר. שָׁחוֹר וְהֵבִיא לָבָן, לָבָן וְהֵבִיא שָׁחוֹר, גָּדוֹל וְהֵבִיא קָטָן, לֹא יָצָא. קָטָן וְהֵבִיא גָדוֹל, יָצָא. רַבִּי אוֹמֵר, לֹא יָצָא: \n",
+ "שׁוֹר זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו שְׁנָיִם. שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה, וְנִסְתָּאֲבוּ, אִם רָצָה, יָבִיא בִדְמֵיהֶם אֶחָד. רַבִּי אוֹסֵר. אַיִל זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו כֶּבֶשׂ. כֶּבֶשׂ זֶה עוֹלָה וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו אַיִל. רַבִּי אוֹסֵר. הָאוֹמֵר אַחַד מִכְּבָשַׂי הֶקְדֵּשׁ, וְאַחַד מִשְּׁוָרַי הֶקְדֵּשׁ, הָיוּ לוֹ שְׁנַיִם, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. שְׁלשָׁה, הַבֵּינוֹנִי שֶׁבָּהֶן הֶקְדֵּשׁ. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, אוֹ שֶׁאָמַר, אָמַר לִי אַבָּא וְאֵינִי יוֹדֵעַ מָה, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ: \n",
+ "הֲרֵי עָלַי עוֹלָה, יַקְרִיבֶנָּה בַמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאַקְרִיבֶנָּה בְּבֵית חוֹנְיוֹ, יַקְרִיבֶנָּה בַּמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זוֹ עוֹלָה. הֲרֵינִי נָזִיר, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאֲגַלַּח בְּבֵית חוֹנְיוֹ, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זֶה נָזִיר. הַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְּבֵית חוֹנְיוֹ, לֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם, וְאֵין צָרִיךְ לוֹמַר לְדָבָר אַחֵר, שֶׁנֶּאֱמַר (מלכים ב כג), אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל מִזְבַּח ה' בִּירוּשָׁלָיִם כִי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם, הֲרֵי הֵם כְּבַעֲלֵי מוּמִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין: \n",
+ "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..67519c590ff7551de7b4337ba126dc72591d855b
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Menachot/Hebrew/merged.json
@@ -0,0 +1,142 @@
+{
+ "title": "Mishnah Menachot",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Menachot",
+ "text": [
+ [
+ "כָּל הַמְּנָחוֹת שֶׁנִּקְמְצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִמִּנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, נָתַן בַּכְּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא: \n",
+ "אַחַת מִנְחַת חוֹטֵא וְאַחַת כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קָמַץ בִּשְׂמֹאל, פָּסָל. בֶּן בְּתֵירָא אוֹמֵר, יַחֲזִיר וְיַחֲזֹר וְיִקְמֹץ בְּיָמִין. קָמַץ וְעָלָה בְיָדוֹ צְרוֹר אוֹ גַרְגִּיר מֶלַח אוֹ קֹרֶט שֶׁל לְבוֹנָה, פָּסַל, מִפְּנֵי שֶׁאָמְרוּ, הַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר, פָּסוּל. אֵיזֶה הוּא הַיָּתֵר, שֶׁקְּמָצוֹ מְבֹרָץ. וְחָסֵר, שֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו. כֵּיצַד הוּא עוֹשֶׂה, פּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ: \n",
+ "רִבָּה שַׁמְנָהּ, וְחִסַּר שַׁמְנָהּ, חִסַּר לְבוֹנָתָהּ, פְּסוּלָה. הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ בַחוּץ, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ בַחוּץ, לְהַקְטִיר קֻמְצָהּ בַּחוּץ, אוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, אוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל שְׁיָרֶיהָ לְמָחָר, אוֹ כַזַּיִת מִשְּׁיָרֶיהָ לְמָחָר, לְהַקְטִיר קֻמְצָהּ לְמָחָר, אוֹ כַזַּיִת מִקֻּמְצָהּ לְמָחָר, אוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. זֶה הַכְּלָל, כָּל הַקּוֹמֵץ, וְהַנּוֹתֵן בִּכְלִי, וְהַמְהַלֵּךְ, וְהַמַּקְטִיר, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ בִּשְׁתִיקָה וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+ "כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. קָמַץ חוּץ לִמְקוֹמוֹ, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנָּן, אוֹ שֶׁקָּמַץ חוּץ לִזְמַנָּן, וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, אוֹ שֶׁקָּמַץ וְנָתַן בַּכְּלִי וְהִלֵּךְ וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָּסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+ ],
+ [
+ "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל שְׁיָרֶיהָ אוֹ לְהַקְטִיר קֻמְצָהּ לְמָחָר, מוֹדֶה רַבִּי יוֹסֵי בָּזֶה, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת. לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, פָּסוּל וְאֵין בּוֹ כָרֵת, וַחֲכָמִים אוֹמְרִים, פִּגוּל וְחַיָּבִין עָלָיו כָּרֵת. אָמְרוּ לוֹ, מַה שָּׁנָה זוֹ מִן הַזָּבַח. אָמַר לָהֶם, שֶׁהַזֶּבַח דָּמוֹ וּבְשָׂרוֹ וְאֵמוּרָיו אֶחָד, וּלְבוֹנָה אֵינָהּ מִן הַמִּנְחָה: \n",
+ "שָׁחַט שְׁנֵי כְבָשִׂים לֶאֱכֹל אַחַת מִן הַחַלּוֹת לְמָחָר, הִקְטִיר שְׁנֵי בְזִיכִין לֶאֱכֹל אַחַד מִן הַסְּדָרִים לְמָחָר, רַבִּי יוֹסֵי אוֹמֵר, אוֹתָהּ הַחַלָּה וְאוֹתוֹ הַסֵּדֶר שֶׁחִשַּׁב עָלָיו, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וְהַשֵּׁנִי פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. נִטְמֵאת אַחַת מִן הַחַלּוֹת אוֹ אַחַד מִן הַסְּדָרִים, רַבִּי יְהוּדָה אוֹמֵר, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, שֶׁאֵין קָרְבַּן צִבּוּר חָלוּק. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא בְטֻמְאָתוֹ, וְהַטָּהוֹר יֵאָכֵל: \n",
+ "הַתּוֹדָה מְפַגֶּלֶת אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַתּוֹדָה. כֵּיצַד. הַשּׁוֹחֵט אֶת הַתּוֹדָה לֶאֱכֹל מִמֶּנָּה לְמָחָר, הִיא וְהַלֶּחֶם מְפֻגָּלִין. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל וְהַתּוֹדָה אֵינָהּ מְפֻגָּלֶת. הַכְּבָשִׂים מְפַגְּלִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְפַגֵּל אֶת הַכְּבָשִׂים. כֵּיצַד. הַשּׁוֹחֵט אֶת הַכְּבָשִׂים לֶאֱכֹל מֵהֶם לְמָחָר, הֵם וְהַלֶּחֶם מְפֻגָּלִים. לֶאֱכֹל מִן הַלֶּחֶם לְמָחָר, הַלֶּחֶם מְפֻגָּל, וְהַכְּבָשִׂים אֵינָן מְפֻגָּלִין: \n",
+ "הַזֶּבַח מְפַגֵּל אֶת הַנְּסָכִין מִשֶּׁקָּדְשׁוּ בִכְלִי, דִּבְרֵי רַבִּי מֵאִיר. וְהַנְּסָכִין אֵינָן מְפַגְּלִין אֶת הַזָּבַח. כֵּיצַד. הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא וּנְסָכָיו מְפֻגָּלִין. לְהַקְרִיב מִן הַנְּסָכִין לְמָחָר, הַנְּסָכִין מְפֻגָּלִין, וְהַזֶּבַח אֵינוֹ מְפֻגָּל: \n",
+ "פִּגֵּל בַּקֹּמֶץ וְלֹא בַלְּבוֹנָה, בַּלְּבוֹנָה וְלֹא בַקֹּמֶץ, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין בּוֹ כָרֵת, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. מוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּמִנְחַת חוֹטֵא וּבְמִנְחַת קְנָאוֹת, שֶׁאִם פִּגֵּל בַּקֹּמֶץ, שֶׁהוּא פִגּוּל וְחַיָּבִין עָלָיו כָּרֵת, שֶׁהַקֹּמֶץ הוּא הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל שְׁתֵּי חַלּוֹת לְמָחָר, הִקְטִיר אַחַד מִן הַבְּזִיכִים לֶאֱכֹל שְׁנֵי סְדָרִים לְמָחָר, רַבִּי מֵאִיר אוֹמֵר, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וַחֲכָמִים אוֹמְרִים, אֵין פִּגּוּל, עַד שֶׁיְּפַגֵּל אֶת כָּל הַמַּתִּיר. שָׁחַט אַחַד מִן הַכְּבָשִׂים לֶאֱכֹל מִמֶּנּוּ לְמָחָר, הוּא פִגּוּל, וַחֲבֵרוֹ כָשֵׁר. לֶאֱכֹל מֵחֲבֵרוֹ לְמָחָר, שְׁנֵיהֶם כְּשֵׁרִים: \n"
+ ],
+ [
+ "הַקּוֹמֵץ אֶת הַמִּנְחָה לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n",
+ "לֹא יָצַק, לֹא בָלַל, לֹא פָתַת, לֹא מָלַח, לֹא הֵנִיף, לֹא הִגִּישׁ, אוֹ שֶׁפְּתָתָן פִּתִּים מְרֻבּוֹת, וְלֹא מְשָׁחָן, כְּשֵׁרוֹת. נִתְעָרֵב קֻמְצָהּ בְּקֹמֶץ חֲבֶרְתָּהּ, בְּמִנְחַת כֹּהֲנִים, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, בְּמִנְחַת נְסָכִין, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, בְּמִנְחַת כֹּהֵן הַמָּשִׁיחַ וּבְמִנְחַת נְסָכִין, פְּסוּלָה, שֶׁזּוֹ בְּלִילָתָהּ עָבָה, וְזוֹ בְּלִילָתָהּ רַכָּה, וְהֵן בּוֹלְעוֹת זוֹ מִזּוֹ: \n",
+ "שְׁתֵּי מְנָחוֹת שֶׁלֹּא נִקְמְצוּ, וְנִתְעָרְבוּ זוֹ בָזוֹ, אִם יָכוֹל לִקְמֹץ מִזּוֹ בִּפְנֵי עַצְמָהּ וּמִזּוֹ בִּפְנֵי עַצְמָהּ, כְּשֵׁרוֹת. וְאִם לָאו, פְּסוּלוֹת. הַקֹּמֶץ שֶׁנִּתְעָרֵב בְּמִנְחָה שֶׁלֹּא נִקְמְצָה, לֹא יַקְטִיר. וְאִם הִקְטִיר, זוֹ שֶׁנִּקְמְצָה, עָלְתָה לַבְּעָלִים, וְזוֹ שֶׁלֹּא נִקְמְצָה, לֹא עָלְתָה לַבְּעָלִים. נִתְעָרֵב קֻמְצָהּ בִּשְׁיָרֶיהָ אוֹ בִשְׁיָרֶיהָ שֶׁל חֲבֶרְתָּהּ, לֹא יַקְטִיר. וְאִם הִקְטִיר, עָלְתָה לַבְּעָלִים. נִטְמָא הַקֹּמֶץ וְהִקְרִיבוֹ, הַצִּיץ מְרַצֶּה. יָצָא וְהִקְרִיבוֹ, אֵין הַצִּיץ מְרַצֶּה, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n",
+ "נִטְמְאוּ שְׁיָרֶיהָ, נִשְׂרְפוּ שְׁיָרֶיהָ, אָבְדוּ שְׁיָרֶיהָ, כְּמִדַּת רַבִּי אֱלִיעֶזֶר, כְּשֵׁרָה. וּכְמִדַּת רַבִּי יְהוֹשֻׁעַ, פְּסוּלָה. שֶׁלֹּא בִכְלִי שָׁרֵת, פְּסוּלָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר. הִקְטִיר קֻמְצָהּ פַּעֲמַיִם, כְּשֵׁרָה: \n",
+ "הַקֹּמֶץ, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הָעִשָּׂרוֹן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַיַּיִן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַשֶּׁמֶן, מִעוּטוֹ מְעַכֵּב אֶת רֻבּוֹ. הַסֹּלֶת וְהַשֶּׁמֶן מְעַכְּבִין זֶה אֶת זֶה. הַקֹּמֶץ וְהַלְּבוֹנָה מְעַכְּבִין זֶה אֶת זֶה: \n",
+ "שְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי כִבְשֵׂי עֲצֶרֶת מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי חַלּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ. שְׁנֵי סְדָרִים מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי בְזִיכִין מְעַכְּבִין זֶה אֶת זֶה. הַסְּדָרִים וְהַבְּזִיכִין מְעַכְּבִין זֶה אֶת זֶה. שְׁנֵי מִינִים שֶׁבַּנָּזִיר, שְׁלשָׁה שֶׁבַּפָּרָה, אַרְבָּעָה שֶׁבַּתּוֹדָה, אַרְבָּעָה שֶׁבַּלּוּלָב, אַרְבָּעָה שֶׁבַּמְּצֹרָע, מְעַכְּבִין זֶה אֶת זֶה. שֶׁבַע הַזָּיוֹת שֶׁבַּפָּרָה מְעַכְּבוֹת זוֹ אֶת זוֹ. שֶׁבַע הַזָּיוֹת שֶׁל בֵּין הַבַּדִּים, וְשֶׁעַל הַפָּרֹכֶת, וְשֶׁעַל מִזְבַּח הַזָּהָב, מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+ "שִׁבְעָה קְנֵי מְנוֹרָה מְעַכְּבִין זֶה אֶת זֶה. שִׁבְעָה נֵרוֹתֶיהָ מְעַכְּבִין זֶה אֶת זֶה. שְׁתֵּי פָרָשִׁיּוֹת שֶׁבַּמְּזוּזָה מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע פָּרָשִׁיּוֹת שֶׁבַּתְּפִלִּין מְעַכְּבוֹת זוֹ אֶת זוֹ. וַאֲפִלּוּ כְתָב אֶחָד מְעַכְּבָן. אַרְבַּע צִיצִיּוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ, שֶׁאַרְבַּעְתָּן מִצְוָה אֶחָת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אַרְבַּעְתָּן אַרְבַּע מִצְוֹת: \n"
+ ],
+ [
+ "הַתְּכֵלֶת אֵינָהּ מְעַכֶּבֶת אֶת הַלָּבָן, וְהַלָּבָן אֵינוֹ מְעַכֵּב אֶת הַתְּכֵלֶת. תְּפִלָּה שֶׁל יָד אֵינָהּ מְעַכֶּבֶת שֶׁל רֹאשׁ, וְשֶׁל ראשׁ אֵינָהּ מְעַכֶּבֶת שֶׁל יָד. הַסֹּלֶת וְהַשֶּׁמֶן אֵינָם מְעַכְּבִין אֶת הַיַּיִן, וְלֹא הַיַּיִן מְעַכְּבָן. הַמַּתָּנוֹת שֶׁעַל מִזְבֵּחַ הַחִיצוֹן אֵינָן מְעַכְּבוֹת זוֹ אֶת זוֹ: \n",
+ "הַפָּרִים וְהָאֵילִים וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין זֶה אֶת זֶה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הָיוּ לָהֶם פָּרִים מְרֻבִּים וְלֹא הָיוּ לָהֶם נְסָכִים, יָבִיאוּ פַר אֶחָד וּנְסָכָיו, וְלֹא יִקְרְבוּ כֻלָּן בְּלֹא נְסָכִין: \n",
+ "הַפָּר וְהָאֵילִים וְהַכְּבָשִׂים וְהַשָּׂעִיר אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, וְלֹא הַלֶּחֶם מְעַכְּבָן. הַלֶּחֶם מְעַכֵּב אֶת הַכְּבָשִׂים, וְהַכְּבָשִׂים אֵינָן מְעַכְּבִין אֶת הַלֶּחֶם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר שִׁמְעוֹן בֶּן נַנָּס, לֹא כִי, אֶלָּא הַכְּבָשִׂים מְעַכְּבִין אֶת הַלֶּחֶם, וְהַלֶּחֶם אֵינוֹ מְעַכֵּב אֶת הַכְּבָשִׂים, שֶׁכֵּן מָצִינוּ, כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, קָרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, אַף כָּאן יִקְרְבוּ כְבָשִׂים בְּלֹא לָחֶם. אָמַר רַבִּי שִׁמְעוֹן, הֲלָכָה כְּדִבְרֵי בֶן נַנָּס, אֲבָל אֵין הַטַּעַם כִּדְבָרָיו, שֶׁכָּל הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, קָרַב בַּמִּדְבָּר. וְכָל הָאָמוּר בְּתוֹרַת כֹּהֲנִים, לֹא קָרַב בַּמִּדְבָּר. מִשֶּׁבָּאוּ לָאָרֶץ, קָרְבוּ אֵלּוּ וָאֵלּוּ. וּמִפְּנֵי מָה אֲנִי אוֹמֵר יִקְרְבוּ כְבָשִׂים בְּלֹא לֶחֶם, שֶׁהַכְּבָשִׂים מַתִּירִין אֶת עַצְמָן בְּלֹא לֶחֶם. לֶחֶם בְּלֹא כְבָשִׂים, אֵין לִי מִי יַתִּירֶנּוּ: \n",
+ "הַתְּמִידִין אֵינָן מְעַכְּבִין אֶת הַמּוּסָפִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין אֶת הַתְּמִידִים, וְלֹא הַמּוּסָפִים מְעַכְּבִין זֶה אֶת זֶה. לֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, יַקְרִיבוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, אֵימָתַי, בִּזְמַן שֶׁהָיוּ אֲנוּסִין אוֹ שׁוֹגְגִין. אֲבָל אִם הָיוּ מְזִידִין וְלֹא הִקְרִיבוּ כֶבֶשׂ בַּבֹּקֶר, לֹא יַקְרִיבוּ בֵּין הָעַרְבָּיִם. לֹא הִקְטִירוּ קְטֹרֶת בַּבֹּקֶר, יַקְטִירוּ בֵּין הָעַרְבָּיִם. אָמַר רַבִּי שִׁמְעוֹן, וְכֻלָּהּ הָיְתָה קְרֵבָה בֵּין הָעַרְבָּיִם, שֶׁאֵין מְחַנְּכִין אֶת מִזְבַּח הַזָּהָב אֶלָּא בִקְטֹרֶת הַסַּמִּים, וְלֹא מִזְבַּח הָעוֹלָה אֶלָּא בְתָמִיד שֶׁל שַׁחַר, וְלֹא אֶת הַשֻּׁלְחָן אֶלָּא בְלֶחֶם הַפָּנִים בְּשַׁבָּת, וְלֹא אֶת הַמְּנוֹרָה אֶלָּא בְשִׁבְעָה נֵרוֹתֶיהָ בֵּין הָעַרְבָּיִם: \n",
+ "חֲבִתֵּי כֹהֵן גָּדוֹל, לֹא הָיוּ בָאוֹת חֲצָיִים, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה בַבֹּקֶר, וּמֶחֱצָה בֵין הָעַרְבָּיִם. וְכֹהֵן שֶׁהִקְרִיב מֶחֱצָה בְּשַׁחֲרִית וּמֵת וּמִנּוּ כֹהֵן אַחֵר תַּחְתָּיו, לֹא יָבִיא חֲצִי עִשָּׂרוֹן מִבֵּיתוֹ, וְלֹא חֲצִי עֶשְׂרוֹנוֹ שֶׁל רִאשׁוֹן, אֶלָּא מֵבִיא עִשָּׂרוֹן שָׁלֵם, וְחוֹצֵהוּ, וּמַקְרִיב מֶחֱצָה, וּמֶחֱצָה אָבֵד. נִמְצְאוּ שְׁנֵי חֲצָיִים קְרֵבִין, וּשְׁנֵי חֲצָיִים אוֹבְדִין. לֹא מִנּוּ כֹהֵן אַחֵר, מִשֶּׁל מִי הָיְתָה קְרֵבָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁים. וּשְׁלֵמָה הָיְתָה קְרֵבָה: \n"
+ ],
+ [
+ "כָּל הַמְּנָחוֹת בָּאוֹת מַצָּה, חוּץ מֵחָמֵץ שֶׁבַּתּוֹדָה וּשְׁתֵּי הַלֶּחֶם, שֶׁהֵן בָּאוֹת חָמֵץ. רַבִּי מֵאִיר אוֹמֵר, שְׂאֹר בּוֹדֶה לָהֶן מִתּוֹכָן וּמְחַמְּצָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הִיא אֵינָהּ מִן הַמֻּבְחָר, אֶלָּא מֵבִיא אֶת הַשְּׂאֹר, וְנוֹתֵן לְתוֹךְ הַמִּדָּה, וּמְמַלֵּא אֶת הַמִּדָּה. אָמְרוּ לוֹ, אַף הִיא הָיְתָה חֲסֵרָה אוֹ יְתֵרָה: \n",
+ "כָּל הַמְּנָחוֹת נִלּוֹשׁוֹת בְּפוֹשְׁרִין, וּמְשַׁמְּרָן שֶׁלֹּא יַחֲמִיצוּ. וְאִם הֶחֱמִיצוּ שְׁיָרֶיהָ, עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (ויקרא ב), כָּל הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ. וְחַיָּבִים עַל לִישָׁתָהּ, וְעַל עֲרִיכָתָהּ, וְעַל אֲפִיָּתָהּ: \n",
+ "יֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, שֶׁמֶן וְלֹא לְבוֹנָה, לְבוֹנָה וְלֹא שֶׁמֶן, לֹא שֶׁמֶן וְלֹא לְבוֹנָה. וְאֵלּוּ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, וּמִנְחַת גּוֹיִם, וּמִנְחַת נָשִׁים, וּמִנְחַת הָעֹמֶר. מִנְחַת נְסָכִין טְעוּנָה שֶׁמֶן, וְאֵין טְעוּנָה לְבוֹנָה. לֶחֶם הַפָּנִים טָעוּן לְבוֹנָה, וְאֵין טָעוּן שָׁמֶן. שְׁתֵּי הַלֶּחֶם, מִנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת, לֹא שֶׁמֶן וְלֹא לְבוֹנָה: \n",
+ "וְחַיָּב עַל הַשֶּׁמֶן בִּפְנֵי עַצְמוֹ, וְעַל הַלְּבוֹנָה בִּפְנֵי עַצְמָהּ. נָתַן עָלֶיהָ שֶׁמֶן, פְּסָלָהּ. לְבוֹנָה, יִלְקְטֶנָּה. נָתַן שֶׁמֶן עַל שְׁיָרֶיהָ, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. נָתַן כְּלִי עַל גַּבֵּי כְּלִי, לֹא פְסָלָהּ: \n",
+ "יֵשׁ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, תְּנוּפָה וְלֹא הַגָּשָׁה, הַגָּשָׁה וּתְנוּפָה, לֹא תְנוּפָה וְלֹא הַגָּשָׁה. אֵלּוּ טְעוּנוֹת הַגָּשָׁה וְאֵינָן טְעוּנוֹת תְּנוּפָה, מִנְחַת הַסֹּלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת חוֹטֵא. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים, מִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶן הַגָּשָׁה, מִפְנֵי שֶׁאֵין בָּהֶן קְמִיצָה. וְכֹל שֶׁאֵין בָּהֶן קְמִיצָה, אֵין בָּהֶן הַגָּשָׁה: \n",
+ "אֵלּוּ טְעוּנִין תְּנוּפָה וְאֵין טְעוּנִין הַגָּשָׁה, לֹג שֶׁמֶן שֶׁל מְצֹרָע וַאֲשָׁמוֹ, וְהַבִּכּוּרִים כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, וְאֵמוּרֵי שַׁלְמֵי יָחִיד וְחָזֶה וָשׁוֹק שֶׁלָּהֶן, אֶחָד אֲנָשִׁים, וְאֶחָד נָשִׁים, בְּיִשְׂרָאֵל אֲבָל לֹא בַאֲחֵרִים, וּשְׁתֵּי הַלֶּחֶם, וּשְׁנֵי כִבְשֵׂי עֲצָרֶת. כֵּיצַד הוּא עוֹשֶׂה, נוֹתֵן שְׁתֵּי הַלֶּחֶם עַל גַּבֵּי שְׁנֵי כְבָשִׂים, וּמַנִּיחַ שְׁתֵּי יָדָיו מִלְּמַטָּן, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, שֶׁנֶּאֱמַר (שמות כט), אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם. תְּנוּפָה הָיְתָה בַמִּזְרָח, וְהַגָּשָׁה בַּמַּעֲרָב. וּתְנוּפוֹת קוֹדְמוֹת לְהַגָּשׁוֹת. מִנְחַת הָעֹמֶר וּמִנְחַת קְנָאוֹת, טְעוּנוֹת תְּנוּפָה וְהַגָּשָׁה. לֶחֶם הַפָּנִים וּמִנְחַת נְסָכִים, לֹא תְנוּפָה וְלֹא הַגָּשָׁה: \n",
+ "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה מִינִים טְעוּנִים שָׁלשׁ מִצְוֹת, שְׁתַּיִם בְּכָל אַחַת וְאַחַת, וְהַשְּׁלִישִׁית אֵין בָּהֶן. וְאֵלּוּ הֵן, זִבְחֵי שַׁלְמֵי יָחִיד, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וַאֲשַׁם מְצֹרָע. זִבְחֵי שַׁלְמֵי יָחִיד, טְעוּנִים סְמִיכָה חַיִּים, וּתְנוּפָה שְׁחוּטִים, וְאֵין בָּהֶם תְּנוּפָה חַיִּים. זִבְחֵי שַׁלְמֵי צִבּוּר, טְעוּנִים תְּנוּפָה חַיִּים וּשְׁחוּטִים, וְאֵין בָּהֶן סְמִיכָה. וַאֲשַׁם מְצֹרָע, טָעוּן סְמִיכָה וּתְנוּפָה חַי, וְאֵין בּוֹ תְנוּפָה שָׁחוּט: \n",
+ "הָאוֹמֵר הֲרֵי עָלַי בְּמַחֲבַת, לֹא יָבִיא בְמַרְחֶשֶׁת. בְּמַרְחֶשֶׁת, לֹא יָבִיא בְמַחֲבָת. וּמַה בֵּין מַחֲבַת לְמַרְחֶשֶׁת, אֶלָּא שֶׁהַמַּרְחֶשֶׁת יֶשׁ לָהּ כִּסּוּי, וְהַמַּחֲבַת אֵין לָהּ כִּסּוּי, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר, מַרְחֶשֶׁת עֲמֻקָּה וּמַעֲשֶׂיהָ רוֹחֲשִׁים, וּמַחֲבַת צָפָה וּמַעֲשֶׂיהָ קָשִׁים: \n",
+ "הָאוֹמֵר הֲרֵי עָלַי בַּתַּנּוּר, לֹא יָבִיא מַאֲפֵה כֻפָּח וּמַאֲפֵה רְעָפִים וּמַאֲפֵה יוֹרוֹת הָעַרְבִיִּים. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, יָבִיא מַאֲפֵה כֻפָּח. הֲרֵי עָלַי מִנְחַת מַאֲפֶה, לֹא יָבִיא מֶחֱצָה חַלּוֹת וּמֶחֱצָה רְקִיקִין. רַבִּי שִׁמְעוֹן מַתִּיר, מִפְּנֵי שֶׁהוּא קָרְבָּן אֶחָד: \n"
+ ],
+ [
+ "אֵלּוּ מְנָחוֹת נִקְמָצוֹת וּשְׁיָרֵיהֶן לַכֹּהֲנִים, מִנְחַת סֹלֶת, וְהַמַּחֲבַת, וְהַמַּרְחֶשֶׁת, וְהַחַלּוֹת, וְהָרְקִיקִין, מִנְחַת גּוֹיִם, מִנְחַת נָשִׁים, מִנְחַת הָעֹמֶר, מִנְחַת חוֹטֵא, וּמִנְחַת קְנָאוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת חוֹטֵא שֶׁל כֹּהֲנִים נִקְמֶצֶת, וְהַקֹּמֶץ קָרֵב לְעַצְמוֹ, וְהַשִּׁירַיִם קְרֵבִין לְעַצְמָן: \n",
+ "מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ וּמִנְחַת נְסָכִים, לַמִּזְבֵּחַ, וְאֵין בָּהֶם לַכֹּהֲנִים. בָּזֶה יָפֶה כֹחַ הַמִּזְבֵּחַ מִכֹּחַ הַכֹּהֲנִים. שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, לַכֹּהֲנִים, וְאֵין בָּהֶם לַמִּזְבֵּחַ. וּבָזֶה יָפֶה כֹחַ הַכֹּהֲנִים מִכֹּחַ הַמִּזְבֵּחַ: \n",
+ "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי טְעוּנוֹת שָׁלשׁ מַתְּנוֹת שֶׁמֶן, יְצִיקָה, וּבְלִילָה, וּמַתַּן שֶׁמֶן בַּכְּלִי קֹדֶם לַעֲשִׂיָּתָן. וְהַחַלּוֹת בּוֹלְלָן, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, סֹלֶת. הַחַלּוֹת טְעוּנוֹת בְּלִילָה, הָרְקִיקִים מְשׁוּחִין. כֵּיצַד מוֹשְׁחָן, כְּמִין כִי. וּשְׁאָר הַשֶּׁמֶן נֶאֱכָל לַכֹּהֲנִים: \n",
+ "כָּל הַמְּנָחוֹת הַנַּעֲשׂוֹת בִּכְלִי, טְעוּנוֹת פְּתִיתָה. מִנְחַת יִשְׂרָאֵל, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וּמַבְדִּיל. מִנְחַת כֹּהֲנִים, כּוֹפֵל אֶחָד לִשְׁנַיִם, וּשְׁנַיִם לְאַרְבָּעָה, וְאֵינוֹ מַבְדִּיל. מִנְחַת כֹּהֵן הַמָּשִׁיחַ, לֹא הָיָה מְכַפְּלָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מִנְחַת כֹּהֲנִים וּמִנְחַת כֹּהֵן מָשִׁיחַ, אֵין בָּהֶם פְּתִיתָה, מִפְּנֵי שֶׁאֵין בָּהֶם קְמִיצָה, וְכֹל שֶׁאֵין בָּהֶם קְמִיצָה, אֵין בָּהֶן פְּתִיתָה. וְכֻלָּן כַּזֵּיתִים: \n",
+ "כָּל הַמְּנָחוֹת טְעוּנוֹת שְׁלשׁ מֵאוֹת שִׁיפָה וַחֲמֵשׁ מֵאוֹת בְּעִיטָה. וְהַשִּׁיפָה וְהַבְּעִיטָה בַּחִטִּים. רַבִּי יוֹסֵי אוֹמֵר, אַף בַּבָּצֵק. כָּל הַמְּנָחוֹת בָּאוֹת עֶשֶׂר עֶשֶׂר, חוּץ מִלֶּחֶם הַפָּנִים, וַחֲבִתֵּי כֹהֵן גָּדוֹל, שֶׁהֵם בָּאוֹת שְׁתֵּים עֶשְׂרֵה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, כֻּלָּן בָּאוֹת שְׁתֵּים עֶשְׂרֵה, חוּץ מֵחַלּוֹת תּוֹדָה וְהַנְּזִירוּת, שֶׁהֵן בָּאוֹת עֶשֶׂר עֶשֶׂר: \n",
+ "הָעֹמֶר הָיָה בָא עִשָּׂרוֹן מִשָּׁלשׁ סְאִין. שְׁתֵּי הַלֶּחֶם, שְׁנֵי עֶשְׂרוֹנִים מִשָּׁלשׁ סְאִין. לֶחֶם הַפָּנִים, עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנִים מֵעֶשְׂרִים וְאַרְבַּע סְאִין: \n",
+ "הָעֹמֶר הָיָה מְנֻפֶּה בִּשְׁלשׁ עֶשְׂרֵה נָפָה. וּשְׁתֵּי הַלֶּחֶם בִּשְׁתֵּים עֶשְׂרֵה. וְלֶחֶם הַפָּנִים בְּאַחַת עֶשְׂרֵה. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה לָהּ קִצְבָּה, אֶלָּא סֹלֶת מְנֻפָּה כָּל צָרְכָּהּ הָיָה מֵבִיא, שֶׁנֶּאֱמַר (ויקרא כד), וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ, עַד שֶׁתְּהֵא מְנֻפָּה כָּל צָרְכָּהּ: \n"
+ ],
+ [
+ "הַתּוֹדָה הָיְתָה בָאָה חָמֵשׁ סְאִין יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שֵׁשׁ מִדְבָּרִיּוֹת, שְׁתֵּי אֵיפוֹת, הָאֵיפָה שָׁלשׁ סְאִין, עֶשְׂרִים עִשָּׂרוֹן, עֲשָׂרָה לֶחָמֵץ וַעֲשָׂרָה לַמַּצָּה. עֲשָׂרָה לֶחָמֵץ, עִשָּׂרוֹן לְחַלָּה. וַעֲשָׂרָה לַמַּצָּה, וּבַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. נִמְצְאוּ שְׁלשָׁה עֶשְׂרוֹנוֹת וּשְׁלִישׁ לְכָל מִין, שָׁלשׁ חַלּוֹת לְעִשָּׂרוֹן. בְּמִדָּה יְרוּשַׁלְמִית הָיוּ שְׁלשִׁים קַב, חֲמִשָּׁה עָשָׂר לֶחָמֵץ, וַחֲמִשָּׁה עָשָׂר לַמַּצָּה. חֲמִשָּׁה עָשָׂר לֶחָמֵץ, קַב וָחֵצִי לְחַלָּה. וַחֲמִשָּׁה עָשָׂר לַמַּצָּה, וְהַמַּצָּה שְׁלשָׁה מִינִין, חַלּוֹת וּרְקִיקִים וּרְבוּכָה, נִמְצְאוּ חֲמֵשֶׁת קַבִּים לְכָל מִין, שְׁתֵּי חַלּוֹת לְקָב: \n",
+ "הַמִּלּוּאִים הָיוּ בָאִים כַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים וּרְבוּכָה. הַנְּזִירוּת הָיְתָה בָאָה שְׁתֵּי יָדוֹת בַּמַּצָּה שֶׁבַּתּוֹדָה, חַלּוֹת וּרְקִיקִים, וְאֵין בָּהּ רְבוּכָה, נִמְצְאוּ עֲשָׂרָה קַבִּים יְרוּשַׁלְמִיּוֹת, שֶׁהֵן שִׁשָּׁה עֶשְׂרוֹנוֹת וַעֲדוּיָן. וּמִכֻּלָּן הָיָה נוֹטֵל אֶחָד מֵעֲשָׂרָה תְּרוּמָה, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב מִמֶּנּוּ אֶחָד מִכָּל קָרְבָּן תְּרוּמָה לַה'. אֶחָד, שֶׁלֹּא יִטֹּל פָּרוּס. מִכָּל קָרְבָּן, שֶׁיְּהוּ כָל הַקָּרְבָּנוֹת שָׁוִין, וְשֶׁלֹּא יִטֹּל מִקָּרְבָּן לַחֲבֵרוֹ. לַכֹּהֵן הַזֹּרֵק אֶת דַּם הַשְּׁלָמִים לוֹ יִהְיֶה, וְהַשְּׁאָר נֶאֱכָל לַבְּעָלִים: \n",
+ "הַשּׁוֹחֵט אֶת הַתּוֹדָה בִּפְנִים, וְלַחְמָהּ חוּץ לַחוֹמָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ עַד שֶׁלֹּא קָרְמוּ בַתַּנּוּר, וַאֲפִלּוּ קָרְמוּ כֻלָּן חוּץ מֵאַחַד מֵהֶן, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת טְרֵפָה, לֹא קָדַשׁ הַלָּחֶם. שְׁחָטָהּ וְנִמְצֵאת בַּעֲלַת מוּם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָדָשׁ, וַחֲכָמִים אוֹמְרִים, לֹא קָדַשׁ. שְׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, וְכֵן אֵיל הַמִּלוּאִים וְכֵן שְׁנֵי כִבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, לֹא קָדַשׁ הַלָּחֶם: \n",
+ "נְסָכִין שֶׁקָּדְשׁוּ בִכְלִי וְנִמְצָא הַזֶּבַח פָּסוּל, אִם יֶשׁ שָׁם זֶבַח אַחֵר, יִקְרְבוּ עִמּוֹ. וְאִם לָאו, יִפָּסְלוּ בְלִינָה. וְלַד תּוֹדָה וּתְמוּרָתָהּ, וְהַמַּפְרִישׁ תּוֹדָתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, אֵינָן טְעוּנִים לֶחֶם, שֶׁנֶּאֱמַר (ויקרא ז), וְהִקְרִיב עַל זֶבַח הַתּוֹדָה, הַתּוֹדָה טְעוּנָה לֶחֶם, וְלֹא וְלָדָהּ וְלֹא חֲלִיפָתָהּ וְלֹא תְמוּרָתָהּ טְעוּנִין לָחֶם: \n",
+ "הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַחֻלִּין וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא הִיא וְלַחְמָהּ מִן הַחֻלִּין. תּוֹדָה מִן הַמַּעֲשֵׂר וְלַחְמָהּ מִן הַחֻלִּין, יָבִיא. הַתּוֹדָה הִיא וְלַחְמָהּ מִן הַמַּעֲשֵׂר, יָבִיא. וְלֹא יָבִיא מֵחִטֵּי מַעֲשֵׂר שֵׁנִי, אֶלָּא מִמְּעוֹת מַעֲשֵׂר שֵׁנִי: \n",
+ "מִנַּיִן לָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, לֹא יָבִיא אֶלָּא מִן הַחֻלִּין, שֶׁנֶּאֱמַר (דברים טז), וְזָבַחְתָּ פֶּסַח לַה' אֱלֹהֶיךָ צֹאן וּבָקָר, וַהֲלֹא אֵין פֶּסַח בָּא אֶלָּא מִן הַכְּבָשִׂים וּמִן הָעִזִּים. אִם כֵּן, לָמָּה נֶאֱמַר צֹאן וּבָקָר. אֶלָּא לְהָקִישׁ כֹּל הַבָּא מִן הַבָּקָר וּמִן הַצֹּאן לַפֶּסַח, מַה הַפֶּסַח, שֶׁהוּא בָא בְחוֹבָה, אֵינוֹ בָא אֶלָּא מִן הַחֻלִּין, אַף כָּל דָּבָר שֶׁהוּא בָא בְחוֹבָה, לֹא יָבֹא אֶלָּא מִן הַחֻלִּין. לְפִיכָךְ, הָאוֹמֵר הֲרֵי עָלַי תּוֹדָה, הֲרֵי עָלַי שְׁלָמִים, הוֹאִיל וְהֵם בָּאִים חוֹבָה, לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין. וְהַנְּסָכִים בְּכָל מָקוֹם לֹא יָבֹאוּ אֶלָּא מִן הַחֻלִּין: \n"
+ ],
+ [
+ "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִים מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, שֶׁאֵינָן בָּאִים אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. וְכֻלָּן אֵינָן בָּאִים אֶלָּא מִן הַמֻּבְחָר. וְאֵיזֶהוּ מֻבְחָר. מִכְמָס וּמְזוֹנִיחָה, אַלְפָא לַסֹּלֶת. שְׁנִיָּה לָהֶם, חֲפָרַיִם בַּבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִים: \n",
+ "אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִבֵּית הָאִילָן. וְאִם הֵבִיא, כָּשֵׁר. כֵּיצַד הוּא עוֹשֶׂה, נָרָהּ שָׁנָה רִאשׁוֹנָה, וּבַשְּׁנִיָּה זוֹרְעָהּ קֹדֶם לַפֶּסַח שִׁבְעִים יוֹם, וְהִיא עוֹשָׂה סֹלֶת מְרֻבָּה. כֵּיצַד הוּא בוֹדֵק. הַגִּזְבָּר מַכְנִיס אֶת יָדוֹ לְתוֹכָהּ. עָלָה בָהּ אָבָק, פְּסוּלָה, עַד שֶׁיְּנִיפֶנָּה. וְאִם הִתְלִיעָה, פְּסוּלָה: \n",
+ "תְּקוֹעָה, אַלְפָא לַשָּׁמֶן. אַבָּא שָׁאוּל אוֹמֵר, שְׁנִיָּה לָהּ רֶגֶב בְּעֵבֶר הַיַּרְדֵּן. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶם. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אַנְפִּיקְנוֹן. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַגַּרְגְּרִים שֶׁנִּשְׁרוּ בַמַּיִם, וְלֹא מִן הַכְּבוּשִׁים, וְלֹא מִן הַשְּׁלוּקִין. וְאִם הֵבִיא, פָּסוּל: \n",
+ "שְׁלשָׁה זֵיתִים, וּבָהֶן שְׁלשָׁה שְׁלשָׁה שְׁמָנִים. הַזַּיִת הָרִאשׁוֹן, מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל. זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים. זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשֵּׁנִי מְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשְּׁלִישִׁי, עוֹטְנוֹ בְתוֹךְ הַבַּיִת עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת: \n",
+ "הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ. אַף הַמְּנָחוֹת הָיוּ בַדִּין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. מָה אִם הַמְּנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה, טְעוּנָה שֶׁמֶן זַיִת זַךְ, הַמְּנָחוֹת, שֶׁהֵן לַאֲכִילָה, אֵינוֹ דִין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. תַּלְמוּד לוֹמַר (שמות כז), זָךְ כָּתִית לַמָּאוֹר, וְלֹא זַךְ כָּתִית לַמְּנָחוֹת: \n",
+ "וּמִנַּיִן הָיוּ מְבִיאִין אֶת הַיַּיִן. קְרוּתִים וְהַטּוּלִים, אַלְפָא לַיָּיִן. שְׁנִיָּה לָהֶן, בֵּית רִמָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִגְנָה בַבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין, לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִין, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אִלְיוּסְטָן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין יָשָׁן, דִּבְרֵי רַבִּי. וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין, לֹא מָתוֹק, וְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרוֹגְלִיּוֹת וּמִן הַכְּרָמִים הָעֲבוּדִים: \n",
+ "לֹא הָיוּ כוֹנְסִים אוֹתוֹ בַחֲצָבִים גְּדוֹלִים, אֶלָּא בְחָבִיּוֹת קְטַנּוֹת. וְאֵינוֹ מְמַלֵּא אֶת הֶחָבִיּוֹת עַד פִּיהֶם, כְּדֵי שֶׁיְּהֵא רֵיחוֹ נוֹדֵף. אֵינוֹ מֵבִיא, לֹא מִפִּיהָ, מִפְּנֵי הַקְּמָחִין. וְלֹא מִשּׁוּלֶיהָ, מִפְּנֵי הַשְּׁמָרִים. אֶלָּא מֵבִיא מִשְּׁלִישָׁהּ וּמֵאֶמְצָעָהּ. כֵּיצַד הוּא בוֹדֵק, הַגִּזְבָּר יוֹשֵׁב וְהַקָּנֶה בְיָדוֹ, זָרַק אֶת הַגִּיד וְהִקִּישׁ בַּקָּנֶה. רַבִּי יוֹסֵי בְרַבִּי יְהוּדָה אוֹמֵר, יַיִן שֶׁעָלָה בוֹ קְמָחִין, פָּסוּל, שֶׁנֶּאֱמַר, תְּמִימִים יִהְיוּ לָכֶם וּמִנְחָתָם (במדבר כח), תְּמִימִים יִהְיוּ לָכֶם וְנִסְכֵּיהֶם (שם): \n"
+ ],
+ [
+ "שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַמִּקְדָּשׁ, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. רַבִּי מֵאִיר אוֹמֵר, עִשָּׂרוֹן, עִשָּׂרוֹן, וַחֲצִי עִשָּׂרוֹן. עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. לֹא הָיָה מוֹדֵד, לֹא בְשֶׁל שְׁלשָׁה לְפַר, וְלֹא בְשֶׁל שְׁנַיִם לְאַיִל, אֶלָּא מוֹדְדָן עֶשְׂרוֹנוֹת. חֲצִי עִשָּׂרוֹן מֶה הָיָה מְשַׁמֵּשׁ, שֶׁבּוֹ הָיָה מוֹדֵד חֲבִתֵּי כֹהֵן גָּדוֹל, מֶחֱצָה בַּבֹּקֶר וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+ "שֶׁבַע מִדּוֹת שֶׁל לַח הָיוּ בַמִּקְדָּשׁ. הִין, וַחֲצִי הַהִין, וּשְׁלִישִׁית הַהִין, וּרְבִיעִית הַהִין, לֹג, וַחֲצִי לֹג, וּרְבִיעִית לֹג. רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק אוֹמֵר, שְׁנָתוֹת הָיוּ בַהִין, עַד כָּאן לְפַר, עַד כָּאן לְאַיִל, עַד כָּאן לְכֶבֶשׂ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הָיָה שָׁם הִין, וְכִי מֶה הָיָה הַהִין מְשַׁמֵּשׁ. אֶלָּא מִדָּה יְתֵרָה שֶׁל לֹג וּמֶחֱצָה הָיְתָה, שֶׁבָּהּ הָיָה מוֹדֵד לְמִנְחַת כֹּהֵן גָּדוֹל, לֹג וּמֶחֱצָה בַּבֹּקֶר וְלֹג וּמֶחֱצָה בֵּין הָעַרְבָּיִם: \n",
+ "רְבִיעִית מֶה הָיְתָה מְשַׁמֶּשֶׁת. רְבִיעִית מַיִם לִמְצֹרָע, וּרְבִיעִית שֶׁמֶן לְנָזִיר. חֲצִי לֹג מֶה הָיָה מְשַׁמֵּשׁ. חֲצִי לֹג מַיִם לְסוֹטָה. וַחֲצִי לֹג שֶׁמֶן לְתוֹדָה. וּבַלֹּג הָיָה מוֹדֵד לְכָל הַמְּנָחוֹת. אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, נוֹתֵן לָהּ שִׁשִּׁים לֹג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִלּוּ מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, אֵין לָהּ אֶלָּא לֻגָּהּ, שֶׁנֶּאֱמַר (ויקרא יד), לְמִנְחָה וְלֹג שָׁמֶן. שִׁשָּׁה לְפַר, אַרְבָּעָה לְאַיִל, שְׁלשָׁה לְכֶבֶשׂ, שְׁלשָׁה וּמֶחֱצָה לַמְּנוֹרָה, מֵחֲצִי לֹג לְכָל נֵר: \n",
+ "מְעָרְבִין נִסְכֵּי אֵילִים בְּנִסְכֵּי פָרִים, נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי כְבָשִׂים, שֶׁל יָחִיד בְּשֶׁל צִבּוּר, שֶׁל יוֹם בְּשֶׁל אָמֶשׁ. אֲבָל אֵין מְעָרְבִין נִסְכֵּי כְבָשִׂים בְּנִסְכֵּי פָרִים וְאֵילִים. וְאִם בְּלָלָן אֵלּוּ בִפְנֵי עַצְמָן וְאֵלּוּ בִפְנֵי עַצְמָן, וְנִתְעָרְבוּ, כְּשֵׁרִין. אִם עַד שֶׁלֹּא בָלַל, פָּסוּל. הַכֶּבֶשׂ הַבָּא עִם הָעֹמֶר, אַף עַל פִּי שֶׁמִּנְחָתוֹ כְפוּלָה, לֹא הָיוּ נְסָכָיו כְּפוּלִין: \n",
+ "כָּל הַמִּדּוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ נִגְדָּשׁוֹת, חוּץ מִשֶּׁל כֹּהֵן גָּדוֹל, שֶׁהָיָה גוֹדְשָׁהּ לְתוֹכָהּ. מִדּוֹת הַלַּח, בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ, בֵּרוּצֵיהֶן חֹל. רַבִּי עֲקִיבָא אוֹמֵר, מִדּוֹת הַלַּח קֹדֶשׁ, לְפִיכָךְ בֵּרוּצֵיהֶן קֹדֶשׁ. וּמִדּוֹת הַיָּבֵשׁ חֹל, לְפִיכָךְ בֵּרוּצֵיהֶן חֹל. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא שֶׁהַלַּח נֶעְכָּר, וְהַיָּבֵשׁ אֵינוֹ נֶעְכָּר: \n",
+ "כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד טְעוּנִין נְסָכִים, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח וְהַחַטָּאת וְהָאָשָׁם, אֶלָּא שֶׁחַטָּאתוֹ שֶׁל מְצֹרָע וַאֲשָׁמוֹ טְעוּנִים נְסָכִים: \n",
+ "כָּל קָרְבְּנוֹת הַצִּבּוּר אֵין בָּהֶם סְמִיכָה, חוּץ מִן הַפַּר הַבָּא עַל כָּל הַמִּצְוֹת, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף שְׂעִירֵי עֲבוֹדָה זָרָה. כָּל קָרְבְּנוֹת הַיָּחִיד טְעוּנִים סְמִיכָה, חוּץ מִן הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפָּסַח. וְהַיּוֹרֵשׁ סוֹמֵךְ וּמֵבִיא נְסָכִים וּמֵמִיר: \n",
+ "הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה: \n",
+ "חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה: \n"
+ ],
+ [
+ "רַבִּי יִשְׁמָעֵאל אוֹמֵר, הָעֹמֶר הָיָה בָא בְשַׁבָּת מִשָּׁלשׁ סְאִין, וּבְחֹל מֵחָמֵשׁ. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, מִשָּׁלשׁ הָיָה בָא. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, בְּשַׁבָּת הָיָה נִקְצָר בְּיָחִיד וּבְמַגָּל אֶחָד וּבְקֻפָּה אַחַת. וּבְחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל, בִּשְׁלשָׁה וּבְשָׁלשׁ קֻפּוֹת וּבְשָׁלשׁ מַגָּלוֹת: \n",
+ "מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּרוֹב. לֹא בִכֵּר הַקָּרוֹב לִירוּשָׁלַיִם, מְבִיאִים אוֹתוֹ מִכָּל מָקוֹם. מַעֲשֶׂה שֶׁבָּא מִגַּגּוֹת צְרִיפִין, וּשְׁתֵּי הַלֶּחֶם מִבִּקְעַת עֵין סוֹכֵר: \n",
+ "כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ, אוֹמְרִים, הֵן. בָּא הַשָּׁמֶשׁ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. מַגָּל זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. קֻפָּה זוֹ, אוֹמְרִים הֵן. בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ, אוֹמְרִים הֵן. שַׁבָּת זוֹ, אוֹמְרִים הֵן. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. אֶקְצֹר, וְהֵם אוֹמְרִים לוֹ קְצֹר. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה. מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב: \n",
+ "קְצָרוּהוּ וּנְתָנוּהוּ בְקֻפּוֹת, הֱבִיאוּהוּ לָעֲזָרָה, הָיוּ מְהַבְהְבִין אוֹתוֹ בָאוּר, כְּדֵי לְקַיֵּם בּוֹ מִצְוַת קָלִי, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּקָנִים וּבִקְלִיחוֹת חוֹבְטִים אוֹתוֹ, כְּדֵי שֶׁלֹּא יִתְמָעֵךְ. נְתָנוּהוּ לָאַבּוּב, וְאַבּוּב הָיָה מְנֻקָּב, כְּדֵי שֶׁיְּהֵא הָאוּר שׁוֹלֵט בְּכֻלּוֹ. שְׁטָחוּהוּ בָעֲזָרָה, וְהָרוּחַ מְנַשֶּׁבֶת בּוֹ. נְתָנוּהוּ בְרֵחַיִם שֶׁל גָּרוֹסוֹת, וְהוֹצִיאוּ מִמֶּנּוּ עִשָּׂרוֹן שֶׁהוּא מְנֻפֶּה מִשְּׁלשׁ עֶשְׂרֵה נָפָה, וְהַשְּׁאָר נִפְדֶּה וְנֶאֱכָל לְכָל אָדָם. וְחַיָּב בַּחַלָּה, וּפָטוּר מִן הַמַּעַשְׂרוֹת. רַבִּי עֲקִיבָא מְחַיֵּב בַּחַלָּה וּבַמַּעַשְׂרוֹת. בָא לוֹ לָעִשָּׂרוֹן, וְנָתַן שַׁמְנוֹ וּלְבוֹנָתוֹ, יָצַק, וּבָלַל, הֵנִיף, וְהִגִּישׁ, וְקָמַץ, וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים: \n",
+ "מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי, שֶׁלֹּא בִרְצוֹן חֲכָמִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בִּרְצוֹן חֲכָמִים הָיוּ עוֹשִׂים. מִשֶּׁקָּרַב הָעֹמֶר, הֻתַּר הֶחָדָשׁ מִיָּד, וְהָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִן הַתּוֹרָה הוּא אָסוּר, שֶׁנֶּאֱמַר (ויקרא כג), עַד עֶצֶם הַיּוֹם הַזֶּה. מִפְּנֵי מָה הָרְחוֹקִים מֻתָּרִים מֵחֲצוֹת הַיּוֹם וּלְהַלָּן, מִפְּנֵי שֶׁהֵן יוֹדְעִין שֶׁאֵין בֵּית דִּין מִתְעַצְּלִין בּוֹ: \n",
+ "הָעֹמֶר הָיָה מַתִּיר בַּמְּדִינָה, וּשְׁתֵּי הַלֶּחֶם בַּמִּקְדָּשׁ. אֵין מְבִיאִין מְנָחוֹת וּבִכּוּרִים וּמִנְחַת בְּהֵמָה קֹדֶם לָעֹמֶר. וְאִם הֵבִיא, פָּסוּל. קֹדֶם לִשְׁתֵּי הַלֶּחֶם, לֹא יָבִיא. וְאִם הֵבִיא, כָּשֵׁר: \n",
+ "הַחִטִּים וְהַשְּׂעֹרִים וְהַכֻּסְּמִין וְשִׁבֹּלֶת שׁוּעָל וְהַשִּׁיפוֹן חַיָּבִין בַּחַלָּה, וּמִצְטָרְפִין זֶה עִם זֶה, וַאֲסוּרִים בֶּחָדָשׁ מִלִּפְנֵי הַפֶּסַח, וּמִלִּקְצֹר מִלִּפְנֵי הָעֹמֶר. וְאִם הִשְׁרִישׁוּ קֹדֶם לָעֹמֶר, הָעֹמֶר מַתִּירָן. וְאִם לָאו, אֲסוּרִים עַד שֶׁיָּבֹא עֹמֶר הַבָּא: \n",
+ "קוֹצְרִים בֵּית הַשְּׁלָחִים שֶׁבָּעֲמָקִים, אֲבָל לֹא גוֹדְשִׁין. אַנְשֵׁי יְרִיחוֹ קוֹצְרִין בִּרְצוֹן חֲכָמִים, וְגוֹדְשִׁין שֶׁלֹּא בִרְצוֹן חֲכָמִים, וְלֹא מִחוּ בְיָדָם חֲכָמִים. קוֹצֵר לַשַּׁחַת, וּמַאֲכִיל לַבְּהֵמָה. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, בִּזְמַן שֶׁהִתְחִיל עַד שֶׁלֹּא הֵבִיאָה שְׁלִישׁ. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף יִקְצֹר וְיַאֲכִיל אַף מִשֶּׁהֵבִיאָה שְׁלִישׁ: \n",
+ "קוֹצְרִין מִפְּנֵי הַנְּטִיעוֹת, מִפְּנֵי בֵית הָאֵבֶל, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. לֹא יַעֲשֶׂה אוֹתָן כְּרִיכוֹת, אֲבָל מַנִּיחָן צְבָתִים. מִצְוַת הָעֹמֶר לָבֹא מִן הַקָּמָה. לֹא מָצָא, יָבִיא מִן הָעֳמָרִים. מִצְוָתוֹ לָבֹא מִן הַלַּח. לֹא מָצָא, יָבִיא מִן הַיָּבֵשׁ. מִצְוָתוֹ לִקְצֹר בַּלַּיְלָה. נִקְצַר בַּיּוֹם, כָּשֵׁר. וְדוֹחֶה אֶת הַשַּׁבָּת: \n"
+ ],
+ [
+ "שְׁתֵּי הַלֶּחֶם נִלּוֹשׁוֹת אַחַת אַחַת, וְנֶאֱפוֹת אַחַת אַחַת. לֶחֶם הַפָּנִים נִלּוֹשׁ אֶחָד אֶחָד, וְנֶאֱפֶה שְׁנַיִם שְׁנָיִם. וּבִטְפוּס הָיָה עוֹשֶׂה אוֹתָן. וּכְשֶׁהוּא רָדָן, נוֹתְנָן בִּטְפוּס, כְּדֵי שֶׁלֹּא יִתְקַלְקְלוּ: \n",
+ "אֶחָד שְׁתֵּי הַלֶּחֶם וְאֶחָד לֶחֶם הַפָּנִים, לִישָׁתָן וַעֲרִיכָתָן בַּחוּץ, וַאֲפִיָּתָן בִּפְנִים, וְאֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, כָּל מַעֲשֵׂיהֶם בִּפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, לְעוֹלָם הֱוֵי רָגִיל לוֹמַר, שְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים כְּשֵׁרוֹת בָּעֲזָרָה, וּכְשֵׁרוֹת בְּבֵית פָּאגִי: \n",
+ "חֲבִתֵּי כֹהֵן גָּדוֹל, לִישָׁתָן וַעֲרִיכָתָן וַאֲפִיָּתָן בִּפְנִים, וְדוֹחוֹת אֶת הַשַּׁבָּת. טִחוּנָן וְהֶרְקֵדָן אֵינָן דּוֹחוֹת אֶת הַשַּׁבָּת. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, אֵינָה דּוֹחָה אֶת הַשַּׁבָּת. וְשֶׁאִי אֶפְשָׁר לָהּ לֵעָשׂוֹת מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n",
+ "כָּל הַמְּנָחוֹת יֵשׁ בָּהֶן מַעֲשֵׂה כְלִי בִּפְנִים, וְאֵין בָּהֶן מַעֲשֵׂה כְלִי בַחוּץ. כֵּיצַד. שְׁתֵּי הַלֶּחֶם אָרְכָּן שִׁבְעָה וְרָחְבָּן אַרְבָּעָה, וְקַרְנוֹתֵיהֶן אַרְבַּע אֶצְבָּעוֹת. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה, וְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת. רַבִּי יְהוּדָה אוֹמֵר, שֶׁלֹּא תִטְעֶה, זד\"ד יה\"ז. בֶּן זוֹמָא אוֹמֵר, וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד, שֶׁיְּהֵא לוֹ פָנִים: \n",
+ "הַשֻּׁלְחָן, אָרְכּוֹ עֲשָׂרָה, וְרָחְבּוֹ חֲמִשָּׁה. לֶחֶם הַפָּנִים, אָרְכָּן עֲשָׂרָה וְרָחְבָּן חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם וּמֶחֱצָה מִכָּאן וּטְפָחַיִם וּמֶחֱצָה מִכָּאן, נִמְצָא אָרְכּוֹ מְמַלֵּא כָּל רָחְבּוֹ שֶׁל שֻׁלְחָן, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, הַשֻּׁלְחָן אָרְכּוֹ שְׁנֵים עָשָׂר וְרָחְבּוֹ שִׁשָּׁה. לֶחֶם הַפָּנִים אָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה. נוֹתֵן אָרְכּוֹ כְּנֶגֶד רָחְבּוֹ שֶׁל שֻׁלְחָן, וְכוֹפֵל טְפָחַיִם מִכָּאן וּטְפָחַיִם מִכָּאן וּטְפָחַיִם רֶוַח בָּאֶמְצָע, כְּדֵי שֶׁתְּהֵא הָרוּחַ מְנַשֶּׁבֶת בֵּינֵיהֶן. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. אָמְרוּ לוֹ, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא כד), וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה. אָמַר לָהֶן, וַהֲלֹא כְבָר נֶאֱמַר (במדבר ב), וְעָלָיו מַטֵּה מְנַשֶּׁה: \n",
+ "אַרְבָּעָה סְנִיפִין שֶׁל זָהָב הָיוּ שָׁם, מֻפְצָלִין מֵרָאשֵׁיהֶן, שֶׁהָיוּ סוֹמְכִים בָּהֶן, שְׁנַיִם לְסֵדֶר זֶה וּשְׁנַיִם לְסֵדֶר זֶה. וְעֶשְׂרִים וּשְׁמֹנָה קָנִים, כַּחֲצִי קָנֶה חָלוּל, אַרְבָּעָה עָשָׂר לְסֵדֶר זֶה וְאַרְבָּעָה עָשָׂר לְסֵדֶר זֶה. לֹא סִדּוּר קָנִים וְלֹא נְטִילָתָן דּוֹחֶה אֶת הַשַּׁבָּת, אֶלָּא נִכְנָס מֵעֶרֶב שַׁבָּת וְשׁוֹמְטָן וְנוֹתְנָן לְאָרְכּוֹ שֶׁל שֻׁלְחָן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, אָרְכָּן לְאָרְכּוֹ שֶׁל בָּיִת: \n",
+ "שְׁנֵי שֻׁלְחָנוֹת הָיוּ בָאוּלָם מִבִּפְנִים עַל פֶּתַח הַבַּיִת, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל זָהָב. עַל שֶׁל שַׁיִשׁ נוֹתְנִים לֶחֶם הַפָּנִים בִּכְנִיסָתוֹ, וְעַל שֶׁל זָהָב בִּיצִיאָתוֹ, שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְאֶחָד שֶׁל זָהָב מִבִּפְנִים, שֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד. אַרְבָּעָה כֹהֲנִים נִכְנָסִין, שְׁנַיִם בְּיָדָם שְׁנֵי סְדָרִים, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכִים. וְאַרְבָּעָה מַקְדִּימִין לִפְנֵיהֶם, שְׁנַיִם לִטֹּל שְׁנֵי סְדָרִים, וּשְׁנַיִם לִטֹּל שְׁנֵי בְזִיכִים. הַמַּכְנִיסִים עוֹמְדִים בַּצָּפוֹן, וּפְנֵיהֶם לַדָּרוֹם. הַמּוֹצִיאִין עוֹמְדִים בַּדָּרוֹם, וּפְנֵיהֶם לַצָּפוֹן. אֵלּוּ מוֹשְׁכִין וְאֵלּוּ מַנִּיחִין, וְטִפְחוֹ שֶׁל זֶה כְנֶגֶד טִפְחוֹ שֶׁל זֶה, שֶׁנֶּאֱמַר (שמות כה), לְפָנַי תָּמִיד. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֵלּוּ נוֹטְלִין וְאֵלּוּ מַנִּיחִין, אַף זוֹ הָיְתָה תָּמִיד. יָצְאוּ וְנָתְנוּ עַל הַשֻּׁלְחָן שֶׁל זָהָב שֶׁהָיָה בָאוּלָם. הִקְטִירוּ הַבְּזִיכִין, וְהַחַלּוֹת מִתְחַלְּקוֹת לַכֹּהֲנִים. חָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּשַׁבָּת, הַחַלּוֹת מִתְחַלְּקוֹת לָעָרֶב. חָל לִהְיוֹת עֶרֶב שַׁבָּת, שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים נֶאֱכָל לָעָרֶב, הַבַּבְלִיִּים אוֹכְלִין אוֹתוֹ כְּשֶׁהוּא חַי, מִפְּנֵי שֶׁדַּעְתָּן יָפָה: \n",
+ "סִדֵּר אֶת הַלֶּחֶם בְּשַׁבָּת וְאֶת הַבְּזִיכִים לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִים בְּשַׁבָּת, פְּסוּלָה, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין בְּשַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין לְאַחַר שַׁבָּת, פָּסוּל, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא. סִדֵּר אֶת הַלֶּחֶם וְאֶת הַבְּזִיכִין לְאַחַר שַׁבָּת וְהִקְטִיר אֶת הַבְּזִיכִין בְּשַׁבָּת, פָּסוּל. כֵּיצַד יַעֲשֶׂה. יַנִּיחֶנָּה לַשַּׁבָּת הַבָּאָה, שֶׁאֲפִלּוּ הִיא עַל הַשֻּׁלְחָן יָמִים רַבִּים, אֵין בְּכָךְ כְּלוּם: \n",
+ "שְׁתֵּי הַלֶּחֶם נֶאֱכָלוֹת אֵין פָּחוֹת מִשְּׁנַיִם, וְלֹא יָתֵר עַל שְׁלשָׁה. כֵּיצַד. נֶאֱפוֹת מֵעֶרֶב יוֹם טוֹב וְנֶאֱכָלוֹת בְּיוֹם טוֹב, לִשְׁנָיִם. חָל יוֹם טוֹב לִהְיוֹת אַחַר הַשַּׁבָּת, נֶאֱכָלוֹת לִשְׁלשָׁה. לֶחֶם הַפָּנִים נֶאֱכָל אֵין פָּחוֹת מִתִּשְׁעָה, וְלֹא יָתֵר עַל אַחַד עָשָׂר. כֵּיצַד. נֶאֱפֶה בְעֶרֶב שַׁבָּת וְנֶאֱכָל בְּשַׁבָּת, לְתִשְׁעָה. חָל יוֹם טוֹב לִהְיוֹת עֶרֶב שַׁבָּת, נֶאֱכָל לַעֲשָׂרָה. שְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, נֶאֱכָל לְאַחַד עָשָׂר. וְאֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, דּוֹחֶה אֶת יוֹם טוֹב וְאֵינוֹ דוֹחֶה אֶת יוֹם צוֹם: \n"
+ ],
+ [
+ "הַמְּנָחוֹת וְהַנְּסָכִים שֶׁנִּטְמְאוּ עַד שֶׁלֹּא קִדְּשָׁן בַּכְּלִי, יֶשׁ לָהֶן פִּדְיוֹן. מִשֶּׁקָּדְשׁוּ בַכְּלִי, אֵין לָהֶם פִּדְיוֹן. הָעוֹפוֹת וְהָעֵצִים וְהַלְּבוֹנָה וּכְלֵי שָׁרֵת, אֵין לָהֶם פִּדְיוֹן, שֶׁלֹּא נֶאֱמַר אֶלָּא בְּהֵמָה: \n",
+ "הָאוֹמֵר, הֲרֵי עָלַי בְּמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת וְהֵבִיא בְמַחֲבַת, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. זוֹ לְהָבִיא בְמַחֲבַת, וְהֵבִיא בְמַרְחֶשֶׁת, בְּמַרְחֶשֶׁת, וְהֵבִיא בְמַחֲבַת, הֲרֵי זוֹ פְסוּלָה. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, מַה שֶּׁהֵבִיא הֵבִיא, וִידֵי חוֹבָתוֹ לֹא יָצָא. אֵלּוּ לְהָבִיא בִכְלִי אֶחָד, וְהֵבִיא בִשְׁנֵי כֵלִים, בִּשְׁנֵי כֵלִים וְהֵבִיא בִכְלִי אֶחָד, הֲרֵי אֵלּוּ פְסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִכְלִי אֶחָד וְהֵבִיא בִשְׁנֵי כֵלִים, אָמְרוּ לוֹ בִּכְלִי אֶחָד נָדָרְתָּ, הִקְרִיבָן בִּכְלִי אֶחָד, כְּשֵׁרִים, וּבִשְׁנֵי כֵלִים, פְּסוּלִין. הֲרֵי עָלַי שְׁנֵי עֶשְׂרוֹנִים לְהָבִיא בִשְׁנֵי כֵלִים, וְהֵבִיא בִכְלִי אֶחָד, אָמְרוּ לוֹ, בִּשְׁנֵי כֵלִים נָדָרְתָּ, הִקְרִיבָן בִּשְׁנֵי כֵלִים, כְּשֵׁרִים. נְתָנוֹ בִכְלִי אֶחָד, כִּשְׁתֵּי מְנָחוֹת שֶׁנִּתְעָרָבוּ: \n",
+ "הֲרֵי עָלַי מִנְחָה מִן הַשְּׂעֹרִין, יָבִיא מִן הַחִטִּים. קֶמַח, יָבִיא סֹלֶת. בְּלֹא שֶׁמֶן וּלְבוֹנָה, יָבִיא עִמָּהּ שֶׁמֶן וּלְבוֹנָה. חֲצִי עִשָּׂרוֹן, יָבִיא עִשָּׂרוֹן שָׁלֵם. עִשָּׂרוֹן וּמֶחֱצָה, יָבִיא שְׁנָיִם. רַבִּי שִׁמְעוֹן פּוֹטֵר, שֶׁלֹּא הִתְנַדֵּב כְּדֶרֶךְ הַמִּתְנַדְּבִים: \n",
+ "מִתְנַדֵּב אָדָם מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן, וּמֵבִיא בִכְלִי אֶחָד. אִם אָמַר הֲרֵי עָלַי שִׁשִּׁים וְאֶחָד, מֵבִיא שִׁשִּׁים בִּכְלִי אֶחָד וְאֶחָד בִּכְלִי אֶחָד, שֶׁכֵּן צִבּוּר מֵבִיא בְיוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג שֶׁחָל לִהְיוֹת בְּשַׁבָּת שִׁשִּׁים וְאֶחָד. דַּיּוֹ לַיָּחִיד שֶׁיְּהֵא פָחוֹת מִן הַצִּבּוּר אֶחָד. אָמַר רַבִּי שִׁמְעוֹן, וַהֲלֹא אֵלּוּ לַפָּרִים, וְאֵלּוּ לַכְּבָשִׂים, וְאֵינָם נִבְלָלִים זֶה עִם זֶה. אֶלָּא, עַד שִׁשִּׁים יְכוֹלִים לְהִבָּלֵל. אָמְרוּ לוֹ, שִׁשִּׁים נִבְלָלִים, שִׁשִּׁים וְאֶחָד אֵין נִבְלָלִים. אָמַר לָהֶן, כָּל מִדּוֹת חֲכָמִים כֵּן. בְּאַרְבָּעִים סְאָה הוּא טוֹבֵל, בְּאַרְבָּעִים סְאָה חָסֵר קֻרְטוֹב אֵינוֹ יָכוֹל לִטְבֹּל בָּהֶן. אֵין מִתְנַדְּבִים לֹג, שְׁנַיִם, וַחֲמִשָּׁה, אֲבָל מִתְנַדְּבִים שְׁלשָׁה וְאַרְבָּעָה וְשִׁשָּׁה, וּמִשִּׁשָּׁה וּלְמָעְלָה: \n",
+ "מִתְנַדְּבִים יַיִן, וְאֵין מִתְנַדְּבִים שֶׁמֶן, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן. אָמַר רַבִּי טַרְפוֹן, מַה מָּצִינוּ בַיַּיִן שֶׁבָּא חוֹבָה וּבָא נְדָבָה, אַף הַשֶּׁמֶן בָּא חוֹבָה וּבָא נְדָבָה. אָמַר לוֹ רַבִּי עֲקִיבָא, לֹא, אִם אָמַרְתָּ בַיַּיִן שֶׁכֵּן הוּא קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ, תֹּאמַר בַּשֶּׁמֶן שֶׁאֵינוֹ קָרֵב חוֹבָתוֹ בִפְנֵי עַצְמוֹ. אֵין שְׁנַיִם מִתְנַדְּבִים עִשָּׂרוֹן אֶחָד, אֲבָל מִתְנַדְּבִים עוֹלָה וּשְׁלָמִים. וּבָעוֹף, אֲפִלּוּ פְרִידָה אֶחָת: \n"
+ ],
+ [
+ "הֲרֵי עָלַי עִשָּׂרוֹן, יָבִיא אֶחָד. עֶשְׂרוֹנִים, יָבִיא שְׁנָיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא שִׁשִּׁים עִשָּׂרוֹן. הֲרֵי עָלַי מִנְחָה, יָבִיא אֵיזוֹ שֶׁיִּרְצֶה. רַבִּי יְהוּדָה אוֹמֵר, יָבִיא מִנְחַת הַסֹּלֶת, שֶׁהִיא מְיֻחֶדֶת שֶׁבַּמְּנָחוֹת: \n",
+ "מִנְחָה, מִין הַמִּנְחָה, יָבִיא אֶחָת. מְנָחוֹת, מִין הַמְּנָחוֹת, יָבִיא שְׁתָּיִם. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא חֲמִשְׁתָּן. פֵּרַשְׁתִּי מִנְחָה שֶׁל עֶשְׂרוֹנִים וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא מִנְחָה שֶׁל שִׁשִּׁים עִשָּׂרוֹן. רַבִּי אוֹמֵר, יָבִיא מְנָחוֹת שֶׁל עֶשְׂרוֹנִים מֵאֶחָד וְעַד שִׁשִּׁים: \n",
+ "הֲרֵי עָלַי עֵצִים, לֹא יִפְחֹת מִשְּׁנֵי גְזִירִין. לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. חֲמִשָּׁה קֳמָצִים הֵן, הָאוֹמֵר הֲרֵי עָלַי לְבוֹנָה, לֹא יִפְחֹת מִקֹּמֶץ. הַמִּתְנַדֵּב מִנְחָה, יָבִיא עִמָּהּ קֹמֶץ לְבוֹנָה. הַמַּעֲלֶה אֶת הַקֹּמֶץ בַּחוּץ, חַיָּב. וּשְׁנֵי בְזִיכִין טְעוּנִין שְׁנֵי קֳמָצִים: \n",
+ "הֲרֵי עָלַי זָהָב, לֹא יִפְחֹת מִדִּינַר זָהָב. כֶּסֶף, לֹא יִפְחֹת מִדִּינַר כָּסֶף. נְחשֶׁת, לֹא יִפְחֹת מִמָּעָה כָסֶף. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, הוּא מֵבִיא עַד שֶׁיֹּאמַר לֹא לְכָךְ נִתְכַּוָּנְתִּי: \n",
+ "הֲרֵי עָלַי יַיִן, לֹא יִפְחֹת מִשְּׁלשָׁה לֻגִּין. שֶׁמֶן, לֹא יִפְחֹת מִלֹּג. רַבִּי אוֹמֵר, שְׁלשָׁה לֻגִּין. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא כַיּוֹם הַמְּרֻבֶּה: \n",
+ "הֲרֵי עָלַי עוֹלָה, יָבִיא כֶבֶשׂ. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אוֹ תוֹר אוֹ בֶן יוֹנָה. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וָעֵגֶל. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וָעֵגֶל אַיִל גְּדִי וְטָלֶה. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, מוֹסִיף עֲלֵיהֶם תּוֹר וּבֶן יוֹנָה: \n",
+ "הֲרֵי עָלַי תּוֹדָה, וּשְׁלָמִים, יָבִיא כֶבֶשׂ. פֵּרַשְׁתִּי מִן הַבָּקָר וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פָר וּפָרָה עֵגֶל וְעֶגְלָה. מִן הַבְּהֵמָה וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, יָבִיא פַר וּפָרָה, עֵגֶל וְעֶגְלָה, אַיִל וְרָחֵל, גְּדִי וּגְדִיָּה, שָׂעִיר וּשְׂעִירָה, טָלֶה וְטַלְיָה: \n",
+ "הֲרֵי עָלַי שׁוֹר, יָבִיא הוּא וּנְסָכָיו בְּמָנֶה. עֵגֶל, יָבִיא הוּא וּנְסָכָיו בְּחָמֵשׁ. אַיִל, יָבִיא הוּא וּנְסָכָיו בִּשְׁתַּיִם. כֶּבֶשׂ, יָבִיא הוּא וּנְסָכָיו בְּסָלַע. שׁוֹר בְּמָנֶה, יָבִיא בְמָנֶה חוּץ מִנְּסָכָיו. עֵגֶל בְּחָמֵשׁ, יָבִיא בְחָמֵשׁ חוּץ מִנְּסָכָיו. אַיִל בִּשְׁתַּיִם, יָבִיא בִשְׁתַּיִם חוּץ מִנְּסָכָיו. כֶּבֶשׂ בְּסֶלַע, יָבִיא בְסֶלַע חוּץ מִנְּסָכָיו. שׁוֹר בְּמָנֶה וְהֵבִיא שְׁנַיִם בְּמָנֶה, לֹא יָצָא, אֲפִלּוּ זֶה בְמָנֶה חָסֵר דִּינָר וְזֶה בְמָנֶה חָסֵר דִּינָר. שָׁחוֹר וְהֵבִיא לָבָן, לָבָן וְהֵבִיא שָׁחוֹר, גָּדוֹל וְהֵבִיא קָטָן, לֹא יָצָא. קָטָן וְהֵבִיא גָדוֹל, יָצָא. רַבִּי אוֹמֵר, לֹא יָצָא: \n",
+ "שׁוֹר זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו שְׁנָיִם. שְׁנֵי שְׁוָרִים אֵלּוּ עוֹלָה, וְנִסְתָּאֲבוּ, אִם רָצָה, יָבִיא בִדְמֵיהֶם אֶחָד. רַבִּי אוֹסֵר. אַיִל זֶה עוֹלָה, וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו כֶּבֶשׂ. כֶּבֶשׂ זֶה עוֹלָה וְנִסְתָּאֵב, אִם רָצָה, יָבִיא בְדָמָיו אַיִל. רַבִּי אוֹסֵר. הָאוֹמֵר אַחַד מִכְּבָשַׂי הֶקְדֵּשׁ, וְאַחַד מִשְּׁוָרַי הֶקְדֵּשׁ, הָיוּ לוֹ שְׁנַיִם, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ. שְׁלשָׁה, הַבֵּינוֹנִי שֶׁבָּהֶן הֶקְדֵּשׁ. פֵּרַשְׁתִּי וְאֵינִי יוֹדֵעַ מַה פֵּרַשְׁתִּי, אוֹ שֶׁאָמַר, אָמַר לִי אַבָּא וְאֵינִי יוֹדֵעַ מָה, הַגָּדוֹל שֶׁבָּהֶן הֶקְדֵּשׁ: \n",
+ "הֲרֵי עָלַי עוֹלָה, יַקְרִיבֶנָּה בַמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאַקְרִיבֶנָּה בְּבֵית חוֹנְיוֹ, יַקְרִיבֶנָּה בַּמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זוֹ עוֹלָה. הֲרֵינִי נָזִיר, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאֲגַלַּח בְּבֵית חוֹנְיוֹ, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זֶה נָזִיר. הַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְּבֵית חוֹנְיוֹ, לֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם, וְאֵין צָרִיךְ לוֹמַר לְדָבָר אַחֵר, שֶׁנֶּאֱמַר (מלכים ב כג), אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל מִזְבַּח ה' בִּירוּשָׁלָיִם כִי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם, הֲרֵי הֵם כְּבַעֲלֵי מוּמִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין: \n",
+ "נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם: \n"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה מנחות",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..d32e2677324caf4fdd782de4e0c86ca537609a64
--- /dev/null
+++ "b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,72 @@
+{
+ "language": "en",
+ "title": "Mishnah Tamid",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "An drei Stellen hielten die Priester im Heiligtum Wache, im Abtinasraum, im Zündfeuerraum und im Erwärmungsraum. Der Abtinasraum und der Zündfeuerraum lagen im Oberstock, dort hielten die Jünglinge Wache. Der Erwärmungsraum war überwölbt, es war ein grosser Raum, ringsherum waren stufenartige Mauervorsprünge aus Stein, dort schliefen die Ältesten der Priesterabteilung, in ihrer Hand waren die Schlüssel zur Tempelhalle, die jüngeren Priester hatten jeder sein Lager auf der Erde. Sie schliefen nicht in den heiligen Kleidern, sondern zogen sie aus, legten sie zusammengefaltet unten zu ihren Häupten hin und deckten sich mit einer ihnen selbst gehörenden Decke zu. Stiess einem von ihnen ein [nächtlicher] Zufall zu, so ging er durch den Rundgang hinaus, der unter dem Tempelgebäude entlang führte, Lampen brannten dort zu beiden Seiten, bis er nach dem Badehause kam. Dort brannte ein Feuer, auch ein diskret zu benutzender Abort befand sich dort, die diskrete Einrichtung bestand darin, dass, wenn man ihn verschlossen fand, man wusste, dass jemand darin sei, und wenn geöffnet, man wusste, dass niemand darin sei. Dort ging er hinunter, nahm ein Tauchbad, kam wieder herauf, trocknete sich ab und erwärmte sich an dem Feuer. Darauf ging er zurück und setzte sich wieder zu seinen Brüdern, den Priestern, bis die Tore geöffnet wurden, dann ging er hinaus und verliess das Heiligtum.",
+ "Wer die Altarasche abzuheben wünschte, nahm zeitig ein Tauchbad, bevor der Vorgesetzte kam. Zu welcher Stunde kam der Vorgesetzte? Nicht immer zur gleichen Zeit, manchmal kam er mit dem Hahnenruf, manchmal kurz vorher oder kurz nachher. Der Vorgesetzte klopfte bei ihnen an, sie öffneten ihm, er sprach zu ihnen : „Wer ein Tauchbad genommen hat, komme zum Losen “! Dann wurde gelost, wem es zufiel, der war der dazu Bestimmte.",
+ "Dann nahm er den Schlüssel, öffnete die kleine Pforte und trat aus dem Erwärmungsraum in den Tempelhof, sie folgten ihm zwei Licht-Fackeln tragend nach und teilten sich in zwei Abteilungen, die einen gingen den überdachten Gang entlang nach Osten und die anderen gingen den überdachten Gang entlang nach Westen. Während sie gingen, sahen sie sich um, bis sie an der Stelle, wo das Pfannenopfer zubereitet wurde, anlangten. Waren sie dort angelangt, riefen sie sich einander zu: „In Ordnung, alles in Ordnung„! Die das Pfannenopfer herzustellen hatten, wurden dort gelassen, um das Pfannenopfer herzustellen.",
+ "Wem das Abheben der Altarasche zugefallen war, der ging nun, sie abzuheben. Sie ermahnten ihn: „Achte darauf, dass du das [heilige] Gerät nicht anrührst, bevor du deine Hände und deine Füsse in dem Becken geheiligt hast ! Die Kohlen-Schaufel liegt in dem Winkel zwischen der Rampe und dem Altar auf der Westseite der Rampe! “ Keiner ging mit ihm, er hatte auch kein Licht in der Hand, sondern ging im Scheine des Altarfeuers. Sie konnten ihn nicht sehen, auch von ihm nichts hören, sobald sie aber das Geräusch der aus Holz gefertigten Vorrichtung hörten, die Ben Katin an dem Waschbecken hatte anbringen lassen, sagten sie: „Es ist Zeit “! Er heiligte nun seine Hände und Füsse an dem Becken, nahm dann die silberne Kohlenschaufel und ging auf die Oberfläche des Altars hinauf, schob die Kohlen hierhin und dorthin zur Seite, nahm die Schaufel voll von den bereits verzehrten in der Mitte und ging wieder hinunter. War er wieder auf dem Boden angelangt, wandte er sein Gesicht nach Norden, ging an der Ostseite der Rampe entlang etwa zehn Ellen und schüttete die Kohlen in einem Haufen auf den Fussboden, drei Handbreiten von der Rampe entfernt, an die Stelle, wo auch die Geflügel-Kröpfe und die Aschenreste von dem Innen-Altar und dem Leuchter hingelegt wurden."
+ ],
+ [
+ "Sahen seine Brüder, dass er wieder heruntergekommen war, eilten sie herbei, heiligten schnell ihre Hände und ihre Füsse an dem Becken, ergriffen die Schaufeln und die Feuerhaken und stiegen auf die Oberfläche des Altars hinauf. Die Opferglieder und die Fettteile, die seit Abend noch nicht verzehrt waren, schoben sie an die Seiten des Altars, fanden sie auf den Seiten keinen Platz mehr, schichteten sie sie am Rundgang auf der Rampe auf.",
+ "Dann machten sie sich an das Hinaufkehren der Asche auf den Aschenhaufen, ein Aschenhaufen war nämlich mitten auf dem Altar, der manchmal gegen dreihundert Kor betrug, an den Festen räumte man die Asche nicht von dort fort, weil sie ein Schmuck für den Altar war, niemals aber kam es vor, dass aus Nachlässigkeit des Priesters die Asche nicht fortgeschafft worden wäre.",
+ "Darauf machten sie sich an das Hinaufschaffen der Holzscheite, um die Holzstösse für das Altarfeuer herzustellen. Waren alle Holzarten für das Altarfeuer tauglich ? Alle Holzarten waren für das Altarfeuer tauglich, nur nicht das vom Olivenbaum und vom Weinstock, man pflegte jedoch nur folgendes dazu zu verwenden: Äste vom Feigenbaum, vom Nussbaum und vom wilden Ölbaum.",
+ "Er schichtete nun den grossen Holzstoss auf der Ostseite auf, mit der lichten Seite nach Osten, die inneren Enden der Holzscheite reichten bis an den Aschenhaufen, zwischen den Scheiten war ein freier Raum, in dem man das Kleinholz anzündete.",
+ "Dann suchte man daraus gute Feigenbaumhölzer heraus, um den zweiten Holzstoss herzustellen, der für das Räucherwerk bestimmt war, gegenüber der Südwest-Ecke, von dieser Ecke nach der Nordseite hin vier Ellen entfernt, schätzungsweise zu fünf Sea Kohlen, am Schabbat schätzungsweise zu acht Sea Kohlen, weil man da auch die beiden Schalen Weihrauch von den Schaubroten dorthinauf brachte. Die Opferglieder und Fettteile vom Abend, die nicht verbrannt waren, brachten sie nun wieder an den Holzstoss heran, zündeten die beiden Holzstösse an, dann gingen sie hinunter und begaben sich in die Quaderhalle."
+ ],
+ [
+ "Hier sprach der Vorgesetzte zu ihnen: „Kommet und loset“, nämlich wer schlachten soll, wer sprengen, wer den Innen-Altar von der Asche reinigen, wer den Leuchter, wer die Opferglieder auf die Rampe hinaufbringen: den Kopf und den Hinterfuss, die beiden Vorderfüsse, das Hinterteil mit Hinterfuss, Brust und Hals, die beiden Flanken, die Eingeweide, das Mehl, das Pfannenopfer, den Wein. Sie losten, und wem es zufiel, der hatte es zu verrichten.",
+ "Dann sprach der Vorgesetzte zu ihnen: „Gehet hinaus und sehet, ob es schon Zeit zum Schlachten ist“ . War es so weit, sagte der Ausschauhaltende: „Es tagt“ . Matja, der Sohn des Samuel, sagt: „Der ganze östliche Horizont ist schon hell“. „Bis nach Hebron hin“? Jener antwortete: „Ja “!",
+ "Hierauf sagte er zu ihnen: „Gehet und bringet ein Lamm aus der Lämmer-Kammer “! Diese, die Lämmer-kammer, befand sich auf der Nordwest-Ecke, vier Kammern befanden sich dort, eine war die Lämmer-Kammer, eine die Marken-Kammer, eine die Kammer des Erwärmungsraumes, und eine die Kammer, in der man die Schaubrote zubereitete.",
+ "Sie begaben sich in die Geräte-Kammer, holten von dort dreiundneunzig silberne und goldene Geräte heraus und tränkten das tägliche Opfer aus einem goldenen Becher. Obgleich es schon am Abend vorher untersucht worden war, wurde es beim Licht der Fackeln nochmals einer Untersuchung unterzogen.",
+ "Der, dem das [Schlachten des] Opfers zugefallen war, zog es heraus und brachte es nach der Schlachtstelle, und die, denen das [Hinauftragen der] Opferglieder zugefallen war, gingen hinter ihm her. Die Schlachtstelle war nördlich vom Altar, auf ihr standen acht niedrige Säulen, diese hatten viereckige Aufsätze aus Zedernholz, an denen eiserne Haken befestigt waren, an jedem drei Reihen, um daran [die Opfertiere] aufzuhängen. Das Abhäuten geschah auf Marmor-Tischen, die zwischen den Säulen standen.",
+ "Die, denen das Reinigen des Innen-Altars von der Asche und das des Leuchters zugefallen war, waren schon vorher gegangen, sie hatten vier Geräte in der Hand: den Aschen-Kasten, den Krug und zwei Schlüssel. Der Aschenkasten sah aus wie ein grosses Dreikab, er war aus Gold und fasste zweieinhalb Kab, der Krug sah aus wie ein grosser Kelch und war aus Gold, und die beiden Schlüssel, bei dem einen musste man mit dem Arm bis zur Achselhöhe hinabreichen, [um zu öffnen], mit dem anderen öffnete man geradeaus.",
+ "Er trat nun an die nördliche kleine Pforte heran, neben dem grossen Tore waren nämlich zwei kleine Pforten, eine auf der Nordseite und eine auf der Südseite, die südliche wurde nie von einem Menschen benutzt, auf sie bezieht sich der Ausspruch in Jecheskel: „Und der Ewige sprach zu mir: Dieses Tor soll geschlossen bleiben, es soll nicht geöffnet werden und niemand dadurch eintreten, denn der Ewige, der Gott Israels, tritt durch dasselbe ein, geschlossen soll es bleiben“. Er nahm den Schlüssel, öffnete die Pforte und trat in den Seitenraum ein, und von dem Seitenraum in den Hechal, bis er an das grosse Tor gelangte. Hatte er das grosse Tor erreicht, beseitigte er den Riegel und die Schlösser und öffnete es. Nicht eher durfte, der das Opfer zu schlachten hatte, schlachten, bis er das Geräusch des sich öffnenden grossen Tores hörte.",
+ "Bis nach Jericho hörte man das Geräusch des grossen Tores, wenn es geöffnet wurde. Bis nach Jericho hörte man den Ton der Magrefa. Bis nach Jericho hörte man das Geräusch des hölzernen Räderwerks, das Bon Katin an dem Waschbecken hatte anbringen lassen. Bis nach Jericho hörte man die Stimme des Gabini, des Ausrufers. Bis nach Jericho hörte man die Stimme der Flöte. Bis nach Jericho hörte man die Stimme der Zymbel. Bis nach Jericho hörte man die Stimme des Gesangs. Bis nach Jericho hörte man die Stimme des Schofars, einige sagen, auch die Stimme des Hohepriesters, wenn er am Versöhnungstage den Gottesnamen aussprach. Bis nach Jericho roch man den Duft von der Darbringung des Räucherwerks; R. Eleasar, Sohn des Diglai, sagte: Mein Vaterhaus hatte Ziegen auf dem Machwar-Gebirge, die infolge des Dufts von der Darbringung des Räucherwerks niesten.",
+ "Wem das Reinigen des Innen-Altars von der Asche zugefallen war, der ging hinein, nahm den Aschenkasten und setzte ihn vor sich hin, hob mit den Händen [die Asche] herunter und tat sie hinein, den zuletzt übrig bleibenden Restkehrte er hinein, liess ihn stehen und ging hinaus. Wem das Reinigen des Leuchters zugefallen war, der ging hinein, fand er die beiden ) östlichen Lampen noch brennend, reinigte er die übrigen und liess diese brennend, wie sie waren, fand er sie erloschen, reinigte er sie und zündete sie an den noch brennenden an, dann reinigte er die übrigen. Ein Stein befand sich vor dem Leuchter, an dem drei Stufen waren, auf ihm stand der Priester, wenn er die Lampen herrichtete. Dann liess er den Krug auf der zweiten Stufe stehen und ging hinaus."
+ ],
+ [
+ "Man band das Lamm nicht, sondern hielt nur die Füsse fest, die, denen das [Hinauftragen der] Opferglieder zugefallen war, hielten es mit den Händen fest, und so wurde es gehalten: die Kopfseite nach Süden und das Gesicht nach Westen. Der Schlachtende stand im Osten, mit dem Gesicht nach Westen. Das Morgenopfer wurde auf der Nord west -Ecke am zweiten Ringe geschlachtet, und das Nachmittags-Opfer wurde auf der Nordost -Ecke am zweiten Ringe geschlachtet. Der zu schlachten hatte, schlachtete, der (das Blut] aufzufangen hatte, fing es auf und ging damit an die Nord-ost-Ecke und sprengte es [nach Nord-Ost], dann an die Süd west-Ecke und sprengte es [nach Süd-West ], den Rest des Blutes goss er an den Grund auf der Südseite.",
+ "Man brach den Fuss nicht durch, sondern machte ein Loch am Kniegelenk und hängte es daran auf, zog dann die Haut nach unten zu ab, bis man an die Brust kam. War man bis zur Brust gekommen, schnitt man den Kopf ab und gab ihn dem, dem er zugefallen war, dann schnitt man die Kniestücke ab und gab sie dem, dem sie zugefallen waren. Darauf zog man die Haut ganz herunter, schnitt das Herz auf und liess das Blut herausfliessen, schnitt die Vorderfüsse ab und gab sie dem, dem sie zugefallen waren. Dann ging man wieder hinauf zu dem rechten Hinterfuss, schnitt ihn ab und gab ihn mit den beiden Hoden dem, dem er zugefallen war. Nun schnitt man es auf, so dass alles offen dalag, nahm das Fett und legte es oben hinauf auf die Schlachtwunde des Kopfes, nahm die Eingeweide und gab sie dem, dem sie zugefallen waren, zum Abwaschen. Den Pansen spülte man im Abwaschraume soviele Male aus, wie es nötig war, die Eingeweide spülte man wenigstens dreimal auf den Marmortischen aus, die zwischen den Säulen standen.",
+ "Dann nahm man [wieder] das Messer und trennte die Lunge von der Leber, und den Leberlappen von der Leber, rührte diesen aber nicht von der Stelle, schnitt die Brust heraus und übergab sie, dem sie zugefallen war. Dann ging man zur rechten Flanke hinauf, schnitt sie bis dicht an das Rückgrat, aber ohne das Rückgrat zu berühren, von oben nach unten herunter ab, bis man an die beiden dünnen Rippen kam, schnitt dann die Flanke ab und gab sie dem, dem sie zugefallen war, mit der an ihr hängenden Leber. Dann kam man zum Hals, beliess an ihm zwei Rippen auf dieser und zwei Rippen auf jener Seite, schnitt ihn ab und gab ihn dem, dem er zugefallen war, mit daran hängender Luftröhre, Herz und Lunge. Dann kam man zur linken Flanke, liess von ihr zwei dünne Rippen oben und zwei dünne Rippen unten zurück, ebenso hatte man sie an der anderen Seite zurückgelassen, man liess also bei beiden je zwei oben und je zwei unten zurück, schnitt sie ab und gab sie dem, dem sie zugefallen war, zusammen mit dem Rückgrat und der an ihr hängenden Milz, sie war die grössere Seite, man nannte aber die rechte Seite die grosse, weil daran die Leber hing. Dann kam man zum Hinterteil, schnitt es ab und gab es dem, dem es zugefallen war, mit dem Fettschwanz, dem Leberlappen und den beiden Nieren. Dann nahm man den linken Hinterfuss und gab ihn dem, dem er zugefallen war. So standen sie nun alle in der Reihe mit den Opfergliedern in der Hand: der erste mit dem Kopf und dem einen Hinterfuss, den Kopf in der rechten Hand, die Nase seinem Arm zugewendet, die Hörner zwischen seinen Fingern, die Schlachtwunde nach oben und das Fett daraufgelegt, und den rechten Hinterfuss in seiner linken Hand, mit der Hautseite nach aussen, der zweite mit den beiden Vorderfüssen, den rechten in seiner rechten Hand und den linken in der linken, mit ihrer Hautseite nach aussen; der dritte mit dem Hinter stück und einem Hinterfuss, das Hinterstück in der rechten Hand, den Fettschwanz zwischen den Fingern herabhängend, und der Leberlappen und die beiden Nieren daran, den linken Hinterfuss in der linken Hand, mit der Hautseite nach aussen; der vierte mit der Brust und dem Hals, die Brust in der rechten Hand und den Hals in der linken, die Rippen zwischen den Fingern; der fünfte mit den beiden Seiten, die rechte in der rechten Hand und die linke in der linken, mit ihrer Hautseite nach aussen; der sechste mit den in einer Schale liegenden Eingeweiden und den oben auf ihnen liegenden Kniestücken; der siebente mit dem Mehl; der achte mit dem Pfannenopfer und der neunte mit dem Wein. Sie gingen und legten sie auf der unteren Hälfte der Rampe auf der Westseite nieder, salzten sie, dann gingen sie wieder hinunter und begaben sich in die Quaderhalle, um das Schma zu beten."
+ ],
+ [
+ "Der Vorgesetzte sprach zu ihnen: „Sprechet einen Segensspruch!“ Sie sprachen ihn, lasen dann die zehn Gebote, die Abschnitte: והיה אם שטוע , שמע und ויאמר, und sprachen mit dem Volke drei Segenssprüche, nämlich: אמת ויציב die עבודה und den Priestersegensspruch. Am Schabbat wurde von der abtretenden Priesterabteilung noch ein Segensspruch hinzugefügt.",
+ "Dann sprach er zu ihnen: „Neulinge fürs Räucherwerk, kommet und loset!“ Sie losten, wem es zufiel, der war der dafür Bestimmte. „Neulinge und schon damit betraut Gewesene, kommet und loset, wer die Opferglieder von der Rampe zum Altar hinauftragen soll“. R. Elieser, Sohn des Jakob, sagt: Der die Opferglieder auf die Rampe gebracht, der brachte sie auch auf den Altar hinauf.",
+ "Dann übergab man sie den Tempeldienern , die zogen ihnen ihre Kleider aus und liessen sie nur die Beinkleider anbehalten. Wandnischen waren dort angebracht, über denen geschrieben stand, zu welchen Kleidungsstücken sie dienten.",
+ "Wem das [Darbringen des] Räucherwerks zugefallen war, der nahm nun den Löffel, der Löffel war wie ein grosses Dreikab, aus Gold, er fasste drei Kab, in ihm befand sich die Schale, die gehäuft voll mit Räucherwerk war, auch war ein Deckel darauf, und eine Art Schutzdecke lag oben darüber.",
+ "Wem der Dienst mit der Kohlenschaufel zugefallen war, der nahm die silberne Schaufel, stieg auf die Oberfläche des Altars, schob die Kohlen hierhin und dorthin zur Seite, nahm die Schaufel voll, ging dann hinab und schüttete sie in die goldene um, dabei wurde etwa ein Kab Kohlen verschüttet, die kehrte man in den Wassergraben, am Schabbat stülpte man einen Psykter darüber. Der Psykter war ein grosses Gefäss, das ein Letech fasste, daran waren zwei Ketten, an der einen zog man ihn nach unten, und an der anderen wurde er oben festgehalten, damit er nicht herunterrollte. Zu drei Dingen wurde er benutzt: am Schabbat ihn über die Kohlen zu stülpen und über ein [verunreinigendes] Kriechtier, und in ihm die Asche von der Oberfläche des Altars herunterzuschaffen.",
+ "Waren sie zwischen dem Ulam und dem Altar angelangt, nahm einer die Magrefa und warf sie zwischen Ulam und Altar, vor dem Schall der Magrefa konnte kein Mensch in Jerusalem den anderen verstehen. Sie diente zu drei Dingen: Hörte ein Priester ihren Schall, so wusste er, dass seine Brüder, die Priester, hineingingen, um sich niederzuwerfen, und eilte er auch herbei; hörte ein Levite ihren Schall, so wusste er, dass seine Brüder, die Leviten, hineingingen, den Gesang vorzutragen, und eilte er auch herbei; und der Vorsteher des Opfer-Beistands liess die Unreinen sich am Ost-Tore aufstellen."
+ ],
+ [
+ "Während sie anfingen, die Stufen des Ulam hinaufzusteigen, eilten die, denen das Reinigen des Innen-Altars von der Asche und das des Leuchters zugefallen war, ihnen voraus. Der das Reinigen des Innen-Altars von der Asche zu besorgen hatte, ging hinein, nahm den Kasten, warf sich nieder und ging hinaus. Der das Reinigen des Leuchters zu besorgen hatte, ging hinein, fand er die beiden östlichen Lampen noch brennend, reinigte er die östliche und liess die westliche brennen, denn an ihr zündete man am Nachmittag den Leuchter wieder an; traf er diese bereits erloschen an, reinigte er sie und zündete sie an [Feuer vom] Ganzopfer-Altar wieder an. Dann nahm er den Krug von der zweiten Stufe, warf sich nieder und ging hinaus.",
+ "Wem der [Dienst mit der] Kohlenschaufel zugefallen war, der schüttete die Kohlen in einem Haufen auf den Altar, ebnete sie mit dem Boden der Schaufel, warf sich nieder und ging hinaus.",
+ "Wem das [Darbringen des] Räucherwerks zugefallen war, der nahm nun die Schale aus dem Löffel heraus und gab diesen seinem Freunde oder Verwandten. War etwas davon in diesen hinein verschüttet worden, gab er es ihm in seine zusammengehaltenen Hände. Man belehrte ihn: „Habe Acht, dass du nicht vorne anfängst, damit du dich nicht verbrennst “. Dann fing er an und breitete es aus und ging hinaus. Der Räuchernde brachte das Räucherwerk Dicht eher dar, bis der Vorgesetzte ihm zurief: „Bringe das Räucherwerk dar“! War es der Hohepriester, so sagte der Vorgesetzte: „Mein Herr Hohepriester ! Bringe das Räucherwerk dar“. Nachdem alle sich entfernt hatten, brachte er das Räucherwerk dar, warf sich nieder und ging hinaus."
+ ],
+ [
+ "Wenn der Hohepriester eintrat, um sich niederzuwerfen, hielten ihn drei [Priester] gefasst, einer an der Rechten, einer an der Linken, und einer an den Edelsteinen. Sobald der Vorgesetzte die Schritte des heraustretenden Hohepriesters vernahm, hob er für ihn den Vorhang in die Höhe, er ging hinein, warf sich nieder und ging wieder hinaus, dann gingen seine Brüder, die Priester, hinein, warfen sich nieder und gingen wieder hinaus.",
+ "Dann kamen sie und stellten sich auf die Stufen des Ulam, die zuerst kommenden stellten sich südwärts von ihren Brüdern, den Priestern, auf, sie hatten fünf Geräte in ihren Händen, einer hatte den Kasten in der Hand, einer den Krug, einer die Schaufel, einer die Schale, einer den Löffel und seinen Deckel. Dann sprachen sie den Segen über das Volk in einem Segensspruch, draussen sprach man ihn zwar in drei Segenssprüchen, im Heiligtum aber in einem Segensspruch. Im Heiligtum sprach man den Gottesnamen aus, wie er geschrieben wird, draussen den dafür gebräuchlichen Ausdruck. Draussen erhoben sie ihre Hände bis zur Schulterhöhe, im Heiligtum über die Köpfe, mit Ausnahme des Hohepriesters, der seine Hände nicht höher als bis zur Priesterbinde erhob — R. Jehiida sagt: Auch der Hohepriester erhob seine Hände über die Priesterbinde — denn es heisst: „Und Aron erhob seine Hände nach dem Volke zu und segnete sie",
+ "Wenn der Hohepriester die Opferstücke darbringen wollte, ging er die Rampe hinauf, der Vorsteher zu seiner Rechten. War er bis zur Hälfte der Rampe gekommen, fasste ihn der Vorsteher an seiner Rechten und führte ihn hinauf. Der Erste reichte ihm den Kopf und den Hinterfuss, er legte die Hände darauf, dann warf er sie hinauf. Der Zweite reichte dem Ersten die beiden Vorderfüsse, der gab sie dem Hohepriester, er legte die Hände darauf und warf sie hinauf. Der Zweite trat weg und entfernte sich, und so reichten sie ihm auch alle übrigen Opferglieder, und er legte die Hände darauf und warf sie hinauf, wenn er aber wollte, legte er nur die Hände darauf und andere warfen sie hinauf. Dann trat er den Rundgang um den Altar an. Von wo trat er ihn an? Von der Südostecke, zur Nordostecke, zur Nordwestecke, zur Südwestecke. Da reichte man ihm den Wein zum Giessopfer, der Vorsteher stand auf dem Altarhorn mit einem Tuche in der Hand, zwei Priester standen auf dem für die Fettstücke bestimmten Tisch mit zwei silbernen Trompeten in der Hand, sie bliesen einen gedehnten, einen schmetternden und wieder einen gedehnten Ton, dann gingen sie und stellten sich neben Ben Arsa, einer zu seiner Rechten und einer zu seiner Linken. Sobald er sich zum Ausgiessen bückte, schwenkte der Vorsteher das Tuch, Ben Arsa schlug die Zimbel, und die Leviten stimmten den Gesang an. Kamen sie an einen Abschnitt, wurde geblasen und das Volk warf sich nieder, bei jedem Abschnitt wurde geblasen, und bei jedem Blasen warfen sie sich nieder. Dies ist die Ordnung des täglichen Opfers nach der Dienstordnung im Hause unseres Gottes. Möge es ihm gefallen, dass es wieder aufgebaut werde, bald in unseren Tagen, Amen!",
+ "Das Lied, welches die Leviten im Heiligtum [an den einzelnen Tagen] anstimmten. Am ersten [Wochen-] Tage sangen sie: „Des Ewigen ist die Erde und was sie füllt, die Welt und die auf ihr wohnen.“ Am zweiten Tage sangen sie: „Gross ist der Ewige und hoch gepriesen in der Stadt unseres Gottes, seinem heiligen Berge.“ Am dritten Tage sangen sie: „Gott steht in der Gemeinde Gottes, inmitten der Richter richtet er.“ Am vierten Tage sangen sie: „Gott der Vergeltungen, Ewiger, Gott der Vergeltungen, erscheine!“ Am fünften Tage sangen sie: „Jauchzet Gott, unserem Hort, jauchzet dem Gotte Jakobs!“ Am sechsten Tage sangen sie: „Der Ewige regiert, mit Hoheit umkleidet usw.“ Am Schabbat sangen sie: „Ein Psalmlied für den Schabbat-Tag.“ Ein Psalmlied für die künftige Welt, für den Tag, der ganz Schabbat und Ruhe ist im Leben der Ewigkeit."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..fa6cce80e141cec215b005c88aab10228666822b
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,74 @@
+{
+ "language": "en",
+ "title": "Mishnah Tamid",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off [and fold them] and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat [i.e. toilet]: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure.",
+ "Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful.",
+ "He took the key and opened the small door, and went from the fire chamber into the Temple courtyard, and the priests went in after him carrying two lighted torches. They divided into two groups, one of which went along the portico to the east, while the other went along it to the west. They went along inspecting until they came to the place where the griddle-cakes were made. There the two groups met and said, Is all well (shalom)? All is well (shalom)! They then appointed they that made the griddle-cakes to make griddle-cakes.",
+ "The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah."
+ ],
+ [
+ "When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.",
+ "They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes.",
+ "They then began to take up the logs to place onto the fire. Were all kinds of wood valid for the fire? Yes! All kinds of wood were valid for the fire except vine and olive wood. But what they mostly used were boughs of fig trees and of nut trees and of oil trees.",
+ "He then arranged a large pile on the east side of the altar, with its open side on the east, while the inner ends of the [selected] logs touched the ash heap. Spaces were left between the logs in which they kindled the brushwood.",
+ "They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone."
+ ],
+ [
+ "The superintendent then said to them: come and cast lots, to see who is to slaughter, and who is to sprinkle the blood, and who is to clear the ashes from the inner altar, and who is to clear the ash from the candlestick, and who is to lift the limbs on to the ascent: the head, the right leg, the two forelegs, the tailbone, the left leg, the breast and the neck and the two flanks, the entrails, the fine flour, the griddle cakes and the wine. They cast lots and whoever won, won.",
+ "He then said to them: Go out and see if it is yet time for the slaughter. If the time had come, the one who saw would say, “There are flashes.” Matya ben Samuel says: [He used to say] Has the whole of the east [of the sky] lit up. as far as Hebron? And he [the observer] would answer yes.",
+ "He said to them: Go out and bring a lamb from the chamber of lambs. Now the lamb’s chamber was in the north-western corner. And there were four chambers there the chamber of lambs, the chamber of the seals, the chamber of the fire-room and the chamber where the showbread was prepared.",
+ "They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight.",
+ "The priest who had won the right to slaughter the tamid takes it along with him to the slaughter house, and those who had won the right to bring the limbs up followed after him. The slaughter house was to the north of the altar, and on it were eight small pillars on top of which were blocks of cedar wood, in which were fixed hooks of iron, three rows in each, upon which they would hang [the tamid] and they would strip its hide on tables of marble that stood between the pillars.",
+ "Those who had won the right to clear the ashes from the inner altar and from the candlestick would go first with four vessels in their hands the teni, the kuz and two keys. The teni resembled a large tarkav of gold and held two and a half kavs. The kuz resembled a large gold pitcher. And two keys: One of the two keys would reach down to the “amah of the armpit” and the other opens immediately.",
+ "He then came to the small opening on the north. The great gate had two small openings, one on the north and one on the south. No one ever went in by the openings on the south, about which it is stated explicitly in Ezekiel, “And the Lord said to me, ‘This gate shall be closed, it shall not be opened, and no man shall enter by it, for the Lord God of Israel has entered by it” (Ezekiel 44:2). He took the key and opened the small opening and went in to the cell and from the cell to the Sanctuary, until he reached the great gate. When he reached the great gate he drew back the bolt and the latches and opened it. The slaughterer did not slaughter till he heard the sound of the great gate being opened.",
+ "From Jericho they could hear the sound of the great gate being opened. From Jericho they could hear the sound of the magrephah. From Jericho they could hear the noise of the wooden pulley which Ben Katin made for the laver. From Jericho they could hear the voice of Gevini the herald. From Jericho they could hear the sound of the pipes. From Jericho they could hear the sound of the cymbals. From Jericho they could hear the sound of the singing [of the Levites]. From Jericho they could hear the sound of the shofar. Some say also of the high priest when he pronounced the divine name on Yom Kippur. From Jericho they could smell the odor of the compounding of incense. Rabbi Elazar ben Diglai said: my father had some goats in Har Michvar, and they would sneeze from the smell of the incense.",
+ "The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out."
+ ],
+ [
+ "They would not tie up the lamb but rather they would string its legs together. Those who merited [to bring up] the limbs took hold of it. Thus it was strung up: its head was to the south while its face was turned to the west. The slaughterer stood to the east of it, facing the west. The morning tamid was killed by the north-western corner of the altar at the second ring. The evening tamid was killed by the north-eastern corner at the second ring. While one slaughtered another received the blood. He then proceeded to the north-eastern corner and cast the blood on the eastern and northern sides; he then proceeded to the southwestern corner and cast the blood on the western and southern sides. The remnant of the blood he poured out at the southern base of the altar.",
+ "He did not use to break the leg, but he made a hole in it at the [knee-] joint and suspended it from there. He then began to flay it until he came to the breast. When he came to the breast he cut off the head and gave it to the one who merited [bringing it onto the ramp]. He then cut off the legs [up to the knees] and gave them to the one who merited [bringing them onto the ramp]. He then finished the flaying. He tore out the heart and squeezed out the blood in it. He then cut off the forelegs and gave them to the one who merited [bringing them onto the ramp]. He then went back to the right leg and cut it off and gave it to the one who merited [to bring it onto the ramp], and the two testicles with it. He then tore it [the remaining carcass] open so that it was all exposed before him. He took the fat and put it on top of the place where the head had been severed. He took the innards and gave them to the one to who had merited washing them. The stomach was washed very thoroughly in the washing chamber, while the entrails were washed at least three times on marble tables which stood between the pillars.",
+ "He then took a knife and separated the lung from the liver and the finger of the liver from the liver, but he did not remove it from its place. He cut out the breast and gave it to the one who had merited [bringing it onto the ramp]. He came to the right flank and cut into it as far as the spine, without touching the spine, until he came to the place between two small ribs. He cut it off and gave it to the one who had merited [bringing it onto the ramp], with the liver attached to it. He then came to the neck, and he left two ribs on each side of it, cut it off and gave it to the one who had merited [bringing it onto the ramp], with the windpipe and the heart and the lung attached to it. He then came to the left flank in which he left the two thin ribs above and two thin ribs below; and he had done similarly with the other flank. Thus he left two on each side above and two on each side below. He cut it off and gave it to the one who had merited [bringing it onto the ramp], and the spine with it and the spleen attached to it. This was really the largest piece, but the right flank was called the largest, because the liver was attached to it. He then came to the tail bone, which he cut off and gave it to the one who had merited [bringing it onto the ramp], along with the tail, the finger of the liver and the two kidneys. He then took the left leg and cut it off and gave it to the one who had merited [bringing it onto the ramp]. Thus they were all standing in a row with the limbs in their hands The first had the head and the [right] hind leg. The head was in his right hand with its nose towards his arm, its horns between his fingers, and the place where it was severed turned upwards with the fat covering it. The right leg was in his left hand with the place where the flaying began turned away from him. The second had the two fore legs, the right leg in his right hand and the left leg in his left hand, the place where the flaying began turned away from him. The third had the tail bone and the other hind leg, the tail bone in his right hand with the tail hanging between his fingers and the finger of the liver and the two kidneys with it, and the left hind leg in his left hand with the place where the flaying began turned away from him. The fourth had the breast and the neck, the breast in his right hand and the neck in his left hand, its ribs being between two of his fingers. The fifth had the two flanks, the right one in his right hand, and the left one in his left hand, with the place where the flaying began turned away from him. The sixth had the innards on a platter with the knees on top of them. The seventh had the fine flour. The eighth had the griddle cakes. The ninth had the wine. They went and placed them on the lower half of the ramp on its western side, and salted them (see Leviticus 2:13). They then came down and went to the Chamber of Hewn Stone to recite the Shema."
+ ],
+ [
+ "The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.",
+ "He said to them: those who are new to the incense come and draw lots, and who ever won, won. He then said: new and old, come and draw lots to see who shall take up the limbs from the ascent to the altar. Rabbi Eliezer ben Jacob says: the one who brought the limbs on to the ascent also takes them up to the altar.",
+ "He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.",
+ "The one who had been selected to offer the incense took up the ladle, which was in shape like a big tarkav of gold, and it held three kavs, And the [small] dish was in the middle of it, heaped up with incense. This had a covering, over which was spread a piece of cloth.",
+ "The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake [the coals]. He then went down and poured them into a gold [firepan]. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a [dead] creeping thing on Shabbat, and for drawing down the ashes from the top of the altar.",
+ "When they came between the Sanctuary and the altar, one took the magrefah and threw it between the Sanctuary and the altar. People could not hear one another speak in Jerusalem from the noise of the magrefah. It served three purposes: When a priest heard the sound of it he knew that his fellow priests were going in to bow down, and he would run to join them. When a Levite heard the noise he knew that his fellow Levites were going in to sing, and he would run to join them. And the head of the Ma’amad used to make the unclean stand in the east gate."
+ ],
+ [
+ "They began to ascend the steps of the Sanctuary. Those who had won the right to clear the ashes from the inner altar and from the candlestick went in front. The one who won the right to clear the inner altar went in and took the teni and bowed down and went out again. The one who had been chosen to clear the candlestick went in, and if he found the two eastern lights still burning he cleared out the eastern one and left the western one burning, since from it he lit the candlestick for the evening. If he found that this one had gone out, he cleared the ash away and lit it from the altar of burnt-offering. He then took the kuz from the second step and bowed down and went out.",
+ "The one who had won the right to bring in the firepan made a heap of the coals on the top of the altar and then spread them about with the end of the firepan and bowed down and went out.",
+ "The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and [after finishing] went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out."
+ ],
+ [
+ "When the high priest went in to bow down, three priests supported him, one by his right and one by his left and one by the precious stones. When the superintendent heard the sound of the footsteps of the high priest as he was about to go out [from the Sanctuary], he raised the curtain for him. He went in, bowed down and went out, and then his fellow priests went in and bowed down and went out.",
+ "They went and stood on the steps of the Sanctuary. The first ones stood at the south side of their fellow priests with five vessels in their hands: one held the teni, the second the kuz, the third the firepan, the fourth the dish, and the fifth the spoon and its covering. They blessed the people with a single blessing, except in the country they recited it as three blessings, in the Temple as one. In the Temple they pronounced the divine name as it is written, but in the country by its substitute. In the country the priests raised their hands as high as their shoulders, but in the Temple above their heads, except the high priest, who did not raise his hands above the diadem. Rabbi Judah says: the high priest also raised his hands above the diadem, since it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).",
+ "If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.",
+ "The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Open Mishnah.json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Open Mishnah.json
new file mode 100644
index 0000000000000000000000000000000000000000..0558e7099a30bb8ed2c738b46cb99174b9d14ec1
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Open Mishnah.json
@@ -0,0 +1,37 @@
+{
+ "language": "en",
+ "title": "Mishnah Tamid",
+ "versionSource": "http://en.wikisource.org/wiki/Mishnah",
+ "versionTitle": "Open Mishnah",
+ "status": "locked",
+ "license": "CC-BY-SA",
+ "versionTitleInHebrew": "משנה פתוחה",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [],
+ [],
+ [],
+ [],
+ [
+ "The appointed [priest] said to them: “Say one blessing” [one right before the Shema], and they blessed. They then recited the Ten Commandments, 'Shema', 'Vehaya im Shamoa' and 'Vayomer' [the three paragraphs of the Shema]. They also blessed the people with these three blessings: Emet Veyatsiv [the blessing that follows the Shema in the morning prayer], Avodah [the blessing in Shemoneh Esreh calling for G-D to accept the Temple service], and the Birkat Kohanim [the Priestly Blessing]. On Shabbat, they added a blessing for the watch that was leaving.",
+ "He [the appointed priest] said to them: The new [priests who have never offered] the incense, come and draw lots. They drew lots and the one who won, won. He said to them: The new and the old [priests], come and draw lots [to determine] who will bring up the limbs from the ramp to the altar. Rabbi Eliezer ben Yaakov says: The one who would bring up the limbs to the ramp, he would be the one who would bring them up to the top of the altar.",
+ "They [the ones who lost the lottery] were given over to the caretakers. They would remove their [priestly] garments and would not leave anything on except for their pants. And there were cubicles [in the wall, used for storage of the clothing] and on each [cubicle] was written what garment was put there.",
+ "The one who won [the right] to [offer] the incense would take the spoon. The spoon was similar to a large gold Tarkav [measurement of volume] that could hold three kav [measurement of volume] and in it there was a censer filled and piled with incense. There was a cover [on the spoon] with a cloth attached to it from above.",
+ "The one who won [the right] to [do] the shovel [service] took the silver shovel and went to the top of the [copper] altar and pushed the coals to this side and that side and scooped [some coals]. He went down and poured it onto a [shovel of] gold. Approximately one kav [measurement of volume] of coals would scatter [when the coals were transferred], and he [another kohen] would sweep them to the ditch [that ran though the Temple Courtyard]. And on Shabbat [when he could not sweep the coals] he would cover them with a psakhter [a copper pot]. The copper pot was a large vessel that could hold a letekh [a measurement of volume] and there were two chains [attached] to it, one that he would use to pull on [when lowering the ash] and the pot would come down [the altar's ramp] and one that he [another kohen] would grab from on top it in order to prevent it from rolling [off the altar's ramp]. It [the copper pot] had three functions: they would cover the coals [that spilled on Shabbat] or [to cover] a [dead] rodent [found in the Temple courtyard on Shabbat], and they would lower the ash from on top of the altar [into it].",
+ "They [the two priests designated to bring the incense and the coals] arrived at the area between the vestibule [of the sanctuary] and the [copper] altar and one took the Magrefa [a shovel-shaped instrument that makes loud sound when thrown] and threw it between the vestibule and the altar. No one could hear the sound of his friend in Jerusalem [when it was thrown] because of the [loud] sound of the Magrefa. And [the trowing] served three functions: A kohen [standing outside] who heard its sound knew that his brothers, the priests were [currently] entering [the sanctuary] to bow down and he would run and go [to join them]. A Levi that heard its sound knew that his brother Levites were entering to sing the [daily] song and he would run [to join them]. And the head of the Ma'amad [one of 24 regions, each of which sent in turn a delegation to the Temple to be present and represent the entire people at the public sacrifices] would gather the impure people at the eastern gate [of the Temple Mount]. "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Sefaria Community Translation.json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..9a9c4fbec0179ce10586ac414dea325334d43133
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Sefaria Community Translation.json
@@ -0,0 +1,66 @@
+{
+ "language": "en",
+ "title": "Mishnah Tamid",
+ "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": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "The Kohanim [priests] stood watch in three places in the Temple: in the Chamber of Avtinas [name of a family] , in the Chamber of Nitsots [spark] , and in the Chamber of Fire. The Avtinas and Nitsots chambers were elevated and the youngsters [priests] would [stand] watch there. The Chamber of Fire was domed structure, surrounded by benches of stone. The elders of the ministering priestly family would sleep there and the keys to the courtyard were in their hands. The young priests would sleep in their clothes on the ground. They did not sleep in their holy clothes but would take them off, fold them, put them under their heads and sleep wearing their own clothing. If one had a seminal emission, he would exit and walk down a circular [staircase] that led under the Temple where candles were burning on both sides [to give light] until he got to the Room of Immersion. There was a bonfire and a restroom there. This was the respectfulness: If he found it locked, he would know that there was somebody there. If it was open, he would know that there was nobody there, he would go down and immerse himself, come up and dry off and warm himself by the bonfire. He would go [to the Chamber of Fire] and sit with the other priests until the gates opened and leave and go on his way.",
+ "Anybody [of the priests] who wishes to remove [the ashes] from the altar must rise early and immerse himself [in the mikva] as long as the supervising priest hasn't yet arrived. When did the supervising priest arrive? There is no set time; sometimes he comes when the rooster crows, or close to it, sometimes before, sometimes after. The supervisor would knock on them [the doors to the Temple] and they [the priests] would open [the doors] for him. He would say to them, \"Whoever has immersed, come and participate in the lottery.\" They would perform the lottery and whoever won, won.",
+ "He [the supervising priest] took the key and opened the small door [located in the Chamber of Fire] and entered from the Chamber of Fire to the Courtyard. And they [the other priests] entered after him with two torches of fire were in their hands. They would split into two groups. [One group] walked under the portico [surrounding the Courtyard] towards the east and [the other group] walked under the portico towards the west. They would check [the temple vessels] and walk until they reached the place where the Chavitim [loaves of bread brought as meal offering] are made. They [the two groups] met each other and would say, \"It is fine, all is fine,\" [the vessels are in order]. They would appoint [from their group] makers of the Chavitim to make the Chavitim. ",
+ "The one who won the right to remove the ashes from the altar, would remove [the ashes] and they [the other priests] say to him, \"Be careful to not touch the utensil [the shovel] until you have sanctified your hands and feet from the laver.\" And [they would continue saying],\"Look, the shovel is placed in the corner between the ramp [of the altar] and the altar, on the west of the ramp.\" No one would enter [the area between the altar and the antechamber] with him, and he didn't have a candle in his hand, rather he would walk by the light of the altar's pyre. They [the other priests] would not see him and would not hear him until they heard the sound of the wood that Ben Kitin made [into] a wheel for the laver [being turned], and they would say, \"The time has come to sanctify your hands and feet from the laver.\" He would take the silver shovel and go up to the top of the altar and stir the coals from side to side, and then scoop from the inner consumed [coals]. He then went back down. When he reached the floor, he would turn his face to the north [and] walk along the eastern side of the ramp for about ten amot [cubits]. He piled the coals on the floor three tefachim [hand-breadths] from the ramp, the [same] place where they would put the crop of the bird [ of a burnt offering ] and the ashes from the [golden] inner altar and the ashes of the menora."
+ ],
+ [
+ "His brothers [the other priests] saw him go down [from the altar] and they would run; they hurried and sanctified their hands and feet from the laver [and] took the shovels [used to scoop ash] and the forks [used for moving sacrificial parts] and go up to the top of the altar. The limbs and the fats that weren't consumed [by the fire] the previous evening, would be moved to the sides of the altar. If the sides of the altar could not hold them, they would arrange them around the altar [on the ledge surrounding it].",
+ "They [the priests] began heaping the ash onto the Tapuach [heap of ashes on the top of the altar in the Temple courtyard] The Tapuach was in the middle of the top of the altar. Sometimes there was approximately three hundred kor [measurement of volume] on it. During pilgrimage festivals, they would not remove its ash, because it was a decoration for the altar [to show that it was being used frequently]. During the days [of the Temple], the priests were never lazy about removing the ash [when there was too much].",
+ " They [the priests] began transferring the [wood] logs to arrange the pyre [on the altar]. But are all [types of] wood valid the pyre? Yes, all [types of] wood are valid for the pyre, except wood from an olive [tree] and from a vine. It was [the wood] of these [trees] they was commonly used, branches of a fig tree, walnut [tree] or an oil [tree].",
+ "He [the priest] arranged the large pyre towards the east [side of the altar], and it \"looked\" [small openings] towards the east [side] and the ends of the inner logs would touch the Tapuach. There was space between the logs from where they would ignite the twigs.",
+ "They would select [from the stockpile] nice [logs] of fig wood to arrange the secondary pyre [used for] incense. [It was] opposite the south western corner [of the altar], pulled in from the corner four amot [cubits] towards the north. [They placed enough wood] that by their estimation[ would produce] five Se'ah [Mishnaic volume] of coals and on Shabbat [they would place on this pyre enough wood] that they esimated [would produce] eight Se'ah of coals, for that was where they would placed the two spoonfull of frankincense of the Lechem HaPanim [show breads placed on the table in the Temple]. The limbs and the fats that were not consumed [by the primary fire] the previous evening [and had been temporarily placed on the sides of the altar] they [the priests] would return them to the pyre. They ignited the pyres with fire and went down [from the altar] and went to the Chamber of Hewn Stone."
+ ],
+ [
+ "The appointed [priest] said to them: Come and draw lots [to determine] who will slaughter [the daily Tamid offering], who will throw the blood [of the offering on the altar], who will remove the ash from the inner altar, who will remove the ash from the Menora who will take the limbs [of the Tamid offering] up the ramp [of the altar]. [Specifically who will transport] the head, the right hind leg, the two forelegs, the tail, the left hind leg, the chest, the neck, the two sides, the intestines, the fine flour [for the meal offering, offered daily along with the tamid], the Chavitim [the Kohen Gadol's daily meal offering of flour and oil baked in a pan] loaves and the wine [for libation]. They would draw lots, and whoever won, won.",
+ "The appointed [priest] said to them: Go out and see if the time of slaughtering [the Tamid] has arrived. If it [the time] has arrived, the watchman would say, \"It [the eastern sky] is shining [it is dawn].\" Masya ben Shmuel says: [the priest would then ask] \"Has the eastern sky is lit up until Chevron?\" and he [the watchman] would say \"Yes!\"",
+ "He [The appointed priest] said to them: Go out and bring a lamb from the Chamber of Lambs. Now, the Chamber of Lambs was in the north-western corner [of the Chamber of Fire]. There were four chambers there: one was the chamber of lambs, one was the Chamber of Seals, [where one could buy tokens marked with the appropriate meal offering], one was the Chamber of Fire, and one was the chamber where they would make the Lechem HaPanim.",
+ "They [the priests] then went to the Chamber of Vessels and took out from there ninety three silver vessels and golden utensils. They would give the [lamb to be] the Tamid [offering] to drink from a golden cup. Even though it had been checked [for blemishes] the previous evening, they would check it [now] by the light of a torch.",
+ "The one who won [the right to slaughter] the tamid [offering], would drag it and go to the House of Slaughtering [the area where the offerings were slaughtered] and the ones who won [the right to place] the limbs would walk with him. The House of Slaughtering was to the north of the altar and near it there were eight short pillars and squares of cedar wood were [each] of them and iron hooks were inserted into them [the squares]; there were three sets [of hooks] for each one [block], upon which they would hang [the slaughtered animal]. The [animal] would be skinned on marble tables that were between the pillars.",
+ "The one who won [the right to remove] the ash from the inner altar and [the one who won that right] for the Menora would go ahead and had four vessels were in their hands: [they were] the basket [to hold the ash from the inner altar] and the jug [to hold the ash from the Menora] and two keys. The basket was similar [approximately] to a tarkav [measurement of volume]of [made of] gold that could hold two and a half kav [measurement of volume]. The jug was similar to a large pitcher [made of] of gold. And the two keys, one [was to unlock the door from the inside] he put [his hand through a small opening] up to the armpit, and one [was for a lock] that could be opened quickly.",
+ "He came to the northern small opening. There were two small openings in the Great Gate, one in the north [side of the gate] and one in the south [side]. The one in the south, no one ever entered through it, and about it Yechezkel explained and said, \"And the LORD said unto me: 'This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the G-d of Israel, hath entered in by it; therefore it shall be shut.\" (Ezekiel 44:2) He took the key and opened the small opening. He entered the cell and from the cell to the sanctuary until he reached the Great Gate. [When] he reached the Great Gate he removed the bolt and the locks and opened it. The one who was slaughtering [the tamid offering] would not slaughter until he heard the sound of the Great Gate was opened.",
+ "From Jericho they would hear the sound of the Great Gate being opened. From Jericho they would hear the sound of the Magrefa [lit. shovel, a musical instrument with holes in it ] From Jericho they would hear the sound of the wood that ben Katin made for the wheel of the laver. From Jericho they would hear the sound of Gevini the Announcer [that the priests should begin their service]. From Jericho they would hear the sound of the flute. From Jericho they would hear the sound of the cymbal. From Jericho they would hear the sound of the [daily] song [of the Levites]. From Jericho they would hear the sound of the shofar [sounded daily]. There are those that say [they even heard] the sound of the Kohen Gadol [the High Priest] at the time when he would mention the name [of G-d] on Yom Kippur. From Jericho they would smell the aroma of the compounding of the incense. Rabbi Eliezer ben Daglai said: [My] father had goats on the mountains of Michvar and they would sneeze from the smell of the compounding of the incense.",
+ "The one who won [the right] to remove the ash from the inner altar, went in and took the basket [used to collect the ash] and placed it in front of him, and he would scoop [the ashes] and put them inside it [the basket], and in the end, he swept the rest into it [the basket] and he would leave it [in the sanctuary] there and leave. The one who won [the right] to remove the ashes from the Menora , would enter [the sanctuary], [if] he found the two eastern lamps [still] lit, he would remove the ash from the other [lamps] ned leave the ones burning in their place. If he found them extinguished, he would remove the ashes from them and re-kindle them from the ones that were still lit and then remove the ashes from the rest. There was a stone in front of the Menora which had three steps that on them the priest would stand and prepare the lamps. He would leave the jug on the second step and leave."
+ ],
+ [
+ "They would not tie the lamb up [for slaughtering, as was normally done], but would bind it [right forelimb to right hind limb and left forelimb to left hind limb]. The ones who won [the right] to [carry] the limbs would hold it [as it was being slaughtered]. This is how they would bind it: its head would face south and its face turned [to face]to the west. The one slaughtering it stood to the east [of the lamb] with his face to the west. [The Tamid offering] of the morning was slaughtered on the north western corner [of the altar], on the second ring. The [Tamid offering] of the evening was slaughtered on the north eastern corner on the second ring. The slaughterer would slaughter and the one who [was designated] to receive [the blood] would receive it and go to the north eastern corner [of the altar] and tossed it to the east and north. [Then he went to] the south western [corner] and tossed it to the west and south. The rest of the blood was poured on the southern base [of the altar].",
+ "[The one who hung the Tamid and cut it apart] would not break its leg [as butchers do], rather he would make a hole in it through its knee and hang it [from the hole]. He would skin it and go downward until he reached the chest. [When] he reached the chest, he would cut the head and give it the one who won [the right] to [carry] it. He would cut the feet [lower end near the hoof] and give them to the one who won [the right] to [carry] them. He would then finish the skinning. [Then] he would rip [out] the heart and remove its blood. He would cut [off] the front [upper] legs and give them to the one who won [the right] to [carry] them. He went up to the right hind [upper] leg and cut it off and give it to the one who won [the right] to [carry] and the two testicles were [attached] to it. He would tear apart [the rest of the lamb] and [the body cavity] would be exposed before him. He would take the fat and put it over [cover] the place of slaughter of the head, on top of it. He would take the intestines and give them to the one who won [the right] to them to rinse them. And the rumen, they would rinse in the rinsing chamber. They would rinse it as much as necessary. The intestines, were rinsed at least three time on the tables of marble that were between the pillars.",
+ "He [the priest] took the knife and separated the lung from the liver and the finger [lobe] from the liver but he would not move it from its place. He would puncture the chest [to remove it] and give it to the one who won [the right] to it. He went up to the right flank and he would cut downward until the spine but he would not touch the spine until he reached the two soft ribs [near the neck]. He would cut [the right flank] and give it to the one who won [the right] to it and the liver would [remain] hanging from it. He came to the neck and left on it the two ribs on this side and two ribs on this side. He cut it [the neck] and give it to the one who won [the right] to it. The trachea and the heart and the lungs [were left] hanging from it. He came to the left flank and left on it two soft ribs [that were] above it [near the tail] and two soft ribs below it [near the neck]. He left the same on its opposite side [the right flank]. Thus, he left two [ribs] on the right and two [ribs] on the left above, and two [ribs] on the right and two [ribs] on the left below. He would cut it [the left flank] and give it to the one who won [the right] to it and the spine with it and the spleen was hanging from it. And [the left flank] was bigger [than the right because it had the spine] yet the right was called \"the larger one\" because the liver was hanging from it. He went to the back part [of the spine]. He cut it off and give it to the one who won [the right] to it. The tail and the finger [lobe] of the liver and the two kidneys were with it. He took the left rear leg and give it to the one who won [the right] to it. Thus, all of them [the priests] were standing in a line and the limbs were in their hands. The first [priest stood] with the head and the [right] rear leg. The head was in his right hand and its snout was towards his arm and its horns were between his fingers and the place of slaughter was facing up and the fat was placed on it. The right rear leg was in his left hand and the place where the [side] the skin [used to be] was facing outwards. The second [priest stood] with the two front legs. The right one in his right hand and the left one in his left hand and the [side] where the skin [used to be] was facing outwards. The third [priest stood] with the hind part and the rear [left] leg. The hind part was in his right hand and the tail was dangling between his fingers. The fourth [priest stood], with the chest and the neck. The chest in his right hand and the neck in his left hand with its ribs between his fingers. The fifth [priest stood], with the two flanks. The right one in his right hand and the left one in his left hand with the side where the skin [used to be] was facing outwards. The sixth [priests stood], with the intestines placed in a golden bowl and the feet were on top of them. The seventh [priest stood] with the [meal offering] of fine flour. The eighth [priest stood] with the chavitin. The ninth [priest stood] with the wine [for the wine libation]. They [the first six priests] went and put them from the mid-point of the ramp [to the altar] and downwards, on the west side, and they would salt them [there]. They then went down from there to the Chamber of Hewn Stone to recite the Shema."
+ ],
+ [],
+ [
+ "They [the two priests] began to ascend the steps of the vestibule. Those who had won the right to remove the ashes from the inner altar and from the Menorah went before them. The one who won the right to remove the ashes from the inner altar went in and took the basket and bowed down and went out again. The one who had won the right to remove the ashes from the Menorah went in, and if he found the two eastern lamps still burning he would remove the ash from the eastern one and left the western one burning, since from it he [the priest] lit the Menorah in the evening. If he found that this one [the western one] had gone out, he removed the ash and lit it [in the evening] from the burnt-offering altar. He then took the jug from the second step and bowed down and went out. ",
+ "The one who had won the right to do the firepan [service], made a heap of coals on the top of the [inner] altar and then spreading them out with the bottom of the firepan and bowed down and went out.",
+ "The one who had won the right to the incense [service] took the censer from the spoon and gave it [the censer] to his friend or his relative [of his choice]. If some of it spilled into the spoon, he [the friend or relative] would give it to him [the priest] and put it into his hands. They would instruct him: Be careful not to begin [by dropping the incense] in front of you or else you may burn yourself. He then began spreading the incense and then went out. The one who burned the incense did not do so until the appointed one said to him,\"Burn the incense.\" If it [the one offering] was the Kohen Gadol he would say to him:\"Master Kohen Gadol, burn the incense.\" The people went out and he [the priest] burned the incense, he bowed down and went out. "
+ ],
+ [
+ "When the Kohen Gadol entered [the sanctuary] to bow, three [other priests] would hold him, one on his right side, one on his left side and one held on to the precious stones [on the vestments of the Kohen Gadol]. As soon as the appointed priest heard the steps of the Kohen Gadol as he was leaving [the sanctuary], he lifted the curtain [to the vestibule of the sanctuary], entered, bowed and left, and [only then] did the rest of his brothers, the priests, enter, bow and leave.",
+ "They [the three priests who did the incense service] would come and stand on the steps of the vestibule. The first [the two who removed the ashes] stood to the south of their colleagues the priests [who did the incense service] and had five utensils in their hands, the basket in the hand of one of them, the jug in the hand of one of them, the firepan in the hand of one of them, the censer in the hand of one of them, and the spoon and its cover in the hand of the other one. And they [all the priests] blessed the nation with one blessing, which in the [outer] districts [outside the temple] are said as three blessings, but in the temple as one blessing. In the temple they would say the [G-d's] name as it is written but outside the temple they would use a pseudonym. Outside the temple the priests lifted their hands [when reciting the blessing] up to their shoulders, but in the temple [they would lift them] above their heads except for the Kohen Gadol who would not lift his hands above the forehead plate [worn by the Kohen Gadol]. Rabbi Yehuda says, even the Kohen Gadol lifts his hands above the forehead plate, as it says, \"And Aaron raised his hands towards the people and blessed them.\"(Leviticus 9:22)",
+ "Whenever the Kohen Gadol wanted to offer the incense [instead of the priest who won the lottery], he would go up the ramp with his assitant on his right side. When he reached half-way up the ramp, the assistant would hold his right hand and helped him go up. The first [priest] passed him [the Kohen Gadol] the head and rear [right] leg [of the Tamid] and he [the Kohen Gadol] would lean his hands on them and then throw them [on the fire]. The second one passed to the first one the two front legs who would then give them to the Kohen Gadol, who would then lean on them and throw them [onto the fire]. When second one would then go away. And so they would pass him the rest of the limbs and he would lean on them and throw them. And whenever [the Kohen Gadol] wanted, he would [only] lean on them and others would throw them. He then went around [full circle] the altar. From where would he start [his circle]? From the southeastern corner [to] the northeast [corner then to] the northwest [corner then to] southwest [corner]. They gave him the wine to pour [for the libation]. The assistant stood on the horn [of the altar] with two flags in his hand. Two Kohanim stood in the table of [used for] fats and two trumpets were in their hands. They blew a teki'ah [long steady sound], then a teruah [a series of very short sounds] and then again a teki'ah. They came and stood next to ben Arza [the one who played the cymbal], one on his right and one on his left.When he [the Kohen Gadol] bent and to pour [the wine], the assistant waved the flags and ben Arza swung the cymbals and the Levites began to sing. When they [the Levites] reached [the end of] a chapter [of Psalms], they would blow [a set of blasts; teki'ah, teruah and a teki'ah] and the people [that were looking on] would bow down. At the end of every chapter, they would blow a [set of blasts; teki'ah, teruah and a teki'ah]. After each set of blasts, they [the people] would bow. This is the order of the Tamid offering for the service of the House of G-d, May it be His will that it be built speedily in our days. Amen.",
+ "[These are] the songs that the Levites would say in the temple: On Sunday they would say, \"To Hashem is the world and that which fills it, the inhabited land and its inhabitants.\" (Psalms 24) On Monday they would say, \"Great is Hashem and very praised, in the city of G-d, His Mountain of Holiness.\" (Psalms 48) On Tuesday they would say, \"G-d stands in the divine, in the midst of the judges He judges.\" (Psalms 82) On Wednesday they would say, \"G-d of vengeance, Hashem G-dof vengeance appear.\" (Psalms 94) On Thursday they would say , \"Sing for joy to G-d our strength, shout out loud to the G-d of Yaakov.\" (Psalms 81) On Friday they would say, \"Hashem has reigned, he wears his splendor etc.\" On Shabbat they would say (Psalms 92), \"A Psalm, a Song for the sabbath day.\"(Psalms 93) [The latter song] is a psalm for the future, for the day that is completely Shabbat [tranquil] for all eternity."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..29b277c163ea5977479e22fe1aab3ecdf49c1491
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,74 @@
+{
+ "language": "en",
+ "title": "Mishnah Tamid",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "AN DREI STELLEN HIELTEN DIE PRIESTER IM TEMPEL WACHE: IM EUTINOSRAUME, IM FUNKENRAUME UND IM BRANDRAUME. DER EUTINOSRAUM UND DER FUNKENRAUM WAREN SÖLLER, WO DIE PRIESTER-KNABEN WACHE HIELTEN. DER BRANDRAUM WAR EIN GEWÖLBE, EIN GROSSER RAUM, UND RINGSUM VON STEINERNEN STUFENABSÄTZEN UMGEBEN; DA SCHLIEFEN DIE ÄLTESTEN DER PRIESTERWACHE, IN DEREN HAND DIE SCHLÜSSEL DES TEMPELHOFES WAREN; DIE JUNGPRIESTER ABER HATTEN JEDER SEIN POLSTER AUF DER ERDE. SIE SCHLIEFEN NICHT IN DEN HEILIGEN KLEIDERN, SONDERN ZOGEN SIE AUS, LEGTEN SIE UNTER DAS HAUPT UND DECKTEN SICH MIT EIGNEN GEWÄNDERN ZU. HATTE JEMAND VON IHNEN SAMENERGUSS, SO GING ER DIE WENDELTREPPE HINUNTER, DIE UNTER DAS BAUWERKFÜHRTE WO LAMPEN AN DER EINEN UND DER ANDEREN SEITE BRANNTEN, BIS ER ZUM BADERAUME GELANGTE. DA WAR EIN WÄRMEFEUER, AUCH EIN ABORT DER ZÜCHTIGKEIT. DIE ZÜCHTIGKEIT BESTAND DARIN: FAND MAN IHN GESCHLOSSEN, SO WUSSTE MAN, DASS JEMAND DARIN SEI, FAND MAN IHN OFFEN, SO WUSSTE MAN, DASS NIEMAND DARIN SEI. SODANN STIEG ER HINAB, NAHM EIN TAUCHBAD, KAM WIEDER HERAUF, TROCKNETE SICH AB UND ERWÄRMTE SICH AM WÄRMEFEUER. HIERAUF GING ER ZURÜCK UND SETZTE SICH ZU SEINEN PRIESTERBRÜDERN, BIS DIE TORE GEÖFFNET WURDEN, DANN BEGAB ER SICH HINAUS UND GING FORT.",
+ "WER DIE ASCHE VOM ALTAR ABZUHEBEN WÜNSCHTE, STAND FRÜH AUF UND NAHM EIN TAUCHBAD, BEVOR DER BEAMTE KAM. ZU WELCHER STUNDE KAM DER BEAMTE? NICHT IMMER GLEICHZEITIG; MANCHMAL KAM ER MIT DEM HAHNENRUFE, MANCHMAL ETWAS FRÜHER ODER SPÄTER. DER BEAMTE KAM UND KLOPFTE BEI IHNEN AN, UND SIE ÖFFNETEN IHM; SODANN SPRACH ER ZU IHNEN: WER EIN TAUCHBAD GENOMMEN HAT, KOMME UND LOSE. HIERAUF LOSTEN SIE, UND WEM ES ZUFIEL, FIEL ES ZU.",
+ "S.ODANN NAHM ER DEN SCHLÜSSEL, ÖFFNETE DIE PFORTE UND TRAT AUS DEM BRANDRAUME IN DEN TEMPELHOF; DIE PRIESTER MIT ZWEI FEUERFACKELN IN DEN HÄNDEN FOLGTEN IHM UND TEILTEN SICH IN ZWEI ABTEILUNGEN, EINE GING DIE SÄULENHALLE NACH OSTEN UND EINE GING DIE SÄULENHALLE NACH WESTEN. SIE GINGEN INSPIZIEREND, BIS SIE AUF DEN PLATZ DER PFANNENOPFERBEREITER KAMEN, UND ALS SIE ZUSAMMENTRAFEN, SPRACHEN SIE: IN ORDNUNG, ALLES IN ORDNUNG! DIE DAS PFANNENOPFER ZU BEREITEN HATTEN, LIESSEN SIE DA ZURÜCK, UM DAS PFANNENOPFER ZU BEREITEN.",
+ "«WEM ES ZUGEFALLEN IST, DIE ASCHE VOM ALTAR ABZUHEBEN, HEBE SIE AB.» SIE SPRACHEN ZU IHM: SEI VORSICHTIG, DASS DU KEIN GERÄT BERÜHRST, BEVOR DU HÄNDE UND FÜSSE AM BECKEN GEHEILIGT HAST. DIE KOHLENSCHIPPE BEFINDET SICH DA IN DER ECKE, ZWISCHEN DER RAMPE UND DEM ALTAR, AUF DER WESTSEITE DER RAMPE. NIEMAND GING MIT IHM, AUCH HATTE ER KEIN LICHT IN DER HAND, SONDERN GING BEIM SCHEINE DES ALTARFEUERS. SIE SAHEN IHN NICHT UND HÖRTEN IHN NICHT, BIS SIE DAS GERÄUSCH DER HOLZWALZE VERNAHMEN, DIE BEN QAṬṬIN ALS VORRICHTUNGFÜR DAS BECKEN HATTE HERRICHTEN LASSEN. DANN SAGTEN SIE: ES IST ZEIT. HIERAUF HEILIGTE ER HÄNDE UND FÜSSE AM BECKEN, NAHM DIE SILBERNE KOHLENSCHIPPE, STIEG AUF DIE HÖHE DES ALTARS, SCHARRTE DIE KOHLEN NACH DER EINEN UND DER ANDEREN SEITE, SCHIPPTE DIE DURCHGEBRANNTEN AUS DER MITTE AUF UND GING HINUNTER. SOBALD ER DEN ESTRICH ERREICHTE, WANDTE ER DAS GESICHT NACH NORDEN, GING AN ZEHN ELLEN DIE OSTSEITE DER RAMPE ENTLANG, UND DREI HANDBREITEN VON DER RAMPE ENTFERNT SCHÜTTETE ER DIE KOHLEN AUF DEN ESTRICH IN EINEM HAUFEN; ES IST DIES DIE STELLE, WO AUCH DIE GEFLÜGELKRÖPFE, DIE ASCHE DES INNEREN ALTARS UND DIE AsCHE DES LEUCHTERS HINGETAN WURDEN."
+ ],
+ [
+ "SOBALD SEINE BRÜDER IHN HERABKOMMEN SAHEN, EILTEN SIE HERBEI, HEILIGTEN SCHNELL HÄNDE UND FÜSSE AM WASCHBECKEN, NAHMEN SCHAUFELN UND FEUERGABELN, STIEGEN DIE HÖHE DES ALTARS HINAUF UND SCHOBEN OPFERGLIEDER UND SCHMER, DIE VOM ABEND HER NOCH NICHT VERBRANNT WORDEN WAREN, NACH DEN SEITEN DES ALTARS; FASSTEN DIE SEITEN SIE NICHT, SO SCHICHTETEN SIE SIE AUF DEN SIMS AN DER RAMPE.",
+ "HIERAUF BEGANNEN SIE DIE ASCHE AUF DEN ASCHENHAUFEN ZU FEGEN; DER ASCHENHAUFEN BEFAND SICH IN DER MITTE DES ALTARS, DER BISWEILEN AN DREIHUNDERT KOR BETRUG. AN DEN FESTEN ENTFERNTE MAN DIE ASCHE NICHT, WEIL SIE EIN SCHMUCK WAR FÜR DEN ALTAR; NIEMALS ABER UNTERLIESS DER PRIESTER DIE ENTFERNUNG DER ASCHE AUS TRÄGHEIT.",
+ "ALSDANN BEGANNEN SIE DIE HOLZSCHEITE HINAUFZULEGEN, UM DEN HOLZSTOSS HERZURICHTEN. WAREN ALLE HOLZARTEN FÜR DEN HOLZSTOSS TAUGLICH? ALLERDINGS WAREN MIT AUSNAHME DES WEINSTOCKES UND DES OLIVENBAUMES ALLE HOLZARTEN FÜR DEN HOLZSTOSS TAUGLICH, JEDOCH PFLEGTE MAN FOLGENDES ZU VERWENDEN: ZWEIGE VOM FEIGENBAUME, VOM NUSSBAUME UND VOM ÖLBAUME.",
+ "DIESER sCHICHTETE AUF DER OSTSEITE DEN GROSSEN HOLZSTOSS AUF, DIE VORDERSEITE NACH OSTEN, UND DIE ENDEN DER INNEREN HOLZSCHEITE BERÜHRTEN DEN ASCHENHAUFEN; ZWISCHEN DEN SCHEITEN WAR EIN ABSTAND, WO MAN DIE KIENSPÄNE ANZÜNDETE.",
+ "SODANN SUCHTE MAN DARAUS GUTES FEIGENBAUMHOLZ HERAUS UND SCHICHTETE GEGEN SÜDWEST DEN ZWEITEN HOLZSTOSS FÜR DAS RÄUCHERWERK AUF, VIER ELLEN VON DER ECKE NACH NORDEN ZU, FÜR UNGEFÄHR FÜNF SEA͑ KOHLEN, UND AM ŠABBATH FÜR UNGEFÄHR ACHT SEA͑ KOHLEN, WEIL MAN DA AUCH DIE ZWEI SCHALEN WEIHRAUCH VON DEN SCHAUBROTEN HINAUFTAT. OPFERGLIEDER UND SCHMER VOM ABENDE HER, DIE NICHT VERBRANNT WAREN, LEGTEN SIE WIEDER AUF DEN HOLZSTOSS, ZÜNDETEN BEIDE SCHICHTUNGEN AN, STIEGEN DANN HINUNTER UND BEGABEN SICH IN DIE QADERHALLE."
+ ],
+ [
+ "DER BEAMTE SPRACH ZU IHNEN: KOMMT UND LOSET, WER SCHLACHTEN, WER SPRENGEN, WER DEN INNEREN ALTAR ENTASCHEN, WER DEN LEUCHTER ENTASCHEN UND WER DIE Opferglieder auf die RAMPE BRINGEN SOLL: DEN KOPF UND EINEN HINTERFUSS, BEIDE VORDERFÜSSE, DEN STEISS UND EINEN HINTERFUSS, DIE BRUST UND DAS HALSSTÜCK, BEIDE FLANKEN, DIE EINGEWEIDE, DAS MEHL, DAS PFANNENOPFER, DEN WEIN. SIE LOSTEN, UND WEM ES ZUFIEL, DEM KAM ES ZU.",
+ "HIERAUF SPRACH ER ZU IHNEN: GEHT UND SCHAUET, OB DIE ZEIT ZUM SCHLACHTEN HERANGEREICHT IST. WAR SIE HERANGEREICHT, SO SPRACH DER SCHAUENDE: EIN LICHTSCHEIN! MATHJA B. ŠEMUE͑L SAGTE: IST DIE GANZE OSTSEITE HELL? BIS NACH ḤEBRON HIN? JENER ERWIDERTE: JAWOHL.",
+ "ALSDANN SPRACH ER ZU IHNEN: GEHT UND HOLET MIR EIN LAMM AUS DER LÄMMERKAMMER. DIE LÄMMERKAMMER BEFAND SICH IN DER NORDWESTLICHEN ECKE. DASELBST WAREN VIER KAMMERN, EINE DIE LÄMMERKAMMER, EINE DIE SIEGELMARKENKAMMER, EINE DIE BRANDKAMMERUND EINE KAMMER, IN DER DIE SCHAUBROTEZUBEREITET WURDEN.",
+ "SODANN BEGABEN SIE SICH IN DIE GERÄTEKAMMER UND HOLTEN AUS DIESER DREIUNDNEUNZIG SILBERNE UND GOLDENE GERÄTE UND TRÄNKTEN DAS BESTÄNDIGE OPFER AUS EINEM GOLDENEN BECHER. OBGLEICH ES SCHON AM ABEND VORHER UNTERSUCHT WORDEN WAR, UNTERSUCHTEN SIE ES NOCHMALS BEIM SCHEINE DER FACKELN.",
+ "WEM DAS BESTÄNDIGE OPFER ZUGEFALLEN WAR, DER ZOG ES HERAN UND brachte es in den SCHLACHTRAUM, UND DENEN DIE OPFERGLIEDER HINAUFZUBRINGEN ZUGEFALLEN WAR, GINGEN MIT IHM. DER SCHLACHTRAUM LAG NÖRDLICH VOM ALTAR; DA WAREN ACHT NIEDRIGE PFEILER, DIE OBEN VIERECKE AUS ZEDERNHOLZ HATTEN, IN DIE EISERNE HAKEN EINGELASSEN WAREN, DREI REIHEN AN JEDEM, DARAN DIE OPFERTIERE AUFZUHÄNGEN; ABGEHÄUTET WURDEN SIE AUF MARMORTISCHEN, DIE ZWISCHEN DEN SÄULEN STANDEN.",
+ "DIEJENIGEN, DENEN DAS ENTASCHEN DES INNEREN ALTARS UND DAS ENTASCHEN DES LEUCHTERS ZUGEFALLEN WAR, WAREN SCHON VORHER DA UND HATTEN VIER GERÄTE IN DER HAND: DEN ASCHENKASTEN, DIE KANNE UND ZWEI SCHLÜSSEL. Der ASCHENKASTEN, AUS GOLD, GLICH EINEM TRIKAB UND FASSTE ZWEIEINHALB KAB; DIE KANNE, AUS GOLD, GLICH EINEM GROSSEN HUMPEN. MIT EINEM VON DEN BEIDEN SCHLÜSSELN MUSSTE MAN MIT DEM ARM BIS ZUR ACHSELHÖHLE HINEINLANGEN UND MIT DEM ANDREN ÖFFNETE MAN DIE TÜR GERADEAUS.",
+ "ER KAM AN DIE NÖRDLICHE PFORTE HERAN. DAS GROSSE TOR HATTE NÄMLICH ZWEI PFORTEN, EINE NÖRDLICH UND EINE SÜDLICH; DURCH DIE SÜDLICHE IST NIE EIN MENSCH GEGANGEN, UND SIE IST ES, VON DER JEḤEZQEL SAGTE: und der Herr sprach zu mir: Dieses Tor bleibe verschlossen und werde nie geöffnet, niemand trete da ein, denn durch dieses geht der Herr, der Gott Jisraéls; verschlossen bleibe es. ALSDANN NAHM ER DEN SCHLÜSSEL, ÖFFNETE DIE PFORTE UND TRAT IN DEN SEITENRAUM, UND VOM SEITENRAUME IN DAS TEMPELSCHIFF, BIS ER AN DAS GROSSE TOR KAM, UND ALS ER AN DAS GROSSE TOR HERANGEKOMMEN WAR, SCHOB ER DEN RIEGEL BEISEITE UND DIE SCHLÖSSER UND ÖFFNETE ES. DER ZU SCHLACHTEN HATTE, SCHLACHTETE NICHT EHER, ALS BIS ER HÖRTE, WIE DAS GROSSE TOR GEÖFFNET WURDE.",
+ "VON JERIḤO AUS HÖRTE MAN DAS GERÄUSCH BEIM ÖFFNEN DES GROSSEN TORES. VON JERIḤO AUS HÖRTE MAN DEN TON DES SCHIPPENINSTRUMENTES. VON JERIHO AUS HÖRTE MAN DEN TON DES TEMPELGESANGES. VON JERIḤO AUS HÖRTE MAN BEN ARZA AUF DIE ZIMBEL SCHLAGEN. Von JERIḤO AUS HÖRTE MAN DEN TON DER FLÖTE. VON JERIḤO AUS HÖRTE MAN DIE STIMME DES AUSRUFERS GABINI. VON JERIḤO AUS HÖRTE MAN DAS GERÄUSCH DER HOLZWALZE, EINER VORRICHTUNG, DIE BEN QAṬṬIN AN DAS WASCHBECKENHATTE ANBRINGEN LASSEN. VON JERIHO AUS HÖRTE MAN DEN TON DES TEMPELGESANGES. VON JERIḤO AUS HÖRTE MAN DEN SCHALL DER POSAUNE. MANCHE SAGEN, AUCH DIE STIMME DES HOCHPRIESTERS, WENN ER AM VERSÖHNUNGSTAGE DEN GOTTESNAMENAUSSPRACH. VON JeriḥO AUS ROCH MAN BEI DER BEREITUNG DES RÄUCHERWERKES DEN DUFT DESSELBEN. R. ELEA͑ZAR B. DIGLAJ SAGTE: MEIN VATER HATTE ZIEGEN IN DEN STÄDTENDES MIKHVAR, UND DIESE NIESTEN INFOLGE DES DUFTES DES RÄUCHERWERKES BEI DER BEREITUNG DESSELBEN.",
+ "WEM DAS ENTASCHEN DES INNEREN ALTARS ZUGEFALLEN WAR, DER GING HINEIN, NAHM DEN ASCHENKASTEN, STELLTE IHN VOR SICHHIN, HOB DIE ASCHE MIT DEN HOHLEN HÄNDEN AB UND TAT SIE HINEIN, UND ZULETZT LEGTE ER DEN REST HINEIN, LIESS IHN DA STEHEN UND GIKG HINAUS. WEM DAS ENTASCHEN DES LEUCHTERS ZUGEFALLEN WAR, GING HINEIN, UND WENN ER DIE BEIDEN ÖSTLICHENLAMPEN BRENNEN FAND, ENTASCHTE ER DIE ÜBRIGEN UND LIESS DIESE BRENNEN, WIE SIE WAREN; FANDER SIE ERLOSCHEN, SO ENTASCHTE ER SIE, ZÜNDETE SIE AN DEN NOCH BRENNENDEN AN UND ENTASCHTE DIE ÜBRIGEN. VOR DEM LEUCHTER BEFAND SICH EIN STEIN, DER DREI STUFEN HATTE, AUF DEM DER PRIESTER STAND UND DIE LAMPEN REINIGTE. ALSDANN STELLTE ER DIE KANNE AUF DIE ZWEITE STUFE UND GING HINAUS."
+ ],
+ [
+ "MAN BAND DAS LAMM NICHT SONDERN FESSELTE ES UND DIEJENIGEN, DENEN DIE GLIEDER ZUGEFALLEN WAREN HIELTEN ES FEST. DIES GESCHAH WIE FOLGT: DER KOPF NACH SÜDEN MIT DEM GESICHTE NACH WESTEN UND DER SCHLACHTENDE STAND IN DER OSTSEITE MIT DEM GESICHTE NACH WESTEN. DAS DES MORGENS WURDE AN DER NORDWESTLICHEN ECKE AM ZWEITEN RINGEGESCHLACHTET UND DAS DES ABENDS WURDE AN DER NORDÖSTLICHEN ECKE AM ZWEITEN RINGE GESCHLACHTET. DER ZU SCHLACHTEN HATTE SCHLACHTETE UND DER DAS BLUT AUFZUNEHMEN HATTE NAHM ES AUF GING ZUR NORDÖSTLICHEN ECKE UND SPRENGTE ES AUF DIE NORDOSTECKE, DANN ZUR SÜDWESTLICHEN USD SPRENGTE ES AUF DIE SÜDWEST-ECKE, UND DEN REST DES BLUTES GOSS ER AN DER SÜDSEITE AUF DEN GRUND.",
+ "ER BRACH DEN FUSSNICHT SONDERN MACHTE AM KNIEGELENKE EIN LOCH UND HÄNGTE ES DARANAUF DANN ZOG ER DIE HAUT NACH UNTEN AB BIS ER AN DIE BRUST KAM. WAR ER AN DIE BRUST GEKOMMEN SO SCHNITT ER DEN KOPF AB UND GAB IHN DEM DEM ER ZUGEFALLEN WAR SCHNITT DIE UNTERSCHENKEL AB UND GAB SIE DEM DEM SIE ZUGEFALLEN WAREN, BEENDETE DAS ENTHÄUTEN RISS DAS HERZ AUF UND LIESS DAS BLUT HERAUSFLIESSEN SCHNITT DIE VORDERFÜSSE AB UND GAB SIE DEM DEM SIE ZUGEFALLEN WAREN. DANN NACH OBEN ZUM RECHTEN HINTERFUSSE SCHNITT IHN AB UND GAB IHN DEM DEM ER ZUGEFALLEN WAR SAMT DEN BEIDEN HODEN. HIERAUF RISS ER ES GANZ AUF SODASS ALLES VOR IHM FREIGELEGT WAR NAHM DEN SCHMER UND LEGTE IHN OBEN AUF DIE Schlachtstelle AM KOPFE, NAHM DAS GEWEIDE UND GAB ES DEM, DEM ES ZUGEFALLEN WAR, ES ABZUSPÜLEN. DEN PANSEN SPÜLTE MAN IM SPÜLRAUME AB, UND ZWAR SPÜLTE MAN IHN SO LANGE, WIE NÖTIG WAR; DIE DÄRME SPÜLTE MAN MINDESTENS DREIMAL AUS, AUF DEN MARMORTISCHEN, DIE ZWISCHEN DEN SÄULEN STANDEN.",
+ "SODANN NAHM ER DAS MESSER UND TRENNTE DIE LUNGE VON DER LEBER UND DEN LEBERLAPPEN VON DER LEBER, RÜHRTE IHN ABER NICHT VON DER STELLE, UND NAHM DIE BRUST UND GAB SIE DEM, DEM SIE ZUGEFALLEN WAR. DANN NACH OBEN ZUR RECHTEN FLANKE, SCHNITT NACH UNTEN BIS AN DAS RÜCKGRAT, OHNE JEDOCH DAS RÜCKGRAT ZU BERÜHREN, UND ALS ER AN DIE BEIDEN DÜNNEN RIPPEN KAM, SCHNITT ER SIE AB UND GAB SIE DEM, DEM SIE ZUGEFALLEN WAREN, SAMT DER DARAN HÄNGENDEN LEBER. DANN KAM ER ZUM Halsstücke, liess daran zwei RIPPEN AN DER EINEN SEITE UND ZWEI RIPPEN AN DER ANDEREN SEITE, SCHNITT ES AB UND GAB ES DEM, DEM ES ZUGEFALLEN WAR, SAMT LUFTRÖHRE, HERZ UND LUNGE, DIE DARAN HÄNGEN BLIEBEN. DANN KAM ER ZUR LINKEN FLANKE, LIESS DARAN ZWEI DÜNNE RIPPEN OBEN UND ZWEI DÜNNE RIPPEN UNTEN, WIE ER SOLCHE AUCH AN DER ANDEREN ZURÜCKGELASSEN HATTE, SODASS JE ZWEI OBEN UND JE ZWEI UNTEN DARAN BLIEBEN, SCHNITT SIE AB, UND GAB SIE DEM. DEM SIE ZUGEFALLEN WAREN, UND RÜCKGRAT UND MILZ, DIE DARAN HÄNGEN BLIEBEN. DIESE WAR DIE GROSSERE, JEDOCH NANNTE MAN DIE RECHTE DIE GRÖSSERE, WEIL DARAN DIE LEBER HING. SODANN KAM ER ZUM STEISSE, SCHNITT IHN AB UND GAB IHN DEM, DEM ER ZUGEFALLEN WAR, UND DAMIT AUCH DEN FETTSCHWANZ, DEN LEBERLAPPEN UND DIE BEIDEN NIEREN. ENDLICH SCHNITT ER DEN LINKEN FUSS AB UND GAB IHN DEM, DEM ER ZUGEFALLEN WAR. SO STANDEN SIE ALLE IN DER REIHE MIT DEN OPFERGLIEDERN IN DEN HÄNDEN. DERERSTE MIT DEM KOPFE UND EINEM HINTEUFUSSE, DEN KOPF IN DER RECHTEN, DIE SCHNAUZE GEGEN DEN ARM, DIE HÖRNER ZWISCHEN DEN FINGERN UND DIE SCHLACHTSTELLE MIT DEM SCHMERE DARAUF NACH OBEN, UND DEN RECHTEN HINTERFUSS IN DER LINKEN, MIT DER HAUTSTELLE NACH AUSSEN. DER ZWEITE MIT DEN BEIDEN VORDERFÜSSEN, DEN RECHTEN IN DER RECHTEN UND DEN LINKEN IN DER LINKEN, MIT DER HAUTSEITE NACH AUSSEN. DER DRITTE MIT DEM STEISSE UND EINEM HINTERFCSSE, DEN STEISS IN DER RECHTEN, DER FETTSCHWANZ ZWISCHEN DEN FINGERN BAMMELND UND DER LEBERLAPPEN UND DIE BEIDEN NIEREN DARAN, UND DEN LINKEN HINTERFUSS IN DER LINKEN, MIT DER HAUTSEITE NACH AUSSEN. DER VIERTE MIT DER BRUST UND DEM HALSSTÜCKE, DIE BRUST IN DER RECHTEN UND DAS HALSSTÜCK IN DER LINKEN, DIE RIPPEN ZWISCHEN ZWEI FINGERN. DER FÜNFTE MIT DEN BEIDEN FLANKEN, DIE RECHTE IN DER RECHTEN UND DIE LINKE IN DER LINKEN, MIT DER HAUTSEITE NACH AUSSEN. DER SECHSTE MIT DEM GEWEIDE IN EINER SCHALE, UND OBEN DIE UNTERSCHENKEL. DER SIEBENTE MIT DEM MEHL, DER ACHTE MIT DEM PFANNENOPFER UND DER NEUNTE MIT DEM WEINE. HIERAUF GINGEN SIE UND LEGTEN SIE AUF DIE UNTERE HÄLFTE DER RAMPE, AUF DER WESTSEITE, UND SALZTEN SIE, STIEGEN HINUNTER UND BEGABEN SICH IN DIE QUADERHALLE, UM DAS ŠEMA͑ ZU LESEN."
+ ],
+ [
+ "DER BEAMTE SPRACH ZU IHNEN: SPRECHET DEN EINEN SEGENSSPRUCH! SIE SPRACHEN IHN, LASEN DAS ZEHNGEBOT, DIE ABSCHNITTE ‘HÖRE’, ‘WENN DU HÖREN WIRST’ UND ‘ER SPRACH’, UND SPRACHEN MIT DEM VOLKE DIE DREI SEGENSSPRÜCHE ‘WAHR UND RICHTIG’, DEN DIENSTSEGEN UND DEN PRIESTERSEGEN. AM ŠABBATH FÜGTEN ÜE NOCH EINEN SEGEN FÜR DIE ABTRETENDE PRIESTERWACHE HINZU.",
+ "ALSDANN SPRACH ER ZU IHNEN: NEULINGE BEIM RÄUCHERWERKE, KOMMT UND LOSET! WEM ES ZUFIEL, DEM FIEL ES ZU. ALSDANN SPRACH ER: NEULINGE UND ERFAHRENE, KOMMT UND LOSET, WER DIE OPFERGLIEDER VON DER RAMPE AUF DEN ALTAR BRINGE. R. ELIE͑ZER B. JA͑QOB SAGTE: WER DIE OPFERGLIEDER AUF DIE RAMPE GEBRACHT HATTE, DER BRACHTE SIE AUCH AUF DEN ALTAR.",
+ "DIE ÜBRIGEN PRIESTER ÜBERGAB MAN DEN AUFSEHERN, DIE IHNEN DIE KLEIDER AUSZOGEN UND SIE NUR DIE BEINKLEIDER ANBEHALTEN LIESSEN. DASELBST WAREN WANDNISCHEN, ÜBER WELCHEN DU: DIENSTLICHE VERWENDUNG DER KLEIDER GESCHRIEBEN WAR.",
+ "WEM DAS RÄUCHERWERK ZUGEFALLEN WAR, DER NAHM DIE KELLE; DIE KELLE, AUS GOLD, GLICH EINEM GROSSEN TRIKAB, SIE FASSTE DREI KAB, UND DARIN BEFAND SICH DIE SCHALE, GEHÄUFT VOLL MIT RÄUCIIERWERK, DIE EINEN DECKEL HATTE, UND EINE ART DECKCHEN DARÜBER.",
+ "WEM DIE KOHLENSCHIPPE ZUGEFALLEN WAR, DER NAHM DIE SILBERNE KOHLENSCHIPPE, STIEG AUF DIE HÖHE DES ALTARS, SCHARRTE DIE KOHLEN NACH DER EINEN UND DER ANDEREN SEITE, SCHIPPTE DIE DURCHGEBRANNTEN AUS DER MITTE AUF, STIEG HINUNTER UND SCHÜTTETE SIE IN DIE GOLDENE SCHIPPE. UNGEFÄHR EIN KAB KOHLEN WURDE VERSCHÜTTET, UND ER FEGTE SIE IN DEN KANAL; AM ŠABBATH ABER STÜLPTE ER DARÜBER DEN KÜBEL. DER KÜBEL WAR EIN GROSSES, ZWEI LETHEKH FASSENDES GEFÄSS, AN DEM ZWEI KETTEN WAREN; AN DER EINEN ZOG MAN IHN NACH UNTEN UND AN DER ANDEREN HIELT MAN IHN OBEN FEST, DAMIT ER DIE RAMPE NICHT HERUNTERROLLE. ER HATTE EINE DREIFACHE VERWENDUNG: AM ŠABBATH STÜLPTE MAN IHN AUF DIE KOHLEN, EBENSO AUF EIN KRIECHTIER, UND DARIN SCHAFFTE MAN DIE ASCHE VOM ALTAR HINUNTER.",
+ "WAREN SIE ZWISCHEN TEMPELHALLE UND ALTAR ANGELANGT, SO NAHM EINER DIE SCHIPPE UND WARF SIE ZWISCHEN TEMPELHALLE UND ALTAR, UND DURCH DEN SCHALL DER SCHIPPE KONNTE NIEMAND IN JERUŠALEM DIE STIMME SEINES NÄCHSTEN HÖREN. SIE HATTE EINE DREIFACHE VERWENDUNG: HÖRTE EIN PRIESTER IHREN SCHALL, SO WUSSTE ER, DASS SEINE PRIESTERBRÜDER SICH NIEDERZUWERFEN EINTRATEN, UND LIEF HINTEIUIER, HÖRTE EIN LEVITE IHREN SCHALL, SO WUSSTE ER, DASS SEINE LEVITENBRÜDER ZUM GESANGE EINTRATEN, UND LIEF HINTERHER, UND DER OBMANN DES BEISTANDES LIESS DANN DIE UNREINEN SICH AM OSTTORE AUFSTELLEN."
+ ],
+ [
+ "WÄHREND DIESE DIE STUFEN ZUR VORHALLE HINAUFZUGEHEN BEGANNEN, EILTEN JENE, DENEN DAS ENTASCHEN DES INNEREN ALTARS UND DES LEUCHTERS ZUGEFALLEN WAR, IHNEN VORAUS. DEM DAS ENTASCHEN DES INNEREN ALTARS ZUGEFALLEN WAR, TRAT EIN, NAHM DEN ASCHENKASTEN, WARF SICH NIEDER UND GING HINAUS. DEM DAS ENTASCHEN DES LEUCHTERS ZUGEFALLEN WAR, TRAT EIN, UND WENN ER DIE BEIDEN WESTLICHEN LAMPEN NOCH BRENNEN FAND, ENTASCHTE ER DIE ÖSTLICHE UND LIESS DIE WESTLICHE BRENNEN, AN DER ER ABENDS DEN LEUCHTER ANZÜNDETE; FAND ER SIE BEREITS ERLOSCHEN, SO ENTASCHTE ER SIE UND ZÜNDETE SIE MIT FEUER VOM BRANDOPFERALTAR AN; ALSDANN NAHM ER DIE KANNE VON DER ZWEITEN STUFE, WARF SICH NIEDER UND GING HINAUS.",
+ "DER, DEM DIE KOHLENSCHIPPE ZUGEFALLEN WAR, SCHARRTE DIE KOHLEN AUF DEM ALTAR IN EINEN HAUFEN ZUSAMMEN, GLÄTTETE SIE MIT DEM BODEN DER SCHIPPE, WARF SICH NIEDER UND GING HINAUS.",
+ "DEM DAS RÄUCHERWERK ZUGEFALLEN WAR, NAHM DIE SCHALE AUS DER KELLE UND GAB SIE EINEM FREUNDE ODER EINEM VERWANDTEN, WENN ETWAS VERSTREUT WORDEN WAR, TAT ER ES WIEDER HINEIN, UND DIESER GAB ES IHNEN IN DIE HANDTELLER. MAN BELEHRTE IHN: SEI VORSICHTIG, DASS DU NICHT VORN BEGINNEST, DAMIT DU DICH NICHT VERBRENNST. DANN BEGANN ER ES FLACHZUSTREICIIEN UND GING HINAUS. DER RÄUCHERNDE BEGANN NICHT EHER MIT DEM RÄUCHERN, ALS BIS DER BEAMTE IHM ZURIEF: RÄUCHERE. WAR ESDER HOCHPRIESTER, SO SPRACH DER BEAMTE ZU IHM: MEIN HERR HOCHPRIESTER, RÄUCHERE! DAS VOLK ZOG SICH ZURÜCK UND ER BRACHTE DAS RÄUCHERWERK DAR, DANN WARF ER SICH NIEDER UND GING HINAUS."
+ ],
+ [
+ "WENN DER HOCHPRIESTER SICH NIEDERZUWERFEN EINTRAT, HIELTEN IHN DREI PRIESTER GEFASST, EINER AN DER RECHTEN, EINER AN DER LINKEN UND EINER AN DEN EDELSTEINEN. SOBALD DER BEAMTE DIE SCHRITTE DES HERAUSKOMMENDEN HOCHPRIESTERS VERNAHM, HOB ER IHM DEN VORHANG HOCH. ER TRAT EIN, WARF SICH NIEDER UND KAM HERAUS, DANN TRATEN SEINE PRIESTERBRÜDER EIN, WARFEN SICH NIEDER UND KAMEN HERAUS.",
+ "HIERAUF KAMEN SIE UND STELLTEN SICH AUF DEN STUFEN DER VORHALLE AUF; DIE ERSTEN STANDEN SÜDLICH VON IHREN PRIESTERBRÜDERN MIT FÜNF GERÄTEN IN IHREN HÄNDEN: IN DER HAND DES EINEN DER KOHLENKASTEN, IN DER HAND DES EINEN DIE KANNE, IN DER HAND DES EINEN DIE SCHIPPE, IN DER HAND DES EINEN DIE SCHALE UND IN, DER HAND DES EINEN DIE KELLE MIT DEM DECKEL. SODANN SPRACHEN SIE DEN SEGEN ÜBER DAS VOLK, EINEN SEGENSSPRUCH. IN DER PROVINZ SPRACHEN SIE IHN NÄMLICH ALS DREI SEGENSSPRÜCHE, IM TEMPEL ABER ALS EINEN SEGENSSPRUCH. IM TEMPEL SPRACH MAN DEN GOTTESNAMEN AUS, WIE ER GESCHRIEBEN WIRD, IN DER PROVINZ ABER DEN BEINAMEN. IN DER PROVINZ ERHOBEN DIE PRIESTER IHRE HÄNDE BIS ZU DEN SCHULTERN, IM TEMPEL ABER ÜBER DEN KOPF, AUSGENOMMEN DER HOCHPRIESTER, DER DIE HÄNDE NICHT ÜBER DAS STIRNBLATT ERHOB. R. JEHUDA SAGT, AUCH DER HOCHPRIESTER ERHOB DIE HÄNDE ÜBER DAS STIRNBLATT, DENN ES HEISST: und Ahron erhob seine Hände gegen das Volk und segnete es.",
+ "WOLLTE DER HOCHPRIESTER DIE OPFERGLIEDER AUFRÄUCHERN, SO GING ER DIE RAMPE HINAUF, DER PRIESTERVORSTEHER AN SEINER RECHTEN, UND ALS ER DIE HÄLFTE DER RAMPE ERREICHTE, FASSTE IHN DER PRIESTERVORSTEHER BEI SEINER RECHTEN UND FÜHRTE IHN HINAUF. DER ERSTE REICHTE IHM DEN KOPF UND DEN HINTERFUSS, UND ER STÜTZTE DARAUF DIE HÄNDE UND WARF SIE HINAUF. DER ZWEITE REICHTE DEM ERSTEN DIE BEIDEN VORDERFÜSSE, DIESER REICHTE SIE DEM HOCHPRIESTER, UND ER STÜTZTE DARAUF DIE HÄNDE UND WARF SIE HINAUF. DANN TRAT DER ZWEITE AB UND ENTFERNTE SICH, UND SO REICHTEN SIE IHM AUCH ALLE ÜBRIGEN OPFERGLIEDER, UND ER STÜTZTE DARAUF DIE HÄNDE UND WARF SIE HINAUF. WOLLTE ER ABER, SO STÜTZTE ER NUR DIE HÄNDE DARAUF, UND ANDERE WARFEN SIE HINAUF. DANN TRAT ER DEN RUNDGANG UM DEN ALTAR AN. WO FING ER AN? AN DER SÜDÖSTLICHEN ECKE, ZUR NORDÖSTLICHEN, ZUR NORDWESTLICHEN UND ZUR SÜDWESTLICHEN. DA REICHTE MAN IHM DEN WEIN ZUM GUSSOPFER. DER PRIESTERVORSTEHER STAND AUF DEM ALTARHORN MIT EINEM SUDARIUM IN DER HAND, UND ZWEI PRIESTER STANDEN AUF DEM TISCHE DER FETTSTÜCKE MIT ZWEI TROMPETEN IN DER HAND. SIE BLIESEN EINEN STOSSTON, EINEN LÄRMTON UND EINEN STOSSTON, STELLTEN SICH DANN NEBEN BEN ARZA, EINER ZU SEINER RECHTEN UND EINER ZU SEINER LINKEN. ALS ER SICH ZUM GIESSEN BÜCKTE, SCHWENKTE DER PRIESTERVORSTEHER DAS SUDARIUM, UND BEN ARZA SCHLUG DIE ZIMBEL UND DIE LEVITEN STIMMTEN DEN GESANG AN. KAMEN SIE ZU EINEM ABSCHNITTE, SO WURDE GEBLASEN UND DAS VOLK WARF SICH NIEDER. BEI JEDEM ABSCHNITTE EIN BLASEN, UND BEI JEDEM BLASEN EIN SICHNIEDERWERFEN. DIES IST DIE ORDNUNG DES BESTÄNDIGEN OPFERS BEIM DIENSTE IN UNSEREM GOTTESHAUSE. MÖGE ES SEIN WILLE SEIN, DASS ER BALD WIEDERERBAUT WERDE IN UNSEREN TAGEN. AMEN.",
+ "DERGESANG, DEN DIE LEVITEN IM TEMPEL ANSTIMMTEN. AM SONNTAG SANGEN SIE:Dem Herrn gehört die Erde und ihre Fälle, das Weltall und seine Bewohner. AM MONTAG SANGEN SIE:Groß ist der Herr und hochgepriesen in der Stadt unseres Gottes, auf seinem heiligen Berge. AM DIENSTAG SANGEN SIE:Gott steht in der Gemeinde Gottes, inmitten der Richter richtet er. AM MITTWOCH SANGEN SIE:Ein Gott der Rache ist der Herr, Gott der Rache, erscheine. Am Donnerstag sangen sie:Jauchzet Gott, unserer Stärke, jubelt dem Gott Ja͑qobs zu. AM FREITAG SANGEN SIE: Der Herr ist Herrscher, Hoheit hat er angelegt &c. AM ŠABBATH SANGEN SIE: Ein Psalmlied für den Šabbathtag. EIN PSALMLIED FÜR DIE KOMMENDE WELT, FÜR DEN TAG, DER GANZ ŠABBATH IST, RUHE FÜR DAS EWIGE LEBEN."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/William Davidson Edition - English.json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/William Davidson Edition - English.json
new file mode 100644
index 0000000000000000000000000000000000000000..035c84cd7ba8a8586f68e6b0c5a7d930265408e2
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/William Davidson Edition - English.json
@@ -0,0 +1,75 @@
+{
+ "language": "en",
+ "title": "Mishnah Tamid",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "The priests would keep watch in three places in the Temple courtyard, in honor of the Temple, like guards in royal courtyards: In the Chamber of Avtinas, which is the Chamber where the incense was prepared, and on the two sides of the northern section of the courtyard: In the Chamber of the Spark, where there was a small, perpetual fire, from which the fire of the altar would be lit if it went out; and in the Chamber of the Hearth, where there was also a fire, by which the priests would warm themselves when it was cold. In the Chamber of Avtinas and in the Chamber of the Spark there were upper stories, and the young priests, who were not yet eligible to serve in the Temple, would keep watch there. In the Chamber of the Hearth, there was no upper story, as its ceiling was round like a cupola. And it was a large hall, surrounded by rows of stone that protruded from the walls and that served as benches. The elders of the patrilineal priestly family that would serve in the Temple the following day would sleep there, and the keys to the Temple courtyard were in their possession. The young men of the priesthood, who were old enough to serve in the Temple, would also sleep in the Chamber of the Hearth. They would not sleep on benches, but instead each of the priests would sleep with his garment on the ground. Furthermore, they would not sleep dressed in the sacred vestments; rather, they would remove them and fold them up. And then they would place their vestments on the floor beneath their heads, and cover themselves with their own non-sacred garments. If a seminal emission befell one of the priests, rendering him ritually impure and unfit for service, he would leave the Chamber of the Hearth, and he would walk through the circuitous passage that extended beneath the Temple, as he could not pass through the Temple courtyard, due to his impurity. And there were lamps burning on this side and on that side of the passage. He would walk through the passage until he reached the Chamber of Immersion. And there was a fire burning there to warm the priests after they had immersed, and also a bathroom of honor, so that the priests could urinate before immersion. This was the manifestation of its honor: If one found the door closed, he would know that there was a person there, and he would wait for him to exit before entering. If one found the door open, it was known that there was no person there, and he could enter. In this manner, the one using it was afforded privacy. After the priest descended and immersed in the ritual bath, he ascended and dried himself with a towel, and warmed himself opposite the fire. He then came back to the Chamber of the Hearth and sat with his brethren the priests until dawn, when the gates of the Temple courtyard would be opened. He would then leave the Temple and go on his way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.",
+ "The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, whoever wants to remove the ashes from the altar rises early and immerses himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse before the appointed priest arrives, as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. And at what time does the appointed priest arrive? The times of his arrival are not all the same. There are times that he comes at the call of the rooster [hagever], or he might come at an adjacent time, either before the call of the rooster or after it. The appointed priest arrived at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, and he knocked on the gate to alert them to open the gate for him. And when they opened the gate for him, he said to them: Whoever immersed in the ritual bath may come and participate in the lottery. They then conducted the lottery, and whoever won that lottery won the privilege to perform the rite of the removal of the ashes.",
+ "At some time near dawn the appointed priest took the key that was kept beneath a marble tablet set in the floor of the Chamber of the Hearth and opened with it the wicket [hapishpesh] in the gate of the Chamber of the Hearth. And he entered through the wicket from the Chamber of the Hearth to the Temple courtyard; and the priests of the patrilineal family entered after him, and two torches of fire were in their hands, to light the way. The priests divided into two groups; these priests would walk along the portico that surrounded the Temple courtyard, starting in the direction of east, and those priests would walk along the portico starting in the direction of west.The priests would ensure that all the service vessels were in place, ready for use in the daily service. Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the High Priest’s daily Griddle-Cake Offering was located. When they reached that place, these priests and those priests said to each other: It is well; all is well, and all the vessels are in place. They then set the preparer of the griddle-cake offering to prepare the griddle-cake offering.",
+ "The priest who won the lottery to remove the ashes from the altar shall then remove the ashes. And the other priests say to him: Be careful that you do not touch the vessel with which you perform the rite until you sanctify your hands and your feet from the Basin, as a priest may not perform any service in the Temple before sanctifying his hands and feet. The priests would continue their reminders: The coal pan with which the ashes are removed is placed in the corner between the ramp and the altar, on the western side of the ramp. No person would enter with the priest who was removing the ashes, as it was permitted to enter the area between the Entrance Hall of the Sanctuary and the altar only when performing the Temple service. And there was no lamp in his hand when he went to fetch the coal pan. Rather, he would walk by the light of the arrangement of wood on the altar, upon which the portions of the offerings sacrificed the previous day were burned during the night. The other priests would not see him, as the altar hid him from their sight, nor could they hear the sound of his steps. They were therefore unaware of his progress until they heard the sound of the wood that ben Katin crafted into a mechanism [mukhani] of pulleys that was used to sink the Basin into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, they said to each other: The time for sanctifying hands and feet has come. The priest sanctified his hands and his feet with water from the Basin after he raised it. He then took the silver coal pan from the corner between the ramp and the altar, and ascended to the top of the altar. The priest cleared the upper layer of coals to this side and to that side and scooped into the coal pan the inner coals that were completely consumed. He then descended the ramp. When he reached the floor, in the southeast of the Temple courtyard, he turned his face toward the north. He would walk along the east side of the ramp toward the south side of the altar, walking a distance of about ten cubits from the bottom of the ramp, which was twenty cubits from the altar. He then heaped the coals upon the floor in a location three handbreadths distant from the ramp, in the place where the priests would place the crop of the bird burnt offering, the ashes removed from the inner, golden altar, and the ashes removed from the Candelabrum."
+ ],
+ [
+ "The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: The brethren of the priest who removed the ashes, i.e., the other members of the patrilineal family, saw that he had descended from the altar with the coal pan, and they would run and come to the Basin. They made haste and sanctified their hands and their feet with the water in the Basin, and then they took the shovels and the forks and ascended with them to the top of the altar. The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed. With regard to the limbs of burnt offerings and the fats of other offerings that had not been consumed and burned to ashes during the time from the previous evening, the priests would clear them to the sides of the altar. If the remaining limbs and fats were so abundant that the sides of the altar were unable to hold them, the priests would arrange them on the ramp, opposite the surrounding ledge of the altar.",
+ "The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it, the priest tasked with removing the ashes from the circular heap was never indolent in removing the ashes.",
+ "After the ashes were cleared to the middle of the altar, the priests began raising logs onto the altar in order to assemble the arrangement of wood on which the offerings were burned. The tanna asks: And is wood from all the trees fit for the arrangement? The tanna replies: Wood from all the trees is fit for the arrangement, except for wood from the vine and from the olive tree, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood.",
+ "The priest who removed the ashes then assembled the large arrangement of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled on the eastern side of the altar, and its opening was on the eastern side of the altar, and the inner end of the logs would touch the circular heap of ashes. And there was space between the logs, in which the priests placed twigs, as they would ignite the kindling [ha’alita] from there, so that the fire would spread to the logs.",
+ "The priests selected from among the logs that were there fine logs from fig trees, as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then assembled the second arrangement of wood, from which the coals were taken to the golden altar in the Sanctuary for the burning of the incense. The second arrangement was assembled next to the southwestern corner of the altar and was removed from the corner toward the north side of the altar by a distance of four cubits. The second arrangement was assembled of an amount of wood estimated to produce five se’a of coals. And on Shabbat, it was assembled of an amount of wood estimated to produce eight se’a of coals, as there the priests would place the two bowls of frankincense that accompanied the shewbread and that were burned on the altar on Shabbat. With regard to the limbs and the fats that were not consumed during the time from the previous evening, the priests would return them to the large arrangement to be burned. And the priests kindled those two arrangements with fire and descended from the altar. And they then came to the Chamber of Hewn Stone, where they would conduct the second lottery in order to determine who would perform the subsequent rites."
+ ],
+ [
+ "Four lotteries were conducted in the Temple each day in order to determine which priests would perform which of the Temple rites. After describing the first of the lotteries, for removal of the ashes, the tanna describes the second lottery. The priest appointed to oversee the lotteries said to the priests: Come and participate in the lottery to determine who is the priest who will slaughter the daily offering; and who is the priest who will sprinkle its blood; and who will remove the ashes from the inner, golden altar; and who will remove the ashes from the Candelabrum; and who will take the limbs of the daily offering up to the ramp to be burned afterward. The limbs of the daily offering taken up to the ramp were divided among the priests in the following manner: One priest took the head and the right hind leg up to the altar; and a second took the two forelegs; a third the haunch, including the lower spine and the tail, and the left hind leg; a fourth the breast and the cud, i.e., the neck and appended internal organs, including the windpipe, liver, and heart; and a fifth the two flanks; a sixth the innards; and a seventh the fine flour from the accompanying meal offering; and an eighth the griddle-cake offering; and a ninth the wine for the libation. They conducted the lottery to determine the thirteen tasks, i.e., slaughtering, carrying the nine items or pairs of items, sprinkling the blood, removing the ashes from the inner altar, and removing the ashes from the Candelabrum. And whoever won that lottery won the right to perform the slaughter, and the twelve priests standing to his right won the other privileges. ",
+ "The appointed one said to the priests: Go out and observe if it is day and the time for slaughter has arrived. If the time has arrived, the observer says: There is light. Matya ben Shmuel says that the appointed priest phrased his question differently, saying: Is the entire eastern sky illuminated as far as Hebron? And the observer says: Yes.",
+ "The appointed priest said to the priests: Go out and bring me a lamb from the Chamber of the Lambs, where lambs that had been examined and found to be unblemished were kept. And the Chamber of the Lambs is located in the northwestern corner of the building of the Chamber of the Hearth. There were four chambers there, in that building: One was the Chamber of the Lambs; and one was the Chamber of the Seals, located in the northeastern corner, where the priest stored receipts given to those seeking to purchase animal offerings; and one was the Chamber of the Hearth, where there was a fire burning to warm the priests; and the last one was the chamber in which the priests prepared the shewbread.",
+ "The priests entered the Chamber of the Vessels, where the service vessels required for the daily Temple service were stored. They took out from there ninety-three silver vessels and gold vessels. They then gave the lamb selected for the daily offering water to drink in a cup of gold. Although the lamb was examined and deemed unblemished earlier in the evening, the priests examine it now by the light of the torches.",
+ "The priest who won the lottery to slaughter the daily offering pulled the lamb, and he would go to the slaughterhouse to slaughter it as the daily offering. And the priests who won the right to take the limbs up to the ramp would go with him. The slaughterhouse was to the north of the altar. Adjacent to it there were eight low stone pillars. And cedarwood squares were affixed upon them, and iron hooks were fixed in the wooden squares. And there were three rows of hooks on each and every one of those wooden squares, upon which the priests would suspend the animal after it was slaughtered. And they would flay the animal’s hide onto marble tables that were positioned between the pillars.",
+ "The priests who won the privilege of the removal of ash from the inner altar and of the removal of ash from the Candelabrum would precede the other priests and would hold four vessels in their hands: The basket, and the jug, and the two keys. The basket is similar to a large gold vessel with a capacity of three kav [letarkav], but it holds only two and a half kav. And the jug is similar to a large flask [lekitton] of gold. And as for the two keys, with one of them the priest would lower his arm to his armpit through a small opening in the door and open the lock that was at the bottom of the door on the inside, and he would pass through that door into a compartment. And the other one is the key with which the priest opened the lock on the inner door of the compartment, through which he entered the Sanctuary, and that lock he opened directly.",
+ "The priest came to the northern wicket. There were two wickets for the large gate, one in the northern part of the gate and one in the southern part. Through the wicket that was in the southern part, no person entered. In its regard, the wicket’s status is clarified by the prophet Ezekiel, as it is stated: “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. And the Lord said unto me: This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut” (Ezekiel 44:1–2). The priest took the key, opened the wicket north of the gate, and entered the compartment. He went from the compartment to the Sanctuary and continued until he would reach the large gate. Once he reached the large gate, which was locked from the inside, he moved the bolt and the locks fixing the bolt in place and opened the gate. The priest who slaughters the daily offering would not slaughter the animal until he would hear that the large gate had been opened.",
+ "From Jericho the people would hear the sound indicating that the large gate had been opened. From Jericho the people would hear the sound produced in the Temple by the instrument that had the form of a shovel. From Jericho the people would hear the sound of the wood that ben Katin crafted into a mechanism of pulleys for the Basin. From Jericho the people would hear the voice of Gevini the Temple crier, who would proclaim in the Temple each day: Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. From Jericho the people would hear the sound of the flute that was played in the Temple twelve days each year. From Jericho the people would hear the sound of ben Arza clashing the cymbals in the Temple. From Jericho the people would hear the sound of the song of the Levites in the Temple. From Jericho the people would hear the sound of the shofar that was sounded several times each day in the Temple. And some say that in Jericho the people would hear even the voice of the High Priest at the moment that he mentioned the ineffable name of God on Yom Kippur. From Jericho the people would smell the fragrance emanating from the preparation of the incense in the Temple. Rabbi Elazar ben Diglai said: There were goats belonging to my father that grazed in the cities of Mikhvar, located at a distance from Jerusalem, and they would sneeze from the fragrance of the preparation of the incense that they smelled. ",
+ "The priest who won the right of the removal of ash from the inner altar entered through the Sanctuary gate, and he took the basket with him and placed it before him on the floor between him and the altar. And he would take handfuls of ashes from upon the altar and place them in the basket. Ultimately, when only a small amount of ashes remained on the altar, the priest swept the rest into the basket, and placed the basket back on the Sanctuary floor, and emerged from the Sanctuary. The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary. And if he found in the Candelabrum the two easternmost lamps, the second of which is called the western lamp, still burning, he would first remove the ashes and the burned wicks from the rest of the lamps and place them in the jug, and place new wicks and oil in those lamps. And he would leave these two lamps burning in their own place. If he found that the two easternmost lamps were extinguished, he would remove the ashes and the burned wicks from them and kindle them from the lamps that were still burning. If none were still burning, he would kindle them from the fire on the outer altar. And afterward, the priest would remove the ashes and the wicks from the rest of the lamps. And there was a stone in front of the Candelabrum and in it there were three stairs upon which the priest would stand and prepare the lamps for kindling. Since the Candelabrum was eighteen handbreadths high, it was necessary for the priest to stand on an elevated surface to reach the lamps. And after he placed the ashes and the wicks from the five westernmost lamps in the jug, he would place the jug on the second stair of that stone, and then he emerged from the Sanctuary. When the priest later returned to prepare the two easternmost lamps for kindling, he would remove the jug with the ashes from the Candelabrum, and together with the priest removing the basket with the ashes from the inner altar would pour the ashes from the jug and the basket at the side of the altar. "
+ ],
+ [
+ "In preparing the lamb of the daily offering for sacrifice, the priests would not tie the lamb by fastening all four of its legs together; rather, they would bind it by fastening each hind leg to the corresponding foreleg. The priests who won the right to take the limbs up to the ramp would hold the lamb in place while it was being slaughtered. And this was the manner of its binding: The animal would be stood in the northern part of the courtyard while its head would be directed to the south, toward the altar, and its face would be turned to the west, toward the Sanctuary. And the slaughterer would stand to the east of the animal, and his face would be to the west. Twenty-four rings were affixed to the courtyard floor north of the altar, designated for placement of the animal’s neck during its slaughter. The daily offering of the morning was slaughtered at the northwest corner of the altar, at the second ring. The daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. After the slaughterer has slaughtered the lamb and the receiver has received its blood in a vessel to sprinkle on the altar, the priest comes to the northeast corner of the altar and places the first sprinkling in such a manner that the blood will reach the eastern and northern sides of the altar. Next, the priest comes to the southwest corner of the altar and places a second sprinkling in a manner such that the blood will reach the western and southern sides of the altar. With regard to the remainder of the blood, the priest would pour it at the southern base of the altar, at its southwest corner.",
+ "When the priest flayed the hide of the daily offering after its slaughter, he would not break the animal’s leg in the typical manner of flaying an animal; rather, he punctures the leg from within each knee of the hind leg and suspends the animal by placing these holes on two hooks, in order to flay the animal’s hide. The priest began flaying from the top of the inverted animal, descending until he would reach the hide of the breast. Once he reached the breast, he severed the lamb’s head and gave it to the priest who won the right to take it up to the ramp. Next he severed the four legs below the knee and gave them to the priest who won the right to take them up to the ramp. He completed the flaying of the remaining hide from the breast down, and then the priest cut the heart and drained its blood. Next the priest severed the remaining upper parts of the forelegs and gave them to the priest who won the right to take them up to the ramp. Afterward he moved up to the remaining upper part of the right hind leg, severed it, and gave it to the priest who won the right to take it up to the ramp; and the animal’s two testicles were cut along with the right leg, leaving the animal suspended by its left hind leg. Then the priest tore open the animal’s midsection, resulting in the innards of the entire animal being exposed before him. He took the fats and placed them on the place of slaughter on the animal’s head above it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest took the innards and gave them to the priest who won the right to take them up to the ramp, in order to rinse them first. And with regard to the stomach, in which there is a significant amount of waste, the priests would rinse it in the rinsing site located in the south of the courtyard, east of the Gate of the Water, and they rinsed it as much it required. And with regard to the innards, the priests would rinse them three times at a minimum, on the marble tables that were positioned between the pillars in the slaughterhouse.",
+ "The priest then took the knife and separated the lung from the liver, and the finger-like protrusion from the lower edge of the liver, also known as the lobe of the liver, from the liver. And he would not move any one of the organs from its place. He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would puncture around the breast, separating it from the flanks and the ribs, and he gave it to the priest who won the right to take it up to the ramp. He then moved up to the right flank and would cut it and separate it from the animal’s body. And he would continue to cut, descending until he would reach the spinal column, and the priest would not touch the spinal column, leaving the spine intact and attached to the left flank. He would continue cutting until he reached the space between the two narrow ribs near the neck, leaving them in place. The priest cut the right flank, separating it from the body of the animal, and gave it to the priest who won the right to take it up to the ramp. And the liver was suspended from it. The priest then came to the cud. He left attached to it, in their entirety, the two narrow ribs from here, the right side, and the two narrow ribs from there, the left side. He cut the cud and gave it to the priest who won the right to take it up to the ramp; and the windpipe, the heart, and the lung were suspended from it. He came to cut the left flank of the body and left attached to it two narrow ribs above, near the haunch, as the animal was suspended upside down, and two narrow ribs below, near the cud. And he also did that with its counterpart, the right flank, resulting in two narrow ribs in each flank above and two narrow ribs in each flank below. He cut the left flank and gave it to the priest who won the right to take it up to the ramp, and the spinal column was with it, and the spleen was suspended from it. And the left flank was greater, i.e., the larger of the two, because it included the spine, but they referred to the right flank as the greater one, as in addition to the flank itself, the liver was suspended from it. He came to the haunch, cut it, and gave it to the priest who won the right to take it up to the ramp. And the tail, and the finger-like protrusion of the liver, and the two kidneys were with it. He took the remaining upper part of the left hind leg, cut it, and gave it to the priest who won the right to take it up to the ramp. This resulted in all of the nine priests who won the rights to take the limbs up to the ramp standing in line, and the limbs were in their hands. The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest’s arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above. The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter."
+ ],
+ [
+ "After the priests completed laying the parts of the daily offering on the ramp, they went to the Chamber of Hewn Stone to recite Shema. The appointed priest who oversaw the lotteries in the Temple said to the priests: Recite a single blessing of the blessings that accompany Shema. And the members of the priestly watch recited a blessing, and then they recited the Ten Commandments, Shema (see Deuteronomy 6:4–9), VeHaya im Shamoa (see Deuteronomy 11:13–21), and VaYomer (see Numbers 15:37–41), the standard formula of Shema. Additionally, they blessed with the people three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; and the blessing of the Temple service, which is also a blessing recited in the Amida prayer; and the Priestly Benediction, recited in the form of a prayer, without the lifting of hands that usually accompanies that blessing (Tosafot). And on Shabbat, when the new priestly watch would begin its service, the priests would add one blessing recited by the outgoing priestly watch, that love, fraternity, peace, and friendship should exist among the priests of the incoming watch.",
+ "The appointed priest said to them: Let only those priests who are new to burning the incense come and participate in the lottery for the incense. Whoever won that lottery won the privilege to burn the incense. The appointed priest said to them: Those new priests, i.e., those who had never performed the service, together with those old priests, i.e., those who had already performed it, may come and participate in the lottery to determine who takes the limbs from the bottom half of the ramp, where they had been placed earlier, up to the altar. Rabbi Eliezer ben Ya’akov says: The priest who takes the limbs up to the ramp is the one who takes them up from the ramp and places them upon the altar.",
+ "The priests who did not win a lottery were still dressed in the priestly vestments that they were required to don when entering the lottery, so that if they won they would be prepared for immediate service. The appointed priest handed over these priests to the care of the attendants [laḥazanim]. The attendants would undress these priests and remove their garments, and they would leave only their trousers on them. After the priests donned their non-sacred garments, they would remove the priestly trousers and don their non-sacred trousers. And there were four storage compartments there in the Temple for the storage of priestly vestments for each priestly watch, and on each of them was written the use of the garment stored there: Trousers, tunic, belt, and mitre.",
+ "The priest who won the lottery to burn the incense would take the spoon used for carrying the incense. And the spoon was similar to a large gold vessel that held three kav, and the smaller vessel was placed inside the spoon. The vessel was filled to overflow with incense. And it had a cover to prevent spillage of the incense, and there was a type of cloth placed upon it from above, to preserve the fragrance of the incense.",
+ "The priest who won the right to bring the coal pan with the coals from the outer altar to the incense altar in the Sanctuary took the silver coal pan, ascended to the top of the outer altar, and cleared the extinguished coals from the perimeter of the flame to here and to there. Then he shoveled four kav from the consumed inner coals, which were burned in the depths of the flame, into the coal pan. He descended from the altar and emptied the coals into the coal pan made of gold. Approximately one kav of coals from it was spilled and scattered on the courtyard floor, as the capacity of the gold pan was only three kav. And a priest would sweep the scattered coals into the Temple courtyard drain that passed through the courtyard to drain the waste outside the Temple. And on Shabbat, when it is prohibited to extinguish fire, the priest would not sweep the coals into the canal; rather, he would overturn a pesakhter upon them. And the pesakhter was a large vessel that held a half-kor. And since the pesakhter was a very heavy vessel, there were two chains on it, to facilitate its standard use, removal of ashes from the altar: One chain with which a priest would pull the vessel filled with ashes down the ramp, and one chain that another priest would grasp from above, so that the vessel would not roll down the ramp and the ashes would not spill. And the pesakhter would serve three purposes: The priests would overturn it upon the coals that scattered in the Temple during the transfer from the silver to the gold coal pan on Shabbat, and they would overturn it upon the carcass of a creeping animal found in the Temple on Shabbat, and they would take the ashes down from atop the altar in it.",
+ "The priest with the spoonful of incense and the priest with the gold coal pan filled with coals reached the place between the Entrance Hall to the Sanctuary and the outer altar, on their way to the Sanctuary. One of them took the shovel and threw it between the Entrance Hall and the outer altar. No person could hear the voice of another speaking to him in Jerusalem, due to the sound generated by the shovel. And that sound would serve three purposes: Any priest who hears its sound knows that his brethren the priests are entering to prostrate themselves in the Sanctuary at that time, and he would run and come to prostrate himself with them. And any Levite who hears its sound knows that his brethren the Levites are entering the courtyard to stand on their platform to recite the psalm accompanying the libation, and he would run and come to sing with them. And the head of the non-priestly watch, which stands in the courtyard as the agents of the Jewish people, would position the ritually impure priests and singers at the eastern gate of the courtyard, to make it clear that those priests were not performing the Temple service due to their ritual impurity."
+ ],
+ [
+ "The priest with the panful of incense and the priest with the gold coal pan filled with coals began ascending the twelve stairs of the Entrance Hall. The priests who won the rights of the removal of ash from the inner altar and the removal of ash from the Candelabrum would precede them, to remove the vessels that remained in the Sanctuary. The priest who won the right of the removal of ash from the inner altar entered the Sanctuary and took the basket that he had left there after removing the ashes from the altar. And when he completed his tasks, he prostrated himself with his hands and feet spread and emerged from the Sanctuary. The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary, and if he found the two western lamps, i.e., the easternmost and the one immediately to its west, of the Candelabrum burning, he would remove the ash from the easternmost lamp and prepare it anew. But he would leave burning the lamp immediately west of the easternmost lamp, as from that lamp he would kindle the lamps of the Candelabrum in the afternoon. If he found that the lamp west of the easternmost lamp was extinguished, he would remove the ashes and kindle it from the fire on the altar of the burnt offering. He then took the jug in which he had placed the ashes and wicks of the Candelabrum from the second stair of the stone before the Candelabrum and prostrated himself and emerged from the Sanctuary.",
+ "The priest who won the right to bring the coal pan filled with coals to the inner altar for the burning of the incense first piled the coals on the inner altar and then flattened them, distributing them evenly on the altar with the bottom of the coal pan. And when he finished distributing the coals, he prostrated himself and emerged from the Sanctuary.",
+ "The priest who won the right to burn the incense would take the smaller vessel containing the incense from within the spoon, and would give it to a priest who is his friend or his relative, whom he designated to assist him, and enter the Sanctuary with him. If the incense was scattered from the smaller vessel into the spoon, the priest accompanying him would give the incense to the priest burning the incense in his handfuls. And the experienced priests would teach the priest burning the incense: Be careful, because if you are not careful you might begin scattering the incense on the side of the altar that is before you; rather, start scattering on the far side of the altar, so that you will not be burned by the burning incense when you are scattering it. The priest began flattening it, distributing the incense evenly on the coals on the altar, and when the Sanctuary would become filled with the smoke of the incense, he would emerge from the Sanctuary. The priest burning the incense would not burn it until the appointed priest would say to him: Burn the incense. And if it was the High Priest who was burning the incense, the appointed priest would say to him deferentially: My master, the High Priest, burn the incense. It is derived from the verse: “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out” (Leviticus 16:17), that no one may be standing between the Entrance Hall and the outer altar when the priest burns the incense. Therefore, the people, i.e., the priests, left that area. And the priest burned the incense on the inner altar and prostrated himself and emerged from the Sanctuary."
+ ],
+ [
+ "After the priests concluded sacrificing the daily morning offering, they would enter the Sanctuary to prostrate themselves. On occasions when the High Priest would enter the Sanctuary to prostrate himself, he would enter before the other priests. When the High Priest enters the Sanctuary, three priests hold him to assist him and support him, in order to distinguish the service of the High Priest from that of the other priests entering the Sanctuary. One priest held his right hand and one priest held his left hand, and one priest stood behind the High Priest, holding onto the two precious onyx stones located on the shoulders of the High Priest, on the ephod. And once the appointed priest heard the sound from the feet of the High Priest, produced by the bells attached to the bottom of his robe, he knew that the High Priest was emerging from the Sanctuary, and he lifted the curtain suspended at the opening of the Entrance Hall for him, to facilitate his exit. After the High Priest entered and prostrated himself and emerged from the Sanctuary, his brethren the priests entered, prostrated themselves, and emerged from the Sanctuary. ",
+ "After the priests emerged from the Sanctuary, they came and stood on the twelve stairs before the Entrance Hall. The first five priests stood to the south of their brethren, the priests, who had taken the limbs of the daily offering up to the altar. And those five priests had five vessels in their hands: The basket with the ashes from the inner altar was in the hands of one priest; and the jug with the ashes from the Candelabrum was in the hands of one priest; and the coal pan was in the hands of one priest; and the smaller vessel, the bowl that held the incense, was in the hands of one priest, who had burned the incense; and the spoon and its cover were in the hands of one priest, the friend or relative of the one who burned the incense. The priests placed their vessels on the ground and then blessed the people, reciting one blessing. The Priestly Benediction was recited outside the Temple as well, but in the Temple, it was recited differently, as in the rest of the country the priests would recite it as three blessings, and the listeners would answer amen after each blessing. But in the Temple they would recite it as one blessing, and the listeners would not respond to each blessing. Rather, at the conclusion of the entire Priestly Benediction they would answer: Blessed are You Lord, God of Israel, from everlasting to everlasting. In the Temple, the priests would recite the name of God as it is written, with the letters yod, heh, vav, heh, whereas in the rest of the country the priests would recite the name of God by His appellation, alef, dalet, nun, yod. Furthermore, in the rest of the country, while reciting the Priestly Benediction the priests lift their hands opposite their shoulders, and in the Temple they raise them above their heads. That is the halakha with regard to all priests in the Temple, except for the High Priest, who does not raise his hands above the frontplate on his forehead, as the name of God is written on the frontplate. Rabbi Yehuda says: Even the High Priest would raise his hands above the frontplate while reciting the Priestly Benediction in the Temple, as it is stated with regard to the Priestly Benediction recited by Aaron the High Priest: “And Aaron lifted his hands toward the people and blessed them” (Leviticus 9:22).",
+ "The High Priest is entitled to sacrifice any offering brought to the Temple, at his discretion. When the High Priest wishes to burn the limbs of the daily offering and the accompanying meal offering, he would ascend the ramp to the altar, and the deputy High Priest would walk to his right. When he reached half the height of the ramp, the Deputy would hold his right hand and take him up to the altar at the top of the ramp. And the first of the nine priests who took the limbs up to the altar handed the High Priest the head and the hind leg of the offering, and the High Priest placed his hands upon them and then threw them onto the altar fire. Next the second of the nine priests handed the two forelegs of the offering to the first priest. He gave them to the High Priest, who placed his hands upon them and then threw them onto the altar fire. At that point, the second priest slipped away and left. And in that manner the priests would hand the High Priest the rest of all the limbs, and he would place his hands upon them and then throw them onto the altar fire. And when he wishes, he places his hands and others throw the limbs onto the fire. When the High Priest, who was at the top of the ramp on the south side of the altar, came to circle the altar to reach the southwestern corner, where he would pour the libation of wine, from where does he begin? He begins from the southeastern corner and continues to the northeastern corner, then to the northwestern corner, and ultimately reaches the southwestern corner. At that point, the priests gave him wine to pour. The Deputy stands at the High Priest’s side at the corner of the altar and the cloths are in his hand, so that he can wave them to signal to the Levites to begin singing when the High Priest pours the libation. Two priests stand at the marble table of the fats, where the limbs and fats were placed before being taken to the altar, and there were two silver trumpets in their hands. These two priests sounded a tekia, a long continuous blast; they then sounded a terua, a series of staccato blasts; and lastly they sounded another tekia to alert the Levites to prepare to recite the psalm. The priests with the trumpets came and stood near ben Arza, the title given to the person who was tasked with striking the cymbals, one to his right and one to his left. Then the High Priest stooped to pour the libation, and the Deputy waved the cloths, and ben Arza struck the cymbals, and the Levites recited the psalm of that day of the week. Each psalm was divided into three sections. Whenever the Levites reached the end of one section of the psalm, the priests sounded a tekia, and the people in the courtyard prostrated themselves. At the end of each section there was a tekia, and for every tekia there was a prostration. That is the procedure for the sacrifice of the daily offering in the service of the House of our God; may it be His will that it will be speedily rebuilt in our day, amen.",
+ "The following is a list of each daily psalm that the Levites would recite in the Temple. On the first day of the week they would recite the psalm beginning: “A psalm of David. The earth is the Lord’s and all it contains, the world and all who live in it” (Psalms, chapter 24). On the second day they would recite the psalm beginning: “A song; a psalm of the sons of Korah. Great is the Lord and highly to be praised in the city of God, on His sacred mountain” (Psalms, chapter 48). On the third day they would recite the psalm beginning: “A psalm of Asaph. God stands in the divine assembly; among the judges He delivers judgment” (Psalms, chapter 82). On the fourth day they would recite the psalm beginning: “O Lord God, to Whom vengeance belongs, God to Whom vengeance belongs, shine forth” (Psalms, chapter 94). On the fifth day they would recite the psalm beginning: “For the leader; upon the Gittith, a psalm of Asaph. Sing for joy to God, our strength; shout aloud to the God of Jacob” (Psalms, chapter 81). On the sixth day they would recite the psalm beginning: “The Lord reigns: He is robed in majesty; the Lord is robed, girded with strength” (Psalms, chapter 93). On Shabbat they would recite the psalm beginning: “A psalm, a song for Shabbat day” (Psalms, chapter 92). This is interpreted as a psalm, a song for the future, for the day that will be entirely Shabbat and rest for everlasting life."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..0ecb52eafa82e2b6c34e84811b6d1c459788bf41
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/English/merged.json
@@ -0,0 +1,71 @@
+{
+ "title": "Mishnah Tamid",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Tamid",
+ "text": [
+ [
+ "The priests would keep watch in three places in the Temple courtyard, in honor of the Temple, like guards in royal courtyards: In the Chamber of Avtinas, which is the Chamber where the incense was prepared, and on the two sides of the northern section of the courtyard: In the Chamber of the Spark, where there was a small, perpetual fire, from which the fire of the altar would be lit if it went out; and in the Chamber of the Hearth, where there was also a fire, by which the priests would warm themselves when it was cold. In the Chamber of Avtinas and in the Chamber of the Spark there were upper stories, and the young priests, who were not yet eligible to serve in the Temple, would keep watch there. In the Chamber of the Hearth, there was no upper story, as its ceiling was round like a cupola. And it was a large hall, surrounded by rows of stone that protruded from the walls and that served as benches. The elders of the patrilineal priestly family that would serve in the Temple the following day would sleep there, and the keys to the Temple courtyard were in their possession. The young men of the priesthood, who were old enough to serve in the Temple, would also sleep in the Chamber of the Hearth. They would not sleep on benches, but instead each of the priests would sleep with his garment on the ground. Furthermore, they would not sleep dressed in the sacred vestments; rather, they would remove them and fold them up. And then they would place their vestments on the floor beneath their heads, and cover themselves with their own non-sacred garments. If a seminal emission befell one of the priests, rendering him ritually impure and unfit for service, he would leave the Chamber of the Hearth, and he would walk through the circuitous passage that extended beneath the Temple, as he could not pass through the Temple courtyard, due to his impurity. And there were lamps burning on this side and on that side of the passage. He would walk through the passage until he reached the Chamber of Immersion. And there was a fire burning there to warm the priests after they had immersed, and also a bathroom of honor, so that the priests could urinate before immersion. This was the manifestation of its honor: If one found the door closed, he would know that there was a person there, and he would wait for him to exit before entering. If one found the door open, it was known that there was no person there, and he could enter. In this manner, the one using it was afforded privacy. After the priest descended and immersed in the ritual bath, he ascended and dried himself with a towel, and warmed himself opposite the fire. He then came back to the Chamber of the Hearth and sat with his brethren the priests until dawn, when the gates of the Temple courtyard would be opened. He would then leave the Temple and go on his way. Since the purification process of one who immerses is not complete until sunset, by rabbinic law he could not remain in the Temple during the daytime.",
+ "The mishna describes the commencement of the daily service in the Temple: Among the members of the priestly family who are to serve in the Temple that day, whoever wants to remove the ashes from the altar rises early and immerses himself in a ritual bath, as required of anyone who enters the Temple courtyard. He must immerse before the appointed priest arrives, as the appointed priest oversees the lottery that determines which priests perform the various rites of the Temple service, and the first of those lotteries determines who will be charged with the removal of the ashes. And at what time does the appointed priest arrive? The times of his arrival are not all the same. There are times that he comes at the call of the rooster [hagever], or he might come at an adjacent time, either before the call of the rooster or after it. The appointed priest arrived at the Chamber of the Hearth, where the priests of the patrilineal family were assembled, and he knocked on the gate to alert them to open the gate for him. And when they opened the gate for him, he said to them: Whoever immersed in the ritual bath may come and participate in the lottery. They then conducted the lottery, and whoever won that lottery won the privilege to perform the rite of the removal of the ashes.",
+ "At some time near dawn the appointed priest took the key that was kept beneath a marble tablet set in the floor of the Chamber of the Hearth and opened with it the wicket [hapishpesh] in the gate of the Chamber of the Hearth. And he entered through the wicket from the Chamber of the Hearth to the Temple courtyard; and the priests of the patrilineal family entered after him, and two torches of fire were in their hands, to light the way. The priests divided into two groups; these priests would walk along the portico that surrounded the Temple courtyard, starting in the direction of east, and those priests would walk along the portico starting in the direction of west.The priests would ensure that all the service vessels were in place, ready for use in the daily service. Both groups would continue inspecting the vessels until they reached the place where the Chamber of the Preparer of the High Priest’s daily Griddle-Cake Offering was located. When they reached that place, these priests and those priests said to each other: It is well; all is well, and all the vessels are in place. They then set the preparer of the griddle-cake offering to prepare the griddle-cake offering.",
+ "The priest who won the lottery to remove the ashes from the altar shall then remove the ashes. And the other priests say to him: Be careful that you do not touch the vessel with which you perform the rite until you sanctify your hands and your feet from the Basin, as a priest may not perform any service in the Temple before sanctifying his hands and feet. The priests would continue their reminders: The coal pan with which the ashes are removed is placed in the corner between the ramp and the altar, on the western side of the ramp. No person would enter with the priest who was removing the ashes, as it was permitted to enter the area between the Entrance Hall of the Sanctuary and the altar only when performing the Temple service. And there was no lamp in his hand when he went to fetch the coal pan. Rather, he would walk by the light of the arrangement of wood on the altar, upon which the portions of the offerings sacrificed the previous day were burned during the night. The other priests would not see him, as the altar hid him from their sight, nor could they hear the sound of his steps. They were therefore unaware of his progress until they heard the sound of the wood that ben Katin crafted into a mechanism [mukhani] of pulleys that was used to sink the Basin into flowing water during the night, so that its water would not be disqualified by remaining overnight. When the priests heard the sound of the pulleys raising the Basin from the water, they said to each other: The time for sanctifying hands and feet has come. The priest sanctified his hands and his feet with water from the Basin after he raised it. He then took the silver coal pan from the corner between the ramp and the altar, and ascended to the top of the altar. The priest cleared the upper layer of coals to this side and to that side and scooped into the coal pan the inner coals that were completely consumed. He then descended the ramp. When he reached the floor, in the southeast of the Temple courtyard, he turned his face toward the north. He would walk along the east side of the ramp toward the south side of the altar, walking a distance of about ten cubits from the bottom of the ramp, which was twenty cubits from the altar. He then heaped the coals upon the floor in a location three handbreadths distant from the ramp, in the place where the priests would place the crop of the bird burnt offering, the ashes removed from the inner, golden altar, and the ashes removed from the Candelabrum."
+ ],
+ [
+ "The previous mishna described the performance of the removal of the ashes by the priest who was selected to perform this task. This mishna continues: The brethren of the priest who removed the ashes, i.e., the other members of the patrilineal family, saw that he had descended from the altar with the coal pan, and they would run and come to the Basin. They made haste and sanctified their hands and their feet with the water in the Basin, and then they took the shovels and the forks and ascended with them to the top of the altar. The shovels were for shoveling the ashes to the center of the altar, while the forks were required to remove from the altar those limbs that had not been consumed. With regard to the limbs of burnt offerings and the fats of other offerings that had not been consumed and burned to ashes during the time from the previous evening, the priests would clear them to the sides of the altar. If the remaining limbs and fats were so abundant that the sides of the altar were unable to hold them, the priests would arrange them on the ramp, opposite the surrounding ledge of the altar.",
+ "The priests then began raising the ashes onto the circular heap upon which the ashes were piled. The circular heap was in the middle of the altar. Sometimes there was as much as three hundred kor of ashes upon it. When the heap of ashes became excessively large, the priests would remove the ashes and pour them outside the city. But during the Festivals they would not remove the ashes from the altar, as the ashes were considered an adornment to the altar, since they were a sign of the great number of offerings that were sacrificed on it. In all the days of the altar, even when there was an abundance of ashes upon it, the priest tasked with removing the ashes from the circular heap was never indolent in removing the ashes.",
+ "After the ashes were cleared to the middle of the altar, the priests began raising logs onto the altar in order to assemble the arrangement of wood on which the offerings were burned. The tanna asks: And is wood from all the trees fit for the arrangement? The tanna replies: Wood from all the trees is fit for the arrangement, except for wood from the vine and from the olive tree, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood.",
+ "The priest who removed the ashes then assembled the large arrangement of wood upon which the daily offering and the sacrificial portions of the other offerings are burned. It was assembled on the eastern side of the altar, and its opening was on the eastern side of the altar, and the inner end of the logs would touch the circular heap of ashes. And there was space between the logs, in which the priests placed twigs, as they would ignite the kindling [ha’alita] from there, so that the fire would spread to the logs.",
+ "The priests selected from among the logs that were there fine logs from fig trees, as when this type of wood was burned it would become coals rather than ashes. The priest who removed the ashes then assembled the second arrangement of wood, from which the coals were taken to the golden altar in the Sanctuary for the burning of the incense. The second arrangement was assembled next to the southwestern corner of the altar and was removed from the corner toward the north side of the altar by a distance of four cubits. The second arrangement was assembled of an amount of wood estimated to produce five se’a of coals. And on Shabbat, it was assembled of an amount of wood estimated to produce eight se’a of coals, as there the priests would place the two bowls of frankincense that accompanied the shewbread and that were burned on the altar on Shabbat. With regard to the limbs and the fats that were not consumed during the time from the previous evening, the priests would return them to the large arrangement to be burned. And the priests kindled those two arrangements with fire and descended from the altar. And they then came to the Chamber of Hewn Stone, where they would conduct the second lottery in order to determine who would perform the subsequent rites."
+ ],
+ [
+ "Four lotteries were conducted in the Temple each day in order to determine which priests would perform which of the Temple rites. After describing the first of the lotteries, for removal of the ashes, the tanna describes the second lottery. The priest appointed to oversee the lotteries said to the priests: Come and participate in the lottery to determine who is the priest who will slaughter the daily offering; and who is the priest who will sprinkle its blood; and who will remove the ashes from the inner, golden altar; and who will remove the ashes from the Candelabrum; and who will take the limbs of the daily offering up to the ramp to be burned afterward. The limbs of the daily offering taken up to the ramp were divided among the priests in the following manner: One priest took the head and the right hind leg up to the altar; and a second took the two forelegs; a third the haunch, including the lower spine and the tail, and the left hind leg; a fourth the breast and the cud, i.e., the neck and appended internal organs, including the windpipe, liver, and heart; and a fifth the two flanks; a sixth the innards; and a seventh the fine flour from the accompanying meal offering; and an eighth the griddle-cake offering; and a ninth the wine for the libation. They conducted the lottery to determine the thirteen tasks, i.e., slaughtering, carrying the nine items or pairs of items, sprinkling the blood, removing the ashes from the inner altar, and removing the ashes from the Candelabrum. And whoever won that lottery won the right to perform the slaughter, and the twelve priests standing to his right won the other privileges. ",
+ "The appointed one said to the priests: Go out and observe if it is day and the time for slaughter has arrived. If the time has arrived, the observer says: There is light. Matya ben Shmuel says that the appointed priest phrased his question differently, saying: Is the entire eastern sky illuminated as far as Hebron? And the observer says: Yes.",
+ "The appointed priest said to the priests: Go out and bring me a lamb from the Chamber of the Lambs, where lambs that had been examined and found to be unblemished were kept. And the Chamber of the Lambs is located in the northwestern corner of the building of the Chamber of the Hearth. There were four chambers there, in that building: One was the Chamber of the Lambs; and one was the Chamber of the Seals, located in the northeastern corner, where the priest stored receipts given to those seeking to purchase animal offerings; and one was the Chamber of the Hearth, where there was a fire burning to warm the priests; and the last one was the chamber in which the priests prepared the shewbread.",
+ "The priests entered the Chamber of the Vessels, where the service vessels required for the daily Temple service were stored. They took out from there ninety-three silver vessels and gold vessels. They then gave the lamb selected for the daily offering water to drink in a cup of gold. Although the lamb was examined and deemed unblemished earlier in the evening, the priests examine it now by the light of the torches.",
+ "The priest who won the lottery to slaughter the daily offering pulled the lamb, and he would go to the slaughterhouse to slaughter it as the daily offering. And the priests who won the right to take the limbs up to the ramp would go with him. The slaughterhouse was to the north of the altar. Adjacent to it there were eight low stone pillars. And cedarwood squares were affixed upon them, and iron hooks were fixed in the wooden squares. And there were three rows of hooks on each and every one of those wooden squares, upon which the priests would suspend the animal after it was slaughtered. And they would flay the animal’s hide onto marble tables that were positioned between the pillars.",
+ "The priests who won the privilege of the removal of ash from the inner altar and of the removal of ash from the Candelabrum would precede the other priests and would hold four vessels in their hands: The basket, and the jug, and the two keys. The basket is similar to a large gold vessel with a capacity of three kav [letarkav], but it holds only two and a half kav. And the jug is similar to a large flask [lekitton] of gold. And as for the two keys, with one of them the priest would lower his arm to his armpit through a small opening in the door and open the lock that was at the bottom of the door on the inside, and he would pass through that door into a compartment. And the other one is the key with which the priest opened the lock on the inner door of the compartment, through which he entered the Sanctuary, and that lock he opened directly.",
+ "The priest came to the northern wicket. There were two wickets for the large gate, one in the northern part of the gate and one in the southern part. Through the wicket that was in the southern part, no person entered. In its regard, the wicket’s status is clarified by the prophet Ezekiel, as it is stated: “Then he brought me back the way of the outer gate of the Sanctuary, which looks toward the east; and it was shut. And the Lord said unto me: This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord, the God of Israel, has entered in by it; and it shall be shut” (Ezekiel 44:1–2). The priest took the key, opened the wicket north of the gate, and entered the compartment. He went from the compartment to the Sanctuary and continued until he would reach the large gate. Once he reached the large gate, which was locked from the inside, he moved the bolt and the locks fixing the bolt in place and opened the gate. The priest who slaughters the daily offering would not slaughter the animal until he would hear that the large gate had been opened.",
+ "From Jericho the people would hear the sound indicating that the large gate had been opened. From Jericho the people would hear the sound produced in the Temple by the instrument that had the form of a shovel. From Jericho the people would hear the sound of the wood that ben Katin crafted into a mechanism of pulleys for the Basin. From Jericho the people would hear the voice of Gevini the Temple crier, who would proclaim in the Temple each day: Arise, priests, to your service, and Levites to your platform, and Israelites to your non-priestly watch. From Jericho the people would hear the sound of the flute that was played in the Temple twelve days each year. From Jericho the people would hear the sound of ben Arza clashing the cymbals in the Temple. From Jericho the people would hear the sound of the song of the Levites in the Temple. From Jericho the people would hear the sound of the shofar that was sounded several times each day in the Temple. And some say that in Jericho the people would hear even the voice of the High Priest at the moment that he mentioned the ineffable name of God on Yom Kippur. From Jericho the people would smell the fragrance emanating from the preparation of the incense in the Temple. Rabbi Elazar ben Diglai said: There were goats belonging to my father that grazed in the cities of Mikhvar, located at a distance from Jerusalem, and they would sneeze from the fragrance of the preparation of the incense that they smelled. ",
+ "The priest who won the right of the removal of ash from the inner altar entered through the Sanctuary gate, and he took the basket with him and placed it before him on the floor between him and the altar. And he would take handfuls of ashes from upon the altar and place them in the basket. Ultimately, when only a small amount of ashes remained on the altar, the priest swept the rest into the basket, and placed the basket back on the Sanctuary floor, and emerged from the Sanctuary. The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary. And if he found in the Candelabrum the two easternmost lamps, the second of which is called the western lamp, still burning, he would first remove the ashes and the burned wicks from the rest of the lamps and place them in the jug, and place new wicks and oil in those lamps. And he would leave these two lamps burning in their own place. If he found that the two easternmost lamps were extinguished, he would remove the ashes and the burned wicks from them and kindle them from the lamps that were still burning. If none were still burning, he would kindle them from the fire on the outer altar. And afterward, the priest would remove the ashes and the wicks from the rest of the lamps. And there was a stone in front of the Candelabrum and in it there were three stairs upon which the priest would stand and prepare the lamps for kindling. Since the Candelabrum was eighteen handbreadths high, it was necessary for the priest to stand on an elevated surface to reach the lamps. And after he placed the ashes and the wicks from the five westernmost lamps in the jug, he would place the jug on the second stair of that stone, and then he emerged from the Sanctuary. When the priest later returned to prepare the two easternmost lamps for kindling, he would remove the jug with the ashes from the Candelabrum, and together with the priest removing the basket with the ashes from the inner altar would pour the ashes from the jug and the basket at the side of the altar. "
+ ],
+ [
+ "In preparing the lamb of the daily offering for sacrifice, the priests would not tie the lamb by fastening all four of its legs together; rather, they would bind it by fastening each hind leg to the corresponding foreleg. The priests who won the right to take the limbs up to the ramp would hold the lamb in place while it was being slaughtered. And this was the manner of its binding: The animal would be stood in the northern part of the courtyard while its head would be directed to the south, toward the altar, and its face would be turned to the west, toward the Sanctuary. And the slaughterer would stand to the east of the animal, and his face would be to the west. Twenty-four rings were affixed to the courtyard floor north of the altar, designated for placement of the animal’s neck during its slaughter. The daily offering of the morning was slaughtered at the northwest corner of the altar, at the second ring. The daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. After the slaughterer has slaughtered the lamb and the receiver has received its blood in a vessel to sprinkle on the altar, the priest comes to the northeast corner of the altar and places the first sprinkling in such a manner that the blood will reach the eastern and northern sides of the altar. Next, the priest comes to the southwest corner of the altar and places a second sprinkling in a manner such that the blood will reach the western and southern sides of the altar. With regard to the remainder of the blood, the priest would pour it at the southern base of the altar, at its southwest corner.",
+ "When the priest flayed the hide of the daily offering after its slaughter, he would not break the animal’s leg in the typical manner of flaying an animal; rather, he punctures the leg from within each knee of the hind leg and suspends the animal by placing these holes on two hooks, in order to flay the animal’s hide. The priest began flaying from the top of the inverted animal, descending until he would reach the hide of the breast. Once he reached the breast, he severed the lamb’s head and gave it to the priest who won the right to take it up to the ramp. Next he severed the four legs below the knee and gave them to the priest who won the right to take them up to the ramp. He completed the flaying of the remaining hide from the breast down, and then the priest cut the heart and drained its blood. Next the priest severed the remaining upper parts of the forelegs and gave them to the priest who won the right to take them up to the ramp. Afterward he moved up to the remaining upper part of the right hind leg, severed it, and gave it to the priest who won the right to take it up to the ramp; and the animal’s two testicles were cut along with the right leg, leaving the animal suspended by its left hind leg. Then the priest tore open the animal’s midsection, resulting in the innards of the entire animal being exposed before him. He took the fats and placed them on the place of slaughter on the animal’s head above it, to conceal the place where it was severed while the priest would take the head to the altar. Then the priest took the innards and gave them to the priest who won the right to take them up to the ramp, in order to rinse them first. And with regard to the stomach, in which there is a significant amount of waste, the priests would rinse it in the rinsing site located in the south of the courtyard, east of the Gate of the Water, and they rinsed it as much it required. And with regard to the innards, the priests would rinse them three times at a minimum, on the marble tables that were positioned between the pillars in the slaughterhouse.",
+ "The priest then took the knife and separated the lung from the liver, and the finger-like protrusion from the lower edge of the liver, also known as the lobe of the liver, from the liver. And he would not move any one of the organs from its place. He would leave the lung attached to the neck, the lobe attached to the haunch, and the liver attached to the right flank. The priest would puncture around the breast, separating it from the flanks and the ribs, and he gave it to the priest who won the right to take it up to the ramp. He then moved up to the right flank and would cut it and separate it from the animal’s body. And he would continue to cut, descending until he would reach the spinal column, and the priest would not touch the spinal column, leaving the spine intact and attached to the left flank. He would continue cutting until he reached the space between the two narrow ribs near the neck, leaving them in place. The priest cut the right flank, separating it from the body of the animal, and gave it to the priest who won the right to take it up to the ramp. And the liver was suspended from it. The priest then came to the cud. He left attached to it, in their entirety, the two narrow ribs from here, the right side, and the two narrow ribs from there, the left side. He cut the cud and gave it to the priest who won the right to take it up to the ramp; and the windpipe, the heart, and the lung were suspended from it. He came to cut the left flank of the body and left attached to it two narrow ribs above, near the haunch, as the animal was suspended upside down, and two narrow ribs below, near the cud. And he also did that with its counterpart, the right flank, resulting in two narrow ribs in each flank above and two narrow ribs in each flank below. He cut the left flank and gave it to the priest who won the right to take it up to the ramp, and the spinal column was with it, and the spleen was suspended from it. And the left flank was greater, i.e., the larger of the two, because it included the spine, but they referred to the right flank as the greater one, as in addition to the flank itself, the liver was suspended from it. He came to the haunch, cut it, and gave it to the priest who won the right to take it up to the ramp. And the tail, and the finger-like protrusion of the liver, and the two kidneys were with it. He took the remaining upper part of the left hind leg, cut it, and gave it to the priest who won the right to take it up to the ramp. This resulted in all of the nine priests who won the rights to take the limbs up to the ramp standing in line, and the limbs were in their hands. The first priest stood with the head and with the right hind leg of the animal. Since it was more significant, the head was in his right hand, and its nose was turned toward the priest’s arm. Its horns were between his fingers, and the place of its slaughter was above, and the fats were placed upon it, to conceal the bloody place of slaughter. The right hind leg was in his left hand, and the outer side of the leg, from which its hide was flayed, rather than the side on which the incision was made, was facing out. The second priest stood with the two forelegs. He held the right foreleg in his right hand and the left foreleg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The third priest stood with the haunch and the left hind leg. He held the haunch in his right hand, and the tail was hanging between his fingers, and the finger-like protrusion of the liver and the two kidneys were with it. He held the left hind leg in his left hand, and the outer side of the leg, from which its hide was flayed, was facing out. The fourth priest stood with the breast and with the cud, with the breast in his right hand and the cud in his left hand, and its two ribs were attached to the cud between his two fingers. The fifth priest stood with the two flanks; the right flank was in his right hand and the left flank in his left hand, and the outer side was facing out. The sixth priest stood with the innards, which were placed in a vessel, and the lower legs were placed atop them from above. The seventh priest stood with the fine flour of the meal offering that accompanies the daily offering. The eighth priest stood with the griddle-cake offering sacrificed daily by the High Priest, half in the morning and half in the evening. The ninth priest stood with the wine for the libations that accompany the daily offering. The nine priests went and placed the items they were carrying on the area from halfway up the ramp and below, in the lower portion of the ramp, on the west side of the ramp, and they salted the limbs and the meal offering. And they descended and came to the Chamber of Hewn Stone to recite the morning Shema and the other texts that they would recite, as explained at the beginning of the next chapter."
+ ],
+ [
+ "After the priests completed laying the parts of the daily offering on the ramp, they went to the Chamber of Hewn Stone to recite Shema. The appointed priest who oversaw the lotteries in the Temple said to the priests: Recite a single blessing of the blessings that accompany Shema. And the members of the priestly watch recited a blessing, and then they recited the Ten Commandments, Shema (see Deuteronomy 6:4–9), VeHaya im Shamoa (see Deuteronomy 11:13–21), and VaYomer (see Numbers 15:37–41), the standard formula of Shema. Additionally, they blessed with the people three blessings. These blessings were: True and Firm, the blessing of redemption recited after Shema; and the blessing of the Temple service, which is also a blessing recited in the Amida prayer; and the Priestly Benediction, recited in the form of a prayer, without the lifting of hands that usually accompanies that blessing (Tosafot). And on Shabbat, when the new priestly watch would begin its service, the priests would add one blessing recited by the outgoing priestly watch, that love, fraternity, peace, and friendship should exist among the priests of the incoming watch.",
+ "The appointed priest said to them: Let only those priests who are new to burning the incense come and participate in the lottery for the incense. Whoever won that lottery won the privilege to burn the incense. The appointed priest said to them: Those new priests, i.e., those who had never performed the service, together with those old priests, i.e., those who had already performed it, may come and participate in the lottery to determine who takes the limbs from the bottom half of the ramp, where they had been placed earlier, up to the altar. Rabbi Eliezer ben Ya’akov says: The priest who takes the limbs up to the ramp is the one who takes them up from the ramp and places them upon the altar.",
+ "The priests who did not win a lottery were still dressed in the priestly vestments that they were required to don when entering the lottery, so that if they won they would be prepared for immediate service. The appointed priest handed over these priests to the care of the attendants [laḥazanim]. The attendants would undress these priests and remove their garments, and they would leave only their trousers on them. After the priests donned their non-sacred garments, they would remove the priestly trousers and don their non-sacred trousers. And there were four storage compartments there in the Temple for the storage of priestly vestments for each priestly watch, and on each of them was written the use of the garment stored there: Trousers, tunic, belt, and mitre.",
+ "The priest who won the lottery to burn the incense would take the spoon used for carrying the incense. And the spoon was similar to a large gold vessel that held three kav, and the smaller vessel was placed inside the spoon. The vessel was filled to overflow with incense. And it had a cover to prevent spillage of the incense, and there was a type of cloth placed upon it from above, to preserve the fragrance of the incense.",
+ "The priest who won the right to bring the coal pan with the coals from the outer altar to the incense altar in the Sanctuary took the silver coal pan, ascended to the top of the outer altar, and cleared the extinguished coals from the perimeter of the flame to here and to there. Then he shoveled four kav from the consumed inner coals, which were burned in the depths of the flame, into the coal pan. He descended from the altar and emptied the coals into the coal pan made of gold. Approximately one kav of coals from it was spilled and scattered on the courtyard floor, as the capacity of the gold pan was only three kav. And a priest would sweep the scattered coals into the Temple courtyard drain that passed through the courtyard to drain the waste outside the Temple. And on Shabbat, when it is prohibited to extinguish fire, the priest would not sweep the coals into the canal; rather, he would overturn a pesakhter upon them. And the pesakhter was a large vessel that held a half-kor. And since the pesakhter was a very heavy vessel, there were two chains on it, to facilitate its standard use, removal of ashes from the altar: One chain with which a priest would pull the vessel filled with ashes down the ramp, and one chain that another priest would grasp from above, so that the vessel would not roll down the ramp and the ashes would not spill. And the pesakhter would serve three purposes: The priests would overturn it upon the coals that scattered in the Temple during the transfer from the silver to the gold coal pan on Shabbat, and they would overturn it upon the carcass of a creeping animal found in the Temple on Shabbat, and they would take the ashes down from atop the altar in it.",
+ "The priest with the spoonful of incense and the priest with the gold coal pan filled with coals reached the place between the Entrance Hall to the Sanctuary and the outer altar, on their way to the Sanctuary. One of them took the shovel and threw it between the Entrance Hall and the outer altar. No person could hear the voice of another speaking to him in Jerusalem, due to the sound generated by the shovel. And that sound would serve three purposes: Any priest who hears its sound knows that his brethren the priests are entering to prostrate themselves in the Sanctuary at that time, and he would run and come to prostrate himself with them. And any Levite who hears its sound knows that his brethren the Levites are entering the courtyard to stand on their platform to recite the psalm accompanying the libation, and he would run and come to sing with them. And the head of the non-priestly watch, which stands in the courtyard as the agents of the Jewish people, would position the ritually impure priests and singers at the eastern gate of the courtyard, to make it clear that those priests were not performing the Temple service due to their ritual impurity."
+ ],
+ [
+ "The priest with the panful of incense and the priest with the gold coal pan filled with coals began ascending the twelve stairs of the Entrance Hall. The priests who won the rights of the removal of ash from the inner altar and the removal of ash from the Candelabrum would precede them, to remove the vessels that remained in the Sanctuary. The priest who won the right of the removal of ash from the inner altar entered the Sanctuary and took the basket that he had left there after removing the ashes from the altar. And when he completed his tasks, he prostrated himself with his hands and feet spread and emerged from the Sanctuary. The priest who won the right of the removal of ash from the Candelabrum entered the Sanctuary, and if he found the two western lamps, i.e., the easternmost and the one immediately to its west, of the Candelabrum burning, he would remove the ash from the easternmost lamp and prepare it anew. But he would leave burning the lamp immediately west of the easternmost lamp, as from that lamp he would kindle the lamps of the Candelabrum in the afternoon. If he found that the lamp west of the easternmost lamp was extinguished, he would remove the ashes and kindle it from the fire on the altar of the burnt offering. He then took the jug in which he had placed the ashes and wicks of the Candelabrum from the second stair of the stone before the Candelabrum and prostrated himself and emerged from the Sanctuary.",
+ "The priest who won the right to bring the coal pan filled with coals to the inner altar for the burning of the incense first piled the coals on the inner altar and then flattened them, distributing them evenly on the altar with the bottom of the coal pan. And when he finished distributing the coals, he prostrated himself and emerged from the Sanctuary.",
+ "The priest who won the right to burn the incense would take the smaller vessel containing the incense from within the spoon, and would give it to a priest who is his friend or his relative, whom he designated to assist him, and enter the Sanctuary with him. If the incense was scattered from the smaller vessel into the spoon, the priest accompanying him would give the incense to the priest burning the incense in his handfuls. And the experienced priests would teach the priest burning the incense: Be careful, because if you are not careful you might begin scattering the incense on the side of the altar that is before you; rather, start scattering on the far side of the altar, so that you will not be burned by the burning incense when you are scattering it. The priest began flattening it, distributing the incense evenly on the coals on the altar, and when the Sanctuary would become filled with the smoke of the incense, he would emerge from the Sanctuary. The priest burning the incense would not burn it until the appointed priest would say to him: Burn the incense. And if it was the High Priest who was burning the incense, the appointed priest would say to him deferentially: My master, the High Priest, burn the incense. It is derived from the verse: “And there shall be no man in the Tent of Meeting when he goes in to make atonement in the Sanctuary, until he comes out” (Leviticus 16:17), that no one may be standing between the Entrance Hall and the outer altar when the priest burns the incense. Therefore, the people, i.e., the priests, left that area. And the priest burned the incense on the inner altar and prostrated himself and emerged from the Sanctuary."
+ ],
+ [
+ "After the priests concluded sacrificing the daily morning offering, they would enter the Sanctuary to prostrate themselves. On occasions when the High Priest would enter the Sanctuary to prostrate himself, he would enter before the other priests. When the High Priest enters the Sanctuary, three priests hold him to assist him and support him, in order to distinguish the service of the High Priest from that of the other priests entering the Sanctuary. One priest held his right hand and one priest held his left hand, and one priest stood behind the High Priest, holding onto the two precious onyx stones located on the shoulders of the High Priest, on the ephod. And once the appointed priest heard the sound from the feet of the High Priest, produced by the bells attached to the bottom of his robe, he knew that the High Priest was emerging from the Sanctuary, and he lifted the curtain suspended at the opening of the Entrance Hall for him, to facilitate his exit. After the High Priest entered and prostrated himself and emerged from the Sanctuary, his brethren the priests entered, prostrated themselves, and emerged from the Sanctuary. ",
+ "After the priests emerged from the Sanctuary, they came and stood on the twelve stairs before the Entrance Hall. The first five priests stood to the south of their brethren, the priests, who had taken the limbs of the daily offering up to the altar. And those five priests had five vessels in their hands: The basket with the ashes from the inner altar was in the hands of one priest; and the jug with the ashes from the Candelabrum was in the hands of one priest; and the coal pan was in the hands of one priest; and the smaller vessel, the bowl that held the incense, was in the hands of one priest, who had burned the incense; and the spoon and its cover were in the hands of one priest, the friend or relative of the one who burned the incense. The priests placed their vessels on the ground and then blessed the people, reciting one blessing. The Priestly Benediction was recited outside the Temple as well, but in the Temple, it was recited differently, as in the rest of the country the priests would recite it as three blessings, and the listeners would answer amen after each blessing. But in the Temple they would recite it as one blessing, and the listeners would not respond to each blessing. Rather, at the conclusion of the entire Priestly Benediction they would answer: Blessed are You Lord, God of Israel, from everlasting to everlasting. In the Temple, the priests would recite the name of God as it is written, with the letters yod, heh, vav, heh, whereas in the rest of the country the priests would recite the name of God by His appellation, alef, dalet, nun, yod. Furthermore, in the rest of the country, while reciting the Priestly Benediction the priests lift their hands opposite their shoulders, and in the Temple they raise them above their heads. That is the halakha with regard to all priests in the Temple, except for the High Priest, who does not raise his hands above the frontplate on his forehead, as the name of God is written on the frontplate. Rabbi Yehuda says: Even the High Priest would raise his hands above the frontplate while reciting the Priestly Benediction in the Temple, as it is stated with regard to the Priestly Benediction recited by Aaron the High Priest: “And Aaron lifted his hands toward the people and blessed them” (Leviticus 9:22).",
+ "The High Priest is entitled to sacrifice any offering brought to the Temple, at his discretion. When the High Priest wishes to burn the limbs of the daily offering and the accompanying meal offering, he would ascend the ramp to the altar, and the deputy High Priest would walk to his right. When he reached half the height of the ramp, the Deputy would hold his right hand and take him up to the altar at the top of the ramp. And the first of the nine priests who took the limbs up to the altar handed the High Priest the head and the hind leg of the offering, and the High Priest placed his hands upon them and then threw them onto the altar fire. Next the second of the nine priests handed the two forelegs of the offering to the first priest. He gave them to the High Priest, who placed his hands upon them and then threw them onto the altar fire. At that point, the second priest slipped away and left. And in that manner the priests would hand the High Priest the rest of all the limbs, and he would place his hands upon them and then throw them onto the altar fire. And when he wishes, he places his hands and others throw the limbs onto the fire. When the High Priest, who was at the top of the ramp on the south side of the altar, came to circle the altar to reach the southwestern corner, where he would pour the libation of wine, from where does he begin? He begins from the southeastern corner and continues to the northeastern corner, then to the northwestern corner, and ultimately reaches the southwestern corner. At that point, the priests gave him wine to pour. The Deputy stands at the High Priest’s side at the corner of the altar and the cloths are in his hand, so that he can wave them to signal to the Levites to begin singing when the High Priest pours the libation. Two priests stand at the marble table of the fats, where the limbs and fats were placed before being taken to the altar, and there were two silver trumpets in their hands. These two priests sounded a tekia, a long continuous blast; they then sounded a terua, a series of staccato blasts; and lastly they sounded another tekia to alert the Levites to prepare to recite the psalm. The priests with the trumpets came and stood near ben Arza, the title given to the person who was tasked with striking the cymbals, one to his right and one to his left. Then the High Priest stooped to pour the libation, and the Deputy waved the cloths, and ben Arza struck the cymbals, and the Levites recited the psalm of that day of the week. Each psalm was divided into three sections. Whenever the Levites reached the end of one section of the psalm, the priests sounded a tekia, and the people in the courtyard prostrated themselves. At the end of each section there was a tekia, and for every tekia there was a prostration. That is the procedure for the sacrifice of the daily offering in the service of the House of our God; may it be His will that it will be speedily rebuilt in our day, amen.",
+ "The following is a list of each daily psalm that the Levites would recite in the Temple. On the first day of the week they would recite the psalm beginning: “A psalm of David. The earth is the Lord’s and all it contains, the world and all who live in it” (Psalms, chapter 24). On the second day they would recite the psalm beginning: “A song; a psalm of the sons of Korah. Great is the Lord and highly to be praised in the city of God, on His sacred mountain” (Psalms, chapter 48). On the third day they would recite the psalm beginning: “A psalm of Asaph. God stands in the divine assembly; among the judges He delivers judgment” (Psalms, chapter 82). On the fourth day they would recite the psalm beginning: “O Lord God, to Whom vengeance belongs, God to Whom vengeance belongs, shine forth” (Psalms, chapter 94). On the fifth day they would recite the psalm beginning: “For the leader; upon the Gittith, a psalm of Asaph. Sing for joy to God, our strength; shout aloud to the God of Jacob” (Psalms, chapter 81). On the sixth day they would recite the psalm beginning: “The Lord reigns: He is robed in majesty; the Lord is robed, girded with strength” (Psalms, chapter 93). On Shabbat they would recite the psalm beginning: “A psalm, a song for Shabbat day” (Psalms, chapter 92). This is interpreted as a psalm, a song for the future, for the day that will be entirely Shabbat and rest for everlasting life."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Tamid/Hebrew/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Tamid/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..86518584ed7395889ce60c270791d30bed5d3bf8
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Tamid/Hebrew/merged.json
@@ -0,0 +1,71 @@
+{
+ "title": "Mishnah Tamid",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Tamid",
+ "text": [
+ [
+ "בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ. בְּבֵית אַבְטִינָס, בְּבֵית הַנִּיצוֹץ וּבְבֵית הַמּוֹקֵד. בֵּית אַבְטִינָס וּבֵית הַנִּיצוֹץ הָיוּ עֲלִיּוֹת, וְהָרוֹבִים שׁוֹמְרִים שָׁם. בֵּית הַמּוֹקֵד, כִּפָּה, וּבַיִת גָּדוֹל הָיָה, מֻקָּף רוֹבָדִים שֶׁל אֶבֶן, וְזִקְנֵי בֵית אָב יְשֵׁנִים שָׁם, וּמַפְתְּחוֹת הָעֲזָרָה בְּיָדָם. וּפִרְחֵי כְהֻנָּה אִישׁ כִּסְתּוֹ בָאָרֶץ. לֹא הָיוּ יְשֵׁנִים בְּבִגְדֵי קֹדֶשׁ, אֶלָּא פוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִים אוֹתָן תַּחַת רָאשֵׁיהֶן, וּמִתְכַּסִּין בִּכְסוּת עַצְמָן. אֵרַע קֶרִי לְאַחַד מֵהֶן, יוֹצֵא וְהוֹלֵךְ לוֹ בַּמְּסִבָּה הַהוֹלֶכֶת תַּחַת הַבִּירָה, וְהַנֵּרוֹת דּוֹלְקִין מִכָּאן וּמִכָּאן, עַד שֶׁהוּא מַגִּיעַ לְבֵית הַטְּבִילָה. וּמְדוּרָה הָיְתָה שָׁם, וּבֵית כִּסֵּא שֶׁל כָּבוֹד. וְזֶה הָיָה כְבוֹדוֹ, מְצָאוֹ נָעוּל, יוֹדֵעַ שֶׁיֶּשׁ שָׁם אָדָם. פָּתוּחַ, יוֹדֵעַ שֶׁאֵין שָׁם אָדָם. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג וְנִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. בָּא וְיָשַׁב לוֹ אֵצֶל אֶחָיו הַכֹּהֲנִים עַד שֶׁהַשְּׁעָרִים נִפְתָּחִים, יוֹצֵא וְהוֹלֵךְ לוֹ: \n",
+ "מִי שֶׁהוּא רוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, מַשְׁכִּים וְטוֹבֵל עַד שֶׁלֹּא יָבֹא הַמְמֻנֶּה. וְכִי בְאֵיזוֹ שָׁעָה הַמְמֻנֶּה בָא. לֹא כָל הָעִתִּים שָׁווֹת, פְּעָמִים שֶׁהוּא בָא מִקְרִיאַת הַגֶּבֶר, אוֹ סָמוּךְ לוֹ מִלְּפָנָיו אוֹ מִלְּאַחֲרָיו. הַמְמֻנֶּה בָא וְדוֹפֵק עֲלֵיהֶם, וְהֵם פָּתְחוּ לוֹ. אָמַר לָהֶן, מִי שֶׁטָּבַל יָבֹא וְיָפִיס. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n",
+ "נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפָּשׁ, וְנִכְנַס מִבֵּית הַמּוֹקֵד לָעֲזָרָה, וְנִכְנְסוּ אַחֲרָיו וּשְׁתֵּי אֲבוּקוֹת שֶׁל אוּר בְּיָדָם. וְנֶחְלְקוּ לִשְׁתֵּי כִתּוֹת, אֵלּוּ הוֹלְכִים בָּאַכְסַדְרָא דֶּרֶךְ הַמִּזְרָח, וְאֵלּוּ הוֹלְכִים בָּאַכְסַדְרָא דֶּרֶךְ הַמַּעֲרָב. הָיוּ בוֹדְקִין וְהוֹלְכִין עַד שֶׁמַּגִּיעִין לִמְקוֹם בֵּית עוֹשֵׂי חֲבִתִּים. הִגִּיעוּ אֵלּוּ וָאֵלּוּ, אָמְרוּ שָׁלוֹם, הַכֹּל שָׁלוֹם. הֶעֱמִידוּ עוֹשֵׂי חֲבִתִּים לַעֲשׂוֹת חֲבִתִּים: \n",
+ "מִי שֶׁזָּכָה לִתְרֹם אֶת הַמִּזְבֵּחַ, הוּא יִתְרֹם אֶת הַמִּזְבֵּחַ, וְהֵם אוֹמְרִים לוֹ, הִזָּהֵר שֶׁמָּא תִגַּע בַּכְּלִי, עַד שֶׁתְּקַדֵּשׁ יָדֶיךָ וְרַגְלֶיךָ מִן הַכִּיּוֹר, וַהֲרֵי הַמַּחְתָּה נְתוּנָה בַמִּקְצוֹעַ בֵּין הַכֶּבֶשׁ לַמִּזְבֵּחַ, בְּמַעֲרָבוֹ שֶׁל כָּבֶשׁ. אֵין אָדָם נִכְנָס עִמּוֹ, וְלֹא נֵר בְּיָדוֹ, אֶלָּא מְהַלֵּךְ לְאוֹר הַמַּעֲרָכָה. לֹא הָיוּ רוֹאִין אוֹתוֹ וְלֹא שׁוֹמְעִין אֶת קוֹלוֹ, עַד שֶׁשּׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר, וְהֵן אוֹמְרִים הִגִּיעַ עֵת. קִדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר, נָטַל מַחְתַּת הַכֶּסֶף וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ, חָתָה מִן הַמְאֻכָּלוֹת הַפְּנִימִיּוֹת, וְיָרַד. הִגִּיעַ לָרִצְפָה, הָפַךְ פָּנָיו לַצָּפוֹן, הָלַךְ לְמִזְרָחוֹ שֶׁל כֶּבֶשׁ כְּעֶשֶׂר אַמּוֹת. צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הָרִצְפָה רָחוֹק מִן הַכֶּבֶשׁ שְׁלשָׁה טְפָחִים, מְקוֹם שֶׁנּוֹתְנִין מֻרְאוֹת הָעוֹף וְדִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה: \n"
+ ],
+ [
+ "רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ: \n",
+ "הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן: \n",
+ "הֵחֵלּוּ מַעֲלִין בְּגִזְרִין לְסַדֵּר אֵשׁ הַמַּעֲרָכָה. וְכִי כָל הָעֵצִים כְּשֵׁרִים לַמַּעֲרָכָה. הֵן, כָּל הָעֵצִים כְּשֵׁרִין לַמַּעֲרָכָה, חוּץ מִשֶּׁל זַיִת וְשֶׁל גֶּפֶן. אֲבָל בְּאֵלּוּ רְגִילִין, בְּמֻרְבִּיּוֹת שֶׁל תְּאֵנָה וְשֶׁל אֱגוֹז וְשֶׁל עֵץ שָׁמֶן: \n",
+ "סִדֵּר הַמַּעֲרָכָה גְדוֹלָה מִזְרָחָה, וַחֲזִיתָהּ מִזְרָחָה, וְרָאשֵׁי הַגִּזְרִין הַפְּנִימִיִּם הָיוּ נוֹגְעִים בַּתַּפּוּחַ. וְרֶוַח הָיָה בֵין הַגִּזְרִין, שֶׁהָיוּ מַצִּיתִין אֶת הָאֲלִיתָא מִשָּׁם: \n",
+ "בֵּרְרוּ מִשָּׁם עֲצֵי תְאֵנָה יָפִין, לְסַדֵּר הַמַּעֲרָכָה שְׁנִיָּה לַקְּטֹרֶת, מִכְּנֶגֶד קֶרֶן מַעֲרָבִית דְּרוֹמִית, מָשׁוּךְ מִן הַקֶּרֶן כְּלַפֵּי צָפוֹן אַרְבַּע אַמּוֹת, בְּעֹמֶד חָמֵשׁ סְאִים גֶּחָלִים, וּבְשַׁבָּת בְּעֹמֶד שְׁמוֹנַת סְאִין גֶּחָלִים, שֶׁשָּׁם הָיוּ נוֹתְנִין שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. הָאֵבָרִים וְהַפְּדָרִים שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, מַחֲזִירִין אוֹתָן לַמַּעֲרָכָה. הִצִּיתוּ שְׁתֵּי הַמַּעֲרָכוֹת בָּאֵשׁ, וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית: \n"
+ ],
+ [
+ "אָמַר לָהֶם הַמְמֻנֶּה, בֹּאוּ וְהָפִיסוּ, מִי שׁוֹחֵט, מִי זוֹרֵק, מִי מְדַשֵּׁן מִזְבֵּחַ הַפְּנִימִי, מִי מְדַשֵּׁן אֶת הַמְּנוֹרָה, מִי מַעֲלֶה אֵבָרִים לַכֶּבֶשׁ, הָרֹאשׁ וְהָרֶגֶל, וּשְׁתֵּי הַיָּדַיִם, הָעֹקֶץ וְהָרֶגֶל, הֶחָזֶה וְהַגֵּרָה, וּשְׁתֵּי דְפָנוֹת, הַקְּרָבַיִם, וְהַסֹּלֶת, וְהַחֲבִתִּים, וְהַיָּיִן. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה: \n",
+ "אָמַר לָהֶם הַמְמֻנֶּה, צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ, הָרוֹאֶה אוֹמֵר, בַּרְקַאי. מַתְיָא בֶן שְׁמוּאֵל אוֹמֵר, הֵאִיר פְּנֵי כָל הַמִּזְרָח. עַד שֶׁהוּא בְחֶבְרוֹן, וְהוּא אוֹמֵר, הֵין: \n",
+ "אָמַר לָהֶם, צְאוּ וְהָבִיאוּ טָלֶה מִלִּשְׁכַּת הַטְּלָאִים. וַהֲרֵי לִשְׁכַּת הַטְּלָאִים הָיְתָה בְמִקְצוֹעַ צְפוֹנִית מַעֲרָבִית. וְאַרְבַּע לְשָׁכוֹת הָיוּ שָׁם, אַחַת לִשְׁכַּת הַטְּלָאִים, וְאַחַת לִשְׁכַּת הַחוֹתָמוֹת, וְאַחַת לִשְׁכַּת בֵּית הַמּוֹקֵד, וְאַחַת לִשְׁכָּה שֶׁהָיוּ עוֹשִׂין בָּהּ לֶחֶם הַפָּנִים: \n",
+ "נִכְנְסוּ לְלִשְׁכַּת הַכֵּלִים, וְהוֹצִיאוּ מִשָּׁם תִּשְׁעִים וּשְׁלשָׁה כְלֵי כֶסֶף וּכְלֵי זָהָב. הִשְׁקוּ אֶת הַתָּמִיד בְּכוֹס שֶׁל זָהָב. אַף עַל פִּי שֶׁהוּא מְבֻקָּר מִבָּעֶרֶב, מְבַקְּרִין אוֹתוֹ לְאוֹר הָאֲבוּקוֹת: \n",
+ "מִי שֶׁזָּכָה בַתָּמִיד, מוֹשְׁכוֹ וְהוֹלֵךְ לְבֵית הַמִּטְבָּחַיִם, וּמִי שֶׁזָּכוּ בָאֵבָרִים הוֹלְכִין אַחֲרָיו. בֵּית הַמִּטְבָּחַיִם הָיָה לִצְפוֹנוֹ שֶׁל מִזְבֵּחַ, וְעָלָיו שְׁמֹנָה עַמּוּדִים נַנָּסִין, וּרְבִיעִית שֶׁל אֶרֶז עַל גַּבֵּיהֶן, וְאֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בָּהֶן, וּשְׁלשָׁה סְדָרִים הָיָה לְכָל אֶחָד וְאֶחָד, שֶׁבָּהֶן תּוֹלִין. וּמַפְשִׁיטִין עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: \n",
+ "מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין, וְאַרְבָּעָה כֵלִים בְּיָדָם, הַטֶּנִי וְהַכּוּז וּשְׁנֵי מַפְתְּחוֹת. הַטֶּנִי דוֹמֶה לְתַרְקָב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק קַבַּיִן וָחֵצִי. וְהַכּוּז דּוֹמֶה לְקִיתוֹן גָּדוֹל שֶׁל זָהָב. וּשְׁנֵי מַפְתְּחוֹת, אֶחָד יוֹרֵד לְאַמַּת הַשֶּׁחִי וְאֶחָד פּוֹתֵחַ כֵּיוָן: \n",
+ "בָּא לוֹ לַפִּשְׁפָּשׁ הַצְּפוֹנִי. וּשְׁנֵי פִשְׁפָּשִׁין הָיוּ לוֹ לַשַּׁעַר הַגָּדוֹל, אֶחָד בַּצָּפוֹן וְאֶחָד בַּדָּרוֹם. שֶׁבַּדָּרוֹם לֹא נִכְנַס בּוֹ אָדָם מֵעוֹלָם, וְעָלָיו הוּא מְפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל (יחזקאל מד), וַיֹּאמֶר אֵלַי ה', הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא יָבֹא בוֹ כִּי ה' אֱלֹהֵי יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר. נָטַל אֶת הַמַּפְתֵּחַ וּפָתַח אֶת הַפִּשְׁפָּשׁ, נִכְנַס לַתָּא, וּמִן הַתָּא אֶל הַהֵיכָל, עַד שֶׁהוּא מַגִּיעַ לַשַּׁעַר הַגָּדוֹל. הִגִּיעַ לַשַּׁעַר הַגָּדוֹל, הֶעֱבִיר אֶת הַנֶּגֶר וְאֶת הַפּוֹתְחוֹת וּפְתָחוֹ. לֹא הָיָה שׁוֹחֵט הַשּׁוֹחֵט, עַד שֶׁשּׁוֹמֵעַ קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח: \n",
+ "מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתָּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצֶּלְצָל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַשִּׁיר. מִירִיחוֹ הָיוּ שׁוֹמְעִים קוֹל הַשּׁוֹפָר. וְיֵשׁ אוֹמְרִים, אַף קוֹל שֶׁל כֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִים רֵיחַ פִּטּוּם הַקְּטֹרֶת. אָמַר רַבִּי אֱלִיעֶזֶר בֶּן דִּגְלַאי, עִזִּים הָיוּ לְבֵית אַבָּא בְּהַר מִכְוָר, וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּטּוּם הַקְּטֹרֶת: \n",
+ "מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי, נִכְנַס וְנָטַל הַטֶּנִי וְהִנִּיחוֹ לְפָנָיו, וְהָיָה חוֹפֵן וְנוֹתֵן לְתוֹכוֹ, וּבָאַחֲרוֹנָה כִּבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וְהִנִּיחוֹ וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִים, מְדַשֵּׁן אֶת הַשְּׁאָר וּמַנִּיחַ אֶת אֵלּוּ דּוֹלְקִין בִּמְקוֹמָן. מְצָאָן שֶׁכָּבוּ, מְדַשְּׁנָן וּמַדְלִיקָן מִן הַדּוֹלְקִים, וְאַחַר כָּךְ מְדַשֵּׁן אֶת הַשְּׁאָר. וְאֶבֶן הָיְתָה לִפְנֵי הַמְּנוֹרָה וּבָהּ שָׁלשׁ מַעֲלוֹת, שֶׁעָלֶיהָ הַכֹּהֵן עוֹמֵד וּמֵטִיב אֶת הַנֵּרוֹת. וְהִנִּיחַ אֶת הַכּוּז עַל מַעֲלָה שְׁנִיָּה וְיָצָא: \n"
+ ],
+ [
+ "לֹא הָיוּ כוֹפְתִין אֶת הַטָּלֶה, אֶלָּא מְעַקְּדִין אוֹתוֹ. מִי שֶׁזָּכוּ בָאֵבָרִים, אוֹחֲזִים בּוֹ. וְכָךְ הָיְתָה עֲקֵדָתוֹ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב. הַשּׁוֹחֵט, עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. שֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה. שָׁחַט הַשּׁוֹחֵט, וְקִבֵּל הַמְקַבֵּל. בָּא לוֹ לְקֶרֶן מִזְרָחִית צְפוֹנִית, וְנוֹתֵן מִזְרָחָה צָפוֹנָה. מַעֲרָבִית דְּרוֹמִית, וְנוֹתֵן מַעֲרָבָה דָרוֹמָה. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִית: \n",
+ "לֹא הָיָה שׁוֹבֵר בּוֹ אֶת הָרֶגֶל, אֶלָּא נוֹקְבוֹ מִתּוֹךְ עַרְכּוּבּוֹ וְתוֹלֶה בוֹ. הָיָה מַפְשִׁיט וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לֶחָזֶה. הִגִּיעַ לֶחָזֶה, חָתַךְ אֶת הָרֹאשׁ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. חָתַךְ אֶת הַכְּרָעַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. מֵרַק אֶת הַהֶפְשֵׁט, קָרַע אֶת הַלֵּב וְהוֹצִיא אֶת דָּמוֹ. חָתַךְ אֶת הַיָּדַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶן. עָלָה לָרֶגֶל הַיְמָנִית, חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וּשְׁתֵּי בֵיצִים עִמָּהּ. קְרָעוֹ, וְנִמְצָא כֻלּוֹ גָלוּי לְפָנָיו. נָטַל אֶת הַפֶּדֶר וּנְתָנוֹ עַל בֵּית שְׁחִיטַת הָרֹאשׁ מִלְמַעְלָן. נָטַל אֶת הַקְּרָבַיִם וּנְתָנָן לְמִי שֶׁזָּכָה בָהֶם לַהֲדִיחָן. וְהַכֶּרֶס מְדִיחִין אוֹתָהּ בְּבֵית מְדִיחִין כָּל צָרְכָּהּ. וְהַקְּרָבַיִם מְדִיחִין אוֹתָן שְׁלשָׁה פְעָמִים בְּמִעוּטָהּ, עַל שֻׁלְחָנוֹת שֶׁל שַׁיִשׁ שֶׁבֵּין הָעַמּוּדִים: \n",
+ "נָטַל אֶת הַסַּכִּין וְהִפְרִישׁ אֶת הָרֵאָה מִן הַכָּבֵד, וְאֶצְבַּע הַכָּבֵד מִן הַכָּבֵד, וְלֹא הָיָה מְזִיזָהּ מִמְּקוֹמָהּ. נָקַב אֶת הֶחָזֶה וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ. עָלָה לַדֹּפֶן הַיְמָנִית, הָיָה חוֹתֵךְ וְיוֹרֵד עַד הַשִּׁדְרָה, וְלֹא הָיָה נוֹגֵעַ בַּשִּׁדְרָה, עַד שֶׁהוּא מַגִּיעַ לִשְׁתֵּי צְלָעוֹת רַכּוֹת. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לַגֵּרָה, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת מִכָּאן וּשְׁתֵּי צְלָעוֹת מִכָּאן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַקָּנֶה וְהַלֵּב וְהָרֵאָה תְּלוּיִם בָּהּ. בָּא לוֹ לַדֹּפֶן הַשְּׂמָאלִית, וְהִנִּיחַ בָּהּ שְׁתֵּי צְלָעוֹת רַכּוֹת מִלְמַעְלָן וּשְׁתֵּי צְלָעוֹת רַכּוֹת מִלְּמַטָּן. וְכָךְ הָיָה מַנִּיחַ בַּחֲבֶרְתָּהּ. נִמְצָא מַנִּיחַ בִּשְׁתֵּיהֶן, שְׁתַּיִם שְׁתַּיִם מִלְמַעְלָן וּשְׁתַּיִם שְׁתַּיִם מִלְּמַטָּן. חֲתָכָהּ וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ, וְהַשִּׁדְרָה עִמָּהּ, וְהַטְּחוֹל תָּלוּי בָּהּ. וְהִיא הָיְתָה גְדוֹלָה, אֶלָּא שֶׁל יָמִין קוֹרִין גְּדוֹלָה, שֶׁהַכָּבֵד תְּלוּיָה בָהּ. בָּא לוֹ לָעֹקֶץ, חוֹתְכוֹ וּנְתָנוֹ לְמִי שֶׁזָּכָה בוֹ, וְהָאַלְיָה וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי כְלָיוֹת עִמּוֹ. נָטַל רֶגֶל הַשְּׂמָאלִי וּנְתָנָהּ לְמִי שֶׁזָּכָה בָהּ. נִמְצְאוּ כֻלָּן עוֹמְדִין בְּשׁוּרָה וְהָאֵבָרִים בְּיָדָם. הָרִאשׁוֹן, בָּרֹאשׁ וּבָרֶגֶל. הָרֹאשׁ בִּימִינוֹ, וְחוֹטְמוֹ כְלַפֵּי זְרוֹעוֹ, וְקַרְנָיו בֵּין אֶצְבְּעוֹתָיו, וּבֵית שְׁחִיטָתוֹ מִלְמַעְלָן, וְהַפֶּדֶר נָתוּן עָלֶיהָ. וְהָרֶגֶל שֶׁל יָמִין בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הַשֵּׁנִי, בִּשְׁתֵּי יָדַיִם, שֶׁל יָמִין בִּימִינוֹ, שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשְּׁלִישִׁי, בָּעֹקֶץ וּבָרֶגֶל. הָעֹקֶץ בִּימִינוֹ, וְהָאַלְיָה מְדֻלְדֶּלֶת בֵּין אֶצְבְּעוֹתָיו, וְאֶצְבַּע הַכָּבֵד וּשְׁתֵּי הַכְּלָיוֹת עִמּוֹ. הָרֶגֶל שֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרוֹ לַחוּץ. הָרְבִיעִי, בֶּחָזֶה וּבַגֵּרָה. הֶחָזֶה בִימִינוֹ, וְהַגֵּרָה בִשְׂמֹאלוֹ, וְצַלְעוֹתֶיהָ בֵין אֶצְבְּעוֹתָיו. הַחֲמִישִׁי, בִּשְׁתֵּי דְפָנוֹת. שֶׁל יָמִין בִּימִינוֹ, וְשֶׁל שְׂמֹאל בִּשְׂמֹאלוֹ, וּבֵית עוֹרָן לַחוּץ. הַשִּׁשִּׁי, בַּקְּרָבַיִם הַנְּתוּנִים בְּבָזָךְ וּכְרָעַיִם עַל גַּבֵּיהֶם מִלְמַעְלָה. הַשְּׁבִיעִי, בַּסֹּלֶת. הַשְּׁמִינִי, בַּחֲבִתִּין. הַתְּשִׁיעִי, בַּיָּיִן. הָלְכוּ וּנְתָנוּם מֵחֲצִי הַכֶּבֶשׁ וּלְמַטָּה בְּמַעֲרָבוֹ, וּמְלָחוּם. וְיָרְדוּ וּבָאוּ לָהֶם לְלִשְׁכַּת הַגָּזִית, לִקְרוֹת אֶת שְׁמַע: \n"
+ ],
+ [
+ "אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא: \n",
+ "אָמַר לָהֶם, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. הֵפִיסוּ, זָכָה מִי שֶׁזָּכָה. חֲדָשִׁים עִם יְשָׁנִים בֹּאוּ וְהָפִיסוּ, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ לַמִּזְבֵּחַ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הַמַּעֲלֶה אֵבָרִים לַכֶּבֶשׁ הוּא מַעֲלֶה אוֹתָן עַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+ "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: \n",
+ "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַכַּף. וְהַכַּף דּוֹמֶה לְתַרְקַב גָּדוֹל שֶׁל זָהָב, מַחֲזִיק שְׁלשֶׁת קַבִּים, וְהַבָּזָךְ הָיָה בְתוֹכוֹ, מָלֵא וְגָדוּשׁ קְטֹרֶת. וְכִסּוּי הָיָה לוֹ, וּכְמִין מְטוּטֶלֶת הָיָה עָלָיו מִלְמַעְלָן: \n",
+ "מִי שֶׁזָּכָה בַמַּחְתָּה, נָטַל מַחְתַּת הַכֶּסֶף, וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ וְחָתָה. יָרַד וְעֵרָן לְתוֹךְ שֶׁל זָהָב. נִתְפַּזֵּר מִמֶּנָּה כְּקַב גֶּחָלִים, וְהָיָה מְכַבְּדָן לָאַמָּה. וּבְשַׁבָּת הָיָה כוֹפֶה עֲלֵיהֶן פְּסַכְתֵּר. וּפְסַכְתֵּר הָיְתָה כְלִי גָדוֹל מַחֲזֶקֶת לֶתֶךְ, וּשְׁתֵּי שַׁרְשְׁרוֹת הָיוּ בָהּ, אַחַת שֶׁהוּא מוֹשֵׁךְ בָּהּ וְיוֹרֵד, וְאַחַת שֶׁהוּא אוֹחֵז בָּהּ מִלְמַעְלָן בִּשְׁבִיל שֶׁלֹּא תִתְגַּלְגֵּל. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כּוֹפִין אוֹתָהּ עַל גַּב גֶּחָלִים וְעַל הַשֶּׁרֶץ בְּשַׁבָּת, וּמוֹרִידִין בָּהּ אֶת הַדֶּשֶׁן מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+ "הִגִּיעוּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, נָטַל אֶחָד אֶת הַמַּגְרֵפָה וְזוֹרְקָהּ בֵּין הָאוּלָם וְלַמִּזְבֵּחַ. אֵין אָדָם שׁוֹמֵעַ קוֹל חֲבֵרוֹ בִּירוּשָׁלַיִם מִקּוֹל הַמַּגְרֵפָה. וּשְׁלשָׁה דְבָרִים הָיְתָה מְשַׁמֶּשֶׁת, כֹּהֵן שֶׁשּׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַכֹּהֲנִים נִכְנָסִים לְהִשְׁתַּחֲווֹת, וְהוּא רָץ וּבָא. וּבֶן לֵוִי שֶׁהוּא שׁוֹמֵעַ אֶת קוֹלָהּ, יוֹדֵעַ שֶׁאֶחָיו הַלְוִיִּם נִכְנָסִים לְדַבֵּר בַּשִּׁיר, וְהוּא רָץ וּבָא. וְרֹאשׁ הַמַּעֲמָד הָיָה מַעֲמִיד אֶת הַטְּמֵאִים בְּשַׁעַר הַמִּזְרָח: \n"
+ ],
+ [
+ "הֵחֵלּוּ עוֹלִים בְּמַעֲלוֹת הָאוּלָם. מִי שֶׁזָּכוּ בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה הָיוּ מַקְדִּימִין לִפְנֵיהֶם. מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי נִכְנַס, וְנָטַל אֶת הַטֶּנִי וְהִשְׁתַּחֲוָה וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִין, מְדַשֵּׁן אֶת הַמִּזְרָחִי, וּמַנִּיחַ אֶת הַמַּעֲרָבִי דוֹלֵק, שֶׁמִּמֶּנּוּ הָיָה מַדְלִיק אֶת הַמְּנוֹרָה בֵּין הָעַרְבַּיִם. מְצָאוֹ שֶׁכָּבָה, מְדַשְּׁנוֹ וּמַדְלִיקוֹ מִמִּזְבַּח הָעוֹלָה. נָטַל אֶת הַכּוּז מִמַּעֲלָה שְׁנִיָּה, וְהִשְׁתַּחֲוָה וְיָצָא: \n",
+ "מִי שֶׁזָּכָה בַמַּחְתָּה, צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הַמִּזְבֵּחַ וְרִדְּדָן בְּשׁוּלֵי הַמַּחְתָּה, וְהִשְׁתַּחֲוָה וְיָצָא: \n",
+ "מִי שֶׁזָּכָה בַקְּטֹרֶת, הָיָה נוֹטֵל אֶת הַבָּזָךְ מִתּוֹךְ הַכַּף וְנוֹתְנוֹ לְאוֹהֲבוֹ אוֹ לִקְרוֹבוֹ. נִתְפַּזֵּר מִמֶּנּוּ לְתוֹכוֹ, נוֹתְנוֹ לוֹ בְחָפְנָיו. וּמְלַמְּדִים אוֹתוֹ, הֱוֵי זָהִיר שֶׁמָּא תַתְחִיל לְפָנֶיךָ, שֶׁלֹּא תִכָּוֶה. הִתְחִיל מְרַדֵּד וְיוֹצֵא. לֹא הָיָה הַמַּקְטִיר מַקְטִיר עַד שֶׁהַמְמֻנֶּה אוֹמֵר לוֹ, הַקְטֵר. אִם הָיָה כֹהֵן גָּדוֹל, הַמְמֻנֶּה אוֹמֵר, אִישִׁי כֹהֵן גָּדוֹל, הַקְטֵר. פָּרְשׁוּ הָעָם, וְהִקְטִיר וְהִשְׁתַּחֲוָה וְיָצָא: \n"
+ ],
+ [
+ "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנָס לְהִשְׁתַּחֲווֹת, שְׁלשָׁה אוֹחֲזִין בּוֹ, אֶחָד בִּימִינוֹ, וְאֶחָד בִּשְׂמֹאלוֹ, וְאֶחָד בַּאֲבָנִים טוֹבוֹת. וְכֵיוָן שֶׁשָּׁמַע הַמְמֻנֶּה קוֹל רַגְלָיו שֶׁל כֹּהֵן גָּדוֹל שֶׁהוּא יוֹצֵא, הִגְבִּיהַּ לוֹ אֶת הַפָּרֹכֶת, נִכְנַס וְהִשְׁתַּחֲוָה וְיָצָא, וְנִכְנְסוּ אֶחָיו הַכֹּהֲנִים וְהִשְׁתַּחֲווּ וְיָצָאוּ: ",
+ "בָּאוּ וְעָמְדוּ עַל מַעֲלוֹת הָאוּלָם. עָמְדוּ הָרִאשׁוֹנִים לִדְרוֹם אֲחֵיהֶם הַכֹּהֲנִים, וַחֲמִשָּׁה כֵלִים בְּיָדָם, הַטֶּנִי בְיַד אֶחָד, וְהַכּוּז בְּיַד אֶחָד, וְהַמַּחְתָּה בְיַד אֶחָד, וְהַבָּזָךְ בְּיַד אֶחָד, וְכַף וְכִסּוּיָהּ בְּיַד אֶחָד. וּבֵרְכוּ אֶת הָעָם בְּרָכָה אַחַת, אֶלָּא שֶׁבַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ הָיוּ אוֹמְרִים אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְּכִנּוּיוֹ. בַּמְּדִינָה הַכֹּהֲנִים נוֹשְׂאִים אֶת כַּפֵּיהֶם, יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט), וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: ",
+ "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן: ",
+ "הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים: "
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה תמיד",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..dfa53c1740e35a0e978114af8f0d608385816626
--- /dev/null
+++ "b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,153 @@
+{
+ "language": "en",
+ "title": "Mishnah Zevachim",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "priority": 0.5,
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "Alle Opfer, die unter einem anderen als ihrem Namen geschlachtet worden sind, sind tauglich, nur werden sie den Eigentümern nicht als Pflichtopfer angerechnet, ausser dem Pesachopfer und dem Sündopfer, dem Pesachopfer in der für es bestimmten Zeit und dem Sündopfer zu jeder Zeit. R. Elieser sagt: Auch ausser dem Schuldopfer, dem Pesachopfer in der für es bestimmten Zeit, und dem Sündopfer und Schuldopfer zu jeder Zeit. Es sagte nämlich R. Elieser: Das Sündopfer wird für eine Sünde dargebracht, und das Schuldopfer wird für eine Sünde dargebracht; wie das unter einem anderen Namen dargebrachte Sündopfer untauglich ist, so ist auch das unter einem anderen Namen dargebrachte Schuldopfer untauglich.",
+ "Jose, Sohn Chone’s, sagt: [Andere Opfer], die unter dem Namen eines Pesachopfers oder unter dem Namen eines Sündopfers geschlachtet worden sind, sind untauglich. Simon, Bruder Asaria’s sagt: Hat man sie unter dem Namen eines [an Heiligkeit] höher als sie stehenden [Opfers] geschlachtet, so sind sie tauglich, unter dem Namen eines niedriger stehenden, sind sieuntauglich; z. B. Hochheiliges, das man unter dem Namen von einfach Heiligem geschlachtet hat, ist untauglich, einfach Heiliges, das man unter dem Namen von Hochheiligem geschlachtet hat, ist tauglich. Das Erstgeborene und das Zehnte, die man unter dem Namen von Friedensopfern geschlachtet hat, sind tauglich, Friedensopfer, die man unter dem Namen von Erstgeborenen oder unter dem Namen von Zehntem geschlachtet hat, sind untauglich.",
+ "Das Pesachopfer, das man am Vormittag des vierzehnten [Nissan] unter einem anderen Namen geschlachtet hat, erklärt R. Josua für tauglich, so, als wäre es am dreizehnten geschlachtet worden; Ben Bethera erklärt es für untauglich, so, als wäre es am Nachmittag geschlachtet worden. Simon ben Assai sagte: Ich bin im Besitze einer Tradition aus dem Munde der 72 Ältesten von dem Tage, an welchem man R. Eleasar, Sohn Asaria’s, zum Vorsitzenden der Lehrversammlung eingesetzt hat, dass alle Opfer, die gegessen werden, die unter einem anderen Namen geschlachtet worden sind, tauglich sind, nur dass sie den Eigentümern nicht als Pflichtopfer angerechnet werden, ausser dem Pesachopfer und dem Sündopfer; Ben Assai hat [damit] nur das Ganzopfer noch hinzugefügt, die anderen Weisen haben ihm aber nicht zugestimmt.",
+ "Das Pesachopfer oder das Sündopfer, die man unter einem anderen Namen geschlachtet hat, oder deren Blut man unter einem anderen Namen aufgefangen, hingetragen oder gesprengt hat, oder unter ihrem und unter einem anderen Namen, oder unter einem anderen und unter ihrem Namen, sind untauglich. Wie ist unter ihrem und unter einem anderen Namen? Als Pesachopfer und als Friedensopfer; …. unter einem anderen und unter ihrem Namen? Als Friedensopfer und als Pesachopfer. Denn bei vier Handlungen wird das Opfer untauglich: beim Schlachten, Auffangen, Hintragen und Sprengen; R. Simon erklärt: beim Hintragen bleibt es tauglich. Denn es sagte R. Simon: Ohne Schlachten, ohne Auffangen und ohne Sprengen geht es nicht, aber ohne Hintragen geht es, indem man an der Seite des Altars schlachtet und sprengt. R. Elieser sagt: Ist der Gang, welchen der Hintragende es trägt, ein notwendiger, so macht die Absicht [das Opfer] untauglich, ist er ein unnötiger, so macht die Absicht nicht untauglich."
+ ],
+ [
+ "Alle Opfer sind untauglich, wenn ein Nichtpriester das Blut aufgefangen hat, oder ein Leidtragender, ein am selben Tage Untergetauchter, ein nicht mit allen Priestergewändern Bekleideter, ein noch nicht durch das Sühnopfer Gesühnter, Einer, der Hände und Füsse nicht gewaschen hat, ein Unbeschnittener, ein Unreiner, ein Sitzender, ein auf Geräten oder auf einem Stück Vieh oder auf den Füssen eines Anderen Stehender. Hat man es mit der linken Hand aufgefangen, so ist es untauglich; R. Simon erklärt es für tauglich. Ist es auf den Boden vergossen und wieder aufgesammelt worden, so ist es untauglich. Hat man es auf die Rampe gesprengt oder nicht auf die Seite des Grundes, hat man das nach unten zu Sprengende nach oben oder das nach oben zu Sprengende nach unten, das drinnen zu Sprengende draussen oder das draussen zu Sprengende drinnen gesprengt, so ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein.",
+ "Wenn man das Opfer schlachtet, [mit der Absicht] das Blut oder etwas von dem Blut ausserhalb zu sprengen, die Opferstücke oder etwas von den Opferstücken ausserhalb zu opfern, das Fleisch oder ein olivengrosses Stück von dem Fleisch ausserhalb zu essen, oder ein olivengrosses Stück von der Haut des Fettschwanzes ausserhalb zu essen, so ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein; … das Blut oder etwas vom Blute am folgenden Tage zu sprengen, die Opferstücke oder etwas von den Opferstücken am folgenden Tage zu opfern, das Fleisch oder ein olivengrosses Stück von dem Fleisch am folgenden Tage zu essen, oder ein olivengrosses Stück von der Haut des Fettschwanzes am folgenden Tage zu essen, so ist es verworfen und hierbei wird man auch der Ausrottungsstrafe schuldig.",
+ "Dies ist die Regel: In allen Fällen, wo man schlachtet, oder auffängt oder hinträgt oder sprengt, [mit der Absicht] etwas, das zum Essen bestimmt ist, ausserhalb seines Ortes zu essen, oder etwas, das zum Opfern bestimmt ist, ausserhalb seines Ortes zu opfern, ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein; ausser der Zeit …, ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig, jedoch nur dann, wenn das, was es verwendbar macht, [im Übrigen] nach Vorschrift dargebracht wird.",
+ "Was heisst: das, was es verwendbar macht, wird nach Vorschrift dargebracht ? Hat man stillschweigend geschlachtet, aber aufgefangen und hingetragen und gesprengt [mit der Absicht auf] ausser der Zeit, oder hat man [mit der Absicht auf] ausser der Zeit geschlachtet, aber stillschweigend aufgefangen und hingetragen und gesprengt, oder hat man [mit der Absicht auf] ausser der Zeit geschlachtet und aufgefangen und hingetragen und gesprengt, das heisst: das, was es verwendbar macht, wird nach Vorschrift dargebracht. Was heisst: das, was es verwendbar macht, wird nicht nach Vorschrift dargebracht ? Hat man [mit der Absicht auf] ausserhalb des Ortes geschlachtet, aber aufgefangen und hingetragen und gesprengt [mit der Absicht auf] ausser der Zeit, oder hat man [mit der Absicht auf] ausser der Zeit geschlachtet, aber aufgefangen und hingetragen und gesprengt [mit der Absicht auf] ausserhalb des Ortes, oder hat man geschlachtet, aufgefangen und hingetragen und gesprengt [mit der Absicht auf] ausserhalb des Ortes, das Pesach- oder das Sündopfer, die man unter einem anderen Namen geschlachtet hat, aufgefangen und hingetragen und gesprengt aber hat man [mit der Absicht auf] ausser der Zeit, oder die man [mit der Absicht auf] ausser der Zeit geschlachtet hat, aufgefangen und hingetragen und gesprengt aber hat man unter einem anderen Namen, oder die man geschlachtet, aufgefangen und hingetragen und gesprengt hat unter einem anderen Namen, das heisst: das, was es verwendbar macht, wird nicht nach Vorschrift dargebracht.",
+ "… Eine Olivengrösse ausserhalb zu essen und eine Olivengrösse am folgenden Tage, eine Olivengrösse am folgenden Tage und eine Olivengrösse ausserhalb, eine halbe Olivengrösse ausserhalb und eine halbe Olivengrösse am folgenden Tage, eine halbe Olivengrösse am folgenden Tage und eine halbe Olivengrösse ausserhalb, so ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein. Es sagt R. Jehuda: Dies ist die Regel: Ging die die Zeit betreffende Absicht der den Ort betreffenden voran, so ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig; ging die den Ort betreffende Absicht der die Zeit betreffenden voran, so ist es untauglich, aber die Ausrottungsstrafe tritt dabei nicht ein. Die anderen Weisen dagegen sagen: In beiden Fällen ist es nur untauglich und die Ausrottungsstrafe tritt nicht dabei ein …. Eine halbe Olivengrösse zu essen und eine halbe Olivengrösse zu opfern, so ist es tauglich, denn Essen und Opfern rechnen nicht zusammen."
+ ],
+ [
+ "Hat einer von den [zum Opferdienst] Untauglichen geschlachtet, so ist das Schlachten dennoch gültig, denn das Schlachten durch Nichtpriester, Frauen, Sklaven oder Unreine ist gültig, selbst bei Hochheiligem, nur dürfen die Unreinen nicht an das Fleisch anrühren. Deshalb machen sie auch durch eine [untauglich machende] Absicht das Opfer untauglich. Hat einer von ihnen das Blut [mit der Absicht auf] ausser der Zeit oder ausserhalb des Ortes aufgefangen, und es ist noch Lebensblut da, so fange ein Tauglicher das Blut nochmals auf.",
+ "Hat ein Tauglicher aufgefangen und es einem Untauglichen übergeben, so gebe dieser es dem Tauglichen zurück; hat er es mit der Rechten aufgefangen und in die Linke genommen, nehme er es wieder in die Rechte zurück; hat er es in einem heiligen Geräte aufgefangen und in ein nichtheiliges gegossen, giesse er es in das heilige zurück; ist es aus dem Gefäss auf den Boden vergossen und er hat es wieder aufgesammelt, so ist es tauglich; hat er es auf die Rampe gesprengt oder nicht an die Seite des Grundes, hat er das nach unten zu Sprengende nach oben oder das nach oben zu Sprengende nach unten, das drinnen zu Sprengende draussen oder das draussen zu Sprengende drinnen gesprengt, wenn noch Lebensblut da ist, so fange ein Tauglicher nochmals auf.",
+ "Schlachtet man das Opfer [mit der Absicht] etwas, das nicht zum Essen bestimmt ist, davon zu essen oder etwas, das nicht zum Opfern bestimmt ist, davon zu opfern, so ist es tauglich, R. Elieser erklärt es für untauglich; …. etwas, das zum Essen bestimmt ist, davon zu essen oder etwas, das geopfert zu werden bestimmt ist, davon zu opfern, aber weniger als eine Olivengrösse, so ist es tauglich; .. eine halbe Olivengrösse davon zu essen und eine halbe Olivengrösse davon zu opfern, so ist es tauglich, denn Essen und Opfern rechnen nicht zusammen.",
+ "Schlachtet man das Opfer [mit der Absicht], eine Olivengrösse von der Haut, von der Brühe, von dem Bodensatz, von dem Abgeschabten, von den Knochen, von den Adern, von den Klauen, von den Hörnern ausser der Zeit oder ausserhalb des Ortes davon zu essen, so ist es tauglich, und die auf das Verworfene, das Übriggelassene und das Unreine stehende Strafe gilt für alles dieses nicht.",
+ "Schlachtet man geheiligte Tiere [mit der Absicht], den Foetus oder die Nachgeburt ausserhalb zu essen, so macht man dadurch [das Opfer] nicht verworfen; drückt man Turteltauben drinnen [den Kopf] ab [mit der Absicht], ihre Eier ausserhalb zu essen, so macht man dadurch [das Opfer] nicht verworfen; für Milch von geheiligten Tieren und Eier von Turteltauben gilt nicht die auf das Verworfene, das Übriggelassene und das Unreine stehende Strafe.",
+ "Hat man es mit der Absicht geschlachtet, das Blut oder die Opferstücke bis zum folgenden Tage liegen zu lassen oder sie nach ausserhalb hinauszubringen, so erklärt R. Jehuda es für untauglich, die Weisen dagegen für tauglich. Hat man es mit der Absicht geschlachtet, es auf die Rampe oder nicht auf die Seite des Grundes zu sprengen, das nach unten zu Sprengende nach oben oder das nach oben zu Sprengende nach unten, das drinnen zu Sprengende draussen oder das draussen zu Sprengende drinnen, dass Unreine es essen, dass Unreine es darbringen, dass Unbeschnittene es essen, dass Unbeschnittene es darbringen, bei einem Pesachopfer … Knochen zu zerbrechen oder halbroh davon zu essen, das Blut mit dem Blut von untauglichen [Opfern] zu vermischen, so ist es tauglich, denn keine andere Absicht macht untauglich als die auf ausser der Zeit und die auf ausserhalb des Ortes, und beim Pesach- und beim Sündopfer auch die auf einen anderen Namen gerichtete."
+ ],
+ [
+ "Beth-Schammai sagen: Alles, was auf den Aussenaltar gesprengt wird, sühnt, wenn man auch nur eine Sprengung gemacht hat, und beim Sündopfer zwei Sprengungen; Beth-Hillel sagen: auch beim Sündopfer sühnt schon eine Sprengung. Ist deshalb die erste Sprengung vorschriftsmässig gemacht worden und die zweite [mit der Absicht auf] ausser der Zeit, so gilt es als Sühne; ist dagegen die erste Sprengung [mit der Absicht auf] ausser der Zeit gemacht worden und die zweite [selbst] [mit der Absicht auf] ausserhalb des Ortes, so ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig.",
+ "Alles, was auf den Innenaltar gesprengt wird, sühnt nicht, wenn man auch nur eine von den Sprengungen unterlassen hat, hat man deshalb auch alle vorschriftsmässig gemacht und eine nicht vorschriftsmässig, so ist es untauglich, die Ausrottungsstrafe tritt aber hierbei nicht ein.",
+ "Für folgende Dinge tritt die Strafe, die auf Verworfenes steht, nicht ein: das Komez, der Weihrauch, das Räucherwerk, das Mehlopfer der Priester, das Mehlopfer des gesalbten Priesters, (das mit einem Giessopfer verbundene Mehlopfer), das Blut, Giessopfer, die für sich allein dargebracht werden, nach der Ansicht des R. Meïr, die anderen Weisen dagegen sagen, auch die mit einem Opfertiere zusammen dargebrachten. Für das Log Öl des Aussätzigen, sagt R. Simon, tritt die auf Verworfenes stehende Strafe nicht ein, R. Meïr sagt, sie tritt dafür ein, da es erst durch das Blut des Schuldopfers verwendbar wird, und Alles, was erst durch ein Anderes verwendbar wird, sei es für den Menschen sei es für den Altar, dafür tritt die auf das Verworfene stehende Strafe ein.",
+ "Beim Ganzopfer macht das Blut das Fleisch für den Altar verwendbar und die Haut für die Priester; beim Vogel-Ganzopfer macht das Blut das Fleisch für den Altar verwendbar, beim Vogel-Sündopfer macht das Blut das Fleisch für die Priester verwendbar; bei Stieren, die verbrannt werden, und Böcken, die verbrannt werden, macht das Blut die Opferstücke zum Darbringen verwendbar; R. Simon sagt: bei Allem, von dem nicht, wie von dem Friedensopfer, auf den äusseren Altar [gesprengt wird], tritt die auf das Verworfene stehende Strafe nicht ein.",
+ "Bei Opfern von Heiden tritt die auf Verworfenes, Übriggelassenes und Unreinheit stehende Strafe nicht ein, und wer sie ausserhalb schlachtet, ist straffrei, dies die Worte R. Meïrs; R. Jose dagegen sagt, er ist schuldig. Auch bei solchen Dingen, bei denen die auf Verworfenes stehende Strafe nicht eintritt, tritt doch die auf Übriggelassenes und auf Unreinheit stehende Strafe ein, ausser beim Blut; R. Simon sagt: das ist nur bei Dingen, die gegessen zu werden pflegen, aber (Dinge wie) das Holz, der Weihrauch und das Räucherwerk, bei ihnen tritt die auf Unreinheit stehende Strafe nicht ein.",
+ "Mit dem Gedanken an sechs Dinge muss das Opfer geschlachtet werden: mit dem Gedanken an das Opfer, an den Opfernden, an Gott, an das Altarfeuer, an den Geruch und an das Wohlgefallen, und das Sünd- und das Schuldopfer auch mit dem Gedanken an die Sünde. Darauf sagt R. Jose: Auch wenn man nicht an eines von allem Diesem gedacht hat, ist es tauglich, das beruht auf einer Anordnung des Gerichtshofes, denn es richtet sich nur nach der Absicht des die Opferhandlung Verrichtenden."
+ ],
+ [
+ "Welches ist der Ort für die Opfer ? Hochheiliges wird auf der Nordseite geschlachtet; der Stier und der Bock am Versöhnungstage werden auf der Nordseite geschlachtet, ihr Blut wird in einem Dienstgefässe auf der Nordseite aufgefangen, von dem Blut hat man auf [den Raum] zwischen den Stangen und auf den Vorhang und auf den goldenen Altar zu sprengen, die Unterlassung einer dieser Sprengungen hindert, den Rest des Blutes goss man an den Grund auf der Westseite des äusseren Altars, hat man es nicht dorthin gegossen, so hindert das nicht.",
+ "Die Stiere, die verbrannt werden, und die Böcke, die verbrannt werden, werden auf der Nordseite geschlachtet, ihr Blut wird in einem Dienstgefässe auf der Nordseite aufgefangen, von dem Blut hat man auf den Vorhang und auf den goldenen Altar zu sprengen, die Unterlassung einer dieser Sprengungen hindert, den Rest des Blutes goss man an den Grund auf der Westseite des äusseren Altars, hat man es nicht dorthin gegossen, so hindert das nicht; diese sowohl wie jene werden auf dem Aschenplatz verbrannt.",
+ "Die Sündopfer der Gemeinde und von Privaten — dieses sind Sündopfer der Gemeinde: die Böcke an Neumonden und an Festtagen — werden auf der Nordseite geschlachtet, ihr Blut wird in einem Dienstgefäss auf der Nordseite aufgefangen, mit ihrem Blut hat man vier Sprengungen an die vier Altarhörner zu machen, in welcher Weise? man geht die Rampe hinauf und wendet sich nach dem Rundgang, und geht nach dem südöstlichen Winkel, dann nach dem nordöstlichen, dann nach dem nordwestlichen und dann nach dem südwestlichen, den Rest des Blutes goss man an den Grund an der Südseite; essen dürfen davon innerhalb der Umhänge die männlichen Priester, in jeder Zubereitungsart, den Tag und die [darauf folgende] Nacht bis Mitternacht.",
+ "Das Ganzopfer ist Hochheiliges, geschlachtet wird es auf der Nordseite, das Blut wird in einem Dienstgefässe auf der Nordseite aufgefangen, mit dem Blut hat man zwei Sprengungen zu machen, die gleich vier sind, es muss abgehäutet und zerlegt werden und ist ganz für das Altarfeuer bestimmt.",
+ "Die Friedensopfer der Gemeinde und die Schuldopfer — folgende Schuldopfer gibt es: das Schuldopfer für Beraubung, das Schuldopfer für Veruntreuung, das Schuldopfer für Beiwohnung einer anverlobten Sklavin, das Schuldopfer des Nasir, das Schuldopfer des Aussätzigen, das Zweifel-Schuldopfer — geschlachtet werden sie auf der Nordseite, das Blut wird in einem Dienstgefäss auf der Nordseite aufgefangen, mit dem Blute hat man zwei Sprengungen zu machen, die gleich vier sind, essen dürfen davon innerhalb der Umhänge die männlichen Priester, in jeder Zubereitungsart, den Tag und die Nacht bis Mitternacht.",
+ "Das Dankopfer und der Widder des Nasir sind einfach Heiliges, geschlachtet dürfen sie an jeder Stelle in der Opferhalle werden, mit ihrem Blut sind zwei Sprengungen zu machen, die gleich vier sind, sie dürfen in der ganzen Stadt von jedermann gegessen werden, in jeder Zubereitungsart, den Tag und die Nacht bis Mitternacht. Für das von ihnen Abgehobene gilt das Gleiche, nur dass das Abgehobene nur von den Priestern, deren Frauen, Kindern und Sklaven gegessen werden darf.",
+ "Die Friedensopfer sind einfach Heiliges, geschlachtet dürfen sie an jeder Stelle in der Opferhalle werden, mit ihrem Blut sind zwei Sprengungen zu machen, die gleich vier sind, sie dürfen in der ganzen Stadt von jedermann gegessen werden, in jeder Zubereitungsart, zwei Tage und eine Nacht. Für das von ihnen Abgehobene gilt das Gleiche, nur dass das Abgehobene nur von den Priestern, deren Frauen, Kindern und Sklaven gegessen werden darf.",
+ "Die Erstgeburt und der Zehnt und das Pesachopfer sind einfach Heiliges, geschlachtet dürfen sie an jeder Stelle in der Opferhalle werden, mit ihrem Blut ist nur eine Sprengung zu machen, doch darf man nur dorthin sprengen, wo der Grund hinreicht, eine Verschiedenheit besteht betreff des Essens: die Erstgeburt darf nur von Priestern gegessen werden, der Zehnt von jedermann, sie dürfen in der ganzen Stadt, in jeder Zubereitungsart, zwei Tage und eine Nacht gegessen werden. Das Pesachopfer darf nur in der Nacht gegessen werden, und nur bis Mitternacht, es darf nur von den darauf Gezählten gegessen werden, und darf nicht anders gegessen werden als gebraten."
+ ],
+ [
+ "Hochheiliges, das man oben auf dem Altar geschlachtet hat, R. Jose sagt: es ist ebenso, als wenn es auf der Nordseite geschlachtet wäre: R. Jose, Sohn Jehuda’s, sagt: von der Mitte des Altars nach der Nordseite hin gilt gleich der Nordseite, von der Mitte des Altars nach der Südseite gleich der Südseite. Von den Mehlopfern wurde das Komez an jeder beliebigen Stelle in der Opferhalle abgehoben, gegessen wurden sie innerhalb der Umhänge, von den männlichen Priestern, in jeder Zubereitungsart, den Tag und die Nacht bis Mitternacht.",
+ "Das Vogel-Sündopfer wurde an der südwestlichen Ecke bereitet, auch an jeder anderen Stelle war es tauglich, aber dieses war der für es bestimmte Ort; für drei Dinge wurde diese Ecke unten, und für drei oben benutzt, unten: für das Vogel-Sündopfer, das Heranbringen [der Mehlopfer] und die Reste des Bluts, oben: für das Ausgiessen der Wasseropfer, der Weinopfer und für das Vogel-Ganzopfer, wenn deren für die Ostseite zu viele waren.",
+ "Beim Hinaufgehen auf den Altar ging man stets auf der rechten Seite hinauf, ging dann herum und auf der linken Seite wieder herunter, ausser zu den genannten drei Dingen, da ging man hinauf und kehrte auf demselben Wege wieder um.",
+ "Wie wurde mit dem Vogel-Sündopfer verfahren? Man drückte den Kopf unterhalb des Genicks ab, aber ohne ihn abzutrennen, dann sprengte man von dem Blut an die Wand des Altars, der Rest des Blutes wurde an den Grund ausgepresst, auf den Altar kam nichts als das Blut, das ganze Opfer gehörte den Priestern.",
+ "Wie wurde mit dem Vogel-Ganzopfer verfahren? Man ging die Rampe hinauf und wandte sich nach dem Rundgang, ging an die Südost-Ecke, drückte dort den Kopf unterhalb des Genicks ab, man trennte ihn ganz ab, und drückte das Blut an die Wand des Altars aus, nahm dann den Kopf, presste die Stelle, wo er abgedrückt worden war, an den Altar, bestreute ihn dann mit Salz und warf ihn auf das Altarfeuer. Dann ging man an den Rumpf, entfernte den Kropf und seinen Unrat und die mit ihm herauskommenden Eingeweide, und warf sie auf die Aschenstelle. Dann spaltete man [den Rumpf], trennte aber die Teile nicht von einander — hatte man ganz abgetrennt, so war es dennoch tauglich — dann bestreute man ihn mit Salz und warf ihn auf das Altarfeuer.",
+ "Hat man nicht den Kropf, nicht den Unrat, nicht die mit herauskommenden Eingeweide entfernt, nicht mit Salz bestreut — bei jeder Veränderung, die erst nach dem Ausdrücken des Blutes vorgekommen ist, bleibt es tauglich; hat man beim Sündopfer ganz abgetrennt oder beim Ganzopfer nicht ganz abgetrennt, so ist es untauglich; hat man das Blut des Kopfes ausgedrückt, aber nicht das Blut des Rumpfes, so ist es untauglich, das Blut des Rumpfes, aber nicht das Blut des Kopfes, so ist es tauglich.",
+ "Das Vogel-Sündopfer, das man unter einem anderen Namen abgedrückt hat, oder dessen Blut man unter einem anderen Namen ausgedrückt hat, oder unter seinem und unter einem anderen Namen, oder unter einem anderen und unter seinem Namen, ist untauglich, das Vogel-Ganzopfer dagegen ist tauglich, nur wird es den Eigentümern nicht als Pflichtopfer angerechnet. Sowohl das Vogel-Sündopfer wie das Vogel-Ganzopfer, die man abgedrückt oder deren Blut man ausgedrückt hat [mit der Absicht], ausserhalb des Ortes etwas, das zum Essen bestimmt ist, davon zu essen, oder etwas, das zum Opfern bestimmt ist, davon zu opfern, ist untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein, … ausser der Zeit …, ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig, jedoch nur, wenn das, was es verwendbar macht, nach Vorschrift dargebracht wird. Was heisst: das, was es verwendbar macht, wird nach Vorschrift dargebracht ? Hat man stillschweigend abgedrückt, das Blut aber [mit der Absicht auf] ausser der Zeit ausgedrückt, oder hat man [mit der Absicht auf] ausser der Zeit abgedrückt, das Blutaber stillschweigend ausgedrückt oder hat man [mit der Absicht auf] ausser der Zeit sowohl abgedrückt wie das Blut ausgedrückt, das heisst: das, was es verwendbar macht, wird nach Vorschrift dargebracht. Was heisst: das, was es verwendbar macht, wird nicht nach Vorschrift dargebracht? Hat man [mit der Absicht auf] ausserhalb des Ortes abgedrückt und das Blut [mit der Absicht auf] ausser der Zeit ausgedrückt, oder hat man [mit der Absicht auf] ausser der Zeit abgedrückt und das Blut [mit der Absicht auf] ausserhalb des Ortes ausgedrückt, oder hat man [mit der Absicht auf] ausserhalb des Ortes abgedrückt und das Blut ausgedrückt, hat man bei einem Vogel-Sündopfer unter einem anderen Namen abgedrückt und das Blut [mit der Absicht auf] ausser der Zeit ausgedrückt, oder [mit der Absicht auf] ausser der Zeit abgedrückt und das Blut unter einem anderen Namen ausgedrückt, oder unter einem anderen Namen abgedrückt und das Blut ausgedrückt, das heisst: das, was es verwendbar macht, wird nicht nach Vorschrift dargebracht…. Eine Olivengrösse ausserhalb zu essen und eine Olivengrösse am folgenden Tage, eine Olivengrösse am folgenden Tage und eine Olivongrösse ausserhalb, eine halbe Olivengrösse ausserhalb und eine halbe Olivengrösse am folgenden Tage, eine halbe Olivengrösse am folgenden Tage und eine halbe Olivengrösse ausserhalb, so ist es untauglich, aber die Ausrottungsstrafe tritt hierbei nicht ein. Es sagt R. Jehuda: Diesesist die Regel: Ging die die Zeit betreffende Absicht der den Ort betreffenden voran, so ist es verworfen, und man macht sich dabei der Ausrottungsstrafe schuldig, ging die den Ort betreffende Absicht der die Zeit betreffenden voran, so ist es untauglich, aber die Ausrottungsstrafe tritt dabei nicht ein. Die anderen Weisen aber sagen: In beiden Fällen ist es nur untauglich und die Ausrottungsstrafe tritt nicht dabei ein… Eine halbe Olivengrösse zu essen und eine halbe Olivengrösse zu opfern, so ist es tauglich, denn Essen und Opfern rechnen nicht zusammen."
+ ],
+ [
+ "Ein Vogel-Sündopfer, das man unten, in der Weise des Sündopfers, mit der Bestimmung als Sündopfer dargebracht hat, ist tauglich, in der Weise des Sündopfers mit der Bestimmung als Ganzopfer, oder in der Weise des Ganzopfers mit der Bestimmung als Sündopfer, oder in der Weise des Ganzopfers mit der Bestimmung als Ganzopfer, ist es untauglich; hat man es oben in einer von allen diesen Weisen dargebracht, so ist es untauglich.",
+ "Ein Vogel-Ganzopfer, das man oben, in der Weise des Ganzopfers, mit der Bestimmung als Ganzopfer dargebracht hat, ist tauglich, in der Weise des Ganzopfers mit der Bestimmung als Sündopfer, ist es tauglich, nur wird es den Eigentümern nicht angerechnet, in der Weise des Sündopfers mit der Bestimmung als Ganzopfer, in der Weise des Sündopfers mit der Bestimmung als Sündopfer, ist es untauglich; hat man es unten in einer von allen diesen Weisen dargebracht, so ist es untauglich.",
+ "Sie alle verunreinigen nicht beim Schlingen, und sie unterstehen der Veruntreuung, ausgenommen das Vogel-Sündopfer, das man unten in der Weise des Sündopfers mit der Bestimmung als Sündopfer dargebracht hat.",
+ "Ein Vogel-Ganzopfer, das man unten in der Weise des Sündopfers mit der Bestimmung als Sündopfer dargebracht hat, R. Elieser sagt: Es untersteht der Veruntreuung, R. Josua sagt: Es untersteht nicht der Veruntreuung. Es sagte R. Elieser: Wie? Wenn ein Sündopfer, das, seiner ursprünglichen Bestimmung gemäss dargebracht, der Veruntreuung nicht untersteht, sobald man seine Bestimmung geändert hat, der Veruntreuung untersteht, ist es da nicht folgerichtig, dass ein Ganzopfer, das, seiner ursprünglichen Bestimmung gemäss dargebracht, der Veruntreuung untersteht, wenn man seine Bestimmung geändert hat, der Veruntreuung erst recht untersteht? Darauf sagte zu ihm R. Josua: Nein, wenn du vom Sündopfer sprichst, das man mit geänderter Bestimmung, mit der Bestimmung als Ganzopfer, dargebracht hat, da hat man die Bestimmung geändert in etwas, das der Veruntreuung untersteht, willst du daraus auf das Ganzopfer schliessen, das man mit geänderter Bestimmung, mit der Bestimmung als Sündopfer, dargebracht hat, wo man die Bestimmung geändert hat in etwas, das der Veruntreuung nicht untersteht? Darauf sagte zu ihm R. Elieser: Hochheiliges, das man auf der Südseite geschlachtet hat und mit der Bestimmung als Einfach-Heiliges geschlachtet hat, mag den Gegenbeweis liefern, denn da hat man die Bestimmung geändert in etwas, das nicht der Veruntreuung untersteht, und dennoch untersteht es der Veruntreuung, du brauchst dich also auch nicht zu verwundern, dass auch das Ganzopfer, obwohl man seine Bestimmung geändert hat in etwas, das nicht der Veruntreuung untersteht, der Veruntreuung dennoch untersteht! Darauf sagte zu ihm R. Josua: Nein, wenn du von Hochheiligem sprichst, das man auf der Südseite geschlachtet und mit der Bestimmung als Einfach-Heiliges geschlachtet hat, da hat man die Bestimmung geändert in etwas, bei dem es Verbotenes und Erlaubtes gibt, willst du daraus auf das Ganzopfer schliessen, wo man die Bestimmung geändert hat in etwas, das ganz erlaubt ist ?",
+ "Hat man mit der Linken abgedrückt oder bei Nacht, hat man Nicht-Heiliges drinnen oder Heiliges draussen geschlachtet, so verunreinigt es nicht beim Schlingen; hat man mit einem Messer abgedrückt, hat man Nicht- Heiliges drinnen oder Heiliges draussen abgedrückt, waren es Turteltauben, deren Zeit noch nicht gekommen, oder junge Tauben, deren Zeit schon vorüber war, war ein Flügel vertrocknet, ein Auge erblindet, ein Fuss abgehauen, so verunreinigt es beim Schlingen. Dieses ist die Regel: Wo die Untauglichkeit im Heiligtum eingetreten ist, verunreinigt es nicht beim Schlingen, ist die Untauglichkeit nicht erst im Heiligtum eingetreten, verunreinigt es beim Schlingen. Hat einer von den hierzu Untauglichen abgedrückt, ist das Abdrücken ungiltig, aber es verunreinigt nicht beim Schlingen.",
+ "Hat man abgedrückt, und es stellt sich heraus, dass es trefa ist, R. Meïr sagt: Es verunreinigt nicht beim Schlingen, R. Jehuda sagt: Es verunreinigt beim Schlingen Es sagte R. Meïr: Wie? Wenn beim Viehaas, das durch Berühren und Tragen verunreinigt, durch das Schlachten das Trefa von der Unreinheit rein bleibt, ist es da nicht folgerichtig, dass beim Vogelaas, das nicht durch Berühren und Tragen verunreinigt, umsomehr durch das Schlachten das Trefa von der Unreinheit rein bleibt? Wie wir nun beim Schlachten, durch das es zum Genuss tauglich wird, finden, dass dadurch das Trefa von der Unreinheit rein bleibt, so muss auch beim Abdrücken, durch das es zum Genuss tauglich wird, das Trefa von der Unreinheit rein bleiben. R. Jose sagt: Genug, wenn es dem Viehaas gleichgestellt wird; durch das Schlachten bleibt es rein, durch das Abdrücken aber nicht."
+ ],
+ [
+ "Alle Opfer, unter welche zum Umkommen bestimmte Sündopfer oder ein zur Steinigung verurteilter Ochse sich gemischt haben, und wäre es selbst einer unter zehntausend, sind dem Umkommen zu überlassen. Hat sich unter sie ein Ochse gemischt, durch den eine Sünde verübt worden ist, indem er entweder nach Aussage nur eines Zeugen oder nach Aussage der Eigentümer einen Menschen getötet hat, was [einen Menschen] begattet hat oder [von ihm] begattet worden ist, das zum Götzenopfer bestimmt war oder götzendienerisch verehrt worden ist, oder das als Buhlerinnenlohn gegeben oder für einen Hund eingetauscht worden ist, ein Bastard, ein Trefa, ein seitwärts [aus der Gebärmutter] Herausgezogenes, so müssen sie weiden, bis sie einen Leibesfehler bekommen, dann werden sie verkauft, und für den Preis des wertvollsten unter ihnen bringt man von der betreffenden Art; hat sich [ein Opfer] unter fehlerfreie nichtheilige Tiere gemischt, so werden die nicht-heiligen für den Bedarf der betreffenden Art verkauft.",
+ "[Hat sich vermischt] Heiliges mit Heiligem derselben Art, so wird dieses dargebracht mit der Bestimmung für den, dem es gehört, und jenes wird dargebracht mit der Bestimmung für den, dem es gehört; Heiliges mit Heiligem von anderer Art, so müssen sie weiden, bis sie einen Leibesfehler bekommen, dann werden sie verkauft, und man bringt für den Preis des wertvollsten unter ihnen ein Opfer von der einen Art und für den Preis des wertvollsten unter ihnen ein Opfer von der anderen Art, und das Hinzuzulegende erleidet man an seinem Eigentume Schaden. Hat es sich mit Erstgeburt oder Zehnt vermischt, so müssen sie weiden, bis sie einen Leibesfehler bekommen, und man isst sie dann nach Art der Erstgeburt und des Zehnt. Bei allen [Opfern] ist eine Vermischung möglich, ausser beim Sündopfer mit dem Schuldopfer.",
+ "Haben sich ein Schuldopfer und ein Friedensopfer vermischt, (so müssen sie weiden, bis sie einen Leibesfehler bekommen), R. Simon sagt: Beide werden auf der Nordseite geschlachtet und verzehrt nach Art des Strengeren von ihnen. Darauf sagten sie zu ihm: Man veranlasst nicht, dass Heiliges untauglich wird. Sind Fleisch-Stücke mit Fleisch-Stücken vermischt worden, von Hochheiligem mit Einfach-Heiligem, von solchen, die nur einen Tag gegessen werden, mit solchen, die zwei Tage gegessen werden dürfen, muss man sie nach Art des Strengeren von ihnen verzehren.",
+ "Wenn Glieder von einem Sündopfer mit Gliedern von einem Ganzopfer vermischt worden sind, so sagt R. Elieser: Man legt sie oben hinauf, und ich betrachte das Fleisch des Sündopfers, das oben liegt, als wäre es Holz. Die Weisen sagen: Man lässt ihr Aussehen verkommen und schafft sie dann nach dem Verbrennungsraum.",
+ "Opferglieder mit Gliedern von mit einem Leibesfehler behafteten Tieren, R. Elieser sagt: Wenn man den Kopf eines von ihnen dargebracht hat, kann man alle Köpfe darbringen, die Kniestücke eines von ihnen, kann man alle Kniestücke darbringen. Die Weisen aber sagen: Selbst wenn man alle ausser einem dargebracht hat, muss dieses nach dem Verbrennungsraum geschafft werden.",
+ "Blut, das sich mit Wasser vermischt hat, ist, wenn es das Aussehen von Blut hat, tauglich; hat es sich mit Wein vermischt, betrachtet man diesen, als wäre er Wasser; hat es sich mit Blut von einem Vieh oder mit Blut von einem Wild vermischt, betrachtet man dieses, als wäre es Wasser. R. Jehuda sagt: Blut hebt niemals Blut auf.",
+ "Hat es sich mit Blut von untauglichen Opfern vermischt, so giesst man es in den Wasserarm, mit nachgesickertem Blut, so giesst man es in den Wasserarm; R. Elieser erklärt es für tauglich. Hat man es, ohne zu fragen, gesprengt, so ist es tauglich.",
+ "… Blut von Fehlerfreien mit Blut von Fehlerhaften, so wird es in den Wasserarm gegossen. Becher mit Bechern — R. Elieser sagt: Wenn ein Becher davon dargebracht worden ist, darf man alle Becher darbringen. Die Weisen aber sagen: Auch wenn alle Becher dargebracht worden sind ausser einem von ihnen, wird dieser in den Wasserarm gegossen.",
+ "Unter den Strich zu Sprengendes, das sich mit über den Strich zu Sprengendem vermischt hat, R. Elieser sagt: Man sprenge es oben, und ich betrachte das unten zu Sprengende oben, als wäre es Wasser, und dann sprenge man nochmals unten. Die Weisen aber sagen: Es wird in den Wasserarm gegossen. Hat man, ohne zu fragen, gesprengt, so ist es tauglich.",
+ "In einer Sprengung zu Sprengendes, das sich mit in einer Sprengung zu Sprengendem vermischt hat, wird in einer Sprengung gesprengt; in vier Sprengungen zu Sprengendes mit in vier Sprengungen zu Sprengendem, wird in vier Sprengungen gesprengt. … in vier Sprengungen zu Sprengendes mit in einer Sprengung zu Sprengendem, R. Elieser sagt: Es ist in vier Sprengungen zu sprengen, R. Josua sagt: Es ist in einer Sprengung zu sprengen. Es sagte zu ihm R. Elieser: Da übertritt man ja das Verbot: „du sollst nichts vermindern “? Darauf antwortete ihm R. Josua: Da übertritt man ja das Verbot: „du sollst nichts hinzutun ?“ Da sagte zu ihm R. Elieser: „Du sollst nichts hinzutun“ ist nur gesagt, wenn es für sich allein ist. Darauf antwortete ihm R. Josua: „Du sollst nichts vermindern“ ist nur gesagt, wenn es für sich allein ist. Und ferner sagte R. Josua: Wenn du sprengst, übertrittst du das Verbot „du sollst nichts hinzutun“ und verübst dabei mit deiner Hand eine Handlung; wenn du nicht sprengst, übertrittst du das Verbot „du sollst nichts vermindern“, aber du verübst dabei mit deiner Hand wenigstens keine Handlung.",
+ "Drinnen zu Sprengendes, das sich mit draussen zu Sprengendem vermischt hat, wird in den Wasserarm gegossen; hat man davon draussen gesprengt und dann nochmals drinnen, so ist es tauglich; drinnen und dann nochmals draussen, so erklärt es R. Akiba für untauglich, die Weisen erklären es für tauglich. R. Akiba nämlich sagte: Alles Blut, das zur Sühnebringung in den Hechal hineingebracht worden ist, ist untauglich; die Weisen aber sagen: Nur das des Sündopfers; R. Elieser sagt: Auch das des Schuldopfers, denn es heisst: „Wie das Sündopfer, so das Schuldopfer“.",
+ "Ist das Blut eines Sündopfers in zwei Bechern aufgefangen worden und einer davon nach aussen hinausgebracht worden, so bleibt das drinnen gebliebene tauglich; ist einer davon nach innen hineingebracht worden, so erklärt R. Jose, der Galiläer, das draussen gebliebene für tauglich, die Weisen dagegen erklären es für untauglich. Darauf sagte R. Jose, der Galiläer: Wenn in dem Falle, wo die Absicht untauglich macht, nämlich bei dem nach aussen Gebrachten, das Zurückgebliebene dem Herausgekommenen nicht gleichgestellt wird, darf da in dem Falle, wo die Absicht nicht untauglich macht, nämlich bei dem nach innen Gebrachten, das Zurückgebliebene dem nach innen Gebrachten nicht erst recht nicht gleichgestellt werden ? Ist es hineingebracht worden, um damit die Sühne zu vollziehen, wenn sie auch nicht vollzogen worden ist, so ist es untauglich, dies die Worte des R. Elieser. R. Simon sagt: Nur, wenn sie vollzogen worden ist. R. Jehuda sagt: Wenn es nur irrtümlich hineingebracht worden ist, so ist es tauglich. Bei allem untauglichen Blut, das auf den Altar gesprengt worden ist, macht die Priesterbinde [das Opfer] nicht [Gott] wohlgefällig, sondern nur bei dem von Unreinem; denn die Priesterbinde macht wohl das Unreine [Gott] wohlgefällig, aber nicht das [aus seinem Raum] Hinausgekommene."
+ ],
+ [
+ "Der Altar macht das, was auf ihn gehört, heilig. R. Josua sagt: Alles, was auf das Altarfeuer gehört, wird, wenn es einmal hinaufgekommen ist, nicht wieder heruntergenommen, denn es heisst: „das ist dasjenige, das auf seinem Feuer auf dem Altar aufbrennt “, wie das Ganzopfer, das auf das Altarfeuer gehört, sobald es hinaufgekommen ist, nicht wieder heruntergenommen wird, so wird Alles, was auf das Altarfeuer gehört, sobald es hinaufgekommen ist, nicht wieder heruntergenommen. R. Gamliel sagt: Alles, was auf den Altar gehört, wird, wenn es einmal hinaufgekommen ist, nicht wieder heruntergenommen, denn es heisst: „das ist dasjenige, das auf seinem Feuer auf dem Altar aufbrennt“, wie das Ganzopfer, das auf den Altar gehört, sobald es hinaufgekommen ist, nicht wieder heruntergenommen wird, so wird Alles, was auf den Altar gehört, sobald es hinaufgekommen ist, nicht wieder heruntergenommen. Zwischen der Ansicht des R. Gamliel und der des R. Josua ist ein Unterschied nur hinsichtlich des Blutes und der Giessopfer, indem R. Gamliel sagt: Sie werden nicht wieder heruntergenommen, R. Josua dagegen sagt: Sie werden wieder heruntergenommen. R. Simon sagt: War das Schlachtopfer tauglich, die Giessopfer aber untauglich, oder waren die Giessopfer tauglich, das Schlachtopfer aber untauglich, oder waren selbst beide untauglich, so wird das Schlachtopfer nicht wieder heruntergenommen, die Giessopfer dagegen werden wieder heruntergenommen.",
+ "Folgendes wird, wenn es hinaufgekommen ist, nicht wieder heruntergenommen: das über Nacht Liegengebliebene, das unrein Gewordene, das Hinausgekommene, das mit der Absicht auf ausser der Zeit oder ausserhalb des Ortes Geschlachtete, und dasjenige, von dem Untaugliche das Blut aufgefangen oder gesprengt haben. R. Jehuda sagt: Das bei Nacht Geschlachtete und dasjenige, dessen Blut vergossen worden oder ausserhalb der Umhänge hinausgekommen ist, wird, wenn es hinaufgekommen ist, wieder heruntergenommon; R Simon sagt: Es wird nicht wieder heruntergenommen. Denn es sagte R. Simon: Alles, was erst im Heiligtum untauglich geworden ist, wird vom Heiligen aufgenommen, was nicht im Heiligtum untauglich geworden ist, wird nicht vom Heiligen aufgenommen.",
+ "Folgende sind nicht erst im Heiligtum untauglich geworden: das einen Menschen begattet hat oder von ihm begattet worden ist, das zum Götzendienst bestimmt war oder götzendienerisch verehrt worden ist, das als Buhlerinnenlohn gegeben oder gegen einen Hund eingetauscht worden ist, der Bastard, das Trefa, das seitwärts Herausgezogene und die mit einem Leibesfehler Behafteten. R. Akiba erklärt die mit einem Leibesfehler Behafteten für tauglich. R. Chanina, Vorsteher der Priester, sagt: Mein Vater pflegte mit Leibesfehlern Behaftetes vom Altar herunterzuschieben.",
+ "Ebenso wie, wenn sie hinaufgekommen sind, sie nicht wieder heruntergenommen werden, werden sie, wenn sie doch wieder heruntergekommen sind, nicht wieder hinaufgebracht. Alle werden wieder heruntergebracht, wenn sie lebend auf den Altar hinaufgekommen sind; auch ein Ganzopfer, das lebend auf den Altar hinaufgekommen ist, wird wieder heruntergebracht, hat man es auf dem Altar geschlachtet, so häutet man es ab und zerlegt es an Ort und Stelle.",
+ "Folgendes wird, wenn es hinaufgebracht ist, wieder heruntergenommen: Fleisch von Hochheiligem und Fleisch von einfach Heiligem, der Rest des Omer, die beiden Brote, die Schaubrote, die Überreste der Mehlopfer und das Räucherwerk. Die Wolle auf dem Kopf der Schafe, das Haar an dem Bart der Böcke, die Knochen, die Adern, die Hörner und die Klauen, sind sie noch nicht abgetrennt, werden sie mit hinaufgebracht, denn es heisst: „der Priester opfere Alles auf dem Altar“, sind sie abgetrennt, werden sie nicht hinaufgebracht, denn es heisst: „du sollst deine Ganzopfer darbringen, das Fleisch und das Blut “.",
+ "Sie alle braucht man, wenn sie vom Altar herabgefallen sind, nicht wieder hinaufzubringen, ebenso eine Kohle, die vom Altar herabgefallen ist; Opferglieder, die vor Mitternacht vom Altar herabgefallen sind, muss man zurücklegen, und sie unterstehen der Veruntreuung, nach Mitternacht, braucht man sie nicht zurückzulegen, und sie unterstehen nicht der Veruntreuung.",
+ "Ebenso wie der Altar das, was auf ihn gehört, heilig macht, so auch die Rampe. Ebenso wie der Altar und die Rampe das, was auf sie gehört, heilig machen, so auch die Gefässe. Die Gefässe für Flüssiges machen das Flüssige heilig, die Maassgefässe für Trockenes machen das Trockene heilig. Gefässe für Flüssiges machen das Trockene nicht heilig, und Maassgefässe für Trockenes machen Flüssiges nicht heilig. Heilige Gefässe, die ein Loch bekommen haben, wenn sie noch zu dem gleichen Zweck benutzt werden können, zu welchem sie benutzt worden, als sie noch ganz waren, so machen sie heilig, und wenn nicht, so machen sie nicht heilig; sie alle machen aber nur heilig im Heiligtume."
+ ],
+ [
+ "Das, was häufiger ist als ein Anderes, geht immer dem Anderen vor: die täglichen Opfer gehen den Zugabeopfern vor, die Sabbats- Zugabeopfer gehen den Neumonds-Zugabeopfern vor, die Neumonds-Zugabeopfer gehen den Neujahrs-Zugabeopfern vor, denn es heisst: Ausser dem Morgen-Ganzopfer, das als tägliches Opfer [dargebracht wird], sollt ihr diese darbringen.",
+ "Und das, was heiliger ist, als ein Anderes, geht immer dem Anderen vor: Blut von einem Sündopfer geht dem Blut von einem Ganzopfer vor, weil es Verzeihung erwirkt; Ganzopfer-Glieder gehen den Opferteilen von Sündopfern vor, weil sie ganz für das Altarfeuer Bestimmtes sind; das Sündopfer geht dem Schuldopfer vor, weil von seinem Blut an die vier Hörner und an den Grund gesprengt wird; das Schuldopfer geht dem Dankopfer und dem Widder des Nasir vor, weil es Hochheiliges ist; das Dankopfer und der Widder des Nasir gehen den Friedensopfern vor, weil sie nur an einem Tage gegessen werden und Opferbrote dazu gehören; die Friedensopfer gehen der Erstgeburt vor, weil sie vier Sprengungen erfordern und Hände-Auflegen und Giessopfer und Schwingung der Brust und des Schenkels.",
+ "Die Erstgeburt geht dem Zehnt vor, weil sie vom Mutterschoss schon heilig ist und nur von den Priestern gegessen wird; der Zehnt geht den Vogel-Opfern vor, weil er ein Schlachtopfer ist und bei ihm Blut und Opferstücke hochheilig sind.",
+ "Die Vogelopfer gehen den Mehlopfern vor, weil sie zu den Blutopfern gehören; das Sünd-Mehlopfer geht dem freiwilligen Mehlopfer vor, weil es für eine Sünde dargebracht wird; das Vogel-Sündopfer geht dem Vogel-Ganzopfer vor, und ebenso auch beim Absondern der Opfer.",
+ "Alle in der Tora vorgeschriebenen Sündopfer gehen den Schuldopfern vor, ausgenommen das Schuldopfer des Aussätzigen, weil durch dessen Darbringung [der Aussätzige] wieder tauglich gemacht wird. Alle in der Tora vorgeschriebenen Schuldopfer werden von zweijährigen Tieren dargebracht, und im Werte von zwei Silberschekeln, ausgenommen das Schuldopfer des Nasir und das Schuldopfer des Aussätzigen, die werden von einjährigen Tieren dargebracht und brauchen nicht im Werte von zwei Silberschekeln zu sein.",
+ "Ebenso, wie sie bei der Darbringung den Vorrang haben, so haben sie auch beim Verzehren den Vorrang. Friedensopfer von gestern und Friedensopfer von heute — gehen die von gestern vor; Friedensopfer von gestern und Sündopfer oder Schuldopfer von heute — gehen die Friedensopfer von gestern vor, dies die Worte des R. Meïr; die Weisen aber sagen: Das Sündopfer geht vor, weil es Hochheiliges ist.",
+ "Bei ihnen allen ist es den Priestern gestattet, sie in der verschiedensten Weise zu verzehren: gebraten, gesotten oder gekocht, auch Gewürze hineinzutun, sowohl nicht-heilige wie solche von Teruma; dies die Worte des R. Simon. R. Meïr sagt: Gewürze von Teruma darf man nicht hineintun, damit man nicht veranlasst, dass Teruma untauglich wird.",
+ "Es sagte R. Simon: Wenn du Öl in der Opferhalle verteilen siehst, brauchst du nicht zu fragen, was es sei, sondern [es kann nichts anderes sein als] der Überrest von Fladen eines von einem Israeliten gebrachten Mehlopfers oder von dem Log Öl eines Aussätzigen; wenn du Öl auf das Altarfeuer giessen siehst, brauchst du nicht zu fragen, was es sei, sondern [es kann nichts anderes sein als] der Überrest von den Fladen eines von Priestern gebrachten Mehlopfers oder von einem Mehlopfer des gesalbten Priesters, denn Öl bringt man nicht als selbständige Gabe dar; R. Tarfon sagt: Man bringt auch Öl als selbständige Gabe dar."
+ ],
+ [
+ "Ist Blut von einem Sündopfer auf ein Kleid gespritzt, so muss dieses gewaschen werden. Obgleich die Schrift nur von solchen spricht, die gegessen werden, wie es heisst: „an heiligem Orte soll es gegessen werden“, ist dennoch sowohl bei dem Sündopfer, das gegessen wird, als bei dem in’s Innere gebrachten das Waschen erforderlich, denn es heisst: „[dies ist] die Vorschrift für das Sündopfer“, eine Vorschrift gilt für alle Sündopfer.",
+ "Bei dem Blut eines untauglichen Sündopfers ist das Waschen nicht erforderlich, sei es, dass es eine Zeit lang tauglich gewesen, sei es, dass es nicht eine Zeit lang tauglich gewesen ist. Welches ist eine Zeit lang tauglich gewesen? Das bis zur Nacht liegen gebliebene, das unrein gewordene, das herausgekommene. Und welches ist nicht eine Zeit lang tauglich gewesen? Das [mit der Absicht auf] ausser der Zeit oder ausserhalb des Ortes geschlachtete und das, dessen Blut Untaugliche aufgefangen oder gesprengt haben.",
+ "Ist [das Blut] vom Halse auf das Kleid gespritzt, braucht es nicht gewaschen zu werden, vom Horn oder vom Grund, braucht es nicht gewaschen zu werden, ist es auf den Boden verschüttet und wieder aufgesammelt worden, braucht es nicht gewaschen zu werden. Das Waschen ist nur erforderlich, wenn das Blut in einem Gefässe aufgefangen worden und zum Sprengen geeignet war. Ist es auf das noch nicht abgezogene Fell gespritzt, braucht es nicht gewaschen zu werden, auf das abgezogene, muss es gewaschen werden, dies die Worte des R. Jehuda; R. Elieser sagt: Auch auf das abgezogene, braucht es nicht gewaschen zu werden. Gewaschen zu werden braucht nur die mit Blut bespritzte Stelle und nur eine Sache, die Unreinheit anzunehmen geeignet ist und die gewaschen zu werden geeignet ist.",
+ "Sei es ein Kleid, sei es ein Sack, sei es ein Fell, muss das Waschen an heiligem Orte geschehen, ebenso das Zerbrechen des irdenen Gefässes und das Reinigen und Abspülen beim kupfernen Gefäss, an heiligem Ort. Darin liegt eine Erschwerung beim Sündopfer vor anderem Hochheiligen.",
+ "Ist das Kleid ausserhalb der Umhänge herausgekommen, so bringt man es wieder hinein und wäscht es an heiligem Ort; ist es ausserhalb der Umhänge unrein geworden, so zerreisst man es und bringt es wieder hinein und wäscht es an heiligem Ort. Ein irdenes Gefäss, das ausserhalb der Umhänge herausgekommen ist, bringt man wieder hinein und man zerbricht es an heiligem Ort; ist es ausserhalb der Umhänge unrein geworden, macht man ein Loch hinein und bringt es wieder hinein und zerbricht es an heiligem Ort.",
+ "Ein kupfernes Gefäss, das ausserhalb der Umhänge herausgekommen ist, bringt man wieder hinein und reinigt es und spült es ab an heiligem Ort; ist es ausserhalb der Umhänge unrein geworden, so bricht man ein Stück heraus, bringt es wieder hinein und reinigt es und spült es ab an heiligem Ort.",
+ "Einerlei, ob man darin gekocht hat oder nur Heisses hineingeschüttet hat, ob Hochheiliges oder Einfachheiliges, so muss es gereinigt und abgespült werden; R. Simon sagt: Einfachheiliges erfordert kein Reinigen und Abspülen. R. Tarfon sagt: Hat man am Anfang des Festes darin gekocht, so kann man darin während des ganzen Festes kochen; die Weisen aber sagen: Nur bis zu der für das Essen vorgeschriebenen Zeit. Reinigen und Abspülen [heisst]: Reinigen, wie das für den Segensbecher vorgeschriebene Reinigen, und Abspülen, wie das für den Segensbecher vorgeschriebene Abspülen, Reinigen mit heissem und Abspülen mit kaltem Wasser; den Spiess und den Rost kocht man mit heissem Wasser aus.",
+ "Hat man darin Heiliges und Nichtheiliges gekocht, oder Hochheiliges und Einfach-heiliges, ist soviel darin, wie dazu gehört, um es herausschmecken zu können, so wird auch das Leichtere nach der Weise des Strengeren gegessen, es bedarf des Reinigens und Abspülens nicht und macht durch Berührung nicht untauglich. Hat ein Fladen an einen Fladen angerührt, oder ein Opferstück an ein Opferstück, so ist nicht der ganze Fladen und nicht das ganze Opferstück verboten, sondern nur die Stelle, die davon etwas angezogen hat, ist verboten."
+ ],
+ [
+ "Ein am selben Tage Untergetauchter und ein noch nicht durch das Sühnopfer Gesühnter erhalten keinen Anteil von dem Heiligen, ihn am Abend zu verzehren. Ein Leidtragender darf [Heiliges] anrühren, aber nicht darbringen, and bekommt keinen Anteil, ihn am Abend zu verzehren. Mit Leibesfehlern Behaftete, sei es mit bleibenden sei es mit vorübergehenden Fehlern, erhalten ihren Anteil und dürfen ihn verzehren, aber sie dürfen nicht darbringen. Jeder, der nicht zum Opferdienst geeignet ist, erhält auch keinen Anteil von dem Fleische, und jeder, der kein Anrecht auf das Fleisch hat, hat auch keines auf die Felle. Selbst wer zur Zeit des Sprengens des Blutes unrein war, zur Zeit des Opferns der Fettstücke aber rein, erhält keinen Anteil von dem Fleische, denn es heisst: „Wer von den Söhnen Ahrons das Blut des Friedensopfers und das Fett darbringt, dem soll der rechte Schenkel als Anteil gehören“.",
+ "Überall, wo der Altar kein Anrecht auf das Fleisch hat, haben auch die Priester kein Anrecht auf das Fell, denn es heisst: „das Ganzopfer Jemandes“, ein Ganzopfer, das für Jemanden dargebracht worden ist. Von einem Ganzopfer, das unter einem anderen Namen geschlachtet worden ist, gehört, obwohl es den Eigentümern nicht angerechnet wird, das Fell dennoch den Priestern. Sowohl von dem Ganzopfer eines Mannes wie von dem Ganzopfer einer Frau gehört das Fell den Priestern.",
+ "Felle von Einfach-heiligem gehören den Eigentümern, und die Felle von Hochheiligem den Priestern, [dies folgt] aus einem Schluss vom Leichteren auf das Strengere: Wenn sie beim Ganzopfer, wo sie kein Anrecht auf das Fleisch haben, auf das Fell Anrecht haben, müssen sie beim Hochheiligen, wo sie Anrecht auf das Fleisch haben, nicht erst recht Anrecht auf das Fell haben? Von dem Altar lässt sich kein entgegengesetzter Schluss ziehen, denn auf ihn kommt überhaupt kein Fell.",
+ "Von allem Heiligen, bei dem vor dem Abhäuten etwas untauglich Machendes vorgekommen ist, gehören die Felle nicht den Priestern, nach dem Abhäuten, gehören die Felle den Priestern. Darauf sagte R. Chanina, der Vorsteher der Priester: Meiner Lebtage habe ich nicht gesehen, dass ein Fell zur Brandstätte hinausgebracht worden ist. Darauf sagte R. Akiba: Aus seinen Worten lernen wir, dass, wenn man die Erstgeburt abgehäutet hat und sie dann trefa befunden wird, die Priester das Fell benutzen dürfen. Die Weisen aber sagen: „Wir haben nicht gesehen “ ist kein Beweis, sondern es muss zur Brandstätte hinausgebracht werden.",
+ "Stiere, die verbrannt werden, und Böcke, die verbrannt werden, wenn sie so, wie es geboten ist, verbrannt werden, werden sie auf der Aschenstätte verbrannt und verunreinigen die Kleider, wenn sie nicht so, wie es geboten ist, verbrannt werden, werden sie auf der Tempelstätte verbrannt und verunreinigen nicht die Kleider.",
+ "Man trug sie auf Stangen; waren die ersten aus der Mauer der Opferhalle herausgetreten und die letzten noch nicht, so waren die Kleider der ersten unrein und die der letzten nicht, bis sie auch herausgetreten waren; waren diese und jene herausgetreten, so waren die Kleider dieser und jener unrein. R. Simon sagt: Die Kleider dieser und jener sind nicht eher unrein, als bis das Feuer den grössten Teil [des Tieres] erfasst hat. Ist das Fleisch [vom Feuer] verzehrt, werden die Kleider des die Verbrennung Ausführenden nicht mehr unrein."
+ ],
+ [
+ "Wer draussen schlachtet und darbringt, ist für das Schlachten schuldig und für das Darbringen schuldig; R. Jose, der Galiläer, sagt: Hat man drinnen geschlachtet und draussen dargebracht, ist man schuldig, hat man draussen geschlachtet und draussen dargebracht, ist man frei, denn man hat ja draussen nur eine untaugliche Sache dargebracht. Darauf sagten sie zu ihm: Auch wer drinnen schlachtet und draussen darbringt, hat es, indem er es hinausgebracht hat, untauglich gemacht.",
+ "Ein Unreiner, der, sei es unreines sei es reines, Heiliges gegessen hat, ist schuldig; R. Jose, der Galiläer, sagt: Ein Unreiner, der Reines gegessen hat, ist schuldig, ein Unreiner, der Unreines gegessen hat, ist frei, denn er hat ja nur eine unreine Sache gegessen. Darauf sagten sie zu ihm: Auch der Unreine, der Reines gegessen hat, hat dieses ja, sobald er es berührt hat, nnrein gemacht. Ein Reiner, der Unreines gegessen hat, ist frei, denn schuldig ist man nur bei Unreinheit des Körpers.",
+ "In einer Beziehung ist das Schlachtverbot strenger als das Darbringungsverbot, und in einer das Darbringungsverbot strenger als das Schlachtverbot. Das Schlachtverbot ist strenger, denn, wer für eine Privatperson schlachtet, ist schuldig, und wer für eine Privatperson darbringt, ist frei; das Darbringungsverbot ist strenger: wenn zwei das Messer angefasst und geschlachtet haben, sind sie frei, wenn sie ein Opferglied angefasst und dargebracht haben, sind sie schuldig. Hat Einer dargebracht und nochmals dargebracht und nochmals dargebracht, so ist er für jede Darbringung schuldig, dies die Worte des R. Simon; R. Jose sagt: Er ist nur ein Mal schuldig. Man ist nur schuldig, wenn man es oben auf einem Altar dargebracht hat; R. Simon sagt: Selbst wenn man es auf einem Felsen oder einem Stein dargebracht hat, ist man schuldig.",
+ "Einerlei, ob es taugliches Heiliges ist oder untaugliches Heiliges, das im Heiligtum untauglich geworden ist, wer es draussen darbringt, ist schuldig Wer eine Olivengrösse von einem Ganzopfer und von den Opferstücken draussen darbringt, ist schuldig. Das Komez, der Weihrauch, das Räucherwerk, das Mehlopfer der Priester, das Mehlopfer des gesalbten Priesters, das zum Giessopfer gehörende Mehlopfer, wer von einem von diesen eine Olivengrösse draussen dargebracht hat, ist schuldig; R. Eleasar sagt: Er ist frei, bis er das Ganze dargebracht hat. Bei diesen allen, wenn man sie drinnen dargebracht und nur eine Olivengrösse davon übrig gelassen und draussen dargebracht hat, ist man schuldig, und bei diesen allen, wenn auch nur das Geringste von ihnen fehlt und man sie draussen dargebracht hat, ist man frei.",
+ "Wer Heiliges mit den [noch daran hängenden] Opferstücken draussen darbringt, ist schuldig. Wer ein Mehlopfer, von dem das Komez noch nicht abgenommen worden ist, draussen darbringt, ist frei. Hat man das Komez abgenommen und das Komez ist wieder hineingefallen, und man hat es so draussen dargebracht, ist man schuldig.",
+ "Das Komez und der Weihrauch, hat man eines von beiden draussen dargebracht, ist man schuldig; R. Eleasar sagt: Man ist frei, bis man auch das zweite darbringt,… eines von ihnen drinnen und eines draussen, ist man schuldig. Die beiden Schalen Weihrauch, hat man eine von ihnen draussen dargebracht, ist man schuldig; R. Eleasar sagt: Man ist frei, bis man auch die zweite darbringt, . . die eine drinnen und die andere draussen, ist man schuldig. Wer auch nur einen Teil der Sprengungen des Blutes draussen macht, ist schuldig. R. Eleasar sagt: Auch wer vom Wasseropfer des Hüttenfestes am Hütteufeste draussen darbringt, ist schuldig. R. Nehemia sagt: Selbst wenn man die Überreste des Blutes draussen darbringt, ist man schuldig.",
+ "Wer ein Vogelopfer drinnen abdrückt und draussen darbringt, ist schuldig, hat er es draussen abgedrückt und draussen dargebracht, ist er frei. Wer ein Vogelopfer drinnen schlachtet und draussen darbringt, ist frei, hat er es draussen geschlachtet und draussen dargebracht, ist er schuldig. So ergibt sich, dass ein Verfahren, das drinnen tauglich macht, draussen angewendet straffrei macht, und ein Verfahren, das draussen tauglich macht, drinnen angewendet straffrei macht. R. Simon sagt: Für Alles, wofür man schuldig ist, wenn man es draussen macht, ist man auch schuldig, wenn man es in der gleichen Weise drinnen macht und dann draussen darbringt, eine Ausnahme bildet nur, wenn man [ein Vogelopfer] drinnen schlachtet und draussen darbringt.",
+ "Hat man das Blut eines Sündopfers in einem Becher aufgefangen und draussen davon gesprengt und dann drinnen, oder erst drinnen und dann draussen, so ist man schuldig, weil Alles dazu bestimmt war, drinnen verwendet zu werden. Hat man das Blut in zwei Bechern aufgefangen und beide drinnen gesprengt, so ist man frei, beide draussen, so ist man schuldig, den einen drinnen und [dann] den andern draussen, so ist man frei, den einen draussen und [dann] den anderen drinnen, so ist man schuldig wegen des draussen Gesprengten, und das drinnen Gesprengte sühnt. Womit ist das zu vergleichen? Mit Einem, der ein Sündopfer abgesondert hatte, und es ist verloren gegangen, er hat darauf ein anderes dafür abgesondert, und nachher ist das erste wiedergefunden worden, und nun stehen beide da: Hat er nun beide drinnen geschlachtet, so ist er frei, hat er beide draussen geschlachtet, ist er schuldig, eines drinnen und dann das andere draussen, ist er frei, eines draussen und dann das andere drinnen, ist er schuldig wegen des draussen geschlachteten, aber das drinnen geschlachtete sühnt. So wie dessen Blut das eigene Fleisch frei macht, so macht es auch das Fleisch des anderen frei."
+ ],
+ [
+ "Hat man die Sündopferkuh ausserhalb ihrer Kufe verbrannt, ebenso wenn man den fortzuschickenden Bock draussen dargebracht hat, ist man frei, denn es heisst: „und es nicht zum Eingange des Stiftzeltes gebracht hat“, Alles, was nicht bestimmt ist, zum Eingang des Stiftzeltes gebracht zu werden, dafür ist man nicht schuldig.",
+ "Wer ein Opfer, das einen Menschen begattet hat oder von ihm begattet worden ist, das zum Götzendienst bestimmt gewesen oder götzendienerisch verehrt worden ist, der als Buhlerinnenlohn gegeben oder für einen Hund eingetauscht worden ist, das ein Bastard, ein Trefa, oder ein seitwärts Herausgezogenes ist, draussen darbringt, ist frei, denn es heisst: „vor der Wohnung des Ewigen,“ Alles, was nicht geeignet ist, vor die Wohnung des Ewigen gebracht zu werden, dafür ist man nicht schuldig. Wer mit einem Leibesfehler Behaftetes draussen darbringt, einerlei, ob es bleibende oder vorübergehende Fehler sind, ist frei; R. Simon sagt: Bei mit bleibenden Fehlern Behafteten ist man frei, bei mit vorübergehenden Fehlern Behafteten übertritt man ein Verbot. Wer Turteltauben, für die die Zeit noch nicht gekommen, oder junge Tauben, für die die Zeit schon vorüber ist, draussen darbringt, ist frei; R. Simon sagt: Bei jungen Tauben, deren Zeit schon vorüber ist, ist man frei, bei Turteltauben, deren Zeit noch nicht gekommen ist, übertritt man ein Verbot, … die Mutter und ihr Junges, oder ein Tier, für welches die Zeit noch nicht gekommen ist, …. ist man frei; R. Simon sagt: Man übertritt dabei ein Verbot. Denn R. Simon sagte: Bei Allem, was später geeignet sein wird, dargebracht zu werden, übertritt man ein Verbot, aber die Ausrottungsstrafe steht nicht darauf; die Weisen aber sagen: Wo keine Ausrottungsstrafe darauf steht, da ist auch keine Übertretung eines Verbotes.",
+ "Ein Opfer, für das die Zeit noch nicht gekommen ist, heisst es, sowohl wenn es an dem Opfer selbst, als wenn es an den Eigentümern liegt. Wie kann es an den Eigentümern liegen, dass die Zeit [für das Opfer] noch nicht gekommen ist? Ein Flüssiger oder eine Flüssige, eine Wöchnerin, oder ein Aussätziger, die [vor der Zeit] ihre Sündopfer oder ihre Schuldopfer draussen dargebracht haben, sind frei, … ihre Ganzopfer oder ihre Friedensopfer, … sind schuldig. Wer von dem Fleisch eines Sündopfers draussen darbringt, oder von dem Fleisch eines Schuldopfers, vom Fleisch von Hochheiligem, vom Fleisch von Einfach-Heiligem, den Überrest des Omer, die beiden Brote, die Schaubrote oder die Überreste von Mehlopfern, wer draussen giesst, durchrührt, zerbricht, salzt, schwingt, heranbringt, wer auf dem Tisch aufschichtet, die Lampen herrichtet, das Komez abhebt, das Blut auffängt, ist frei; auch ist man dafür nicht schuldig wegen Vollziehung einer Opferhandlung durch einen Nichtpriester, in Unreinheit, durch einen nicht mit den Priestergewändern Bekleideten oder durch Einen, der sich Hände und Füsse nicht gewaschen hat.",
+ "Bevor die Wohnung errichtet war, waren die Höhen erlaubt und den Opferdienst versahen die Erstgeborenen. Nachdem die Wohnung errichtet worden, waren die Höhen verboten und den Opferdienst versahen die Priester; Hochheiliges durfte nur innerhalb der Vorhänge gegessen werden, Einfach-Heiliges im ganzen Lager lsraels.",
+ "Als sie nach Gilgal kamen, wurden die Höhen wieder erlaubt, Hochheiliges durfte nur innerhalb der Umhänge gegessen werden, Einfach-Heiliges überall.",
+ "Als sie nach Silo kamen, wurden die Höhen wieder verboten, es war dort kein Balken-Dach, sondern nur unten ein steinerner Bau und oben darüber Teppiche, und das war die „Ruhestätte“; Hochheiliges durfte nur innerhalb der Umhänge gegessen werden, Einfach-Heiliges und der zweite Zehnt innerhalb des ganzen Gesichtskreises.",
+ "Als sie nach Nob und nach Gibeon kamen, wurden die Höhen wieder erlaubt; Hochheiliges durfte nur innerhalb der Umhänge gegessen werden, Einfach-Heiliges in allen Städten Israels.",
+ "Als sie nach Jerusalem kamen, wurden die Höhen wieder verboten, und seitdem sind sie nicht wieder erlaubt worden, und das war der „Erbbesitz“; Hochheiliges durfte nur innerhalb der Umhänge gegessen werden, Einfach - Heiliges und der zweite Zehnt innerhalb der Mauer.",
+ "Alle Opfer, die man zur Zeit des Verbotes der Höhen geheiligt und zur Zeit des Verbotes der Höhen dranssen dargebracht hat, auf die trifft das Gebot und das Verbot zu, und man macht sich dabei der Ausrottungsstrafe schuldig Hat man sie zur Zeit des Erlaubtseins der Höhen geheiligt und zur Zeit des Verbotes der Höhen dargebracht, trifft das Gebot und das Verbot zu, der Ausrottungsstrafe macht man sich aber nicht schuldig. Hat man sie zur Zeit des Verbotes geheiligt und zur Zeit des Erlaubtseins der Höhen dargebracht, trifft nur das Gebot zu, nicht aber das Verbot.",
+ "Folgende Opfer wurden [stets] in der Wohnung dargebracht: Opfer, die für die Wohnung geheiligt worden waren, [nämlich] Gemeindeopfer, wurden in der Wohnung dargebracht, Privatopfer auf irgend einer der Höhen. Privatopfer, die für die Wohnung geheiligt worden waren, mussten in der Wohnung dargebracht werden; hatte man sie auf einer Höhe dargebracht, war man frei. Worin unterschied sich eine Privathöhe von der Gemeindehöhe ? Hinsichtlich des Hände-Auflegens, des Schlachtens auf der Nordseite, des Sprengens ringsum [den Altar], des Schwingens, des Heranbringens. — R. Jehuda sagt: Auf einer Höhe gab es überhaupt keine Mehlopfer, — der Dienstverrichtung durch einen Priester, der Dienstkleider, der Dienstgeräte des Wohlgeruchs, des für die Blutsprengungen bestimmten Trennungsstriches und des Waschens der Hände und Füsse; dagegen hinsichtlich der Zeitgrenze, des Übriggelassenen und des Unreinen galt für beide das Gleiche."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..c36bf6cb11409799b66377bd938946bae967d7df
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Mishnah Yomit by Dr. Joshua Kulp.json
@@ -0,0 +1,155 @@
+{
+ "language": "en",
+ "title": "Mishnah Zevachim",
+ "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+ "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+ "status": "locked",
+ "priority": 1.0,
+ "license": "CC-BY",
+ "shortVersionTitle": "Dr. Joshua Kulp",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "All sacrifices slaughtered not in their own name are valid, except that they do not count in fulfilling their owners’ obligation, with the exception of the pesah and the hatat (sin-offering). [This is true for] a pesah in its proper time and a hatat at all times. Rabbi Eliezer says: also the asham (guilt-offering). [This is true for] a pesah in its proper time and a hatat and an asham at all times. Rabbi Eliezer said: the hatat comes on account of sin, and the asham comes on account of sin: just as a hatat [slaughtered] not in its own name is invalid, so the asham is invalid if [slaughtered] not in its own name.",
+ "Yose ben Honi says: [Sacrifices] slaughtered in the name of a pesah or a hatat are invalid. Shimon the brother of Azariah says: if one slaughtered them under a higher designation than their own they are valid; under a lower designation than their own, they are invalid. How so? If one slaughtered most sacred sacrifices under the designation of lesser sacrifices, they are invalid; [but] if one slaughtered lesser sacrifices under the designation of most sacred sacrifices, they are valid. If one slaughtered a bekhor or a tithe in the name of a shelamim, it is valid, but if one slaughtered a shelamim in the name of a bekhor or tithe, it is invalid.",
+ "A pesah that was slaughtered on the morning of the fourteenth [of Nisan] under a different designation: Rabbi Joshua declares it valid, just as if it had been slaughtered on the thirteenth. Ben Batera declares it invalid, as if it had been slaughtered in the afternoon. Said Shimon ben Azzai: I have a tradition from seventy-two elder[s] on the day that Rabbi Elazar ben Azariah] was placed in the academy, that all sacrifices which are eaten, though slaughtered under a different designation are valid, except that their owners have not fulfilled their obligation, except the pesah and the hatat. And ben Azzai added only the olah, but the sages did not agree with him.",
+ "A pesah and a hatat which were slaughtered not in their own name, or he received [the blood], and carried it [to the altar] and sprinkled [it] not in their own name, Or in their own name and not in their own name, or not in their own name and in their own name, they are disqualified. What is the case of ‘in their own name and not in their own name’? In the name of it being a pesah [first] and [then] in the name of it being a shelamim. ‘Not in their own name and in their own name:’ in the name of a shelamim [first] and [then] in the name of a pesah. For a sacrifice can be disqualified in [any one of] the four elements: slaughtering, receiving, carrying and sprinkling. Rabbi Shimon declares it valid if carried [with the wrong intent], for Rabbi Shimon said: it is impossible [to have a valid sacrifice] without slaughtering, without receiving and without sprinkling, but it is possible without carrying. [How so]? One slaughters it at the side of the altar and sprinkles. Rabbi Eliezer says: if one goes where he needs to go, an [illegitimate] intention disqualifies [it]; where he doesn’t need to go, an [illegitimate] intention does not disqualify [it]."
+ ],
+ [
+ "All sacrifices whose blood was caught by a: non-priest, an onen, a tebul yom, one lacking [priestly] vestments, one lacking sacrificial atonement, one who had not washed his hands and feet, an uncircumcised [priest]; an unclean [priest]; one who was sitting, one who was standing on utensils or on an animal or on another’s feet, are disqualified. If [the priest] caught [the blood] with his left hand, it is disqualified. Rabbi Shimon declares it valid. If the blood was poured out on to the pavement and [the priest] collected it, it is disqualified. If [the priest] put it [the blood] on the ramp [to the altar], [or on the altar, but] not against its base; if he applied [the blood] which should be applied below [the scarlet line] above [it] or that which should be applied above, below, or that which should be applied within [he applied] without, or that which should be applied without [he applied] within, it is invalid, but does not involve karet.",
+ "One who slaughters a sacrifice [intending]: To sprinkle its blood outside [the Temple] or part of its blood outside; To burn its innards or part of its innards outside; To eat its flesh or as much as an olive of its flesh outside, Or to eat as much as an olive of the skin of the fat-tail outside, It is invalid, but it does not involve karet. [One he slaughters a sacrifice intending]: To sprinkle its blood or part of its blood the next day, To burn its innards or part of its innards on the next day; To eat its flesh or as much as an olive of its flesh on the next day; Or to eat as much as an olive of the skin of its fat-tail on the next day, It is piggul, and involves kareth.",
+ "This is the general rule: anyone who slaughters or receives [the blood], or carries [it] or sprinkles [it] [intending] to eat as much as an olive of that which is normally eaten or to burn [on the altar] as much as an olive of that which is normally burned outside its prescribed place, [the sacrifice] is invalid, but it does not involve karet; [Intending to eat or burn] after its designated time, it is piggul and it involves karet. Provided that the mattir is offered in accordance with the law.",
+ "How is the mattir offered in accordance with the law? If one slaughtered in silence, and received, or carried, or sprinkled, [intending to eat the sacrifice] after its designated time; Or if one slaughtered [intending to eat] after its designated time, and received, and carried and sprinkled in silence, or if one slaughtered, or received, or carried, or sprinkled [intending to eat] after its designated time. That is offering the mattir in accordance with the law. How is the mattir not offered in accordance with the law? If one slaughtered [intending to eat] outside the designated place, [and] received, carried, and sprinkled [with the intention of eating] after its designated time; Or if one slaughtered [intending to eat] after its designated time, [and] received, carried, and sprinkled [intending to eat] outside its designated place, or if one slaughtered, received, carried, and sprinkled [intending to eat] outside its designated time. If one slaughtered the pesah or the hatat for the sake of something else, and received, carried, and sprinkled [intending to eat them] after their designated time; Or if one slaughtered [them, intending to eat them] after their designated time, [and] received, carried, and sprinkled for the sake of something else, or if one slaughtered, received, carried, and sprinkled for the sake of something else; In these cases the mattir was not offered in accordance with the law.",
+ "[If one intended] to eat as much as an olive on the next day [and] as much as an olive on the outside its intended place, [or] as much as an olive outside its designated place [and] as much as an olive on the next day; Half as much as an olive on the next day [and] half as much as an olive outside its designated place; Half as much as an olive on the next day [and] half as much as an olive outside its designated place, [The sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: where the [improper] intention of time precedes the [improper] intention of place, [the sacrifice] is piggul, and involves karet; but if the [improper] intention of place precedes the [improper] intention of time, it is invalid and does not involve kareth. But the sages say: in both cases [the sacrifice] is invalid and does not involve karet. [If one intends] to eat half as much as an olive [after its intended time or outside its intended place] [and] to burn half as much as an olive [similarly] it is valid, for eating and burning do not combine."
+ ],
+ [
+ "All unfit persons who slaughtered, their slaughtering is valid, for slaughtering is valid [even when performed] by non-priests, and by women, and by slaves, and by the unclean, even in the case of most-holy sacrifices, provided that unclean [persons] do not touch the flesh. Therefore they invalidate [the sacrifice] by an [illegitimate] intention. And in all of these cases, if they received the blood [in order to eat the sacrifice] after the prescribed time, or outside of the prescribed place, if there remains [in the animal] life-blood, a fit person should go back and receive the blood.",
+ "If a fit person received [the blood] and gave [it] to an unfit person, he must return it to the fit one. If he received [the blood] in his right hand and transferred [it] to his left, he must return it to his right. If he received [it] in a sacred vessel and poured it into a secular [non-sacred] vessel, he must return it to the sacred vessel. If he spilled it from the vessel on to the pavement and then collected it, it is fit. If [the priest] applied it on the ascent [or on the altar], [but] not against [the altar’s] base; [or] if he applied what should be applied below [the scarlet line] above [it], or what should be applied above, below; or what should be applied within [he applied] without, or what should be applied without, within1 and life-blood is [still] available, a fit [priest] must receive [blood] anew.",
+ "If one slaughters the sacrifice [intending] to eat what is not normally eaten, or to burn [on the altar] what is not normally burned [outside of the time or place the sacrifice must be eaten or burned], it is valid; But Rabbi Eliezer invalidates [the sacrifice]. [If he slaughters it intending] to eat what is normally eaten and to burn what is normally burned [outside of the time or place the sacrifice must be eaten or burned], [but] less than the size of an olive, it is valid. To eat half as much as an olive and to burn half as much as an olive [outside of the time or place the sacrifice must be eaten or burned], it is valid, because [intentions concerning] eating and burning do not combine.",
+ "One who slaughters the sacrifice [intending] to eat as much as an olive of the skin, or of the juice, or of the jelly, or of the hardened meat, or of the bones, or of the tendons, or of the horns, or of the hoofs, either after time or out of bounds, it is valid, and one is not liable on their account in respect of piggul, remnant, or uncleanness.",
+ "If one slaughters sacred animals [intending] to eat the fetus or the afterbirth outside [of the place or time where the animal must be eaten], he does not render it piggul. If one plucks off [the necks of] doves, [intending] to eat their eggs outside [of the place or time where the animal must be eaten], he does not render [them] piggul. The milk of sacred animals or the eggs of doves one is not liable for eating them in respect of piggul, remnant, or uncleanness.",
+ "If he slaughtered it with the intention of leaving its blood or its innards for the next day, or of carrying them outside of their place: Rabbi Judah disqualifies [it], But the sages declare it valid. [If he slaughtered it] with the intention of sprinkling [the blood] on the ascent, [or on the altar] but not against its base; or of applying below [the scarlet line] what should be applied above, or above what should be applied below, or without what should be applied within, or within what should be applied without; [Or with the intention] that unclean [persons] should eat it, [or] that unclean [priests] should offer it; [Or] that uncircumcised [persons] should eat it, [or] that uncircumcised persons should offer it; [Or with the intention] of breaking the bones of the pesah, or eating of it before it is roasted; Or of mingling its blood with the blood of invalid [sacrifices]; [In all of these cases] it is valid, because an [illegitimate] intention does not disqualify [a sacrifice] except when it refers to after its time or outside its prescribed place, and [in the case of] a pesah and a hatat, [the intention to slaughter them] for the sake of their being a different sacrifice."
+ ],
+ [
+ "Bet Shammai says: any [blood] which is to be sprinkled on the outer altar, if [the priest] applied [it] with one sprinkling, he has made atonement, [and in the case of a hatat two applications, but Bet Hillel says: also the case of the hatat if the priest applied it with one sprinkling it atones Therefore if he made the first application in the proper manner and the second [with the intention to eat the flesh] after the prescribed time, it atones. If he made the first application [with the intention to eat the flesh] after the prescribed time and the second outside the prescribed place, it is piggul and involves [the punishment of] karet.",
+ "With regard to any [blood] which is sprinkled on the inner altar, if [the priest] omitted one of the applications, he has not atoned; therefore if he applied all in the proper manner but one in an improper manner, it [the sacrifice] is invalid, but does not involve karet.",
+ "These are the things for which one is not liable on account of piggul:The fistful, The incense, The frankincense, The priests’ meal-offering, The anointed priest's meal-offering, The minhah with libation The blood, The libations that are brought separately, the words of Rabbi Meir. The sages say: also those that are brought with an animal [sacrifice]. The log of oil brought by the metzora: Rabbi Shimon says: one is not liable on account of piggul; But Rabbi Meir says: one is liable on account of piggul, because the blood of the asham makes it permitted and whatever has something else that makes it permitted, whether for man or for the altar, one is liable on its account for piggul.",
+ "[The sprinkling of] the blood of the olah permits its flesh for [burning on] the altar, and its skin to the priests. [The sprinkling of] the blood of the olah of a bird permits its flesh to the altar. [The sprinkling of] the blood of the hatat of a bird permits its flesh to the priests. [The sprinkling of] the blood of the bullocks that are burned and the goats that are burned permits their innards to be offered [on the altar]. Rabbi Shimon said: whatever is not [sprinkled] on the outer altar, as in the case of shelamim, one is not liable for it on account of piggul.",
+ "The sacrifices of non-Jews: one is not liable on their account for piggul, remnant, or defilement, and if [a priest] slaughters them outside [the Temple], he is not liable, the words of Rabbi Meir. But Rabbi Yose declares him liable. The things for which one is not liable on account of piggul, one is liable on account of remnant and defilement except blood. Rabbi Shimon declares one liable for anything which is normally eaten, but for wood, frankincense and incense, one is not liable for [transgressions involving] defilement.",
+ "The sacrifice is slaughtered for the sake of six things:For the sake of the sacrifice, For the sake of the sacrificer, For the sake of the [Divine] Name, For the sake of fire-offerings, For the sake of fragrance, For the sake of pleasing; And a hatat and an asham for the sake of sin. Rabbi Yose said: even if one did not have any of these purposes in his heart, it is valid, because it is a regulation of the court. Since the intention is determined only by the worshipper."
+ ],
+ [
+ "Which is the place [for the offering] of the sacrifices?Most holy sacrifices are slaughtered on the north [side of the altar]. The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. [The omission of] a single application of [the blood] invalidates [them]. He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice].",
+ "As for the bullocks which were burnt and the goats which were burnt, their slaughtering is [done] at the north, and the reception of their blood is [done] at the north, and their blood requires sprinkling on the veil, and on the golden altar; [The omission of] a single one of these applications invalidates [the sacrifice]. He [the priest] pours the remainder of the blood on the western base of the altar; but if he did not pour it out, he did not invalidate [the sacrifice]. Both of these were burnt at the ash pit.",
+ "[Concerning] public and private hatats: (These are the public hatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight.",
+ "The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire.",
+ "The shelamim of the public and the ashams: These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite's asham; A leper's asham; And the suspended asham. These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight.",
+ "The todah and the nazirite's ram are sacrifices of lesser sanctity. They are slaughtered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; And they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves.",
+ "The shelamim is a sacrifice of lesser sanctity. It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four. And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves.",
+ "The first-born animal, tithe and the pesah are sacrifices of lesser sanctity. They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar]. They differ in the [rules governing] their eating: The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night. The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted."
+ ],
+ [
+ "Most holy sacrifices which were slaughtered on the top of the altar: Rabbi Yose says: it is as though they were slaughtered in the north. Rabbi Yose son of Rabb Judah says: from the middle of the altar southward is as south, from the middle of the altar northward is as the north. The fistfuls of meal-offerings were taken in any part of the Temple court, and they [the minhah-offerings] were eaten within the curtains, by male priests, prepared in any manner, on the same day and night, until midnight.",
+ "The hatat of a bird was sacrificed by the southwest horn [of the altar]. It is valid [if done] in any place, but this was its [particular] place. That horn served for three things below, and three things above: Below: for the hatat of the bird, For the presenting [of meal-offerings]. And for the residue of the blood. Above: for the pouring out of wine and water, and for the olah of a bird when there was too much on the east.",
+ "All who ascended the altar, ascended by the right, then they went round [the altar] and descended by the left, except for these three, who ascended and descended by retracing their steps.",
+ "How was the hatat of a bird sacrificed?He pinches off its head behind its neck, but he did not sever it. And he would sprinkle its blood on the wall of the altar. The residue of the blood was drained out on the base. Only the blood belonged to the altar, while the rest of it belonged to the priests.",
+ "How was the olah of a bird sacrificed? He [the priest] ascended the ramp, and turned to the surrounding walkway, and made his way to the southeast horn. There he pinched its head at the back of the neck, and severed it, and drained out its blood on the wall of the altar. He took the head, turned the part where it was nipped to the altar, saturated it with salt, and threw it on to the fires [of the altar]. Then he came to the body, and removed the crop, the feathers, and the entrails that came out of it, and threw them on to the burning place. He tore [the body], but did not sever it in half, but if he did sever it, it is still valid. Then he saturated it [the body] with salt, and threw it on to the fires of the altar.",
+ "If he did not remove the crop or the feathers or the entrails which came out of it, or did not dry it with salt, or made any other deviation after he had drained the blood out, it is still valid. If he severed the [head of the] hatat or did not sever the olah, it is unfit. If he drained out the blood of the head, but not the blood of the body, it is unfit; The blood of the body, but not the blood of the head, it is fit.",
+ "If he nipped a hatat of a bird for the sake of something else; if he drained out its blood for the sake of something else, or for its own sake and for the sake of something else, or for the sake of something else and for its own sake, it is unfit. An olah of a bird is fit [in such circumstances] except that it does not count for its owner’s obligation. A hatat of a bird or an olah of a bird which he nipped, or drained out the blood [with the intention] to eat what was normally eaten or to burn what was normally burned outside of the appropriate place, is invalid, but it does not involve karet; After the appropriate time, it is piggul and involves karet, Provided that the mattir was offered in accordance with the regulations. How does he offer the mattir according to regulations? If he nipped it in silence and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood in silence; or if he nipped it and drained the blood [with an intention of] after the appropriate time: in these cases he offered the mattir according to regulation. How does he not offer the mattir according to regulation? If he nipped it [with an intention of] outside the appropriate place and drained the blood [with an intention of] outside the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood [with an intention of] outside the appropriate place; or if he nipped it and drained the blood [with an intention of] outside the appropriate place; or if he nipped a hatat of a bird for the sake of a different sacrifice and drained the blood [with an intention of] after the appropriate time; or if he nipped it [with an intention of] after the appropriate time and drained the blood for the sake of a different sacrifice; or if he nipped it and drained the blood for the sake of a different sacrifice: in these cases he did not offer the mattir according to regulation. [If he intended] to eat as much as an olive outside the appropriate place [and] as much as an olive the next day, [or] as much as an olive the next day [and] as much as an olive outside the appropriate place; Or half as much as an olive outside the appropriate place [and] half as much as an olive the next day; Or half as much as an olive the next day [and] half as much as an olive outside the appropriate place, [the sacrifice] is unfit, and does not involve karet. Rabbi Judah said: this is the general rule: if the [wrongful] intention of time precedes that of place, [the sacrifice] is piggul, and involves karet; but if the [wrongful] intention of place precedes that of time, it is unfit and does not involve karet. But the sages say: in both cases [the sacrifice is] unfit and does not involve karet. [If he intended] to eat half as much as an olive [outside the appropriate place or after the appropriate time] [and] to burn half as much as an olive [similarly] it is fit, for eating and burning do not combine."
+ ],
+ [
+ "If a hatat of a bird is offered below [the red line] with the rites of a hatat [and] for the sake of a hatat, it is fit. [If it is offered] with the rites of a hatat, [but] in the name of a olah; [Or] with the rites of an olah [and] in the name of a hatat; Or with the rites of an olah [and] in the name of an olah, it is unfit. If he offers it above [the red line] [even] with the rites of any of these, it is unfit.",
+ "If an olah of a bird is offered above [the red line], with the rites of an olah [and] in the name of a olah, it is fit. With the rites of an olah [but] in the name of a hatat, it is fit, but does not count for its owner’s obligation. [If he offers it] with the rites of a hatat [and] in the name of a olah; [Or] with the rites of a hatat [and] in the name of a hatat, it is unfit. If he offers it below, [even] with the rites of any of these, it is unfit.",
+ "And all of these do not defile in the gullet And they involve trespass, except the hatat of a bird which was offered below [the red line] with the rites of a hatat [and] in the name of a hatat.",
+ "If one offered an olah of a bird below [the red line] with the rites of a hatat [and] in the name of a hatat: Rabbi Eliezer says: it involves trespass. But Rabbi Joshua says: it does not involve trespass. Rabbi Eliezer said: if a hatat which does not involve trespass when he offers it for its own name, nevertheless when he changes the name [for which it is offered] it does involve trespass, is it not logical that an olah which does involve trespass when he offers it for its own name, would involve trespass when he changes its name? Rabbi Joshua said to him: No, when you speak of a hatat whose name he changed to that of an olah, [it involves trespass] because he changed its name to something that involves trespass; will you say [the same] of an olah whose name he changed to that of a hatat, seeing that he changed its name to something which does not involve trespass? Rabbi Eliezer said to him: Behold, most holy sacrifices which he slaughtered in the south and which he slaughtered in the name of lesser sacrifices will prove the matter, for he changed their name to something which does not involve trespass, and yet they involve trespass, so too, do not be surprised that in the case of the olah, although he changed its name to something that does not involve trespass, it still involves trespass. Rabbi Joshua said: No, when you speak of most holy sacrifices which are slaughtered in the south and in the name of lesser sacrifices, [they involve trespass] because he changed their name to something which is partly forbidden and partly permitted; will you say the same of an olah, where he changed its name to something that is altogether permitted?",
+ "If he nipped [the bird sacrifice] with his left [hand] or at night; if he slaughtered hullin within [the Temple courtyard] or a sacrifice outside [the Temple courtyard] they do not defile in the gullet. If he nipped with a knife; or if he nipped hullin within [or] sacrifices without; or [if he sacrificed] turtle-doves before their time or pigeons after their time; [or a bird] whose wing was withered, [or] blind in the eye [or] whose foot was cut off, [all these] defile in the gullet. This is the general rule: all whose unfitness [arose] in sanctity do not defile in the gullet; if their unfitness did not arise in sanctity, they defile in the gullet. And anyone who is unfit who nips, their nipping is invalid, and they [the birds] do not defile in the gullet.",
+ "If one performed melikah, and he found it [the bird] to be a terefah: Rabbi Meir said: it does not defile in the gullet; Rabbi Judah said: it does defile in the gullet. Rabbi Meir said: if with regard to a beast, when it is carrion (a nevelah) it defiles through contact or carrying, yet slaughtering it purifies its terefah from defiling, when it comes to carrion (nevelah) of a bird which does not defile through contact or carriage, is it not logical that slaughtering would cleanse its terefah? Now, just as we have found that slaughtering, which makes it [a bird of hullin] fit for eating, cleanses its terefah from its uncleanness; so melikah (nipping), which makes it [a bird sacrifice] fit for eating, cleanses its terefah. Rabbi Yose says: it is sufficient for it to be like the nevelah of a beast, which is cleansed by slaughtering, but not by melikah (nipping)."
+ ],
+ [
+ "All sacrifices which became mixed up with hatats that must be left to die, or with an ox that is to be stoned, even one in ten thousand, all must be left to die. If they were mixed up with: an ox with which a transgression had been committed [for instance]: one that had killed a man on the testimony of one witness or of its owner; or [an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, [In all of these cases] they must graze until they become defected, then they are sold, and one brings [a sacrifice] of the same kind at the price of the better of them. If they were mixed up with unblemished [animals] of hullin, the hullin must be sold to those who need that kind [for a sacrifice].",
+ "A sacrifice [which was mixed up] with another sacrifice, both being of the same kind: this one is offered in the name of whoever is its owner, and the other is offered in the name of whoever is its owner. A sacrifice [which was mixed up] with a sacrifice, both being of different kinds: they must graze until they become unfit, and then he purchases at the price of the better of them [an animal] of each kind, and he pays the loss of the excess out of his own pocket. If they were mixed up with a firstling or tithe, they must graze until they become unfit, and then they are eaten as firstling or tithe. All [sacrifices] can be mixed up, except the hatat and the asham.",
+ "An asham which was mixed up with a shelamim: They graze until they become unfit. Rabbi Shimon says: they are slaughtered at the north [side of the altar] and eaten in accordance with [the laws of] the more stringent of them. They said to him: one must not bring sacrifices to a place of unfitness. If pieces [of sacrificial flesh] were mixed up with pieces [of other sacrificial flesh], most sacred sacrifices with lesser sacrifices, [pieces] that are eaten one day with [those] that are eaten two days and one night, they must be eaten in accordance with [the laws of] the more stringent of them.",
+ "Limbs of a hatat which were mixed up with limbs from an olah: Rabbi Eliezer says: he must place [them all] on the top [of the altar], and regard the flesh of the hatat on top as though it were wood. But the sages say: they must become disfigured, and then go out to the place of burning.",
+ "Limbs of [unblemished olahs which were mixed up] with the limbs of blemished [olahs]: Rabbi Eliezer says: if [the priest] offered the head of one of them, all the heads are to be offered; the legs of one of them, all the legs are to be offered. But the sages say: even if they had offered all except one of them, it goes forth to the place of burning.",
+ "If blood was mixed with water, if it retains the appearance of blood, it is fit [to be sprinkled on the altar]. If it was mixed with wine, we regard it as though it were water. If it was mixed with the blood of a beast or wild animal, we regard it as though it were water. Rabbi Judah said: blood cannot nullify blood.",
+ "If it was mixed with the blood of unfit [animals], it must be poured out into the duct. [If it was mixed] with the blood that came out after death, it must be poured out into the duct. Rabbi Eliezer declares it fit. If he [the priest] did not ask but sprinkled it, it is valid.",
+ "[If] blood of unblemished animals [was mixed] with blood of blemished animals, it must be poured out into the duct. [If] a goblet [of valid blood was mixed up] with other goblets [of invalid blood]: Rabbi Eliezer said: if he [the priest] offered [sprinkled] one goblet, all the goblets can be offered; But the sages say: even if they offered all of them save one, it must be poured out into the duct.",
+ "If [blood] that is to be sprinkled below [the red line on the altar] was mixed with blood that is sprinkled above: Rabbi Eliezer says: he must sprinkle [it] above, and I regard the lower [blood which was sprinkled] above as though it were water, and then he sprinkles again below. But the sages say: he must pour it out into the duct. If he [the priest] did not ask but sprinkled it, it is valid.",
+ "[If blood] which requires one application [was mixed] with blood [also] requiring one application, it [the mixture] should be presented with one application. [If blood] which requires four applications [was mixed] with blood requiring four applications, they should be presented with four applications. [If blood] which requires four applications [was mixed] with blood which requires one application: Rabbi Eliezer says: it [the mixture] should be presented with four applications. Rabbi Joshua says: it should be presented with one application. Rabbi Eliezer said to him: Behold, he transgresses the [injunction] not to diminish [from God’s commandment]! Rabbi Joshua said to him: Behold, he transgresses the injunction not to add [to God’s commandments]. Rabbi Eliezer said to him: The injunction not to add applies only where it is by itself. Rabbi Joshua said to him: The injunction not to diminish applies only where it is by itself. Moreover, Rabbi Joshua said: when you make [four] applications you transgress the injunction not to add, and perform an action with your own hands; whereas when you do not make [four] applications you transgress the injunction not to diminish, but do not perform an action with your own hands.",
+ "If [blood] which is to be sprinkled inside [the Sanctuary] was mixed with [blood] that is to be sprinkled outside, it must be poured out into the duct. If [the priest] sprinkled outside and then sprinkled inside, it is valid. [If he sprinkled] inside and then went back and sprinkled outside: Rabbi Akiva declares it unfit, But the sages declare it fit. For Rabbi Akiva says: all blood which entered the Sanctuary to make atonement is unfit; But the sages say: the hatat alone [is unfit]. R. Eliezer said: the asham too, for it says, “As is the hatat, so is the asham” (Leviticus 7:7).",
+ "If the blood of a hatat was received in two goblets and one of them went outside [the Temple courtyard], the inside one is fit. If one of them entered within [the Sanctuary]: Rabbi Yose the Galilean declares the outer one fit. The sages disqualify it. Rabbi Yose the Galilean: if the place where an intention [directed to it] disqualifies, i.e. without, you do not treat what is left [inside] as what went out; then the place where an intention [directed to it] does not disqualify, i.e. within, is it not logical that we do not treat what is left [outside] as what entered within? If it entered within to make atonement, even if he [the priest] did not make atonement, it is unfit, the words of Rabbi Eliezer. Rabbi Shimon said: [it is not unfit] unless he makes atonement. Rabbi Judah said: if he took it in unwittingly, it is fit. For all unfit blood which was put on the altar, the head plate [of the high priest] does not propitiate, save for the unclean, for the headplate propitiates for that which is unclean, but does not propitiate for what goes out."
+ ],
+ [
+ "The altar sanctifies whatever is eligible for it. Rabbi Joshua says: whatever is eligible for the altar fire does not descend once it has ascended, as it is said, “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:: just as the olah, which is eligible for the altar fire, does not descend once it has ascended, so whatever is eligible for the altar fire does not descend once it ascended. Rabban Gamaliel said: whatever is eligible for the altar does not descend once it ascended, as it is said: “The olah itself shall remain where it is burned upon the altar [all night until morning, while the fire of the altar is kept going on it]” (Leviticus 6:2): just as the olah, which is eligible for the altar, does not descend once it ascended, so whatever is eligible for the altar does not descend once it ascended. The only difference between Rabban Gamaliel and Rabbi Joshua is in respect of the blood and libations, for Rabban Gamaliel says that they cannot descend, while Rabbi Joshua says that they can descend. Rabbi Shimon says: if the sacrifice is fit while the libations [which accompanied it] are unfit; or if the libations are fit while the sacrifice is unfit; or even if both are unfit, the sacrifice does not descend, while the libations do descend.",
+ "The following do not descend once they have ascended: [Sacrificial flesh] that was kept overnight, Or that which becomes unclean Or that that which goes out [of its permitted boundaries], Or which was slaughtered [with the intention of consuming it] after the appropriate time or outside the appropriate place; Or if unfit [persons] received and sprinkled its blood. Rabbi Judah says: that which was slaughtered at night or whose blood was spilt or whose blood went outside the curtains, if it ascended, it must descend. Rabbi Shimon says: it does not descend, because Rabbi Shimon says: anything whose disqualification arose in sanctity, the sacred [altar] receives it; if its disqualification did not arise in sanctity, the sacred [altar] does not receive it.",
+ "Which are the ones whose disqualification did not arise in sanctity: An animal which had sexual relations with a woman or with a man, or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or terefah; or an animal born through the caesarean section, and blemished animals. Rabbi Akiva declared blemished animals fit [to remain on the altar if they had already been put up]. Rabbi Hananya, chief of the priests, said: my father used to push blemished animals off the altar.",
+ "Just as they do not descend once they have ascended, so they do not ascend if they have descended. And all of these, if they ascended alive to the top of the altar, they must descend. An olah which ascended live to the top of the altar, it must descend. If one slaughtered it on the top of the altar, he must skin it and dismember it where it lies.",
+ "The following if they ascended are taken down:The flesh of most sacred sacrifices The flesh of lesser sacrifices; The remnants of the omer; The two loaves; The showbread; The remnants of meal-offerings; And the incense. The wool on the heads of lambs, the hair of he-goats’ beards, the bones, tendons, horns and hoofs if they are attached, go up, because it is said, “And the priest shall turn it all into smoke on the altar” (Leviticus 1:9). If they were severed [from the animal], they do not go up, for it is said, “And You shall offer your olah, the flesh and the blood, [upon the altar of the Lord your God]” (Deuteronomy 12:27).",
+ "And if any of these sprang off from the altar they are not replaced. Similarly, if a coal sprang off from the altar, it is not replaced. Limbs that sprang off from the altar: if before midnight, must be replaced, and they involve trespass; after midnight, they are not replaced and do not involve trespass.",
+ "Just as the altar sanctifies whatever is eligible for it, so does the ascent sanctify whatever is eligible for it; And just as the altar and the ascent sanctify whatever is eligible for them, so do vessels sanctify. Vessels for liquids sanctify liquids, And the measures sanctify dry material. A liquid vessel does not sanctify dry matter, nor does a dry [measure] sanctify a liquid. If holy vessels were perforated and they can be used for the same purpose as when whole, they sanctify [what is placed in them]; if not, they do not sanctify. And all these sanctify only in the holy place."
+ ],
+ [
+ "Whatever is more frequent than another, takes precedence over the other. The daily offerings precede the additional offerings; The additional offerings of Shabbat precede the additional offerings of Rosh Hodesh; The additional offerings of Rosh Hodesh precede the additional offerings of Rosh Hashanah. As it is said, “You shall present these in addition to the morning portion of the regular burnt offering” (Numbers 28:23).",
+ "Whatever is more sacred than another precedes the other. The blood of a hatat precedes the blood of a olah, because it propitiates. The limbs of a olah precede the innards of a hatat, because it [the former] is entirely for the fires [of the altar]. A hatat precedes an asham, because its blood is sprinkled on the four horns and on the base. An asham precedes a today and a nazirite’s ram, because it is a most holy sacrifice. A todah and a nazirite's ram precede a shelamim, because they are eaten one day [only] and require [the accompaniment of] loaves. A shelamim precedes a firstling, because it requires four [blood] applications and laying [of hands], libations, and the waving of the breast and the thigh.",
+ "A first-born precedes tithe, because its sanctity is from the womb, and it is eaten by priests. Tithe precedes bird [-offerings] because it is a slaughtered sacrifice, and part of it is most sacred: its blood and innards.",
+ "Birds precede meal-offerings (minhah), because they are blood sacrifices. A sinner’s meal-offering precedes a voluntary meal-offering, because it comes on account of sin. A hatat of a bird precedes an olah of a bird. And it is likewise when he dedicates them.",
+ "All hatats in the Torah precede ashams, except the asham of a metzora (one with a skin affliction), because it comes to make [a person] fit. All ashams of the Torah must be two-year olds and [two] silver shekels in value, except a nazirite’s asham and the asham of a metzorah, for they are a year old, and need not be [two] silver shekels in value.",
+ "Just as they take precedence in being offered, so they take precedence in being eaten. Yesterday’s shelamim and today’s shelamim, yesterday’s takes precedence. Yesterday’s shelamim and today’s hatat and asham, yesterday's shelamim takes precedence, the words of Rabbi Meir. But the sages say: the hatat takes precedence, because it is a most sacred sacrifice.",
+ "And in all of these, the priests may deviate in how they eat, and eat them roasted, stewed or boiled. And one may season them with hullin spices or terumah spices, the words of Rabbi Shimon. Rabbi Meir says: one should not season them with terumah spices, so as not to bring terumah to unfitness.",
+ "Rabbi Shimon said: if you see oil being divided in the Temple courtyard, you don’t need to ask what it is for, for it is the remnant of oil of the wafers of the Israelite’s meal-offerings, or of the metzora’s log of oil. If you see oil being poured on to the fires, you don’t need not ask what it is for, for it is the remnant of the oil of the wafers of priests’ meal-offerings, or of the anointed priest's meal-offering; for one cannot voluntarily offer offer oil [alone]. Rabbi Tarfon say: oil can be voluntarily offered [alone]."
+ ],
+ [
+ "If the blood of a hatat spurted on to a garment, it must be washed. Though scripture speaks only of [hatats] which are eaten, for it is said, “In the holy place shall it be eaten,” (Leviticus 6:19), yet both those which may be eaten and the inner [sacrifices] necessitate washing, for it is said, “[This is] the law of the hatat” (Leviticus 6:18), there is one law for all hatats.",
+ "The blood of a disqualified hatat does not necessitate washing, whether it had a period of fitness or did not have a period of fitness. Which had a period of fitness? One [whose blood] was kept overnight, or was defiled, or was taken out [of the Temple courtyard]. Which did not have a period of fitness? One which was slaughtered [with the intention of eating it] after the appropriate time or outside the appropriate bounds; or whose blood was received by unfit persons, and sprinkled by them.",
+ "If [blood] spurted [direct] from the [animal's] throat onto a garment, it does not require washing. From the horn or from the base [of the altar], it does not require washing. If it spilled out on to the floor [of the Temple] and [the priest] collected it, [and then it splattered onto a garment] it does not require washing. Only blood which was received in a vessel and is fit for sprinkling requires washing. If [the blood] spurted on to the hide, before it was flayed, it does not require washing. [If it spurted] after it was flayed, it requires washing, the words of Rabbi Judah. Rabbi Eliezer says: even [if it spurted on the skin] after it was flayed [it does not require washing]. Only the place of the blood requires washing. And whatever is eligible to contract uncleanness, And whatever is fit for washing.",
+ "Whether a garment, a sack, or a hide, it requires washing in a holy place. The breaking of an earthen vessel must be in a holy place. And the scouring and rinsing of a copper vessel must be in a holy place. In this the hatat is more stringent than [other] sacrifices of higher sanctity.",
+ "If a garment was carried outside the curtains [of the Tabernacle], it must re-enter, and is washed it in the holy place. If it was defiled outside the curtains, one must tear it, then it re-enters, and is washed in the holy place. If an earthen vessel was carried outside the hangings, it re-enters and is broken in a holy place. If it was defiled outside the curtains, a hole is made in it, then it re-enters and is broken in a holy place.",
+ "If a copper vessel was carried outside the hangings, it re-enters and is scoured and rinsed in a holy place. If it was defiled outside the hangings, it must be broken through, then it re-enters and is scoured and rinsed in a holy place.",
+ "Whether one boiled in it or poured boiling [sacrificial flesh] into it, whether most sacred sacrifices or lesser sacrifices, [the pot] requires scouring and rinsing. Rabbi Shimon says: lesser sacrifices do not require scouring and rinsing. Rabbi Tarfon says: if one boiled [sacrifices in a pot] at the beginning of a festival, he can boil in it during the whole festival. But the sages say: until the time of eating, scouring and rinsing. Scouring is done as the scouring of a goblet; and rinsing is as the rinsing of a goblet, Scouring [in hot water] and rinsing in cold [water]. The spit and the grill are cleansed with hot water.",
+ "If one boiled sacrifices and hullin in it [the copper pot], or most holy sacrifices and lesser sacrifices, if they were sufficient to impart their flavor, the less stringent must be eaten as the more stringent of them; But they do not necessitate scouring and rinsing; And they do not disqualify by touch. If [an unfit] wafer touched a [fit] wafer, or an [unfit] piece of meat touched a [fit] piece of meat, not the whole wafer or the whole piece of meat is forbidden; only the part that absorbed [of the unfit] is forbidden."
+ ],
+ [
+ "A tebul yom and one who lacks atonement do not share in sacrifices for consumption in the evening. An onen may handle [sacrifices], but he may not offer them, and he does not receive a share for consumption in the evening. Priests with blemishes, whether permanent or passing, receive a share and may eat [of the sacrifices] but they may not offer them. Whoever is not eligible for service does not share in the flesh. And he who does not share in the flesh does not share in the hides. Even if one was unclean when the blood was sprinkled but clean when the fats were burned [on the altar], he does not share in the flesh, for it is said: “he among the sons of Aaron, that offers the blood of the shelamim, and the fat, shall have the right thigh for a portion” (Leviticus 7:33).",
+ "Whenever the altar does not acquire its flesh, the priests do not acquire the hide, for it is said, “[And the priest that offers] any man’s olah [the priest shall have … the hide]” (Leviticus 7:8), [this means,] an olah which went up on the altar on behalf a man. If an olah was slaughtered under a different designation, although it does not count for its owner, its hide belongs to the priests. Whether [it be] a man’s olah or a woman's olah, the hide belong to the priests.",
+ "The hides of less holy sacrifices belong to their owners. The hides of most holy sacrifices belong to the priest. This is a kal vehomer: if with an olah, even though they do not acquire its flesh they do acquire its hide, is it not logical that they acquire the hides of most holy sacrifices, when they do acquire their flesh? The altar does not refute [this argument], for it does not acquire the hide in any instance.",
+ "All sacrifices which became disqualified, before they were flayed, their hides do not belong to the priests. After they were flayed, their hides belong to the priests. Rabbi Hanina vice-chief of the priests said: Never in my life have I seen a hide go out to the place of burning. Rabbi Akiva said: we learn from his words that if one flays a firstling and it is found to be terefah, the priests have a right to its hide. But the sages say: “I have never seen” is not proof: rather, it [the hide] must go forth to the place of burning.",
+ "Bullocks which are burned and goats which are burned: when they are burned in fulfillment of their prescribed commandment, they are burned in the ash depository (bet hadeshen), and they defile garments. But when they are not burned in fulfillment of their commandment, they are burned in the bet habirah and they do not defile garments.",
+ "They would carry them on staves [out of the Temple courtyard]. If those in front had passed outside the wall of the Temple courtyard, but those in the back had not [yet] gone out, those in front defile their garments, while those in the back do not defile their garments, until they go out. When they both go out, both defile their garments. Rabbi Shimon says: neither defile [their garments] until the fire is burning in the greater part of them. When the flesh is dissolved, he who burns [it] does not defile his garments."
+ ],
+ [
+ "He who slaughters and offers up outside [the Temple courtyard] is liable in respect of slaughtering and in respect of offering. Rabbi Yose the Galilean says: if he slaughtered inside and offered up outside, [he is liable]; if he slaughtered outside and offered up outside, he is not liable [for offering up], because he offered up only that which was unfit. They said to him: even when one slaughters inside and offers up outside, since he carries it out, he renders it unfit.",
+ "An unclean [person] who eats [of sacrifices], whether unclean sacrifices or clean sacrifices, is liable. Rabbi Yose the Galilean says: an unclean person who eats clean [sacrifices] is liable, but an unclean person who eats unclean [sacrifices] is not liable because he ate only that which is unclean. They said to him: even when an unclean person eats clean [sacrifices], when he touches it, he defiles it. A clean person who eats unclean [sacrifices] is not liable, because one is liable only on account of bodily uncleanness.",
+ "Slaughtering [outside the Temple] is more stringent than offering up [outside], and offering up [is more stringent] than slaughtering. Slaughtering is more stringent, for he who slaughters [a sacrifice] to a man is liable, whereas he who offers up to a man is not liable. Offering up is more stringent: two who hold a knife and slaughter are not liable, [whereas] if two take hold of a limb and offer it up, they are liable. If one offered up, then offered up again, then offered up again, he is liable in respect of each [act of] offering up, the words of Rabbi Shimon. Rabbi Yose says: he is liable for only one. He is liable only when he offers up on the top of an altar. Rabbi Shimon says: he is liable even if he offers up on the top of a rock or a stone.",
+ "In regard to both valid sacrifices or invalid sacrifices which had become unfit within [the Temple]: if one offers them outside, he is liable. If one offers up outside [the Temple] as much as an olive’s worth of an olah and its innards [combined], he is liable. As for the fistful [of flour], the frankincense, the incense, the priests’ meal-offering, the anointed priest’s meal-offering, and the meal offering of libations, if [one] offered up as much as an olive of one of these outside, he is liable. But Rabbi Elazar exempts him unless he offers up the whole of them. In all of these cases, if they offered them within, and left over an olive’s worth and one offered it outside, he is liable. In all of these cases, if they became lacking something, and one offered them outside, he is not liable.",
+ "One who offers sacrifices together with the innards outside the Temple, is liable. If a minhah had not had its fistful removed and one offered it outside, he is exempt. If one took out the fistful, and then the fistful went back into the minhah, and he offered it outside, he is liable.",
+ "As for the fistful and the frankincense, if one offered one of them [without the other] outside [the Temple], he is liable. Rabbi Elazar says: he is exempt unless he offers the second too. [If one offered] one inside and the other outside, he is liable. As for the two dishes of frankincense, if one offered one of them outside, he is liable. Rabbi Elazar says: he is exempt unless he offers the second too. [If one offered] one inside and the other outside, he is liable. If one sprinkles part of the blood outside, he is liable. Rabbi Elazar says: also one who makes a libation of the water of the Festival [of Sukkot] on the festival, outside is liable. Rabbi Nehemiah says: if one offered the residue of the blood outside, he is liable.",
+ "If one nips a bird [offering] inside and offers it up outside, he is liable; If one nips it outside and offers it up outside, he is exempt. If one slaughters a bird inside and offers it up outside, he is exempt. If one slaughters [it] outside and offers [it] up outside, he is liable. Thus its prescribed rite inside exempts him [if he does it] outside, while its prescribed rite outside exempts him [if he does it] inside. Rabbi Shimon says: whatever he is liable for outside, he is liable in similar circumstances inside when one [subsequently] offers it up outside; except when one slaughters [a bird] inside and offers [it] up outside.",
+ "As for a hatat whose blood was received in one goblet: If one [first] sprinkled [the blood] outside and then sprinkled [it] inside; [Or] inside and then outside, he is liable, because the whole of it was eligible inside. If the blood was received in two goblets: If he sprinkled both inside, he is exempt; Both outside, he is liable. One inside and one outside, he is exempt; One outside and one inside, he is liable on account of the one outside, while the one inside makes atonement. To what may this be compared? To one who set aside [an animal for] a hatat, then it was lost, and he set aside another in its place; then the first was found, and [so] both are present. If he slaughtered both of them inside, he is exempt; Both of them outside, he is liable. [If he slaughtered] one inside and one outside, he is exempt; One outside and one inside, he is liable on account of the one outside, while the one inside makes atonement. Just as the blood exempts its own flesh, so does it exempt the flesh of its companion [the other animal]."
+ ],
+ [
+ "If one slaughtered the hatat cow [the red heifer] outside its appointed place, and likewise if one offered the scapegoat [of Yom Kippur] outside, he is not liable, because it says, “And has not brought it unto the door of the Tent of Meeting,” (Leviticus 17:4): whatever is not eligible to come to the door of the Tent of Meeting, one is not liable on its account.",
+ "[As for an ox] that had sexual relations with a woman or one with whom a man had sexual relations; or an animal set aside [for idolatry], or that had been worshipped [as an idol]; or that was the fee of a whore, or [a dog's] exchange; or that was kilayim; or a terefah; or an animal born through caesarean section, if one offered any of these outside, he is not liable, because it says, “Before the Tabernacle of the Lord” (Leviticus 17:4): whatever is not eligible to come before the Tabernacle of the Lord, one is not liable on its account. [As for] blemished animals, whether with permanent blemishes or with passing blemishes, if one offers them outside, he is exempt. Rabbi Shimon says: [if one offers] animals with permanent blemishes, he is exempt; [if one offers] animals with passing blemishes, he violates a negative commandment. [As for] turtledoves before their time and young pigeons after their time, if one offered them outside, he is exempt. Rabbi Shimon says: [if one offers] young pigeons after their time, he is exempt; turtledoves before their time, he violates a negative commandment. [One who offers] an animal together with its young [on the same day], and [one who offers] an animal before its time, is not liable. Rabbi Shimon says: he violates a negative commandment. For Rabbi Shimon would say: whatever is eligible to come [onto the altar] later entails a negative commandment, but does not entail karet. But the sages say: whatever does not entail karet also does not entail a negative commandment.",
+ "“Before time” applies both to [the animal] itself and to its owner. What is “before time” as applied to its owner? If a zav or a zavah, a woman after childbirth, or a metzora, offered their hatat or their asham outside [before the time in which they were obligated], they are exempt; [If they offered] their olah or their shelamims outside [before their time], they are liable. One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings; Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt. One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.",
+ "Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites.",
+ "When they came to Gilgal, bamot (local altars) were [again] permitted. Most holy sacrifices were eaten within the curtains, and less holy sacrifices [were eaten] anywhere.",
+ "When they came to Shiloh, bamot were forbidden. [The Tabernacle] there had no roof, but [consisted of] a base of stones with a ceiling of curtains, and that was the “resting place” [referred to in the Torah]. Most holy sacrifices were eaten within the curtains, and less holy sacrifices and second tithe [were eaten] wherever [Shiloh] could be seen.",
+ "When they came to Nov and to Givon, bamot were [again] permitted. Most holy sacrifices were eaten within the curtains, and less holy sacrifices in all of the cities of Israel.",
+ "When they came to Jerusalem, bamot were forbidden and were never again permitted, and that was the ‘inheritance’. Most holy sacrifices were eaten within the curtains, and less holy sacrifices and second tithe within the walls [of Jerusalem].",
+ "All sacrifices consecrated while bamot were forbidden and offered outside while bamot were forbidden involve the transgression of a positive and a negative commandment, and one is liable for karet on their account. If one consecrated them while bamot were permitted, but offered them without when bamot were forbidden, they involve the transgression of a positive and a negative commandment, but one is not liable for karet on their account. If one consecrated them when bamot were forbidden, and offered them when bamot were permitted, they involve the transgression of a positive commandment, but they do not involve the transgression of a negative commandment.",
+ "The following sacrifices were offered in the Tabernacle sacrifices consecrated for the Tabernacle: Public sacrifices were offered in the Tabernacle, and private sacrifices were offered at a bamah. If private sacrifices were consecrated for the Tabernacle, they must be offered in the Tabernacle; yet if one offered them at a bamah, he is not liable. What is the difference between the bamah of an individual and the bamah of the congregation? Laying [of hands], slaughtering in the north, sprinkling around [the altar], waving and presenting, (Rabbi Judah says: there were no meal-offerings at the bamah); priesthood, sacrificial vestments, ministering vessels, a sweet fragrance, a line of demarcation for [the sprinkling of] the blood, and the washing of hands and feet. But [the prohibitions of] time, remnant and defilement were the same in both."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Sefaria Community Translation.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..c3a139e63bd757120642602b2a8c381d8576e4e9
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Sefaria Community Translation.json
@@ -0,0 +1,154 @@
+{
+ "language": "en",
+ "title": "Mishnah Zevachim",
+ "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": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "All offerings which are not offered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the Chattat [an offering brought to expiate sin]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the Chattat [is invalid if not slaughtered for its own sake] at any time. Rabbi Eliezer says: Even the Asham [an offering brought to alleviate guilt]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the Chattat and the Asham [are invalid if not slaughtered for their own sake] at any time. Rabbi Eliezer said: The Chattat comes [to atone] for sin and the Asham comes [to atone] for sin. Just as the Chattat that is not [offered] for its own sake is invalid, so too the Asham that is not [offered] for its own sake is invalid.",
+ "Yose ben Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a Chattat are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. Kodashim Kalim that were slaughtered for the sake of Kodshai Kodashim are valid. The Bechor [first-born offering] or a Ma'aser [animal tithe] that were slaughtered for the sake of a Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And Shelamim that were slaughtered for the sake of a Bechor or for the sake of Ma'aser are invalid.",
+ "[If] a Passover offering was slaughtered in the morning of the fourteenth [of Nisan, but not for its own sake, Rabbi Yehoshua deems it valid, as if it had been slaughtered on the thirteenth [of Nisan]. Ben Beteira invalidates it, as if it had been slaughtered in the afternoon. Shimon ben Azzai said: I received a tradition from the mouths of seventy-two elders on the day they appointed Rabbi Eliezer ben Azariah as [head of the] academy, that all offerings that are eaten which were not slaughtered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the Chattat. And Ben Azzai did not add [to this tradition] except [to include] the burnt-offering, but the sages did not agree with him.",
+ "[If] the Passover offering and the Chattat were not slaughtered for their own sake, [or if the priest] did not collect [the blood from these sacrifices] for its own sake, or did not carry [the blood to the altar] for its own sake, or did not sprinkle [the blood] for its own sake; or [if he performed these acts both] for their own sake and not for their own sake; or [both] not for their own sake and for their own sake - they are invalid. How can it be both for their own sake and not for their own sake? [The priest acted] for the sake of a Passover offering and for the sake a Shelamim. [A priest acting] not for its own sake and for its own sake [would be if he acted] for the sake of a Chattat and for the sake of a Passover offering. For an offering can be invalidated through four things: through slaughtering, and through collecting [the blood], and through carrying [the blood to the altar], and through dashing [the blood on the altar]. Rabbi Shimon validates carrying [regardless of intent], for Rabbi Shimon used to say: It is impossible [to offer a sacrifice] without slaughtering, and without collecting [the blood], and without dashing [the blood], but it is possible [to offer a sacrifice] without carrying [blood] - one slaughters at the side of the altar and dashes [it from where he stands]. Rabbi Eliezer says: [If] one carries [blood] in a case where he needs to carry it, [improper] thought invalidates [the offering]; [if] he carries it in a case where he does not need to carry, [improper] thought does not invalidate [the offering]."
+ ],
+ [
+ "All offerings whose blood was collected by a non-priest, [or] by an Onen [a person whose close relative has died but has not yet been buried], [or] by a Tevul Yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], [or] by a person who lacks [priestly] garments, [or] by a Mechusar Kippurim [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], [or] by a person with unwashed hands and feet, [or] by an uncircumcised person, [or] by an impure person, [or] by a person who is sitting, [or] by one who is standing on vessels, [or] on an animal, [or] on his friend's feet - these [offerings] are invalid. If one collected [the blood] with his left [hand], he has invalidated [the offering]. Rabbi Shimon deems it valid. [If the blood] spilled on the floor and he [a priest] collected it, it is invalid. If he sprinkled it [the blood] on the ramp, [or at a spot] not next to the base [of the altar], [or] if he sprinkled [blood] that should be sprinkled below [the altar's midpoint] above [it], [or if he sprinkled blood] that should be sprinkled above the altar's midpoint] below [it], or [if he sprinkled blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [if he sprinkled blood] that should be [sprinkled on the] outside [altar] on the inside [altar], it is invalid but he is not subject to Karet [excision at the hands of Heaven].",
+ "One who slaughters the offering [with the intention] of sprinkeling its blood outside [the Temple courtyard], or [with the intention of sprinkeling] some of its blood outside, [or with the intention of] burning its designated parts outside, or [with the intention of burning] some of its designated parts outside; [or with the intention of] eating its meat outside, or [with the intention of eating] an olive's bulk of its meat outside, or [with the intention of] eating an olive's bulk of the skin of the fatty tail outside - it [the offering] is invalid but he is not subject to Karet. [If one slaughters with the intention of] sprinkeling its blood the next day, or [with the intention of sprinkeling] some of its blood the next day; [or with the intention of] burning its designated parts the next day, or [with the intention of burning] some of its designated parts the next day; [or with the intention of] eating its meat the next day, or [with the intention of eating] an olive's bulk of its meat the next day, or [with the intention of eating] an olive's bulk from the skin of the fatty tail the next day - it [the offering] is [defined as] Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it after its permitted time] and it makes him subject to Karet. ",
+ "This is the general rule: [If] anyone slaughters [the offering], or collects [its blood], or carries [the blood to the altar], or sprinkles ashes [the blood on the altar with the intention] of eating something that is usually eaten, [or with the intention] of burning something that is usually burned, outside its [proper] place - it [the offering] is invalid but it does not warrant Karet. [If the offering is made with the intention of acting] after its time, it is Piggul and it does warrant Karet. This is only if he properly offered that which enables an offering to fulfill its purpose [the blood].",
+ "How is the [blood] brought properly? If one slaughtered [the animal] in silence [with no wrongful intention], collected [the blood], and carried [it to the altar] and dashed [it on the altar, with the intention of acting] after its proper time; or if one slaughtered it [with the intention of acting] after its proper time, collected [the blood], and carried [it to the altar] and dashed [it] in silence [with no wrongful intention]; or if one slaughtered, collected, and carried, and dashed [with the intention of acting] after its proper time - this is [what is meant regarding] one who offers the [blood] properly. How is the [blood] not brought properly? If one slaughtered it [with the intention of acting] outside of its proper place, collected [the blood], and carried, and dashed [it on the altar, with the intention of acting] after its proper time; or if one slaughtered [with the intention of acting] after its proper time, collected, and carried, and sprinkled [the blood, with the intention of acting] outside its proper place; or if one slaughtered, collected, and carried, and dashed [it with the intention of acting] outside its proper place; [or if it was] a Passover offering or a Chattat [an offering brought to expiate sin] which were not slaughtered for their own sake, [and blood was] collected, and carried, and sprinkled [with the intention of acting] after its proper time; or if one slaughtered [with the intention of acting] after its proper time, collected, and carried, and sprinkled [the blood but] not for their own sake; or if one slaughtered, collected [the blood], and carried, and sprinkled [it on the altar] but not for their own sake - this is [what is meant by] not offering the [blood] properly. ",
+ "If [one had the intention] to eat an olive's bulk [of the meat] outside [of the Temple courtyard] and an olive's bulk [of the meat] the next day; [or to eat] an olive's bulk [of the meat] the next day and an olive's bulk [of the meat] outside [of the Temple courtyard]; [or to eat] half an olive's bulk [of meat] outside and half an olive's bulk [of meat] the next day; [or to eat] half an olive's bulk [of the meat] the next day and half an olive's bulk [of the meat] outside, the sacrifice is invalid but it does not subject him to Karet. Rabbi Yehudah said: This is the general rule - if the [unlawful] intention [regarding] time preceded the [unlawful] intention [regarding] place, it is Piggul and it renders one subject to Karet. But if the [unlawful] intention [regarding] place preceded the [unlawful] intention [regarding] time, it [the sacrifice] is invalid, but it does not subject one to Karet. The Sages say: in both cases it is invalid but it does not subject one to Karet. [If one intended] to eat half an olive's bulk and to burn half an olive's bulk, the offering is valid because eating and burning do not combine. "
+ ],
+ [
+ "If people who are ineligible [to serve in the Temple] slaughtered [an offering], their slaughtering is valid, since slaughtering is valid if performed by non-priests, by women, by slaves, and by impure individuals. This is so even for Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] provided that impure individuals do not touch the meat. Therefore, these [people] invalidate [offerings] through [unlawful] thought. [If such ineligible] people collected the blood [with the intention of acting] after its proper time or outside its proper place, an eligible person should return and collect [blood] if there is still life blood [in the animal].",
+ "[If] an eligible person collected the blood and gave it to an ineligible person, he [the latter] should return it to the eligible person. [If] he collected the blood with his right hand and transferred it to his left hand, he should return it to his right hand. [If] he collected it in a consecrated vessel and then transferred it to a non-consecrated vessel - he should return it to the consecrated vessel. [If the blood] spilled from the vessel on the floor and he gathered it - it is valid. [If] he sprinkled the blood on the ramp, [or] at a spot not next to the base [of the altar], [or] if he sprinkled [blood] that should be sprinkled below [the altar's midpoint] above [it], [or if he sprinkled blood] that should be sprinkled above the altar's midpoint] below [it], or [if he dashed blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [if he sprinkled blood] that should be [sprinkled on the] outside [altar] on the inside [altar], an eligible person should return and collect [blood] if there is still life blood [in the animal].",
+ "If one slaughters an offering [with the intention] of eating something that is not usually eaten, or of burning something [on the altar] that which is not usually burned [on the altar] - it is valid. Rabbi Eliezer invalidates it. [If one slaughters an offering with the intention] of eating something that is usually eaten or of burning something that is usually burned - [if it was] less than a olive's bulk, it is valid. [If he intended] to eat half an olive's bulk and to burn half an olive's bulk - it is valid because eating and burning are not combined. ",
+ "If one slaughters an offering in order to eat an olive's bulk from the skin, or from the sauce [of the meat], or from the spices [used in cooking the meat], or from the pieces of meat stuck to the skin, or from the bones, or from the sinews, or from the hooves, or from the horns, after its time or outside of its proper place - the offering is valid and one is not liable for Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time], or for Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure. ",
+ "One who slaughters a consecrated animal in order to eat [its] fetus or [its] placenta outside [the Temple courtyard], does not render it Piggul. One who pierces [a form of slaughtering birds] turtle-doves inside [the Temple courtyard] in order to eat their eggs outside [of its place] does not commit Piggul thereby. Milk of consecrated animals and the eggs of turtle-doves do not make one liable for Piggul, or for Notar, or for rendering it impure. ",
+ "[If] one slaughtered it [the offering] with the intention of leaving its blood or its designated parts for the next day, or [with the intention of] taking them outside [of the Temple courtyard] - Rabbi Yehudah deems it invalid, but the Sages deem it valid. [If] one slaughtered it with the intention to put [the blood] on the ramp, [or at a spot] not next to the base [of the altar], [or] to sprinkle [blood] that should be sprinkled below [the altar's midpoint] above [it], [or to szprinkle blood] that should be sprinkled above the altar's midpoint] below [it], or [to sprinkle blood] that should be [sprinkled] inside [the Temple on the inner altar, on the] outside [altar], or [to sprinkle blood] that should be [sprinkled on the] outside [altar] on the inside [altar], [or with the intention] that impure people should eat it, or that impure people should sacrifice it, [or with the intention] that uncircumcised people should eat it, or that uncircumcised people should sacrifice it, [or with the intention] of breaking the bones of the Passover offering, or of eating it raw, or of mixing its blood with the blood of invalid offerings - it is valid because thoughts only invalidate [an offering if one had the intention of acting] after its time or outside of its proper place, or [if procedures for a] Passover-offering or a Chattat [an offering brought to expiate sin] were not done for their own sake."
+ ],
+ [
+ "Beit Shammai say: [Regarding] all offerings [whose blood] is sprinkled on the outer altar, if it has only been applied once it atones, and [in the case of] a Chattat [an offering brought to expiate sin], two applications [atone]. Beit Hillel say: Even a Chattat that had just one application atones. Therefore, if one sprinkled the first [application] properly, but the second one after its time - it atones. If the first [application] was sprinkled after its time, and the second [application was done] outside its place, it is Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time] and it subjects him to Karet[excision at the hands of Heaven]. ",
+ "[Regarding] all offerings [whose blood should be] sprinkled on the inner altar - it does not atone if one of the applications is lacking. Therefore, if one sprinkled all [the applications] as required save one [which was sprinkled] improperly - it [the sacrifice] is invalid but he is not subject to Karet. ",
+ "The following things cannot render one liable for Piggul: the Kometz [a handful of the meal offering which the priest takes to put on the altar], and the frankincense [which is placed on a meal offering], and the Ketoret [holy incense offered twice a day on the golden altar inside the Temple], and the priests' meal-offering, and the meal-offering of an anointed priest, and the libation-offering [wine and flour offerings brought with sacrifices], and the blood, and libations brought on their own - [these are] the words of Rabbi Meir. And the Sages say: even those [libations] that come with the animal [sacrifices are not subject to Piggul]. [Regarding] a Log [a biblical unit of liquid measurement] of oil that a Metzora [one rendered severely impure from an unsightly skin disease. Upon recovery and purification he must bring offerings] [brings], Rabbi Shimon says it cannot render one liable for Piggul; but Rabbi Meir says it can render one liable for Piggul since the blood of a Asham [an offering brought to alleviate guilt] [functions as] the Matir [that which enables a sacrifice to fulfill its purpose] for it [the oil], and anything which has Matirim, whether [permitting the item] for people or for the altar, can render one liable for Piggul.",
+ "[With regard to] the Olah [an offering that is entirely burnt] its blood permits its meat [to be burned] on the altar, and its hide [to be given] to the priests. [With regard to] the Olah of a bird its blood permits its meat [to be burned] on the altar. [With regard to] the Chattat of a bird its blood permits its meat [to be given] to the priests. [With regard to the] bulls which are burned and [the] goats which are burned their blood permits the designated parts to be offered. Rabbi Shimon says: [The blood of] any [sacrifice] which is not [sprinkled] on the outer altar like [that of] the Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] cannot render one liable to Piggul. ",
+ "Sacrifices brought by gentiles cannot render one liable for Piggul, [or for] Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or for rendering it impure. One who slaughters these outside [the Temple courtyard] is exempt - [these are] the words of Rabbi Meir. Rabbi Yose deems one liable. Things which do not render one liable for Piggul [can still] render one liable for Notar, [or] for rendering it impure, except for blood. Rabbi Shimon says: [This applies] to an item that is usually eaten, but [regarding items] like the wood, or the frankincense, or the Ketoret, these cannot render one liable for rendering them impure. ",
+ "Each offering is offered for six objectives: For the sake of the offering, for the sake of the one who brings the offering, for the sake of God, for the sake of [burning parts of it in] the [altar] fires, for the sake of the smell [of the offering as it burns], for the sake of the aroma [for God]. And [with regard to] the Chattat and the Asham, [these are also brought] for the sake of the sin [for which they atone]. Rabbi Yose said: Even if an individual did not have one of these [objectives] in mind the sacrifice is still valid, because it is a stipulation of the court that [only] the intentions of the one performing the service matter [rather than those of the owner]. "
+ ],
+ [
+ "What are the locations of the sacrifices? Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] are slaughtered on the north [side of the altar]. [The] bull and [the] goat of Yom Kippur are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires sprinkling between the staves [of the ark] and on the curtain [separating the main shrine from the Holy of Holies chamber] and on the golden [incense] altar. [The omission] of one of these applications invalidates [the offering]. He [a priest] poured out the remainder of the blood on the western base of the outer altar. If he did not [pour it out], that does not invalidate [the offering].",
+ "The bulls and the goats which are burned are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires sprinkling on the curtain and on the golden altar. [The omission] of one of these applications invalidates [the offering]. He poured out the remainder of the blood on the western base of the outer altar. If he did not [pour it out], that does not invalidate [the offering]. Both of these [offerings] are burned in the place of the ashes [outside of the city]. ",
+ "[Concerning] the communal and individual chata'ot [offerings brought to expiate sin] - These are the communal chata'ot: The New Moon goats and those of holidays. These are slaughtered on the north [side of the altar] and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires four applications - [one] on [each of] the four corners [of the altar]. How [was this done]? The priest ascended the ramp and turned onto the ledge [encircling the altar] and came to the southeast corner, [he then walked to] the northeast corner, [then to] the northwest corner, [then to] the southwest corner. The remainder of the blood was poured out on the southern base [of the altar]. These [the meat from these sacrifices] were eaten within the curtains [of the Temple courtyard; these were later replaced with walls] by male priests, prepared in any manner, during that day and [subsequent] night until midnight. ",
+ "The Olah [an offering that is entirely burnt], [which is within the category of] Kodshai Kodashim, is slaughtered on the north [side of the altar] and its blood is collected in a consecrated vessel on the north [side of the altar]. Its blood requires two applications which [amount to] four [when the blood is applied to a corner it touches two sides of the altar simultaneously]. [TheOlah] must be skinned, dismembered, and completely [burned] in [the altar] fires.",
+ "[Concerning] Zivchei Shalmei Tzibur [Shelamim offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot] and Ashamot [offerings brought to alleviate guilt], these are the Ashamot: The Asham for robbery, the Asham for misuse of consecrated property, the Asham for [having relations with] a Shifchah Charufah [a non-Jewish female slave partially freed, and betrothed to a Jewish slave], the Asham of the Nazir [a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity], the [purification] Asham of the Metzora [one rendered severely impure from an unsightly skin disease. Upon recovery and purification he must bring offerings], and the uncertain Asham [brought upon possible commission of a sin]. These [offerings] are slaughtered on the north [side of the altar], and their blood is collected in a consecrated vessel on the north [side of the altar]. Their blood requires two applications, which [amount to] four, and they are eaten within the curtains [of the Temple courtyard] by male priests, prepared in any manner, during that day and [subsequent] night until midnight.",
+ "The Todah [thanksgiving-offering] and ram of the Nazir [are sacrifices within the category of] Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem]. They are slaughtered anywhere in the Temple courtyard, and their blood requires two applications, which [amount to] four, and they are eaten throughout the city [of Jerusalem], by anyone, prepared in any manner, during that day and [subsequent] night until midnight. The same rules apply to their [the sacrifices'] portions [given to the priests, and their loaves - also given to the priests], except that these portions are eaten by the priests, their wives, their children and their slaves. ",
+ "The Shelamim [is a sacrifice within the category of] Kodashim Kalim. They are slaughtered anywhere in the Temple courtyard. Their blood requires two applications which [amount to] four, and they are eaten throughout the city [of Jerusalem], by anyone, prepared in any manner, over two days and an [intervening] night. The same rules apply to their [the sacrifices'] portions [given to the priests, and their loaves - also given to the priests], except that these portions are eaten by the priests, their wives, their children and their slaves. ",
+ "The Bechor [first-born offering], the Ma'aser [animal tithe], and the Passover offering [are sacrifices within the category of] Kodashim Kalim. They are slaughtered anywhere in the Temple courtyard, and their blood requires one application as long as it is applied at a spot next to the base [of the altar]. These differ with regard to their consumption: the Bechor is eaten by the priests, but the Ma'aser is eaten by anyone. They are [both] eaten throughout the city [of Jerusalem] (by anyone) prepared in any manner, for two days and an [intervening] night. The Passover offering is only eaten at night, and only until midnight. It is only eaten by those assigned to it, and it is only eaten roasted. "
+ ],
+ [
+ "[If] Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] were slaughtered on top of the altar, Rabbi Yose says: It is as though they were slaughtered in the north [of the Temple courtyard]. Rabbi Yose bar Yehudah says: From the middle [of the top surface] of the altar northwards, [it is] like [they were slaughtered] in the north, from the middle [of the top surface] of the altar southwards, [it is] like [they were slaughtered] in the south. The grain-offerings had fistfuls removed [from them] anywhere in the Temple courtyard. They were eaten within the curtains, by male priests, prepared in any manner, [and eaten] that day and [subsequent] night until midnight. ",
+ "The Chattat [offerings brought to expiate sin] of a bird was performed at the southwest corner [of the altar]. It is valid [if done] any place, but that was its [proper] place. That corner served [as the location for] three services below [the altar's midpoint] and it served [as the location for] three services above [the altar's midpoint]. [Performed at this corner] below [the midpoint were]: The Chattat of the bird, the presentation [of grain-offerings], and [the pouring out of] the remainders [of sacrificial] blood. [Performed at this corner] above [the midpoint were]: [The pouring of] the wine libation, [the pouring of the] water libation, and [the procedure of] the Olah [an offering that is entirely burnt] of a bird when there were too many [sacrifices being brought] at the east [corner of the altar]. ",
+ "All who ascend the altar, ascend on the right side, and circle [the altar] and descend on the left side, except those who ascend for these [previously mentioned] three services. They would ascend, and descend by retracing their steps.",
+ "How was the Chattat of a bird performed? He [the priest] would pierce its head at the back of its neck, but would not separate [its head from its body]. He would sprinkle its blood on the altar wall. The remainder of the blood was drained out on the base [of the altar]. Nothing [was placed] on the altar except its blood, everything [else] went to the priests. ",
+ "How was the Olah of a bird performed? He [the priest] ascended the ramp, and turned to the surrounding ledge, and came to the southeast corner. He pierced its head at the back of its neck, and separated [the head from the body], and drained out its blood on altar wall. He took the head and pressed the spot where it was removed to the altar, saturated it with salt, and threw it onto the fires. He took the body and removed the crop, and the feathers, and the entrails that were emerging, and threw them onto the place of ashes. He cleaved [the body], but did not separate [the halves]; if he did separate them, it is [still] valid. He saturated it with salt, and threw it onto the [altar] fires. ",
+ "If he [the priest] did not remove the crop, or the feathers, or the emerging entrails, or did not saturate it with salt, if he deviated from the proper procedure after the blood had been drained out, it is valid. If he separated the [head of the] Chattat [from the body], or if he did not sever the [head of the] Olah, it is invalid. If he drained the blood of the head, but not the blood of the body, it is invalid. If one drained the blood of the body, but not the blood of the head, it is valid. ",
+ "[If] he [the priest] pierced the head of a Chattat of a bird but not for its own sake, if he drained out its blood not for its own sake, or [he did it] for its own sake but also for the sake of something else, or for the sake of something else but also for its own sake, it is invalid. The Olah of a bird is valid [in such circumstances] except that it does not fulfill its owners' obligation. [With] both a Chattat of a bird and an Olah of a bird where he pierced [the neck] or drained out the blood [with the intention] of eating what is usually eaten [or] to burn what is usually burned, outside of its proper place, it is invalid but he is not subject to Karet [excision at the hands of Heaven]. [If one intended to act] after the proper time, it is Piggul [a sacrifice that becomes unfit due to the intention of the officiating priest, while offering it, to consume it outside its permitted time]; and he is liable for Karet provided that the Matir [that which enables a sacrifice to fulfill its purpose] was offered properly. How does one offer the Matir properly? If one pierced the neck in silence [with no unlawful intention] but drained the blood [with the intention of acting] after its proper time; or if one pierced it [with the intention of acting] after its proper time but drained the blood in silence [with no unlawful intentions]; or if one pierced it and drained the blood [with the intention of acting] after its proper time - this is [what is meant by] offering the Matir properly. How does one not offer the Matir properly? If one pierced [the neck with the intention of acting] outside of its proper place and drained the blood [with the intention of acting] after its proper time; or if he pierced [the neck with the intention of acting] after its proper time and drained its blood [with the intention of acting] outside its proper place; or if he pierced it and drained the blood [with the intention of acting] outside the proper place. [If] he [the priest] pierced the head of an Olah of a bird but not for its own sake, and drained its blood [with the intention of acting] after the proper time; or if he pierced it [with the intention of acting] after the proper time and drained the blood but not for its own sake; or he pierced it and drained the blood but not for its own sake - this is [what is meant by] not offering the Matir properly. [If one intends on] eating an olive's bulk outside its proper place and an olive's bulk the next day, or [he intends on eating] an olive's bulk the next day and an olive's bulk outside its proper place; or half an olive bulk's worth outside its proper place and half an olive's bulk the next day; or half an olive's bulk the next day and half an olive's bulk outside its proper place - it is invalid, but he is not subject to Karet. Rabbi Yehudah said: This is the general rule: If [unlawful] intention of time precedes [unlawful] intention of place, it [the offering] is Piggul and it subjects him to Karet; but if the [unlawful] intention of place precedes [unlawful] intention of time it is invalid but he is not subject to Karet. And the Sages say: In both cases it is invalid but he is not subject to Karet. [If one intends] on eating half an olive's bulk and burning half an olive's bulk it is [nevertheless] valid, because eating and burning do not combine. "
+ ],
+ [
+ "[If the procedure for] a Chattat [offerings brought to expiate sin] of a bird was performed [correctly] below [the altar's midpoint] according to the procedure of a Chattat for the sake of a Chattat, it is valid. [If the] procedure for a Chattat [was performed but] for the sake of an Olah [an offering that is entirely burnt], [or if the] procedure [was performed] according to that of an Olah [but] for the sake of a Chattat, [or if the] procedure [was performed] according to that of an Olah [and] for the sake of a Chattat, it is invalid. [If the blood] was applied above [the altar's midpoint] according to either procedure, it is invalid.",
+ "[If the procedure for] an Olah of a bird was performed [correctly] above [the altar's midpoint] according to the procedure of a burnt-offering for the sake of an Olah, it is valid. [If the] procedure for an Olah [was performed but] for the sake of a Chattat, it is valid but it has not fulfilled its owner's obligation. [If the] procedure [was performed] according to that of a Chattat [but] for the sake of an Olah, [or if the] procedure [was performed] according to that of a Chattat [and] for the sake of a Chattat, it is invalid. [If the blood] was applied below [the altar's midpoint] according to either procedure, it is invalid. ",
+ "None of these [cases listed above] render one impure through swallowing [as is the case with the ingestion of impure kosher birds], but they are subject to Me'ilah [misuse of consecrated property], with the exception of the Chattat of a bird [whose blood was] applied below [the altar's midpoint], following the procedure of a Chattat and for the sake of a Chattat.",
+ "[Regarding] the Olah of a bird whose blood was applied below [the altar's midpoint], following the procedure of aChattat and for the sake of a Chattat - Rabbi Eliezer says it is subject to Me'ilah. Rabbi Yehoshua says it is not subject to Me'ilah. Rabbi Eliezer said: If a Chattat which does not subject one to Me'ilah [when performed] for its own sake, [yet] does subject one to Me'ilah if [performed] for the sake of something else, is it not logical that an Olah which does subject one to Me'ilah [when performed] for its own sake, should [certainly make one] subject to Me'ilah [when performed] for the sake of something else? Rabbi Yehoshua said to him: No, you refer to a Chattat which was [performed] for the sake of an Olah [and is subject to Me'ilah] because he changed its objective to something which is subject to Me'ilah; will you say [the same] for an Olah where he changed his objective to a Chattat [considering] he has changed the objective to something not subject to Me'ilah? Rabbi Eliezer said to him: Consider,Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered on the south [side of the altar and] that were slaughtered for the sake of sacrifices of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] - these prove the point, because he changed their objective to something that is not subject to Me'ilah and yet one is subject to Me'ilah over them. Thus you should not be surprised [with regard to] a Chattat [where] even though one has changed its objective to something that does not make one subject to Me'ilah, one can still be subject to Me'ilah [over it]. Rabbi Yehoshua said to him: No, you refer to Kodshai Kodashim that were slaughtered on the south [side of the altar] and were slaughtered for the sake of Kodashim Kalim, and that he changed their objective to something that comprises both forbidden and permitted things; would you say the same thing regarding a Olah whose objective was changed to something that is entirely permitted?",
+ "If one ֹpierced [the neck of a bird] with his left hand, or [did it] at night, [or] if he slaughtered non-consecrated animals inside the Temple courtyard, [or] consecrated animals outside the Temple courtyard - these do not render a person impure through swallowing [as is the case with the ingestion of impure kosher birds]. If one severed [the head] with a knife, [or] if one pierced [the neck] of a non-consecrated [bird] inside the Temple courtyard, [or that of] a consecrated [bird] outside the Temple courtyard, [or the necks of] turtle-doves that are not yet old enough [to be sacrificed, or those of] pigeons that are too old [to be sacrificed, or that of a bird] whose wing has dried out, or who has a blind eye, or whose leg was cut off - these render a person impure through swallowing. This is the general rule: Anything that was made invalid inside the Temple courtyard does not render a person impure through swallowing. If it was not made invalid inside the Temple courtyard [but outside], it does render a person impure through swallowing. [In all cases where] ineligible people pierce [birds' necks], their piercings are invalid, but [the birds] do not render a person impure through swallowing. ",
+ "If one pierced [a bird's neck] and it was found to be a Terefah [an animal with a mortal condition such that it would die within one year], Rabbi Meir says: It does not render a person impure through swallowing. Rabbi Yehudah says: It does render a person impure through swallowing. Said Rabbi Meir: If the slaughtering of an animal [which if it were a] Nevelah [an improperly slaughtered animal of a permitted species] would transmit impurity via touch and carrying, [nevertheless] loses its ability to transmit impurity [if it were a] Terefah, then a bird [which if it were a] Nevelah would not transmit impurity through touch or carrying, should certainly [cause] a Terefah, if slaughtered, to lose its ability to transmit impurity. Just like we find that slaughtering [a bird] permits it to be eaten, and removes the ability of a Terefah to transmit impurity, so too piercing [a bird's neck] permits it to be eaten [should] remove the ability of a Terefah to transmit impurity. Rabbi Yose says: It is sufficient [to compare a Terefah bird] to a neveilah animal [such that] slaughtering removes its ability to transmit impurity, but piercing [its neck] does not. "
+ ],
+ [
+ "Any offerings which became mixed up with chata'ot [offerings brought to expiate sin][designated to] die, or with an ox [designated to be] stoned, even if it be one among ten thousand - they all must die. If they became mixed up with an ox that was used to commit a sin, or [with an ox] which killed a person based on [the testimony of] a single witness, or based on [the testimony of] the owners, or with an ox that had relations with a woman, or with whom a man had relations, or with an ox designated for idolatry, or which was worshiped, or with an ox that was used to pay a prostitute, or which was exchanged for a dog, or with a mixed breed, or with a Terefah [an animal with a mortal condition such that it would die within one year], or with an animal born through Caesarean section - these are [all] set to graze until they become blemished, and then they are sold. And one brings [a new animal] equal in value to the most valuable among them, for the same type of sacrifice. If [a sacrifice] became mixed up with unblemished non-consecrated animals, the non-consecrated animals are sold to those requiring that type of sacrifice. ",
+ "[If] consecrated animals [became mixed up] with [other] consecrated animals of the same type, this one is offered for one of the individuals and that one is offered for one of the individuals. [If] consecrated animals [became mixed up] with [other] consecrated animals of a different type - they graze until they become blemished, and then they are sold. And one brings [new animals] equal in value to the most valuable among them for each of the two types, and suffers the difference in value from his own holdings. If they [the animals] became mixed up with a Bechor [first-born offering] or a Ma'aser [animal tithe] - they must graze until they become blemished, and then they are eaten according to [the rules governing] a Bechor or a Ma'aser. All types [of animals designated for sacrifice] can become mixed up, except for the Chatat and the Asham [offerings brought to alleviate guilt].",
+ "[If] an Asham became mixed up with a Shelamim [offerings whose various parts are consumed by its owners, the Kohanim and the fire on the altar], they are left to graze until they become blemished. Rabbi Shimon says: Both of them are slaughtered on the north [side of the altar] and they are eaten according to [the rules governing] the more stringent of the two. They [the Sages] said to him: We do not cause consecrated animals to become invalid. If pieces of meat became mixed up with other pieces of meat, the meat of the sacrifices of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] with the meat of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], [or those] which are eaten over one day with those which are eaten over two days - [all] are eaten according to [the rules governing] the more stringent of the two. ",
+ "[If] the limbs of a Chatat became mixed up with the limbs of an Olah [an offering that is entirely burnt], Rabbi Eliezer says: One places them on top [of the altar], and I consider the meat of the Chattat on top [of the altar] as if it were wood. The Sages say: Once they loses their form they are brought out to the place of ashes.",
+ "[If] limbs [became mixed up] with the limbs of blemished animals, Rabbi Eliezer says: If one of their heads was offered, all of the heads may be offered; if one of their legs was offered, all of the legs may be offered. And the Sages say: Even if all but one of them was offered, the remaining one is taken out to the place of ashes. ",
+ "[If] blood became mixed with water: if it [still] has the appearance of blood, it is valid. If it [blood] became mixed with wine, we view it as if it were water. If it [blood] became mixed with the blood of [another] animal, or with the blood of a [wild kosher] animal, we view it as if it were water. Rabbi Yehudah says: Blood does not nullify blood. ",
+ "[If blood] was mixed with blood of invalid sacrifices, it is poured out in the drain. [If it was mixed] with the animal's final blood [that emerges following its slaughter], it is poured out in the drain. Rabbi Eliezer deems it valid. If [the priest] did not consult and applied the blood [mixture] it is valid. ",
+ "[If] the blood of valid sacrifices [became mixed] with the blood of blemished sacrifices, it is poured out in the drain. [If] a cup [became mixed up with] cups of [these other types of blood], Rabbi Eliezer says: If one of the cups of blood was applied, all the cups [of blood] can be applied. And the Sages say, even if all but one [cup] was offered, the last one is poured out in the drain. ",
+ "[If] blood [that should be] applied below [the altar's midpoint] became mixed with blood [that should be] applied above [the altar's midpoint], Rabbi Eliezer says: They should all be applied above, and I consider the blood that should be applied below as if it were water; and then he should repeat a [second] application below. And the Sages say they must be poured out into the drain. But if [the priest] did not consult and applied the blood [mixture] it is valid.",
+ "[If] blood that [requires] one application became mixed with [other] blood that [also requires] one application, they [should apply] one application. [If] blood that [requires] four applications [became mixed with blood that requires] four applications, they [should apply] four applications. [If] blood that [requires] four [applications became mixed] with [blood] that [requires] one, Rabbi Eliezer says: They [should apply] four applications. Rabbi Yehoshua says: They [should apply] one application. Rabbi Eliezer said to him [that by doing so] one violates [the commandment of] \"Do not detract [from the Torah's commandments]\". Rabbi Yehoshua said to him [that by following his approach] one violates [the commandment of] \"Do not add [to the Torah's commandments]\". Rabbi Eliezer said to him: \"Do not add\" only applies if it is by itself. Rabbi Yehoshua said to him: \"Do not detract\" [too] only applies if it is by itself. And Rabbi Yehoshua further said: When you apply [extra] you actively violate \"Do not add\"; [but] when you do not apply, you violate \"Do not detract\" but you do it passively. ",
+ "[If] blood [that should be] applied [on the] inside [incense altar] became mixed with blood [that should be] applied [on the] outside [main altar], it [the mixture] must be poured out into the drain. If he applied them [on the] outside [altar] and then returned and applied them on the inside [altar] it is valid. [If he applied them on the] inside [altar] and then returned and applied them on the outside [altar], Rabbi Akiva invalidates it, but the Sages deem that valid. For Rabbi Akiva was wont to say: All blood that enters the Sanctuary for atonement becomes invalid, but the Sages say this only applies to [that of] the sin-offering. Rabbi Eliezer says: Also the Asham as it states, \"Like the Chattat, so is the Asham\" (Leviticus 7:7). ",
+ "[If] the blood of a Chattat was collected in two cups, [and] one of them left [was taken] out [of the Temple courtyard], the one [remaining] inside is valid. If one [of them] entered inside [the Sanctuary], Rabbi Yose HaGlilli deems valid the one [remaining] outside, but the Sages deem it invalid. Rabbi Yose HaGlilli said: If in a case where [unlawful] thoughts [about acting] outside invalidate, we do not consider the remainder like the one went out, then certainly in a case where [unlawful] thoughts [about acting] inside does not invalidate, we should not consider the remainder like the one that went in. If it entered the Sanctuary to atone even though it did not atone, it is invalid, these are the words of Rabbi Eliezer. Rabbi Shimon says, [it is not invalid] unless it atones. Rabbi Yehudah says: If it accidentally entered [the Sanctuary] it is valid. The forehead plate [worn by the high priest] does not atone for invalid blood that was dashed on the altar, except for impure [cases], since the forehead plate atones for impure [cases] but not for blood that leaves [the Temple courtyard]. "
+ ],
+ [
+ "The altar sanctifies that which is fit for it. Rabbi Yehoshua says: Anything that is fit for the fire - if it went up on the [altar], it does not come down, as it says (Leviticus 6:2) \"It is the Olah [an offering that is entirely burnt] on the fire on the altar\" - just as a Olah which is fit for the fire - if it went up [on the altar] it does not come down, so too anything fit for the fire - if it went up, it does not come down. Rabban Gamliel says: Anything fit for the altar - if it went up, it does not come down, as it says, \"It is the Olah on the fire on the altar .\" Just as the Olah which is fit for the altar - if it went up, it does not come down, so too anything which is fit for the altar - if it went up, it does not come down. The only [practical] differences between the positions of Rabban Gamliel and Rabbi Yehoshua are the blood and the [accompanying] libations, regarding which Rabban Gamliel says do not come down, but Rabbi Yehoshua says do come down. Rabbi Shimon says: [If] the sacrifice is valid but the libations are invalid, [or if] the libations are valid but the sacrifice is invalid, [or] even [if] both are invalid, the sacrifice does not come down, but the libations do come down. ",
+ "The following [are items] which if went up [to the altar], do not come down. [A sacrificial item] that was left overnight [and then taken up on the altar], or was impure [and then taken up], or went out [of the Temple courtyard], or was slaughtered [with the intention of acting] outside its proper place or after its time, or if ineligible people received its blood or dashed its blood. Rabbi Yehudah says: [If] it was slaughtered at night, [or] its blood was spilled, or [if] its blood left the [confines of the] curtains [of the Tabernacle, later - walls of the Temple] - if it went up [to the altar], it comes down. Rabbi Shimon says: It does not come down, for Rabbi Shimon was wont to say: Any sacrifice that became invalid inside the Temple [precincts] - the Temple accepts it; if it did not become invalid inside the Temple [precincts, but outside them] - the Temple does not accept it. ",
+ "The following are [cases where a sacrifice] did not become invalid inside the Temple [precincts but outside them]: [An animal] that had relations with a woman, or with whom a man had relations, or that was designated for idolatry, or which was worshiped, or that was used to pay a prostitute, or which was exchanged [for a dog], or which was a mixed breed, or which was a Terefah [an animal with a mortal condition such that it would die within one year], or which was born through Caesarean section, or which was blemished. Rabbi Akiva deems valid blemished offerings. Rabbi Chanina Segan HaKohanim says: My father would remove blemished offerings from the top of the altar. ",
+ "Just as [items that] went up [to the altar] do not come down, so too if they came down, they do not go [back] up. And all of these [that] went up alive to the top of the altar [must] come down. An Olah that went up to the top of the altar alive must come down; [but] if it was slaughtered on top of the altar, it is skinned and dismembered in its place. ",
+ "And the following are [items] that come down [even] if they went up [to the top of the altar]: The flesh of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], and the flesh of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], the remainder of the Omer [the special barley offering offered on the sixteenth of Nisan which permits grain harvested in the last year to be eaten], Shtei HaLechem [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], Lechem HaPanim [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple], leftover portions of meal-offerings, and the Ketoret [holy incense offered twice a day on the golden altar inside the Temple]. The wool from the heads of sheep, the hair from the beards of goats, and the bones, and the sinews, and the horns, and the hooves - these, while attached are brought up as it says, (Leviticus 1:9) \"And the priest shall make all of it burn on the altar.\" Once they have been removed they are not brought up, as it says, (Deuteronomy 12:27) \"And you shall make your Olot the flesh and the blood.\"",
+ "And all of the [aforementioned] which were discharged from [atop] the altar [due to the fires] are not returned [to it]. Similarly, a coal that was discharged from [atop] the altar [is not returned]. Limbs that were discharged from the altar are returned [if they fell off] before midnight, and one [is subject to] Me'ilah [misuse of consecrated property, for using] them. [If they fell off] after midnight they are not returned and one is not subject to Me'ilah [for using them].",
+ "Just as the altar sanctifies that which is fitting for it, so too the ramp [leading up the altar] sanctifies. Just as the altar and the ramp sanctify those items that are fitting for them, so too do the utensils sanctify. A vessel for liquid sanctifies liquids, and a vessel for dry measure sanctifies solids. A vessel for liquid cannot sanctify solids, and a vessel for dry measure cannot sanctify liquids. [If] consecrated vessels become perforated, they [still] sanctify if they [can] serve the function they did when they were whole; if [they] cannot [serve that function], they do not sanctify. And all [utensils] only sanctify within the Temple [precincts]."
+ ],
+ [
+ "Anything that is [offered] more frequently than something else, precedes it [when both are offered]. The Tamid [communal burnt-offering brought twice daily in the Temple, once at dawn and once in the late afternoon] precede the Musaf offerings [additional sacrifices brought on Shabbat and holidays]; the Musaf offerings of Shabbat precede the Musaf offerings of Rosh Chodesh [the first day of the new month on which special prayers and sacrifices offered]; the Musaf offerings of Rosh Chodesh precede the Musaf offerings of Rosh HaShanah [the New Year's festival], as it says: \"You shall offer these in addition to the Olah [an offering that is entirely burnt] of the morning, which is for a continual Olah\" (Numbers 28:23).",
+ "Anything that is holier than something else precedes it [when both are offered]. The blood of a Chattat [an offering brought to expiate sin] precedes that of an Olah because it achieves atonement; but the limbs of an Olah precede the designated portions of a Chattat because they are entirely burnt on the fires. A Chattat precedes an Asham [offerings brought to alleviate guilt] because its blood is dashed on the four corners and on the base [of the altar]. An Asham precedes a Todah [thanksgiving-offering] and the ram of a Nazir [a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity] because it is a type of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely]. A Todah or the ram of a Nazir precede a Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] because they [the first two] are eaten over one day and require [an accompanying] bread [offering]. A Shelamim precedes a Bechor [first-born offering] because it requires a four-fold application [of blood], and the laying of hands, and libations, and the waving of the breast and thigh.",
+ "A Bechor precedes a Ma'aser [animal tithe] because its sanctity [begins] in the womb, and it is eaten by priests. A Ma'aser precedes bird-offerings, since it is a [slaughtered] sacrifice and it includes sacred parts [namely] its blood and its designated portions [burnt on the altar].",
+ "The bird-offerings precede grain-offerings because they are a type of blood-offering. The Chattat of flour precedes the voluntary meal-offering because it comes [to atone] for a sin. The Chattat of a bird precedes the Olah of a bird, as does the consecration [of the sin-offering of a bird precede that of an Olah]. ",
+ "All the chata'ot in the Torah precede the Ashamim except the Asham of the Metzora [one rendered severely impure from an unsightly skin disease. Upon recovery and purification he must bring offerings] since it comes to permit [him to eat sacrificial meat]. All the Ashamim in the Torah must be two year old [rams] and be [two] silver shekels in value, except the Asham of a Nazir and that of a Metzora, since those are one year old and need not be [two] silver shekels in value.",
+ "Just as there is order with regard to the offering [of the sacrifices] so is there order with regard to eating [of the sacrifices]. [If one had] a Shelamim of yesterday and a Shelamim of today, [the one] from yesterday takes precedence. [If one had] a Shelamim of yesterday and a Chattat or a Asham of today, the [one] from yesterday takes precedence. These are the words of Rabbi Meir, but the Sages say the Chattat takes precedence because it is a type of Kodshai Kodashim. ",
+ "And with regard to all of them the priests can eat them [prepared] in any manner: They can eat them roasted, stewed, or cooked. And they may [cook them] with non-sacred spices or spices of Terumah [a portion of a crop given to a Kohen which becomes holy upon separation and can only be consumed by Kohanim or their households]. These are the words of Rabbi Shimon. Rabbi Meir says they may not add spices of Terumah [to the meat] so as to not cause the Terumah to become invalidated. ",
+ "Rabbi Shimon said: If you see oil being distributed in the Temple court, you need not ask what it is - it is the remainder from the wafers of the Israelites' meal-offerings, or a [remainder of] a Log [a biblical unit of liquid measurement] of oil from a Metzora. If you see oil that is poured upon the fires, you do not need to ask what it is - it is the remainder of the wafers from the priests' meal-offerings, or the meal-offering of the anointed high priest. [This is because] individuals cannot donate oil [just by itself]. Rabbi Tarfon says: [Individuals can] donate oil [just by itself]."
+ ],
+ [
+ "[If] the blood of a Chatat [offerings brought to expiate sin] splattered onto clothing, [the clothing] requires washing. Even though the verse speaks only about chata'ot that are eaten, as it says (Leviticus 6:19) \"It shall be eaten in a holy place\", [nevertheless] both [blood from sacrifices] which are eaten and [blood from sacrifices] which [have their blood] sprinkled inside the Sanctuary require washing, as it says (Leviticus 6:18) \"The law of the Chatat\" - one law [governs] all chata'ot. ",
+ "[Splattered] blood of an invalid Chatat does not require washing regardless of whether the Chatat had a moment when it was valid, or if it never had such a moment. What is [the case of a Chatat] that had a moment of validity? One that was left over-night, [or] that became impure, or that left the [Temple courtyard]. And what is [the case of a Chatat] that never had a moment of validity? [One] that was slaughtered [with the intention of acting] after its proper time or outside its proper place, or if ineligible people collected its blood or dashed its blood [against the altar].",
+ "[If] blood splattered from the neck onto clothing, it does not require washing. [If it splattered] off the corner [of the altar] or off the base [of the altar], it does not require washing. If it spilled on the floor and he [the priest] gathered it, it does not require washing. Blood only requires washing if it was collected in a vessel and was valid for dashing [against the altar]. [If] it splattered onto the hide before [the latter] was removed [from the animal] it does not require washing; [if it splattered] after it was removed it does require washing - [these are] the words of Rabbi Yehudah; Rabbi Eliezer says: Even after it was removed it does not require washing. Only the spot where blood [was splattered] requires washing. [Only] something subject to impurity [must be washed]; [only] something that can be washed [need be washed]. ",
+ "Clothing, sackcloth and hides require washing in a holy place [the Temple courtyard]. The breaking of an earthenware vessel [must be done] in a holy place. The scouring and rinsing of a copper vessel [must be done] in a holy place. This is the stringency of the Chatat over other sacrifices of the highest degree of sanctity.",
+ "[If] a garment went outside the curtains [the Temple precincts], it is brought in and washed in a holy place. If it became impure outside the curtains, one should tear it, and bring it inside, and wash it in a holy place. [If] an earthenware vessel went outside the curtains, one brings it in and breaks it in a holy place. [If] it became impure outside the curtains, one pierces it, and brings it inside, and breaks it in a holy place.",
+ "[If] a copper vessel went outside the curtains, one brings it in, and scours it and rinses it in a holy place. If it became impure outside the curtains, one punctures it, and brings it in, and scours it and rinses it in a holy place. ",
+ "Both a vessel in which one cooked and one into which was poured a boiling liquid require scouring and rinsing. Both [vessels used to cook] Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] and [those used to cook] Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] require scouring and rinsing; Rabbi Shimon says: [Vessels used to cook] Kodashim Kalim do not need scouring and rinsing. Rabbi Tarfon says: If one cooked in [a vessel] at the start of a festival, he may cook in it during the entire festival; but the Sages say: [He may only cook in it] during the time [allotted for] eating [the sacrifice's meat]. [Regarding] scouring and rinsing: Scouring is like scouring [the inside] of a cup, and rinsing is like rinsing [the outside] of a cup; scouring [is performed] with hot water and rinsing [is performed] with cold water. The spit and the grill are scalded with hot water. ",
+ "[If] one cooked both sacred things and non-sacred things [in one vessel], or [cooked in one vessel] both Kodshai Kodashim and Kodashim Kalim, if there is enough [meat] to impart flavor, the less stringent [meat] must be eaten following the [rules governing] the more stringent [meat], and [the vessels] do not require scouring and rinsing and [the mixture] does not render invalid through contact. [If] a wafer touched another wafer, or a piece of meat touched another piece of meat, neither the whole wafer nor the whole piece of meat become prohibited, rather just the place of absorption does. "
+ ],
+ [
+ "A Tevul Yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], and a Mechusar Kippurim [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], do not receive [portions of] the sacrifices that are eaten that evening. An Onen [a person whose close relative has died but has not yet been buried] may touch [sacrifices] but may not offer [them] and does not receive portions to eat that evening. Blemished priests do receive portions and may eat [sacrificial meat regardless of] whether their blemishes are permanent or are temporary. However, [blemished priests] may not officiate [in offering sacrifices]. Anyone who is unfit to perform the [Temple] service does not receive [a portion] of meat to eat, and whoever does not receive [a portion] of meat does not receive [a portion] of the hides. [If a priest] was impure at the moment the blood was dashed [on the altar], he does not receive [a portion] of the meat even if he became pure by the time the fats were burned, as it says (Leviticus 7:33) \"He among the sons of Aharon who offers the blood of the Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and the fat receives the right thigh for a portion.\"",
+ "[If] the altar did not receive the rights to the flesh [of a sacrifice], the priests do not receive its hide, as it says (Leviticus 7:8) \"Any man's Olah [an offering that is entirely burnt]\" - [it must be] an Olah that was brought for a man. [If] an Olah was not slaughtered for its own sake, its hide [is given] to the priests even though it does not fulfill its owner's [obligation]. The hides of both an Olah [brought by] a man and an Olah[brought by] a woman [are given] to the priests. ",
+ "The hides of Kodashim Kalim [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] [are given] to its owners, but the hides of Kodshai Kodashim [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] [are given] to the priests. [This can be shown through] a Kal Vachomer [a fortiori reasoning]: If [priests], who do not have rights to meat from an Olah, do have rights to its hide, is it not logical that they should have rights to the hides of [other] sacrifices of Kodshai Kodashim [considering] that they do have rights to their meat? [And] the altar cannot prove [otherwise] because it never [receives] any hide. ",
+ "[If] a sacrifice became invalid before it was skinned, its hide is not [given] to the priests; [if it became invalid] after it was skinned, its hide is [given] to the priests. Rabbi Chanina Segan HaKohanim said: In my life I never saw a hide [be taken] out [of the Temple precincts] to be burned. Rabbi Akiva said: From his statement we learn that [if] one skins a Bechor [first-born offering] which was [then] found to be a Terefah [an animal with a mortal condition such that it would die within one year], the priests should still benefit from its hide. And the Sages say: [The statement of] \"we never saw\" is no proof; rather [the hide] goes out to the place of burning. ",
+ "The bulls that are burned [entirely] and the goats that are burned [entirely] - when they are burned properly, are burned in the place of ashes [outside Jerusalem], and they render clothing [worn by the one who burns them] impure. If these [offerings] are not burned properly [but became invalid], they are burned on the Temple Mount and do not render clothing impure. ",
+ "They would carry the [bulls and goats] out on poles. Once the first ones [the men in front] pass the walls of the courtyard and the rear ones have not [yet] passed [the walls of the courtyard], the clothes of first ones become impure, but the clothes of the rear ones do not become impure until they have left. Once both sets have left, the clothing of both sets becomes impure. Rabbi Shimon says: Their clothes only become impure once the fire has burned most of the [offerings'] flesh. [Once] the flesh is charred, the clothing of someone [else] who burns [the flesh] does not become impure. "
+ ],
+ [
+ "One who slaughters and offers up [a sacrifice] outside [the Temple courtyard] is liable for the slaughtering and is liable for the offering up; Rabbi Yose HaGlili says: [If] he slaughtered it inside [the Temple courtyard] but offered it up outside [the Temple courtyard] he is liable; but [if] he slaughtered it outside and offered it up outside, he is exempt because he merely offered something that was invalid. They said to him: Even if he slaughtered it inside and offered it up outside, once he takes it out, he has invalidated it. ",
+ "An impure person who ate either pure or impure sacrificial meat is liable; Rabbi Yose HaGlili says: An impure person who ate pure sacrificial meat is liable, and an impure person who ate impure sacrificial meat is exempt because he merely ate something that was impure. They said to him: [If so,] even someone impure who ate pure sacrificial meat [should be exempt], because once he touches it, he has made it impure. And a pure person who ate impure sacrificial meat is exempt, because one is only liable when he himself is impure. ",
+ "A stringency [applies] with slaughtering [outside the Temple courtyard compared to] offering up [outside the Temple courtyard], and a stringency [applies] to offering up [outside the Temple courtyard compared to] slaughtering [outside the Temple courtyard]. A stringency [with regard to] slaughtering is that [if] one slaughters for [the sake of] a person [rather than for God] he is liable, but [if] he offers up a sacrifice to a person he is exempt. A stringency [with regard to] offering up is that [if] two people held the knife and slaughtered [the animal] they are exempt, but if they [both] held a limb and offered it up they are liable. If they offered up [an offering] and went back and offered up [an offering] they are liable for every offering, [these are] the words of Rabbi Shimon; Rabbi Yose says: They are only liable once, and they are only liable once they offer it up to the top of an altar. Rabbi Shimon says: He is liable even if he offers it up on a rock or a stone. ",
+ "One is liable for offering [sacrifices] outside [the Temple courtyard] regardless if they are valid sacrifices or invalid sacrifices which became disqualified inside the holy [area]. One is liable for offering outside [the Temple courtyard] an olive's bulk of an Olah [an offering that is entirely burnt] or its designated portions. One is liable for offering outside [the Temple courtyard] an olive's bulk of the Kometz [a handful of the meal-offering which the priest takes to put on the altar], or the frankincense, or the Ketoret [holy incense offered twice a day on the golden altar inside the Temple], or the priestly meal-offering, or the meal-offering of the anointed [high] priest, or the meal-offering of the libations; Rabbi Elazar exempts him unless he offers the entirety [of one of these items]. And [with regard to] all of these - if one offered them inside [the Temple courtyard], but left out an olive's bulk, and offered that outside [the Temple], he is liable. And [with regard to] all of these, [if] they were missing the smallest amount, one is exempt for offering them outside [the Temple courtyard]. ",
+ "One who offers sacrifices and their designated portions outside [the Temple courtyard] is liable. One who offers outside a meal-offering from which the Kometz was not taken, is exempt. [If] one took the Kometz and returned that Kometz to [the meal-offering] and then offered it outside [the Temple], he is liable. ",
+ "[If] one offered outside [the Temple courtyard] either the Kometz, or the frankincense, he is liable; Rabbi Elazar exempts him unless he offers the second one [that is, both of them]. If he offered one inside and one outside, he is liable. If he offered outside one of the two bowls of frankincense [from the Lechem HaPanim [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple]], he is liable. Rabbi Elazar exempts him unless he offers the second one. If he offered one inside and one outside, he is liable. One who dashes some of the blood outside is liable. Rabbi Elazar says: Even one who pours the water libation of the festival outside is liable. Rabbi Nechemia says: If one offered the remainder of the blood outside he is liable. ",
+ "One who pierced [the neck of a sacrificial] bird inside [the Temple courtyard] and offered it up outside, is liable. If he pierced it outside and offered it up outside, he is exempt. One who slaughters a bird inside and offers it up outside is exempt; one who slaughters it outside and offers it up outside is liable. What emerges is that which makes it valid inside, exempts when done outside; that which makes it valid outside exempts when done inside. Rabbi Shimon says: Anything for which one would be liable outside, one is liable for [if done] similarly inside [and then] offered outside, except for the case where it was slaughtered inside and offered up outside. ",
+ "[If] one received the blood of a Chattat [offerings brought to expiate sin] in one cup, [whereupon] he sprinkled it outside [the Temple courtyard] and then sprinkled it again inside [against the altar wall], [or] if he [sprinkled it] inside and then sprinkled it again outside, he is liable because all of it was fit to be offered inside. If one received the blood in two cups and sprinkled both of them inside, he is exempt. If he sprinkled both of them outside, he is liable. [If he sprinkled] one inside and one outside, he is exempt. [If he sprinkled] one outside and one inside, he is liable for outside one, but the inside one [achieves] atonement. To what can this be compared? To one who set aside a Chattat, [whereupon] it was lost, then he set aside another one in its stead, and then the first one was found, and both are standing there. [If] he slaughters both of them inside he is exempt; if he slaughters both of them outside he is liable. [If he slaughters] one inside and one outside he is exempt; one outside and one inside he is liable for the outside one, but the inside one [achieves] atonement. Just as its blood exempts its meat, so too it exempts the meat of the other one. "
+ ],
+ [
+ "[If] a red heifer was burned outside of its specific spot [on the Mount of Olives], and similarly [if] the [special] goat sent away [to the desert wilderness outside of Jerusalem on Yom Kippur] was offered outside [the Temple precincts], [these acts] do not make one liable, as it says (Leviticus 17:4) \"And to the opening of the Tabernacle he did not bring it\" [if] something is not fit to be brought to the door of the Tabernacle, one is not liable [for offering it outside]. ",
+ "[If] one offered outside [the Temple precincts] an animal that had relations with a woman, or with whom a man had relations, or that was designated for idolatry, or which was worshiped, or that was used to pay a prostitute, or which was exchanged for a dog, or was a mixed breed, or was a Terefah [an animal with a mortal condition such that it will die within one year], or an animal born through Caesarean section, he is exempt as it says (Leviticus 17:4) \"Before the Tabernacle\", one is not liable for anything which is not fit to be brought in the Tabernacle. [If one offered outside] blemished animals he is exempt, regardless of whether they had a permanent blemish or a temporary blemish. Rabbi Shimon says: One is exempt [for offering outside] permanently blemished animals, but he violates a negative commandment [by offering outside an animal with] a temporary blemish. One is exempt for offering outside turtle-doves that are not yet old enough [to be sacrificed] or pigeons that are too old [to be sacrificed]. Rabbi Shimon says: One is exempt for pigeons that are too old, but he violates a negative commandment [by offering outside] turtle-doves that are not yet old enough. One is exempt [for offering outside] an animal and its young [on the same day], or for [offering an animal] which is not old enough [being not yet eight days old]. Rabbi Shimon says: These are [violations] of negative commandments, for Rabbi Shimon was wont to say: One [violates] a negative commandment for anything which may be brought after a certain time, but one [is not punished with] Karet [excision at the hands of Heaven]; but the Sages say, anything for which one is not subject to Karet, one [also is not considered to have violated] a negative commandment. ",
+ "\"Before its time\" [can refer to] either an animal [which is too young] or its owner [who brings the sacrifice too soon]. What [are cases where] the owner [acts] before his time? A Zav [a man suffering from gonorrhea], or a Zavah [a woman with a menstrual-type flow occurring at a time other than her normal period], or a woman who has given birth, or a Metzora [one rendered severely impure from an unsightly skin disease. Upon recovery and purification he must bring offerings], who offer their chata'ot [offerings generally brought to expiate sin] or their Ashamim [offerings generally brought to alleviate guilt] [too early] outside [the Temple], are exempt. But [if they offer] their Olot [offerings that are entirely burnt] or their Shelamim [offerings whose various parts are consumed by its owners, the Kohanim and the fire on the altar] outside [the Temple precincts] they are liable. One who offers up meat from a Chatat, [or] meat from an Asham, [or] meat from a Kodshai Kodashim [sacrifices of the highest degree of sanctity; they may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely], [or] meat from a Kodashim Kalim [sacrifices of a lesser degree of sanctity; they may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem], or if [he offered] the remainder of the Omer [the special barley offering offered on the sixteenth of Nisan which permits grain harvested in the last year to be eaten], or the Shtei HaLechem [two leavened loaves of wheat brought as offerings on Shavuot which permitted using the new grain for holy offerings], or the Lechem HaPanim [twelve specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple], or the remainders of the meal-offerings, [or] one who pours [oil onto a meal-offering], [or] one who mixes [the flour with the oil], [or] one who breaks [the meal-offering into pieces], [or] one who salts [an offering], [or] one who waves [an offering], [or] one who [brings the meal-offering to the altar], [or] one who arranges the table [with the Lechem HaPanim], or one who prepares the candles [of the Menorah - the Temple candelabrum], or one who takes the handful [of flour from a meal-offering], or one who receives the blood outside [the Temple precincts], is exempt. He is not liable due to his not belonging to the priestly class, nor due to his impurity, nor due to his lack of [priestly] garments, nor because he has [not] washed [his] hands or feet. ",
+ "Before the Tabernacle was constructed, the Bamot [personal altars, permitted only during certain periods of Jewish history, and then, only for certain types of offerings] were permitted, and the services were performed by the first-borns. Once the Tabernacle was constructed, the Bamot were forbidden, and the services were performed by the Kohanim [the priestly caste, a subgroup of the tribe of Levi, uniquely responsible for maintaining and carrying out the sacrificial services in the Temple]. Kodshai Kodashim were eaten within the [Tabernacle] curtains, and Kodashim Kalim [were eaten] anywhere in the camp of Israel. ",
+ "Once they [the nation] came to Gilgal, the Bamot were permitted. Kodshai Kodashim were eaten within the curtains, [and] Kodashim Kalim [were eaten] anywhere. ",
+ "When they came to Shiloh, Bamot were forbidden. [The Tabernacle there] had no [fixed] roof, but was a structure of stone [walls] beneath, and curtains above them. It was [considered] \"the Resting Place\" (of Devarim 12:9). Kodshai Kodashim were eaten within the curtains, [and] Kodashim Kalim and Ma'aser Sheni [the second tithe of produce which must be taken to Jerusalem and consumed there, were eaten] anywhere within sight [of Shiloh]. ",
+ "When they came to Nov and to Giv'on, the Bamot were permitted. Kodshai Kodashim were eaten within the curtains, [and] Kodashim Kalim were eaten in any Israelite city.",
+ "When they came to Jerusalem, the Bamot were forbidden, and they were never permitted again. It was [considered] \"the Inheritance\" (of Devarim 12:9). Kodshai Kodashim were eaten within the curtains [which were walls in the Temple], [and] Kodashim Kalim and Ma'aser Sheni [were eaten] within the walls [of Jerusalem].",
+ "[Individuals] who consecrated sacrifices when the Bamot were forbidden, and [who] offered these sacrifices outside [the Tabernacle] when the Bamot were forbidden, violated a positive commandment and a negative commandment, and were subject Karet because of them. If [individuals] consecrated them when the Bamot were permitted, and sacrificed these when the Bamot were prohibited, they [thereby] violated a positive commandment and a negative commandment, but they were not subject to Karet because of them. If [individuals] consecrated them when the Bamot were prohibited, and sacrificed these when the Bamot were permitted, they [thereby] violated a positive commandment, but not a negative commandment.",
+ "These are the sacrifices that must be sacrificed in the Tabernacle[even when the Bamot were permitted]: Sacrifices consecrated [specifically] for the Tabernacle. Communal sacrifices were sacrificed at the Tabernacle, and personal sacrifices [could be offered] at the Bamot. Personal sacrifices that were consecrated [specifically] for the Tabernacle, [had to be] sacrificed at the Tabernacle, and if [the individual] sacrificed them at a Bamah, he is exempt. What differentiates a personal Bamah from a communal Bamah? Laying the hands [on the animal], and slaughtering it in the north [of the altar], and dashing [the blood] around [the altar, on the corners], and waving [certain sacrifices], and bringing [the meal-offering]. Rabbi Yehudah says: The meal-offering cannot [be brought at a Bamah], nor are Kohanim [necessary there], nor are priestly garments, nor are service vessels, nor is the pleasing aroma, nor is a dividing blood line [the red marking on the altar indicating where blood should be dashed], nor is washing the hands and feet [necessary there]. But [the Tabernacle and the Bamot] are similar with regard to time, and Notar [a sacrifice that becomes unfit due to being unconsumed past the permitted time], and impurity."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..7b1b60929f5dc5abefa7059d8ddeeab73f68ccea
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,155 @@
+{
+ "language": "en",
+ "title": "Mishnah Zevachim",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+ "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+ "status": "locked",
+ "priority": 0.25,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "actualLanguage": "de",
+ "languageFamilyName": "german",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "JEDES OPFER, DAS AUF EINEN ANDEREN NAMEN GESCHLACHTET WORDEN IST, IST TAUGLICH, NUR HAT DER EIGENTÜMER SICH DAMIT SEINER PFLICHT NICHT ENTLEDIGT, AUSGENOMMEN SIND DAS PESAḤOPFER UND DAS SÜNDOPFER; DAS PESAḤOPFER ZU SEINER ZEIT UND DAS SÜNDOPFER ZU JEDER ZEIT. R. ELIE͑ZER SAGT, AUCH DAS SCHULDOPFER; DAS PESAḤOPFER ZU SEINER ZEIT UND DAS SÜND- UND DAS SCHULDOPFER ZU JEDER ZEIT. R. ELIE͑ZER SPRACH: DAS SÜNDOPFER WIRD WEGEN EINER SÜNDE DARGEBRACHT UND DAS SCHULDOPFER WIRD WEGEN EINER SÜNDE DARGEBRACHT, WIE NUN DAS AUF EINEN ANDEREN NAMEN DARGEBRACHTE SÜNDOPFER UNTAUGLICH IST, EBENSO IST AUCH DAS AUF EINEN ANDEREN NAMEN DARGEBRACHTE SCHULDOPFER UNTAUGLICH.",
+ "JOSE B. ḤONI SAGT, WAS AUF DEN NAMEN EINES PESAḤOPFERS UND AUF DEN NAMEN EINES SÜNDOPFERS GESCHLACHTET WORDEN IST, IST UNTAUGLICH. ŠIMO͑N, DER BRUDER DES A͑ZARJA, SAGT, WAS AUF DEN NAMEN EINES HÖHERHEILIGEN OPFERS GESCHLACHTET WORDEN IST, IST TAUGLICH, UND WAS AUF DEN NAMEN EINES MINDERHEILIGEN GESCHLACHTET WORDEN IST, IST UNTAUGLICH. ZUM BEISPIEL : HAT MAN HOCHHEILIGES AUF DEN NAMEN VON MINDERHEILIGEMGESCHLACHTET, SO IST ES UNTAUGLICH, HAT MAN ABER MINDERHEILIGES AUF DEN NAMEN VON HOCHHEILIGEM GESCHLACHTET, SO IST ES TAUGLICH. HAT MAN DAS ERSTGEBORENE ODER DAS ZEHNTEAUF DEN NAMEN EINES HEILSOPFERS GESCHLACHTET, SO IST ES TAUGLICH; HAT MAN EIN HEILSOPFER AUF DEN NAMEN DES ERSTGEBORENEN ODER DES ZEHNTENGESCHLACHTET, SO IST ES UNTAUGLICH.",
+ "DAS AM VIERZEHNTEN MORGENS AUF EINEN ANDEREN NAMEN GESCHLACHTETE PESAḤOPFERIST NACH R. JEHOŠUA͑ TAUGLICH, ALS WÜRDE ES AM DREIZEHNTEN GESCHLACHTET WORDEN SEIN, UND NACH BEN BETHERA UNTAUGLICH, ALS WÜRDE ES ABENDS GESCHLACHTET WORDEN SEIN. ŠIMO͑N B. A͑ZAJ SPRACH: MIR IST ES AM TAGE, AN DEM R. ELEA͑ZAR ZUM SCHULOBERHAUPT EINGESETZT WORDEN IST, VON DEN ZWEIUNDSIEBZIG ÄLTESTEN ÜBERLIEFERT WORDEN, DASS ALLE ESSBARENOPFER, DIE AUF EINEN ANDEREN NAMEN GESCHLACHTET WORDEN SIND, TAUGLICH SIND, NUR HABEN DIE EIGENTÜMER SICH IHRER PFLICHT NICHT ENTLEDIGT; AUSGENOMMEN SIND DAS PESAḤOPFER UND DAS SÜNDOPFER. BEN A͑ZAJ FÜGTE NUR DAS BRANDOPFERHINZU; DIE WEISEN PFLICHTETEN IHM ABER NICHT BEI.",
+ "HAT MAN DAS PESAḤOPFER UND DAS SÜNDOPFER AUF EINEN ANDEREN NAMEN GESCHLACHTET ODER AUF EINEN ANDEREN NAMEN DAS BLUT AUFGENOMMEN, HINGEBRACHT ODER GESPRENGT, ODER AUF IHREN NAMEN UND AUF EINEN ANDEREN NAMEN, ODER AUF EINEN ANDEREN NAMEN UND AUF IHREN NAMEN, SO SIND SIE UNTAUGLICH. AUF IHREN NAMEN UND AUF EINEN ANDEREN NAMEN, ZUM BEISPIEL: AUF DEN NAMEN EINES PESAḤOPFERS UND EINES HEILSOPFERS; AUF EINEN ANDEREN NAMEN UND AUF IHREN NAMEN: AUF DEN NAMEN EINES HEILSOPFERS UND EINES PESAḤOPFERS. DAS SCHLACHTOPFER KANN BEI VIER VERRICHTUNGEN UNTAUGLICHWERDEN: BEIM SCHLACHTEN, BEI DER BLUTAUFNAHME, BEIM HINBRINGEN UND BEIM SPRENGEN. NACH R. ŠIMO͑N WIRD ES BEIM HINBRINGEN NICHT UNTAUGLICH. R. ŠIMO͑N SAGTE NÄMLICH : ES IST NICHT MÖGLICH OHNE SCHLACHTEN, AUCH NICHT OHNE BLUTAUFNAHME UND AUCH NICHT OHNE SPRENGEN, WOHL ABER ISTES OHNE HINBRINGEN MÖGLICH, DENN MAN KANN NEBEN DEM ALTAR SCHLACHTENUND SPRENGEN. R. ELIE͑ZER SAGT, IST DAS HINBRINGEN NÖTIG, MACHE DIE ABSICHTBEIM HINBRINGEN UNTAUGLICH, UND IST DAS HINBRINGEN NICHT NÖTIG, MACHE DIE ABSICHT BEIM HINBRINGEN NICHT UNTAUGLICH."
+ ],
+ [
+ "JEDES OPFER, DESSEN BLUT EIN GEMEINER, EIN TRAUERNDER, EINER, DER AM SELBEN TAGE UNTERGETAUCHT IST, DEM DIE SÜHNE NOCH FEHLT, DER DIE AMTSKLEIDER NICHT ANHAT, DER HÄNDE UND FÜSSE NICHT GEWASCHEN HAT, EIN UNBESCHNITTENER, EIN UNREINER, EIN SITZENDER, EIN AUF EINEM GERÄTE, EINEM TIERE ODER DEN FÜSSEN SEINES NÄCHSTEN STEHENDER AUFGENOMMEN HAT, IST UNTAUGLICH. HAT MAN ES MIT DER LINKEN HAND AUFGENOMMEN, SO IST ES UNTAUGLICH, NACH R. ŠIMO͑N ABER TAUGLICH. IST DAS BLUT AUF DEN ESTRICH AUSGESCHÜTTET UND AUFGENOMMEN WORDEN, SO IST ES UNTAUGLICH. IST DAS BLUT AUF DEN ESTRICH AUSGESCHÜTTET UND AUFGENOMMEN WORDEN, SO IST ES UNTAUGLICH. HAT MAN DAS BLUT AUF DIE ALTARRAMPE ODER NICHT GEGEN DAS FUNDAMENT AUFGETRAGEN, ODER HAT MAN DAS UNTERHALBZU SPRENGENDE OBERHALB, DAS OBERHALB ZU SPRENGENDE UNTERHALB, DAS INNERHALBZU SPRENGENDE AUSSERHALB ODER DAS AUSSERHALB ZU SPRENGENDE INNERHALB GESPRENGT, SO IST ES UNTAUGLICH UND MAN VERFÄLLT NICHT DER AUSROTTUNG.",
+ "HAT MAN EIN OPFER GESCHLACHTET IN DER ABSICHT, DAS BLUT ODER EINEN TEIL DAVON AUSSERHALB ZU SPRENGEN, DIE OPFERTEILE ODER EINEN TEIL DERSELBEN AUSSERHALB AUFZURÄUCHERN, DAS FLEISCH ODER DAS QUANTUM EINER OLIVE DAVON AUSSERHALB ZU ESSEN, ODER EINE OLIVE VON DER HAUT DES FETTSCHWANZES AUSSERHALB ZU ESSEN, SO IST ES UNTAUGLICH, UND MAN VERFÄLLT NICHTDER AUSROTTUNG; WENN ABER, DAS BLUT ODER EINEN TEIL DAVON AM FOLGENDEN TAGE ZU SPRENGEN, DIE OPFERTEILE ODER EINEN TEIL DERSELBEN AM FOLGENDEN TAGE AUFZURÄUCHERN, DAS FLEISCH ODER EINE OLIVE DAVON AM FOLGENDEN TAGE ZU ESSEN, ODER EINE OLIVE VON DER HAUT DES FETTSCHWANZES AM FOLGENDEN TAGE ZU ESSEN, SO IST ES VERWERFLICH, UND MAN VERFÄLLTDER AUSROTTUNG.",
+ "DIE REGEL HIERBEI IST: WENN MAN SCHLACHTET, DAS BLUT AUFNIMMT, HINBRINGT ODER SPRENGT IN DER ABSICHT, AUSSERHALB DES RAUMES EINE OLIVE VON DEM, WAS ZU ESSENIST, ZU ESSEN, ODER VON DEM, WAS AUFZURÄUCHERNIST, AUFZURÄUCHERN, SO IST ES UNTAUGLICH, UND MAN VERFÄLLT NICHT DER AUSROTTUNG ; WENN ABER AUSSERHALB DER FRIST, SO IST ES VERWERFLICH, UND MAN VERFÄLLT DER AUSROTTUNG, NUR MUSS DIE DARBRINGUNG DES ERLAUBTMACHENDEN NACH VORSCHRIFT ERFOLGTSEIN .",
+ "AUF WELCHE WEISE ERFOLGT DIE DARBRINGUNG DES ERLAUBTMACHENDEN NACH VORSCHRIFT? HAT MAN STILLSCHWEIGEND GESCHLACHTET UND AUSSERHALB DER FRISTDAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER AUSSERHALB DER FRIST GESCHLACHTETUND STILLSCHWEIGEND DAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER AUSSERHALB DER FRIST GESCHLACHTET, DAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, SO IST DIE DARBRINGUNG DES ERLAUBTMACHENDEN NACH VORSCHRIFTERFOLGT. AUF WELCHE WEISE ERFOLGT DIE DARBRINGUNG DES ERLAUBTMACHENDEN NICHT NACH VORSCHRIFT? HAT MAN AUSSERHALB DES RAUMES GESCHLACHTET UND AUSSERHALB DER FRIST DAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER AUSSERHALB DER FRIST GESCHLACHTET UND AUSSERHALB DES RAUMES DAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER AUSSERHALB DES RAUMES (UND DER FRIST) GESCHLACHTET, DAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER DAS PESAḤOPFER ODER DAS SÜNDOPFER AUF EINEN ANDEREN NAMEN GESCHLACHTET UND DAS BLUT AUSSERHALB DER FRIST AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER SIE AUSSERHALB DER FRIST GESCHLACHTET UND DAS BLUT AUF EINEN ANDEREN NAMEN AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, ODER SIE AUF EINEN ANDEREN NAMEN GESCHLACHTET, DAS BLUT AUFGENOMMEN, HINGEBRACHT UND GESPRENGT, SO IST DIE DARBRINGUNG DES ERLAUBTMACHENDEN NICHT NACH VORSCHRIFT ERFOLGT.",
+ "BEABSICHTIGT MAN EINE OLIVEAUSSERHALB UND EINE OLIVE AM FOLGENDEN TAGE, ODER EINE OLIVE AM FOLGENDEN TAGE UND EINE OLIVE AUSSERHALB, ODER EINE HALBE OLIVE AUSSERHALB UND EINE HALBE OLIVE AM FOLGENDEN TAGE, ODER EINE HALBE OLIVE AM FOLGENDEN TAGE UND EINE HALBE OLIVE AUSSERHALB ZU ESSEN, SO IST ES UNTAUGLICH, UND MAN VERFÄLLT NICHT DER AUSROTTUNG. R. JEHUDA SAGTE : DIE REGEL HIERBEI IST : WENN DIE ABSICHT HINSICHTLICH DER FRIST DER ABSICHT HINSICHTLICH DES RAUMES VORANGING, SO IST ES VERWERFLICH, UND MAN VERFÄLLT DER AUSROTTUNG, UND WENN DIE ABSICHT HINSICHTLICH DES RAUMES DER ABSICHT HINSICHTLICH DER FRIST VORANGING, SO IST ES UNTAUGLICH, UND MAN VERFÄLLT NICHT DER AUSROTTUNG. DIE WEISEN SAGEN, IN BEIDEN FÄLLEN SEI ES UNTAUGLICH, UND MAN VERFALLE NICHT DER AUSROTTUNG. BEABSICHTIGT MAN EINE HALBE OLIVE ZU ESSENUND EINE HALBE OLIVE AUFZURÄUCHERN, SO IST ES TAUGLICH, DENN DAS ESSEN UND DAS AUFRÄUCHERN WERDEN NICHT VEREINIGT."
+ ],
+ [
+ "HAT EINER VON DEN UNTAUGLICHEN GESCHLACHTET, SO IST DAS SCHLACHTEN GÜLTIG, DENN DAS SCHLACHTEN DARF DURCH GEMEINE, WEIBER, SKLAVEN UND UNREINE ERFOLGEN, SELBST BEI HOCHHEILIGEM, NUR DÜRFEN UNREINE DAS FLEISCH NICHT BERÜHREN; DAHER MACHEN DIESE ES DURCH DIE ABSICHT UNGÜLTIG. HABEN SIE DAS BLUT AUSSERHALB DER FRIST ODER AUSSERHALB DES RAUMES AUFGENOMMEN, SO SOLL, WENN LEBENSBLUT NOCH VORHANDEN IST, EIN TAUGLICHER ES WIEDERUM AUFNEHMEN",
+ "HAT EIN TAUGLICHER ES AUFGENOMMEN UND EINEM UNTAUGLICHEN GEGEBEN, SO GEBE ER ES DEM TAUGLICHEN ZURÜCK. HAT ER ES MIT DER RECHTEN AUFGENOMMEN UND IN DIE LLNKE GENOMMEN, SO NEHME ER ES ZURÜCK IN DIE RECHTE; HAT ER ES IN EINEM HEILIGEN GEFÄSSE AUFGENOMMEN UND IN EIN PROFANES GETAN, SO TUE ER ES ZURÜCK IN DAS HEILIGE. IST DAS BLUT AUS DEM GEFÄSSE AUF DEN ESTRICH AUSGESCHÜTTET UND AUFGENOMMEN WORDEN, SO IST ES TAUGLICH. HAT ER ES AUF DIE ALTARRAMPE ODER NICHT GEGEN DAS FUNDAMENT AUFGETRAGEN, ODER DAS UNTERHALB AUFZUTRAGENDE OBERHALB ODER DAS OBERHALB AUFZUTRAGENDE UNTERHALB, ODER DAS INNERHALB AUFZUTRAGENDE AUSSERHALB ODER DAS AUSSERHALB AUFZUTRAGENDE INNERHALB AUFGETRAGEN, SO SOLL, WENN NOCH LEBENSBLUT VORHANDEN IST, EIN TAUGLICHER ES WIEDERUM AUFNEHMEN.",
+ "HAT MAN DAS OPFER GESCHLACHTET IN DER ABSICHT, DAS ZU ESSEN, WAS NICHT ZU ESSEN IST, ODER DAS AUFZURÄUCHERN, WAS NICHT AUFZURAUCHERNIST, SO IST ES TAUGLICH, NACH R. ELIE͑ZER ABER UNTAUGLICH. WENN WENIGER ALS EINE OLIVE ZU ESSEN VON DEM, WAS ZU ESSEN IST, ODER AUFZURÄUCHERN VON DEM, WAS AUFZURÄUCHERN IST, SO IST ES TAUGLICH; WENN EINE HALBE OLIVE ZU ESSEN UND EINE HALBE OLIVE AUFZURÄUCHERN, SO IST ES TAUGLICH, WEIL DAS ESSEN UND DAS AUFRÄUCHERN NICHT VEREINIGT WERDEN .",
+ "HAT MAN DAS OPFER GESCHLACHTET IN DER ABSICHT, EINE OLIVE VON DER HAUT, VOM FLEISCHSAFT, VOM BODENSATZ, VOM ABFALL, VON DEN KNOCHEN, VON DEN ADERN, VON DEN HÖRNERN ODER VON DEN KLAUEN AUSSERHALB DER FRIST ODER AUSSERHALB DES RAUMES ZU ESSEN, SO IST ES TAUGLICH UND MAN ISTNICHT SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINHEIT .",
+ "HAT MAN GEHEILIGTE TIEREGESCHLACHTET IN DER ABSICHT, DEN EMBRYO ODER DIE EIHAUT AUSSERHALB ZU ESSEN, SO HAT MAN SIE NICHT VERWERFLICH GEMACHT. HAT MAN TURTELTAUBEN DEN KOPF ABGEKNIFFENIN DER ABSICHT, DIE EIER AUSSERHALB ZU ESSEN, SO HAT MAN SIE NICHT VERWERFLICH GEMACHT. WEGEN DER MILCH VON GEHEILIGTEN TIEREN UND DER EIER VON TURTELTAUBEN IST MAN NICHT SCHULDIG WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINHEIT.",
+ "HAT MAN DAS OPFER GESCHLACHTET IN DER ABSICHT, DAS BLUT ODER DIE OPFERTEILE BIS ZUM FOLGENDEN TAGE ZURÜCKZULASSEN ODER AUSSERHALBHINAUSZUBRINGEN, SO IST ES NACH R. JEHUDA UNTAUGLICHUND NACH DEN WEISEN TAUGLICH. WENN IN DER ABSICHT, DAS BLUT AUF DIE ALTARRAMPE, NICHT GEGEN DAS FUNDAMENT, DAS OBERHALB ZU SPRENGENDE UNTERHALB, DAS UNTERHALB ZU SPRENGENDE OBERHALB, DAS INNERHALB ZU SPRENGENDE AUSSERHALB, ODER DAS AUSSERHALB ZU SPRENGENDE INNERHALB ZU SPRENGEN, DASS UNREINE DAVON ESSEN, DASS UNREINE ES DARBRINGEN, DASS UNBESCHNITTENE DAVON ESSEN, DASS UNBESCHNITTENE ES DARBRINGEN, BEIM PESAḤOPFER, DAVON EINEN KNOCHEN ZU ZERBRECHENODER ES HALBROHZU ESSEN, ODER DAS BLUT MIT DEM BLUTE VON UNTAUGLICHEM ZU MISCHEN, SO IST ES TAUGLICH, DENN DIE ABSICHT MACHT ES UNTAUGLICH, NUR WENN SIE SICH AUF DIE VERZEHRUNG AUSSERHALB DER FRIST ODER DES RAUMES, UND BEIM PESAḤOPFER UND DEM SÜNDOPFER AUCH AUF EINEN ANDEREN NAMEN BEZIEHT."
+ ],
+ [
+ "DIE SCHULE ŠAMMAJS SAGT, ALLES, WAS AUF DEN ÄUSSEREN ALTAR ZU SPRENGEN IST, SÜHNT, AUCH WENN MAN NUR EINE SPRENGUNG AUFGETRAGEN HAT, BEIM SÜNDOPFER ABER NUR WENN ZWEI SPRENGUNGEN; DIE SCHULE HILLELS SAGT, AUCH BEIM SÜNDOPFER SÜHNT ES, WENN MAN NUR EINE SPRENGUNG AUFGETRAGEN HAT. DAHER HAT MAN, WENN MAN DIE ERSTE VORSCHRIFTSMÄSSIG UND DIE ANDERE AUSSERHALB DER FRIST AUFGETRAGEN HAT, SÜHNE ERLANGT; HAT MAN DIE ERSTE AUSSERHALB DER FRIST UND DIE ANDERE AUSSERHALB DES RAUMES AUFGETRAGEN, SO IST ES VERWERFLICHES, UND MAN VERFÄLLT DER AUSROTTUNG",
+ "HAT MAN BEI ALLEN, DIE AUF DEN INNEREN ALTAR ZU SPRENGEN SIND, AUCH NUR EINE SPRENGUNG UNTERLASSEN, SO HAT MAN KEINE SÜNNE ERLANGT. DAHER IST ES, WENN MAN ALLE VORSCHRIFTSMÄSSIG UND EINE UNVORSCHRIFTSMÄSSIG AUFGETRAGEN HAT, UNTAUGLICH UND MAN VERFÄLLT NICHT DER AUSROTTUNG.",
+ "BEI FOLGENDEN DINGEN IST MAN NICHT SCHULDIGWEGEN VERWERFLICHEM: BEIM HAUFEN, DEM RÄUCHERWERKE, DEM WEIHRAUCH, DEM SPEISOPFER DER PRIESTER, DEM SPEISOPFER DES GESALBTEN PRIESTERS, DEM BLUTE UND DEM BESONDERS DARGEBRACHTEN GUSSOPFER – SO R. MEÍR; DIE WEISEN SAGEN, AUCH BEIM MIT EINEM VIEH DARGEBRACHTEN. BEIM LOG ÖL DES AUSSÄTZIGENIST MAN, WIE R. ŠIMO͑N SAGT, WEGEN VERWERFLICHEM NICHT SCHULDIG, UND WIE R. MEÍR SAGT, WEGEN VERWERFLICHEM SCHULDIG, WEIL DAS BLUT DES SCHULDOPFERS ES ERLAUBT MACHT, UND MAN BEI ALLEM, WAS DURCH ANDERES ERLAUBT WIRD, OB FÜR MENSCHEN ODER FÜR DEN AL TAR, WEGEN VERWERFLICHEM SCHULDIG IST.",
+ "BEIM BRANDOPFER MACHT DAS BLUT DAS FLEISCH FÜR DEN ALTAR UND DIE HAUT FÜR DIE PRIESTER ERLAUBT: BEIM GEFLÜGEL-BRANDOPFER MACHT DAS BLUT DAS FLEISCH FÜR DEN ALTAR ERLAUBT; BEIM GEFLÜGEL-SÜNDOPFER MACHT DAS BLUT DAS FLEISCH FÜR DIE PRIESTER ERLAUBT; BEI DEN ZU VERBRENNENDEN FARREN UND DEN ZU VERBRENNENDEN ZIEGENBÖCKEN MACHT DAS BIUT DIE OPFERTEILE ZUR DARBRINGUNG ERLAUBT. R. ŠIMO͑N SAGT, BEI ALLEM, WAS NICHT GLEICH DEM HEILSOPFERAUF DEM ÄUSSEREN ALTAR DARGEBRACHT WIRD, IST MAN NICHT WEGEN VERWERFLICHEM SCHULDIG.",
+ "BEI OPFERN VON NICHTJÜDEN IST MAN WEGEN VERWERFLICHEM, ÜBRIGGEBLIEBENEM UND UNREINHEIT NICHT SCHULDIG, UND WER SIE AUSSERHALB SCHLACHTET, IST NACH R. ŠIMO͑N FREI UND NACH R. JOSE SCHULDIG.AUCH BEI DINGEN, BEI WELCHEN MAN WEGEN VERWERFLICHEM NICHT SCHULDIG IST, IST MAN WEGEN üÜRIGGEBLLEBENEM UND UNREINHEIT SCHULDIG, MIT AUSNAHME DES BLUTES; NACH R. ŠIMO͑N IST MAN SCHULDIG NUR BEI DINGEN, DIE MAN ZU ESSEN PFLEGT, BEIM HOLZE, DEM WEIHRAUCH UND DEM RÄUCHERWERKE ABER IST MAN NICHT WEGEN UNREINHEIT SCHULDIG.",
+ "UNTER SECHS NENNUNGEN WIRD DAS OPFER DARGEBRACHT: AUF DEN NAMEN DES OPFERS, AUF DEN NAMEN DES OPFERNDEN, AUF DEN NAMEN GOTTES, ALS FEUEROPFER, ALS DUFTEND UND ALS ANGENEHM; DAS SÜNDOPFEU UND DAS SCHULDOPFER AUCH UNTER NENNUNG DER SÜNDE. R. JOSE SAGT, AUCH WENN MAN AN EINE DIESER NENNUNGEN IM HERZEN NIGHT GEDACHT HAT, SEI ES TAUGLICH, DENN ESIST EINE GERICHTLICHE BESTIMMUNG; MASSGEBEND IST NUR DIE ABSICHT DES DIENSTTUENDEN."
+ ],
+ [
+ "WELCHES IST DER PLATZ FÜR DIE SCHLACHTOPFER? BEIM HOCHHEILIGEN ERFOLGT DAS SCHLACHTEN AUF DER NORDSEITE. BEIM FARREN UND DEM ZIEGENBOCKE DES VERSÖHNUNGSTAGES ERFOLGT DAS SCHLACHTEN AUF DER NORDSEITE UND DIE BLUTAUFNAHME MIT EINEM DIENSTGEFÄSSE AUF DER NORDSEITE; IHR BLUT BENÖTIGT DES SPRENGENS ZWISCHEN DEN STANGEN, AUF DEN VORHANG UND AUF DEN GOLDENEN ALTAR; KEINE EINZIGE DIESER SPRENGUNGEN IST UNERLÄSSLICH. DAS ZURÜCKBLEIBENDE BLUT GOSS ER AUF DAS WESTLICHE FUNDAMENT DES ÄUSSEREN ALTARS; HAT ER ES UNTERLASSEN, SO IST DIES KEIN HINDERNIS.",
+ "BEI DEN ZU VERBRENNENDEN FARREN UND DEN ZU VERBRENNENDEN ZIEGENBÖCKEN ERFOLGT IHRE SCHLACHTUNG AUF DER NORDSEITE UND DIE BLUTAUFNAHME MIT EINEM DIENSTGEFÄSSE AUF DER NORDSEITE; IHR BLUT BENÖTIGT DES SPRENGENS AUF DEN VORHANG UND AUF DEN GOLDENEN ALTAR; KEINE EINZIGE DIESER SPRENGUNGEN IST UNERLÄSSLICH. DAS ZURÜCKBLEIBENDE BLUT GOSS ER AUF DAS WESTLICHE FUNDAMENT DES ÄUSSEREN ALTARS; HAT ER ES UNTERLASSEN, SO IST DIES KEIN HINDERNIS. DIESE UND JENE WERDEN IM ASCHENRAUME VERBRANNT.",
+ "DIE GEMEINDE- UND DIE PRIVATEN SÜNDOPFER. FOLGENDE SIND GEMEINDE-SÜNDOPFER: DIE ZIEGENBÖCKE DER NEUMONDE UND DER FESTE; IHRE SCHLACHTUNG ERFOLGT AUF DER NORDSEITE, DIE BLUTAUFNAHME IN EINEM DIENSTGEFÄSSE AUF DER NORDSEITE, IHR BLUT BENÖTIGT VIER SPRENGUNGEN AUF DIE VIER HÖRNER. UND ZWAR: ER STIEG AUF DIE ALTARRAMPE UND GELANGTE AUF DEN SIMS; DANN GING ER ZUM SÜDÖSTLICHEN, NORDÖSTLICHEN, NORDWESTLICHEN UND SÜDWESTLICHEN HORN; DAS ZURÜCKBLEIBENDE BLUT GOSS ER AUF DAS SÜDLICHE FUNDAMENT. ZU ESSEN SIND SIE INNERHALB DER VORHANGE, VON MÄNNERN AUS DER PRIESTERSCHAFT, IN JEDER ZUBEREITUNG, EINEN TAG UND EINENACHT, BIS MITTERNACHT.",
+ "DAS BRANDOPFER IST HOCHHEILIGES, SEINE SCHLACHTUNG ERFOLGT AUF DER NORDSEITE, DIE BLUTAUFNAHME MIT EINEM DIENSTGEFÄSSE AUF DER NORDSEITE UND SEIN BLUT BENÖTIGT ZWEIER SPRENGUNGEN GLEICH VIER; AUCH IST ENTHÄUTEN UND ZERLEGEN ERFORDERLICH, UND ES IST VOLLSTÄNDIG FÜR DAS ALTARFEUER.",
+ "SCHLACHTUNGEN DER GEMEINDE-HEILSOPFER UND DER SCHULDOPFER. FOLGENDE SIND DIE SCHULDOPFER: DAS SCHULDOPFER WEGEN RAUBES, DAS SCHULDOPFER WEGEN VERUNTREUUNG, DAS SCHULDOPFER WEGEN EINER VERGEBENENMAGD, DAS SCHULDOPFER EINES NAZIRS, DAS SCHULDOPFER EINES AUSSÄTZIGEN UND DAS SCHWEBE-SCHULDOPFER. IHRE SCHLACHTUNG ERFOLGT AUF DER NORDSEITE, DIE BLUTAUFNAHME MIT EINEM DIENSTGEFÄSSE AUF DER NORDSEITE UND IHR BLUT BENÖTIGT ZWEIER SPRENGUNGEN GLEICH VIER. ZU ESSEN SIND SIE INNERHALB DER VORHÄNGE, VON MÄNNERN AUS DER PRIESTERSCHAFT, IN JEDER ZUBEREITUNG, EINEN TAG UND EINE NACHT, BIS MITTERNACHT.",
+ "DAS DANKOPFER UND DER WIDDER DES NAZIRS SIND MINDERHEILIGES. IHRE SCHLACHTUNG KANN AN JEDER STELLE IM TEMPELHOFE ERFOLGEN, IHR BLUT BENÖTIGT ZWEIER SPRENGUNGEN GLEICH VIER. ZU ESSEN SIND SIE IN DER GANZEN STADT, VON JEDEM MENSCHEN, IN JEDER ZUBEREITUNG, EINEN TAG UND EINE NACHT, BIS MITTERNACHT. WAS VON DIESEN ABGEHOBEN WIRD, GLEICHT DIESEN, NUR DARF DAS ABGEHOBENE NUR VON DEN PRIESTERN, IHREN FRAUEN, IHREN KINDERN UND IHREN SKLAVEN GEGESSEN WERDEN.",
+ "DAS HEILSOPFER IST MINDERHEILIGES. SEINE SCHLACHTUNG ERFOLGT AN JEDER STELLE IM TEMPELHOFE UND SEIN BLUT BENÖTIGT ZWEIER SPRENGUNGEN GLEICH VIER. ZU ESSEN IST ES IN DER GANZEN STADT, VON JEDEM MENSCHEN, IN JEDER ZUBEREITUNG, ZWEI TAGE UND EINE NACHT.",
+ "DAS ERSTGEBORENE, DER ZEHNT UND DAS PESAḤOPFER SIND MINDERHEILIGES. IHRE SCHLACHTUNG ERFOLGT AN JEDER STELLE IM TEMPELHOFE UND IHR BLUT BENÖTIGT EINER SPRENGUNG, NUR MUSS ES GEGEN DAS FUNDAMENT ERFOLGEN. HINSICHTLICH DES ESSENS SIND SIE VERSCHIEDEN: DAS ERSTGEBORENE DARF NUR VON PRIESTERN GEGESSEN WERDEN, DER ZEHNT VON JEDEM MENSCHEN; BEIDE IN DER GANZEN STADT, IN JEDER ZUBEREITUNG, ZWEI TAGE UND EINE NACHT; DAS PESAḤOPFER DARF NUR NACHTS GEGESSEN WERDEN, NUR BIS MITTERNACHT, NUR VON DEN BETEILIGTENUND NUR GEBRATEN."
+ ],
+ [
+ "HAT MAN HOCHHEILIGES AUF DEM AETAR GESCHLACHTET, SO IST ES, WIE R. JOSE SAGT, EBENSO ALS WÜRDE ES IN DER NORDSEITE GESCHLACHTET WORDEN SEIN; R. JOSE B. JEHUDA SAGT, DIE HÄLFTE DES ALTARS SÜDLICH GILT ALS SÜDSEITE UND DIE HÄLFTE DES ALTARS NÖRDLICH GILT ALS NORDSEITE.DDIE SPEISOPFER WURDEN AN JEDER STELLE IM TEMPELHOFE ABGEHÄUFT; ZU ESSEN WAREN SIE INNERHALB DER VORHÄNGE, VON MÄNNERN AUS DER PRIESTERSCHAFT, IN JEDER ZUBEREITUNG, EINEN TAG UND EINE NACHT, BIS MITTERNACHT.",
+ "DAS GEFLÜGEL-SÜNDOPFER WURDE AM SÜDWESTLICHEN HORN HERGERICHTET ZULÄSSIG WAR ES AN JEDER STELLE, NUR WAR DIES DER PLATZ DAFÜR. DREI VERRICHTUNGEN ERFOLGTEN AN DIESEM HORN UNTENUND DREI OBEN; UNTEN: DAS GEFLÜGEL-SÜNDOPFER, DIE HINREIGHUNGENUND DAS AUSGIESSEN DES ZURÜCKBLEIBENDENBLUTES; OBEN: DIE LIBATIONDES WEINES UND DES WASSERSUND DIE HERRICHTUNG DES GEFLÜGEL-BRAND OPFERS, WENN AN DER OSTSEITEDEREN ZUVIEL WAREN.",
+ "WER AUF DEN ALTAR STIEG, GING RECHTS HINAUF, GING RINGSUMUND KAM LINKS HERUNTER, AUSSER WENN JEMAND ZU JENEN DREI VERRICHTUNGENIIINAUFSTIEG; ER STIEG HINAUF UND KAM DIE FERSENSPUR HERAB.",
+ "WIE WURDE DAS GEFLÜGEL-SÜNDOPFER HERGERICHTET? ER STIEG AUF DIE ALTARRAMPE, WANDTE SICH ZUM SIMSE UND GELANGTE ZUM SÜDÖSTLICHEN HORN; SODANN KNIFF ER IHM DEN KOPF GEGEN DAS GENICK, AB, OHNE IHN ABZUTRENNEN, UND SPRENGTE VOM BLUTEAN DIE WAND DES ALTARS; DAS ZURÜCKBLEIBENDE BLUT WURDE AUF DAS FUNDAMENTAUSGEPRESST. AUF DEN ALTAR KAM NUR DAS BLUT, SONST GANZ FÜR DIE PRIESTER.",
+ "WIE WURDE DAS GEFLÜGEL-BRANDOPFER HERGERICHTET? ER STIEG AUF DIE ALTARRAMPE, WANDTE SICH ZUM SIMSE UND GELANGTE ZUM SÜDÖSTLICHEN HORN; SODANN KNIFF ER IHM DEN KOPF GEGEN DAS GENICK AB, TRENNTE IHN ABUND PRESSTE DAS BLUT AUF DIE WAND DES ALTARS AUS. HIERAUF NAHM ER DEN KOPF, DRÜCKTE DIE ABGEKNIFFENE STELLE AN DEN ALTAR, RIEB IHN MIT SALZ EIN UND WARF IHN INS FEUER. DANN NAHM ER DEN RUMPF, ENTFERNTE DEN KROPF SAMT DEN FEDERN UND DEM DAMIT HERVORKOMMENDEN EINGEWEIDE UND WARF SIE IN DEN ASCHENRAUM, UND RISS IHN AUSEINANDER, OHNE HIN ZU TEILEN, HAT ER IHN GETEILT, SO IST ES TAUGLICH; DANN RIEB ER IHN MIT SALZ EIN UND WARF IHN INS FEUER.",
+ "HAT ER DEN KROPF, DIE FEDERN UND DAS DAMIT HERVORKOMMENDE EINGEWEIDE NICHT ENTFERNT, IHN NICHT MIT SALZ EINGERIEBEN, ODER LIESS ER NACH DEM AUSDRÜCKEN DES BLUTES SONST EINE ÄNDERUNG EINTRETEN, SO IST ES TAUGLICH.",
+ "HAT ER BEIM SÜNDOPFER DEN KOPF ABGETRENNT ODER BEIM BRANDOPFER NICHT ABGETRENNT, SO IST ES UNTAUGLICH. HAT ER DAS BLUT DES KOPFES AUSGEPRESST UND NICHT DAS BLUT DES RUMPFES, SO IST ES UNTAUGLICH, WENN DAS BLUT DES RUMPFES UND NICHT DAS BLUT DES KOPFES, SO IST ES TAUGLICH. HAT MAN BEIM GEFLÜGEL-SÜNDOPFER DEN KOPF ABGEKNIFFEN ODER DAS BLUT AUSGEPRESST AUF EINEN ANDEREN NAMEN, ODER AUF DEN RICHTIGEN NAMEN UND AUF EINEN ANDEREN NAMEN, ODER AUF EINEN ANDEREN NAMEN UND AUF DEN RICHTIGEN NAMEN, SO IST ES UNTAUGLICH; WENN ABER BEI EINEM GEFLÜGEL-BRANDOPFER, SO IST ES TAUGLICH, NUR WIRD ES DEM EIGENTÜMER NICHT ALS PFLICHTOPFER ANGERECHNET. HAT MAN ABER BEI EINEM GEFLÜGEL-SÜNDOPFER ODER BEI EINEM GEFLÜGEL-BRANDOPFER DEN KOPF ABGEKNIFFEN ODER DAS BLUT AUSGEPRESST IN DER ABSICHT, AUSSERHALB DES RAUMES ZU ESSEN, WAS ZU ESSENIST, ODER AUFZURÄUCHERN, WAS AUFZURÄUCHERNIST, SO IST ES UNTAUGLICH UND MAN VERFÄLLT NICHTDER AUSROTTUNG; WENN ABER AUSSERHALB DER FRIST, SO IST ES VERWERFLICH UND MAN VERFÄLLT DER AUSROTTUNG, NUR MUSS DAS ERLAUBTMACHENDE NACH VORSCHRIFT DARGEBRACHT WORDEN SEIN. AUF WELCHE WEISE ERFOLGT DIE DARBRINGUNG DES ERLAUBTMACHENDEN NACH VORSCHRIFT? HAT MAN STILLSCHWEIGEND DEN KOPF ABGEKNIFFEN UND DAS BLUT AUSSERHALB DER FRISTAUSGEPRESST, ODER DEN KOPF AUSSERHALB DER FRIST ABGEKNIFFEN UND DAS BLUT STILLSCHWEIGEND AUSGEPRESST, ODER AUSSERHALB DER FRIST DEN KOPF ABGEKNIFFEN UND DAS BLUT AUSGEPRESST, SO IST DIE DARBRINGUNG DES ERLAUBTMACHENDEN NACH VORSCHRIFTERFOLGT. AUF WELCHE WEISE IST DIE DARBRINGUNG DES ERLAUBTMACHENDEN NICHT NACH VORSCHRIFT ERFOLGT? HAT MAN DEN KOPF AUSSERHALB DES RAUMES ABGEKNIFFENUND DAS BLUT AUSSERHALB DER FRIST AUSGEPRESST, ODER DEN KOPF AUSSERHALB DER FRIST ABGEKNIFFEN UND DAS BLUT AUSSERHALB DES RAUMESAUSGEPRESST, ODER AUSSERHALB DES RAUMES DEN KOPF ABGEKNIFFEN UND DAS BLUT AUSGEPRESST, ODER BEI EINEM GEFLÜGEL SÜNDOPFER DEN KOPF AUF EINEN ANDEREN NAMEN ABGEKNIFFEN UND DAS BLUT AUSSERHALB DER FRIST AUSGEPRESST, ODER DEN KOPF AUSSERHALB DER FRIST ABGEKNIFFEN UND DAS BLUT AUF EINEN ANDEREN NAMEN AUSGEPRESST, ODER AUF EINEN ANDEREN NAMEN DEN KOPF ABGEKNIFFEN UND DAS BLUT AUSGEPRESST, SO IST DIE DARBRINGUNG DES ERLAUBTMACHENDEN NICHT NACH VORSCHRIFT ERFOLGT. BEABSICHTIGT MAN, EINE OLIVEAUSSERHALB UND EINE OLIVE AM FOLGENDEN TAGE, EINE OLIVE AM FOLGENDEN TAGE UND EINE OLIVE AUSSERHALB, EINE HALBE OLIVE AUSSERHALB UND EINE HALBE OLIVE AM FOLGENDEN TAGE, ODER EINE HALBE OLIVE AM FOLGENDEN TAGE UND EINE HALBE OLIVE AUSSERHALB ZU ESSEN, SO IST ES UNTAUGLICH UND MAN VERFÄLLT NICHT DER AUSROTTUNG. R. JEHUDA SAGTE: DIE REGEL HIERBEI IST: WENN DIE ABSICHT HINSICHTLICH DER FRIST DER ABSICHT HINSICHTLICH DES RAUMES VORANGING, SO IST ES VERWERFLICHUND MAN VERFÄLLT DER AUSROTTUNG, UND WENN DIE ABSICHT HINSICHTLICH DES RAUMES DER ABSICHT HINSICHTLICH DER FRIST VORANGING, SO IST ES UNTAUGLICH UND MAN VERFÄLLT NICHT DER AUSROTTUNG. BEABSICHTIGT MAN, EINE HALBE OLIVE ZU ESSENUND EINE HALBE OLIVE AUFZURÄUCHERN, SO IST ES TAUGLICH, DENN DAS ESSEN UND DAS AUFRÄUCHERN WERDEN NICHT VEREINIGT."
+ ],
+ [
+ "HAT MAN EIN GEFLÜGEL-SÜNDOPFER NACH DER ART EINES SÜNDOPFERS AUF DEN NAMEN EINES SÜNDOPFERS UNTERHALB HERGERICHTET, SO IST ES TAUGLICH; WENN NACH DER ART EINES SÜNDOPFERS AUF DEN NAMEN EINES BRANDOPFERS, ODER NACH DER ART EINES BRANDOPFERS AUF DEN NAMEN EINES SÜNDOPFERS, ODER NACH DER ART EINES BRANDOPFERS AUF DEN NAMEN EINES BRANDOPFERS, SO IST ES UNTAUGLICH; HAT MAN ES OBERHALB NACH DER ART EINES VON JENEN HERGERICHTET, SO IST ES UNTAUGLICH.",
+ "HAT MAN EIN GEFLÜGEL-BRANDOPFER NACH DER ART EINES BRANDOPFERS AUF DEN NAMEN EINES BRANDOPFERS OBERHALB HERGERICHTET, SO IST ES TAUGLIGH; WENN NACH DER ART EINES BRANDOPFERS AUF DEN NAMEN EINES SÜNDOPFERS, SO IST ES TAUGLICH, NUR WIRD ES SEINEM EIGENTÜMER NICHT ANGERECHNET; WENN NACH DER ART EINES SÜNDOPFERS AUF DEN NAMEN EINES BRANDOPFERS, ODER NACH DER ART EINES SÜNDOPFERS AUF DEN NAMEN EINES SÜNDOPFERS, SO IST ES UNTAUGLICH; HAT MAN ES UNTERHALB NACH DER ART EINES VON JENEN HERGERICHTET, SO IST ES UNTAUGLICH.",
+ "DIESE ALLE SIND IM SCHLUNDE NICHT VERUNREINIGENDUND MAN BEGEHT AN IHNEN EINE VERUNTREUUNG, AUSGENOMMEN DEN FALL, WENN MAN EIN GEFLÜGEL-SÜNDOPFER NACH DER ART EINES SÜNDOPFERS AUF DEN NAMEN EINES SÜNDOPFERS UNTERHALB HERGERICHTETHAT.",
+ "HAT MAN EIN GEFLÜGELBRANDOPFER NACH DER ART EINES SÜNDOPFERS AUF DEN NAMEN EINES SÜNDOPFERS UNTERHALB HERGERICHTET, SO GIBT ES DABEI, WIE R. ELIE͑ZER SAGT, EINE VERUNTREUUNG, UND WIE R. JEHOŠUA͑ SAGT, KEINE VERUNTREUUNG. R. ELIE͑ZER SPRACH: WENN ES BEI EINEM SÜNDOPFER, WORAN ES AUF DEN RICHTIGEN NAMENKEINE VERUNTREUUNG GIBT, AUF EINEN ANDEREN NAMEN EINE VERUNTREUUNGGIBT, UM WIEVIEL MEHR GIBT ES BEI EINEM BRANDOPFER, WOBEI ES AUF DEN RICHTIGEN NAMEN EINE VERUNTREUUNG GIBT, EINE VERUNTREUUNG AUF EINEN ANDEREN NAMEN. R. JEHOŠUA͑. ERWIDERTE: NEIN, WENN DIES VON DEM FALLE GILT, WENN MAN EIN SÜNDOPFER AUF DEN N AMEN EINES BRANDOPFERS HERGERICHTET HAT, WO DIE ÄNDERUNG AUF EINE SACHE ERFOLGT IST, BEI DER ES EINE VERUNTREUUNG GIBT, SOLLTE ES AUCH VON DEM FALLE GELTEN, WENN MAN EIN BRANDOPFER AUF DEN NAMEN EINES SÜNDOPFERS HERGERICHTET HAT, WO ES AUF DEN NAMEN EINER SACHE ERFOLGT IST, BEI DER ES KEINE VERUNTREUUNG GIBT!? R. ELIE͑ZER ENTGEGNETE: SO MAG DER FALL, WENN MAN HOCHHEILIGE OPFER IN DER SÜDSEITE AUF DEN NAMEN VON MINDERHEILIGEN GESCHLACHTET HAT, DAS ENTGEGENGESETZTE BEWEISEN: MAN HAT SIE AUF EINE SACHE GEÄNDERT, WOBEI ES KEINE VERUNTREUUNG GIBT, UND ES GIBT BEI IHNEN EINE VERUNTREUUNG; SOMIT SOLLTE ES DICH NICHT WUNDERN, WENN ES BEI EINEM BRANDOPFER AUF DEN NAMEN EINER SACHE, WOBEI ES KEINE VERUNTREUUNG GIBT, EINE VERUNTREUUNG GIBT. R. JEHOŠUA͑ ERWIDERTE: NEIN, WENN DIES VON HOCHHEILIGEN OPFERN GILT, DIE MAN IN DER SÜDSEITE AUF DEN NAMEN VON MINDERHEILIGEN GESCHLACHTET HAT, WO MAN ES AUF DEN NAMEN EINER SACHE GEÄNDERT HAT, DIE AUS ERLAUBTEM UND VERBOTENEMBESTEHT, SOLLTE ES AUCH VON EINEM BRANDOPFER GELTEN, DAS MAN AUF DEN NAMEN EINER SACHE GEÄNDERT HAT, DIE GÄNZLICH ERLAUBTESIST!?",
+ "HAT EINER VON ALL DEN UNTAUGLICHENABGEKNIFFEN, SO IST DAS ABKNEIFEN UNGÜLTIG, JEDOCH IST ES NIGHT IM SCHLUNDE VERUNREINIGEND. HAT MAN MIT DER LINKEN ODER NACHTS ABGEKNIFFEN, ODER PROFANES INNERHALBODER HEILIGES AUSSERHALB GESCHLACHTET, SO IST ES NICHT IM SCHLUNDE VERUNREINIGEND. HAT MAN MIT EINEM MESSER ABGEKNIFFEN, HAT MAN PROFANEM INNERHALB ODER GEHEILIGTEM AUSSERHALB ABGEKNIFFEN, ODER TURTELTAUBEN, DIE DAS ALTER NOCH NICHT HABEN, ODER JUNGEN TAUBEN DIE DAS ALTER ÜBERSCHRITTEN HABEN, ODER DEM EIN FLÜGEL ABGEDORRT WAR, EIN AUGE GEBLENDET ODER EIN FUSSABGESCHLAGEN, SO IST ES IM SCHLUNDE VERUNREINIGEND. DIE REGEL HIERBEI IST! IST DIE UNTAUGLICHKEIT IM HEILIGTUME ERFOLGT, SO IST ES NICHT IM SCHLUNDE VERUNREINIGEND, UND IST DIE UNTAUGLICHKEIT NICHT ERST IM HEILIGTUME ERFOLGT, SO IST ES IM SCHLUNDE VERUNREINIGEND.",
+ "WENN MAN DEN KOPF ABGEKNIFFEN HAT UND ES SICH ERGIBT, DASS ES TOTVERLETZT WAR, SO IST ES, WIE R. MEÎR SAGT, IM SCHLUNDE NICHT VERUNREINIGEND, UND WIE R. JEHUDA SAGT, VERUNREINIGEND. R. MEÎR SPRACH : ES IST EIN SCHLUSS VOM SCHWEREREN AUF DAS LEICHTERE ZU FOLGERN: WENN BEI EINEM VIEH, VON DEM DAS AAS DURCH BERÜHREN UND TRAGEN VERUNREINIGEND IST, DAS TOTVERLETZTE DURCH DAS SCHLACHTEN VON DER UNREINHEIT ENTHOBEN WIRD, UM WIEVIEL MEHR WIRD DAS TOTVERLETZTE GEFLÜGEL, VON DEM DAS AAS DURCH BERÜHREN UND TRAGEN NICHT VERUNREINIGEND IST, DURCH DAS SCHLACHTEN VON DER UNREINHEIT ENTHOBEN. UND WIE FERNER BEI JENEM DAS SCHLACHTEN, DAS ES ZUM ESSEN GEEIGNET MACHT, DAS TOTVERLETZTE VON DER UNREINHEIT ENTHEBT, EBENSO ENTHEBT BEI DIESEM DAS ABKNEIFEN DES KOPFES, DAS ES ZUM ESSEN GEEIGNET MACHT, DAS TOTVERLETZTE VON DER UNREINHEIT. R. JOSE SAGT, ES GENÜGE, WENN ES DEM AAS VON EINEM VIEH GLEICHT, DAS NUR DURCH DAS SCHLACHTEN REIN BLEIBT UND NICHT DURCH DAS ABKNEIFEN DES KOPFES."
+ ],
+ [
+ "ALLE OPFERTIERE, DIE MIT VERENDEN ZU LASSENDEN SENDOPFERN ODER EINEM ZU STEINIGENDEN OCHSEN VERMISCHT WORDEN SIND, SELBST EINES IN EINER MYRIADE, SIND VERENDEN ZU LASSEN. IST MIT IHNEN EIN OCHS VERMISCHT WORDEN, MIT DEM EINE SÜNDE BEGANGEN WORDEN IST, DER NACH DER AUSSAGE EINES EINZELNEN ZEUGEN ODER DES EIGENTÜMERS SELBER EINEN MENSCHEN GETÖTET HAT, ODER AKTIV ODER PASSIV ZUR BESTIALITÄT, FÜR DEN GÖTZENDIENST, ZUR ANBETUNG, ALS HURENGABE ODER HUNDELOHN VERWANDT WORDEN IST, EIN MISCHLING, EIN TOTVERLETZTES ODER EINE SEITENGEBURT, SO SIND SIE WEIDEN ZU LASSEN, BIS SIE EIN GEBRECHEN BEKOMMEN, UND ZU VERKAUFEN, UND FÜR DEN ERLÖS DES BESTEN UNTER IHNEN IST EIN OPFER DERSELBEN ART ZU BRINGEN. IST EINES MIT PROFANEN FEHLERFREIEN TIEREN VERMISCHT WORDEN, SO SIND DIE PROFANEN ZUR VERWENDUNG ALS SOLCHE ZU VERKAUFEN.",
+ "WENN OPFER MIT OPFERN DERSELBEN ART, SO IST JEDES AUF DEN NAMEN SEINES EIGENTÜMERSDARZUBRINGEN; WENN OPFER MIT OPFERN ANDERERERART, SO SIND SIE WEIDEN ZU LASSEN, BIS SIE EIN GEBRECHEN BEKOMMEN, UND ZU VERKAUFEN, UND IM WERTE DES BESTEN UNTER IHNEN IST EIN DAS OPFER DER EINEN ART, UND IM WERTE DES BESTEN UNTER IHNEN EIN OPFER DER ANDEREN ART ZU BRINGEN, UND DEN ÜBERSCHUSSVERLIERE ERAUS SEINEM VERMÖGEN. SIND OPFERTIERE MIT EINEM ERSTGEBORENEN ODER EINEM ZEHNTENVERMISCHT WORDEN, SO SIND SIE WEIDEN ZU LASSEN, BIS SIE EIN GEBRECHEN BEKOMMEN, SODANN ESSE MAN SIE NACH VORSCHRIFT DES ERSTGEBORENEN UND DES ZEHNTEN. BEI ALLEN OPFERN KANN EINE VERWECHSELUNG VORKOMMEN, NUR NICHT BEI SÜNDOPFER UND SCHULDOPFER.",
+ "SIND EIN SCHULDOPFER UND EIN HEILSOPFER MITEINANDER VERMISCHT WORDEN, SO SIND BEIDE, WIE R. ŠIMO͑N SAGT, IN DER NORDSEITE ZU SCHLACHTEN UND NACH VORSCHRIFT DES STRENGEREN UNTER IHNENZU ESSEN. MAN ERWIDERTE IHM: MAN BRINGE KEIN HEILIGES IN DEN UNTAUGLICHENRAUM. SIND STÜCKE MIT STÜCKEN VERMISCHT WORDEN, HOCHHEILIGES MIT MINDERHEILIGEM, SOLCHE, DIE EINEN TAG GEGESSEN WERDEN, MIT SOLCHEN, DIE ZWEI TAGE UND EINE NACHT GEGESSEN WERDEN, SO SIND SIE NACH VORSCHRIFT DES STRENGEREN UNTER IHNEN ZU ESSEN.",
+ "SIND GLIEDER VON EINEM SÜNDOPFER MIT GLIEDERN VON EINEM BRANDOPFER VERMISCHT WORDEN, SO LEGE MAN SIE, WIE R. ELIE͑ZER SAGT, OBENUND BETRACHTE DAS FLEISCH VOM SÜNDOPFER ALS BRENNHOLZ; DIE WEISEN SAGEN, MAN LASSE SIE VERDERBEN, UND SIE KOMMEN IN DEN VERBRENNUNGSRAUM.",
+ "WENN OPFERGLIEDER MIT GLIEDERN VON FEHLERBEHAFTETEN VERMISCHT WORDEN SIND, SO SIND, WIE R. ELIE͑ZER SAGT, WENN EIN KOPF DARGEBRACHT WORDEN IST, ALLE KÖPFEDARZUBRINGEN, WENN EIN UNTERSCHENKEL DARGEBRACHT WORDEN IST, ALLE UNTERSCHENKEL DARZUBRINGEN; DIE WEISEN SAGEN, SELBST WENN ALLE MIT AUSNAHME VON EINEM DARGEBRACHT WORDEN SIND, KOMME DIESES IN DEN VERBRENNUNGSRAUM. GEMARA. WENN OPFERGLIEDER MIT GEBRECHENBEHAFTETEN VERMISCHT WORDEN SIND.",
+ "IST BLUTMIT WASSER VERMISCHT WORDEN, SO IST ES, WENN ES DAS AUSSEHEN VON BLUT HAT, TAUGLICH; IST ES MIT WEINVERMISCHT WORDEN, SO BEHANDLE MAN IHNWIE WASSER, IST ES MIT BLUT VON EINEM VIEH ODER EINEM WILDE VERMISCHT WORDEN, SO BEHANDLE MAN ES WIE WASSER. R. JEHUDA SAGT, BLUT GEHE IN BLUT NICHTAUF.",
+ "IST ES MIT BLUT VON UNTAUGLICHEN VERMISCHT WORDEN, SO IST ESIN DEN KANAL ZU GIESSEN; WENN MIT DEM NACHFLIESSENDENBLUTE, SO IST ES IN DEN KANAL ZU GIESSEN; NACH R. ELIE͑ZER IST ES TAUGLICH. HAT MAN ES OHNE ZU FRAGEN GESPRENGT, SO IST ES GÜLTIG.",
+ "WENN BLUT VON FEHLERFREIEN MIT BLUT VON FEHLERBEHAFTETEN, SO IST ES IN DEN KANAL ZU GIESSEN; WENN EIN GEFÄSSMIT ANDEREN GEFÄSSEN, SO SIND, WIE R. ELIE͑ZER SAGT, WENN EIN GEFÄSS DARGEBRACHT WORDEN IST, ALLE GEFÄSSEDARZUBRINGEN; DIE WEISEN ABER SAGEN, SELBST WENN ALLE MIT AUSNAHME VON EINEM DARGEBRACHT WORDEN SIND, SEI DIESES IN DEN KANAL ZU GIESSEN.",
+ "WENN UNTERHALB ZU SPRENGENDES MIT OBERHALBZU SPRENGENDEM, SO SPRENGE MAN ES, WIE R. ELIE͑ZER SAGT, OBERHALBUND MAN BETRACHTE DAS UNTERE ALS WASSER, SODANN SPRENGE MAN ES UNTERHALB; DIE WEISEN SAGEN, ES SEI IN DEN KANAL ZU GIESSEN. HAT MAN ES OHNE ZU FRAGEN GESPRENGT, SO IST ES GÜLTIG.",
+ "WENN EINMAL ZU SPRENGENDES MIT EINMAL ZU SPRENGENDEMVERMISCHT WORDEN IST, SO IST ES EINMAL ZU SPRENGEN; WENN VIERMAL ZU SPRENGENDES MIT VIERMAL ZU SPRENGENDEM, SO IST ES VIERMAL ZU SPRENGEN ; WENN VIERMAL ZU SPRENGENDES MIT EINMAL ZU SPRENGENDEM, SO IST ES, WIE R. ELIE͑ZER SAGT, VIERMAL, UND WIE R. JEHOŠUA͑ SAGT, EINMAL ZU SPRENGEN. R. ELIE͑ZER SPRACH ZU IHM: MAN BEGEHT JADAS VERBOT DES VERMINDERNS!? R. JEHOŠUA͑ ENTGEGNETE IHM: MAN BEGEHT JADAS VERBOT DES HINZUFÜGENS!? R. ELIE͑ZER ERWIDERTE: DAS VERBOT DES HINZUFÜGENS BEZIEHT SICH NUR AUF DEN FALL, WENN ES GESONDERTIST. R. JEHOŠUA͑ ENTGEGNETE: AUCH DAS VERBOT DES VERMINDERND BEZIEHT SICH NUR AUF DEN FALL, WENN ES GESONDERT IST. FERNER SPRACH R. JEHOŠUA͑: WENN DU MEHR SPRENGST, BEGEHST DU DAS VERBOT DES HINZUFÜGENS, UND ÜBST EINE HANDLUNG MIT DEN HÄNDEN AUS, WENN DU ABER NICHT GENÜGEND SPRENGST, SO BEGEHST DU ZWAR DAS VERBOT DES VERMINDERNS, JEDOCH ÜBST DU KEINE HANDLUNG MIT DEN HÄNDEN AUS.",
+ "IST INNERHALBZU SPRENGENDES BLUT MIT AUSSERHALB ZU SPRENGENDEM VERMISCHT WORDEN, SO IST ES IN DEN KANAL ZU GIESSEN; HAT MAN ES ZUERST AUSSERHALB UND NACHHER INNERHALB GESPRENGT, SO IST ES GÜLTIG, WENN ZUERST INNERHALB UND NACHHER AUSSERHALB, SO IST ES NACH R. A͑QIBA UNGÜLTIGUND NACH DEN WEISEN GÜLTIG. R. A͑QIBA SAGT NÄMLICH, JEDES BLUT, DAS ZUR SÜHNUNG IN DEN TEMPEL GEKOMMEN IST, SEI UNTAUGLICH; DIE WEISEN SAGEN, NUR DAS DES SÜNDOPFERS; R. ELIE͑ZER SAGT, AUCH DAS DES SCHULDOPFERS, DENN ES HEISST:gleich dem Sündopfer und dem Schuldopfer.",
+ "IST DAS BLUT EINES SÜNDOPFERS IN ZWEI GEFÄSSE AUFGENOMMEN WORDEN UND EINES AUSSERHALBHINAUSGEKOMMEN, SO IST DAS ANDERE TAUGLICH; IST EINES IN DAS INNEREGEKOMMEN, SO IST DAS ANDERE NACH R. JOSE DEM GALILÄER TAUGLICH UND NACH DEN WEISEN UNTAUGLICH. R. JOSE DER GALILÄER SPRACH: WENN BEIM HINAUSBRINGEN AUSSERHALB, WOBEI ES SCHON DURCH DIE ABSICHTUNTAUGLICN WIRD, DAS ZURÜCKBLEIBENDE DEM HINAUSGEBRACHTEN NICHTGLEICHT, UM WIEVIEL WENIGER GLEICHT BEIM HINEINBRINGEN IN DAS INNERE, WOBEI ES DURCH DIE ABSICHT NICHT UNTAUGLICHWIRD, DAS ZURÜCKBLEIBENDE DEM HINEINGEBRACHTEN. IST ES ZUR SÜHNUNG HINEINGEBRACHT WORDEN, SO IST ES UNTAUGLICH, AUCH WENN SIE NICHT VOLLZOGEN WORDEN IST – SO R. ELIE͑ZER. R. ŠIMO͑N SAGT, NUR WENN DIE SÜHNUNG VOLLZOGEN WORDEN IST. R. JEHUDA SAGT, IST ES ABSICHTSLOS HINEINGEBRACHT WORDEN, SEI ES TAUGLICH. DAS STIRNBLATTMACHT KEINE ART VON UNTAUGLICHEM BLUT WOHLGEFÄLLIG, DAS AUF DEN ALTAR GESPRENGT WORDEN IST, SONDERN NUR UNREINES; DAS STIRNBLATT MACHT NÄMLICH DAS UNREINE WOHLGEFÄLLIG, NICHT ABER DAS HINAUSGEBRACHTE."
+ ],
+ [
+ "DER ALTAR HEILIGT DAS, WAS FÜR IHN GEEIGNET IST. R. JEHOŠUA͑ SAGT, WAS FÜR DAS ALTARFEUER GEEIGNET IST; IST ES HINAUFGEKOMMEN, SO WERDE ES NICHT HERABGENOMMEN, DENN ES HEISST: das ist das Brandopfer auf seiner Brandstätte; WIE DAS BRANDOPFER, DAS FÜR DAS FEUER GEEIGNET IST, WENN ES HINAUFGEKOMMEN, NICHT HERABGENOMMEN WIRD, EBENSO WIRD AUCH ALLES ANDERE, WAS FÜR DAS FEUER GEEIGNET IST, WENN ES HINAUFGEKOMMEN IST, NICHT HERABGENOMMEN. R. GAMLIÉL SAGT, WAS FÜR DEN ALTAR GEEIGNET IST; IST ES HINAUFGEKOMMEN, SO WERDE ES NICHT HERABGENOMMEN, DENN ES HEISST: das ist das Brandopfer auf seiner Brandstätte, auf dem Altar, WIE DAS BRANDOPFER, DAS FÜR DEN ALTAR GEEIGNET IST, WENN ES HINAUFGEKOMMEN IST, NICHT HERABGENOMMEN WIRD, EBENSO WIRD AUCH ALLES ANDERE, WAS FÜR DEN ALTAR GEEIGNET IST, WENN ES HINAUFGEKOMMEN IST, NICHT HERABGENOMMEN. EIN UNTERSCHIED ZWISCHEN DER ANSICHT R. GAMLIÉLS UND DER ANSICHT R. JEHOŠUA͑S BESTEHT NUR HINSICHTLICH DES BLUTES UND DES GUSSOPFERS; NACH R. GAMLIÉL WERDEN SIE NICHT HERABGENOMMEN, UND NACH R. JEHOŠUA͑ WERDEN SIE HERABGENOMMEN. R. ŠIMO͑N SAGT, IST DAS SCHLACHTOPFER TAUGLICH UND DAS DAZU GEHÖRIGE GUSSOPFER UNTAUGLICH, ODER DAS GUSSOPFER TAUGLICH UND DAS SCHLACHTOPFER UNTAUGLICH, ODER SELBST BEIDE UNTAUGLICH, WERDE DAS SCHLACHTOPFER NICHT HERABGENOMMEN, UND DAS GUSSOPFER WOHL HERABGENOMMEN.",
+ "FOLGENDE WERDEN, WENN SIE HINAUFGEKOMMEN SIND, NICHT MEHR HERABGENOMMEN: DAS ÜBERNACHTETE, DAS HINAUSGEBRACHTE, DAS UNREINE, DAS AUSSERHALB DER FRIST ODER DES RAUMES GESCHLACHTETEUND DESSEN BLUT UNTAUGLICHE AUFGENOMMEN UND GESPRENGT HABEN. R. JEHUDA SAGT, WENN ES NACHTS GESCHLACHTET, DAS BLUT AUSGESCHÜTTET, ODER DAS BLUT AUSSERHALB DER VORHÄNGE GEBRACHT WORDEN IST, WERDE ES, WENN ES HINAUFGEKOMMEN IST, HERABGENOMMEN. R. ŠIMO͑N SAGT, ES WERDE NICHT HERABGENOMMEN, WEIL DIE UNTAUGLICHKEIT IM HEILIGTUME ERFOLGT IST. R. ŠIMO͑N SAGTE NÄMLICH: IST DIE UNTAUGLICHKEIT IM HEILIGTUME ERFOLGT, SO NIMMT DAS HEILIGTUM ES AUF, UND IST DIE UNTAUGLICHKEIT NICHT IM HEILIGTUME ERFOLGT, SO NIMMT DAS HEILIGTUM ES NICHT AUF.",
+ "FOLGENDE SIND ES, BEI DENEN DIE UNTAUGLICHKEIT NICHT IM HEILIGTUME ERFOLGT IST: DAS AKTIV ODER PASSIV ZUR BESTIALITÄT VERWANDTE, DAS FÜR DEN GÖTZENDIENST ABGESONDERTE, DAS ANGEBETETE, DAS ALS HURENGABE ODER HUNDELOHN ENTRICHTETE VIEH, DER MISCLHING, DAS TOTVERLETZTE, DIE SEITENGEBURT UND DAS FEHLERBEHAFTETE. R. A͑QIBA ERKLÄRT FEHLERBEHAFTETE ALS TAUGLICH. R. ḤANINA DER PRIESTERVORSTEHER SAGTE! MEIN VATER SCHOB FEHLERBEHAFTETE VOM ALTAR HINUNTER.",
+ "WIE DIESE, WENN SIE HINAUFGEKOMMEN SIND, NICHT HERABGENOMMEN WERDEN, EBENSO WERDEN SIE, WENN SIE HERABGEKOMMEN SIND, NICHT WIEDER HINAUFGELEGT. DIESE ALLE WERDEN, WENN SIE LEBEND AUF DEN ALTAR GEKOMMEN SIND, HERABGENOMMEN. IST EIN BRANDOPFERLEBEND AUF DEN ALTAR GEKOMMEN, SO WERDE ES HERABGENOMMEN. HAT MAN ES AUF DEM ALTAR GESCHLACHTET, SO ENTHÄUTE UND ZERLEGE MAN ES AN ORT UND STELLE.",
+ "UND FOLGENDE WERDEN, WENN SIE HINAUFGEKOMMEN SIND, ZURÜCK HERABGENOMMEN: DAS FLEISCH DER HOCHHEILIGEN UND DAS FLEISCH DER MINDERHEILIGEN OPFER, DER REST DER SCHWINGEGARBE, DIE ZWEI BROTE, DIE SCHAUBROTE, DIE RESTE DER SPEISOPFER UND DAS RÄUCHERWERK. DIE KOPFWOLLE DER LÄMMER, DAS BARTHAAR DER BÖCKE, DIE KNOCHEN, DIE SEHNEN, DIE HÖRNER UND DIE KLAUEN KOMMEN, WENN SIE DARANHAFTEN, MIT HINAUF, DENN ES HEISST:der Priester soll alles aufräuchern, UND WENN SIE GETRENNT SIND, NICHT MIT HINAUF, DENN ES HEISST:du sollst deine Brandopfer Herrichten, das Fleisch und das Blut.",
+ "DIESE ALLESIND, WENN SIE VOM ALTAR HERABGEFALLEN SIND, NICHT WIEDER HINAUFZULEGEN; EBENSO LEGE MAN EINE KOHLE, DIE VOM ALTAR HERABGEFALLEN IST, NICHT WIEDER HINAUF. SIND OPFERGLIEDER VOR MITTERNACHT VOM ALTAR ABGESPRUNGEN, SO LEGE MAN SIE ZURÜCK HINAUF, UND ES GIBT BEI IHNEN EINE VERUNTREUUNG, WENN NACH MITTERNACHT, SO BRAUCHT MAN SIE NICHT ZURÜCK HINAUFZULEGEN, UND ES GIBT BEI IHNEN KEINE VERUNTREUUNG.",
+ "WIE DER ALTAR DAS FÜR IHN GEEIGNETE HEILIGT, EBENSO HEILIGT AUCH DIE ALTARRAMPE, UND WIE DER ALTAR UND DIE ALTARRAMPE DAS FÜR SIE GEEIGNETE HEILIGEN, EBENSO HEILIGEN AUCH DIE GEFÄSSE DAS FÜR SIE GEEIGNETE. FLÜSSIGKEITSGEFÄSSE HEILIGEN FLÜSSIGKEITEN, UND TROCKENMASSE HEILIGEN TROCKENE DINGE; DAS FLÜSSIGKEITSGEFÄSS HEILIGT KEINE TROKKENEN DINGE, UND DAS TROCKENMASS HEILIGT KEINE FLÜSSIGKEITEN. SIND HEILIGE GEFÄSSE DURCHLÖCHERT WORDEN, SO HEILIGEN SIE, WENN SIE ZUM SELBEN GEBRAUCHE VERWANDT WERDEN, WIE SIE GANZ VERWANDT WORDEN SIND, WENN ABER NICHT, SO HEILIGEN SIE NICHT. ALLE ABER HEILIGEN NUR DANN, WENN SIE SICH IM HEILIGTUME BEFINDEN."
+ ],
+ [
+ "ALLES, WAS ÖFTER IST ALS DAS ANDERE, GEHT DIESEM AUCH VOR. DIE BESTÄNDIGEN OPFER GEHEN DEN ZUSATZOPFERN VOR; DIE ZUSATZOPFER DES ŠABBATHS GEHEN DEN ZUSATZOPFERN DES NEUMONDES VOR; DIE ZUSATZOPFER DES NEUMONDES GEHEN DEN ZUSATZOPFERN DES NEUJAHRES VOR, DENN ES HEISST: außer dem Brandopfer des Morgens, das als beständiges Opfer gebracht wird, sollt ihr diese herrichten.",
+ "ALLES, WAS HEILIGER IST ALS DAS ANDERE, GEHT DIESEM AUCH VOR. DAS BLUT DES SÜNDOPFERS GEHT DEM BLUT DES BRANDOPFERSVOR, WEIL ES SÜHNE SCHAFFT; DIE GLIEDER DES BRANDOPFERS GEHEN DEN OPFERTEILEN DES SÜNDOPFERSVOR, WEIL ES VOLLSTÄNDIG FÜR DAS ALTARFEUER BESTIMMT IST. DAS SÜNDOPFER GEHT DEM SCHULDOPFER VOR, WEIL SEIN BLUT AUF DIE VIER HÖRNER UND AUF DAS FUNDAMENT GESPRENGT WIRD; DAS SCHULDOPFER GEHT DEM DANKOPFER UND DEM WIDDER DES NAZIRS VOR, WEIL ES HOCHHEILIG IST; DAS DANKOPFER UND DER WIDDER DES NAZIRS GEHEN DEM HEILSOPFER VOR, WEIL SIE NUR EINEN TAG GEGESSEN WERDEN UND DER BROTEBENÖTIGEN; DAS HEILSOPFER GEHT DEM ERSTGEBORENEN VOR, WEIL ES DER VIER SPRENGUNGEN, DES GUSSOPFERS UND DES SCHWINGENS VON BRUST UND SCHENKEL BENÖTIGT.",
+ "DAS ERSTGEBORENE GEHT DEM ZEHNTEN VOR, WEIL ES HEILIG VOM MUTTERSCHOSSE AUS IST UND NUR VON PRIESTERN GEGESSEN WERDEN DARF; DER ZEHNT GEHT DEM GEFLÜGELOPFER VOR, WEIL ES EIN SCHLACHTOPFER IST UND HOCHHEILIGES ENTHÄLT: DAS BLUT UND DIE OPFERTEILE.",
+ "DIE GEFLÜGELOPFER GEHEN DEM SPEISOPFER VOR, WEIL SIE BLUTOPFER SIND; DAS SPEISOPFER WEGEN EINER SÜNDE GEHT DEM GESPENDETEN SPEISOPFER VOR, WEIL ES WEGEN EINER SÜNDE DARGEBRACHT WIRD; DAS GEFLÜGEL-SÜNDOPFER GEHT DEM GEFLÜGEL-BRANDOPFER VOR, UND EBENSO AUCH BEI DER HEILIGUNG.",
+ "ALLE IN DER TORA GENANNTEN SÜNDOPFER GEHEN DEN SCHULDOPFERN VOR, AUSGENOMMEN DAS SCHULDOPFER EINES AUSSÄTZIGEN, WEIL ES ZUR REINIGUNGDARGEBRACHT WIRD. ALLE IN DER TORA GENANNTEN SCHULDOPFER MÜSSEN ZWEIJÄHRIG UND ZWEI ŠEQEL WERT SEIN, AUSGENOMMEN DAS SCHULDOPFER EINES NAZIRS UND DAS SCHULDOPFER EINES AUSSÄTZIGEN, DIE EINJÄHRIG DARGEBRACHT WERDEN UND NICHT ZWEI ŠEQEL WERT ZU SEIN BRAUCHEN. ",
+ "WIE DIE EINEN DEN ANDEREN HINSICHTLICH DER DARBRINGUNG VORGEHEN, SO GEHEN SIE IHNEN AUCH HINSICHTLICH DES ESSENS VOR. VON GESTRIGEN UND HEUTIGEN HEILSOPFERN GEHEN DIE GESTRIGEN DEN HEUTIGEN VOR. VON EINEM GESTRIGEN HEILSOPFER UND EINEM HEUTIGEN SÜNDOPFER ODER SCHULDOPFER GEHT, WIE R. MEÍR SAGT, DAS GESTRIGE HEILSOPFER VOR; DIE WEISEN SAGEN, DAS SÜNDOPFER GEHE VOR, WEIL ES HOCHHEILIG IST.",
+ "DIES ALLES DÜRFEN DIE PRIESTER IN VERSCHIEDENER ZUBEREITUNG ESSEN: GEBRATEN, GESCHMORT UND GEKOCHT, AUCH GEWÜRZE VON PROFANEM ODER HEBE HINEINTUN – so R. ŠIMO͑N; R. MEÍR SAGT, SIE DÜRFEN KEINE GEWÜRZE VON HEBE HINEINTUN, DAMIT SIE NICHT DIE HEBE ZUR UNTAUGLICHKEITBRINGEN.",
+ "R. ŠIMO͑N SAGTE: ŠIEHST DU ÖI. IM TEMPELHOFEVERTEILEN, SO BRAUCHST DU NICHT FRAGEN, WELCHES BEWENDEN ES DAMIT HABE; ES IST VOM SPEISOPFERFLADEN EINES JISRAÉLITEN ODER VOM LOG ÖL EINES AUSSÄTZIGEN ZURÜCKGEBLIEBENES. SIEHST DU ÖL AUF DAS ALTARFEUERTUN, SO BRAUCHST DU NICHT FRAGEN, WELCHES BEWENDEN ES DAMIT HABE; ES IST VOM SPEISOPFERFLADEN DER PRIESTER ODER VOM SPEISOPFER DES GESALBTEN PRIESTERS ZURÜCKGEBLIEBENES, DENN MAN SPENDET KEIN ÖL, R. TRYPHON SAGT, MAN SPENDE AUCH ÖL."
+ ],
+ [
+ "IST SÜNDOPFERBLUT AUF EIN GEWAND VERSPRITZT, SO BENÖTIGT DIESES DES WASCHENS. OBGLEICH DIE SCHRIFT NUR VON ESSBAREN OPFERN SPRICHT, WIE ES HEISST: an heiliger Stelle soll es gegessen werden, SO ERFORDERN DENNOCH SOWOHL DIE ESSBAREN ALS AUCH DIE INNEREN DES WASCHENS, DENN ES HEISST: das Gesetz des Sündopfers, EIN GESETZ FÜR ALLE SÜNDOPFER.",
+ "WEGEN DES BLUTES EINES UNTAUGLICHEN SÜNDOPFERS IST DAS WASCHEN NICHT ERFORDERLICH, EINERLEI OB ES VORHER TAUGLICH WAR ODER ES NIEMALS TAUGLICH WAR. WELCHES WAR VORHER TAUGLICH? DAS ÜBERNACHTETE, DAS UNREINE UND DAS HINAUSGEBRACHTE. WELCHES WAR NIEMALS TAUGLICH? WENN DAS OPFER AUSSERHALB DER FRIST ODER AUSSERHALB DES rAUMES GESCHLACHTET WORDEN IST ODER UNTAUGLICHE DAS BLUT AUFGENOMMEN UND GESPRENGT HABEN.",
+ "VERSPRITZT ES AUF DIE NOCH NICHT ABGEZOGENE HAUT, SO IST DAS WAT SCHEN NICHT ERFORDERLICH, WENN AUF DIE ABGEZOGENE, SO IST DAS WASCHEN ERFORDERLICH – SO R. JEHUDA. R. ELIE͑ZER SAGT, AUCH WENN AUF DIE ABGEZOGENE, SEI DAS WASCHEN NICHT ERFORDERLICH. NUR DIE BLUTIGE STELLEBENÖTIGT DES WASCHENS, FERNER NUR EINE SACHE, DIE FÜR DIE EMPFÄNGLICHKEIT DER UNREINHEIT GEEIGNET ISTUND ZUM WASCHEN GEEIGNET IST.",
+ "SOWOHL KLEIDER ALS AUCH SACKZEUG UND HAUT BENÖTIGEN DES WASCHENS. DAS WASCHEN MUSS AN HEILIGER STELLE ERFOLGEN, DAS ZERSCHLAGEN EINES TONGEFÄSSESMUSS AN HEILIGER STELLE ERFOLGEN, UND DAS SCHEUERN UND SPÜLEN EINES KUPFERNEN GEFÄSSESMUSS AN HEILIGER STELLE ERFOLGEN. IN DIESER HINSICHTIST ES BEIM SÜNDOPFER STRENGER ALS BEIM HOCHHEILIGEN.",
+ "IST EIN TONGEFÄSS AUSSERHALB DER VORHÄNGE GEKOMMEN, SO BRINGE MAN ES HINEIN UND ZERBRECHE ES AN HEILIGER STELLE; IST ES AUSSERHALB DER VORHÄNGE UNREIN GEWORDEN, SO LOCHEMAN ES, SODANN BRINGE MAN ES HINEIN UND ZERSCHLAGE ES AN HEILIGER STELLE.",
+ "IST EIN KUPFERNES GEFÄSS AUSSERHALB DER VORHÄNGE GEKOMMEN, SO BRINGE MAN ES HINEIN UND SCHEURE UND SPÜLE ES AN HEILIGER STELLE; IST ES AUSSERHALB DER VORHÄNGE UNREIN GEWORDEN, SO BESCHÄDIGEMAN ES, SODANN BRINGE MAN ES HINEIN UND SCHEURE UND SPÜLE ES AN HEILIGER STELLE.",
+ "EINERLEI OB MAN DARIN GEKOCHT ODER HEISSES HINEINGESCHÜTTET HAT, OB HOCHHEILIGES ODER MINDERHEILIGES, DAS SCHEUERN UND SPÜLEN IST ERFORDERLICH. R. ŠIMO͑N SAGT, WEGEN DES MINDERHEILIGEN SEI DAS SCHEUERN UND SPÜLEN NICHT ERFORDERLICH. R. TRYPHON SAGT, MAN DÜRFE, WENN MAN DARIN AM BEGINNE DES FESTES GEKOCHT HAT, DARIN WÄHREND DES GANZEN FESTESKOCHEN; DIE WEISEN SAGEN, NUR WÄHREND DER DAUERDES ESSENS. SCHEUERN UND SPÜLEN: SCHEUERN, WIE MAN EINEN BECHER SCHEUERT, SPÜLEN, WIE MAN EINEN BECHERSPÜLT ; SCHEUERN UND SPÜLEN MIT KALTEM WASSER; BRATSPIESS UND ROST SIND MIT HEISSEM ZU REINIGEN.",
+ "HAT MAN DARIN HEILIGES UND PROFANES GEKOCHT, ODER HOCHHEILIGES UND MINDERHEILIGES, SO IST, WENN EINE GESCHMACKSVERLEIHUNG ERFOLGT IST, DAS LEICHTERE NACH VORSCHRIFT DES STRENGEREN ZU ESSEN, AUCH IST DAS SCHEUERN UND SPÜLEN NICHTERFORDERLICH, UND ES MACHT DURCH DIE BERÜHRUNGNICHT UNTAUGLICH. BERÜHRT EIN FLADEN EINEN FLADENODER EIN FLEISCHSTÜCK EIN FLEISCHSTÜCK, SO IST NICHT DER GANZE FLADEN, NICHT DAS GANZE FLEISCHSTÜCK VERBOTEN, SONDERN NUR DIE STELLE, DIE ABSORBIERT HAT."
+ ],
+ [
+ "WER AM SELBEN TAGE UNTERGETAUCHT IST, UND DEM DIE SÜHNE NOCH FEHLT, ERHALTEN KEINEN ANTEIL VOM HEILIGEN, UM ABENDS DAVON ZU ESSEN. DER TRAUERNDE DARF HEILIGES ZWAR BERÜHREN, JEDOCH NICHT DARBRINGEN, AUCH ERHÄLT ER KEINEN ANTEIL, UM ABENDS DAVON ZU ESSEN. FEHLERBEHAFTETE, EINERLEI OB MIT VORÜBERGEHENDEN ODER DAUERNDEN LEIBESFEHLERN BEHAFTET, ERHALTEN EINEN ANTEIL UND DÜRFEN DAVON ESSEN, JEDOCH NICHT DARBRINGEN. WER ZUM DIENSTE NICHT GEEIGNET IST, ERHÄLT KEINEN ANTEIL VOM FLEISCHE, UND WER KEINEN ANTEIL VOM FLEISCHE ERHÄLT, ERHÄLT IHN AUCH NICHT VON DEN HÄUTEN. SELBST WER NUR BEIM BLUTSPRENGEN UNREIN WAR, BEIM AUFRÄUCHERN DER FETTSTÜCKE ABER REIN IST, ERHÄLT KEINEN ANTEIL VOM FLEISCHE, DENN ES HEISST: der das Blut des Heilsopfers darbringt &c. ihm gehöre &c.",
+ "WOVON DER ALTAR NICHTSVOM FLEISCHE ERHÄLT, ERHALTEN DIE PRTESTER NICHT DIE HAUT, DENN ES HEISST:das Brandopfer eines Mannes, WENN ES DAS BRANDOPFER EINES MANNES GEWORDENIST. IST EIN BRANDOPFER AUF EINEN ANDEREN NAMEN GESCHLACHTET WORDEN, SO GEHÖRT DIE HAUT, OBGLEICH ES DEM EIGENTÜMER NICHT ANGERECHNET WIRD, DEN PRIESTERN. SOWOHL VOM BRANDOPFER EINES MANNES ALS AUCH VOM BRANDOPFER EINER FRAU ERHALTEN DIE PRIESTER DIE HAUT. DIE HAUT VON MINDERHEILIGEN OPFERN GEHÖRT DEN EIGENTÜMERN, DIE HAUT VON HOCHHEILIGEN OPFERN GEHÖRT DEN PRIESTERN.",
+ "DIES IST DURCH EINEN SCHLUSS VOM SCHWEREREN AUF DAS LEICHTERE ZU FOLGERN: WENN SIE VOM BRANDOPFER, VON DEM SIE DAS FLEISCH NICHT ERHALTEN, DIE HAUT ERHALTEN, UM WIEVIEL MEHR ERHALTEN SIE VON HOCHHEILIGEN OPFERN, VON DENEN SIE DAS FLEISCH ERHALTEN, AUCH DIE HAUT. VOM ALTAR IST NICHTS ZU BEWEISEN, DENN ER ERHÄLT NIEMALS DIE HAUT.",
+ "SIND OPFER VOR DEM ENTHÄUTEN VON EINER UNTAUGLICHKEIT BETROFFEN WORDEN, SO GEHÖREN DIE HÄUTE NICHT DEN PRIESTERN; WENN ABER NACH DEM ABHÄUTEN, SO GEHÖREN DIE HÄUTE DEN PRIESTERN. R. ḤANINA DER PRIESTERVORSTEHER SAGTE: NIE IM LEBEN SAH ICH DIE HAUTNACH DEM VERBRENNUNGSRAUME HINAUSBRINGEN. R. A͑QIBA SAGTE: AUS SEINEN WORTEN LERNEN WIR, DASS, WENN MAN EIN ERSTGEBORENES ENTHÄUTET HAT UND ES TOTVERLETZT BEFUNDEN WIRD, DIE PRIESTER DIE HAUT NUTZNIESSENDÜRFEN. DIE WEISEN SAGEN: NICHT GESEHEN IST KEINBEWEIS, DIE HAUT KOMME VIELMEHR IN DEN VERBRENNUNGSRAUM.",
+ "DIE ZU VERBRENNENDEN FARREN UND DIE ZU VERBRENNENDEN ZIEGENBÖCKE WERDEN, WENN SIE NACH VORSCHRIFTVERBRANNT WERDEN, IM A͑SCHENRAUME VERBRANNT UND MACHEN DIE KLEIDERUNREIN; WENN SIE ABER NICHT NACH VORSCHRIFT VERBRANNTWERDEN, SO WERDEN SIE IN DER BURG VERBRANNT UND MACHEN DIE KLEIDER NICHT UNREIN.",
+ "MAN TRUG SIEAUF STANGEN HINAUS, UND SOBALD DIE VORDEREN TRÄGER AUS DER VORHOFMAUER HINAUSGEKOMMEN WAREN UND DIE HINTEREN NOCH NICHT, WAREN DIE KLEIDER DER VORDEREN UNREIN; UND DIE DER HINTEREN WAREN NICHT EHER UNREIN, ALS BIS AUCH SIE HINAUSGEKOMMEN WAREN; WAREN AUCH DIESE HINAUSGEKOMMEN, SO WAREN DIE KLEIDER VON DIESEN UND VON JENEN UNREIN. R. ŠIMO͑N SAGT, SIE WURDEN ERST DANN UNREIN, WENN DAS FEUER DEN GRÖSSEREN TEIL ERFASST HATTE. IST DAS FLEISCH GANZ DURCHGEBRANNT, SO WERDEN DIE KLEIDER DES VERBRENNENDEN NICHT MEHR UNREIN."
+ ],
+ [
+ "WER AUSSERHALB SCHLACHTET UND OPFERT, IST SOWOHL WEGEN DES SCHLACHTENS ALS AUCH WEGEN DER OPFERUNG SCHULDIG; R. JOSE DER GALILÄER SAGT, WER INNERHALB GESCHLACHTET UND AUSSERHALB GEOPFERT HAT, SEI SCHULDIG, WER ABER AUSSERHALB GESCHLACHTET UND AUSSERHALB GEOPFERT HAT, SEI FREI, DENN ER HAT NUR EINE UNTAUGLICHE SACHE GEOPFERT. SIE ERWIDERTEN IHM: AUCH WER INNERHALB SCHLACHTET UND AUSSERHALB OPFERT, MACHT ES, SOBALD ER ES HINAUSBRINGT, UNTAUGLICH.",
+ "HAT EIN UNREINER HEILICES GEGESSEN, OB UNREINES ODER REINES, SO IST ER SCHULDIG; R. JOSE DER GALILÄER SAGT, HAT EIN UNREINER REINES GEGESSEN, SEI ER SCHULDIG, HAT EIN UNREINER UNREINES GEGESSEN, SEI ER FREI, DENN ER HAT NUR EINE UNREINE SACHE GEGESSEN. SIE ERWIDERTEN IHM: AUCH EIN UNREINER, DER REINES ISST, MACHT ES, SOBALD ER ES BERÜHRT, UNREIN. HAT EIN REINER UNREINES GEGESSEN, SO IST ER FREI, DENN MAN IST NUR BEI UNREINHEIT DES KÖRPERS SCHULDIG.",
+ "IN MANCHER HINSICHT IST DAS SCHLACHTEN STRENGER ALS DIE OPFERUNG UND IN MANCHER HINSICHT DIE OPFERUNG ALS DAS SCHLACHTEN. DAS SCHLACHTEN IST STRENGER, DENN, WER FÜR EINEN GEMEINENSCHLACHTET, IST SCHULDIG, WER ABER FÜR EINEN GEMEINEN OPFERT, ISTFREI. DIE OPFERUNG IST STRENGER, DENN, WENN ZWEI DAS MESSER HALTEN UND SCHLACHTEN, SIND SIE FREI, WENN ABER ZWEI EIN GLIED HALTEN UND ES OPFERN, SIND SIE SCHULDIG. WER ETWAS EINMAL GEOPFERT, WIEDERUM GEOPFERT UND WIEDERUM GEOPFERTHAT, IST WEGEN JEDER OPFERUNG SCHULDIG – SO R. JIŠMA͑ÉL; R. JOSE SAGT, ER SEI NUR EINMAL SCHULDIG. MAN IST NUR DANN SCHULDIG, WENN MAN ES AUF EINEM ALTAR GEOPFERT HAT; R. JIŠMA͑ÉL SAGT, AUCH WENN MAN ES AUF EINEM FELSEN ODER EINEM STEIN GEOPFERT HAT, SEI MAN SCHULDIG.",
+ "MAN IST SCHULDIG SOWOHL WEGEN TAUGLICHER OPFER ALS AUCH WEGEN UNTAUGLICHER OPFER, DEREN UNTAUGLICHKEIT IM HEILIGTUME ENTSTANDEN IST, WENN MAN SIE AUSSERHALB DARGEBRACHT HAT. WER EIN OLIVENGROSSES STÜCK VON EINEM BRANDOPFER UND DEN OPFERTEILENAUSSERHALB DARBRINGT, IST SCHULDIG. WER VOM HAUFEN, VOM WEIHRAUCH, VOM RÄUCHERWERKE, VOM SPEISOPFER EINES PRIESTERS, VOM SPEISOPFER DES GESALBTEN PRIESTERS UND VOM SPEISOPFER DES GUSSOPFERS EINE OLIVEAUSSERHALB DARBRINGT, IST SCHULDIG; NACH R. ELEA͑ZAR FREI, ES SEI DENN, DASS ER ES VOLLSTÄNDIG DARBRINGT. WER VON DIESEN ALLEN INNERHALB DARGEBRACHT, ABER EINE OLIVE ZURÜCKGELASSEN UND SIE AUSSERHALB DARGEBRACHT HAT, ISTSCHULDIG. WENN VON DIESEN ALLENETWAS FEHLT UND MAN SIE AUSSERHALB DARBRINGT, SO IST MAN FREI.",
+ "WER HEILIGES SAMT DEN OPFER TEILEN AUSSERHALB DARBRINGT, IST SCHULDIG. WER AUSSERHALB EIN SPEISOPFER DARBRINGT, VON DEM DER HAÜFE NICHT ABGEHOBEN WORDEN IST, ISTFREI; WENN MAN IHN ABGEHOBEN HATTE UND ER ZURÜCK HINEINGEKOMMEN IST, SO IST, WER ES AUSSERHALB DARBRINGT, SCHULDIG.",
+ "WER VON HAUFEN UND WEIHRAUCHEINES AUSSERHALB DARBRINGT, IST SCHULDIG; NACH R. ELIE͑ZERFREI, BIS ER AUCH DAS ANDERE DARGEBRACHT HAT; WENN EINES INNERHALB UND EINES AUSSERHALB, SO IST ER SCHULDIG. WER VON DEN BEIDEN SCHALEN WEIHRAUCHEINE AUSSERHALB DARBRINGT, IST SCHULDIG; NACH R. ELIE͑ZER FREI, BIS ER AUCH DIE ANDERE DARGEBRACHT HAT; WENN EINE INNERHALB UND EINE AUSSERHALB, SO IST ER SCHULDIG. WER EINEN TEIL DES BLUTESAUSSERHALB SPRENGT, IST SCHULDIG. R. ELEA͑ZAR SAGT, AUCH WER DAS FÜR DAS HÜTTENFEST BESTIMMTE WASSERAUSSERHALB GIESST. R. NEḤEMJA SAGT, WER DAS ZURÜCKBLEIBENDE BLUTAUSSERHALB DARBRINGT, SEI SCHULDIG.",
+ "WER EINEM VOGEL INNERHALB DEN KOPF ABKNEIFT UND IHN AUSSERHALB OPFERT, IST SCHULDIG; WER AUSSERHALB ABKNEIFT UND AUSSERHALB OPFERT, ISTFREI. WER EINEN VOGEL INNERHALB SCHLACHTET UND AUSSERHALB OPFERT, ISTFREI; WER AUSSERHALB SCHLACHTET UND AUSSERHALB OPFERT, IST SCHULDIG. ES ERGIBT SICH ALSO, DASS MAN WEGEN DES INNERHALB TAUGLICHMACHENDEN VERFAHRENS AUSSERHALB FREI IST, UND WEGEN DES AUSSERHALB TAUGLICHMACHENDEN VERFAHRENS INNERHALB FREIIST. R. ŠIMO͑N SAGT, IST MAN WEGEN DESSEN AUSSERHALB SCHULDIG, SEI MAN SCHULDIG, WENN MAN IN GLEICHER WEISE INNERHALB VERFÄHRT UND AUSSERHALB OPFERT, AUSSER MAN SCHLACHTET EINEN VOGEL INNERHALB UND OPFERT AUSSERHALB.",
+ "HAT MAN DAS BLUT VON EINEM SÜNDOPFER IN EINEM BECHER AUFGENOMMEN, SO IST MAN, WENN MAN ES ZUERST AUSSERHALB UND NACHHER INNERHALB ODER ZUERST INNERHALB UND NACHHER AUSSERHALB SPRENGT, SCHULDIG, WEIL DAS GANZE FÜR INNERHALB GEEIGNET WAR. HAT MAN DAS BLUT IN ZWEI BECHERN AUFGENOMMEN, SO IST MAN, WENN MAN BEIDE INNERHALB SPRENGT, FREI, WENN BEIDE AUSSERHALB, SCHULDIG, WENN EINEN INNERHALB UND DEN ANDEREN AUSSERHALB, FREI, UND WENN EINEN AUSSERHALB UND DEN ANDEREN INNERHALB, WEGEN DES ÄUSSEREN SCHULDIG, UND DER INNERE SCHAFFTSÜHNE. DIES GLEICHT DEM FALLE, WENN JEMAND SEIN SÜNDOPFER RESERVIERT HAT UND ES ABHANDEN GEKOMMEN IST, UND NACHDEM ER EIN ANDERES RESERVIERT HAT, DAS ERSTE SICH EINFINDET UND NUNMEHR BEIDE DASTEHEN; ER IST, WENN ER BEIDE INNERHALB SCHLACHTET, FREI, WENN BEIDE AUSSERHALB, SCHULDIG, WENN EINES INNERHALB UND DAS ANDERE AUSSERHALB, FREI, UND WENN EINES AUSSERHALB UND DAS ANDERE INNERHALB, WEGEN DES ÄUSSEREN SCHULDIG, UND DAS INNERE SCHAFFT SÜHNE. WIE DAS BLUTDAS EIGNE FLEISCH ENTHEBT, SO ENTHEBT ES AUCH DAS FLEISCH DES ANDEREN."
+ ],
+ [
+ "HAT MAN DIE ENTSÜNDIGUNGSKUH AUSSERHALB IHRES KELLERS VERBRANNT, UND EBENSO WENN MAN DEN FORTZUSCHICKENDEN SÜHNEBOCK AUSSERHALB DARGEBRACHT HAT, SO IST MAN FREI, DENN ES HEISST:und es zum Eingänge des Offenbarungszeltes nicht hinbringt; WEGEN DESSEN ABER, DAS ZUM EINGANGE DES OFFENBARUNGSZELTES GEBRACHT ZU WERDEN NICHT GEEIGNET IST, IST MAN NICHT SCHULDIG.",
+ "HAT MAN EIN AKTIV ODER PASSIV ZUR BESTIALITÄT, FÜR DEN GÖTZENDIENST, ZUR ANBETUNG, ALS HURENGABE ODER ALS HUNDELOHN VERWANDTES TIER, EINEN MISCHLING, EIN TOTVERLETZTES ODER EINE SEITENGEBURT AUSSERHALB DARGEBRACHT, SO IST MAN FREI, DENN ES HEISST:vor der Wohnstätte des Herrn; WEGEN DESSEN ABER, DAS VOR DIE WOHNSTÄTTE DES HERRN GEBRACHT ZU WERDEN NICHT GEEIGNET IST, IST MAN NICHT SCHULDIG. HAT MAN FEHLERBEHAFTETE, EINERLEI OB DAUERND FEHLERBEHAFTET ODER VORÜBERGEHEND FEHLERBEHAFTET, AUSSERHALB DARGEBRACHT, SO IST MAN FREI. R. ŠIMO͑N SAGT, SIND ES DAUERND FEHLERBEHAFTETE, SEI MAN FREI, UND SIND ES VORÜBERGEHEND FEHLERBEHAFTETE, SEI MAN WEGEN DES VERBOTES SCHULDIG. HAT MAN TURTELTAUBEN, DIE DAS ALTER NOCH NICHT ERREICHT HABEN, ODER JUNGE TAUBEN, DIE DAS ALTER ÜBERSCHRITTEN HABEN, AUSSERHALB GESCHLACHTET, SO IST MAN FREI. R. ŠIMO͑N SAGT, WEGEN JUNGER TAUBEN, DIE DAS ALTER ÜBERSCHRITTEN HABEN, SEI MAN FREI, UND WEGEN TURTELTAUBEN, DIE DAS ALTER NOCH NICHT ERREICHT HABEN, ÜBERTRETE MAN EIN VERBOT. WENN EIN VIEH MIT SEINEM JUNGEN AM SELBEN TAGE, ODER DEM DIE DARBRINGUNGSZEIT NOCH FEHLT, SO ÜBERTRITT MAN, WIE R. ŠIMO͑N SAGT, EIN VERBOT. R. ŠIMO͑N SAGTE NÄMLICH: WAS NACH ABLAUF EINER ZEIT DARGEBRACHT ZU WERDEN GEEIGNET IST, IST MIT EINEM VERBOTE BELEGT, NICHT ABER MIT DER AUSROTTUNG. DIE WEISEN ABER SAGEN, WAS NICHT MIT DER AUSROTTUNG BELEGT IST, IST AUCH NICHT MIT EINEM VERBOTE BELEGT.",
+ "DEM DIE DARBRINGUNGSZEIT NOCH FEHLT: SOWOHL DEM OPFER SELBER ALS AUCH DEM EIGENTÜMER. WELCHEN EIGENTÜMERN FEHLT DIE DARBRINGUNGSZEIT? MÄNNLICHEN ODER WEIBLICHEN FLUSSBEHAFTETEN, DER WÖCHNERIN UND DEM AUSSÄTZIGEN. HABEN SIE IHRE SÜNDOPFER UND IHRE SCHULDOPFERAUSSERHALB DARGEBRACHT, SO SIND SIE FREI, WENN IHRE BRANDOPFER UND IHRE HEILSOPFER, SO SIND SIE SCHULDIG. WER AUSSERHALB DARBRINGT VON DEM FLEISCHE DES SÜNDOPFERS, DEM FLEISCHE HOCHHEILIGER OPFER, DEM FLEISCHE MINDERHEILIGER OPFER, DEM ZURÜCKBLEIBENDEN DER SCHWINGEGARBE, DEN ZWEI BROTEN, DEN SCHAUBROTENUND DEM ZURÜCKGEBLIEBENEN DER SPEISOPFER, ODER GIESST, ZERBRÖCKELT, UMRÜHRT, SALZT, SCHWINGT, HERANBRINGT, DEN TISCH ANRICHTET, DIE LAMPEN PUTZT, DEN HAUFEN ABHEBT ODER DAS BLUT AUFNIMMT, IST FREI. DIESERHALB IST MAN NICHT SCHULDIG WEGEN DIENSTVERRICHTUNG DURCH EINEN GEMEINEN, UNREINHEIT, FEHLENS DER AMTSKLEIDER UND NICHTWASCHENS DER HÄNDE UND FÜSSE.",
+ "BEVOR DIE WOHNSTÄTTEERRICHTET WORDEN WAR, WAREN PRIVATALTÄRE ERLAUBT UND DER DIENST ERFOLGTE DURCH DIE ERSTGEBORENEN; NACHDEM DIE WOHNSTÄTTE ERRICHTET WORDEN WAR, WURDEN PRIVATALTÄRE VERBOTEN UND DER DIENST ERFOLGTE DURCH DIE PRIESTER. HOCHHEILIGES WURDE INNERHALB DER VORHÄNGE UND MINDERHEILIGES IM GANZEN JISRAÉLITISCHEN LAGER GEGESSEN.",
+ "ALS SIE NACH GILGALKAMEN, WURDEN PRIVATALTÄRE WIEDERUM ERLAUBT; HOCHHEILIGES WURDE INNERHALB DER VORHÄNGE UND MINDERHEILIGES AN JEDEM ORTEGEGESSEN.",
+ "ALS SIE NACH ŠILO KAMEN, WURDEN PRIVATALTÄRE ZURÜCK VERBOTEN. DA WAR KEIN GEBÄLK, SONDERN EIN UNTEN AUS STEINEN UND OBEN AUS TEPPICHEN BESTEHENDES BAUWERK, DAS WAR DIE RUHESTÄTTE. HOCHHEILIGES WURDE INNERHALB DER VORHÄNGE UND MINDERHEILIGES UND ZWEITER ZEHNTIM GANZEN GESICHTSKREISEGEGESSEN.",
+ "ALS SIE NACH NOBH UND GIBEO͑NKAMEN, WURDEN PRIVATALTÄRE WIEDER ERLAUBT; HOCHHEILIGES WURDE INNERHALB DER VORHÄNGE UND MINDERHEILIGES IN ALLEN STÄDTEN JISRAÉLS GEGESSEN.",
+ "ALS SIE NACH JERUŠALEM KAMEN, WURDEN PRIVATALTÄRE ZURÜCK VERBOTEN, OHNE JEMALS WIEDER ERLAUBT WORDEN ZU SEIN. DIES WAR DER ERBBESITZ. HOCHHEILIGES WURDE INNERHALB DER VORHÄNGE UND MINDERHEILIGES UND DER ZWEITE ZEHNT INNERHALB DER STADTMAUER GEGESSEN.",
+ "HAT MAN EINES VON ALL DEN OPFERN ZUR ZEIT, WO PRIVATALTÄRE VERBOTEN WAREN, GEWEIHT UND ZUR ZEIT, WO PRIVATALTÄRE VERBOTEN WAREN, AUSSERHALB DARGEBRACHT, SO HAT MAN EIN GEBOT UND EIN VERBOT ÜBERTRETEN UND SICH DER AUSROTTUNG SCHULDIG GEMACHT; HAT MAN SIE ZUR ZEIT, WO PRIVATALTÄRE ERLAUBT WAREN, GEWEIHT UND ZUR ZEIT, WO PRIVATALTÄRE VERBOTEN WAREN, AUSSERHALB DARGEBRACHT, SO HAT MAN EIN GEBOT UND EIN VERBOT ÜBERTRETEN UND SICH DER AUSROTTUNG NICHT SCHULDIG GEMACHT; HAT MAN SIE ZUR ZEIT, WO PRIVATALTÄRE VERBOTEN WAREN, GEWEIHT UND ZUR ZEIT, WO PRIVATALTÄRE ERLAUBT WAREN, DARGEBRACHT, SO HAT MAN EIN GEBOT UND KEIN VERBOT ÜBERTRETEN.",
+ "FOLGENDE OPFER WURDENIN DER WOHNSTÄTTE DARGEBRACHT: OPFER, DIE FÜR DIE WOHNSTÄTTE GEHEILIGT WORDEN WAREN; GEMEINDEOPFER WURDEN IN DER WOHNSTÄTTE UND PRIVATOPFER AUF PRIVATALTÄREN DARGEBRACHT. WAREN PRIVATOPFER FÜR DIE WOHNSTÄTTE GEHEILIGT WORDEN, SO WURDEN SIE IN DER WOHNSTÄTTE DARGEBRACHT; HAT MAN SIE AUF EINEM PRIVATALTAR DARGEBRACHT, SO WAR MAN FREI. WELCHEN UNTERSCHIED GAB ES ZWISCHEN DEM PRIVATALTAR EINES EINZELNEN UND DEM PRIVATALTAR DER GEMEINDE? DAS STÜTZEN, DAS SCHLACHTEN IN DER NORDSEITE, DAS BLUTSPRENGEN RINGS UM DEN ALTAR, DAS SCHWINGEN, DAS HERANBRINGEN – R. JEHUDA SAGT, BEI DEN PRIVATALTÄREN GAB ES KEINE SPEISOPFER, – DER PRIESTERDIENST, DIE AMTSKLEIDUNG, DIE DIENSTGERÄTE, DER ANGENEHME DUFT, DIE TEILUNG FÜR DIE BLUTSPRENGUNGUND DAS WASCHEN DER HÄNDE UND FÜSSE. HINSICHTLICH DER FRIST, DES ÜBRIGGEBLIEBENEN UND DER UNREINHEIT GLICHEN BEIDE EINANDER."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/William Davidson Edition - English.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/William Davidson Edition - English.json
new file mode 100644
index 0000000000000000000000000000000000000000..ac5b4a94ff85b4c73a71235fafc0a0c0b6bf86ef
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/William Davidson Edition - English.json
@@ -0,0 +1,156 @@
+{
+ "language": "en",
+ "title": "Mishnah Zevachim",
+ "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+ "versionTitle": "William Davidson Edition - English",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "CC-BY-NC",
+ "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering. This is the halakha with regard to all offerings except for the Paschal offering and the sin offering. In those cases, if the owner sacrificed them not for their own sake, they are unfit. But there is a difference between the two exceptions. The Paschal offering is unfit only when sacrificed not for its sake at its appointed time, on the fourteenth day of Nisan after noon, while the sin offering is unfit any time that it is sacrificed not for its sake. Rabbi Eliezer says: The guilt offering too is unfit when sacrificed not for its sake. According to his opinion, the correct reading of the mishna is: The Paschal offering is unfit only at its appointed time, while the sin offering and the guilt offering are unfit at all times. Rabbi Eliezer said in explanation: The sin offering is brought for performance of a transgression and the guilt offering is brought for performance of a transgression. Just as a sin offering is unfit when sacrificed not for its sake, so too, the guilt offering is unfit when sacrificed not for its sake.",
+ "Yosei ben Ḥoni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit. Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose level of sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose level of sanctity is less than theirs, they are unfit. How so? Offerings of the most sacred order, e.g., sin offerings and burnt offerings, that one slaughtered for the sake of offerings of lesser sanctity, e.g., peace offerings, are unfit. Offerings of lesser sanctity that one slaughtered for the sake of offerings of the most sacred order are fit. Likewise, there is a distinction between different offerings of lesser sanctity. The firstborn animal and the animal tithe that one slaughtered for the sake of a peace offering are fit, as the sanctity of peace offerings is greater. Peace offerings that one slaughtered for the sake of a firstborn animal or for the sake of an animal tithe are unfit.",
+ "With regard to the Paschal offering that one slaughtered on the morning of the fourteenth of Nisan, the day when the Paschal offering should be slaughtered in the afternoon, if he did so not for its sake, Rabbi Yehoshua deems it fit as though it were slaughtered on the thirteenth of Nisan. An animal consecrated as a Paschal offering that was slaughtered not at its designated time for the sake of a different offering is fit for sacrifice as a peace offering. Ben Beteira deems it unfit as though it were slaughtered in the afternoon of the fourteenth. Shimon ben Azzai said: I received a tradition from seventy-two elders, as the Sanhedrin deliberated and decided on the day that they installed Rabbi Elazar ben Azarya at the head of the yeshiva and ruled that all the slaughtered offerings that are eaten that were slaughtered not for their sake are fit, but these offerings did not satisfy the obligation of the owner, except for the Paschal offering and the sin offering. Based on that version, ben Azzai added to the halakha cited in the first mishna only the burnt offering, which is not eaten, and the Rabbis disagreed and did not concede to him.",
+ "With regard to the Paschal offering and the sin offering, where one slaughtered them not for their sake, or where he collected their blood in a vessel, conveyed this blood to the altar, or sprinkled this blood on the altar not for their sake, or where he performed one of these sacrificial rites for their sake and not for their sake, or not for their sake and for their sake, in all these cases the offerings are unfit. How are these rites performed for their sake and not for their sake? In a case where one slaughtered the Paschal offering for the sake of a Paschal offering and for the sake of a peace offering. How are these rites performed not for their sake and for their sake? In a case where one slaughtered the Paschal offering for the sake of a peace offering and for the sake of a Paschal offering. The offering is unfit because a slaughtered offering is disqualified due to prohibited intent in four matters: In the performance of the sacrificial rites of slaughtering the animal, in collecting the blood, in conveying the blood, and in sprinkling the blood. Rabbi Shimon deems the offering fit if the prohibited intent was during the rite of conveying the blood, as he would say: It is impossible to sacrifice an offering without slaughtering the animal, or without collection of the blood, or without sprinkling the blood, but it is possible to sacrifice an offering without conveying the blood to the altar. How so? If one slaughters the animal alongside the altar and sprinkles the blood, the blood does not need to be conveyed. Therefore, the rite of conveying the blood is not significant enough to cause the offering to be disqualified due to prohibited intent while performing it. Rabbi Eliezer says: With regard to one who conveys the blood in a situation where he is required to convey it, prohibited intent while conveying it disqualifies the offering. If he conveys the blood in a situation where he is not required to convey it, prohibited intent while conveying it does not disqualify the offering."
+ ],
+ [
+ "With regard to all slaughtered offerings, if the one who collected their blood was a non-priest; or a priest who was an acute mourner, i.e., one whose relative has died and has not yet been buried; or one who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed; or one who has not yet brought an atonement offering, e.g., a zav or leper after the seventh day of the purification process; or a priest lacking the requisite priestly vestments; or one who did not wash his hands and feet from the water in the Basin prior to performing the Temple service; or an uncircumcised priest; or a ritually impure priest; or if the one who collected the blood was sitting; or if he was standing not on the floor of the Temple but upon vessels, or upon an animal, or upon the feet of another, he has disqualified the offering. If he collected the blood with his left hand, he disqualified the blood for offering. In this last case, Rabbi Shimon deems it fit. If the blood spilled on the floor before the priest managed to collect it into a vessel, and the priest then collected it from the floor into a vessel, it is disqualified. If the priest placed the blood upon the ramp leading up to the altar, or if he placed it on the wall of the altar in an area that is not opposite the base of the altar, i.e., in those parts of the altar where there is no foundation; or if he placed the blood that is to be placed below the red line that runs along the middle of the altar, e.g., the blood of a burnt offering, above the red line, or if he placed the blood that is to be placed above the red line, e.g., the blood of a sin offering, below the red line; or if he placed the blood that is to be placed inside the Sanctuary, i.e., on the golden altar or in the Holy of Holies, outside the Sanctuary on the external altar, or if he placed the blood that is to be placed outside the Sanctuary inside the Sanctuary, in all these cases the offering is disqualified. Nevertheless, there is no liability for karet for one who partakes of these offerings.",
+ "With regard to one who slaughters the offering with intent to sprinkle its blood outside the Temple or to sprinkle part of its blood outside the Temple, to burn its sacrificial portions outside the Temple or to burn part of its sacrificial portions outside the Temple, to partake of its meat outside the Temple or to partake of an olive-bulk of its meat outside the Temple, or to partake of an olive-bulk of the skin of the tail outside the Temple, in all of these cases the offering is disqualified, and there is no liability for karet for one who partakes of it. But if one had intent to sprinkle its blood the next day or part of its blood the next day, to burn its sacrificial portions the next day or to burn part of its sacrificial portions the next day, to partake of its meat the next day or to partake of an olive-bulk of its meat the next day, or to partake of an olive-bulk of the skin of the tail the next day, the offering is piggul, and one is liable to receive karet for burning or partaking of it.",
+ "This is the principle: With regard to anyone who slaughters the animal, or who collects the blood, or who conveys the blood, or who sprinkles the blood, with intent to partake of an item whose typical manner is such that one partakes of it, e.g., the meat of the offering, or to burn an item whose typical manner is such that one burns it on the altar, if his intent was to partake of or to burn the measure of an olive-bulk outside its designated area, the offering is disqualified, but there is no liability for karet for burning or partaking of it. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet for burning or partaking of it, provided that the permitting factor, the blood, is sacrificed in accordance with its mitzva.",
+ "How is the permitting factor sacrificed in accordance with its mitzva? If one slaughtered the animal in silence with no specific intent, and he collected and conveyed and sprinkled the blood with intent to burn or partake of the offering beyond its designated time; or if one slaughtered it with intent to burn or partake of the offering beyond its designated time, and he collected and conveyed and sprinkled the blood in silence; or if one slaughtered the animal and collected and conveyed and sprinkled the blood with intent to burn or partake of the offering beyond its designated time, that is the case where one sacrifices the permitting factor in accordance with its mitzva. How is the permitting factor not sacrificed in accordance with its mitzva? If one slaughtered the animal with intent to burn it or partake of it outside its designated area, and he collected and conveyed and sprinkled the blood with intent to burn it or partake of it beyond its designated time; or if one slaughtered the animal with intent to burn it or partake of it beyond its designated time, and collected and conveyed and sprinkled the blood with intent to burn it or partake of it outside its designated area; or if one slaughtered the animal and collected and conveyed and sprinkled the blood with intent to burn it or partake of it outside its designated area, these are cases in which the permitting factor is not sacrificed in accordance with the mitzva. Similarly, in the case of the Paschal offering and the sin offering that one slaughtered not for their sake, and one collected and conveyed and sprinkled the blood with intent to burn it or partake of it beyond its designated time; or if one slaughtered the Paschal offering or sin offering with intent to burn it or partake of it beyond its designated time, and he collected and conveyed and sprinkled the blood not for their sake; or that one slaughtered the Paschal offering or sin offering and collected and conveyed and sprinkled their blood not for their sake, that is the case of an offering whose permitting factor is not sacrificed in accordance with its mitzva.",
+ "If one performed one of the sacrificial rites with the intent to eat an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is disqualified and there is no liability for karet for burning or partaking of it. Rabbi Yehuda said that this is the principle: In any case where the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet for burning or partaking of it. And if the intent with regard to the area preceded the intent with regard to the time, the offering is disqualified and there is no liability for karet for burning or partaking of it. And the Rabbis say: In both this case and that case, the offering is disqualified and there is no liability for karet for burning or partaking of it. If his intent was to eat half an olive-bulk and to burn half an olive-bulk not at the appropriate time or in the appropriate area, the offering is fit because eating and burning do not join together."
+ ],
+ [
+ "With regard to all those who are unfit for Temple service who slaughtered an offering, their slaughter is valid, as the slaughter of an offering is valid ab initio when performed even by non-priests, by women, by Canaanite slaves, and by ritually impure individuals. And this is the halakha even with regard to offerings of the most sacred order, provided that the ritually impure will not touch the flesh of the slaughtered animal, thereby rendering it impure. Therefore, these unfit individuals can disqualify the offering with prohibited intent, e.g., if one of them intended to partake of the offering beyond its designated time or outside its designated area. And with regard to all of them, in a case where they collected the blood with the intent to offer it beyond its designated time or outside its designated area, if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.",
+ "If the priest fit for Temple service collected the blood in a vessel and gave the vessel to an unfit person, that person should return it to the fit priest. If the priest collected the blood in a vessel in his right hand and moved it to his left hand, he should return it to his right hand. If the priest collected the blood in a sacred vessel and placed it in a non-sacred vessel, he should return the blood to a sacred vessel. If the blood spilled from the vessel onto the floor and he gathered it from the floor, it is valid. If an unfit person placed the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or if he placed the blood that is to be placed below the red line above the red line, or if he placed the blood that is to be placed above the red line below the red line, or if he placed the blood that is to be placed inside the Sanctuary outside the Sanctuary or the blood that is to be placed outside the Sanctuary inside the Sanctuary, then if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.",
+ "In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not partake of it, e.g., the portions of the offering consumed on the altar, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not burn it on the altar, e.g., the meat of the offering, the offering is fit, and Rabbi Eliezer deems it unfit. One who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does partake of it, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does burn it on the altar, but his intent was to partake or burn less than an olive-bulk, the offering is fit. If his intent was to eat half an olive-bulk and to burn half an olive-bulk beyond its designated time or outside its designated area, the offering is fit, because eating and burning do not join together.",
+ "In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an olive-bulk from the hide, or from the gravy, or from the spices that amass at the bottom of the pot together with small amounts of meat, or from a tendon in the neck, or from the bones, or from the tendons, or from the horns, or from the hooves, the offering is fit and one is not liable to receive karet for it, neither due to the prohibition of piggul, if the sacrificial rites were performed with the intent to partake of the offering beyond its designated time, nor due to the prohibition of leftover meat beyond the designated time, nor due to the prohibition against partaking of the meat while ritually impure.",
+ "In the case of one who slaughters sacrificial female animals with the intent to eat the fetus of those animals or their placenta outside the designated area, he has not rendered the offering piggul. Likewise, in the case of one who pinches doves, i.e., slaughters them for sacrifice by cutting the napes of their necks with his fingernail, with the intent to eat their eggs that are still in their bodies outside the designated area, he has not rendered the offering piggul. This is because the fetus, the placenta, and the eggs are not considered part of the body of the animal or the bird. For the same reason, one who consumes the milk of sacrificial female animals or the eggs of doves is not liable to receive karet for it, neither due to the prohibition of piggul, nor due to the prohibition of notar, nor due to the prohibition against partaking of the meat while ritually impure.",
+ "If one slaughters the animal in order to leave its blood or its sacrificial portions for the next day, or to remove them outside the designated area, but not in order to sacrifice them the next day, Rabbi Yehuda deems the offering unfit, and the Rabbis deem it fit. In the case of one who slaughters the animal in order to place the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or in order to place the blood that is to be placed above the red line below the red line, or to place the blood that is to be placed below the red line above the red line, or the blood that is to be placed inside the Sanctuary outside the Sanctuary, or the blood that is to be placed outside the Sanctuary inside the Sanctuary; and likewise, if he slaughtered the animal with the intent that ritually impure people will partake of it, or that ritually impure people will sacrifice it, or that uncircumcised people will partake of it, or that uncircumcised people will sacrifice it; and likewise, with regard to the Paschal offering, if he had intent during the slaughter to break the bones of the Paschal offering, or to eat from the meat of the Paschal offering partially roasted, or to mix the blood of an offering with the blood of unfit offerings, in all these cases, although he intended to perform one of these prohibited acts, some of which would render the offering unfit, the offering is fit. The reason is that intent does not render the offering unfit except in cases of intent to eat or to burn the offering beyond its designated time and outside its designated area, and in addition, the Paschal offering and the sin offering are disqualified by intent to sacrifice them not for their sake."
+ ],
+ [
+ "Beit Shammai say: With regard to all the offerings whose blood is to be placed on the external altar, even those that require that the blood be sprinkled on two opposite corners of the altar so that it will run down each of its four sides, in a case where the priest placed the blood on the altar with only one placement, he facilitated atonement. And in the case of a sin offering, which requires four placements, one on each of the four corners of the altar, at least two placements are necessary to facilitate atonement. And Beit Hillel say: Even with regard to a sin offering, in a case where the priest placed the blood with one placement, he facilitated atonement after the fact. Therefore, since the priest facilitates atonement with one placement in all cases other than a sin offering according to Beit Shammai, and even in the case of a sin offering according to Beit Hillel, if he placed the first placement in its proper manner, and the second with the intent to eat the offering beyond its designated time, he facilitated atonement. Since the second placement is not indispensable with regard to achieving atonement, improper intent while performing that rite does not invalidate the offering. And based on the same reasoning, if he placed the first placement with the intent to eat the offering beyond its designated time and he placed the second placement with the intent to eat the offering outside its designated area, the second of which does not render an offering piggul, the offering is piggul, an offering disqualified by improper intention, and one is liable to receive excision from the World-to-Come [karet] for its consumption. This is because the intent that accompanied the second placement does not supersede the piggul status of the offering.",
+ "All this applies to those offerings whose blood is to be placed on the external altar. But with regard to all the offerings whose blood is to be placed on the inner altar, if the priest omitted even one of the placements, it is as though he did not facilitate atonement. Therefore, if he placed all the placements in their proper manner, and one placement in an improper manner, i.e., with the intent to eat the offering beyond its designated time, the offering is disqualified, as it is lacking one placement; but there is no liability for karet for one who partakes of the offering, as the improper intention related to only part of the blood that renders the offering permitted for consumption, and an offering becomes piggul only when the improper intention relates to the entire portion of the offering that renders it permitted for consumption.",
+ "And these are the items for which one is not liable to receive karet due to violation of the prohibition of piggul. One is liable to receive karet only if he partakes of an item that was permitted for consumption or for the altar by another item. As for the items listed here, either nothing else renders them permitted for consumption or for the altar, or they themselves render other items permitted. They are as follows: The handful of flour, which permits consumption of the meal offering; the incense, which is burned in its entirety, without another item rendering it permitted for the altar; the frankincense, which is burned together with the handful of the meal offering; the meal offering of priests, from which no handful of flour is removed and which is burned in its entirety (see Leviticus 6:16); the meal offering of the anointed priest, which is sacrificed by the High Priest each day, half in the morning and half in the evening; the blood, which permits all the offerings; and the libations that are brought by themselves as a separate offering and do not accompany an animal offering; this is the statement of Rabbi Meir. And the Rabbis say: The same halakha applies even with regard to libations that are brought with an animal offering. With regard to the log of oil that accompanies the guilt offering of a recovered leper, Rabbi Shimon says: One is not liable for consuming it due to violation of the prohibition of piggul, because it is not permitted by any other item. And Rabbi Meir says: One is liable for consuming it due to violation of the prohibition of piggul, as the blood of the guilt offering of the leper permits its use, as only after the blood’s sacrifice is the oil sprinkled and given to the priests. And the principle is: With regard to any item that has permitting factors, either for consumption by a person or for burning on the altar, one is liable for eating it due to violation of the prohibition of piggul.",
+ "The mishna elaborates: The burnt offering, its blood permits its flesh to be burned on the altar and its hide to be used by the priests. The bird burnt offering, its blood permits its flesh and its skin to be burned on the altar. The bird sin offering, its blood permits its meat for consumption by the priests. Bulls that are burned, e.g., the bull for an unwitting communal sin, and goats that are burned, e.g., the goats sacrificed for an unwitting communal sin of idol worship, their blood permits their sacrificial portions to be sacrificed on the altar. Rabbi Shimon says: Those bulls and goats are not subject to piggul because their blood is presented in the Sanctuary, and in the case of any offering whose blood is not presented on the external altar like that of a peace offering, with regard to which the halakha of piggul was stated in the Torah, one is not liable for eating it due to violation of the prohibition of piggul.",
+ "With regard to offerings consecrated by gentiles for sacrifice to God, one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure. And one who slaughters them outside the Temple courtyard is exempt; this is the statement of Rabbi Shimon. And Rabbi Yosei deems him liable. Even with regard to those items enumerated in the previous mishna (42b) for which one is not liable for eating them due to violation of the prohibition of piggul, e.g., the handful, the frankincense, and the incense, one is, nevertheless, liable for eating them due to violation of the prohibition of notar, and due to violation of the prohibition against eating consecrated food while ritually impure, except for the blood. Rabbi Shimon deems one liable for an item whose typical manner is such that one eats it. But with regard to the wood, the frankincense, and the incense, one is not liable for eating them due to violation of the prohibition against eating a consecrated item while ritually impure.",
+ "The slaughtered offering is slaughtered for the sake of six matters, and one must have all of these matters in mind: For the sake of the particular type of offering being sacrificed; for the sake of the one who sacrifices the offering; for the sake of God; for the sake of consumption by the fires of the altar; for the sake of the aroma; for the sake of the pleasing of God, i.e., in fulfillment of God’s will; and, in the cases of a sin offering and a guilt offering, for the sake of atonement for the sin. Rabbi Yosei says: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is valid, as it is a stipulation of the court that he should not state any intent ab initio. This is necessary because the intent follows only the one performing the sacrificial rite, and therefore if the one who slaughters the animal is not careful and states the wrong intent, the offering would be disqualified through his improper intent."
+ ],
+ [
+ "What is the location of the slaughtering and consumption of offerings? The principle is that with regard to offerings of the most sacred order, their slaughter is in the north of the Temple courtyard. Specifically, with regard to the bull and the goat of Yom Kippur, their slaughter is in the north and the collection of their blood in a service vessel is in the north, and their blood requires sprinkling between the staves of the Ark in the Holy of Holies, and upon the Curtain separating the Sanctuary and Holy of Holies, and on the golden altar. Concerning all those sprinklings, failure to perform even one placement of their blood disqualifies the offering. As to the remainder of the blood, which is left after those sprinklings, a priest would pour it onto the western base of the external altar. But if he did not place the remainder of the blood on the western base, it does not disqualify the offering.",
+ "With regard to bulls that are burned and goats that are burned, their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires sprinkling upon the Curtain separating the Sanctuary and Holy of Holies, and upon the golden altar, and failure to perform even one placement of their blood disqualifies the offering. As for the remainder of the blood that is left after those sprinklings, a priest would pour it onto the western base of the external altar, but if he did not pour the remainder it does not disqualify the offering. These, the bull and the goat of Yom Kippur, and those, the bulls and the goats that are burned, are then burned in the place of the ashes, a place outside of Jerusalem where the priests would bring the ashes from the altar.",
+ "These are the halakhot of the communal and the individual sin offerings. These are the communal sin offerings: Goats of the New Moon and of the Festivals. Their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires four placements on the four corners of the altar. How did the priest do so? He ascended the ramp of the altar and turned right to the surrounding ledge and he continued east, and he came to the southeast corner and sprinkled the blood of the sin offering there and then to the northeast corner and sprinkled the blood there, and then to the northwest corner and sprinkled the blood there, and the southwest corner, where he performed the fourth sprinkling and descended from the altar. He would pour the remainder of the blood on the southern base of the altar. And the meat portions of the offering are eaten within the curtains, i.e., in the Temple courtyard, by the males of the priesthood. And they are eaten prepared in any form of food preparation, on the day the offering is sacrificed and during the night that follows, until midnight.",
+ "The burnt offering is an offering of the most sacred order. Its slaughter is in the north of the Temple courtyard and the collection of its blood in a service vessel is in the north, and its blood requires two placements that are four, and it requires flaying of its carcass and the cutting of the sacrificial animal into pieces, and it is consumed in its entirety, with the exception of its hide, by the fire of the altar.",
+ "These are the halakhot of communal peace offerings and guilt offerings. These are guilt offerings: The guilt offering for robbery, brought by one from whom another demanded payment of a debt and he denied it and took a false oath (see Leviticus 5:20–26); the guilt offering for unwitting misuse of consecrated property (see Leviticus 5:14–16); the guilt offering of an espoused maidservant, brought by one who engaged in sexual intercourse with a Canaanite maidservant betrothed to a Hebrew slave (see Leviticus 19:20–22); the guilt offering of a nazirite who became impure via contact with a corpse (see Numbers 6:12); the guilt offering of a leper, brought for his purification (see Leviticus 14:12); and the provisional guilt offering, brought by one who is uncertain as to whether he committed a sin that requires a sin offering (see Leviticus 5:17–18). Concerning all of these, their slaughter is in the north of the Temple courtyard and collection of their blood in a service vessel is in the north, and their blood requires two placements that are four. And the meat portions of the offering are eaten within the curtains, i.e., in the Temple courtyard, by male priests. And they are eaten prepared in any manner of food preparation, on the day the offering was sacrificed and during the night that follows, until midnight.",
+ "The thanks offering and nazirite’s ram are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires two placements that are four, and they are eaten throughout the city of Jerusalem, by every person, i.e., any ritually pure Jew, prepared in any manner of food preparation, on the day the offering was sacrificed and during the night that follows, until midnight. The status of the portion that is separated from them and given to the priests is similar to theirs; but the portion that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.",
+ "Peace offerings are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires two placements that are four, and they are eaten throughout the city of Jerusalem, by every person, i.e., any ritually pure Jew, prepared in any manner of food preparation, for two days and one night, i.e., the day on which they are slaughtered, the following day, and the intervening night. The status of the portion that is separated from them and given to the priests is similar to theirs; but the portion that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.",
+ "The firstborn offering, the animal tithe offering, and the Paschal offering are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires one placement, provided that the priest places it so that the blood goes on the base of the altar. The halakha differs with regard to their consumption. The firstborn offering is eaten by the priests, and the animal tithe offer-ing is eaten by any person, i.e., any ritually pure Jew. And they are eaten throughout the city of Jerusalem, prepared in any manner of food preparation, for two days and one night. The Paschal offering is eaten only at night, and it is eaten only until midnight, and it is eaten only by its registrants, i.e., those who registered in advance to partake of the offering, and it is eaten only roasted, not prepared in any other manner."
+ ],
+ [
+ "It was taught in the previous chapter that offerings of the most sacred order are to be slaughtered in the northern section of the Temple courtyard. With regard to offerings of the most sacred order that one slaughtered atop the altar, Rabbi Yosei says: Their status is as though they were slaughtered in the north, and the offerings are therefore valid. Rabbi Yosei, son of Rabbi Yehuda, says: The status of the area from the halfway point of the altar and to the south is like that of the south, and offerings of the most sacred order slaughtered in that area are therefore disqualified. The status of the area from the halfway point of the altar and to the north is like that of the north. Handfuls were removed from the meal offerings in any place in the Temple courtyard and were consumed within the area enclosed by the curtains by males of the priesthood, prepared in any form of food preparation that he chooses, e.g., roasted or boiled, for one day and night, until midnight.",
+ "The sacrificial rite of a bird sin offering would be performed at the southwest corner of the altar. And if its sacrificial rite was performed in any place on the altar, the offering was deemed valid; but that corner was its designated place. And there were three matters for which the portion of that corner below the red line that served as the demarcation between the upper and lower portions of the altar served as the proper location, and there were three matters for which the portion of that corner above the red line served as their proper location. The following rites were performed below the red line: Sacrificing a bird sin offering, and bringing meal offerings near the altar before removal of the handful, and pouring out the remaining blood. And the following rites were performed above the red line: The wine libation that is brought together with animal offerings or as an offering by itself, and the water libation on the festival of Sukkot, and sacrificing a bird burnt offering when they were numerous and it was impossible to perform the rite in the east, i.e., the southeastern corner where the bird burnt offering was sacrificed.",
+ "All those who ascend the ramp to the altar ascend via the right side of the ramp toward the southeast corner and circle the altar until reaching the southwest corner and descend via the left side of the ramp, except for one who ascends for one of these three matters, where they would ascend directly to the southwest corner of the altar, and descend by turning on their heels and retracing the path by which they ascended rather than circling the altar.",
+ "The sacrifice of the bird sin offering, how was it performed? The priest would pinch off the bird’s head by cutting opposite its nape with his thumbnail and would not separate the bird’s head from its body. And he sprinkles from its blood on the wall of the altar below the red line. The remaining blood would be squeezed out from the body of the bird on the base of the altar. The altar has only its blood and the entire bird goes to the priests for consumption.",
+ "The sacrifice of the bird burnt offering, how was it performed? The priest ascended the ramp and turned to the surrounding ledge and came to the southeast corner of the altar. He would then pinch off the bird’s head by cutting at its nape with his thumbnail and separate the bird’s head from its body, and would squeeze out its blood on the wall of the altar. He took the head and neared the place of its pinching, i.e., its nape, to the altar in order to squeeze the blood from the head. He would then absorb the remaining blood with salt and throw the head onto the fire on the altar. He then arrived at the body and removed the crop and the feather attached to it and the innards that emerge with them and he tossed them to the place of the ashes. He then ripped the bird lengthwise and did not separate the two halves of the bird; but if he separated them, the offering is valid. He would then absorb the remaining blood with salt and throw the body of the bird onto the fire on the altar.",
+ "If he neither removed the crop, nor the feather and the innards that emerge with them, nor absorbed the blood with salt, with regard to any detail that he changed in the sacrificial rites after he squeezed out its blood, the offering is valid. If he separated the head from the body in sacrificing the sin offering, or if he did not separate the head from the body in sacrificing the burnt offering, the offering is disqualified. In a case where he squeezed out the blood of the head and did not squeeze out the blood of the body, it is disqualified. If he squeezed out the blood of the body and did not squeeze out the blood of the head, the offering is valid.",
+ "In the case of a bird sin offering that the priest pinched not for its sake, or if he squeezed out its blood not for its sake, or if he did so for its sake and then not for its sake, or not for its sake and then for its sake, it is disqualified, like all other sin offerings that are disqualified when performed not for their sake (see 2a). A bird burnt offering sacrificed not for its sake is valid; it is just that it did not satisfy the obligation of the owner. With regard to both a bird sin offering and a bird burnt offering where the priest pinched its nape or squeezed out its blood with the intent to partake of an item whose typical manner is such that one partakes of it, or to burn an item whose typical manner is such that one burns it on the altar, outside its designated area, the offering is disqualified. But there is no liability to receive karet for one who partakes of the offering. If his intent was to eat it or burn it beyond its designated time, the offering is piggul and one is liable to receive karet for partaking of the offering, provided that the permitting factor, the blood, was sacrificed in accordance with its mitzva. How is the permitting factor sacrificed in accordance with its mitzva? If one pinched the nape in silence, i.e., with no disqualifying intent, and squeezed out its blood with the intent to partake of the parts typically eaten or to burn the portions that are to be burned on the altar, beyond its designated time; or in the case of one who pinched with the intent to partake of the offering or burn it on the altar beyond its designated time, and squeezed out its blood in silence; or in the case of one who pinched and squeezed out the blood with the intent to partake of the offering or burn it on the altar beyond its designated time, that is the case of a bird offering where the permitting factor is sacrificed in accordance with its mitzva. How is the permitting factor not sacrificed in accordance with its mitzva? If the priest pinched the nape of the bird with the intent to partake of it or burn it outside its designated area and squeezed out its blood with the intent to partake of it or burn it beyond its designated time, or he pinched with the intent to partake of it or burn it beyond its designated time and squeezed out its blood with the intent to partake of it or burn it outside its designated area, or if the priest pinched and squeezed out the blood with the intent to partake of it or burn it outside its designated area, or in the case of a bird sin offering where one pinched its nape not for its sake and squeezed out its blood with the intent of consuming it or burning it beyond its designated time, or in a case where he pinched its nape with the intent to consume it or burn it beyond its designated time and squeezed out its blood not for its sake, or in a case where he pinched its nape and squeezed out its blood not for its sake, that is a case of a bird offering whose permitting factor is not sacrificed in accordance with its mitzva. If one pinched the nape of the bird and squeezed out its blood with the intent to eat an olive-bulk of the offering outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is disqualified and it does not include liability to receive karet. Rabbi Yehuda disagreed and said that this is the principle: If the improper intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet for eating it. And if the intent with regard to the area preceded the intent with regard to the time, the offering is disqualified and it does not include liability to receive karet. And the Rabbis say: In both this case where the intent with regard to time came first and that case where the intent with regard to area came first, the offering is disqualified and it does not include liability to receive karet. If his intent was to eat half an olive-bulk and to burn half an olive-bulk not at the appropriate time or in the appropriate area, the offering is valid, because eating and burning do not join together."
+ ],
+ [
+ "If the priest sacrificed a bird sin offering in its designated place below the red line, and he sacrificed it according to the procedure of a sin offering with pinching, i.e., cutting from the nape with a fingernail, and sprinkling, and he sacrificed it for the sake of a sin offering, the offering is fit. This is the manner in which a priest is to sacrifice a sin offering ab initio. If the priest sacrificed the bird sin offering below the red line in the middle of the altar and according to the procedure of a sin offering, but he sacrificed it for the sake of a burnt offering; or if he sacrificed it according to the procedure of a burnt offering, even if he sacrificed it for the sake of a sin offering; or if he sacrificed it according to the procedure of a burnt offering for the sake of a burnt offering; in all these cases the sin offering is disqualified. If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.",
+ "A bird burnt offering that one sacrificed in its designated place above the red line according to the procedure of a burnt offering and for the sake of a burnt offering is fit. This is the manner in which a priest is to sacrifice a burnt offering ab initio. If he sacrificed a bird burnt offering above the red line according to the procedure of the burnt offering but for the sake of a sin offering, the offering is fit, but it did not satisfy the obligation of its owner. If the priest sacrificed a bird burnt offering according to the procedure of a sin offering for the sake of a burnt offering, or according to the procedure of a sin offering for the sake of a sin offering, the offering is disqualified. If he sacrificed it below the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.",
+ "And all of the offerings enumerated in the previous mishna, even those that are disqualified and may not be eaten or sacrificed, still differ from carcasses of unslaughtered kosher birds in that they do not render one who swallows their meat ritually impure when the meat is in the throat. This is because the pinching of the napes of bird offerings, like the slaughter of animals, prevents them from assuming the status of a carcass. But nevertheless, since they are forbidden to the priests, one who derives benefit from any of them is liable for misusing consecrated property. This is the halakha in all cases except for the bird sin offering that one sacrificed below the red line according to the procedure of the sin offering and for the sake of a sin offering. Since it was sacrificed properly and it is permitted for priests to partake of a fit sin offering, there is no liability for misuse of consecrated property. ",
+ "In the case of a bird burnt offering that one improperly sacrificed below the red line according to the procedure of the sin offering, and one did so for the sake of a sin offering, Rabbi Eliezer says: One who derives benefit from it is liable for misusing consecrated property, as it remains a burnt offering, whose meat is never permitted to the priests. Rabbi Yehoshua says: One who derives benefit from it is not liable for misusing consecrated property. Since the entire sacrificial process was conducted according to the procedure of a sin offering, the offering assumes the status of a sin offering in this regard. The mishna recounts the dispute between the tanna’im. Rabbi Eliezer said: And if in the case of a sin offering that was sacrificed for its sake, one is not liable for misusing it, and nevertheless, when one changed its designation and sacrificed it not for its sake, one is liable for misusing it, then in the case of a burnt offering, where one is liable for misusing it even when it was sacrificed for its sake, when one changed its designation and sacrificed it not for its sake is it not right that he is liable for misusing it? Rabbi Yehoshua said to him: No, that a fortiori inference is not correct, as if you said with regard to a sin offering for which one changed its designation and sacrificed it for the sake of a burnt offering that there is liability for misuse, this is reasonable, because he changed its designation to an item for which there is liability for misuse. Would you say in the case of a burnt offering for which one changed its designation and sacrificed it for the sake of a sin offering that there is liability for misuse, as in that case he changed its designation to an item for which there is no liability for its misuse? Rabbi Eliezer said to him: The case of offerings of the most sacred order that one slaughtered in the south of the Temple courtyard and slaughtered for the sake of offerings of lesser sanctity, will prove that the fact that one changed the offering’s designation to an item that is not subject to the halakhot of misuse is not a relevant factor. As in this case, one changed their designation to an item that is not subject to the halakhot of misuse and, nevertheless, one is liable for misusing them. You too should not be puzzled about the burnt offering, concerning which even though one changed its designation to an item that is not subject to the halakhot of misuse, the halakha is that one would be liable for misusing it. Rabbi Yehoshua said to him: No, that is no proof, as if you said with regard to offerings of the most sacred order that one slaughtered in the south of the Temple courtyard, and slaughtered them for the sake of offerings of lesser sanctity, that one is liable for misusing them, that is reasonable. The reason is that one who slaughtered them changed their designation to an item for which there are both prohibited and permitted elements as offerings of lesser sanctity. Although one is not liable for misuse of their flesh, after the blood is sprinkled one is liable for misuse of the portions consumed on the altar. Would you say the halakha is the same in the case of a burnt offering for which one changed its designation to an item that is permitted in its entirety, i.e., a bird sin offering, which is eaten by the priests and none of it is burned on the altar?",
+ " If a priest pinched it with the thumbnail of his left hand, or if he pinched it at night, or if he slaughtered a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard, in all these cases, although it is prohibited to consume these birds, they do not render one ritually impure when they are in the throat, as the halakhic status of pinching is like that of slaughtering. If he pinched with a knife and not with his thumbnail; or if he pinched a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard; or if he pinched doves whose time of fitness for sacrifice has not yet arrived, as they are too young to be sacrificed; or if he pinched pigeons whose time of fitness has passed, as they are too old; or if he pinched the nape of a fledgling whose wing was withered, or whose eye was blinded, or whose leg was severed; in all these cases, although the bird’s nape was pinched, it renders one who swallows it ritually impure when it is in the throat. This is the principle: The meat of any bird that was initially fit for sacrifice and whose disqualification occurred in the course of the service in the sacred Temple courtyard does not render one who swallows it ritually impure when it is in the throat. The meat of any bird whose disqualification did not occur in the sacred area, but rather was disqualified before the service began, renders one ritually impure when it is in the throat. With regard to any of those people disqualified from performing the Temple service who pinched the nape of a bird offering, their pinching is not valid, but the offering’s meat does not render one who swallows it ritually impure when it is in the throat, as would the meat of a kosher bird that was not ritually slaughtered.",
+ "If the priest pinched the nape of the bird’s neck properly and then it was found to be a tereifa, and it was therefore disqualified from being sacrificed and forbidden for consumption by a priest, Rabbi Meir says: An olive-bulk of its meat does not render one who swallows it ritually impure when it is in the throat, as the pinching prevents it from assuming the status of a carcass. Rabbi Yehuda says: Its status is like any other carcass of an unslaughtered kosher bird, and its meat renders one who swallows it ritually impure. Rabbi Meir said: My opinion can be inferred a fortiori. If an animal carcass transmits impurity to a person through touching it and through carrying it, and nevertheless the slaughter of an animal purifies it, even if it is a tereifa, from its impurity, i.e., its slaughter prevents it from assuming the impurity status of a carcass, then with regard to a bird carcass, which possesses a lesser degree of impurity, as it does not transmit impurity to a person through touching it and through carrying it, but only through swallowing it, is it not logical that its slaughter should purify it, even if it is a tereifa, from its impurity? And once it is established that slaughter renders a bird that is a tereifa pure, it can be inferred that just as we found with regard to its slaughter that it renders a bird fit for consumption and purifies a bird, even if it is a tereifa, from its impurity, so too its pinching, which renders a bird offering fit with regard to consumption, should purify it, even if it is a tereifa, from its impurity. Rabbi Yosei says: Although one can derive from the case of an animal that slaughter renders even a bird that is a tereifa pure, that derivation cannot be extended to pinching. The same restriction that applies to every a fortiori inference, namely, that a halakha derived by means of an a fortiori inference is no more stringent than the source from which it is derived, applies here: It is sufficient for the halakhic status of the carcass of a bird that is a tereifa to be like that of the carcass of an animal that is a tereifa; its slaughter renders it pure, but its pinching does not."
+ ],
+ [
+ "All the offerings that were intermingled with animals from which deriving benefit is forbidden, e.g., sin offerings left to die, or with an ox that was sentenced to be stoned, even if the ratio is one in ten thousand, deriving benefit from them all is prohibited and they all must die. If the offerings were intermingled with animals whose sacrifice is forbidden but deriving benefit from them is not, the halakha is different. Examples of this are an ox with which a transgression was performed, which disqualifies it from being sacrificed as an offering, or an ox that is known to have killed a person based on the testimony of one witness or based on the admission of the owner. Had two witnesses testified, deriving benefit from the ox would have been prohibited. Additional examples include when an offering is intermingled with an animal that copulated with a person; or an animal that was the object of bestiality; or with an animal that was set aside for idol worship; or one that was worshipped as a deity; or with an animal that was given as payment to a prostitute or as the price of a dog, as it is written: “You shall not bring the payment of a harlot, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). Additional examples include an offering that was intermingled with an animal born of a mixture of diverse kinds, e.g., the offspring of a ram and a goat, or with an animal with a wound that will cause it to die within twelve months [tereifa], or with an animal born by caesarean section. In all these cases the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them, of the same type of offering that the intermingled offering was. The mishna continues: If sacrificial animals were intermingled with unblemished, non-sacred animals, which, if consecrated, are fit for sacrifice, the non-sacred animals shall be sold for the purpose of purchasing offerings of the same type as the offering with which they were intermingled.",
+ "In a case where sacrificial animals were intermingled with other sacrificial animals, if it was an animal of one type of offering with animals of the same type of offering, one shall sacrifice this animal for the sake of whoever is its owner and one shall sacrifice that animal for the sake of whoever is its owner, and both fulfill their obligation. In a case where sacrificial animals were intermingled with other sacrificial animals, where an animal of one type of offering was intermingled with animals not of the same type of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, they shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as this type of offering, and another offering of the monetary value of the highest-quality animal among them as that type of offering, and he will lose the additional expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, from his own assets. In a case where sacrificial animals were intermingled with a firstborn offering or with an animal tithe offering, they shall graze until they become unfit for sacrifice and they shall both be eaten as a firstborn offering or as an animal tithe offering. All offerings can become indistinguishably intermingled with each other, except for a sin offering and a guilt offering, as the Gemara will explain.",
+ "In the case of a guilt offering that was intermingled with a peace offering, Rabbi Shimon says: Both of them should be slaughtered in the north of the Temple courtyard, as a guilt offering must be slaughtered in the north while a peace offering may be slaughtered anywhere in the courtyard. And they both must be eaten in accordance with the halakha of the more stringent of them, i.e., the guilt offering, with the following halakhot: They may be eaten only in the courtyard rather than throughout Jerusalem; by male priests and not by any ritually pure Jew; and on the day they were sacrificed and the following night, and not on the day they were sacrificed, the following day, and the intervening night. The Rabbis said to Rabbi Shimon: One may not limit the time of the consumption of an offering, as one may not bring sacrificial animals to the status of unfitness. According to Rabbi Shimon’s opinion, the peace offering becomes leftover, notar, the morning after it is sacrificed, and not at the end of that day, as is the halakha concerning peace offerings. Rather, the owner shall wait until these animals become blemished, redeem them, and bring an offering of each type that is worth the monetary value of the higher-quality animal among them. The mishna adds: Even according to the opinion of the Rabbis, if pieces of the meat of one offering were intermingled with pieces of the meat of another offering, e.g., meat from offerings of the most sacred order with meat from offerings of lesser sanctity; or if pieces of meat from offerings eaten for one day and the following night were intermingled with pieces of meat from offerings eaten for two days and one night, since in that case the remedy with regard to offerings that were intermingled cannot be implemented, they both must be eaten in accordance with the halakha of the more stringent of them.",
+ "In the case of the limbs of a sin offering, which are eaten by priests and may not be burned on the altar, that were intermingled with the limbs of a burnt offering, which are burned on the altar, Rabbi Eliezer says: The priest shall place all the limbs above, on the altar, and I view the flesh of the limbs of the sin offering above on the altar as though they are pieces of wood burned on the altar, and not as though they are an offering. And the Rabbis say: One should wait until the form of all the intermingled limbs decays and they will all go out to the place of burning in the Temple courtyard, where all disqualified offerings of the most sacred order are burned.",
+ "In a case where limbs of burnt offerings fit for sacrifice were intermingled with limbs of blemished burnt offerings, Rabbi Eliezer says: Although all the limbs are unfit for sacrifice, if the head of one of them was sacrificed all the heads shall be sacrificed, as the head that was sacrificed is assumed to have been that of the unfit animal in the mixture. Likewise, if one sacrificed the legs of one of them all the legs shall be sacrificed. And the Rabbis say: Even if all the limbs were sacrificed except for one of them, there is a concern that the remaining limb is the unfit limb, which may not be sacrificed. Rather, all of the limbs must go out to the place of burning in the Temple courtyard.",
+ "In the case of blood of an offering fit for sacrifice that was mixed with water, if the mixture has the appearance of blood it is fit for sprinkling on the altar, even though the majority of the mixture is water. If the blood was mixed with red wine, one views the wine as though it is water. If that amount of water would leave the mixture with the appearance of blood it is fit for presentation. And likewise if the blood was mixed with the blood of a non-sacred domesticated animal or the blood of a non-sacred undomesticated animal, one considers the non-sacred blood as though it is water. Rabbi Yehuda says: Blood does not nullify blood. Therefore, the priest presents the blood of the mixture on the altar.",
+ "If blood fit for presentation was mixed with the blood of unfit offerings, there is no remedy. Therefore, the entire mixture shall be poured into the drain running through the Temple courtyard. Likewise, if blood fit for presentation was mixed with blood of exudate, i.e., that exudes from the neck after the initial spurt following its slaughter concludes, which is unfit for presentation, the entire mixture shall be poured into the Temple courtyard drain. Rabbi Eliezer deems this mixture fit for presentation. Even according to the first tanna, if the priest did not consult the authorities and placed the blood on the altar, the offering is fit.",
+ "If the blood of unblemished offerings was mixed with the blood of blemished animals unfit for sacrifice, the entire mixture shall be poured into the Temple courtyard drain. This is the halakha when the fit and unfit blood were mixed in one vessel. By contrast, if a cup of the blood of a blemished offering was intermingled with cups of blood fit for offering and it is unclear which blood is in the cup, Rabbi Eliezer says: Although it is prohibited to present all the blood due to the uncertainty, if it happened that a priest already sacrificed, i.e., presented, one cup, the blood in all the other cups shall be sacrificed, as the blood that was presented is assumed to have come from the unfit cup in the mixture. And the Rabbis say: Even if the blood in all the cups was sacrificed except for one of them, the remaining blood shall be poured into the Temple courtyard drain.",
+ "With regard to blood that is to be placed below the red line circumscribing the altar, e.g., blood of a burnt offering, a guilt offering, or a peace offering, that was mixed with blood that is to be placed above the red line, e.g., blood of a sin offering, Rabbi Eliezer says: The priest shall initially place the blood of the mixture above the red line for the sake of the sin offering, and I view the blood that was to be placed below that was in fact placed above as though it is water, and the priest shall again place blood from the mixture below. And the Rabbis say: It shall all be poured into the Temple courtyard drain. Even according to the Rabbis, if the priest did not consult the authorities and placed the blood above the red line, the offering is fit, and he should then place the remaining blood below the red line.",
+ "In a case of the blood of an offering that is to be placed on the altar with one placement that was mixed with the blood of another offering that is to be placed on the altar with one placement, e.g., the blood of a firstborn offering with the blood of another firstborn offering or the blood of an animal tithe offering, the blood shall be placed with one placement. In a case of the blood of an offering that is to be placed on the altar with four placements that was mixed with the blood of another offering that is to be placed on the altar with four placements, e.g., the blood of a sin offering with that of another sin offering, or the blood of a burnt offering with that of a peace offering, the blood shall be placed with four placements. If the blood of an offering that is to be placed on the altar with four placements was mixed with the blood of an offering that is to be placed on the altar with one placement, Rabbi Eliezer says: The blood shall be placed with four placements. Rabbi Yehoshua says: The blood shall be placed with one placement, as the priest fulfills the requirement with one placement after the fact. Rabbi Eliezer said to Rabbi Yehoshua: According to your opinion, the priest violates the prohibition of: Do not diminish, as it is written: “All these matters that I command you, that you shall observe to do; you shall not add thereto, nor diminish from it” (Deuteronomy 13:1). One may not diminish the number of required placements from four to one. Rabbi Yehoshua said to Rabbi Eliezer: According to your opinion, the priest violates the prohibition of: Do not add, derived from the same verse. One may not add to the one required placement and place four. Rabbi Eliezer said to Rabbi Yehoshua: The prohibition of: Do not add, is stated only in a case where the blood is by itself, not when it is part of a mixture. Rabbi Yehoshua said to Rabbi Eliezer: Likewise, the prohibition of: Do not diminish, is stated only in a case where the blood is by itself. And Rabbi Yehoshua also said: When you placed four placements, you transgressed the prohibition of: Do not add, and you performed a direct action. When you did not place four placements but only one, although you transgressed the prohibition of: Do not diminish, you did not perform a direct action. An active transgression is more severe than a passive one.",
+ "Blood that is to be placed on three locations inside the Sanctuary, i.e., between the staves, on the Curtain, and on the golden altar, that was mixed with blood that is to be placed outside the Sanctuary on the external altar in the Temple courtyard, has no remedy, as one may not change the location of the placement of the blood of one to fulfill his obligation with the other type of blood. Therefore, all the blood shall be poured into the Temple courtyard drain. If the priest, on his own initiative, placed the mixture of blood outside the Sanctuary and again placed the mixture of blood inside the Sanctuary, the offering is fit. If the priest, on his own initiative, placed the mixture of blood inside the Sanctuary and again placed the mixture of blood outside the Sanctuary, Rabbi Akiva deems the blood placed outside disqualified, and the Rabbis deem it fit. As Rabbi Akiva says: Any blood that is to be presented outside that entered to atone in the Sanctuary is disqualified; but the Rabbis say: That is the halakha with regard to the blood of an external sin offering alone, as it is written: “And any sin offering, whereof any of the blood is brought into the Tent of Meeting to atone in the Sanctuary, shall not be eaten” (Leviticus 6:23). Rabbi Eliezer says: The status of a guilt offering is like that of a sin offering as well, as it is stated: “As is the sin offering, so is the guilt offering” (Leviticus 7:7), i.e., there is one halakha for them. That is not the case with regard to the blood of other offerings.",
+ "In the case of a sin offering whose blood placement is on the external altar whose blood the priest collected in two cups, if one of them left the Temple courtyard and was thereby disqualified, the cup that remained inside the courtyard is fit to be presented. If one of the cups entered inside the Sanctuary and was thereby disqualified, Rabbi Yosei HaGelili deems the blood in the cup that remained outside the Sanctuary, in the courtyard, fit to be presented, and the Rabbis deem it disqualified from being presented. Rabbi Yosei HaGelili said in support of his opinion: The halakha is that if one slaughters an offering with the intent that its blood be presented outside of the Temple courtyard, the offering is disqualified, but if his intention was that the blood be presented inside the Sanctuary, the offering is not disqualified. Just as in a case where part of the blood reached a place where the intent to present the blood there disqualifies the offering, i.e., outside the Temple courtyard, and yet when some of the blood is taken there it does not render the status of the remaining blood disqualified like that of blood that leaves the courtyard, so too, in a case where part of the blood reached a place where the intent to present the blood there does not disqualify the offering, i.e., inside the Sanctuary, is it not logical that we will not deem the status of the remaining blood like that of blood that entered the Sanctuary? The mishna continues: If all of the blood of a sin offering whose blood placement is on the external altar entered the Sanctuary to atone through sprinkling, despite the fact that the priest did not actually sprinkle the blood to atone, the offering is disqualified; this is the statement of Rabbi Eliezer. Rabbi Shimon says: The offering is disqualified only when he atones and sprinkles the blood in the Sanctuary. Rabbi Yehuda says: If he took the blood into the Sanctuary unwittingly, the blood remains fit to be presented. With regard to all the blood disqualified for presentation that was placed on the altar, the frontplate effects acceptance only for offerings sacrificed that are ritually impure. Although it is written with regard to the frontplate worn on the forehead of the High Priest: “And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the sacred matters” (Exodus 28:38), this does not apply to all disqualifications of offerings. This is because the frontplate effects acceptance for offerings sacri-ficed that are ritually impure but does not effect acceptance for offerings that leave the courtyard."
+ ],
+ [
+ "Certain unfit items, once they have been placed on the altar, are nevertheless sacrificed. The mishna teaches: The altar sanctifies only items that are suited to it. The tanna’im disagree as to the definition of suited for the altar. Rabbi Yehoshua says: Any item that is suited to be consumed by the fire on the altar, e.g., burnt offerings and the sacrificial portions of other offerings, which are burned on the altar, if it ascended upon the altar, even if it is disqualified from being sacrificed ab initio, it shall not descend. Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, as it is stated: “It is the burnt offering on the pyre upon the altar” (Leviticus 6:2), from which it is derived: Just as with regard to a burnt offering, which is suited to be consumed by the fire on the altar, if it ascended it shall not descend, so too, with regard to any item that is suited to be consumed by the fire on the altar, if it ascended it shall not descend. Rabban Gamliel says: With regard to any item that is suited to ascend upon the altar, even if it is not typically consumed, if it ascended, it shall not descend, even if it is disqualified from being sacrificed ab initio, as it is stated: “It is the burnt offering on the pyre upon the altar,” from which it is derived: Just as with regard to a burnt offering, which is fit for the altar, if it ascended it shall not descend, so too, any item that is fit for the altar, if it ascended it shall not descend. The mishna comments: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is only with regard to disqualified blood and disqualified libations, which are not consumed by the fire but do ascend upon the altar, as Rabban Gamliel says: They shall not descend, as they are fit to ascend upon the altar, and Rabbi Yehoshua says: They shall descend, as they are not burned on the altar. Rabbi Shimon says: Whether the offering was fit and the accompanying libations were unfit, e.g., if they became ritually impure or they were brought outside their designated area, or whether the libations were fit and the offering was unfit, rendering the accompanying libations unfit as well, and even if both this and that were unfit, the offering shall not descend, as it was sanctified by the altar, but the libations shall descend.",
+ "These are the items that even if they were disqualified, if they ascended the altar they shall not descend: Blood, sacrificial portions, or limbs of a burnt offering, any of which were left overnight off the altar, or that emerge from the Temple courtyard, or that become ritually impure, or that came from an animal that was slaughtered with the intent to sacrifice it beyond its designated time or outside its designated area, or an offering that people unfit to perform the Temple service collected and then sprinkled its blood. Rabbi Yehuda says: In the case of a sacrificial animal that was slaughtered at night, or one whose blood was spilled on the floor of the Temple without its being collected in a vessel, or one whose blood emerged outside the curtains, i.e., outside the Temple courtyard: Even if it ascended upon the altar it shall descend. Rabbi Shimon says: In all these cases, if it ascended it shall not descend, because its disqualification occurred in sanctity. As Rabbi Shimon says: With regard to any unfit offering whose disqualification occurred in sanctity, i.e., in the course of the Temple service, the sacred area renders the offering acceptable, and if it ascended onto the altar it shall not descend. But with regard to any offering whose disqualification did not occur in sanctity but rather was unfit initially, the sacred area does not render the offering acceptable. ",
+ "And these are the offerings whose disqualification did not occur in sanctity: An animal that copulated with a person, and an animal that was the object of bestiality, and an animal that was set aside for idol worship, and an animal that was worshipped as a deity, and an animal that was given as payment to a prostitute or as the price of a dog, and an animal born of a mixture of diverse kinds, and an animal with a wound that will cause it to die within twelve months [tereifa], and an animal born by caesarean section, and blemished animals. Rabbi Akiva deems blemished animals fit in the sense that if they ascended they shall not descend. Rabbi Ḥanina, the deputy High Priest, says: My father would reject blemished animals from upon the altar.",
+ "Concerning those animals that, if they ascended, do not descend, just as if they ascended the altar they shall not descend, so too, if they descended they shall not then ascend. And all of them that if they ascend they do not descend, if they ascended to the top of the altar alive they descend, as an animal is fit for the altar only after it is slaughtered. A burnt offering that ascended to the top of the altar alive shall descend, as one does not slaughter an animal atop the altar ab initio. But if one slaughtered the animal at the top of the altar, he should flay it and cut it into pieces in its place, and it is not removed from the altar.",
+ "And these are the items that if they ascended upon the altar they descend, because they are completely unfit for the altar: The meat of offerings of the most sacred order, i.e., a guilt offering and a sin offering, the meat of which is eaten by priests; and the meat of offerings of lesser sanctity, which is eaten by the owners; and the surplus of the omer meal offering brought on the second day of Passover after the handful was removed and burned on the altar; and the two loaves meal offering brought on the festival of Shavuot; and the shewbread; and the remainder of the meal offerings after the handful was removed, which are all eaten by the priests; and the incense that ascended upon the external altar and not the golden altar where it should be burned. With regard to the wool that is on the heads of the sheep brought as burnt offerings, and the hair that is in the beard of goats that were sacrificed, and the bones, and the tendons, and the horns, and the hooves: When they are attached to the flesh of the offering they shall ascend upon the altar and be sacrificed with the offering, as it is stated: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). If they separated from the flesh of the offering they shall not ascend, as it is stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), and nothing else.",
+ "And all of those disqualified offerings with regard to which it was taught (84a) that if they ascended they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. As for limbs of a fit burnt offering that were dislodged from upon the altar, if they were dislodged before midnight, the priest should restore them to the altar and one is liable for misusing them. But if they were dislodged after midnight, the priest does not restore them and one is not liable for misusing them, as one is not liable for misuse of consecrated property after it has fulfilled the purpose for which it was designated.",
+ "With regard to unfit items that if they ascended do not descend, just as the altar sanctifies items that are suited to it, so too, the ramp sanctifies items that are suited to it. Just as the altar and the ramp sanctify items that are suited to them, so too, the service vessels sanctify items that are placed in them. The mishna elaborates on the halakha taught in the previous mishna (86a) that service vessels sanctify items placed in them. The service vessels used for liquids sanctify only liquids used in the service, and the service vessels that serve as dry measures sanctify only dry items used in the service. The service vessels used for liquids do not sanctify dry items, and the service vessels used for dry items do not sanctify liquids. With regard to sacred vessels that were perforated, if one continues to utilize them for a use similar to the use for which they would utilize them previously when they were whole, they continue to sanctify their contents. And if not, they do not sanctify their contents. And all of these vessels sanctify items only when they are in the sacred area, i.e., the Temple courtyard."
+ ],
+ [
+ "Any offering that is more frequent than another precedes the other offering. Therefore, the daily offerings precede the additional offerings, which are sacrificed only on certain days. When Shabbat and the New Moon coincide, the additional Shabbat offerings precede the additional New Moon offerings. Likewise, the additional New Moon offerings precede the additional New Year offerings. The mishna cites the source for the principle that the frequent precedes the less frequent: As it is stated with regard to the additional offerings of the first day of Passover: “Besides the burnt offering of the morning, which is for a daily burnt offering, you shall offer these” (Numbers 28:23). The verse indicates that the daily offering is sacrificed first, and then the additional offerings are sacrificed.",
+ "Any offering that is more sacred than another precedes the other offering. The mishna elaborates: If there is blood of a sin offering and blood of a burnt offering to be presented, the blood of the sin offering precedes the blood of the burnt offering because it effects acceptance, i.e., atonement, for severe transgressions punishable by karet. Likewise, if there are limbs of a burnt offering and portions of a sin offering to be burned on the altar, the burning of the limbs of the burnt offering precedes the portions of the sin offering, because the burnt offering is entirely burned in the flames on the altar, whereas only part of the sin offering is burned. Similarly, although both effect atonement, a sin offering precedes a guilt offering due to the fact that its blood is placed on the four corners of the altar and the remnants of its blood are poured on the base of the altar, whereas the blood of the guilt offering is sprinkled on only two corners of the altar. A guilt offering precedes a thanks offering and the nazirite’s ram due to the fact that it is an offering of the most sacred order, and the others are offerings of lesser sanctity. A thanks offering and a nazirite’s ram precede a peace offering due to the fact that they are eaten for one day, like offerings of the most sacred order, whereas a peace offering is eaten for two days, and the thanks offering and nazirite’s ram require loaves to be brought with them, four types with the thanks offering and two types with the nazirite’s ram. Sacrifice of the peace offering precedes sacrifice of the firstborn offering due to the fact that the peace offering requires placing the blood on the altar, in the form of two placements that are four, and placing hands on the head of the offering, and libations, and the wavings of the breast and the thigh by the priest and the owner; none of which is required for the firstborn offering. ",
+ "The firstborn offering precedes the animal tithe offering because it is sanctified from the womb, i.e., unlike the animal tithe offering it does not require consecration, and it is eaten by the priests, whereas everyone may partake of the animal tithe offering. The animal tithe offering precedes bird offerings due to the fact that it requires slaughtering, whereas the bird’s nape is pinched; and there are two elements of the animal tithe offering that have the status of offerings of the most sacred order: Its blood that is presented on the altar and its portions that are burned on the altar, whereas with regard to bird offerings only the blood is presented on the altar. ",
+ "The bird offerings precede meal offerings due to the fact that they are types whose blood is presented, and atonement is effected by the blood. The meal offering of a sinner precedes a voluntary meal offering due to the fact that it comes to atone for a sin. For the same reason the sacrifice of the bird sin offering precedes the sacrifice of the bird burnt offering, and likewise with regard to its consecration, the sin offering takes precedence. ",
+ "All the sin offerings mandated by the Torah take precedence over the guilt offerings, as explained in the previous mishna (89a), except for the guilt offering of a leper, because it comes to render one fit. One who has been cured of leprosy must undergo a process through which he is rendered ritually pure before coming into contact with consecrated items. Although he must also bring a sin offering, his guilt offering is more central to that process of purification and therefore it takes precedence over the sin offering. All the guilt offerings mandated by the Torah come as rams in their second year, and come worth two silver shekels, except for the guilt offering of a nazirite and the guilt offering of a leper, as they come from sheep in their first year, and do not need to come worth two silver shekels, as they have no fixed value.",
+ "Just as the more sacred offerings precede other offerings with regard to their sacrifice, as taught in the previous mishna (89a), they also precede the others with regard to their consumption. If one has a peace offering from yesterday and a peace offering from today, the peace offering from yesterday precedes the peace offering from today. If one has a peace offering from yesterday and a sin offering or a guilt offering from today, the peace offering from yesterday precedes the others; this is the statement of Rabbi Meir. And the Rabbis say: The sin offering precedes the peace offering, due to the fact that it is an offering of the most sacred order. Likewise, the guilt offering precedes the peace offering, as it is also of the most sacred order.",
+ "And with regard to all of the offerings that are eaten, the priests are permitted to alter the manner of their consumption and eat them as they choose. Therefore, the priests are permitted to eat them roasted, or boiled, or cooked, and to place in the cooking pot non-sacred spices or teruma spices. This is the statement of Rabbi Shimon. Rabbi Meir says: One may not place teruma spices in it, so that he will not bring the teruma to a state of disqualification. Consumption of consecrated foods is permitted only for a limited period, after which they are disqualified and burned. Adding teruma spices might cause those spices to be similarly disqualified.",
+ "Rabbi Shimon said: If you saw oil that is being distributed in the Temple courtyard for consumption by the priests and you seek to ascertain its nature, you do not need to ask what it is. Rather, it is left over from the oil of the wafers of the meal offerings of Israelites after they smeared a bit of oil on them, or it is left over from the log of oil of a leper after a small amount of the oil was placed on him. If you saw oil that is placed on the flames of the altar in the manner of an offering, you do not need to ask what it is. Rather, it is left over from the oil of the wafers of the meal offering of priests, or it is the leftover oil from the meal offering of the anointed priest, which requires a great deal of oil and which is burned in its entirety on the altar. The mishna adds: One can-not say that the oil distributed to priests or burned on the altar was brought as a gift offering, as one may not contribute oil as a gift offering. Rabbi Tarfon says: One may contribute oil as a gift offering."
+ ],
+ [
+ "In the case of the blood of a sin offering designated for presentation that was sprayed on a garment, that garment requires laundering, as is stated with regard to a sin offering: “And when any of its blood shall be sprinkled on a garment, you shall launder that on which it shall be sprinkled in a sacred place” (Leviticus 6:20). Although the verse is speaking only of sin offerings that are eaten and whose blood is presented on the outer altar, as it is stated: “In a sacred place shall it be eaten” (Leviticus 6:19), the principle is not exclusive to eaten sin offerings. With regard to the blood of both the sin offerings that are eaten and the sin offerings that are wholly burned and not eaten and whose blood is presented on the inner altar, garments sprayed with blood from each of these offerings require laundering. As it is stated at the start of that passage: “This is the law of the sin offering” (Leviticus 6:18), it is understood: There is one law for all the sin offerings.",
+ "That is the halakha with regard to sin offerings fit for sacrifice. With regard to a disqualified sin offering, its blood does not cause a garment to require laundering whether the offering had a period of fitness when its blood was fit for presentation or whether it did not have a period of fitness. Which offering is the disqualified sin offering that had a period of fitness? It is one that was left overnight and then became disqualified; or it is one that became ritually impure; or it is one that emerged from of the Temple courtyard. Which offering is the disqualified sin offering that did not have a period of fitness? It is one that was slaughtered with the intent to eat it or present its blood beyond its designated time or outside its designated area; or it is one whose blood was collected by people disqualified for Temple service and they sprinkled its blood.",
+ "If the blood of a sin offering sprayed from the neck of the animal onto a garment, the garment does not require laundering. If the blood was collected in a vessel and sprinkled on the altar and sprayed from the corner or from the base of the altar onto the garment, the garment does not require laundering, as the blood was already sprinkled and its mitzva was fulfilled. If the blood spilled from the neck onto the floor before it was collected in a vessel, and the priest collected the blood and it sprayed on a garment, the garment does not require laundering. It is only with regard to blood that was received in a sacred vessel and is fit for sprinkling that the garment requires laundering. Apropos laundering the blood of a sin offering from garments onto which it sprayed, the mishna discusses what is considered a garment. If the blood of a sin offering sprayed onto the hide of an animal before it was flayed from the animal, the hide does not require laundering, because its status is not that of a garment, which is susceptible to ritual impurity. If the blood sprayed onto the hide after it was flayed, it requires laundering; this is the statement of Rabbi Yehuda. Rabbi Elazar says: Even if the blood sprayed onto the hide after it was flayed, it does not require laundering until it is crafted into a vessel or garment that is actually susceptible to ritual impurity. This is the principle with regard to laundering: A garment must be laundered only in the place where the blood was sprayed, and only if it is an item that is fit to become ritually impure, and only if it is an item fit for laundering.",
+ "With regard to the garment mentioned explicitly in the Torah, and the sackcloth, and the hide, all of these require laundering. And the laundering must be performed in a sacred place, the Temple courtyard, and the breaking of an earthenware vessel in which a sin offering was cooked must be performed in a sacred place, and scouring and rinsing of a copper vessel in which a sin offering was cooked must be performed in a sacred place. With regard to this matter, a stringency applies to a sin offering more than it applies to offerings of the most sacred order.",
+ "With regard to a garment upon which the blood of a sin offering was sprayed that went outside the curtains, i.e., the Temple courtyard, before being laundered, the garment reenters the courtyard and one launders it in a sacred place. If the garment became ritually impure outside the curtains, one tears the garment in order to render it ritually pure, enters the courtyard with it, and launders it in a sacred place. With regard to an earthenware vessel in which a sin offering was cooked that went outside the curtains, the vessel reenters the courtyard and one breaks it in a sacred place. If the vessel became ritually impure outside the curtains, one punctures the vessel to render it ritually pure, and one enters the courtyard with it and breaks it in a sacred place.",
+ "With regard to a copper vessel in which a sin offering was cooked that went outside the curtains, the vessel reenters the courtyard, and one scours it and rinses it in a sacred place. If the vessel became ritually impure outside the curtains, one breaks the vessel by boring a large hole in it to render it ritually pure and enters the courtyard with it and scours and rinses it in a sacred place.",
+ "Whether with regard to a copper vessel in which one cooked the meat of an offering or whether with regard to one into which one poured the boiling meat of an offering, whether the meat is from offerings of the most sacred order or whether it is from offerings of lesser sanctity, such vessels require scouring and rinsing. Rabbi Shimon says: Vessels in which offerings of lesser sanctity were cooked or poured do not require scouring and rinsing. Rabbi Tarfon says: If one cooked a sin offering in a copper vessel from the beginning of the pilgrimage Festival, one may cook in it for the entire pilgrimage Festival; he need not scour and rinse the vessel after every use. And the Rabbis say: One may not continue using it in this manner; rather, one must perform scouring and rinsing before the end of the period during which partaking of the particular cooked offering is permitted. Scouring is like the scouring of the inside of a cup, the cleaning done when wine sticks to the cup, and rinsing is like the rinsing of the outside of a cup. Scouring is performed with hot water, and rinsing with cold water. With regard to the spit and the metal grill [askela], one purges them in hot water.",
+ "If one cooked in one vessel sacrificial meat and non-sacred meat, or the meat of offerings of the most sacred order and the meat of offerings of lesser sanctity, the status of the food depends upon the taste of the stringent substance. If there is enough of the more sacred meat to impart flavor to the less sacred or non-sacred meat, then the lenient components of the mixtures must be eaten in accordance with the restrictions of the stringent components therein, insofar as who may partake of them, as well as the time when and the place where they may be eaten. And the copper vessels in which the lenient components were cooked do not require scouring and rinsing, and the lenient components do not disqualify pieces of meat through contact. With regard to these principles, the lenient components do not assume the status of the stringent components. In the case of a fit wafer that touched an unfit wafer or a piece of sacrificial meat that touched an unfit piece of sacrificial meat, neither all the wafers nor all the pieces of meat are forbidden. No part is forbidden other than that which is in the place where the item absorbed taste from the unfit wafers or pieces."
+ ],
+ [
+ "A priest who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed, and a priest who has not yet brought an atonement offering to complete the purification process, e.g., a zav and a leper who did not bring their requisite atonement offerings, who are not yet permitted to partake of sacrificial meat, do not receive a share of sacrificial meat along with the other members of the patrilineal priestly family serving in the Temple that day, in order to partake of it in the evening after the offerings were sacrificed, even though after nightfall he would be permitted to partake of the offerings. A priest who is an acute mourner, i.e., if one of his relatives for whom he is obligated to mourn died that day, is permitted to touch sacrificial meat, as he is not ritually impure. But he may not sacrifice offerings, and he does not receive a share of sacrificial meat in order to partake of it in the evening. Blemished priests, whether they are temporarily blemished or whether they are permanently blemished, receive a share and partake of the offerings with their priestly brethren, but do not sacrifice the offerings. The principle is: Any priest who is unfit for the service that specific day does not receive a share of the sacrificial meat, and anyone who has no share of the meat has no share in the hides of the animals, to which the priests are entitled as well. Even if the priest was ritually impure only at the time of the sprinkling of the blood of the offering and he was pure at the time of the burning of the fats of that offering, he still does not receive a share of the meat, as it is stated: “He that sacrifices the blood of the peace offerings and the fat, from among the sons of Aaron, shall have the right thigh for a portion” (Leviticus 7:33). One who cannot sprinkle the blood does not receive a share in the meat.",
+ "In the case of any burnt offering for which the altar did not acquire its flesh, e.g., if it was disqualified prior to the sprinkling of its blood, the priests did not acquire its hide, as it is stated with regard to the burnt offering: “And the priest that sacrifices a man’s burnt offering, the priest shall have to himself the hide of the burnt offering that he has sacrificed” (Leviticus 7:8), indicating that the priest acquires only the hide of a burnt offering that satisfied the obligation of a man. Nevertheless, in a case of a burnt offering that was slaughtered not for its sake but for the sake of another offering, although it did not satisfy the obligation of the owner, its hide goes to the priests. In addition, although the verse states: “A man’s burnt offering,” in the case of both the burnt offering of a man and the burnt offering of a woman, their hides go to the priests.",
+ "The hides of offerings of lesser sanctity belong to the owners; the hides of offerings of the most sacred order belong to the priests. The right of priests to hides of offerings of the most sacred order is derived via an a fortiori inference: If for a burnt offering, for which the priests do not acquire its flesh, as it is burned in its entirety, they acquire its hide, then for other offerings of the most sacred order, for which the priests acquire its flesh, is it not right that they should acquire its hide? And there is no room to contend that the altar will prove that this is not a valid inference, as it acquires the flesh of a burnt offering but not its hide, since it does not have the right to the hide of an offering in any place.",
+ "If any offerings of the most sacred order were disqualified prior to their flaying, their hides do not go to the priests; rather, they are burned together with the flesh in the place of burning. If they were disqualified after their flaying, their hides go to the priests. Rabbi Ḥanina, the deputy High Priest, said: In all my days, I never saw a hide going out to the place of burning. Rabbi Akiva said: From the statement of Rabbi Ḥanina, the deputy High Priest, we learned that in a case where one flays the firstborn offering, and the animal is later discovered to have a wound that would have caused it to die within twelve months [tereifa], the halakha is that the priests may derive benefit [sheye’otu] from its hide. And the Rabbis say: The claim: We did not see, is no proof; rather, if after flaying it is discovered that the animal was unfit before it was flayed, the hide goes out to the place of burning.",
+ "With regard to bulls that are burned, i.e., the bull of Yom Kippur, the bull of the anointed priest, and the bull brought for an unwitting communal sin, which are burned after their blood is sprinkled and their sacrificial portions burned on the altar, and goats that are burned, i.e., the goat of Yom Kippur and the goat brought for the unwitting communal transgression of the prohibition against idol worship, when they are burned in accordance with their mitzva, they are burned in the place of the ashes (see Leviticus 4:12) outside of Jerusalem, and they render the garments of the priests who tend to their burning impure (see Leviticus 4:25). And if these offerings are not burned in accordance with their mitzva because they were disqualified, and offerings that are disqualified are also burned, they are burned in the place of burning in the bira, and they do not render the garments of the priests who tend to their burning impure.",
+ "The priests would carry the bulls and the goats that are burned suspended on poles. When the first priests, carrying the front of the pole, emerged outside the wall of the Temple courtyard and the latter priests did not yet emerge, the first priests render their garments impure, and the latter priests do not render their garments impure until they emerge. When both these and those priests emerged, they render their garments impure. Rabbi Shimon says: They do not render their garments impure, as this halakha applies only to those who burn the offerings. And even then their garments do not become ritually impure until the fire is ignited in the majority of the offerings. Once the flesh is completely scorched, with no moisture remaining, one who then burns the remains does not render his garments impure."
+ ],
+ [
+ "One who slaughters an offering outside the Temple courtyard and one who offers it up outside the Temple courtyard is liable for the slaughter and liable for the offering up, as each act involves an independent prohibition. If done intentionally, he is liable to receive excision from the World-to-Come [karet] for each act, and if done unwittingly, he is liable to bring a sin offering for each act. Rabbi Yosei HaGelili says: If he slaughtered an offering inside the courtyard and then offered it up outside the courtyard, he is liable. But if he slaughtered it outside, thereby rendering it unfit, and then he offered it up outside, he is exempt for the offering up, as he offered up only an item that is unfit, and one is liable only for offering up an item that is fit to be offered up inside the Temple. The Rabbis said to him: According to your reasoning, even in a case where he slaughters it inside and offers it up outside, he should be exempt, since the moment that he took it outside the courtyard, he thereby rendered it unfit. Yet, in such a case, he is certainly liable for offering it up. So too, one who slaughters an offering outside and then offers it up outside is liable.",
+ "One who is ritually impure who ate sacrificial food, whether it was ritually impure sacrificial food or ritually pure sacrificial food, is liable to receive karet if he did so intentionally and to bring a sliding-scale offering if he did so unwittingly. Rabbi Yosei HaGelili says: An impure person who ate pure sacrificial food is liable. But an impure person who ate impure sacrificial food is exempt, as he merely ate an impure item, and the prohibition against eating sacrificial food while one is impure applies only to pure sacrificial food. The Rabbis said to him: According to your logic, this halakha would apply even in a case of an impure person who ate what had been pure sacrificial food, because once he touched it, he thereby rendered it ritually impure. Yet, in such a case, he is certainly liable for eating it. So too, an impure person who ate impure sacrificial food is liable. And a pure person who ate impure sacrificial food is exempt, as one is liable for eating sacrificial food in impurity only due to the impurity of one’s body, but not due to the impurity of the food.",
+ "There is a greater stringency with regard to slaughtering outside the Temple courtyard than with regard to offering up outside, and there is a greater stringency with regard to offering up outside than with regard to slaughtering outside. The mishna elaborates: The greater stringency with regard to slaughtering outside is that one who slaughters an offering outside the Temple courtyard even for the sake of an ordinary purpose, not for the sake of God, is liable. But one who offers up an offering outside the courtyard for the sake of an ordinary purpose is exempt. The greater stringency with regard to offering up outside is that two people who grasped a knife and together slaughtered an offering outside the courtyard are exempt. But if two grasped a limb from an offering and together offered it up outside, they are liable. If one unwittingly offered up part of an offering outside the courtyard and then in a different lapse of awareness offered up other parts of that offering and then again, in another lapse of awareness, offered up yet other parts, he is liable to bring a sin offering for each act of offering up; this is the statement of Rabbi Shimon. Rabbi Yosei says: He is liable to bring only one sin offering. Rabbi Yosei adds: And one is liable for offering up an offering outside the courtyard only once he offers it up at the top of an altar that was erected there. Rabbi Shimon says: Even if he offered it up on a rock or on a stone, not an altar, he is liable.",
+ "With regard to both fit sacrificial animals, and unfit sacrificial animals whose disqualification occurred in sanctity, i.e., in the course of the Temple service, and one sacrificed them outside the Temple courtyard, he is liable. One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable. If there is a meal offering from which a handful was not removed, and one sacrificed it outside the Temple courtyard, he is exempt from liability, because until the handful is actually removed it is not fit to be burned on the altar inside the Temple. But if a priest took a handful from it and then returned its handful into the remainder of the meal offering, and one sacrificed the entire mixture outside the courtyard, he is liable, as once the handful has been removed it is fit to be burned on the altar inside the Temple, and one is liable for offering it up outside even though it is mixed into the remainder. With regard to the handful of a meal offering, the frankincense, the incense, the meal offering of priests, the meal offering of the anointed priest, and the meal offering brought with the libations that accompany animal offerings, in a case where one sacrificed even an olive-bulk from any one of these, which should be sacrificed on the altar, outside the Temple, he is liable, as the burning of an olive-bulk is considered a proper burning. Rabbi Eliezer deems him exempt unless he sacrifices the whole of any one of these items outside the Temple. But Rabbi Eliezer concedes that with regard to any of them that one sacrificed inside the courtyard but left over an olive-bulk from them and then sacrificed that olive-bulk outside the courtyard, he is liable. And with regard to any of these offerings that were lacking any amount, if one sacrifices it outside the courtyard, he is exempt.",
+ "One who sacrifices sacrificial meat, which is eaten, and sacrificial portions, i.e., those that are to be burned on the altar, outside the courtyard, is liable for the sacrifice of the sacrificial portions. But he is not liable for sacrificing the meat. If there is a meal offering from which a handful was not removed, and one sacrificed it outside the Temple courtyard, he is exempt from liability, because until the handful is actually removed it is not fit to be burned on the altar inside the Temple. But if a priest took a handful from it and then returned its handful into the remainder of the meal offering, and one sacrificed the entire mixture outside the courtyard, he is liable, as once the handful has been removed it is fit to be burned on the altar inside the Temple, and one is liable for offering it up outside even though it is mixed into the remainder.",
+ "The burning of both the handful and the frankincense permits the consumption of the remainder of the meal offering by the priests. With regard to the handful and the frankincense, in a case where one sacrificed only one of them outside the Temple courtyard, he is liable. Rabbi Eliezer exempts from liability one who burns only one of them until he also sacrifices the second. Since the remainder of the meal offering becomes permitted only once both have been burned, he considers each one alone to be an incomplete offering, and he holds one is not liable for sacrificing only one of them. Rabbi Eliezer concedes that if one sacrificed one inside the courtyard and one outside the courtyard, he is liable. The burning of two bowls of frankincense permits the consumption of the shewbread. With regard to the two bowls of frankincense, in a case where one sacrificed only one of them outside the courtyard, he is liable. Rabbi Eliezer exempts from liability one who burns only one of them until he also sacrifices the second, since the shewbread becomes permitted only once both bowls of frankincense are burned. Rabbi Eliezer concedes that if one sacrificed one inside the courtyard and one outside the courtyard, he is liable. One who sprinkles part of the blood of an offering, e.g., one sprinkling instead of four, outside the Temple courtyard is liable. Rabbi Elazar says: So too, one who pours as a libation water consecrated for the libation of the festival of Sukkot, during the Festival, outside the courtyard, is liable. Rabbi Neḥemya says: For the remainder of the blood of an offering that was supposed to be poured at the base of the altar and that instead one sacrificed outside the courtyard, one is liable. ",
+ "One who pinches the nape of a bird offering inside the Temple courtyard and then offers it up outside the courtyard is liable. But if one pinched its nape outside the courtyard and then offered it up outside the courtyard he is exempt, as pinching the nape of a bird outside the courtyard is not considered valid pinching. One who slaughters, with a knife, a bird offering inside the courtyard and offers it up outside the courtyard is exempt, as slaughtering a bird offering in the Temple courtyard disqualifies it as an offering. But if one slaughtered a bird offering outside the courtyard and then offered it up outside, he is liable. Evidently, the manner of its preparation inside the courtyard, i.e., pinching, effects its exemption outside the courtyard, and the manner of its preparation outside the courtyard, i.e., slaughter, effects its exemption inside the courtyard. Rabbi Shimon says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.",
+ " With regard to a sin offering where one collected its blood in one cup, if he first placed its blood on an altar outside the courtyard and then placed the remaining blood on the altar inside the courtyard, or if he first placed its blood on the altar inside the courtyard and then placed the remaining blood on an altar outside the courtyard, in both cases he is liable for placing the blood outside the courtyard, as the blood in its entirety is fit to be placed on the altar inside the courtyard. If one collected its blood in two cups and placed the blood from both of them on the altar inside the courtyard he is exempt as he acted appropriately. If he placed the blood from both of them on an altar outside the courtyard, he is liable, as both are fit to be placed inside. If he first placed the blood from one cup inside and then placed the blood from the other one outside, he is exempt. By using the blood of the first cup to perform the mitzva of placing the blood on the altar, he thereby rendered the blood in the second cup unfit to be placed on the altar; therefore, there is no liability for placing it on an altar outside. If he first placed the blood from one cup outside and then placed the blood from the other one inside, he is liable for the external placement as that blood was fit to be placed inside, and the internal placement atones for the transgression for which the sin offering was brought. To what is this matter comparable? It is comparable to a case where one separated an animal for his sin offering and it was lost, and he separated another animal in its place, and thereafter, the first animal was found. In that case, both of them stand before him and he must sacrifice one as his sin offering. If he slaughtered both of them inside the courtyard, he is exempt. If he slaughtered both of them outside the courtyard, he is liable, as each was fit to be slaughtered in the courtyard. If he first slaughtered one inside and then slaughtered the other one outside he is exempt from liability for slaughtering the second, as he has already fulfilled his obligation with the first, thereby rendering the second one unfit for sacrifice. If he first slaughtered one outside and then slaughtered the other one inside he is liable for slaughtering the external animal outside the courtyard, as it was fit to be slaughtered inside, and the internal animal atones for the transgression for which the sin offering was brought. The mishna adds: In a case where one slaughtered both inside the courtyard, just as placing the blood of the first animal exempts one who consumes its meat from liability for misuse of consecrated property, so too, it exempts one who consumes the meat of its counterpart, the second animal, from liability."
+ ],
+ [
+ "With regard to the red heifer of purification that one burned outside its pit, the pit being an excavation on the Mount of Olives opposite the entrance to the Sanctuary designated for its slaughter and its burning, and likewise the scapegoat that one sacrificed outside the Temple courtyard rather than casting it off a cliff as prescribed, he is exempt from punishment for violating the transgression of slaughtering and sacrificing outside the Temple courtyard. The source for this is as it is stated with regard to slaughter of sacrificial animals outside the courtyard: “Whatever man…that slaughters outside the camp, and to the entrance of the Tent of Meeting he did not bring it, to present it as an offering to the Lord before the Tabernacle of the Lord” (Leviticus 17:3–4). From that verse it is derived: For any offering that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, e.g., the red heifer and the scapegoat, one is not liable for its slaughter and sacrifice outside its place.",
+ "With regard to an animal that actively copulated with a person, or an animal that was the object of bestiality, or an animal that was set aside for idol worship, or an animal that was worshipped as a deity, or an animal given as the price of a dog that was purchased, or an animal that was given as payment to a prostitute, or an animal born of a mixture of diverse kinds, or an animal with a wound that will cause it to die within twelve months [tereifa], or an animal born by caesarean section, any of which one sacrificed outside the Temple courtyard, he is exempt. The source for this is as it is stated: “And to the entrance of the Tent of Meeting he did not bring it to present it as an offering to the Lord before the Tabernacle of the Lord.” From this verse, it is derived: For any animal that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, one is not liable for its slaughter and sacrifice outside the courtyard. For blemished animals, whether they are permanently blemished or whether they are temporarily blemished, which one sacrificed outside the Temple courtyard, one is exempt. Rabbi Shimon says: For permanently blemished animals one is exempt; for temporarily blemished animals one is liable for violation of a prohibition, but it is not the type of prohibition for which he will receive karet, because ultimately the animal will be fit for sacrifice. With regard to doves whose time of fitness for sacrifice has not arrived, as they are fit for sacrifice only when they are older, after their wings assume a golden hue; and pigeons whose time of fitness has passed, as they are fit only when they are young and their wings did not yet assume a yellowish tint, that one sacrificed outside the Temple courtyard, he is exempt. Rabbi Shimon says: For pigeons whose time of fitness has passed one is exempt, and for doves whose time of fitness has not yet arrived he is in violation of a prohibition. With regard to an animal itself and its offspring that were slaughtered on the same day, where one violates a prohibition for slaughtering the second, and an animal whose time has not yet arrived, if one sacrificed it outside the Temple courtyard he is exempt. Rabbi Shimon says: For an animal whose time has not yet arrived, that person is in violation of a mere prohibition, as Rabbi Shimon says: With regard to any sacrificial animal that is fit to come and be sacrificed after the passage of time, if one sacrificed it outside the courtyard, that person is in violation of a prohibition but there is no liability for karet. And the Rabbis say: In any case in which there is no liability for karet there is no violation of a prohibition. ",
+ "The mishna adds: An animal is defined as one whose time has not yet arrived, whether it is intrinsically premature, e.g., doves whose wings have not yet assumed a golden hue or an animal less than seven days old (see Leviticus 22:27), or whether it is premature for its owner. Which is the animal whose time has not yet arrived because it is premature for its owner? It is the animal of a man who experiences a gonorrhea-like discharge [zav], and a woman who experiences a discharge of uterine blood after her menstrual period [zava], and a woman after childbirth, and a leper whose period of impurity is not yet complete, where these owners, who are ritually impure, sacrificed their sin offerings or guilt offerings outside the Temple courtyard. In this case they are exempt, as they are neither obligated nor permitted to bring those offerings. But if they sacrificed their burnt offerings or their peace offerings outside the courtyard they are liable, as those offerings may be brought as gift offerings even if their owner is ritually impure. One who offers up outside the Temple courtyard a portion of the meat of a sin offering that is eaten; of the meat of a guilt offering; of the meat of other offerings of the most sacred order that are eaten, e.g., the sheep sacrificed on the festival of Shavuot, or of the meat of offerings of lesser sanctity, is exempt, as all these are eaten by the priests and not sacrificed on the altar. And for the same reason, one who sacrificed a portion of the surplus of the omer offering, a measure of barley brought as a communal offering on the sixteenth of the Hebrew month of Nisan, after the handful was removed; or the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat; or the shewbread arranged on the Table each Shabbat in the Sanctuary; or the remainder of meal offerings, is also exempt. And likewise with regard to one who pours oil onto a meal offering; and one who breaks the loaves of a meal offering into pieces; and one who mixes oil into the flour of a meal offering; and one who salts a meal offering or other offerings; and one who waves a meal offering; and one who brings a meal offering to the corner of an altar, if he performs these actions outside the courtyard; and one who arranges shewbread on the table outside the Sanctuary; and one who removes the ashes from the lamps of the Candelabrum; and one who removes a handful from a meal offering; and one who collects the blood of an offering in a vessel, if he did so outside the Temple courtyard: In all of these cases he is exempt. This is because one is liable only if he performs an action similar to sacrifice that completes the sacrificial service, while all of these actions are ones that are normally followed by additional sacrificial rites. And one is likewise not liable for any of these actions, neither due to the prohibition against a non-priest performing the Temple service, nor due to the prohibition against performing the Temple service in a state of ritual impurity, nor due to the prohibition against a priest lacking the requisite priestly vestments while performing the Temple service, nor due to the prohibition against performing the Temple service without washing one’s hands and feet.",
+ "Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. And from the time that the Tabernacle was established, private altars were prohibited and the sacrificial service was performed by the priests. Offerings of the most sacred order were then eaten within the curtains surrounding the courtyard of the Tabernacle in the wilderness and offerings of lesser sanctity were eaten throughout the camp of Israel. ",
+ "When the Jewish people arrived at Gilgal private altars were permitted, offerings of the most sacred order were then eaten within the curtains, and offerings of lesser sanctity were eaten anywhere.",
+ "When they arrived at Shiloh, private altars were prohibited. And there was no roof of wood or stone there, i.e., in the Tabernacle in Shiloh; rather there was only a building of stone below and the curtains of the roof of the Tabernacle were spread above it. And the period that the Tabernacle was in Shiloh was characterized in the Torah as “rest” in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you” (Deuteronomy 12:9). Offerings of the most sacred order were then eaten within the curtains in the courtyard of the Tent of Meeting, and offerings of lesser sanctity and second tithe were eaten in any place that overlooks Shiloh.",
+ "When Shiloh was destroyed (see I Samuel 4:18), the Jewish people arrived with the Tabernacle at Nov, and later at Gibeon, and private altars were permitted. Offerings of the most sacred order were then eaten within the curtains in the courtyard of the Tent of Meeting, and offerings of lesser sanctity were eaten in all the cities of Eretz Yisrael.",
+ "When the Jewish people arrived at Jerusalem and built the Temple during the reign of Solomon, private altars were prohibited, and private altars did not have a subsequent period when they were permitted. And the Temple in Jerusalem was characterized as “inheritance” in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you.” Offerings of the most sacred order were then eaten within the curtains, i.e., in the Temple courtyard, and offerings of lesser sanctity and second tithe were eaten within the walls of the city, whose legal status was that of the Israelite camp in the wilderness.",
+ "With regard to all offerings that one consecrated during a period of prohibition of private altars and sacrificed during a period of prohibition of private altars, if he sacrificed them outside their designated area, for these animals he is in violation of both the positive mitzva to sacrifice the offering in the place chosen by God and the prohibition against sacrificing them on a private altar, and he is liable to receive karet for doing it. If one consecrated the animals during a period of permitting of private altars and sacrificed them during a period of prohibition of private altars, outside their designated area, for these animals he is in violation of a positive mitzva and a prohibition, but he is not liable to receive karet for sacrificing them. If he consecrated the animals during a period of prohibition of private altars and sacrificed them during a period of permitting of private altars, outside their designated area, for these animals he is in violation of a positive mitzva for failure to bring it to the Tabernacle, but these animals are not subject to a prohibition, as it is permitted to sacrifice on a private altar.",
+ "And these are the sacrificial items that are sacrificed only in the Tabernacle even when private altars are permitted: Sacrificial animals that were presumed to be consecrated for sacrifice in the Tabernacle. Therefore, communal offerings are sacrificed in the Tabernacle, but offerings of an individual may be sacrificed on a private altar. In addition, with regard to offerings of an individual that were consecrated expressly for sacrifice in the Tabernacle, one must sacrifice them in the Tabernacle. But if he sacrificed them on a private altar, he is exempt. And what is the difference between the private altar of an individual and the public altar at the site of the Tabernacle when it was located in Gilgal, Nov, and Gibeon? It is that on a private altar there is no placing of hands on the head of an offering, no slaughter in the north, no placement of blood around all sides of the altar in offerings for which this is required, no waving of meal offerings, and no bringing of meal offerings to the corner of the altar prior to removal of the handful. Rabbi Yehuda says: There is no meal offering sacrificed on an altar outside the Temple. And requiring a member of the priesthood to perform the sacrificial rites, the priestly service vestments, the service vessels, the pleasing aroma to God, the partition for the blood, i.e., the red line dividing the upper and lower halves of the altar, and the priest’s washing of hands and feet before his service all do not apply to sacrifice on private altars, as the service there need not be performed by priests nor follow all the protocols of the Temple service. But the intent to sacrifice or partake of the offering beyond its designated time, which renders the offering piggul; the halakha of portions of the offering left over [notar] beyond the time it may be eaten; and the prohibition against eating consecrated meat while ritually impure are equal in this, a private altar, and that, a public altar."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..8122dbfa7a06be04e2d061c5cae6cdf450d5b559
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/English/merged.json
@@ -0,0 +1,152 @@
+{
+ "title": "Mishnah Zevachim",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Zevachim",
+ "text": [
+ [
+ "All slaughtered offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, and one may continue their sacrificial rites and partake of their meat where that applies. But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering. This is the halakha with regard to all offerings except for the Paschal offering and the sin offering. In those cases, if the owner sacrificed them not for their own sake, they are unfit. But there is a difference between the two exceptions. The Paschal offering is unfit only when sacrificed not for its sake at its appointed time, on the fourteenth day of Nisan after noon, while the sin offering is unfit any time that it is sacrificed not for its sake. Rabbi Eliezer says: The guilt offering too is unfit when sacrificed not for its sake. According to his opinion, the correct reading of the mishna is: The Paschal offering is unfit only at its appointed time, while the sin offering and the guilt offering are unfit at all times. Rabbi Eliezer said in explanation: The sin offering is brought for performance of a transgression and the guilt offering is brought for performance of a transgression. Just as a sin offering is unfit when sacrificed not for its sake, so too, the guilt offering is unfit when sacrificed not for its sake.",
+ "Yosei ben Ḥoni says: Not only are the Paschal offering and the sin offering unfit when slaughtered not for their sake, but also other offerings that are slaughtered for the sake of a Paschal offering and for the sake of a sin offering are unfit. Shimon, brother of Azarya, says that this is the distinction: With regard to all offerings, if one slaughtered them for the sake of an offering whose level of sanctity is greater than theirs, they are fit; if one slaughtered them for the sake of an offering whose level of sanctity is less than theirs, they are unfit. How so? Offerings of the most sacred order, e.g., sin offerings and burnt offerings, that one slaughtered for the sake of offerings of lesser sanctity, e.g., peace offerings, are unfit. Offerings of lesser sanctity that one slaughtered for the sake of offerings of the most sacred order are fit. Likewise, there is a distinction between different offerings of lesser sanctity. The firstborn animal and the animal tithe that one slaughtered for the sake of a peace offering are fit, as the sanctity of peace offerings is greater. Peace offerings that one slaughtered for the sake of a firstborn animal or for the sake of an animal tithe are unfit.",
+ "With regard to the Paschal offering that one slaughtered on the morning of the fourteenth of Nisan, the day when the Paschal offering should be slaughtered in the afternoon, if he did so not for its sake, Rabbi Yehoshua deems it fit as though it were slaughtered on the thirteenth of Nisan. An animal consecrated as a Paschal offering that was slaughtered not at its designated time for the sake of a different offering is fit for sacrifice as a peace offering. Ben Beteira deems it unfit as though it were slaughtered in the afternoon of the fourteenth. Shimon ben Azzai said: I received a tradition from seventy-two elders, as the Sanhedrin deliberated and decided on the day that they installed Rabbi Elazar ben Azarya at the head of the yeshiva and ruled that all the slaughtered offerings that are eaten that were slaughtered not for their sake are fit, but these offerings did not satisfy the obligation of the owner, except for the Paschal offering and the sin offering. Based on that version, ben Azzai added to the halakha cited in the first mishna only the burnt offering, which is not eaten, and the Rabbis disagreed and did not concede to him.",
+ "With regard to the Paschal offering and the sin offering, where one slaughtered them not for their sake, or where he collected their blood in a vessel, conveyed this blood to the altar, or sprinkled this blood on the altar not for their sake, or where he performed one of these sacrificial rites for their sake and not for their sake, or not for their sake and for their sake, in all these cases the offerings are unfit. How are these rites performed for their sake and not for their sake? In a case where one slaughtered the Paschal offering for the sake of a Paschal offering and for the sake of a peace offering. How are these rites performed not for their sake and for their sake? In a case where one slaughtered the Paschal offering for the sake of a peace offering and for the sake of a Paschal offering. The offering is unfit because a slaughtered offering is disqualified due to prohibited intent in four matters: In the performance of the sacrificial rites of slaughtering the animal, in collecting the blood, in conveying the blood, and in sprinkling the blood. Rabbi Shimon deems the offering fit if the prohibited intent was during the rite of conveying the blood, as he would say: It is impossible to sacrifice an offering without slaughtering the animal, or without collection of the blood, or without sprinkling the blood, but it is possible to sacrifice an offering without conveying the blood to the altar. How so? If one slaughters the animal alongside the altar and sprinkles the blood, the blood does not need to be conveyed. Therefore, the rite of conveying the blood is not significant enough to cause the offering to be disqualified due to prohibited intent while performing it. Rabbi Eliezer says: With regard to one who conveys the blood in a situation where he is required to convey it, prohibited intent while conveying it disqualifies the offering. If he conveys the blood in a situation where he is not required to convey it, prohibited intent while conveying it does not disqualify the offering."
+ ],
+ [
+ "With regard to all slaughtered offerings, if the one who collected their blood was a non-priest; or a priest who was an acute mourner, i.e., one whose relative has died and has not yet been buried; or one who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed; or one who has not yet brought an atonement offering, e.g., a zav or leper after the seventh day of the purification process; or a priest lacking the requisite priestly vestments; or one who did not wash his hands and feet from the water in the Basin prior to performing the Temple service; or an uncircumcised priest; or a ritually impure priest; or if the one who collected the blood was sitting; or if he was standing not on the floor of the Temple but upon vessels, or upon an animal, or upon the feet of another, he has disqualified the offering. If he collected the blood with his left hand, he disqualified the blood for offering. In this last case, Rabbi Shimon deems it fit. If the blood spilled on the floor before the priest managed to collect it into a vessel, and the priest then collected it from the floor into a vessel, it is disqualified. If the priest placed the blood upon the ramp leading up to the altar, or if he placed it on the wall of the altar in an area that is not opposite the base of the altar, i.e., in those parts of the altar where there is no foundation; or if he placed the blood that is to be placed below the red line that runs along the middle of the altar, e.g., the blood of a burnt offering, above the red line, or if he placed the blood that is to be placed above the red line, e.g., the blood of a sin offering, below the red line; or if he placed the blood that is to be placed inside the Sanctuary, i.e., on the golden altar or in the Holy of Holies, outside the Sanctuary on the external altar, or if he placed the blood that is to be placed outside the Sanctuary inside the Sanctuary, in all these cases the offering is disqualified. Nevertheless, there is no liability for karet for one who partakes of these offerings.",
+ "With regard to one who slaughters the offering with intent to sprinkle its blood outside the Temple or to sprinkle part of its blood outside the Temple, to burn its sacrificial portions outside the Temple or to burn part of its sacrificial portions outside the Temple, to partake of its meat outside the Temple or to partake of an olive-bulk of its meat outside the Temple, or to partake of an olive-bulk of the skin of the tail outside the Temple, in all of these cases the offering is disqualified, and there is no liability for karet for one who partakes of it. But if one had intent to sprinkle its blood the next day or part of its blood the next day, to burn its sacrificial portions the next day or to burn part of its sacrificial portions the next day, to partake of its meat the next day or to partake of an olive-bulk of its meat the next day, or to partake of an olive-bulk of the skin of the tail the next day, the offering is piggul, and one is liable to receive karet for burning or partaking of it.",
+ "This is the principle: With regard to anyone who slaughters the animal, or who collects the blood, or who conveys the blood, or who sprinkles the blood, with intent to partake of an item whose typical manner is such that one partakes of it, e.g., the meat of the offering, or to burn an item whose typical manner is such that one burns it on the altar, if his intent was to partake of or to burn the measure of an olive-bulk outside its designated area, the offering is disqualified, but there is no liability for karet for burning or partaking of it. If his intent was to do so beyond its designated time, the offering is piggul and one is liable to receive karet for burning or partaking of it, provided that the permitting factor, the blood, is sacrificed in accordance with its mitzva.",
+ "How is the permitting factor sacrificed in accordance with its mitzva? If one slaughtered the animal in silence with no specific intent, and he collected and conveyed and sprinkled the blood with intent to burn or partake of the offering beyond its designated time; or if one slaughtered it with intent to burn or partake of the offering beyond its designated time, and he collected and conveyed and sprinkled the blood in silence; or if one slaughtered the animal and collected and conveyed and sprinkled the blood with intent to burn or partake of the offering beyond its designated time, that is the case where one sacrifices the permitting factor in accordance with its mitzva. How is the permitting factor not sacrificed in accordance with its mitzva? If one slaughtered the animal with intent to burn it or partake of it outside its designated area, and he collected and conveyed and sprinkled the blood with intent to burn it or partake of it beyond its designated time; or if one slaughtered the animal with intent to burn it or partake of it beyond its designated time, and collected and conveyed and sprinkled the blood with intent to burn it or partake of it outside its designated area; or if one slaughtered the animal and collected and conveyed and sprinkled the blood with intent to burn it or partake of it outside its designated area, these are cases in which the permitting factor is not sacrificed in accordance with the mitzva. Similarly, in the case of the Paschal offering and the sin offering that one slaughtered not for their sake, and one collected and conveyed and sprinkled the blood with intent to burn it or partake of it beyond its designated time; or if one slaughtered the Paschal offering or sin offering with intent to burn it or partake of it beyond its designated time, and he collected and conveyed and sprinkled the blood not for their sake; or that one slaughtered the Paschal offering or sin offering and collected and conveyed and sprinkled their blood not for their sake, that is the case of an offering whose permitting factor is not sacrificed in accordance with its mitzva.",
+ "If one performed one of the sacrificial rites with the intent to eat an olive-bulk outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is disqualified and there is no liability for karet for burning or partaking of it. Rabbi Yehuda said that this is the principle: In any case where the intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet for burning or partaking of it. And if the intent with regard to the area preceded the intent with regard to the time, the offering is disqualified and there is no liability for karet for burning or partaking of it. And the Rabbis say: In both this case and that case, the offering is disqualified and there is no liability for karet for burning or partaking of it. If his intent was to eat half an olive-bulk and to burn half an olive-bulk not at the appropriate time or in the appropriate area, the offering is fit because eating and burning do not join together."
+ ],
+ [
+ "With regard to all those who are unfit for Temple service who slaughtered an offering, their slaughter is valid, as the slaughter of an offering is valid ab initio when performed even by non-priests, by women, by Canaanite slaves, and by ritually impure individuals. And this is the halakha even with regard to offerings of the most sacred order, provided that the ritually impure will not touch the flesh of the slaughtered animal, thereby rendering it impure. Therefore, these unfit individuals can disqualify the offering with prohibited intent, e.g., if one of them intended to partake of the offering beyond its designated time or outside its designated area. And with regard to all of them, in a case where they collected the blood with the intent to offer it beyond its designated time or outside its designated area, if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.",
+ "If the priest fit for Temple service collected the blood in a vessel and gave the vessel to an unfit person, that person should return it to the fit priest. If the priest collected the blood in a vessel in his right hand and moved it to his left hand, he should return it to his right hand. If the priest collected the blood in a sacred vessel and placed it in a non-sacred vessel, he should return the blood to a sacred vessel. If the blood spilled from the vessel onto the floor and he gathered it from the floor, it is valid. If an unfit person placed the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or if he placed the blood that is to be placed below the red line above the red line, or if he placed the blood that is to be placed above the red line below the red line, or if he placed the blood that is to be placed inside the Sanctuary outside the Sanctuary or the blood that is to be placed outside the Sanctuary inside the Sanctuary, then if there is blood of the soul that remains in the animal, the priest fit for Temple service should again collect the blood and sprinkle it on the altar.",
+ "In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not partake of it, e.g., the portions of the offering consumed on the altar, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does not burn it on the altar, e.g., the meat of the offering, the offering is fit, and Rabbi Eliezer deems it unfit. One who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an item whose typical manner is such that one does partake of it, or with the intent to burn, beyond its designated time or outside its designated area, an item whose typical manner is such that one does burn it on the altar, but his intent was to partake or burn less than an olive-bulk, the offering is fit. If his intent was to eat half an olive-bulk and to burn half an olive-bulk beyond its designated time or outside its designated area, the offering is fit, because eating and burning do not join together.",
+ "In the case of one who slaughters an offering with the intent to eat, beyond its designated time or outside its designated area, an olive-bulk from the hide, or from the gravy, or from the spices that amass at the bottom of the pot together with small amounts of meat, or from a tendon in the neck, or from the bones, or from the tendons, or from the horns, or from the hooves, the offering is fit and one is not liable to receive karet for it, neither due to the prohibition of piggul, if the sacrificial rites were performed with the intent to partake of the offering beyond its designated time, nor due to the prohibition of leftover meat beyond the designated time, nor due to the prohibition against partaking of the meat while ritually impure.",
+ "In the case of one who slaughters sacrificial female animals with the intent to eat the fetus of those animals or their placenta outside the designated area, he has not rendered the offering piggul. Likewise, in the case of one who pinches doves, i.e., slaughters them for sacrifice by cutting the napes of their necks with his fingernail, with the intent to eat their eggs that are still in their bodies outside the designated area, he has not rendered the offering piggul. This is because the fetus, the placenta, and the eggs are not considered part of the body of the animal or the bird. For the same reason, one who consumes the milk of sacrificial female animals or the eggs of doves is not liable to receive karet for it, neither due to the prohibition of piggul, nor due to the prohibition of notar, nor due to the prohibition against partaking of the meat while ritually impure.",
+ "If one slaughters the animal in order to leave its blood or its sacrificial portions for the next day, or to remove them outside the designated area, but not in order to sacrifice them the next day, Rabbi Yehuda deems the offering unfit, and the Rabbis deem it fit. In the case of one who slaughters the animal in order to place the blood upon the ramp or on the wall of the altar that is not opposite the base of the altar, or in order to place the blood that is to be placed above the red line below the red line, or to place the blood that is to be placed below the red line above the red line, or the blood that is to be placed inside the Sanctuary outside the Sanctuary, or the blood that is to be placed outside the Sanctuary inside the Sanctuary; and likewise, if he slaughtered the animal with the intent that ritually impure people will partake of it, or that ritually impure people will sacrifice it, or that uncircumcised people will partake of it, or that uncircumcised people will sacrifice it; and likewise, with regard to the Paschal offering, if he had intent during the slaughter to break the bones of the Paschal offering, or to eat from the meat of the Paschal offering partially roasted, or to mix the blood of an offering with the blood of unfit offerings, in all these cases, although he intended to perform one of these prohibited acts, some of which would render the offering unfit, the offering is fit. The reason is that intent does not render the offering unfit except in cases of intent to eat or to burn the offering beyond its designated time and outside its designated area, and in addition, the Paschal offering and the sin offering are disqualified by intent to sacrifice them not for their sake."
+ ],
+ [
+ "Beit Shammai say: With regard to all the offerings whose blood is to be placed on the external altar, even those that require that the blood be sprinkled on two opposite corners of the altar so that it will run down each of its four sides, in a case where the priest placed the blood on the altar with only one placement, he facilitated atonement. And in the case of a sin offering, which requires four placements, one on each of the four corners of the altar, at least two placements are necessary to facilitate atonement. And Beit Hillel say: Even with regard to a sin offering, in a case where the priest placed the blood with one placement, he facilitated atonement after the fact. Therefore, since the priest facilitates atonement with one placement in all cases other than a sin offering according to Beit Shammai, and even in the case of a sin offering according to Beit Hillel, if he placed the first placement in its proper manner, and the second with the intent to eat the offering beyond its designated time, he facilitated atonement. Since the second placement is not indispensable with regard to achieving atonement, improper intent while performing that rite does not invalidate the offering. And based on the same reasoning, if he placed the first placement with the intent to eat the offering beyond its designated time and he placed the second placement with the intent to eat the offering outside its designated area, the second of which does not render an offering piggul, the offering is piggul, an offering disqualified by improper intention, and one is liable to receive excision from the World-to-Come [karet] for its consumption. This is because the intent that accompanied the second placement does not supersede the piggul status of the offering.",
+ "All this applies to those offerings whose blood is to be placed on the external altar. But with regard to all the offerings whose blood is to be placed on the inner altar, if the priest omitted even one of the placements, it is as though he did not facilitate atonement. Therefore, if he placed all the placements in their proper manner, and one placement in an improper manner, i.e., with the intent to eat the offering beyond its designated time, the offering is disqualified, as it is lacking one placement; but there is no liability for karet for one who partakes of the offering, as the improper intention related to only part of the blood that renders the offering permitted for consumption, and an offering becomes piggul only when the improper intention relates to the entire portion of the offering that renders it permitted for consumption.",
+ "And these are the items for which one is not liable to receive karet due to violation of the prohibition of piggul. One is liable to receive karet only if he partakes of an item that was permitted for consumption or for the altar by another item. As for the items listed here, either nothing else renders them permitted for consumption or for the altar, or they themselves render other items permitted. They are as follows: The handful of flour, which permits consumption of the meal offering; the incense, which is burned in its entirety, without another item rendering it permitted for the altar; the frankincense, which is burned together with the handful of the meal offering; the meal offering of priests, from which no handful of flour is removed and which is burned in its entirety (see Leviticus 6:16); the meal offering of the anointed priest, which is sacrificed by the High Priest each day, half in the morning and half in the evening; the blood, which permits all the offerings; and the libations that are brought by themselves as a separate offering and do not accompany an animal offering; this is the statement of Rabbi Meir. And the Rabbis say: The same halakha applies even with regard to libations that are brought with an animal offering. With regard to the log of oil that accompanies the guilt offering of a recovered leper, Rabbi Shimon says: One is not liable for consuming it due to violation of the prohibition of piggul, because it is not permitted by any other item. And Rabbi Meir says: One is liable for consuming it due to violation of the prohibition of piggul, as the blood of the guilt offering of the leper permits its use, as only after the blood’s sacrifice is the oil sprinkled and given to the priests. And the principle is: With regard to any item that has permitting factors, either for consumption by a person or for burning on the altar, one is liable for eating it due to violation of the prohibition of piggul.",
+ "The mishna elaborates: The burnt offering, its blood permits its flesh to be burned on the altar and its hide to be used by the priests. The bird burnt offering, its blood permits its flesh and its skin to be burned on the altar. The bird sin offering, its blood permits its meat for consumption by the priests. Bulls that are burned, e.g., the bull for an unwitting communal sin, and goats that are burned, e.g., the goats sacrificed for an unwitting communal sin of idol worship, their blood permits their sacrificial portions to be sacrificed on the altar. Rabbi Shimon says: Those bulls and goats are not subject to piggul because their blood is presented in the Sanctuary, and in the case of any offering whose blood is not presented on the external altar like that of a peace offering, with regard to which the halakha of piggul was stated in the Torah, one is not liable for eating it due to violation of the prohibition of piggul.",
+ "With regard to offerings consecrated by gentiles for sacrifice to God, one is not liable for eating them, neither due to violation of the prohibition of piggul if the sacrificial rites were performed with the intent to eat the offering beyond its designated time, nor due to violation of the prohibition of notar, nor due to violation of the prohibition against eating the meat while ritually impure. And one who slaughters them outside the Temple courtyard is exempt; this is the statement of Rabbi Shimon. And Rabbi Yosei deems him liable. Even with regard to those items enumerated in the previous mishna (42b) for which one is not liable for eating them due to violation of the prohibition of piggul, e.g., the handful, the frankincense, and the incense, one is, nevertheless, liable for eating them due to violation of the prohibition of notar, and due to violation of the prohibition against eating consecrated food while ritually impure, except for the blood. Rabbi Shimon deems one liable for an item whose typical manner is such that one eats it. But with regard to the wood, the frankincense, and the incense, one is not liable for eating them due to violation of the prohibition against eating a consecrated item while ritually impure.",
+ "The slaughtered offering is slaughtered for the sake of six matters, and one must have all of these matters in mind: For the sake of the particular type of offering being sacrificed; for the sake of the one who sacrifices the offering; for the sake of God; for the sake of consumption by the fires of the altar; for the sake of the aroma; for the sake of the pleasing of God, i.e., in fulfillment of God’s will; and, in the cases of a sin offering and a guilt offering, for the sake of atonement for the sin. Rabbi Yosei says: Even in the case of one who did not have in mind to slaughter the offering for the sake of any one of these, the offering is valid, as it is a stipulation of the court that he should not state any intent ab initio. This is necessary because the intent follows only the one performing the sacrificial rite, and therefore if the one who slaughters the animal is not careful and states the wrong intent, the offering would be disqualified through his improper intent."
+ ],
+ [
+ "What is the location of the slaughtering and consumption of offerings? The principle is that with regard to offerings of the most sacred order, their slaughter is in the north of the Temple courtyard. Specifically, with regard to the bull and the goat of Yom Kippur, their slaughter is in the north and the collection of their blood in a service vessel is in the north, and their blood requires sprinkling between the staves of the Ark in the Holy of Holies, and upon the Curtain separating the Sanctuary and Holy of Holies, and on the golden altar. Concerning all those sprinklings, failure to perform even one placement of their blood disqualifies the offering. As to the remainder of the blood, which is left after those sprinklings, a priest would pour it onto the western base of the external altar. But if he did not place the remainder of the blood on the western base, it does not disqualify the offering.",
+ "With regard to bulls that are burned and goats that are burned, their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires sprinkling upon the Curtain separating the Sanctuary and Holy of Holies, and upon the golden altar, and failure to perform even one placement of their blood disqualifies the offering. As for the remainder of the blood that is left after those sprinklings, a priest would pour it onto the western base of the external altar, but if he did not pour the remainder it does not disqualify the offering. These, the bull and the goat of Yom Kippur, and those, the bulls and the goats that are burned, are then burned in the place of the ashes, a place outside of Jerusalem where the priests would bring the ashes from the altar.",
+ "These are the halakhot of the communal and the individual sin offerings. These are the communal sin offerings: Goats of the New Moon and of the Festivals. Their slaughter is in the north of the Temple courtyard, and the collection of their blood in a service vessel is in the north, and their blood requires four placements on the four corners of the altar. How did the priest do so? He ascended the ramp of the altar and turned right to the surrounding ledge and he continued east, and he came to the southeast corner and sprinkled the blood of the sin offering there and then to the northeast corner and sprinkled the blood there, and then to the northwest corner and sprinkled the blood there, and the southwest corner, where he performed the fourth sprinkling and descended from the altar. He would pour the remainder of the blood on the southern base of the altar. And the meat portions of the offering are eaten within the curtains, i.e., in the Temple courtyard, by the males of the priesthood. And they are eaten prepared in any form of food preparation, on the day the offering is sacrificed and during the night that follows, until midnight.",
+ "The burnt offering is an offering of the most sacred order. Its slaughter is in the north of the Temple courtyard and the collection of its blood in a service vessel is in the north, and its blood requires two placements that are four, and it requires flaying of its carcass and the cutting of the sacrificial animal into pieces, and it is consumed in its entirety, with the exception of its hide, by the fire of the altar.",
+ "These are the halakhot of communal peace offerings and guilt offerings. These are guilt offerings: The guilt offering for robbery, brought by one from whom another demanded payment of a debt and he denied it and took a false oath (see Leviticus 5:20–26); the guilt offering for unwitting misuse of consecrated property (see Leviticus 5:14–16); the guilt offering of an espoused maidservant, brought by one who engaged in sexual intercourse with a Canaanite maidservant betrothed to a Hebrew slave (see Leviticus 19:20–22); the guilt offering of a nazirite who became impure via contact with a corpse (see Numbers 6:12); the guilt offering of a leper, brought for his purification (see Leviticus 14:12); and the provisional guilt offering, brought by one who is uncertain as to whether he committed a sin that requires a sin offering (see Leviticus 5:17–18). Concerning all of these, their slaughter is in the north of the Temple courtyard and collection of their blood in a service vessel is in the north, and their blood requires two placements that are four. And the meat portions of the offering are eaten within the curtains, i.e., in the Temple courtyard, by male priests. And they are eaten prepared in any manner of food preparation, on the day the offering was sacrificed and during the night that follows, until midnight.",
+ "The thanks offering and nazirite’s ram are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires two placements that are four, and they are eaten throughout the city of Jerusalem, by every person, i.e., any ritually pure Jew, prepared in any manner of food preparation, on the day the offering was sacrificed and during the night that follows, until midnight. The status of the portion that is separated from them and given to the priests is similar to theirs; but the portion that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.",
+ "Peace offerings are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires two placements that are four, and they are eaten throughout the city of Jerusalem, by every person, i.e., any ritually pure Jew, prepared in any manner of food preparation, for two days and one night, i.e., the day on which they are slaughtered, the following day, and the intervening night. The status of the portion that is separated from them and given to the priests is similar to theirs; but the portion that is separated is eaten by the priests, by their wives, and by their children, and by their slaves.",
+ "The firstborn offering, the animal tithe offering, and the Paschal offering are offerings of lesser sanctity. Their slaughter is anywhere in the Temple courtyard, and their blood requires one placement, provided that the priest places it so that the blood goes on the base of the altar. The halakha differs with regard to their consumption. The firstborn offering is eaten by the priests, and the animal tithe offer-ing is eaten by any person, i.e., any ritually pure Jew. And they are eaten throughout the city of Jerusalem, prepared in any manner of food preparation, for two days and one night. The Paschal offering is eaten only at night, and it is eaten only until midnight, and it is eaten only by its registrants, i.e., those who registered in advance to partake of the offering, and it is eaten only roasted, not prepared in any other manner."
+ ],
+ [
+ "It was taught in the previous chapter that offerings of the most sacred order are to be slaughtered in the northern section of the Temple courtyard. With regard to offerings of the most sacred order that one slaughtered atop the altar, Rabbi Yosei says: Their status is as though they were slaughtered in the north, and the offerings are therefore valid. Rabbi Yosei, son of Rabbi Yehuda, says: The status of the area from the halfway point of the altar and to the south is like that of the south, and offerings of the most sacred order slaughtered in that area are therefore disqualified. The status of the area from the halfway point of the altar and to the north is like that of the north. Handfuls were removed from the meal offerings in any place in the Temple courtyard and were consumed within the area enclosed by the curtains by males of the priesthood, prepared in any form of food preparation that he chooses, e.g., roasted or boiled, for one day and night, until midnight.",
+ "The sacrificial rite of a bird sin offering would be performed at the southwest corner of the altar. And if its sacrificial rite was performed in any place on the altar, the offering was deemed valid; but that corner was its designated place. And there were three matters for which the portion of that corner below the red line that served as the demarcation between the upper and lower portions of the altar served as the proper location, and there were three matters for which the portion of that corner above the red line served as their proper location. The following rites were performed below the red line: Sacrificing a bird sin offering, and bringing meal offerings near the altar before removal of the handful, and pouring out the remaining blood. And the following rites were performed above the red line: The wine libation that is brought together with animal offerings or as an offering by itself, and the water libation on the festival of Sukkot, and sacrificing a bird burnt offering when they were numerous and it was impossible to perform the rite in the east, i.e., the southeastern corner where the bird burnt offering was sacrificed.",
+ "All those who ascend the ramp to the altar ascend via the right side of the ramp toward the southeast corner and circle the altar until reaching the southwest corner and descend via the left side of the ramp, except for one who ascends for one of these three matters, where they would ascend directly to the southwest corner of the altar, and descend by turning on their heels and retracing the path by which they ascended rather than circling the altar.",
+ "The sacrifice of the bird sin offering, how was it performed? The priest would pinch off the bird’s head by cutting opposite its nape with his thumbnail and would not separate the bird’s head from its body. And he sprinkles from its blood on the wall of the altar below the red line. The remaining blood would be squeezed out from the body of the bird on the base of the altar. The altar has only its blood and the entire bird goes to the priests for consumption.",
+ "The sacrifice of the bird burnt offering, how was it performed? The priest ascended the ramp and turned to the surrounding ledge and came to the southeast corner of the altar. He would then pinch off the bird’s head by cutting at its nape with his thumbnail and separate the bird’s head from its body, and would squeeze out its blood on the wall of the altar. He took the head and neared the place of its pinching, i.e., its nape, to the altar in order to squeeze the blood from the head. He would then absorb the remaining blood with salt and throw the head onto the fire on the altar. He then arrived at the body and removed the crop and the feather attached to it and the innards that emerge with them and he tossed them to the place of the ashes. He then ripped the bird lengthwise and did not separate the two halves of the bird; but if he separated them, the offering is valid. He would then absorb the remaining blood with salt and throw the body of the bird onto the fire on the altar.",
+ "If he neither removed the crop, nor the feather and the innards that emerge with them, nor absorbed the blood with salt, with regard to any detail that he changed in the sacrificial rites after he squeezed out its blood, the offering is valid. If he separated the head from the body in sacrificing the sin offering, or if he did not separate the head from the body in sacrificing the burnt offering, the offering is disqualified. In a case where he squeezed out the blood of the head and did not squeeze out the blood of the body, it is disqualified. If he squeezed out the blood of the body and did not squeeze out the blood of the head, the offering is valid.",
+ "In the case of a bird sin offering that the priest pinched not for its sake, or if he squeezed out its blood not for its sake, or if he did so for its sake and then not for its sake, or not for its sake and then for its sake, it is disqualified, like all other sin offerings that are disqualified when performed not for their sake (see 2a). A bird burnt offering sacrificed not for its sake is valid; it is just that it did not satisfy the obligation of the owner. With regard to both a bird sin offering and a bird burnt offering where the priest pinched its nape or squeezed out its blood with the intent to partake of an item whose typical manner is such that one partakes of it, or to burn an item whose typical manner is such that one burns it on the altar, outside its designated area, the offering is disqualified. But there is no liability to receive karet for one who partakes of the offering. If his intent was to eat it or burn it beyond its designated time, the offering is piggul and one is liable to receive karet for partaking of the offering, provided that the permitting factor, the blood, was sacrificed in accordance with its mitzva. How is the permitting factor sacrificed in accordance with its mitzva? If one pinched the nape in silence, i.e., with no disqualifying intent, and squeezed out its blood with the intent to partake of the parts typically eaten or to burn the portions that are to be burned on the altar, beyond its designated time; or in the case of one who pinched with the intent to partake of the offering or burn it on the altar beyond its designated time, and squeezed out its blood in silence; or in the case of one who pinched and squeezed out the blood with the intent to partake of the offering or burn it on the altar beyond its designated time, that is the case of a bird offering where the permitting factor is sacrificed in accordance with its mitzva. How is the permitting factor not sacrificed in accordance with its mitzva? If the priest pinched the nape of the bird with the intent to partake of it or burn it outside its designated area and squeezed out its blood with the intent to partake of it or burn it beyond its designated time, or he pinched with the intent to partake of it or burn it beyond its designated time and squeezed out its blood with the intent to partake of it or burn it outside its designated area, or if the priest pinched and squeezed out the blood with the intent to partake of it or burn it outside its designated area, or in the case of a bird sin offering where one pinched its nape not for its sake and squeezed out its blood with the intent of consuming it or burning it beyond its designated time, or in a case where he pinched its nape with the intent to consume it or burn it beyond its designated time and squeezed out its blood not for its sake, or in a case where he pinched its nape and squeezed out its blood not for its sake, that is a case of a bird offering whose permitting factor is not sacrificed in accordance with its mitzva. If one pinched the nape of the bird and squeezed out its blood with the intent to eat an olive-bulk of the offering outside its designated area and an olive-bulk the next day, or an olive-bulk the next day and an olive-bulk outside its designated area, or half an olive-bulk outside its designated area and half an olive-bulk the next day, or half an olive-bulk the next day and half an olive-bulk outside its designated area, the offering is disqualified and it does not include liability to receive karet. Rabbi Yehuda disagreed and said that this is the principle: If the improper intent with regard to the time preceded the intent with regard to the area, the offering is piggul and one is liable to receive karet for eating it. And if the intent with regard to the area preceded the intent with regard to the time, the offering is disqualified and it does not include liability to receive karet. And the Rabbis say: In both this case where the intent with regard to time came first and that case where the intent with regard to area came first, the offering is disqualified and it does not include liability to receive karet. If his intent was to eat half an olive-bulk and to burn half an olive-bulk not at the appropriate time or in the appropriate area, the offering is valid, because eating and burning do not join together."
+ ],
+ [
+ "If the priest sacrificed a bird sin offering in its designated place below the red line, and he sacrificed it according to the procedure of a sin offering with pinching, i.e., cutting from the nape with a fingernail, and sprinkling, and he sacrificed it for the sake of a sin offering, the offering is fit. This is the manner in which a priest is to sacrifice a sin offering ab initio. If the priest sacrificed the bird sin offering below the red line in the middle of the altar and according to the procedure of a sin offering, but he sacrificed it for the sake of a burnt offering; or if he sacrificed it according to the procedure of a burnt offering, even if he sacrificed it for the sake of a sin offering; or if he sacrificed it according to the procedure of a burnt offering for the sake of a burnt offering; in all these cases the sin offering is disqualified. If one sacrificed a bird sin offering above the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.",
+ "A bird burnt offering that one sacrificed in its designated place above the red line according to the procedure of a burnt offering and for the sake of a burnt offering is fit. This is the manner in which a priest is to sacrifice a burnt offering ab initio. If he sacrificed a bird burnt offering above the red line according to the procedure of the burnt offering but for the sake of a sin offering, the offering is fit, but it did not satisfy the obligation of its owner. If the priest sacrificed a bird burnt offering according to the procedure of a sin offering for the sake of a burnt offering, or according to the procedure of a sin offering for the sake of a sin offering, the offering is disqualified. If he sacrificed it below the red line according to the procedure of any of the offerings, it is disqualified, because he did not sacrifice it in its designated place.",
+ "And all of the offerings enumerated in the previous mishna, even those that are disqualified and may not be eaten or sacrificed, still differ from carcasses of unslaughtered kosher birds in that they do not render one who swallows their meat ritually impure when the meat is in the throat. This is because the pinching of the napes of bird offerings, like the slaughter of animals, prevents them from assuming the status of a carcass. But nevertheless, since they are forbidden to the priests, one who derives benefit from any of them is liable for misusing consecrated property. This is the halakha in all cases except for the bird sin offering that one sacrificed below the red line according to the procedure of the sin offering and for the sake of a sin offering. Since it was sacrificed properly and it is permitted for priests to partake of a fit sin offering, there is no liability for misuse of consecrated property. ",
+ "In the case of a bird burnt offering that one improperly sacrificed below the red line according to the procedure of the sin offering, and one did so for the sake of a sin offering, Rabbi Eliezer says: One who derives benefit from it is liable for misusing consecrated property, as it remains a burnt offering, whose meat is never permitted to the priests. Rabbi Yehoshua says: One who derives benefit from it is not liable for misusing consecrated property. Since the entire sacrificial process was conducted according to the procedure of a sin offering, the offering assumes the status of a sin offering in this regard. The mishna recounts the dispute between the tanna’im. Rabbi Eliezer said: And if in the case of a sin offering that was sacrificed for its sake, one is not liable for misusing it, and nevertheless, when one changed its designation and sacrificed it not for its sake, one is liable for misusing it, then in the case of a burnt offering, where one is liable for misusing it even when it was sacrificed for its sake, when one changed its designation and sacrificed it not for its sake is it not right that he is liable for misusing it? Rabbi Yehoshua said to him: No, that a fortiori inference is not correct, as if you said with regard to a sin offering for which one changed its designation and sacrificed it for the sake of a burnt offering that there is liability for misuse, this is reasonable, because he changed its designation to an item for which there is liability for misuse. Would you say in the case of a burnt offering for which one changed its designation and sacrificed it for the sake of a sin offering that there is liability for misuse, as in that case he changed its designation to an item for which there is no liability for its misuse? Rabbi Eliezer said to him: The case of offerings of the most sacred order that one slaughtered in the south of the Temple courtyard and slaughtered for the sake of offerings of lesser sanctity, will prove that the fact that one changed the offering’s designation to an item that is not subject to the halakhot of misuse is not a relevant factor. As in this case, one changed their designation to an item that is not subject to the halakhot of misuse and, nevertheless, one is liable for misusing them. You too should not be puzzled about the burnt offering, concerning which even though one changed its designation to an item that is not subject to the halakhot of misuse, the halakha is that one would be liable for misusing it. Rabbi Yehoshua said to him: No, that is no proof, as if you said with regard to offerings of the most sacred order that one slaughtered in the south of the Temple courtyard, and slaughtered them for the sake of offerings of lesser sanctity, that one is liable for misusing them, that is reasonable. The reason is that one who slaughtered them changed their designation to an item for which there are both prohibited and permitted elements as offerings of lesser sanctity. Although one is not liable for misuse of their flesh, after the blood is sprinkled one is liable for misuse of the portions consumed on the altar. Would you say the halakha is the same in the case of a burnt offering for which one changed its designation to an item that is permitted in its entirety, i.e., a bird sin offering, which is eaten by the priests and none of it is burned on the altar?",
+ " If a priest pinched it with the thumbnail of his left hand, or if he pinched it at night, or if he slaughtered a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard, in all these cases, although it is prohibited to consume these birds, they do not render one ritually impure when they are in the throat, as the halakhic status of pinching is like that of slaughtering. If he pinched with a knife and not with his thumbnail; or if he pinched a non-sacred bird inside the Temple courtyard or a sacrificial bird outside the Temple courtyard; or if he pinched doves whose time of fitness for sacrifice has not yet arrived, as they are too young to be sacrificed; or if he pinched pigeons whose time of fitness has passed, as they are too old; or if he pinched the nape of a fledgling whose wing was withered, or whose eye was blinded, or whose leg was severed; in all these cases, although the bird’s nape was pinched, it renders one who swallows it ritually impure when it is in the throat. This is the principle: The meat of any bird that was initially fit for sacrifice and whose disqualification occurred in the course of the service in the sacred Temple courtyard does not render one who swallows it ritually impure when it is in the throat. The meat of any bird whose disqualification did not occur in the sacred area, but rather was disqualified before the service began, renders one ritually impure when it is in the throat. With regard to any of those people disqualified from performing the Temple service who pinched the nape of a bird offering, their pinching is not valid, but the offering’s meat does not render one who swallows it ritually impure when it is in the throat, as would the meat of a kosher bird that was not ritually slaughtered.",
+ "If the priest pinched the nape of the bird’s neck properly and then it was found to be a tereifa, and it was therefore disqualified from being sacrificed and forbidden for consumption by a priest, Rabbi Meir says: An olive-bulk of its meat does not render one who swallows it ritually impure when it is in the throat, as the pinching prevents it from assuming the status of a carcass. Rabbi Yehuda says: Its status is like any other carcass of an unslaughtered kosher bird, and its meat renders one who swallows it ritually impure. Rabbi Meir said: My opinion can be inferred a fortiori. If an animal carcass transmits impurity to a person through touching it and through carrying it, and nevertheless the slaughter of an animal purifies it, even if it is a tereifa, from its impurity, i.e., its slaughter prevents it from assuming the impurity status of a carcass, then with regard to a bird carcass, which possesses a lesser degree of impurity, as it does not transmit impurity to a person through touching it and through carrying it, but only through swallowing it, is it not logical that its slaughter should purify it, even if it is a tereifa, from its impurity? And once it is established that slaughter renders a bird that is a tereifa pure, it can be inferred that just as we found with regard to its slaughter that it renders a bird fit for consumption and purifies a bird, even if it is a tereifa, from its impurity, so too its pinching, which renders a bird offering fit with regard to consumption, should purify it, even if it is a tereifa, from its impurity. Rabbi Yosei says: Although one can derive from the case of an animal that slaughter renders even a bird that is a tereifa pure, that derivation cannot be extended to pinching. The same restriction that applies to every a fortiori inference, namely, that a halakha derived by means of an a fortiori inference is no more stringent than the source from which it is derived, applies here: It is sufficient for the halakhic status of the carcass of a bird that is a tereifa to be like that of the carcass of an animal that is a tereifa; its slaughter renders it pure, but its pinching does not."
+ ],
+ [
+ "All the offerings that were intermingled with animals from which deriving benefit is forbidden, e.g., sin offerings left to die, or with an ox that was sentenced to be stoned, even if the ratio is one in ten thousand, deriving benefit from them all is prohibited and they all must die. If the offerings were intermingled with animals whose sacrifice is forbidden but deriving benefit from them is not, the halakha is different. Examples of this are an ox with which a transgression was performed, which disqualifies it from being sacrificed as an offering, or an ox that is known to have killed a person based on the testimony of one witness or based on the admission of the owner. Had two witnesses testified, deriving benefit from the ox would have been prohibited. Additional examples include when an offering is intermingled with an animal that copulated with a person; or an animal that was the object of bestiality; or with an animal that was set aside for idol worship; or one that was worshipped as a deity; or with an animal that was given as payment to a prostitute or as the price of a dog, as it is written: “You shall not bring the payment of a harlot, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). Additional examples include an offering that was intermingled with an animal born of a mixture of diverse kinds, e.g., the offspring of a ram and a goat, or with an animal with a wound that will cause it to die within twelve months [tereifa], or with an animal born by caesarean section. In all these cases the animals that are intermingled shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them, of the same type of offering that the intermingled offering was. The mishna continues: If sacrificial animals were intermingled with unblemished, non-sacred animals, which, if consecrated, are fit for sacrifice, the non-sacred animals shall be sold for the purpose of purchasing offerings of the same type as the offering with which they were intermingled.",
+ "In a case where sacrificial animals were intermingled with other sacrificial animals, if it was an animal of one type of offering with animals of the same type of offering, one shall sacrifice this animal for the sake of whoever is its owner and one shall sacrifice that animal for the sake of whoever is its owner, and both fulfill their obligation. In a case where sacrificial animals were intermingled with other sacrificial animals, where an animal of one type of offering was intermingled with animals not of the same type of offering, e.g., two rams, where one is designated as a burnt offering and one as a peace offering, they shall graze until they become unfit for sacrifice and then they shall be sold. And from the money received in the sale, the owner shall bring another offering of the monetary value of the highest-quality animal among them as this type of offering, and another offering of the monetary value of the highest-quality animal among them as that type of offering, and he will lose the additional expense of purchasing two highest-quality animals, when he had sold only one highest-quality animal, from his own assets. In a case where sacrificial animals were intermingled with a firstborn offering or with an animal tithe offering, they shall graze until they become unfit for sacrifice and they shall both be eaten as a firstborn offering or as an animal tithe offering. All offerings can become indistinguishably intermingled with each other, except for a sin offering and a guilt offering, as the Gemara will explain.",
+ "In the case of a guilt offering that was intermingled with a peace offering, Rabbi Shimon says: Both of them should be slaughtered in the north of the Temple courtyard, as a guilt offering must be slaughtered in the north while a peace offering may be slaughtered anywhere in the courtyard. And they both must be eaten in accordance with the halakha of the more stringent of them, i.e., the guilt offering, with the following halakhot: They may be eaten only in the courtyard rather than throughout Jerusalem; by male priests and not by any ritually pure Jew; and on the day they were sacrificed and the following night, and not on the day they were sacrificed, the following day, and the intervening night. The Rabbis said to Rabbi Shimon: One may not limit the time of the consumption of an offering, as one may not bring sacrificial animals to the status of unfitness. According to Rabbi Shimon’s opinion, the peace offering becomes leftover, notar, the morning after it is sacrificed, and not at the end of that day, as is the halakha concerning peace offerings. Rather, the owner shall wait until these animals become blemished, redeem them, and bring an offering of each type that is worth the monetary value of the higher-quality animal among them. The mishna adds: Even according to the opinion of the Rabbis, if pieces of the meat of one offering were intermingled with pieces of the meat of another offering, e.g., meat from offerings of the most sacred order with meat from offerings of lesser sanctity; or if pieces of meat from offerings eaten for one day and the following night were intermingled with pieces of meat from offerings eaten for two days and one night, since in that case the remedy with regard to offerings that were intermingled cannot be implemented, they both must be eaten in accordance with the halakha of the more stringent of them.",
+ "In the case of the limbs of a sin offering, which are eaten by priests and may not be burned on the altar, that were intermingled with the limbs of a burnt offering, which are burned on the altar, Rabbi Eliezer says: The priest shall place all the limbs above, on the altar, and I view the flesh of the limbs of the sin offering above on the altar as though they are pieces of wood burned on the altar, and not as though they are an offering. And the Rabbis say: One should wait until the form of all the intermingled limbs decays and they will all go out to the place of burning in the Temple courtyard, where all disqualified offerings of the most sacred order are burned.",
+ "In a case where limbs of burnt offerings fit for sacrifice were intermingled with limbs of blemished burnt offerings, Rabbi Eliezer says: Although all the limbs are unfit for sacrifice, if the head of one of them was sacrificed all the heads shall be sacrificed, as the head that was sacrificed is assumed to have been that of the unfit animal in the mixture. Likewise, if one sacrificed the legs of one of them all the legs shall be sacrificed. And the Rabbis say: Even if all the limbs were sacrificed except for one of them, there is a concern that the remaining limb is the unfit limb, which may not be sacrificed. Rather, all of the limbs must go out to the place of burning in the Temple courtyard.",
+ "In the case of blood of an offering fit for sacrifice that was mixed with water, if the mixture has the appearance of blood it is fit for sprinkling on the altar, even though the majority of the mixture is water. If the blood was mixed with red wine, one views the wine as though it is water. If that amount of water would leave the mixture with the appearance of blood it is fit for presentation. And likewise if the blood was mixed with the blood of a non-sacred domesticated animal or the blood of a non-sacred undomesticated animal, one considers the non-sacred blood as though it is water. Rabbi Yehuda says: Blood does not nullify blood. Therefore, the priest presents the blood of the mixture on the altar.",
+ "If blood fit for presentation was mixed with the blood of unfit offerings, there is no remedy. Therefore, the entire mixture shall be poured into the drain running through the Temple courtyard. Likewise, if blood fit for presentation was mixed with blood of exudate, i.e., that exudes from the neck after the initial spurt following its slaughter concludes, which is unfit for presentation, the entire mixture shall be poured into the Temple courtyard drain. Rabbi Eliezer deems this mixture fit for presentation. Even according to the first tanna, if the priest did not consult the authorities and placed the blood on the altar, the offering is fit.",
+ "If the blood of unblemished offerings was mixed with the blood of blemished animals unfit for sacrifice, the entire mixture shall be poured into the Temple courtyard drain. This is the halakha when the fit and unfit blood were mixed in one vessel. By contrast, if a cup of the blood of a blemished offering was intermingled with cups of blood fit for offering and it is unclear which blood is in the cup, Rabbi Eliezer says: Although it is prohibited to present all the blood due to the uncertainty, if it happened that a priest already sacrificed, i.e., presented, one cup, the blood in all the other cups shall be sacrificed, as the blood that was presented is assumed to have come from the unfit cup in the mixture. And the Rabbis say: Even if the blood in all the cups was sacrificed except for one of them, the remaining blood shall be poured into the Temple courtyard drain.",
+ "With regard to blood that is to be placed below the red line circumscribing the altar, e.g., blood of a burnt offering, a guilt offering, or a peace offering, that was mixed with blood that is to be placed above the red line, e.g., blood of a sin offering, Rabbi Eliezer says: The priest shall initially place the blood of the mixture above the red line for the sake of the sin offering, and I view the blood that was to be placed below that was in fact placed above as though it is water, and the priest shall again place blood from the mixture below. And the Rabbis say: It shall all be poured into the Temple courtyard drain. Even according to the Rabbis, if the priest did not consult the authorities and placed the blood above the red line, the offering is fit, and he should then place the remaining blood below the red line.",
+ "In a case of the blood of an offering that is to be placed on the altar with one placement that was mixed with the blood of another offering that is to be placed on the altar with one placement, e.g., the blood of a firstborn offering with the blood of another firstborn offering or the blood of an animal tithe offering, the blood shall be placed with one placement. In a case of the blood of an offering that is to be placed on the altar with four placements that was mixed with the blood of another offering that is to be placed on the altar with four placements, e.g., the blood of a sin offering with that of another sin offering, or the blood of a burnt offering with that of a peace offering, the blood shall be placed with four placements. If the blood of an offering that is to be placed on the altar with four placements was mixed with the blood of an offering that is to be placed on the altar with one placement, Rabbi Eliezer says: The blood shall be placed with four placements. Rabbi Yehoshua says: The blood shall be placed with one placement, as the priest fulfills the requirement with one placement after the fact. Rabbi Eliezer said to Rabbi Yehoshua: According to your opinion, the priest violates the prohibition of: Do not diminish, as it is written: “All these matters that I command you, that you shall observe to do; you shall not add thereto, nor diminish from it” (Deuteronomy 13:1). One may not diminish the number of required placements from four to one. Rabbi Yehoshua said to Rabbi Eliezer: According to your opinion, the priest violates the prohibition of: Do not add, derived from the same verse. One may not add to the one required placement and place four. Rabbi Eliezer said to Rabbi Yehoshua: The prohibition of: Do not add, is stated only in a case where the blood is by itself, not when it is part of a mixture. Rabbi Yehoshua said to Rabbi Eliezer: Likewise, the prohibition of: Do not diminish, is stated only in a case where the blood is by itself. And Rabbi Yehoshua also said: When you placed four placements, you transgressed the prohibition of: Do not add, and you performed a direct action. When you did not place four placements but only one, although you transgressed the prohibition of: Do not diminish, you did not perform a direct action. An active transgression is more severe than a passive one.",
+ "Blood that is to be placed on three locations inside the Sanctuary, i.e., between the staves, on the Curtain, and on the golden altar, that was mixed with blood that is to be placed outside the Sanctuary on the external altar in the Temple courtyard, has no remedy, as one may not change the location of the placement of the blood of one to fulfill his obligation with the other type of blood. Therefore, all the blood shall be poured into the Temple courtyard drain. If the priest, on his own initiative, placed the mixture of blood outside the Sanctuary and again placed the mixture of blood inside the Sanctuary, the offering is fit. If the priest, on his own initiative, placed the mixture of blood inside the Sanctuary and again placed the mixture of blood outside the Sanctuary, Rabbi Akiva deems the blood placed outside disqualified, and the Rabbis deem it fit. As Rabbi Akiva says: Any blood that is to be presented outside that entered to atone in the Sanctuary is disqualified; but the Rabbis say: That is the halakha with regard to the blood of an external sin offering alone, as it is written: “And any sin offering, whereof any of the blood is brought into the Tent of Meeting to atone in the Sanctuary, shall not be eaten” (Leviticus 6:23). Rabbi Eliezer says: The status of a guilt offering is like that of a sin offering as well, as it is stated: “As is the sin offering, so is the guilt offering” (Leviticus 7:7), i.e., there is one halakha for them. That is not the case with regard to the blood of other offerings.",
+ "In the case of a sin offering whose blood placement is on the external altar whose blood the priest collected in two cups, if one of them left the Temple courtyard and was thereby disqualified, the cup that remained inside the courtyard is fit to be presented. If one of the cups entered inside the Sanctuary and was thereby disqualified, Rabbi Yosei HaGelili deems the blood in the cup that remained outside the Sanctuary, in the courtyard, fit to be presented, and the Rabbis deem it disqualified from being presented. Rabbi Yosei HaGelili said in support of his opinion: The halakha is that if one slaughters an offering with the intent that its blood be presented outside of the Temple courtyard, the offering is disqualified, but if his intention was that the blood be presented inside the Sanctuary, the offering is not disqualified. Just as in a case where part of the blood reached a place where the intent to present the blood there disqualifies the offering, i.e., outside the Temple courtyard, and yet when some of the blood is taken there it does not render the status of the remaining blood disqualified like that of blood that leaves the courtyard, so too, in a case where part of the blood reached a place where the intent to present the blood there does not disqualify the offering, i.e., inside the Sanctuary, is it not logical that we will not deem the status of the remaining blood like that of blood that entered the Sanctuary? The mishna continues: If all of the blood of a sin offering whose blood placement is on the external altar entered the Sanctuary to atone through sprinkling, despite the fact that the priest did not actually sprinkle the blood to atone, the offering is disqualified; this is the statement of Rabbi Eliezer. Rabbi Shimon says: The offering is disqualified only when he atones and sprinkles the blood in the Sanctuary. Rabbi Yehuda says: If he took the blood into the Sanctuary unwittingly, the blood remains fit to be presented. With regard to all the blood disqualified for presentation that was placed on the altar, the frontplate effects acceptance only for offerings sacrificed that are ritually impure. Although it is written with regard to the frontplate worn on the forehead of the High Priest: “And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the sacred matters” (Exodus 28:38), this does not apply to all disqualifications of offerings. This is because the frontplate effects acceptance for offerings sacri-ficed that are ritually impure but does not effect acceptance for offerings that leave the courtyard."
+ ],
+ [
+ "Certain unfit items, once they have been placed on the altar, are nevertheless sacrificed. The mishna teaches: The altar sanctifies only items that are suited to it. The tanna’im disagree as to the definition of suited for the altar. Rabbi Yehoshua says: Any item that is suited to be consumed by the fire on the altar, e.g., burnt offerings and the sacrificial portions of other offerings, which are burned on the altar, if it ascended upon the altar, even if it is disqualified from being sacrificed ab initio, it shall not descend. Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, as it is stated: “It is the burnt offering on the pyre upon the altar” (Leviticus 6:2), from which it is derived: Just as with regard to a burnt offering, which is suited to be consumed by the fire on the altar, if it ascended it shall not descend, so too, with regard to any item that is suited to be consumed by the fire on the altar, if it ascended it shall not descend. Rabban Gamliel says: With regard to any item that is suited to ascend upon the altar, even if it is not typically consumed, if it ascended, it shall not descend, even if it is disqualified from being sacrificed ab initio, as it is stated: “It is the burnt offering on the pyre upon the altar,” from which it is derived: Just as with regard to a burnt offering, which is fit for the altar, if it ascended it shall not descend, so too, any item that is fit for the altar, if it ascended it shall not descend. The mishna comments: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is only with regard to disqualified blood and disqualified libations, which are not consumed by the fire but do ascend upon the altar, as Rabban Gamliel says: They shall not descend, as they are fit to ascend upon the altar, and Rabbi Yehoshua says: They shall descend, as they are not burned on the altar. Rabbi Shimon says: Whether the offering was fit and the accompanying libations were unfit, e.g., if they became ritually impure or they were brought outside their designated area, or whether the libations were fit and the offering was unfit, rendering the accompanying libations unfit as well, and even if both this and that were unfit, the offering shall not descend, as it was sanctified by the altar, but the libations shall descend.",
+ "These are the items that even if they were disqualified, if they ascended the altar they shall not descend: Blood, sacrificial portions, or limbs of a burnt offering, any of which were left overnight off the altar, or that emerge from the Temple courtyard, or that become ritually impure, or that came from an animal that was slaughtered with the intent to sacrifice it beyond its designated time or outside its designated area, or an offering that people unfit to perform the Temple service collected and then sprinkled its blood. Rabbi Yehuda says: In the case of a sacrificial animal that was slaughtered at night, or one whose blood was spilled on the floor of the Temple without its being collected in a vessel, or one whose blood emerged outside the curtains, i.e., outside the Temple courtyard: Even if it ascended upon the altar it shall descend. Rabbi Shimon says: In all these cases, if it ascended it shall not descend, because its disqualification occurred in sanctity. As Rabbi Shimon says: With regard to any unfit offering whose disqualification occurred in sanctity, i.e., in the course of the Temple service, the sacred area renders the offering acceptable, and if it ascended onto the altar it shall not descend. But with regard to any offering whose disqualification did not occur in sanctity but rather was unfit initially, the sacred area does not render the offering acceptable. ",
+ "And these are the offerings whose disqualification did not occur in sanctity: An animal that copulated with a person, and an animal that was the object of bestiality, and an animal that was set aside for idol worship, and an animal that was worshipped as a deity, and an animal that was given as payment to a prostitute or as the price of a dog, and an animal born of a mixture of diverse kinds, and an animal with a wound that will cause it to die within twelve months [tereifa], and an animal born by caesarean section, and blemished animals. Rabbi Akiva deems blemished animals fit in the sense that if they ascended they shall not descend. Rabbi Ḥanina, the deputy High Priest, says: My father would reject blemished animals from upon the altar.",
+ "Concerning those animals that, if they ascended, do not descend, just as if they ascended the altar they shall not descend, so too, if they descended they shall not then ascend. And all of them that if they ascend they do not descend, if they ascended to the top of the altar alive they descend, as an animal is fit for the altar only after it is slaughtered. A burnt offering that ascended to the top of the altar alive shall descend, as one does not slaughter an animal atop the altar ab initio. But if one slaughtered the animal at the top of the altar, he should flay it and cut it into pieces in its place, and it is not removed from the altar.",
+ "And these are the items that if they ascended upon the altar they descend, because they are completely unfit for the altar: The meat of offerings of the most sacred order, i.e., a guilt offering and a sin offering, the meat of which is eaten by priests; and the meat of offerings of lesser sanctity, which is eaten by the owners; and the surplus of the omer meal offering brought on the second day of Passover after the handful was removed and burned on the altar; and the two loaves meal offering brought on the festival of Shavuot; and the shewbread; and the remainder of the meal offerings after the handful was removed, which are all eaten by the priests; and the incense that ascended upon the external altar and not the golden altar where it should be burned. With regard to the wool that is on the heads of the sheep brought as burnt offerings, and the hair that is in the beard of goats that were sacrificed, and the bones, and the tendons, and the horns, and the hooves: When they are attached to the flesh of the offering they shall ascend upon the altar and be sacrificed with the offering, as it is stated: “And the priest shall make the whole smoke on the altar” (Leviticus 1:9). If they separated from the flesh of the offering they shall not ascend, as it is stated: “And you shall offer your burnt offerings, the flesh and the blood” (Deuteronomy 12:27), and nothing else.",
+ "And all of those disqualified offerings with regard to which it was taught (84a) that if they ascended they do not descend, in a case where they were dislodged from upon the altar, the priest does not restore them to the altar. And likewise, with regard to an ember that was dislodged from upon the altar, the priest does not restore it to the altar. As for limbs of a fit burnt offering that were dislodged from upon the altar, if they were dislodged before midnight, the priest should restore them to the altar and one is liable for misusing them. But if they were dislodged after midnight, the priest does not restore them and one is not liable for misusing them, as one is not liable for misuse of consecrated property after it has fulfilled the purpose for which it was designated.",
+ "With regard to unfit items that if they ascended do not descend, just as the altar sanctifies items that are suited to it, so too, the ramp sanctifies items that are suited to it. Just as the altar and the ramp sanctify items that are suited to them, so too, the service vessels sanctify items that are placed in them. The mishna elaborates on the halakha taught in the previous mishna (86a) that service vessels sanctify items placed in them. The service vessels used for liquids sanctify only liquids used in the service, and the service vessels that serve as dry measures sanctify only dry items used in the service. The service vessels used for liquids do not sanctify dry items, and the service vessels used for dry items do not sanctify liquids. With regard to sacred vessels that were perforated, if one continues to utilize them for a use similar to the use for which they would utilize them previously when they were whole, they continue to sanctify their contents. And if not, they do not sanctify their contents. And all of these vessels sanctify items only when they are in the sacred area, i.e., the Temple courtyard."
+ ],
+ [
+ "Any offering that is more frequent than another precedes the other offering. Therefore, the daily offerings precede the additional offerings, which are sacrificed only on certain days. When Shabbat and the New Moon coincide, the additional Shabbat offerings precede the additional New Moon offerings. Likewise, the additional New Moon offerings precede the additional New Year offerings. The mishna cites the source for the principle that the frequent precedes the less frequent: As it is stated with regard to the additional offerings of the first day of Passover: “Besides the burnt offering of the morning, which is for a daily burnt offering, you shall offer these” (Numbers 28:23). The verse indicates that the daily offering is sacrificed first, and then the additional offerings are sacrificed.",
+ "Any offering that is more sacred than another precedes the other offering. The mishna elaborates: If there is blood of a sin offering and blood of a burnt offering to be presented, the blood of the sin offering precedes the blood of the burnt offering because it effects acceptance, i.e., atonement, for severe transgressions punishable by karet. Likewise, if there are limbs of a burnt offering and portions of a sin offering to be burned on the altar, the burning of the limbs of the burnt offering precedes the portions of the sin offering, because the burnt offering is entirely burned in the flames on the altar, whereas only part of the sin offering is burned. Similarly, although both effect atonement, a sin offering precedes a guilt offering due to the fact that its blood is placed on the four corners of the altar and the remnants of its blood are poured on the base of the altar, whereas the blood of the guilt offering is sprinkled on only two corners of the altar. A guilt offering precedes a thanks offering and the nazirite’s ram due to the fact that it is an offering of the most sacred order, and the others are offerings of lesser sanctity. A thanks offering and a nazirite’s ram precede a peace offering due to the fact that they are eaten for one day, like offerings of the most sacred order, whereas a peace offering is eaten for two days, and the thanks offering and nazirite’s ram require loaves to be brought with them, four types with the thanks offering and two types with the nazirite’s ram. Sacrifice of the peace offering precedes sacrifice of the firstborn offering due to the fact that the peace offering requires placing the blood on the altar, in the form of two placements that are four, and placing hands on the head of the offering, and libations, and the wavings of the breast and the thigh by the priest and the owner; none of which is required for the firstborn offering. ",
+ "The firstborn offering precedes the animal tithe offering because it is sanctified from the womb, i.e., unlike the animal tithe offering it does not require consecration, and it is eaten by the priests, whereas everyone may partake of the animal tithe offering. The animal tithe offering precedes bird offerings due to the fact that it requires slaughtering, whereas the bird’s nape is pinched; and there are two elements of the animal tithe offering that have the status of offerings of the most sacred order: Its blood that is presented on the altar and its portions that are burned on the altar, whereas with regard to bird offerings only the blood is presented on the altar. ",
+ "The bird offerings precede meal offerings due to the fact that they are types whose blood is presented, and atonement is effected by the blood. The meal offering of a sinner precedes a voluntary meal offering due to the fact that it comes to atone for a sin. For the same reason the sacrifice of the bird sin offering precedes the sacrifice of the bird burnt offering, and likewise with regard to its consecration, the sin offering takes precedence. ",
+ "All the sin offerings mandated by the Torah take precedence over the guilt offerings, as explained in the previous mishna (89a), except for the guilt offering of a leper, because it comes to render one fit. One who has been cured of leprosy must undergo a process through which he is rendered ritually pure before coming into contact with consecrated items. Although he must also bring a sin offering, his guilt offering is more central to that process of purification and therefore it takes precedence over the sin offering. All the guilt offerings mandated by the Torah come as rams in their second year, and come worth two silver shekels, except for the guilt offering of a nazirite and the guilt offering of a leper, as they come from sheep in their first year, and do not need to come worth two silver shekels, as they have no fixed value.",
+ "Just as the more sacred offerings precede other offerings with regard to their sacrifice, as taught in the previous mishna (89a), they also precede the others with regard to their consumption. If one has a peace offering from yesterday and a peace offering from today, the peace offering from yesterday precedes the peace offering from today. If one has a peace offering from yesterday and a sin offering or a guilt offering from today, the peace offering from yesterday precedes the others; this is the statement of Rabbi Meir. And the Rabbis say: The sin offering precedes the peace offering, due to the fact that it is an offering of the most sacred order. Likewise, the guilt offering precedes the peace offering, as it is also of the most sacred order.",
+ "And with regard to all of the offerings that are eaten, the priests are permitted to alter the manner of their consumption and eat them as they choose. Therefore, the priests are permitted to eat them roasted, or boiled, or cooked, and to place in the cooking pot non-sacred spices or teruma spices. This is the statement of Rabbi Shimon. Rabbi Meir says: One may not place teruma spices in it, so that he will not bring the teruma to a state of disqualification. Consumption of consecrated foods is permitted only for a limited period, after which they are disqualified and burned. Adding teruma spices might cause those spices to be similarly disqualified.",
+ "Rabbi Shimon said: If you saw oil that is being distributed in the Temple courtyard for consumption by the priests and you seek to ascertain its nature, you do not need to ask what it is. Rather, it is left over from the oil of the wafers of the meal offerings of Israelites after they smeared a bit of oil on them, or it is left over from the log of oil of a leper after a small amount of the oil was placed on him. If you saw oil that is placed on the flames of the altar in the manner of an offering, you do not need to ask what it is. Rather, it is left over from the oil of the wafers of the meal offering of priests, or it is the leftover oil from the meal offering of the anointed priest, which requires a great deal of oil and which is burned in its entirety on the altar. The mishna adds: One can-not say that the oil distributed to priests or burned on the altar was brought as a gift offering, as one may not contribute oil as a gift offering. Rabbi Tarfon says: One may contribute oil as a gift offering."
+ ],
+ [
+ "In the case of the blood of a sin offering designated for presentation that was sprayed on a garment, that garment requires laundering, as is stated with regard to a sin offering: “And when any of its blood shall be sprinkled on a garment, you shall launder that on which it shall be sprinkled in a sacred place” (Leviticus 6:20). Although the verse is speaking only of sin offerings that are eaten and whose blood is presented on the outer altar, as it is stated: “In a sacred place shall it be eaten” (Leviticus 6:19), the principle is not exclusive to eaten sin offerings. With regard to the blood of both the sin offerings that are eaten and the sin offerings that are wholly burned and not eaten and whose blood is presented on the inner altar, garments sprayed with blood from each of these offerings require laundering. As it is stated at the start of that passage: “This is the law of the sin offering” (Leviticus 6:18), it is understood: There is one law for all the sin offerings.",
+ "That is the halakha with regard to sin offerings fit for sacrifice. With regard to a disqualified sin offering, its blood does not cause a garment to require laundering whether the offering had a period of fitness when its blood was fit for presentation or whether it did not have a period of fitness. Which offering is the disqualified sin offering that had a period of fitness? It is one that was left overnight and then became disqualified; or it is one that became ritually impure; or it is one that emerged from of the Temple courtyard. Which offering is the disqualified sin offering that did not have a period of fitness? It is one that was slaughtered with the intent to eat it or present its blood beyond its designated time or outside its designated area; or it is one whose blood was collected by people disqualified for Temple service and they sprinkled its blood.",
+ "If the blood of a sin offering sprayed from the neck of the animal onto a garment, the garment does not require laundering. If the blood was collected in a vessel and sprinkled on the altar and sprayed from the corner or from the base of the altar onto the garment, the garment does not require laundering, as the blood was already sprinkled and its mitzva was fulfilled. If the blood spilled from the neck onto the floor before it was collected in a vessel, and the priest collected the blood and it sprayed on a garment, the garment does not require laundering. It is only with regard to blood that was received in a sacred vessel and is fit for sprinkling that the garment requires laundering. Apropos laundering the blood of a sin offering from garments onto which it sprayed, the mishna discusses what is considered a garment. If the blood of a sin offering sprayed onto the hide of an animal before it was flayed from the animal, the hide does not require laundering, because its status is not that of a garment, which is susceptible to ritual impurity. If the blood sprayed onto the hide after it was flayed, it requires laundering; this is the statement of Rabbi Yehuda. Rabbi Elazar says: Even if the blood sprayed onto the hide after it was flayed, it does not require laundering until it is crafted into a vessel or garment that is actually susceptible to ritual impurity. This is the principle with regard to laundering: A garment must be laundered only in the place where the blood was sprayed, and only if it is an item that is fit to become ritually impure, and only if it is an item fit for laundering.",
+ "With regard to the garment mentioned explicitly in the Torah, and the sackcloth, and the hide, all of these require laundering. And the laundering must be performed in a sacred place, the Temple courtyard, and the breaking of an earthenware vessel in which a sin offering was cooked must be performed in a sacred place, and scouring and rinsing of a copper vessel in which a sin offering was cooked must be performed in a sacred place. With regard to this matter, a stringency applies to a sin offering more than it applies to offerings of the most sacred order.",
+ "With regard to a garment upon which the blood of a sin offering was sprayed that went outside the curtains, i.e., the Temple courtyard, before being laundered, the garment reenters the courtyard and one launders it in a sacred place. If the garment became ritually impure outside the curtains, one tears the garment in order to render it ritually pure, enters the courtyard with it, and launders it in a sacred place. With regard to an earthenware vessel in which a sin offering was cooked that went outside the curtains, the vessel reenters the courtyard and one breaks it in a sacred place. If the vessel became ritually impure outside the curtains, one punctures the vessel to render it ritually pure, and one enters the courtyard with it and breaks it in a sacred place.",
+ "With regard to a copper vessel in which a sin offering was cooked that went outside the curtains, the vessel reenters the courtyard, and one scours it and rinses it in a sacred place. If the vessel became ritually impure outside the curtains, one breaks the vessel by boring a large hole in it to render it ritually pure and enters the courtyard with it and scours and rinses it in a sacred place.",
+ "Whether with regard to a copper vessel in which one cooked the meat of an offering or whether with regard to one into which one poured the boiling meat of an offering, whether the meat is from offerings of the most sacred order or whether it is from offerings of lesser sanctity, such vessels require scouring and rinsing. Rabbi Shimon says: Vessels in which offerings of lesser sanctity were cooked or poured do not require scouring and rinsing. Rabbi Tarfon says: If one cooked a sin offering in a copper vessel from the beginning of the pilgrimage Festival, one may cook in it for the entire pilgrimage Festival; he need not scour and rinse the vessel after every use. And the Rabbis say: One may not continue using it in this manner; rather, one must perform scouring and rinsing before the end of the period during which partaking of the particular cooked offering is permitted. Scouring is like the scouring of the inside of a cup, the cleaning done when wine sticks to the cup, and rinsing is like the rinsing of the outside of a cup. Scouring is performed with hot water, and rinsing with cold water. With regard to the spit and the metal grill [askela], one purges them in hot water.",
+ "If one cooked in one vessel sacrificial meat and non-sacred meat, or the meat of offerings of the most sacred order and the meat of offerings of lesser sanctity, the status of the food depends upon the taste of the stringent substance. If there is enough of the more sacred meat to impart flavor to the less sacred or non-sacred meat, then the lenient components of the mixtures must be eaten in accordance with the restrictions of the stringent components therein, insofar as who may partake of them, as well as the time when and the place where they may be eaten. And the copper vessels in which the lenient components were cooked do not require scouring and rinsing, and the lenient components do not disqualify pieces of meat through contact. With regard to these principles, the lenient components do not assume the status of the stringent components. In the case of a fit wafer that touched an unfit wafer or a piece of sacrificial meat that touched an unfit piece of sacrificial meat, neither all the wafers nor all the pieces of meat are forbidden. No part is forbidden other than that which is in the place where the item absorbed taste from the unfit wafers or pieces."
+ ],
+ [
+ "A priest who was ritually impure who immersed that day and is waiting for nightfall for the purification process to be completed, and a priest who has not yet brought an atonement offering to complete the purification process, e.g., a zav and a leper who did not bring their requisite atonement offerings, who are not yet permitted to partake of sacrificial meat, do not receive a share of sacrificial meat along with the other members of the patrilineal priestly family serving in the Temple that day, in order to partake of it in the evening after the offerings were sacrificed, even though after nightfall he would be permitted to partake of the offerings. A priest who is an acute mourner, i.e., if one of his relatives for whom he is obligated to mourn died that day, is permitted to touch sacrificial meat, as he is not ritually impure. But he may not sacrifice offerings, and he does not receive a share of sacrificial meat in order to partake of it in the evening. Blemished priests, whether they are temporarily blemished or whether they are permanently blemished, receive a share and partake of the offerings with their priestly brethren, but do not sacrifice the offerings. The principle is: Any priest who is unfit for the service that specific day does not receive a share of the sacrificial meat, and anyone who has no share of the meat has no share in the hides of the animals, to which the priests are entitled as well. Even if the priest was ritually impure only at the time of the sprinkling of the blood of the offering and he was pure at the time of the burning of the fats of that offering, he still does not receive a share of the meat, as it is stated: “He that sacrifices the blood of the peace offerings and the fat, from among the sons of Aaron, shall have the right thigh for a portion” (Leviticus 7:33). One who cannot sprinkle the blood does not receive a share in the meat.",
+ "In the case of any burnt offering for which the altar did not acquire its flesh, e.g., if it was disqualified prior to the sprinkling of its blood, the priests did not acquire its hide, as it is stated with regard to the burnt offering: “And the priest that sacrifices a man’s burnt offering, the priest shall have to himself the hide of the burnt offering that he has sacrificed” (Leviticus 7:8), indicating that the priest acquires only the hide of a burnt offering that satisfied the obligation of a man. Nevertheless, in a case of a burnt offering that was slaughtered not for its sake but for the sake of another offering, although it did not satisfy the obligation of the owner, its hide goes to the priests. In addition, although the verse states: “A man’s burnt offering,” in the case of both the burnt offering of a man and the burnt offering of a woman, their hides go to the priests.",
+ "The hides of offerings of lesser sanctity belong to the owners; the hides of offerings of the most sacred order belong to the priests. The right of priests to hides of offerings of the most sacred order is derived via an a fortiori inference: If for a burnt offering, for which the priests do not acquire its flesh, as it is burned in its entirety, they acquire its hide, then for other offerings of the most sacred order, for which the priests acquire its flesh, is it not right that they should acquire its hide? And there is no room to contend that the altar will prove that this is not a valid inference, as it acquires the flesh of a burnt offering but not its hide, since it does not have the right to the hide of an offering in any place.",
+ "If any offerings of the most sacred order were disqualified prior to their flaying, their hides do not go to the priests; rather, they are burned together with the flesh in the place of burning. If they were disqualified after their flaying, their hides go to the priests. Rabbi Ḥanina, the deputy High Priest, said: In all my days, I never saw a hide going out to the place of burning. Rabbi Akiva said: From the statement of Rabbi Ḥanina, the deputy High Priest, we learned that in a case where one flays the firstborn offering, and the animal is later discovered to have a wound that would have caused it to die within twelve months [tereifa], the halakha is that the priests may derive benefit [sheye’otu] from its hide. And the Rabbis say: The claim: We did not see, is no proof; rather, if after flaying it is discovered that the animal was unfit before it was flayed, the hide goes out to the place of burning.",
+ "With regard to bulls that are burned, i.e., the bull of Yom Kippur, the bull of the anointed priest, and the bull brought for an unwitting communal sin, which are burned after their blood is sprinkled and their sacrificial portions burned on the altar, and goats that are burned, i.e., the goat of Yom Kippur and the goat brought for the unwitting communal transgression of the prohibition against idol worship, when they are burned in accordance with their mitzva, they are burned in the place of the ashes (see Leviticus 4:12) outside of Jerusalem, and they render the garments of the priests who tend to their burning impure (see Leviticus 4:25). And if these offerings are not burned in accordance with their mitzva because they were disqualified, and offerings that are disqualified are also burned, they are burned in the place of burning in the bira, and they do not render the garments of the priests who tend to their burning impure.",
+ "The priests would carry the bulls and the goats that are burned suspended on poles. When the first priests, carrying the front of the pole, emerged outside the wall of the Temple courtyard and the latter priests did not yet emerge, the first priests render their garments impure, and the latter priests do not render their garments impure until they emerge. When both these and those priests emerged, they render their garments impure. Rabbi Shimon says: They do not render their garments impure, as this halakha applies only to those who burn the offerings. And even then their garments do not become ritually impure until the fire is ignited in the majority of the offerings. Once the flesh is completely scorched, with no moisture remaining, one who then burns the remains does not render his garments impure."
+ ],
+ [
+ "One who slaughters an offering outside the Temple courtyard and one who offers it up outside the Temple courtyard is liable for the slaughter and liable for the offering up, as each act involves an independent prohibition. If done intentionally, he is liable to receive excision from the World-to-Come [karet] for each act, and if done unwittingly, he is liable to bring a sin offering for each act. Rabbi Yosei HaGelili says: If he slaughtered an offering inside the courtyard and then offered it up outside the courtyard, he is liable. But if he slaughtered it outside, thereby rendering it unfit, and then he offered it up outside, he is exempt for the offering up, as he offered up only an item that is unfit, and one is liable only for offering up an item that is fit to be offered up inside the Temple. The Rabbis said to him: According to your reasoning, even in a case where he slaughters it inside and offers it up outside, he should be exempt, since the moment that he took it outside the courtyard, he thereby rendered it unfit. Yet, in such a case, he is certainly liable for offering it up. So too, one who slaughters an offering outside and then offers it up outside is liable.",
+ "One who is ritually impure who ate sacrificial food, whether it was ritually impure sacrificial food or ritually pure sacrificial food, is liable to receive karet if he did so intentionally and to bring a sliding-scale offering if he did so unwittingly. Rabbi Yosei HaGelili says: An impure person who ate pure sacrificial food is liable. But an impure person who ate impure sacrificial food is exempt, as he merely ate an impure item, and the prohibition against eating sacrificial food while one is impure applies only to pure sacrificial food. The Rabbis said to him: According to your logic, this halakha would apply even in a case of an impure person who ate what had been pure sacrificial food, because once he touched it, he thereby rendered it ritually impure. Yet, in such a case, he is certainly liable for eating it. So too, an impure person who ate impure sacrificial food is liable. And a pure person who ate impure sacrificial food is exempt, as one is liable for eating sacrificial food in impurity only due to the impurity of one’s body, but not due to the impurity of the food.",
+ "There is a greater stringency with regard to slaughtering outside the Temple courtyard than with regard to offering up outside, and there is a greater stringency with regard to offering up outside than with regard to slaughtering outside. The mishna elaborates: The greater stringency with regard to slaughtering outside is that one who slaughters an offering outside the Temple courtyard even for the sake of an ordinary purpose, not for the sake of God, is liable. But one who offers up an offering outside the courtyard for the sake of an ordinary purpose is exempt. The greater stringency with regard to offering up outside is that two people who grasped a knife and together slaughtered an offering outside the courtyard are exempt. But if two grasped a limb from an offering and together offered it up outside, they are liable. If one unwittingly offered up part of an offering outside the courtyard and then in a different lapse of awareness offered up other parts of that offering and then again, in another lapse of awareness, offered up yet other parts, he is liable to bring a sin offering for each act of offering up; this is the statement of Rabbi Shimon. Rabbi Yosei says: He is liable to bring only one sin offering. Rabbi Yosei adds: And one is liable for offering up an offering outside the courtyard only once he offers it up at the top of an altar that was erected there. Rabbi Shimon says: Even if he offered it up on a rock or on a stone, not an altar, he is liable.",
+ "With regard to both fit sacrificial animals, and unfit sacrificial animals whose disqualification occurred in sanctity, i.e., in the course of the Temple service, and one sacrificed them outside the Temple courtyard, he is liable. One who offers up outside the courtyard an olive-bulk made up of the flesh of a burnt offering and of its sacrificial portions is liable. If there is a meal offering from which a handful was not removed, and one sacrificed it outside the Temple courtyard, he is exempt from liability, because until the handful is actually removed it is not fit to be burned on the altar inside the Temple. But if a priest took a handful from it and then returned its handful into the remainder of the meal offering, and one sacrificed the entire mixture outside the courtyard, he is liable, as once the handful has been removed it is fit to be burned on the altar inside the Temple, and one is liable for offering it up outside even though it is mixed into the remainder. With regard to the handful of a meal offering, the frankincense, the incense, the meal offering of priests, the meal offering of the anointed priest, and the meal offering brought with the libations that accompany animal offerings, in a case where one sacrificed even an olive-bulk from any one of these, which should be sacrificed on the altar, outside the Temple, he is liable, as the burning of an olive-bulk is considered a proper burning. Rabbi Eliezer deems him exempt unless he sacrifices the whole of any one of these items outside the Temple. But Rabbi Eliezer concedes that with regard to any of them that one sacrificed inside the courtyard but left over an olive-bulk from them and then sacrificed that olive-bulk outside the courtyard, he is liable. And with regard to any of these offerings that were lacking any amount, if one sacrifices it outside the courtyard, he is exempt.",
+ "One who sacrifices sacrificial meat, which is eaten, and sacrificial portions, i.e., those that are to be burned on the altar, outside the courtyard, is liable for the sacrifice of the sacrificial portions. But he is not liable for sacrificing the meat. If there is a meal offering from which a handful was not removed, and one sacrificed it outside the Temple courtyard, he is exempt from liability, because until the handful is actually removed it is not fit to be burned on the altar inside the Temple. But if a priest took a handful from it and then returned its handful into the remainder of the meal offering, and one sacrificed the entire mixture outside the courtyard, he is liable, as once the handful has been removed it is fit to be burned on the altar inside the Temple, and one is liable for offering it up outside even though it is mixed into the remainder.",
+ "The burning of both the handful and the frankincense permits the consumption of the remainder of the meal offering by the priests. With regard to the handful and the frankincense, in a case where one sacrificed only one of them outside the Temple courtyard, he is liable. Rabbi Eliezer exempts from liability one who burns only one of them until he also sacrifices the second. Since the remainder of the meal offering becomes permitted only once both have been burned, he considers each one alone to be an incomplete offering, and he holds one is not liable for sacrificing only one of them. Rabbi Eliezer concedes that if one sacrificed one inside the courtyard and one outside the courtyard, he is liable. The burning of two bowls of frankincense permits the consumption of the shewbread. With regard to the two bowls of frankincense, in a case where one sacrificed only one of them outside the courtyard, he is liable. Rabbi Eliezer exempts from liability one who burns only one of them until he also sacrifices the second, since the shewbread becomes permitted only once both bowls of frankincense are burned. Rabbi Eliezer concedes that if one sacrificed one inside the courtyard and one outside the courtyard, he is liable. One who sprinkles part of the blood of an offering, e.g., one sprinkling instead of four, outside the Temple courtyard is liable. Rabbi Elazar says: So too, one who pours as a libation water consecrated for the libation of the festival of Sukkot, during the Festival, outside the courtyard, is liable. Rabbi Neḥemya says: For the remainder of the blood of an offering that was supposed to be poured at the base of the altar and that instead one sacrificed outside the courtyard, one is liable. ",
+ "One who pinches the nape of a bird offering inside the Temple courtyard and then offers it up outside the courtyard is liable. But if one pinched its nape outside the courtyard and then offered it up outside the courtyard he is exempt, as pinching the nape of a bird outside the courtyard is not considered valid pinching. One who slaughters, with a knife, a bird offering inside the courtyard and offers it up outside the courtyard is exempt, as slaughtering a bird offering in the Temple courtyard disqualifies it as an offering. But if one slaughtered a bird offering outside the courtyard and then offered it up outside, he is liable. Evidently, the manner of its preparation inside the courtyard, i.e., pinching, effects its exemption outside the courtyard, and the manner of its preparation outside the courtyard, i.e., slaughter, effects its exemption inside the courtyard. Rabbi Shimon says: With regard to any act of killing an animal concerning which, when it was performed outside the courtyard, one is liable for subsequently offering it up outside the courtyard, one is also liable for having offered the animal up outside the courtyard after performing a similar act of killing inside the courtyard. This is the halakha except with regard to one who slaughters a bird inside the courtyard and offers it up outside the courtyard; he is exempt.",
+ " With regard to a sin offering where one collected its blood in one cup, if he first placed its blood on an altar outside the courtyard and then placed the remaining blood on the altar inside the courtyard, or if he first placed its blood on the altar inside the courtyard and then placed the remaining blood on an altar outside the courtyard, in both cases he is liable for placing the blood outside the courtyard, as the blood in its entirety is fit to be placed on the altar inside the courtyard. If one collected its blood in two cups and placed the blood from both of them on the altar inside the courtyard he is exempt as he acted appropriately. If he placed the blood from both of them on an altar outside the courtyard, he is liable, as both are fit to be placed inside. If he first placed the blood from one cup inside and then placed the blood from the other one outside, he is exempt. By using the blood of the first cup to perform the mitzva of placing the blood on the altar, he thereby rendered the blood in the second cup unfit to be placed on the altar; therefore, there is no liability for placing it on an altar outside. If he first placed the blood from one cup outside and then placed the blood from the other one inside, he is liable for the external placement as that blood was fit to be placed inside, and the internal placement atones for the transgression for which the sin offering was brought. To what is this matter comparable? It is comparable to a case where one separated an animal for his sin offering and it was lost, and he separated another animal in its place, and thereafter, the first animal was found. In that case, both of them stand before him and he must sacrifice one as his sin offering. If he slaughtered both of them inside the courtyard, he is exempt. If he slaughtered both of them outside the courtyard, he is liable, as each was fit to be slaughtered in the courtyard. If he first slaughtered one inside and then slaughtered the other one outside he is exempt from liability for slaughtering the second, as he has already fulfilled his obligation with the first, thereby rendering the second one unfit for sacrifice. If he first slaughtered one outside and then slaughtered the other one inside he is liable for slaughtering the external animal outside the courtyard, as it was fit to be slaughtered inside, and the internal animal atones for the transgression for which the sin offering was brought. The mishna adds: In a case where one slaughtered both inside the courtyard, just as placing the blood of the first animal exempts one who consumes its meat from liability for misuse of consecrated property, so too, it exempts one who consumes the meat of its counterpart, the second animal, from liability."
+ ],
+ [
+ "With regard to the red heifer of purification that one burned outside its pit, the pit being an excavation on the Mount of Olives opposite the entrance to the Sanctuary designated for its slaughter and its burning, and likewise the scapegoat that one sacrificed outside the Temple courtyard rather than casting it off a cliff as prescribed, he is exempt from punishment for violating the transgression of slaughtering and sacrificing outside the Temple courtyard. The source for this is as it is stated with regard to slaughter of sacrificial animals outside the courtyard: “Whatever man…that slaughters outside the camp, and to the entrance of the Tent of Meeting he did not bring it, to present it as an offering to the Lord before the Tabernacle of the Lord” (Leviticus 17:3–4). From that verse it is derived: For any offering that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, e.g., the red heifer and the scapegoat, one is not liable for its slaughter and sacrifice outside its place.",
+ "With regard to an animal that actively copulated with a person, or an animal that was the object of bestiality, or an animal that was set aside for idol worship, or an animal that was worshipped as a deity, or an animal given as the price of a dog that was purchased, or an animal that was given as payment to a prostitute, or an animal born of a mixture of diverse kinds, or an animal with a wound that will cause it to die within twelve months [tereifa], or an animal born by caesarean section, any of which one sacrificed outside the Temple courtyard, he is exempt. The source for this is as it is stated: “And to the entrance of the Tent of Meeting he did not bring it to present it as an offering to the Lord before the Tabernacle of the Lord.” From this verse, it is derived: For any animal that is not fit to come to the entrance of the Tent of Meeting for sacrifice on the altar, one is not liable for its slaughter and sacrifice outside the courtyard. For blemished animals, whether they are permanently blemished or whether they are temporarily blemished, which one sacrificed outside the Temple courtyard, one is exempt. Rabbi Shimon says: For permanently blemished animals one is exempt; for temporarily blemished animals one is liable for violation of a prohibition, but it is not the type of prohibition for which he will receive karet, because ultimately the animal will be fit for sacrifice. With regard to doves whose time of fitness for sacrifice has not arrived, as they are fit for sacrifice only when they are older, after their wings assume a golden hue; and pigeons whose time of fitness has passed, as they are fit only when they are young and their wings did not yet assume a yellowish tint, that one sacrificed outside the Temple courtyard, he is exempt. Rabbi Shimon says: For pigeons whose time of fitness has passed one is exempt, and for doves whose time of fitness has not yet arrived he is in violation of a prohibition. With regard to an animal itself and its offspring that were slaughtered on the same day, where one violates a prohibition for slaughtering the second, and an animal whose time has not yet arrived, if one sacrificed it outside the Temple courtyard he is exempt. Rabbi Shimon says: For an animal whose time has not yet arrived, that person is in violation of a mere prohibition, as Rabbi Shimon says: With regard to any sacrificial animal that is fit to come and be sacrificed after the passage of time, if one sacrificed it outside the courtyard, that person is in violation of a prohibition but there is no liability for karet. And the Rabbis say: In any case in which there is no liability for karet there is no violation of a prohibition. ",
+ "The mishna adds: An animal is defined as one whose time has not yet arrived, whether it is intrinsically premature, e.g., doves whose wings have not yet assumed a golden hue or an animal less than seven days old (see Leviticus 22:27), or whether it is premature for its owner. Which is the animal whose time has not yet arrived because it is premature for its owner? It is the animal of a man who experiences a gonorrhea-like discharge [zav], and a woman who experiences a discharge of uterine blood after her menstrual period [zava], and a woman after childbirth, and a leper whose period of impurity is not yet complete, where these owners, who are ritually impure, sacrificed their sin offerings or guilt offerings outside the Temple courtyard. In this case they are exempt, as they are neither obligated nor permitted to bring those offerings. But if they sacrificed their burnt offerings or their peace offerings outside the courtyard they are liable, as those offerings may be brought as gift offerings even if their owner is ritually impure. One who offers up outside the Temple courtyard a portion of the meat of a sin offering that is eaten; of the meat of a guilt offering; of the meat of other offerings of the most sacred order that are eaten, e.g., the sheep sacrificed on the festival of Shavuot, or of the meat of offerings of lesser sanctity, is exempt, as all these are eaten by the priests and not sacrificed on the altar. And for the same reason, one who sacrificed a portion of the surplus of the omer offering, a measure of barley brought as a communal offering on the sixteenth of the Hebrew month of Nisan, after the handful was removed; or the two loaves, i.e., the public offering on Shavuot of two loaves from the new wheat; or the shewbread arranged on the Table each Shabbat in the Sanctuary; or the remainder of meal offerings, is also exempt. And likewise with regard to one who pours oil onto a meal offering; and one who breaks the loaves of a meal offering into pieces; and one who mixes oil into the flour of a meal offering; and one who salts a meal offering or other offerings; and one who waves a meal offering; and one who brings a meal offering to the corner of an altar, if he performs these actions outside the courtyard; and one who arranges shewbread on the table outside the Sanctuary; and one who removes the ashes from the lamps of the Candelabrum; and one who removes a handful from a meal offering; and one who collects the blood of an offering in a vessel, if he did so outside the Temple courtyard: In all of these cases he is exempt. This is because one is liable only if he performs an action similar to sacrifice that completes the sacrificial service, while all of these actions are ones that are normally followed by additional sacrificial rites. And one is likewise not liable for any of these actions, neither due to the prohibition against a non-priest performing the Temple service, nor due to the prohibition against performing the Temple service in a state of ritual impurity, nor due to the prohibition against a priest lacking the requisite priestly vestments while performing the Temple service, nor due to the prohibition against performing the Temple service without washing one’s hands and feet.",
+ "Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. And from the time that the Tabernacle was established, private altars were prohibited and the sacrificial service was performed by the priests. Offerings of the most sacred order were then eaten within the curtains surrounding the courtyard of the Tabernacle in the wilderness and offerings of lesser sanctity were eaten throughout the camp of Israel. ",
+ "When the Jewish people arrived at Gilgal private altars were permitted, offerings of the most sacred order were then eaten within the curtains, and offerings of lesser sanctity were eaten anywhere.",
+ "When they arrived at Shiloh, private altars were prohibited. And there was no roof of wood or stone there, i.e., in the Tabernacle in Shiloh; rather there was only a building of stone below and the curtains of the roof of the Tabernacle were spread above it. And the period that the Tabernacle was in Shiloh was characterized in the Torah as “rest” in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you” (Deuteronomy 12:9). Offerings of the most sacred order were then eaten within the curtains in the courtyard of the Tent of Meeting, and offerings of lesser sanctity and second tithe were eaten in any place that overlooks Shiloh.",
+ "When Shiloh was destroyed (see I Samuel 4:18), the Jewish people arrived with the Tabernacle at Nov, and later at Gibeon, and private altars were permitted. Offerings of the most sacred order were then eaten within the curtains in the courtyard of the Tent of Meeting, and offerings of lesser sanctity were eaten in all the cities of Eretz Yisrael.",
+ "When the Jewish people arrived at Jerusalem and built the Temple during the reign of Solomon, private altars were prohibited, and private altars did not have a subsequent period when they were permitted. And the Temple in Jerusalem was characterized as “inheritance” in the verse: “For you have not as yet come to the rest and to the inheritance, which the Lord your God has given you.” Offerings of the most sacred order were then eaten within the curtains, i.e., in the Temple courtyard, and offerings of lesser sanctity and second tithe were eaten within the walls of the city, whose legal status was that of the Israelite camp in the wilderness.",
+ "With regard to all offerings that one consecrated during a period of prohibition of private altars and sacrificed during a period of prohibition of private altars, if he sacrificed them outside their designated area, for these animals he is in violation of both the positive mitzva to sacrifice the offering in the place chosen by God and the prohibition against sacrificing them on a private altar, and he is liable to receive karet for doing it. If one consecrated the animals during a period of permitting of private altars and sacrificed them during a period of prohibition of private altars, outside their designated area, for these animals he is in violation of a positive mitzva and a prohibition, but he is not liable to receive karet for sacrificing them. If he consecrated the animals during a period of prohibition of private altars and sacrificed them during a period of permitting of private altars, outside their designated area, for these animals he is in violation of a positive mitzva for failure to bring it to the Tabernacle, but these animals are not subject to a prohibition, as it is permitted to sacrifice on a private altar.",
+ "And these are the sacrificial items that are sacrificed only in the Tabernacle even when private altars are permitted: Sacrificial animals that were presumed to be consecrated for sacrifice in the Tabernacle. Therefore, communal offerings are sacrificed in the Tabernacle, but offerings of an individual may be sacrificed on a private altar. In addition, with regard to offerings of an individual that were consecrated expressly for sacrifice in the Tabernacle, one must sacrifice them in the Tabernacle. But if he sacrificed them on a private altar, he is exempt. And what is the difference between the private altar of an individual and the public altar at the site of the Tabernacle when it was located in Gilgal, Nov, and Gibeon? It is that on a private altar there is no placing of hands on the head of an offering, no slaughter in the north, no placement of blood around all sides of the altar in offerings for which this is required, no waving of meal offerings, and no bringing of meal offerings to the corner of the altar prior to removal of the handful. Rabbi Yehuda says: There is no meal offering sacrificed on an altar outside the Temple. And requiring a member of the priesthood to perform the sacrificial rites, the priestly service vestments, the service vessels, the pleasing aroma to God, the partition for the blood, i.e., the red line dividing the upper and lower halves of the altar, and the priest’s washing of hands and feet before his service all do not apply to sacrifice on private altars, as the service there need not be performed by priests nor follow all the protocols of the Temple service. But the intent to sacrifice or partake of the offering beyond its designated time, which renders the offering piggul; the halakha of portions of the offering left over [notar] beyond the time it may be eaten; and the prohibition against eating consecrated meat while ritually impure are equal in this, a private altar, and that, a public altar."
+ ]
+ ],
+ "versions": [
+ [
+ "William Davidson Edition - English",
+ "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+ ]
+ ],
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..df104cf4a010790deedd0c20138a5978d9ad6e55
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
@@ -0,0 +1,154 @@
+{
+ "language": "he",
+ "title": "Mishnah Zevachim",
+ "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+ "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+ "status": "locked",
+ "license": "PD",
+ "digitizedBySefaria": true,
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "א\nכָּל הַזְּבָחִים שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת, \nהַפֶּסַח, בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמַן. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַף הָאָשָׁם. \nהַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן. \nאָמַר רְבִּי אֱלִיעֶזֶר: \nחַטָּאת בָּאָה עַל חֵטְא, \nוְאָשָׁם בָּא עַל [חֵטְא], \nחַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, \nאַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ. \n",
+ " ב\nיוֹסֵה בֶן חוֹנִי אוֹמֵר: \nהַנִּשְׁחָטִין לְשֵׁם פֶּסַח לְשֵׁם חַטָּאת, \nפְּסוּלִין. \nשִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר: \nשְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶן, \nכְּשֵׁרִין; \nלְשֵׁם נָמוּךְ מֵהֶן, \nפְּסוּלִין. \n\nג\nכֵּיצַד? \nקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, \nפְּסוּלִין, \nקָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, \nכְּשֵׁרִים. \nהַבְּכוֹר וְהַמַּעְשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, \nכְּשֵׁרִין, \n[שְׁלָמִים] שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר וּלְשֵׁם מַעֲשֵׂר, \nפְּסוּלִין. \n",
+ "ד\nהַפֶּסַח שֶׁשְּׁחָטוֹ שַׁחְרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, \nרְבִּי יְהוֹשֻׁעַ מַכְשִׁיר, \nכְּאִלּוּ נִשְׁחַט בִּשְׁלֹשָׁה עָשָׂר. \nבֶּן בְּתִירָה פוֹסֵל, \nכְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבַּיִם. \nאָמַר רְבִּי שִׁמְעוֹן בֶּן עַזַּי: \nמְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, \nבְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִישִׁיבָה, \nשֶׁכָּל הַזְּבָחִין שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. \nלֹא הוֹסִיף בֶּן עַזַּי אֶלָּא הָעוֹלָה, \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+ "ה\nהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nקִבֵּל, וְהִלֵּךְ, וְזָרַק שֶׁלֹּא לִשְׁמָן, \nאוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, \nאוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִין. \nכֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? \nלְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. \nשֶׁלֹּא לִשְׁמָן וְלִשְׁמָן? \nלְשֵׁם שְׁלָמִים וּלְשֵׁם פֶּסַח. \n\nו\nשֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים: \nבִּשְׁחִיטָה, בְּקִבּוּל, בְּהִלּוּךְ, וּבִזְרִיקָה. \nרְבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, \nשֶׁהָיָה אוֹמֵר: \nאֵי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה, \nשֶׁלֹּא בְקַבָּלָה, \nוְשֶׁלֹּא בִזְרִיקָה, \nאֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, <הִלּוּךְ>\nוְשׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, \nהַמַּחֲשָׁבָה פוֹסֶלֶת; \nוּבִמָקוֹם שֶׁאֵינוּ צָרִיךְ לְהַלֵּךְ, \nאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, \nטְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, \nוְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, \nעָרֵל וְטָמֵא, יוֹשֵׁב, \nעוֹמֵד כֵּלִים עַל גַּבֵּי כֵלִים, \nעַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסַל. \nקִבֵּל בִּשְׂמֹאל, פָּסַל. \nרְבִּי שִׁמְעוֹן מַכְשִׁיר. \nנִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. \nנְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, \nנָתַן אֶת הַנִּתָּנִין לְמַטָּן לְמַעְלָן, \nוְאֶת הַנִּתָּנִין לְמַעְלָן לְמַטָּן, \nאֶת הַנִּתָּנִים בִּפְנִים בַּחוּץ, \nוְאֶת הַנִּתָּנִים בַּחוּץ בִּפְנִים, \nפָּסוּל וְאֵין בּוֹ כָרֵת. \n",
+ "ב\nהַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרוֹק דָּמוֹ בַחוּץ, \nלְהַקְטִיר אֱמוּרָיו בַּחוּץ, \nאוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, \nלֹאכַל בְּשָׂרוֹ בַחוּץ, \nאוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ, \nאוֹ לֹאכַל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, \nפָּסוּל וְאֵין בּוֹ כָרֵת. \n\nג\nלִזְרוֹק דָּמוֹ לְמָחָר, \nאוֹ מִקְצָת דָּמוֹ לְמָחָר, \nלְהַקְטִיר אֱמוּרָיו לְמָחָר, \nאוֹ מִקְצָת אֱמוּרָיו לְמָחָר, \nלֹאכַל בְּשָׂרוֹ לְמָחָר, \nאוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר, \nאוֹ לֹאכַל כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. \n",
+ "ד\nזֶה הַכְּלָל: \nכָּל הַשּׁוֹחֵט, וְהַמְקַבֵּל, וְהַמְהַלֵּךְ, וְהַזּוֹרֵק, \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. <שֶׁיּקָרב>\n",
+ "ה\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nשָׁחַט בִּשְׁתִיקָה, וְקִבֵּל וְהִלֵּךְ וְזָרַק לִזְמַנּוֹ; \nאוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה; \nאוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n\nו\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nשָׁחַט חוּץ לִמְקוֹמוֹ, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ, וְזָרַק חוּץ לִמְקוֹמוֹ. \nהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנָּן; \nאוֹ שֶׁשָּׁחַט חוּץ לִזְמַנָּן, \nוְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן; \nאוֹ שֶׁשָּׁחַט, וְקִבֵּל, וְהִלֵּךְ, וְזָרַק שֶׁלֹּא לִשְׁמָן, \nזֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n",
+ "ז\nלֹאכַל כַּזַּיִת בַּחוּץ, כַּזַּיִת לְמָחָר; \nכַּזַּיִת לְמָחָר, כַּזַּיִת בַּחוּץ; \nכַּחֲצִי זַיִת בַּחוּץ, כַּחֲצִי זַיִת לְמָחָר; \nכַּחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת בַּחוּץ, \nפָּסוּל וְאֵין בּוֹ כָרֵת. \n\nח\nאָמַר רְבִּי יְהוּדָה: \nזֶה הַכְּלָל: \nאִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת; \nאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן, \nפָּסוּל וְאֵין בּוֹ כָרֵת. \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. \nלֹאכַל כַּחֲצִי זַיִת [וּלְהַקְטִיר כַּחֲצִי זַיִת], \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל הַפְּסוּלִים שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה, \nשֶׁהַשְּׁחִיטָה כְּשֵׁרָה בַזָּרִים, בַּנָּשִׁים, וּבָעֲבָדִים, \nאֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, \nוּבִלְבַד שֶׁלֹּא יְהוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. \nלְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. \nוְכֻלָּם שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, \nאִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחְזֹר הַכָּשֵׁר וִיקַבֵּל. \n",
+ "ב\nקִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחְזִיר לַכָּשֵׁר. \nקִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמאלוֹ, יַחְזִיר לִימִינוֹ. \nקִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן לִכְלִי חֹל, \nיַחְזִיר לִכְלִי קֹדֶשׁ. \nנִשְׁפַּךְ מִן הַכֶּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. \nנְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, \nנָתַן אֶת הַנִּתָּנִין לְמַטָּן לְמַעְלָן, \nוְאֶת הַנִּתָּנִין לְמַעְלָן לְמַטָּן, \nוְאֶת הַנִּתָּנִין בִּפְנִים בַּחוּץ, \nוְאֶת הַנִּתָּנִים בַּחוּץ בִּפְנִים, \nאִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחְזֹר הַכָּשֵׁר וִיקַבֵּל. \n",
+ "ג\nהַשּׁוֹחֵט אֶת הַזֶּבַח לֹאכַל דָּבָר שֶׁאֵין דַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, \nכָּשֵׁר. \nרְבִּי אֱלִיעֶזֶר פּוֹסֵל. \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nפָּחוּת מִכַּזַּיִת, כָּשֵׁר. \nלֹאכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n",
+ "ד\nהַשּׁוֹחֵט אֶת הַזֶּבַח \nלֹאכַל כַּזַּיִת מִן הָעוֹר, \nמִן הָרֹטֶב, \nמִן הַקּוּפָה, \nמִן הָאֲלַל, \nמִן הָעֲצָמוֹת, \nמִן הַגִּידִים, \nמִן הַקְּרָנַיִם, \nמִן הַטְּלָפַיִם, \nכָּשֵׁר, \nוְאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \n",
+ "ה\nהַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין \nלֹאכַל שְׁלִיל אוֹ שִׁלְיָה בַחוּץ, \nלֹא פִגֵּל. \nהַמּוֹלֵק תּוֹרִין בִּפְנִים \nלֹאכַל בֵּיצֵיהֶן בַּחוּץ, \nלֹא פִגֵּל. \nחֲלֵב מֻקְדָּשִׁין וּבֵיצֵי תוֹרִין, \nאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא.\n",
+ "ו\nשְׁחָטוֹ עַל מְנָת לְהַנִּיחַ אֶת דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, \nאוֹ לְהוֹצִיאָן בַּחוּץ, \nרְבִּי יְהוּדָה פוֹסֵל, \nוַחֲכָמִים מַכְשִׁירִין. \nשְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, \nלִתֵּן אֶת הַנִּתָּנִין לְמַטָּן לְמַעְלָן, \nוְאֶת הַנִּתָּנִין לְמַעְלָן לְמַטָּה, \nוְאֶת הַנִּתָּנִים בִּפְנִים בַּחוּץ, \nוְאֶת הַנִּתָּנִים בַּחוּץ בִּפְנִים, \nשֶׁיֹּאכְלוּהוּ טְמֵאִין, \nשֶׁיַּקְרִיבוּהוּ טְמֵאִין, \nשֶׁיֹּאכְלוּהוּ עֲרֵלִים, \nשֶׁיַּקְרִיבוּהוּ עֲרֵלִים, \nלְשַׁבֵּר עַצְמוֹת הַפֶּסַח, לֹאכַל מִמֶּנּוּ נָא; \nלְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, \nכָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, \nאֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ; \nהַפֶּסַח וְהַחַטָּאת, שֶׁלֹּא לִשְׁמָן. \n\n\n\n"
+ ],
+ [
+ "א\nבֵּית שַׁמַּי אוֹמְרִים: \nכָּל הַנִּתָּנִים עַל מִזְבֵּחַ הַחִיצוֹן, \nשֶׁנְּתָנָן מַתָּנָה אַחַת, כִּפֵּר; \nוְהַחַטָּאת שְׁתֵּי מַתָּנוֹת. \nבֵּית הֶלֵּל אוֹמְרִים: \nאַף חַטָּאת שֶׁנִּתָּנָה מַתָּנָה אַחַת, כִּפֵּר. \nלְפִיכָךְ, \nאִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ, \nוְהַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. \nנָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ, \nוְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. \n",
+ "ב\nכָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, \nשֶׁאִם חִסֵּר אַחַת מִן הַמַּתָּנוֹת, כְּאִלּוּ לֹא כִפֵּר; \nלְפִיכָךְ, \nאִם נָתַן כֻּלָּם כְּתִקְנָן, וְאַחַת שֶׁלֹּא כְתִקְנָהּ, <כְּתִקְנָן>\nפָּסוּל, אֵין בּוֹ כָרֵת. \n",
+ "ג\nאֵלּוּ דְבָרִים שֶׁאֵינָן חַיָּבִין עֲלֵיהֶם מִשֵּׁם פִּגּוּל: \nהַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, \nוּמִנְחַת הַכֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת הַנְּסָכִים, וְהַדָּם, \nוְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן. \nדִּבְרֵי רְבִּי מֵאִיר. \nוַחֲכָמִים אוֹמְרִים: \nאַף הַבָּאִים עִם הַבְּהֵמָה. \nלֹג שֶׁמֶן שֶׁלִּמְצֹרָע, \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל. \nוּרְבִּי מֵאִיר אוֹמֵר: \nחַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל, \nשֶׁדַּם הָאָשָׁם מַתִּירוֹ, \nוְכָל שֶׁיֶּשׁ לוֹ מַתִּירִין, בֵּין לָאָדָם, בֵּין לַמִּזְבֵּחַ, \nחַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל. \n",
+ "ד\nהָעוֹלָה, \nדָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ, \nוְעוֹרָהּ לַכֹּהֲנִים. \nעוֹלַת הָעוֹף, \nדָּמָהּ מַתִּיר, וּבְשָׂרָהּ לַמִּזְבֵּחַ. \nחַטַּאת הָעוֹף, \nדָּמָהּ מַתִּיר וּבְשָׂרָהּ לַכֹּהֲנִים. <מגיה הוסיף אֶת> \nפָּרִין הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין, \nדָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁאֵינוּ עַל מִזְבֵּחַ הַחִיצוֹן כַּשְּׁלָמִים, \nאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל. \n",
+ "ה\nקָדְשֵׁי גוֹיִם, \nאֵין חַיָּבִין עֲלֵיהֶם מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \nוְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר. \nדִּבְרֵי רְבִּי שִׁמְעוֹן. \nרְבִּי יוֹסֵה מְחַיֵּב. \nדְּבָרִים שֶׁאֵין חַיָּבִים עֲלֵיהֶם מִשֵּׁם פִּגּוּל, \nחַיָּבִין עֲלֵיהֶם מִשֵּׁם נוֹתָר, מִשֵּׁם טָמֵא, \nחוּץ מִן הַדָּם. \nוְנוּמוֹ רְבִּי שִׁמְעוֹן: \nבְּדָבָר שֶׁדַּרְכּוֹ לְהֵאָכֵל, \nאֲבָל כְּגוֹן הָעֵצִים, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, \nאֵין חַיָּבִין עֲלֵיהֶן מִשֵּׁם טֻמְאָה. \n",
+ "ו\nלְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח: \n[לְשֵׁם זֶבַח], לְשֵׁם זוֹבֵחַ, לְשֵׁם שֵׁם, \nלְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ; \nחַטָּאת וְאָשָׁם, לְשֵׁם חֵטְא. \nאָמַר רְבִּי יוֹסֵה: \nאַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אֶחָד מִכָּל אֵלּוּ, <'שֶׁלֹּא' מחוק בקו>\nכָּשֵׁר, שֶׁהוּא תְנַי בֵּית דִּין; \nשֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא לְאַחַר הָעוֹבֵד. \n\n\n\n"
+ ],
+ [
+ "א\nאֵי זֶה הוּא מְקוֹמָן שֶׁלַּזְּבָחִין? \nקָדְשֵׁי קָדָשִׁים, \nשְׁחִיטָתָן בַּצָּפוֹן. \nפַּר וְשָׂעִיר שֶׁלְּיוֹם הַכִּפּוּרִים, \nשְׁחִיטָתָן בַּצָּפוֹן, \nוְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים, \nוְעַל הַפָּרֹכֶת, וְעַל מִזְבַּח הַזָּהָב. \nמַתָּנָה אַחַת מֵהֶן מְעַכֶּבֶת. \nשִׁירֵי הַדָּם, \nהָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁלְּמִזְבֵּחַ הַחִיצוֹן. \nאִם לֹא נָתַן, לֹא עִכֵּב. \n",
+ "ב\nפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין, \nשְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת, וְעַל מִזְבַּח הַזָּהָב, \nוּמַתָּנָה אַחַת מֵהֶן מְעַכֶּבֶת. \nשִׁירֵי הַדָּם, \nהָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁלְּמִזְבֵּחַ הַחִיצוֹן. \nאִם לֹא נָתַן, לֹא עִכֵּב. \nאֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן. \n",
+ "ג\nחַטֹּאת הַצִּבּוּר וְהַיָּחִיד, \nאֵלּוּ הֵן חַטֹּאות הַצִּבּוּר: \nשְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁלַּמּוֹעֲדוֹת, \nשְׁחִיטָתָן בַּצָּפוֹן, \nוְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. \nכֵּיצַד? \nעָלָה בַכֶּבֶשׁ, \nוּפָנָה לַסּוֹבֵב, \nבָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, \nמִזְרָחִית צְפוֹנִית, \nצְפוֹנִית מַעֲרָבִית, \nמַעֲרָבִית דְּרוֹמִית. \nשִׁירֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. \nוְנֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nלְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \n",
+ "ד\nהָעוֹלָה, \nקָדְשֵׁי קָדָשִׁים, \nשְׁחִיטָתָהּ בַּצָּפוֹן, \nוְקִבּוּל דָּמָהּ בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, <וְדָמָן>\nוּטְעוּנָה הֶפְשֵׁט, וְנִתּוּחַ, וְכָלִיל לָאִשִּׁים. \n",
+ "ה\nזִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת, \nאֵלּוּ הֵן אֲשָׁמוֹת: \nאֲשַׁם גְּזֵלוֹת, \nאֲשַׁם מְעִילוֹת, \nאֲשַׁם שִׁפְחָה חֲרוּפָה, \nאֲשַׁם נָזִיר, \nאֲשַׁם מְצֹרָע, \nוְאָשָׁם תָּלוּי; <וַאֲשַׁם>\nשְׁחִיטָתָן בַּצָּפוֹן, \nוְקִבּוּל דָּמָן בִּכְלֵי שָׁרֵת בַּצָּפוֹן, \nוְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע. \nנֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nלְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \n",
+ "ו\nהַתּוֹדָה וְאֵיל נָזִיר, \nקָדָשִׁים קַלִּים, \nשְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, \nוְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, \nוְנֶאֱכָלִים בְּכָל הָעִיר, \nלְכָל אָדָן, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \nהַמּוּרָם מֵהֶן, כַּיּוֹצֵא בָהֶן, \nאֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, \nלִנְשֵׁיהֶן, לִבְנֵיהֶן, וּלְעַבְדֵיהֶם. \n",
+ "ז\nשְׁלָמִים, \nקָדָשִׁים קַלִּים, \nשְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, \nוְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, \nוְנֶאֱכָלִים בְּכָל הָעִיר, \nלְכָל אָדָן, בְּכָל מַאֲכָל, \nלִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. \nהַמּוּרָם מֵהֶן, כַּיּוֹצֵא בָהֶן, \nאֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, \nלִנְשֵׁיהֶן, וְלִבְנֵיהֶן, וּלְעַבְדֵיהֶם. \n",
+ "ח\nהַבְּכוֹר וְהַמַּעְשֵׂר וְהַפֶּסַח קָדָשִׁים קַלִּים, \nשְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, \nוְדָמָן טָעוּן מַתָּנָה אַחַת, \nוּבִלְבַד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד. \nשִׁנָּה בַאֲכִילָתָן: \nהַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, \nוְהַמַּעֲשֵׂר לְכָל אָדָן, \nוְנֶאֱכָלִים בְּכָל הָעִיר, בְּכָל מַאֲכָל, \nלִשְׁנֵי יָמִים וְלַיְלָה אֶחָד; \nהַפֶּסַח אֵינוּ נֶאֱכָל אֶלָּא בַלַּיְלָה, \nאֵינוּ נֶאֱכָל אֶלָּא עַד חֲצוֹת, \nאֵינוּ נֶאֱכָל אֶלָּא לִמְנוּיָו, \nוְאֵינוּ נֶאֱכָל אֶלָּא צָלִי. \n\n\n\n"
+ ],
+ [
+ "א\nקָדְשֵׁי קָדָשִׁין שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, \nרְבִּי יוֹסֵה אוֹמֵר: \nכְּאִלּוּ נִשְׁחַט בַּצָּפוֹן. \nרְבִּי יְהוּדָה בִרְבִּי יוֹסֵה אוֹמֵר: \nמֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, בַּצָּפוֹן; \nמֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, בַּדָּרוֹם. \nהַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, \nוְנֶאֱכָלוֹת לִפְנִים מִן הַקְּלָעִים, \nלְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, \nלְיוֹם וְלַיְלָה עַד חֲצוֹת. \n",
+ "ב\nחַטַּאת הָעוֹף הָיְתָה נֶעֱשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. \nבְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא שֶׁזֶּה הָיָה מְקוֹמָהּ. \nוּשְׁלֹשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, \nוּשְׁלֹשָׁה מִלְמַעְלָן. \nמִלְּמַטָּן: \nחַטַּאת הָעוֹף, וְהַגָּשׁוֹת, וְשִׁירֵי הַדָּם; \nמִלְמַעְלָן: \nנִסּוּךְ הַמַּיִם וְהַיַּיִן, וְעוֹלַת הָעוֹף וּכְשֶׁהִיא רַבָּה בַמִּזְרָח. \n",
+ "ג\nכָּל הָעוֹלִין לַמִּזְבֵּחַ עוֹלִין דֶּרֶךְ יָמִין, \nוּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, \nחוּץ מִן הָעוֹלֶה לִשְׁלֹשָׁה דְבָרִים אֵלּוּ, \nשֶׁהָיוּ עוֹלִים וְחוֹזְרִין לְעָקֵב. \n",
+ "ד\nחַטַּאת הָעוֹף כֵּיצַד הָיְתָה נֶעֱשֵׂית? \nהָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ, \nוְאֵינוּ מַבְדִּיל. \nוּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. \nשִׁירֵי הַדָּם הָיָה מִתְמַצֶּה עַל הַיְסוֹד. \nאֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, \nוְכֻלָּהּ לַכֹּהֲנִים. \n",
+ "ה\nעוֹלַת הָעוֹף כֵּיצַד הָיְתָה נֶעֱשֵׂית? \nעָלָה בַכֶּבֶשׁ, וּפָנָה לַסּוֹבֵב; \nבָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, \nהָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ, וּמַבְדִּיל. \nוּמוֹצֶה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. \nנָטַל אֶת הָרֹאשׁ, <הָרִאשׁוֹן>\nוְהִקִּיף אֶת מְלִיקָתוֹ לַמִּזְבֵּחַ, \nסְפָגוֹ בַמֶּלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים. \n\nו\nבָּא לוֹ לַגּוּף, \nהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה, \nוְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ, \nוְהִשְׁלִיכָן לְבֵית הַדֶּשֶׁן. \nשִׁסַּע, לֹא יַבְדִּיל; \nוְאִם הִבְדִּיל, כָּשֵׁר. \nסְפָגוֹ בַמֶּלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים. \n",
+ "ז\nלֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה, \nוְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּן, \nלֹא סְפָגָן בַּמֶּלַח, \nכָּל שֶׁשִּׂנָּה בָהּ מֵאַחַר שֶׁמִּצָּה דָמָהּ, כְּשֵׁרָה. \nהִבְדִּיל בַּחַטָּאת, וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסַל. \nמִצָּה דַם הָרֹאשׁ, לֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. \nדַם הַגּוּף, וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה. \n",
+ "ח\nחַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, \nמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, \nאוֹ לִשְׁמָהּ שֶׁלֹּא לִשְׁמָהּ, \nאוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, \nפְּסוּלָה. \nעוֹלַת הָעוֹף כְּשֵׁרָה, \nוּבִלְבַד שֶׁלֹּא עָלַת לַבְּעָלִים. \n\nט\nאֶחָד חַטַּאת הָעוֹף, \nוְאֶחָד עוֹלַת הָעוֹף, \nשֶׁמְּלָקָן, שֶׁמִּצָּה דָמָן, \nלֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, פִּגּוּל, חַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n\nי\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nמָלַק בִּשְׁתִיקָה, מִצָּה הַדָּם חוּץ לִזְמַנּוֹ, \nאוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ, מִצָּה הַדָּם בִּשְׁתִיקָה; \nאוֹ שֶׁמָּלַק מִצָּה הַדָּם חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n\nיא\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nמָלַק חוּץ לִמְקוֹמוֹ, מִצָּה הַדָּם חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ, מִצָּה הַדָּם חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁמָּלַק מִצָּה הַדָּם חוּץ לִמְקוֹמוֹ. \nחַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, \nמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, \nאוֹ שֶׁמָּלַק חוּץ לִזְמַנָּהּ, \nמִצָּה הַדָּם שֶׁלֹּא לִשְׁמָהּ, \nזֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n\nיב\nלֹאכַל כַּזַּיִת בַּחוּץ, כַּזַּיִת לְמָחָר; \nכַּזַּיִת לְמָחָר, כַּזַּיִת בַּחוּץ; \nכַּחֲצִי זַיִת לְמָחָר כַּחֲצִי זַיִת בַּחוּץ, \nפָּסוּל וְאֵין בּוֹ כָּרֵת. \n\nיג\nאָמַר רְבִּי יְהוּדָה: \nזֶה הַכְּלָל: \nאִם מַחְשֶׁבֶת הַזְּמַן קָדְמָה לְמַחְשֶׁבֶת הַמָּקוֹם, \nפִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת. \nאִם מַחְשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחְשֶׁבֶת הַזְּמַן, \nפָּסוּל וְאֵין בּוֹ כָרֵת. \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה פָסוּל וְאֵין בּוֹ כָּרֵת. \nלֹאכַל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, \nכָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין. \n\n\n\n"
+ ],
+ [
+ "א\nחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּן, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, \nכְּשֵׁרָה; \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, \nפְּסוּלָה. \nעֲשָׂאָהּ לְמַעְלָן כְמַעֲשֵׂה כֻלָּם, \nפְּסוּלָה. \n",
+ "ב\nעוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָן, \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, \nכְּשֵׁרָה; \nכְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, \nכְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלַת לַבְּעָלִים; \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, \nפְּסוּלָה. \nעֲשָׂאָהּ לְמַטָּן כְּמַעֲשֵׂה כֻלָּם, \nפְּסוּלָה. \n",
+ "ג\nוְכֻלָּם אֵינָן מְטַמּוֹת אֶלָּא בְבֵית הַבְּלִיעָה, \nוּמוֹעֲלִין בָּהֶן, \nחוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּן, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת. \n",
+ "ד\nעוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּן, \nכְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בָּהּ. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nאֵין מוֹעֲלִין בָּהּ. \nאָמַר רְבִּי אֱלִיעֶזֶר: \nמָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, \nכְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, \nעוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, \nכְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, \nאֵינוּ דִין שֶׁיִּמְעֲלוּ בָהּ? \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nלֹא! \nאִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, \nתֹּאמַר בָּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁאֵין בּוֹ מְעִילָה! \n\nה\nאָמַר לוֹ רְבִּי אֱלִיעֶזֶר: \nוַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nוּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, \nוּמוֹעֲלִין בָּהֶן; \nאַף אַתָּה, אַל תִּתְמַהּ עַל הָעוֹלָה, \nשֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, \nשֶׁיִּמְעֲלוּ בָהּ. \n\nו\nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nלֹא! \nאִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nוּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, \nשֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, \nתֹּאמַר בָּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר? \nכָּל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, \nוְאֵינָן מְטַמּוֹת בְּבֵית הַבְּלִיעָה.\n",
+ "ז\nמָלַק בִּשְׂמֹאלוֹ, אוֹ בַלַּיְלָה, \nשָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, \nאֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. \nמָלַק בְּסְכִין, \nמָלַק חֻלִּין בִּפְנִים קָדָשִׁים בַּחוּץ, \nתּוֹרִין שֶׁלֹּא הִגִּיעוּ זְמַנָּן, \nוּבְנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, \nשֶׁיָּבַשׁ גַּפָּהּ, שֶׁנִּסְמַת עֵינָהּ, \nוְשֶׁנִּקְטָעָה רַגְלָהּ, \nמְטַמָּא בְּבֵית הַבְּלִיעָה. \nזֶה הַכְּלָל: \nכָּל שֶׁהָיָה פְסוּלָה בַקֹּדֶשׁ, \nאֵינָהּ מְטַמָּא בְּבֵית הַבְּלִיעָה. \nלֹא הָיָה פְסוּלָה בַקֹּדֶשׁ, \nמְטַמָּא בְּבֵית הַבְּלִיעָה. \n",
+ "ח\nמָלַק וְנִמְצָא טְרֵפָה, \nרְבִּי מֵאִיר אוֹמֵר: \nאֵינָה מְטַמָּא בְּבֵית הַבְּלִיעָה. \nרְבִּי יְהוּדָה אוֹמֵר: \nמְטַמָּא בְּבֵית הַבְּלִיעָה. \nאָמַר רְבִּי מֵאִיר: \nמָה אִם נִבְלַת בְּהֵמָה, \nשֶׁהִיא מְטַמָּא בְמַגָּע וּבְמַשָּׂא, \nשְׁחִיטָתָהּ מְטַהֶרֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, \nנִבְלַת הָעוֹף, שֶׁאֵינָה מְטַמָּא בְמַגָּע וּבְמַשָּׂא, \nאֵינוּ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ? \nמַה מָּצִינוּ בִשְׁחִיטָתָהּ שֶׁהִיא מַכְשְׁרַתָּהּ לַאֲכִילָה, \nוּמְטַהֶרֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, \nאַף מְלִיקָתָהּ, שֶׁהִיא מַכְשְׁרַתָּהּ לַאֲכִילָה, \nתְּטַהֵר טְרֵפָתָהּ מִטֻּמְאָתָהּ. \nרְבִּי יוֹסֵה אוֹמֵר: \nדַּיָּהּ כְּנִבְלַת הַבְּהֵמָה, \nשְׁחִיטָתָהּ מְטַהֶרֶת, אֲבָל לֹא מְלִיקָתָהּ. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת מֵתוֹת, \nאוֹ בְשׁוֹר הַנִּסְקָל, \nאֲפִלּוּ אֶחָד בָּרִבּוֹא, יָמוּתוּ כֻלָּם. \nנִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְרָה בוֹ עֲבֵרָה, \nשֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, \nאוֹ עַל פִּי הַבְּעָלִים, \nבָּרוֹבֵעַ וּבַנִּרְבָּע, \nוּבַמֻּקְצֶה, וּבַנֶּעְבָּד, \nוּבְאֶתְנַן, וּבִמְחִיר, \nוּבַכִּלְאַיִם, וּבִטְרֵפָה, וּבַיּוֹצֵא דֹפֶן, \nיִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, וְיִמָּכְרוּ, \nוְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. \nנִתְעָרַב בְּחֻלִּין תְּמִימִים, \nיִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין. \n",
+ "ב\nקָדָשִׁים בְּקָדָשִׁים, מִין בְּמִינוֹ, \nזֶה יִקְרַב לְשֵׁם מַה שֶּׁהוּא, \n[וְזֶה יִקְרַב לְשֵׁם מַה שֶּׁהוּא]. \nקָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוּ מִינוֹ, \nיִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, וְיִמָּכְרוּ, \nוְיָבִיא בִּדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, \nוּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, \nוְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. \nנִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, \nכֻּלָּם יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, \nוְיֵאָכְלוּ בַבְּכוֹר וּבַמַּעֲשֵׂר. \nהַכֹּל יְכוּלִין לְהִתְעָרֵב, \nחוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם. \n",
+ "ג\nאָשָׁם שֶׁנִּתְעָרַב בִּשְׁלָמִים, \n[יִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ.] \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. \nאָמְרוּ לוֹ: \nאֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל. \n\nד\nנִתְעָרְבוּ חֲתִכּוֹת בַּחֲתִכּוֹת, \nקָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, \nהַנֶּאֱכָלִים לְיוֹם אֶחָד בְּנֶאֱכָלִים לִשְׁנֵי יָמִים, \nיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. \n",
+ "ה\nאֵבָרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבָרֵי הָעוֹלָה, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִתֵּן לְמַעְלָה. \nוְרוֹאֶה אֲנִי אֶת בְּשַׂר חַטָּאת לְמַעְלָן כְּאִלּוּ הֵן עֵצִים. \nוַחֲכָמִים אוֹמְרִים: \nתְּעֻבַּר צוּרָתוֹ, וְיֵצֵא לְבֵית הַשְּׂרִיפָה. \n",
+ "ו\nאֵבָרִין בְּאֵבָרֵי בַעֲלֵי מוּמִין, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nקָרַב רֹאשׁ אֶחָד, יִקָּרְבוּ כָל הָרָאשִׁין, \nכְּרָעָיו שֶׁלְּאֶחָד, יִקָּרְבוּ כָל הַכְּרָעַיִם. \nוַחֲכָמִים אוֹמְרִים: \nאֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאֶחָד מֵהֶן, \nיֵצֵא לְבֵית הַשְּׂרִיפָה. \n",
+ "ז\nדָּם שֶׁנִּתְעָרַב בַּמַּיִם, \nאִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר. \nנִתְעָרַב בַּיַּיִן, \nרוֹאִין אוֹתוֹ כְאִלּוּ הוּא מַיִם. \nנִתְעָרַב בְּדַם בְּהֵמָה אוֹ בְדַם הַחַיָּה, \nרוֹאִין אוֹתוֹ כְאִלּוּ הוּא מַיִם. \nרְבִּי יוּדָה אוֹמֵר: \nאֵין דָּם מְבַטֵּל דָּם. \n",
+ "ח\nנִתְעָרַב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה; \nבְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. \nרְבִּי לְעָזָר מַכְשִׁיר. \nאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר. \n",
+ "ט\nדָּם בְּדַם בַּעֲלֵי מוּמִין, יִשָּׁפֵךְ לָאַמָּה. \nכּוֹס בַּכּוֹסוֹת, \nרְבִּי אֶלְעָזָר אוֹמֵר: \nקָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת. \nוַחֲכָמִים אוֹמְרִים; \nאֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאֶחָד מֵהֶן, \nיִשָּׁפֵךְ לָאַמָּה. \n",
+ "י\nהַנִּתָּנִין לְמַטָּן שֶׁנִּתְעָרְבוּ בְנִתָּנִין לְמַעְלָן, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִתֵּן לְמַעְלָן. \nוְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָן כְאִלּוּ הֵן מַיִם, \nוְיַחְזֹר וְיִתֵּן לְמַטָּן. \nוַחֲכָמִים אוֹמְרִים: \nיִשָּׁפְכוּ לָאַמָּה. \nאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר. \n",
+ "יא\nהַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בְנִתָּנִין מַתָּנָה אַחַת, \nיִנָּתְנוּ מַתָּנָה אַחַת. \nמַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, \nיִנָּתְנוּ מַתַּן אַרְבַּע. \nמַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיִנָּתְנוּ מַתַּן אַרְבַּע. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nיִנָּתְנוּ מַתָּנָה אַחַת. \nאָמַר רְבִּי אֱלִיעֶזֶר: \nוַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע! \nאָמַר רְבִּי יְהוֹשֻׁעַ: \nוַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסֵיף! \nאָמַר רְבִּי אֱלִיעֶזֶר: \nלֹא נֶאֱמַר בַּל תּוֹסֵיף אֶלָּא כְשֶׁהוּא עַצְמוֹ. \nאָמַר רְבִּי יְהוֹשֻׁעַ: \nלֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא עַצְמוֹ. \nוְעוֹד אָמַר רְבִּי יְהוֹשֻׁעַ: \nכְּשֶׁנְּתַתָּהּ, עָבַרְתָּ עַל בַּל תּוֹסֵיף, \nוְעָשִׂיתָ בְיָדֶיךָ; \nכְּשֶׁלּא נְתַתָּהּ, עָבַרְתָּ עַל בַּל תִּגְרַע, \nלֹא עָשִׂיתָ בְיָדֶיךָ. \n",
+ "יב\nהַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ בְנִתָּנִין חוּץ, \nיִשָּׁפְכוּ לָאַמָּה. \nנָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, \nכָּשֵׁר. \nבִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, \nרְבִּי עֲקִיבָה פוֹסֵל, \nוַחֲכָמִים מַכְשִׁירִין. \nשֶׁרְּבִּי עֲקִיבָה אוֹמֵר: \nכָּל דָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל פְּסוּלִין. \nוַחֲכָמִים אוֹמְרִים: \nחַטָּאת בִּלְבַד. \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַף הָאָשָׁם, שֶׁנֱּאֱמַר (וַיִּקְרָא ז,ז) \"כַּחַטָּאת כָּאָשָׁם\". \n",
+ "יג\nחַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, \nיָצָא אֶחָד מֵהֶן לַחוּץ, הַפְּנִימִי כָשֵׁר. \nנִכְנַס אֶחָד מֵהֶן לִפְנִים, \nרְבִּי יוֹסֵה הַגָּלִילִי מַכְשִׁיר בַּחִיצוֹן, \nוַחֲכָמִים פּוֹסְלִין. \nאָמַר רְבִּי יוֹסֵה הַגָּלִילִי: \nמָה אִם בִּמְקוֹם שֶׁהַמַּחְשָׁבָה פוֹסֶלֶת בַּחוּץ, \nלֹא עָשָׂה אֶת הַמְשֹׁאָר כַּיּוֹצֵא, \nבִּמְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת בִּפְנִים, \nאֵינוּ דִין שֶׁנַּעֲשֶׂה אֶת הַמְשֹׁאָר כְּנִכְנָס? \nנִכְנַס לְכַפֵּר, \nאַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסַל. \nדִּבְרֵי רְבִּי אֶלְעָזָר. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nעַד שֶׁיְּכַפֵּר. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. \nכָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתָּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, \nלֹא הוֹרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, \nשֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, \nוְאֵינוּ מְרַצֶּה עַל הַיּוֹצֵא. \n\n\n\n"
+ ],
+ [
+ "א\nהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nכָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, \nשֶׁנֶּאֱמַר (וַיִּקְרָא ו,ב) \"עַל מוֹקְדָה\". \nמָה עוֹלָה, שֶׁהִיא רְאוּיָה לָאִשִּׁים, \nאִם עָלַת, לֹא תֵרֵד, \nאַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, \nאִם עָלָה לֹא יֵרֵד. \n\nב\nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nכָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, \nשֶׁנֶּאֱמַר: (וַיִּקְרָא ו,ב) \n\"הִוא הָעלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ\", \nמָה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ, \nאִם עָלַת, לֹא תֵרֵד, \nאַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ, \nאִם עָלָה לֹא יֵרֵד. \n\nג \nאֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רְבִּי יְהוֹשֻׁעַ, \nאֶלָּא הַדָּם וְהַנְּסָכִים, \nשֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר: לֹא יֵרְדוּ, \nוּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: יֵרְדוּ. \n\n[ד]\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַזֶּבַח כָּשֵׁר, וְהַנְּסָכִים פְּסוּלִין, \nהַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, \nאֲפִלּוּ זֶה וָזֶה פָסוּל, \nהַזֶּבַח לֹא יֵרֵד, הַנְּסָכִים יֵרֵדוּ. \n",
+ "ה\nאֵלּוּ, אִם עָלוּ, לֹא יֵרֵדוּ: \nהַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, \nוְשֶׁנִּשְׁחַט חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, \nוְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמוֹ. \nרְבִּי יְהוּדָה אוֹמֵר: \nשֶׁנִּשְׁחָטָה בַלַּיְלָה, \nוְשֶׁנִּשְׁפַּךְ דָּמָהּ, \nוְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, \nאִם עָלַת, תֵּרֵד. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלֹא תֵרֵד, שֶׁהִיא פְסוּלָה בַקֹּדֶשׁ. \nשֶׁרְּבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, שֶׁהַקֹּדֶשׁ מְקַבְּלוֹ. <שֶׁפְּסוּלָה>\nלֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, \nאֵין הַקֹּדֶשׁ מְקַבְּלוֹ. \n",
+ "ו\nאֵלּוּ, לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ: \nהָרוֹבֵעַ, וְהַנִּרְבָּע, \nוְהַמֻּקְצֶה, וְהַנֶּעְבָּד, \nוְהָאֶתְנַן, וְהַמְּחִיר, \nוְהַכִּלְאַיִם, וְהַטְּרֵפָה, \nוְיוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. \nרְבִּי עֲקִיבָה מַכְשִׁיר בְּבַעֲלֵי מוּמִין. \nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר: \nדּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין \nמֵעַל גַּבֵּי הַמִּזְבֵּחַ. \n",
+ "ז\nכַּשֵּׁם שֶׁאִם עָלוּ, לֹא יֵרֵדוּ, \nכָּךְ אִם יָרָדוּ, לֹא יַעֲלוּ. \nוְכֻלָּם שֶׁעָלוּ חַיִּים בְּרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ. \nעוֹלָה שֶׁעָלַת חַיָּה בְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד. \nשְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, \nיַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ. \n",
+ "ח\nאֵלּוּ, אִם עָלוּ, לֹא יֵרֵדוּ: \nבְּשַׂר קָדְשֵׁי קָדָשִׁים, \nוּבְשַׂר קָדָשִׁים קַלִּים; \nמוֹתַר הָעֹמֶר, \nוּשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nוְשִׁירֵי מְנָחוֹת, \nוְהַקְּטֹרֶת. \nהַצֶּמֶר שֶׁבְּרָאשֵׁי הַכְּבָשִׂים, \nהַשֵּׂעָר שֶׁבִּזְקַן הַתְּיָשִׁים, <שֶׁבַּזָּקָן>\nהָעֲצָמוֹת, וְהַגִּידִים, וְהַקְּרָנַיִם, וְהַטְּלָפַיִם, \nבִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר: (וַיִּקְרָא א,ט) \n\"וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה\". \nפֵּרֵשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר: (דְּבָרִים יב,כז) \n\"וְעָשִׂיתָ עֹלֹתֶיךָ, הַבָּשָׂר וְהַדָּם, עַל מִזְבַּח יי אֱלֹהֶיךָ\". \n",
+ "ט\nוְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחְזִיר. \nוְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ. \nאֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, \nקֹדֶם לַחֲצוֹת, יַחְזִיר, וּמוֹעֲלִין בָּהֶן; \nלְאַחַר חֲצוֹת, לֹא יַחְזִיר, וְאֵין מוֹעֲלִין בָּהֶן. \n",
+ "י\nכַּשֵּׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ, \nכָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. \nכַּשֵּׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, \nכָּךְ הַכֵּלִים מְקַדְּשִׁין: \nכְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַלַּח, \nוּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. \nאֵין כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַיָּבֵשׁ, \nוְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלַּח. \nכְּלֵי קֹדֶשׁ שֶׁנִּקָּבוּ, \nאִם עוֹשִׂין הֵן מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵן שְׁלֵמִים, מְקַדְּשִׁים, \nוְאִם לָאו, אֵינָן מְקַדְּשִׁים. \nוְכֻלָּן אֵינָן מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ. \n\n\n\n"
+ ],
+ [
+ "א\nכָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ: \nהַתְּמִידִין קוֹדְמִין לַמּוּסָפִין, \nוּמוּסְפֵי הַשַּׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, \nמוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִים \nלְמוּסְפֵי יוֹם טוֹב שֶׁלְּרֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר: (בְּמִדְבַּר כח,כג) \n\"מִלְּבַד עלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׁוּ אֶת אֵלֶּה\". \n",
+ "ב\nכָּל הַמְקֻדָּשׁ מֵחֲבֵרוֹ קוֹדֵם אֶת חֲבֵרוֹ: \nדַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, \nמִפְּנֵי שֶׁהוּא מְרַצֶּה. \nאֵבָרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, \nמִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. \nחַטָּאת קוֹדֶמֶת לָאָשָׁם, \nמִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת עַל הַיְסוֹד. \nאָשָׁם קוֹדֵם לַתּוֹדָה וְאֵיל נָזִיר, \nמִפְּנֵי שֶׁהוּא קֹדֶשׁ קָדָשִׁים. \nהַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, \nמִפְּנֵי שֶׁהֵן נֶאֱכָלִים לְיוֹם אֶחָד, וּטְעוּנִים לֶחֶם. \nשְׁלָמִים קוֹדְמִין לַבְּכוֹר, \nמִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, \nוּסְמִיכָה, וּנְסָכִים, וּתְנוּפַת חָזֶה וָשׁוֹק. \n",
+ "ג\nהַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר, \nמִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. \nהַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, \nמִפְּנֵי שֶׁהוּא זֶבַח, וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, \nדָּמוֹ וְאֵמוּרָיו. \n",
+ "ד\nהָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, \nמִפְּנֵי שֶׁהֵן מִינֵי דָמִים. \nמִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, \nמִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. \nחַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. \nוְכֵן בְּהֶקְדֵּשָׁם. \n",
+ "ה\nכָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה קוֹדְמוֹת לָאֲשָׁמוֹת, \nחוּץ מֵאֲשַׁם מְצֹרָע, \nמִפְּנֵי שֶׁהוּא בָּא עַל הֶכְשֵׁר. \nכָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָאִים בְּנֵי שְׁתַּיִם, \nוּבָאִים בְּכֶסֶף שְׁקָלִים, \nחוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, \nשֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן, \nוְאֵינָן בָּאִים בְּכֶסֶף שְׁקָלִים. \n",
+ "ו\nכַּשֵּׁם שֶׁהֵן קוֹדְמִין בְּהַקְרָבָתָן, \nכָּךְ קוֹדְמִין בַּאֲכִילָתָן. \nשְׁלָמִים שֶׁלָּאֶמֶשׁ, שְׁלָמִים שֶׁלַּיּוֹם, \nשֶׁלָּאֶמֶשׁ קוֹדְמִין. \nשְׁלָמִים שֶׁלָּאֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁלַּיּוֹם, \nשֶׁלָּאֶמֶשׁ קוֹדְמִין. \nדִּבְרֵי רְבִּי מֵאִיר. \nוַחֲכָמִים אוֹמְרִים: \nחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קֹדֶשׁ קָדָשִׁים. \n",
+ "ז\nוְכֻלָּם, הַכֹּהֲנִים רַשָּׁיִים לְשַׁנּוֹת בַּאֲכִילָתָן: \nלְאָכְלָן צְלוּיִים וּשְׁלוּקִים וּמְבֻשָּׁלִים, \nלָתֵת לְתוֹכָן תַּבְלֵי תְרוּמָה. \nדִּבְרֵי רְבִּי שִׁמְעוֹן. \nרְבִּי מֵאִיר אוֹמֵר: \nלֹא יִתֵּן לְתוֹכָן תַבְלֵי תְרוּמָה, \nשֶׁלֹּא יָבִיאוּ אֶת הַתְּרוּמָה לִידֵי פְסוּל. \n",
+ "ח\nאָמַר רְבִּי שִׁמְעוֹן: \nאִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, \nאֵין אַתְּ צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא: \nמוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, \nוְלֹג שֶׁמֶן שֶׁלִּמְצֹרָע. \nאִם רָאִיתָ שֶׁמֶן שֶׁהוּא נִתַּן עַל גַּבֵּי הָאִשִּׁים, \nאֵין אַתְּ צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא: \nמוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nשֶׁאֵין מִתְנַדְּבִין שֶׁמֶן. \nרְבִּי טַרְפוֹן אוֹמֵר: \nמִתְנַדְּבִין שֶׁמֶן. \n\n\n\n"
+ ],
+ [
+ "א\nדַּם חַטָּאת שֶׁנִּתַּז עַל הַבֶּגֶד, <שֶׁנָּתַן>\nהֲרֵי זֶה טָעוּן כִּבּוּס. \nאַף עַל פִּי שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בְנֶאֱכָלוֹת, \nשֶׁנֶּאֱמַר: (וַיִּקְרָא ו,יט) \n\"בְּמָקוֹם קָדֹשׁ תֵּאָכֵל\", \nאֶחָד הַנֶּאֱכָלוֹת וְאֶחָד הַפְּנִימִיּוֹת, \nטְעוּנוֹת כִּבּוּס, שֶׁנֶּאֱמַר: (וַיִּקְרָא ו,יח) \n\"תּוֹרַת הַחַטָּאת\", תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת. \n",
+ "ב\nחַטָּאת פְּסוּלָה, \nאֵין דָּמָהּ טָעוּן כִּבּוּס, \nבֵּין שֶׁהָיָה לָהּ שָׁעַת הַכֹּשֶׁר, \nוּבֵין שֶׁלֹּא הָיָה לָהּ שָׁעַת הַכֹּשֶׁר. \nאֵיזוֹ הִיא שֶׁהָיָה לָהּ שָׁעַת הַכֹּשֶׁר? \nשֶׁלָּנָה, וְשֶׁנִּטַּמַּאת, וְשֶׁיָּצַאת. \nוְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שָׁעַת הַכֹּשֶׁר? \nשֶׁנִּשְׁחָטָה חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, \nוְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ. \n",
+ "ג\nנִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד, <נָתַן>\nאֵינוּ טָעוּן כִּבּוּס. \nמִן הַקֶּרֶן וּמִן הַיְסוֹד, \nאֵינוּ טָעוּן כִּבּוּס. \nנִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, \nאֵינוּ טָעוּן כִּבּוּס. \nאֵינוּ טָעוּן כִּבּוּס אֶלָּא הַדָּם \nשֶׁנִּתְקַבַּל בַּכֶּלִי וְרָאוּי לְהַזָּיָה. \n\nד\nנִתַּז עַל הָעוֹר עַד שֶׁלֹּא הָפְשַׁט, <נָתַן>\nאֵינוּ טָעוּן כִּבּוּס. \nמִשֶּׁהָפְשַׁט, טָעוּן כִּבּוּס. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף מִשֶּׁהָפְשַׁט אֵינוּ טָעוּן כִּבּוּס. \nאֵינוּ טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם, \nוְדָבָר שֶׁהוּא רָאוּי לְקַבֵּל טֻמְאָה, \nוְרָאוּי לַכִּבּוּס. \n",
+ "ה\nאֶחָד הַבֶּגֶד וְאֶחָד הַשַּׂק וְאֶחָד הָעוֹר, \nטְעוּנִים כִּבּוּס. \nהַכִּבּוּס בְּמָקוֹם קָדוֹשׁ, \nוּשְׁבִירַת כְּלִי חֶרֶשׂ בְּמָקוֹם קָדוֹשׁ. \nוּמְרִיקָה וּשְׁטִיפָה בִכְלִי נְחֹ שֶׁת, בְּמָקוֹם קָדוֹשׁ. \nזֶה חֹמֶר בַּחַטָּאת מִקָּדְשֵׁי קָדָשִׁים. \n",
+ "ו\nבֶּגֶד שֶׁיָּצָא חוּץ לַקְּלָעִים, \nנִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. \nנִטַּמָּא חוּץ לַקְּלָעִים, \nקוֹרְעוֹ, וְנִכְנָס, וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. \n\nז\nכְּלִי חֶרֶשׂ שֶׁיָּצָא חוּץ לַקְּלָעִים, \nנִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. \nנִטַּמָּא חוּץ לַקְּלָעִים, \nנוֹקְבוֹ, נִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. \n",
+ "ח\nכְּלִי נְחשֶׁת שֶׁיָּצָא חוּץ לַקְּלָעִים, \nנִכְנָס, וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. \nנִטַּמָּא חוּץ לַקְּלָעִים, \nפּוֹחֲתוֹ, נִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. \n",
+ "ט\nאֶחָד שֶׁבִּשֵּׁל בּוֹ וְאֶחָד שֶׁעֵרָה לְתוֹכוֹ רוֹתֵחַ, \nאֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קָדָשִׁים קַלִּים, \nטְעוּנִים מְרִיקָה וּשְׁטִיפָה. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nקָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה. \nרְבִּי טַרְפוֹן אוֹמֵר: \nאִם בִּשֵּׁל בּוֹ תְחִלַּת הָרֶגֶל, \nיְבַשֵּׁל בּוֹ כָל הָרֶגֶל. \nוַחֲכָמִים אוֹמְרִים: \nעַד זְמַן אֲכִילָה. \nמְרִיקָה וּשְׁטִיפָה: \nמְרִיקָה, כִּמְרִיקַת הַכּוֹס, \nוּשְׁטִיפָה, כִּשְׁטִיפַת הַכּוֹס. \nמְרִיקָה [בַחַמִּים] וּשְׁטִיפָה בַצּוֹנִים. \nהַשְּׁפוּד וְהָאַסְכָּלָה, מַגְעִילָן בַּחַמִּים. \n",
+ "י\nבִּשֵּׁל בּוֹ קָדָשִׁין וְחֻלִּין, \nאוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, \nאִם יֶשׁ בְּנוֹתֵן טַעַם, \nהֲרֵי הַקַּלִים נֶאֱכָלִים כַּחֲמוּרִין, \nאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, \nוְאֵינָן פּוֹסְלִין בְּמַגָּע. \nוְרָקִיק שֶׁנָּגַע בְּרָקִיק, \nוַחֲתִכָּה בַחֲתִכָּה, \nלֹא כָל הָרָקִיק וְלֹא כָל הַחֲתִכָּה אֲסוּרִין, \nאֵינוּ אָסוּר אֶלָּא מָקוֹם שֶׁבָּלַע. \n\n\n\n"
+ ],
+ [
+ "א\nטְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִין, \nאֵינָן חוֹלְקִין בַּקָּדָשִׁין לֹאכַל בָּעֶרֶב. \nאוֹנֵן נוֹגֵעַ וְאֵינוּ מַקְרִיב, \nחוֹלֵק לֹאכַל בָּעֶרֶב. \n[בַּעֲלֵי מוּמִין,] \nבֵּין בַּעֲלֵי מוּמִין קְבוּעִין, \nבֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, \nחוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. \nכָּל שֶׁאֵינוּ רָאוּי לַעֲבוֹדָה, אֵינוּ חוֹלֵק בַּבָּשָׂר. \nוְכָל שֶׁאֵין לוֹ בַבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. \nאֲפִלּוּ טָמֵא בְשָׁעַת זְרִיקַת דָּמִים, \nוְטָהוֹר בְּשָׁעַת הֶקְטֵר חֲלָבִים, \nאֵינוּ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר: (וַיִּקְרָא ז,לג) \n\"הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן, \nלוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה\". \n",
+ "ב\nכָּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, \nלֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר: (וַיִּקְרָא ז,ח) \n\"עֹלַת אִישׁ\", עוֹלָה שֶׁעָלַת, לָאִישׁ. \n\nג\nעוֹלָה שֶׁנִּשְׁחָטָה שֶׁלֹּא לִשְׁמָהּ, \nאַף עַל פִּי שֶׁלֹּא עָלַת לַבְּעָלִים, \nעוֹרָהּ לַכֹּהֲנִים. \nאֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, \nעוֹרוֹתֵיהֶן לַכֹּהֲנִים. \n",
+ "ד\nעוֹרוֹת קָדָשִׁים קַלִּים, לַבְּעָלִים, \nוְעוֹרוֹת קָדְשֵׁי קָדָשִׁים, לַכֹּהֲנִים. \nקַל וָחֹמֶר: <קול>\nמָה אִם עוֹלָה שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, \nקָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָן, \nאֵינוּ דִין שֶׁיִּזְכּוּ בְעוֹרָן? \nאֵין לַמִּזְבֵּחַ מוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם. \n",
+ "ה\nכָּל קָדָשִׁים שֶׁאֵרַע בָּהֶן פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, \nאֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים; \nלְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. \n\nו\nאָמַר רְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים: \nמִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרִיפָה. \nאָמַר רְבִּי עֲקִיבָה: \nמִדְּבָרָיו לָמַדְנוּ, \nשֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, \nשֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. \nוַחֲכָמִים אוֹמְרִים: \n[אֵין] 'לֹא רָאִינוּ' רְאָיָה, \nאֶלָּא יוֹצֵא לְבֵית הַשְּׂרִיפָה. \n",
+ "ז\nפָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין, \nבִּזְמַן שֶׁהֵן נִשְׂרָפִין כְּמִצְוָתָן, \nנִשְׂרָפִין בְּבֵית הַדֶּשֶׁן, וּמְטַמִּין בְּגָדִים; \nאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, \nנִשְׂרָפִין בְּבֵית הַבִּירָה, \nוְאֵינָן מְטַמִּין בְּגָדִים. \n",
+ "ח\nהָיוּ סוֹבְלִים אוֹתוֹ בַמּוֹטוֹת. \nיָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה, \nוְהָאַחֲרוֹנִים לֹא יָצְאוּ, \nהָרִאשׁוֹנִים מְטַמִּין בְּגָדִים, \nוְהָאַחֲרוֹנִים אֵינָן מְטַמִּין בְּגָדִים עַד שֶׁיֵּצֵאוּ. \nיָצְאוּ אֵלּוּ וָאֵלּוּ, \nאֵלּוּ וָאֵלּוּ מְטַמִּין בְּגָדִים. \nרְבִּי שִׁמְעוֹן [אוֹמֵר]: \nאֵלּוּ וָאֵלּוּ אֵינָן מְטַמִּין בְּגָדִים, \nעַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן. \nנִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים. <חֻתַּךְ>\n\n\n\n"
+ ],
+ [
+ "א\nהַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, \nחַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלָיָה. \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nשָׁחַט בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. \nשָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר, \nשֶׁלֹּא הֶעֱלָה אֶלָּא דָבָר פָּסוּל. \nאָמְרוּ לוֹ: \nאַף הַשּׁוֹחֵט בִּפְנִים וְהַמַּעֲלֶה בַחוּץ, \nכֵּיוָן שֶׁהוֹצִיאוֹ, פְּסָלוֹ. \n",
+ "ב\nטָמֵא שֶׁאָכַל, \nבֵּין קֹדֶשׁ טָמֵא וּבֵין קֹדֶשׁ טָהוֹר, חַיָּב. \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: \nטָמֵא שֶׁאָכַל טָהוֹר, חַיָּב, \nטָמֵא שֶׁאָכַל טָמֵא, פָּטוּר, \nשֶׁלֹּא אָכַל אֶלָּא דָבָר טָמֵא. \nאָמְרוּ לוֹ: \nאַף טָמֵא שֶׁאָכַל טָהוֹר, \nכֵּיוָן שֶׁנָּגַע בּוֹ, טִמָּהוּ. \nוְטָהוֹר שֶׁאָכַל טָמֵא, פָּטוּר, \nשֶׁאֵינוּ חַיָּב אֶלָּא עַל טֻמְאַת הַגּוּף. \n",
+ "ג\nחֹמֶר בַּשְּׁחִיטָה מִבָּעֲלָיָה, \nוּבָעֲלָיָה מִבַּשְּׁחִיטָה. \nשֶׁהַשּׁוֹחֵט לַהֶדְיוֹט, חַיָּב, \nוְהַמַּעֲלֶה לַהֶדְיוֹט, פָּטוּר. \nחֹמֶר בָּעֲלָיָה, \nשְׁנַיִם שֶׁאָחֲזוּ בַסְּכִין וְשָׁחָטוּ, פְּטוּרִין, \nאָחֲזוּ בָאֵבֶר וְהֶעֱלוּהוּ, חַיָּבִין. \nהֶעֱלָה, חָזַר וְהֶעֱלָה, חָזַר וְהֶעֱלָה, \nחַיָּב עַל כָּל הַעֲלָיָה וְהַעֲלָיָה. \nדִּבְרֵי רְבִּי שִׁמְעוֹן. \nרְבִּי יוֹסֵה אוֹמֵר: \nאֵינוּ חַיָּב עַד שֶׁיַּעֲלֶה בְרֹאשׁ הַמִּזְבֵּחַ. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֲפִלּוּ הֶעֱלָה עַל הַסֶּלַע, \nאוֹ עַל הָאֶבֶן, חַיָּב. \n",
+ "ד\nאֶחָד קָדָשִׁים כְּשֵׁרִים, \nוְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, \nוְהִקְרִיבָן בַּחוּץ, \nחַיָּב. \nהַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה, \nמִן הָאֵמוּרִין בַּחוּץ, \nחַיָּב. \nהַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, \nוּמִנְחַת כֹּהֲנִים, \nוּמִנְחַת כֹּהֵן מָשִׁיחַ, \nוּמִנְחַת נְסָכִים, \nשֶׁהִקְרִיב מֵאֶחָת מֵהֶן כַּזַּיִת בַּחוּץ, \nחַיָּב. \nרְבִּי אֶלְעָזָר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ. \nוְכֻלָּן, שֶׁהִקְרִיבָן בִּפְנִים, \nוְשִׁיֵּר מֵהֶן כַּזַּיִת, \nוְהִקְרִיבוֹ בַחוּץ, \nחַיָּב. \nוְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, \nוְהִקְרִיבָן בַּחוּץ, \nפָּטוּר. \n",
+ "ה\nהַמַּקְרִיב קָדָשִׁים וֶאֱמוּרֵיהֶן בַּחוּץ, חַיָּב. \nמִנְחָה שֶׁלֹּא נִקְמָצָה, \nוְהִקְרִיבָהּ בַּחוּץ, פָּטוּר. \nקְמָצָהּ, וְחָזַר קֻמְצָהּ לְתוֹכָהּ, \nוְהִקְרִיבָהּ בַּחוּץ, חַיָּב. \n",
+ "ו\nהַקֹּמֶץ וְהַלְּבוֹנָה שֶׁהִקְרִיב אֶת אֶחָד מֵהֶן בַּחוּץ, \nחַיָּב. \nרְבִּי אֱלִיעֶזֶר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. \nאֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. \nשְׁנֵי בָזִכֵּי לְבוֹנָה שֶׁהִקְרִיב אֶת אֶחָד מֵהֶן בַּחוּץ, \nחַיָּב. \nרְבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. \nאֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. \nהַזּוֹרֵק מִקְצָת דָּמִים בַּחוּץ, חַיָּב. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הַמְנַסֵּךְ מֵי הֶחַג בֶּחָג בַּחוּץ, חַיָּב. \nרְבִּי נְחֶמְיָה אוֹמֵר: \nשִׁירֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ, חַיָּב. \n",
+ "ז\nהַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. \nמָלַק בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר. \nהַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, פָּטוּר. \nשָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, חַיָּב. \nנִמְצָא דֶרֶךְ הֶכְשֵׁרוֹ מִבִּפְנִים, וּפְטוּרוֹ מִבַּחוּץ; \nדֶּרֶךְ הֶכְשֵׁרוֹ מִבַּחוּץ, וּפְטוּרוֹ מִבִּפְנִים. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁחַיָּבִין עָלָיו בַּחוּץ, \nחַיָּבִין עַל כַּיּוֹצֵא בוֹ בִפְנִים שֶׁהֶעֱלָה בַחוּץ, \nחוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ. \n",
+ "ח\nחַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד, \nנָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, \nבִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, \nחַיָּב, שֶׁכֻּלּוֹ רָאוּי לָבֹא בִפְנִים. \nקִבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, \nנָתַן שְׁנֵיהֶם בִּפְנִים, פָּטוּר; \nשְׁנֵיהֶן בַּחוּץ, חַיָּב; \nאֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, פָּטוּר; \nאֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, \nחַיָּב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר. \nלְמָה הַדָּבָר דּוֹמֶה? \nלְמַפְרִישׁ חַטָּאתוֹ וְאָבָדָה, \nוְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, \nוְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, \nוַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת! \nשָׁחַט שְׁתֵּיהֶן בִּפְנִים, פָּטוּר; \nשְׁתֵּיהֶן בַּחוּץ, חַיָּב; \nאַחַת בִּפְנִים וְאַחַת בַּחוּץ, פָּטוּר; <אֶחָד; וְאֶחָד>\nאַחַת בַּחוּץ וְאַחַת בִּפְנִים, <אֶחָד; וְאֶחָד>\nחַיָּב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת. \nכַּשֵּׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, \nכָּךְ הוּא פּוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ. \n\n\n\n"
+ ],
+ [
+ "א\nפָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, \nוְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, \nפָּטוּר, שֶׁנֶּאֱמַר: (וַיִּקְרָא יז,ד) \n\"וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ\", \nכָּל שֶׁאֵינוּ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, \nאֵין חַיָּבִין עָלָיו. \n",
+ "ב\nהָרוֹבֵעַ, וְהַנִּרְבָּע, \nוְהַמֻּקְצֶה, וְהַנֶּעְבָּד, \nוְהָאֶתְנַן, וְהַמְּחִיר, \nוְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, \nשֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר: (וַיִּקְרָא יז,ד) \n\"לִפְנֵי מִשְׁכַּן יי\", \nכָּל שֶׁאֵינוּ רָאוּילִפְנֵי מִשְׁכַּן יי, \nאֵין חַיָּבִין עָלָיו. \n\nג\nבַּעֲלֵי מוּמִין, \nבֵּין בַּעֲלֵי מוּמִין קְבוּעִין, \nבֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, \nשֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nבַּעֲלֵי מוּמִין קְבוּעִין, פָּטוּר, \nוּבַעֲלֵי מוּמִין עוֹבְרִין, בְּלֹא תַעֲשֶׂה. \n\nד\nתּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, \nוּבְנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, \nשֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nבְּנֵי יוֹנָה שֶׁעִבֵּר זְמַנָּן, פָּטוּר, \nוְתוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. \n\nה\n'אֹתוֹ וְאֶת בְּנוֹ', וּמְחֻסַּר זְמַן, [פָּטוּר]. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהֲרֵי זֶה בְלֹא תַעֲשֶׂה. \nשֶׁהָיָה רְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמַן, \nהֲרֵי זֶה בְלֹא תַעֲשֶׂה, וְאֵין בּוֹ מִשֵּׁם כָּרֵת. \nוַחֲכָמִים אוֹמְרִים: \nכָּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה. \n",
+ "ו\nמְחֻסַּר זְמַן, בֵּין בְּגוּפוֹ, בֵּין בִּבְעָלָיו. \nוְאֵי זֶה הוּא מְחֻסַּר זְמַן בִּבְעָלָיו? \nהַזָּב, וְהַזָּבָה, הַיּוֹלֶדֶת, וְהַמְּצֹרָע, \nשֶׁהִקְרִיבוּ חַטָּאתָן וַאֲשָׁמָן בַּחוּץ, פְּטוּרִין; \nעוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. \nהַמַּעֲלֶה מִבְּשַׂר חַטָּאת, \nמִבְּשַׂר אָשָׁם, \nמִבְּשַׂר קָדְשֵׁי קָדָשִׁים, \nמִבְּשַׂר קָדָשִׁים קַלִּים, \nמוֹתַר הָעֹמֶר, \nוּשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nוְשִׁירֵי מְנָחוֹת, \nהַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, \nהַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, \nהַמְסַדֵּר אֶת הַשֻּׁלְחָן, \nהַמֵּטִיב אֶת הַנֵּרוֹת, \nהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. \nאֵין חַיָּבִין עָלָיו לֹא מִשֵּׁם זָרוּת, \nוְלֹא מִשֵּׁם טֻמְאָה, \nוְלֹא מִשֵּׁם מְחֻסַּר בְּגָדִים, \nוְלֹא מִשֵּׁם רְחוּץ יָדַיִם וְרַגְלַיִם. \n",
+ "ז\nעַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, \nהָיוּ הַבָּמוֹת מֻתָּרוֹת, \nוַעֲבוֹדָה בַבְּכוֹרוֹת. \nמִשֶּׁהוּקַם הַמִּשְׁכָּן, \nנֶאֶסְרוּ הַבָּמוֹת, \nוַעֲבוֹדָה בַכֹּהֲנִים. \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים בְּכָל מַחֲנֵה יִשְׂרָאֵל. \n",
+ "ח\nבָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת; \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים בְּכָל מָקוֹם. \n",
+ "ט\nבָּאוּ שִׁילֹה, וְנֶאֶסְרוּ הַבָּמוֹת. \nלֹא הָיָה שָׁם תִּקְרָה, \nאֶלָּא בַיִת שֶׁלַּאֲבָנִים מִלְּמַטָּה, וִירִיעוֹת מִלְמַעְלָן. \nהִיא הָיְתָה מְנוּחָה. \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי בְכָל הָרוֹאֶה. \n",
+ "י\nבָּאוּ לְנוֹב וּלְגִבְעוֹן, וְהֻתְּרוּ הַבָּמוֹת. \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים בְּכָל עָרֵי יִשְׂרָאֵל. \n",
+ "יא\nבָּאוּ לִירוּשָׁלַיִם וְנֶאֶסְרוּ הַבָּמוֹת, \nוְלֹא הָיָה לָהֶם עוֹד הֶתֵּר. \nהִיא הָיְתָה נַחֲלָה. \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, \nקָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי לִפְנִים מִן הַחוֹמָה. \n",
+ "יב\nכָּל קָדָשִׁים שֶׁהִקְדִּישָׁן בְּשָׁעַת אִסּוּר בָּמוֹת, \nהִקְרִיבָן בְּשָׁעַת אִסּוּר בָּמוֹת בַּחוּץ, \nהֲרֵי אֵלּוּ בַעֲשֵׂה וּבְלֹא תַעֲשֶׂה, \nוְחַיָּבִין עֲלֵיהֶן כָּרֵת. <עָלָיו> \nהִקְדִּישָׁן בְּשָׁעַת הֶתֵּר בָּמוֹת, \nוְהִקְרִיבָן בְּשָׁעַת אִסּוּר בָּמוֹת, \nהֲרֵי אֵלּוּ בַעֲשֵׂה וּבְלֹא תַעֲשֶׂה, \nוְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת. \nהִקְדִּישָׁן בְּשָׁעַת אִסּוּר בָּמוֹת, \nוְהִקְרִיבָן בְּשָׁעַת הֶתֵּר בָּמוֹת, \nהֲרֵי אֵלּוּ בַעֲשֵׂה, וְאֵין בָּהֶן בְּלֹא תַעֲשֶׂה. \n",
+ "יג\nאֵלּוּ קָדָשִׁים קְרֵבִין בַּמִּשְׁכָּן: \nקָדָשִׁים שֶׁהָקְדָּשׁוּ לַמִּשְׁכָּן, \nקָרְבְּנוֹת הַצִּבּוּר קְרֵבִים בַּמִּשְׁכָּן, \nוְקָרְבְּנוֹת הַיָּחִיד בַּבָּמָה. \nקָרְבְּנוֹת הַיָּחִיד שֶׁהָקְדְּשׁוּ לַמִּשְׁכָּן, \nיִקָּרְבוּ בַמִּשְׁכָּן; \nוְאִם הִקְרִיבָן בַּבָּמָה, פָּטוּר. \nמַה בֵּין בָּמַת הַיָּחִיד לְבָמַת צִבּוּר? \nסְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, \nוּתְנוּפָה, וְהַגָּשָׁה. \nרְבִּי יְהוּדָה אוֹמֵר: \nאֵין מִנְחָה בַבָּמָה, \nוְכֵהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, \nוְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, \nוּרְחוּץ יָדַיִם וְרַגְלַיִם. \nאֲבָל הַזְּמַן, הַנּוֹתָר, וְהַטָּמֵא שָׁוִים בָּזֶה וּבָזֶה. \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..c33554e477f2dfb249f798b4362dd90b96aa5f1d
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
@@ -0,0 +1,158 @@
+{
+ "language": "he",
+ "title": "Mishnah Zevachim",
+ "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+ "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+ "status": "locked",
+ "priority": 2.0,
+ "license": "Public Domain",
+ "digitizedBySefaria": true,
+ "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+ "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "כל הזבחים שנזבחו שלא לשמן כשרים. אלא שלא עלו לבעלים לשם חובה. חוץ מן הפסח. ומן החטאת. הפסח בזמנו. והחטאת בכל זמן. רבי אליעזר אומר אף האשם. הפסח בזמנו. והחטאת והאשם בכל זמן. אמר רבי אליעזר. החטאת בא על חטא. והאשם בא על חטא. מה חטאת פסולה שלא לשמה. אף האשם פסול שלא לשמו: ",
+ "יוסי בן חוני אומר הנשחטים לשם פסח ולשם חטאת. פסולים. שמעון אחי עזריה אומר שחטן לשם גבוה מהם כשרין. לשם נמוך מהם פסולין. כיצד. קדשי קדשים ששחטן לשם קדשים קלים. פסולין. קדשים קלים ששחטן לשם קדשי קדשים. כשרין. הבכור והמעשר ששחטן לשם שלמים. כשרין. ושלמים ששחטן לשם בכור לשם מעשר. פסולין: ",
+ "הפסח ששחטו בשחרית בארבעה עשר שלא לשמו. רבי יהושע מכשיר כאילו נשחט בשלשה עשר. בן בתירא פוסל כאילו נשחט בין הערבים. אמר שמעון בן עזאי מקובל אני מפי שבעים ושנים זקן ביום שהושיבו רבי אלעזר בן עזריה בישיבה. שכל הזבחים הנאכלים שנזבחו שלא לשמן כשרים. אלא שלא עלו לבעלים משום חובה. חוץ מן הפסח ומן החטאת. ולא הוסיף בן עזאי. אלא העולה. ולא הודו לו חכמים: ",
+ "הפסח והחטאת ששחטן שלא לשמן. קבל והלך וזרק שלא לשמן. או לשמן ושלא לשמן. או שלא לשמן ולשמן. פסולים. כיצד לשמן ושלא לשמן. לשם פסח ולשם שלמים. שלא לשמן ולשמן. לשם שלמים ולשם הפסח. שהזבח נפסל בארבעה דברים. בשחיטה. ובקבול. ובהלוך. ובזריקה. רבי שמעון מכשיר בהלוך. שהיה ר' שמעון אומר אי אפשר שלא בשחיטה. ושלא בקבלה. ושלא בזריקה. אבל אפשר שלא בהלוך. שוחט בצד המזבח וזורק. רבי אליעזר אומר. המהלך במקום שהוא צריך להלך. המחשבה פוסלת. ובמקום שאין צריך להלך אין המחשבה פוסלת: "
+ ],
+ [
+ "כל הזבחים שקבל דמן. זר. אונן. טבול יום. מחוסר בגדים מחוסר כפורים. שלא רחץ ידים ורגלים. ערל. טמא. יושב. עומד על גבי כלים. על גבי בהמה. על גבי רגלי חבירו. פסל. קבל בשמאל פסל. רבי שמעון מכשיר. נשפך על הרצפה ואספו. פסול. נתנו על גבי הכבש שלא כנגד היסוד. נתן את הנתנין למטן. למעלן. ואת הנתנין למעלן. למטן. את הנתנים בפנים בחוץ. ואת הנתנין בחוץ בפנים. פסול. ואין בו כרת: \n",
+ "השוחט את הזבח לזרוק דמו בחוץ. או מקצת דמו בחוץ. להקטיר את אמוריו בחוץ. או מקצת אמוריו בחוץ. לאכול בשרו בחוץ. או כזית מבשרו בחוץ. או לאכול כזית מעור האליה בחוץ. פסול. ואין בו כרת. לזרוק דמו למחר. או מקצת דמו למחר. להקטיר אמוריו למחר או מקצת אמוריו למחר. לאכול בשרו למחר. או כזית מבשרו למחר. או כזית מעור האליה למחר. פגול וחייבין עליו כרת: \n",
+ "זה הכלל כל השוחט והמקבל והמהלך והזורק לאכול דבר שדרכו לאכול. להקטיר דבר שדרכו להקטיר. חוץ למקומו. פסול ואין בו כרת. חוץ לזמנו. פגול וחייבין עליו כרת. ובלבד שיקרב המתיר כמצותו: \n",
+ "כיצד קרב המתיר כמצותו. שחט בשתיקה קבל והלך וזרק חוץ לזמנו. או ששחט חוץ לזמנו. קבל והלך וזרק בשתיקה. או ששחט קבל והלך וזרק חוץ לזמנו. זה הוא שקרב המתיר כמצותו. כיצד לא קרב המתיר כמצותו. שחט חוץ למקומו. קבל והלך וזרק חוץ לזמנו. או ששחט חוץ לזמנו קבל והלך וזרק חוץ למקומו. או ששחט קבל והלך וזרק חוץ למקומו. הפסח והחטאת. ששחטן שלא לשמן קבל והלך וזרק חוץ לזמנו. או ששחט חוץ לזמנו. קבל והלך וזרק שלא לשמן. או ששחט קבל והלך וזרק שלא לשמן. זה הוא שלא קרב המתיר כמצותו: \n",
+ "לאכול כזית בחוץ וכזית למחר. כזית למחר וכזית בחוץ. כחצי זית בחוץ וכחצי זית למחר. כחצי זית למחר וכחצי זית בחוץ. פסול ואין בו כרת. אמר רבי יהודה זה הכלל. אם מחשבת הזמן קדמה למחשבת המקום. פגול וחייבים עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן. פסול ואין בו כרת. וחכמים אומרים זה וזה פסול ואין בו כרת. לאכול כחצי זית ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n"
+ ],
+ [
+ "כל הפסולין ששחטו. שחיטתן כשרה. שהשחיטה כשרה בזרים. בנשים. ובעבדים ובטמאים. אפילו בקדשי קדשים. ובלבד שלא יהיו טמאים נוגעים בבשר. לפיכך הם פוסלים במחשבה. וכולן שקבלו את הדם חוץ לזמנו. וחוץ למקומו. אם יש דם הנפש יחזור הכשר ויקבל: \n",
+ "קבל הכשר ונתן לפסול. יחזיר לכשר. קבל בימינו ונתן לשמאלו. יחזיר לימינו. קבל בכלי קדש ונתן בכלי חול. יחזיר לכלי קדש. נשפך מן הכלי על הרצפה ואספו. כשר. נתנו על גבי הכבש שלא כנגד היסוד. נתן את הנתנין למטה למעלה. ואת הנתנים למעלה למטה. את הנתנים בפנים בחוץ. ואת הנתנין בחוץ בפנים. אם יש דם הנפש. יחזור הכשר ויקבל: \n",
+ "השוחט את הזבח לאכול דבר שאין דרכו לאכול. ולהקטיר דבר שאין דרכו להקטיר. כשר. רבי אליעזר פוסל. לאכול דבר שדרכו לאכול ולהקטיר דבר שדרכו להקטיר פחות מכזית. כשר. לאכול כחצי זית ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n",
+ "השוחט את הזבח לאכול כזית מן העור. מן הרוטב. מן הקיפה. מן האלל. מן העצמות. מן הגידים. מן הטלפים. מן הקרנים. חוץ לזמנו או חוץ למקומו. כשר. ואין חייבים עליהם משום פגול. ונותר. וטמא: \n",
+ "השוחט את המוקדשין לאכול שליל. או שליא בחוץ. לא פיגל. המולק תורין בפנים לאכול ביציהם בחוץ. לא פיגל. חלב המוקדשין. וביצי תורין. אין חייבין עליהן משום פיגול. ונותר. וטמא: \n",
+ "שחטו על מנת להניח דמו או את אמוריו למחר. או להוציאן לחוץ. רבי יהודה פוסל. וחכמים מכשירין. שחטו על מנת ליתנו על גבי הכבש שלא כנגד היסוד. ליתן את הנתנין למטה למעלה. ואת הנתנין למעלה למטה. את הנתנין בפנים בחוץ. ואת הנתנין בחוץ בפנים. שיאכלוהו טמאים. שיקריבוהו טמאים. שיאכלוהו ערלים. שיקריבוהו ערלים. לשבר עצמות הפסח. ולאכול ממנו נא. לערב דמו בדם פסולין. כשר. שאין המחשבה פוסלת אלא חוץ לזמנו וחוץ למקומו. והפסח והחטאת שלא לשמן: \n"
+ ],
+ [
+ "בית שמאי אומרים. כל הנתנין על מזבח החיצון שאם נתנן מתנה אחת. כפר. ובחטאת שתי מתנות. ובית הלל אומרים אף חטאת שנתנה מתנה אחת. כפר. לפיכך אם נתן את הראשונה כתיקנה ואת השנייה חוץ לזמנה. כפר. נתן את הראשונה חוץ לזמנה ואת השנייה חוץ למקומה. פיגול וחייבין עליו כרת: \n",
+ "כל הנתנין על מזבח הפנימי. שאם חסר אחת מן המתנות לא כפר. לפיכך אם נתן כולן כתקנן ואחת שלא כתקנה. פסול ואין בו כרת: \n",
+ "אלו דברים שאין חייבין עליהם משום פגול. הקומץ. והלבונה. והקטרת. ומנחת כהנים. ומנחת כהן משיח [ומנחת נסכים] והדם. והנסכים הבאים בפני עצמן דברי רבי מאיר. וחכמים אומרים אף הבאים עם הבהמה. לוג שמן של מצורע רבי שמעון אומר. אין חייבין עליו משום פגול. ורבי מאיר אומר חייבין עליו משום פגול. שדם האשם מתירו. וכל שיש לו מתירים. בין לאדם. בין למזבח. חייבין עליו משום פגול: \n",
+ "העולה דמה מתיר את בשרה למזבח ועורה לכהנים. עולת העוף דמה מתיר את בשרה למזבח. חטאת העוף דמה מתיר את בשרה לכהנים. פרים הנשרפים. ושעירים הנשרפים. דמן מתיר את אימוריהן ליקרב. רבי שמעון אומר. כל שאינו על מזבח החיצון כשלמים אין חייבין עליו משום פגול: \n",
+ "קדשי גוים אין חייבין עליהם משום פגול. נותר. וטמא. והשוחטן בחוץ פטור. דברי רבי מאיר. רבי יוסי מחייב. דברים שאין חייבים עליהם משום פגול. חייבין עליהם משום נותר משום טמא. חוץ מן הדם. רבי שמעון אומר בדבר שדרכן להאכל. אבל כגון העצים. והלבונה. והקטרת. אין חייבין עליהם משום טומאה: \n",
+ "לשם ששה דברים הזבח נזבח. לשם זבח. לשם זובח. לשם השם. לשם אשים. לשם ריח. לשם ניחוח. והחטאת והאשם לשם חטא. אמר רבי יוסי אף מי שלא היה בלבו לשם אחד מכל אלו. כשר. שהוא תנאי בית דין שאין המחשבה הולכת אלא אחר העובד: \n"
+ ],
+ [
+ "איזהו מקומן של זבחים. קדשי קדשים. שחיטתן בצפון. פר ושעיר של יום הכפורים. שחיטתן בצפון. וקבול דמן בכלי שרת בצפון. ודמן טעון הזיה על בין הבדים ועל הפרוכת ועל מזבח הזהב. מתנה אחת מהן מעכבת. שירי הדם היה שופך על יסוד מערבי של מזבח החיצון. אם לא נתן לא עכב: ",
+ "פרים הנשרפים. ושעירים הנשרפים. שחיטתן בצפון. וקבול דמן בכלי שרת בצפון. ודמן טעון הזיה על הפרוכת ועל מזבח הזהב. מתנה אחת מהן מעכבת. שירי הדם היה שופך על יסוד מערבי של מזבח החיצון. אם לא נתן לא עכב. אלו ואלו נשרפין בבית הדשן: ",
+ "חטאות הצבור והיחיד. אלו הן חטאות הצבור. שעירי ראשי חדשים. ושל מועדות. שחיטתן בצפון וקבול דמן בכלי שרת בצפון. ודמן טעון ארבע מתנות על ארבע קרנות. כיצד. עלה בכבש ופנה לסובב. ובא לו לקרן דרומית מזרחית. מזרחית צפונית. צפונית מערבית. מערבית דרומית. שירי הדם היה שופך על יסוד דרומית. ונאכלין לפנים מן הקלעים. לזכרי כהונה. בכל מאכל. ליום ולילה. עד חצות: ",
+ "העולה קדשי קדשים. שחיטתה בצפון. וקבול דמה בכלי שרת בצפון. ודמה טעון שתי מתנות שהן ארבע. וטעונה הפשט ונתוח. וכליל לאישים: ",
+ "זבחי שלמי צבור ואשמות. אלו הן אשמות. אשם גזילות. אשם מעילות. אשם שפחה חרופה. אשם נזיר. אשם מצורע. אשם תלוי. שחיטתן בצפון וקבול דמן בכלי שרת בצפון. ודמן טעון שתי מתנות שהן ארבע. ונאכלין לפנים מן הקלעים. לזכרי כהונה בכל מאכל. ליום ולילה עד חצות: ",
+ "התודה ואיל נזיר קדשים קלים. שחיטתן בכל מקום בעזרה. ודמן טעון שתי מתנות שהן ארבע. ונאכלים בכל העיר לכל אדם בכל מאכל ליום ולילה עד חצות. המורם מהם. כיוצא בהם. אלא שהמורם נאכל לכהנים לנשיהם ולבניהם ולעבדיהם: ",
+ "שלמים קדשים קלים. שחיטתן בכל מקום בעזרה. ודמן טעון שתי מתנות שהן ארבע. ונאכלין בכל העיר לכל אדם בכל מאכל לשני ימים ולילה אחד. המורם מהם. כיוצא בהן. אלא שהמורם נאכל לכהנים לנשיהם ולבניהם ולעבדיהם. ",
+ "הבכור. והמעשר. והפסח. קדשים קלים. שחיטתן בכל מקום בעזרה. ודמן טעון מתנה אחת. ובלבד שיתן כנגד היסוד. שינה באכילתן. הבכור נאכל לכהנים. והמעשר לכל אדם. ונאכלין בכל העיר לכל אדם. בכל מאכל. לשני ימים ולילה אחד. הפסח אינו נאכל אלא בלילה. ואינו נאכל אלא עד חצות. ואינו נאכל אלא למנויו. ואינו נאכל אלא צלי: "
+ ],
+ [
+ "קדשי קדשים ששחטן בראש המזבח. רבי יוסי אומר כאילו נשחטו בצפון. רבי יוסי בר יהודה אומר מחצי המזבח ולצפון. כצפון מחצי המזבח ולדרום. כדרום. המנחות היו נקמצות בכל מקום בעזרה. ונאכלין לפנים מן הקלעים. לזכרי כהונה. בכל מאכל. ליום ולילה עד חצות: \n",
+ "חטאת העוף היתה נעשית על קרן דרומית מערבית. בכל מקום היתה כשרה. אלא זה היה מקומה. ושלשה דברים היתה אותה הקרן משמשת מלמטן. ושלשה מלמעלן. מלמטן חטאת העוף. וההגשות. ושירי הדם. מלמעלן. ניסוך המים והיין. ועולת העוף. כשהיא רבה במזרח: \n",
+ "כל העולים למזבח. עולין דרך ימין. ומקיפין ויורדין דרך שמאל. חוץ מן העולה לשלשה דברים אלו. שהיו עולים. וחוזרים לעקב: \n",
+ "חטאת העוף כיצד היתה נעשית. הי' מולק את ראשה ממול ערפה ואינו מבדיל. ומזה מדמה על קיר המזבח. שירי הדם היה מתמצה על היסוד. אין למזבח אלא דמה. וכולה לכהנים: \n",
+ "עולת העוף כיצד היתה נעשית. עלה בכבש ופנה לסובב. בא לו לקרן דרומית מזרחית. היה מולק את ראשה ממול ערפה. ומבדיל. וממצה את דמה על קיר המזבח. נטל את הראש. והקיף בית מליקתו למזבח. וספגו במלח. וזרקו על גבי האישים. בא לו לגוף והסיר את המוראה. ואת הנוצה. ואת בני מעים היוצאים עמה. והשליכן לבית הדשן. שיסע ולא הבדיל. ואם הבדיל כשר. וספגו במלח. וזרקו על גבי האישים: \n",
+ "לא הסיר לא את המוראה. ולא את הנוצה. ולא את בני מעים היוצאין עמה. ולא ספגו במלח. כל ששינה בה מאחר שמיצה את דמה כשרה. הבדיל בחטאת ולא הבדיל בעולה. פסל. מיצה דם הראש. ולא מיצה דם הגוף. פסולה. מיצה דם הגוף. ולא מיצה דם הראש. כשרה: \n",
+ "חטאת העוף שמלקה שלא לשמה. מיצה דמה שלא לשמה. או לשמה ושלא לשמה. או שלא לשמה ולשמה. פסולה. עולת העוף כשרה. ובלבד שלא עלתה לבעלים. אחד חטאת העוף ואחד עולת העוף שמלקן. ושמיצה דמן. לאכול דבר שדרכו לאכול. להקטיר דבר שדרכו להקטיר. חוץ למקומו פסול ואין בו כרת. חוץ לזמנו פגול וחייבין עליו כרת. ובלבד שיקרב המתיר כמצותו. כיצד קרב המתיר כמצותו. מלק בשתיקה ומיצה הדם חוץ לזמנו. או שמלק חוץ לזמנו ומיצה הדם בשתיקה. או שמלק ומיצה הדם חוץ לזמנו. זה שקרב המתיר כמצותו. כיצד לא קרב המתיר כמצותו. מלק חוץ למקומו ומיצה הדם חוץ לזמנו. או שמלק חוץ לזמנו ומיצה הדם חוץ למקומו. או שמלק ומיצה הדם חוץ למקומו. חטאת העוף שמלקה שלא לשמה ומיצה דמה חוץ לזמנה. או שמלקה חוץ לזמנה ומיצה דמה שלא לשמה. או שמלקה ומיצה דמה שלא לשמה. זה הוא שלא קרב המתיר כמצותו. לאכול כזית בחוץ וכזית למחר. כזית למחר וכזית בחוץ. כחצי זית בחוץ וכחצי זית למחר. כחצי זית למחר וכחצי זית בחוץ. פסול ואין בו כרת. אמר רבי יהודה זה הכלל אם מחשבת הזמן קדמה למחשבת המקום. פגול וחייבין עליו כרת. ואם מחשבת המקום קדמה למחשבת הזמן פסול ואין בו כרת. וחכמים אומרים זה וזה פסול ואין בו כרת. לאכול כחצי זית. ולהקטיר כחצי זית. כשר. שאין אכילה והקטרה מצטרפין: \n"
+ ],
+ [
+ "חטאת העוף שעשאה למטה. כמעשה חטאת לשם חטאת. כשרה. כמעשה חטאת לשם עולה. כמעשה עולה לשם חטאת. כמעשה עולה לשם עולה. פסולה. עשאה למעלה כמעשה כולם. פסולה: ",
+ "עולת העוף שעשאה למעלה. כמעשה עולה לשם עולה. כשרה. כמעשה עולה לשם חטאת. כשרה. ובלבד שלא עלתה לבעלים. כמעשה חטאת לשם עולה. כמעשה חטאת לשם חטאת פסולה. עשאה למטה. כמעשה כולן. פסולה: ",
+ "וכולן אינן מטמאות. בבית הבליעה. ומועלין בהן. חוץ מחטאת העוף שעשאה למטה כמעשה חטאת. לשם חטאת: ",
+ "עולת העוף שעשאה למטה כמעשה חטאת לשם חטאת. רבי אליעזר אומר. מועלין בה. רבי יהושע אומר אין מועלין בה. אמר רבי אליעזר מה אם חטאת שאין מועלין בה לשמה. כששינה את שמה מועלין בה. עולה שמועלין בה לשמה. כששינה את שמה אינו דין שימעלו בה. אמר לו רבי יהושע לא. אם אמרת בחטאת ששינה את שמה לשם עולה. שכן שינה שמה לדבר שיש בו מעילה. תאמר בעולה ששינה את שמה לשם חטאת. שכן שינה את שמה לדבר שאין בו מעילה. אמר לו רבי אליעזר. והרי קדשי קדשים ששחטן בדרום. ושחטן לשם קדשים קלים. יוכיחו. שכן שינה את שמן לדבר שאין בו מעילה ומועלין בהן. אף אתה אל תתמה על העולה שאף על פי ששינה את שמה לדבר שאין בו מעילה. שימעלו בה. אמר לו רבי יהושע לא. אם אמרת בקדשי קדשים ששחטן בדרום ושחטן לשם קדשים קלים. שכן שינה את שמן בדבר שיש בו איסור והיתר. תאמר בעולה ששינה את שמה בדבר שכולו היתר: ",
+ "מלק בשמאל. או בלילה. שחט חולין בפנים וקדשים בחוץ. אינן מטמאין בבית הבליעה. מלק בסכין. מלק חולין בפנים וקדשים בחוץ. תורין שלא הגיע זמנן. ובני יונה שעבר זמנן. שיבש גפה ושנסמית עינה. ושנקטעה רגלה. מטמא בבית הבליעה. זה הכלל. כל שהיה פסולה בקדש אינה מטמאה בבית הבליעה. לא היה פסולה בקדש מטמא בבית הבליעה. וכל הפסולים שמלקו. מליקתן פסולה ואינן מטמאות בבית הבליעה: ",
+ "מלק ונמצא טריפה רבי מאיר אומר אינה מטמאה בבית הבליעה. רבי יהודה אומר מטמאה בבית הבליעה. אמר רבי מאיר מה אם נבלת בהמה. שהיא מטמאה במגע ובמשא. שחיטתה מטהרת את טריפתה מטומאתה. נבלת העוף שאינה מטמאה במגע ובמשא. אינו דין שתהא שחיטתה מטהרת את טריפתה מטומאתה. מה מצינו בשחיטתה שהיא מכשרתה באכילה ומטהרת את טריפתה מטומאתה. אף מליקתה שהיא מכשרתה באכילה. תטהר את טריפתה מטומאתה. רבי יוסי אומר. דיה כנבלת בהמה. שחיטתה מטהרתה אבל לא מליקתה: "
+ ],
+ [
+ "כל הזבחים שנתערבו בחטאות המתות או בשור הנסקל. אפילו אחת ברבוא. ימותו כולם. נתערבו בשור שנעבדה בו עבירה. או שהמית את האדם על פי עד אחד. או על פי הבעלים. ברובע. ובנרבע. ובמוקצה. ובנעבד. ובאתנן. ובמחיר. ובכלאים. ובטריפה. וביוצא דופן. ירעו עד שיסתאבו. וימכרו. ויביא בדמי היפה שבהן. מאותו המין. נתערב בחולין תמימים ימכרו החולין לצריכי אותו המין: \n",
+ "קדשים בקדשים. מין במינו. זה יקרב לשם מי שהוא וזה יקרב לשם מי שהוא. קדשים בקדשים מין בשאינו מינו. ירעו עד שיסתאבו וימכרו. ויביא בדמי היפה שבהן ממין זה. ובדמי היפה שבהן ממין זה. ויפסיד המותר מביתו. נתערבו בבכור ובמעשר. ירעו עד שיסתאבו. ויאכלו כבכור וכמעשר. הכל יכולין להתערב חוץ מן החטאת ומן האשם: \n",
+ "אשם שנתערב בשלמים ירעו עד שיסתאבו. רבי שמעון אומר שניהם ישחטו בצפון. ויאכלו כחמור שבהן. אמרו לו אין מביאין קדשים לבית הפסול. נתערבו חתיכות בחתיכות. קדשי קדשים בקדשים קלים. הנאכלין ליום אחד בנאכלים לשני ימים. יאכלו כחמור שבהן: \n",
+ "אברי חטאת שנתערבו באברי עולה. רבי אליעזר אומר יתן למעלן. ורואה אני את בשר החטאת מלמעלן כאילו הוא עצים. וחכמים אומרים תעובר צורתן ויצא לבית השריפה: \n",
+ "אברין באברי בעלי מומין רבי אליעזר אומר אם קרב ראש אחד מהן יקרבו כל הראשין. כרעו של אחד מהן. יקרבו כל הכרעים. וחכמים אומרים אפילו קרבו כלם. חוץ מאחד מהן יצא לבית השריפה: \n",
+ "דם שנתערב במים. אם יש בו מראה דם כשר. נתערב ביין רואין אותו כאילו הוא מים. נתערב בדם בהמה או בדם חיה. רואין אותו כאילו הוא מים. רבי יהודה אומר. אין דם מבטל דם: \n",
+ "נתערב בדם פסולין ישפך לאמה. בדם תמצית ישפך לאמה. רבי אליעזר מכשיר. אם לא נמלך ונתן כשר: \n",
+ "דם תמימים בדם בעלי מומים. ישפך לאמה. כוס בכוסות רבי אליעזר אומר קרב כוס אחד. יקריבו כל הכוסות. וחכמים אומרים אפילו קרבו כלם חוץ מאחד מהן ישפך לאמה: \n",
+ "הנתנין למטה. שנתערבו בנתנין למעלה. רבי אליעזר אומר יתן למעלה ורואה אני את התחתונים למעלה כאילו הן מים. ויחזור ויתן למטה. וחכמים אומרים ישפכו לאמה ואם לא נמלך ונתן. כשר: \n",
+ "הנתנין מתנה אחת. שנתערבו בנתנין במתנה אחת. ינתנו מתנה אחת. מתן ארבע במתן ארבע ינתנו במתן ארבע. מתן ארבע במתנה אחת. רבי אליעזר אומר ינתנו במתן ארבע. רבי יהושע אומר ינתנו במתנה אחת. אמר לו רבי אליעזר והרי הוא עובר על בל תגרע. אמר לו רבי יהושע. והרי הוא עובר על בל תוסיף. אמר לו רבי אליעזר לא נאמר בל תוסיף אלא כשהוא בעצמו. אמר לו רבי יהושע לא נאמר בל תגרע אלא כשהוא בעצמו. ועוד אמר רבי יהושע. כשנתת. עברת על בל תוסיף. ועשית מעשה בידך. וכשלא נתת עברת על בל תגרע. ולא עשית מעשה בידך: \n",
+ "הנתנין בפנים שנתערבו עם הנתנין בחוץ. ישפכו לאמה. נתן בחוץ וחזר ונתן בפנים. כשר. בפנים וחזר ונתן בחוץ. רבי עקיבא פוסל. וחכמים מכשירים. שהיה רבי עקיבא אומר. כל הדמים שנכנסו לכפר בהיכל. פסול. וחכמים אומרים חטאת בלבד. רבי אליעזר אומר. אף האשם. שנאמר כחטאת כאשם: \n",
+ "חטאת שקבל דמה בשני כוסות. יצא אחד מהן לחוץ. הפנימי כשר. נכנס אחד מהן לפנים. רבי יוסי הגלילי מכשיר בחיצון. וחכמים פוסלין. אמר רבי יוסי הגלילי מה אם במקום שהמחשבה פוסלת בחוץ. לא עשה את המשואר כיוצא. מקום שאין המחשבה פוסלת בפנים אינו דין שלא נעשה את המשואר כנכנס. נכנס לכפר. אף על פי שלא כפר. פסול. דברי רבי אליעזר. רבי שמעון אומר. עד שיכפר. רבי יהודה אומר אם הכניס שוגג כשר. כל הדמים הפסולין שניתנו על גבי המזבח לא הרצה הציץ. אלא על הטמא שהציץ מרצה על הטמא ואינו מרצה על היוצא: \n"
+ ],
+ [
+ "המזבח מקדש את הראוי לו. רבי יהושע אומר. כל הראוי לאשים. אם עלה לא ירד שנאמר (ויקרא ו, ב) היא העולה על מוקדה על המזבח מה עולה שהיא ראויה לאשים אם עלתה לא תרד. אף כל דבר שהוא ראוי לאשים. אם עלה לא ירד. רבן גמליאל אומר כל הראוי למזבח אם עלה לא ירד. שנאמר היא העולה על מוקדה על המזבח. מה עולה שהיא ראויה למזבח. אם עלתה לא תרד. אף כל דבר שהוא ראוי למזבח אם עלה לא ירד. אין בין דברי רבן גמליאל לדברי רבי יהושע אלא הדם והנסכים. שרבן גמליאל אומר לא ירדו. ור' יהושע אומר ירדו. רבי שמעון אומר. הזבח כשר. והנסכים פסולים. הנסכים כשרין והזבח פסול. אפילו זה וזה פסולין. הזבח לא ירד והנסכים ירדו: ",
+ "ואלו אם עלו לא ירדו. הלן והטמא. והיוצא. והנשחט חוץ לזמנו. וחוץ למקומו. ושקבלו פסולים. וזרקו את דמו. רבי יהודה אומר. שנשחטה בלילה. שנשפך את דמה. ושיצא דמה חוץ לקלעים. אם עלתה תרד. רבי שמעון אומר. לא תרד. שהיה רבי שמעון אומר. כל שפסולו בקדש. הקדש מקבלו. לא היה פסולו בקדש אין הקדש מקבלו: ",
+ "אלו לא היה פסולן בקדש. הרובע והנרבע והמוקצה והנעבד והאתנן והמחיר והכלאים והטרפה והיוצא דופן ובעלי מומין. רבי עקיבא מכשיר בבעלי מומין. רבי חנניא סגן הכהנים אומר. דוחה היה אבא את בעלי מומין מעל גבי המזבח: ",
+ "כשם שאם עלו לא ירדו. כך אם ירדו לא יעלו. וכולן שעלו חיים לראש המזבח ירדו. עולה שעלתה חיה לראש המזבח תרד. שחטה בראש המזבח יפשיט וינתח במקומה: ",
+ "ואלו אם עלו ירדו. בשר קדשי קדשים. ובשר קדשים קלים. ומותר העומר. ושתי הלחם. ולחם הפנים. ושירי מנחות והקטרת. הצמר שבראשי כבשים. והשער שבזקן תישים. והעצמות. והגידים והקרנים והטלפים בזמן שהן מחוברים יעלו. שנאמר (ויקרא א, ט) והקטיר הכהן את הכל המזבחה. פרשו לא יעלו. שנאמר (דברים יב, כז) ועשית עולותיך הבשר והדם: ",
+ "וכולם שפקעו מעל גבי המזבח לא יחזיר. וכן גחלת שפקעה מעל גבי המזבח. אברים שפקעו מעל גבי המזבח קודם לחצות. יחזיר. ומועלין בהן. לאחר חצות לא יחזיר. ואין מועלין בהן ",
+ "כשם שהמזבח מקדש את הראוי לו. כך הכבש מקדש. כשם שהמזבח והכבש מקדשין את הראוי להן. כך הכלים מקדשים. כלי הלח מקדשין את הלח. ומדות היבש מקדשות את היבש. אין כלי הלח מקדשין את היבש. ולא מדות היבש מקדשות את הלח. כלי הקדש שנקבו אם עושים הם מעין מלאכתן שהיו עושין והם שלמים. מקדשין. ואם לאו. אין מקדשים. וכולן אין מקדשים אלא בקדש: "
+ ],
+ [
+ "כל התדיר מחבירו. קודם את חבירו. התמידים קודמין למוספין. מוספי שבת קודמין למוספי ראש חדש. מוספי ראש חדש קודמין למוספי ראש השנה. שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד תעשו את אלה: ",
+ "וכל המקודש מחבירו קודם את חבירו. דם חטאת קודם לדם עולה. מפני שהוא מרצה. אברי עולה קודמין לאימורי חטאת. מפני שהן כליל לאשים. חטאת קודמת לאשם. מפני שדמה ניתן על ארבע קרנות ועל היסוד. אשם קודם לתודה ולאיל נזיר. מפני שהוא קדשי קדשים. התודה ואיל נזיר קודמין לשלמים. מפני שהן נאכלין ליום אחד וטעונים לחם. שלמים קודמין לבכור. מפני שהם טעונין מתן ארבע. וסמיכה. ונסכים ותנופת חזה ושוק: ",
+ "הבכור קודם למעשר. מפני שקדושתו מרחם. ונאכל לכהנים. המעשר קודם לעופות. מפני שהוא זבח. ויש בו קדשי קדשים דמו ואימוריו: ",
+ "העופות קודמין למנחות. מפני שהן מיני דמים. מנחת חוטא קודמת למנחת נדבה. מפני שהיא באה על חטא. חטאת העוף קודמת לעולת העוף. וכן בהקדשה: ",
+ "כל החטאות שבתורה קודמות לאשמות חוץ מאשם מצורע מפני שהוא בא על ידי הכשר. כל האשמות שבתורה באים בני שתים. ובאין בכסף שקלים. חוץ מאשם נזיר ואשם מצורע. שהן באין בני שנתן. ואינן באין בכסף שקלים: ",
+ "כשם שהן קודמים בהקרבתן. כך הן קודמין באכילתן. שלמים של אמש. ושלמים של היום. של אמש קודמין. שלמים של אמש. וחטאת ואשם של היום. של אמש קודמין. דברי רבי מאיר. וחכמים אומרים החטאת קודמת מפני שהיא קדשי קדשים: ",
+ "ובכולם הכהנים רשאין לשנות באכילתן. לאכלן צלויים שלוקים ומבושלים. ולתת לתוכן תבלי חולין ותבלי תרומה. דברי רבי שמעון. רבי מאיר אומר. לא יתן לתוכו תבלי תרומה. שלא יביא את התרומה לידי פסול: ",
+ "אמר רבי שמעון. אם ראית שמן שהוא מתחלק בעזרה אין אתה צריך לשאול מה הוא. אלא מותר רקיקי מנחות ישראל ולוג שמן של מצורע. אם ראית שמן שהוא נתון על גבי האשים. אין אתה צריך לשאול מה הוא. אלא מותר רקיקי מנחות כהנים ומנחת כהן המשיח שאין מתנדבים שמן. רבי טרפון אומר. מתנדבים שמן: "
+ ],
+ [
+ "דם חטאת שנתז על הבגד. הרי זה טעון כבוס. אף על פי שאין הכתוב מדבר אלא בנאכלות. שנאמר (ויקרא ו, יט) במקום קדוש תאכל. אחד הנאכלת. ואחד הפנימית טעונות כבוס. שנאמר תורת החטאת. תורה אחת לכל החטאות: ",
+ "חטאת פסולה אין דמה טעון כבוס. בין שהיה לה שעת הכושר. בין שלא היה לה שעת הכושר. איזו היא שהיה לה שעת הכושר שלנה שנטמאה ושיצאה. ואיזו היא שלא היה לה שעת הכושר. שנשחטה חוץ לזמנה וחוץ למקומה. ושקבלו פסולין. וזרקו את דמה: ",
+ "נתז מן הצואר על הבגד אינו טעון כבוס. מן הקרן ומן היסוד אינו טעון כבוס. נשפך על הרצפה ואספו אינו טעון כבוס. אין טעון כבוס אלא הדם שנתקבל בכלי. וראוי להזיה. נתז על העור עד שלא הופשט אינו טעון כבוס. משהופשט. טעון כבוס. דברי רבי יהודה. רבי אליעזר אומר. אף משהופשט אינו טעון כבוס. אינו טעון כבוס אלא מקום הדם. ודבר שהוא ראוי לקבל טומאה. וראוי לכבוס. ",
+ "אחד הבגד. ואחד השק. ואחד העור. טעונין כבוס במקום קדוש. ושבירת כלי חרס. במקום קדוש. ומריקה ושטיפה בכלי נחשת במקום קדוש. זה חומר בחטאת מקדשי קדשים: ",
+ "בגד שיצא חוץ לקלעים. נכנס ומכבסו במקום קדוש. נטמא חוץ לקלעים. קורעו ונכנס ומכבסו במקום קדוש. כלי חרס שיצא חוץ לקלעים נכנס ושוברו במקום קדוש. נטמא חוץ לקלעים נוקבו ונכנס ושוברו במקום קדוש: ",
+ "כלי נחשת שיצא חוץ לקלעים. נכנס ומורקו ושוטפו במקום קדוש. נטמא חוץ לקלעים. פוחתו ונכנס ומורקו ושוטפו במקום קדוש: ",
+ "אחד שבישל בו ואחד שעירה לתוכו רותח. אחד קדשי קדשים ואחד קדשים קלים. טעונין מריקה ושטיפה. רבי שמעון אומר קדשים קלים אינן טעונין מריקה ושטיפה. רבי טרפון אומר אם בשל בו מתחלת הרגל. יבשל בו את כל הרגל. וחכמים אומרים עד זמן אכילה. מריקה ושטיפה. מריקה. כמריקת הכוס. ושטיפה כשטיפת הכוס. מריקה בחמין. ושטיפה בצונן. והשפוד והאסכלה מגעילן בחמין: ",
+ "בישל בו קדשים וחולין. או קדשי קדשים וקדשים קלים. אם יש בהן בנותן טעם. הרי הקלים נאכלין כחמורין. ואינן טעונין מריקה ושטיפה. ואינם פוסלין במגע. רקיק שנגע ברקיק. וחתיכה בחתיכה. לא כל הרקיק ולא כל החתיכות אסורין. אינו אסור אלא מקום שבלע: "
+ ],
+ [
+ "טבול יום. ומחוסר כפורים. אינן חולקים בקדשים לאכול לערב. אונן. נוגע ואינו מקריב. ואינו חולק לאכול לערב. בעלי מומין. בין בעלי מומין קבועין. בין בעלי מומין עוברין. חולקין ואוכלין. אבל לא מקריבין. וכל שאינו ראוי לעבודה. אינו חולק בבשר. וכל שאין לו בבשר. אין לו בעורות. אפילו טמא בשעת זריקת דמים. וטהור בשעת הקטר חלבים. אינו חולק בבשר. שנאמר (ויקרא ז, לג) המקריב את דם השלמים ואת החלב מבני אהרן לו תהיה שוק הימין למנה: ",
+ "כל שלא זכה המזבח בבשרה. לא זכו הכהנים בעורה. שנאמר (ויקרא ז, ח) עולת איש עולה שעלתה לאיש. עולה שנשחטה. שלא לשמה. אף על פי שלא עלתה לבעלים. עורה לכהנים. אחד עולת האיש. ואחד עולת האשה. עורותיהן לכהנים: ",
+ "עורות קדשים קלים לבעלים. ועורות קדשי קדשים לכהנים. קל וחומר. מה אם עולה שלא זכו בבשרה. זכו בעורה. קדשי קדשים שזכו בבשרה. אינו דין שיזכו בעורה. אין מזבח יוכיח שאין לו עור מכל מקום: ",
+ "כל הקדשים שאירע בהם פסול קודם להפשטן. אין עורותיהם לכהנים. לאחר הפשטן עורותיהם לכהנים. אמר רבי חנינא סגן הכהנים. מימי לא ראיתי עור יצא לבית השריפה. אמר ר' עקיבא מדבריו למדנו שהמפשיט את הבכור ונמצא טריפה שיאותו הכהנים בעורו וחכמים אומרים אין לא ראינו ראיה אלא יוצא לבית השריפה: ",
+ "פרים הנשרפים. ושעירים הנשרפים בזמן שהם נשרפין כמצותן. נשרפין בבית הדשן ומטמאין בגדים. ואם אינן נשרפין כמצותן. נשרפין בבית הבירה. ואינם מטמאין בגדים: ",
+ "היו סובלין אותם במוטות. יצאו הראשונים חוץ לחומת העזרה. והאחרונים לא יצאו. הראשונים מטמאין בגדים. והאחרונים אינן מטמאין בגדים עד שיצאו. יצאו אלו ואלו. אלו ואלו מטמאין בגדים. רבי שמעון אומר אלו ואלו. אינן מטמאין בגדים. עד שיצת האור ברובן. ניתך הבשר. אין השורף מטמא בגדים: "
+ ],
+ [
+ "השוחט והמעלה בחוץ. חייב על השחיטה וחייב על העלייה. רבי יוסי הגלילי אומר. שחט בפנים והעלה בחוץ חייב. שחט בחוץ והעלה בחוץ פטור. שלא העלה בחוץ אלא דבר פסול. אמרו לו אף השוחט בפנים ומעלה בחוץ כיון שהוציאו פסלו: ",
+ "טמא שאכל בין קדש טמא. ובין קדש טהור. חייב. רבי יוסי הגלילי אומר. טמא שאכל טהור חייב. וטמא שאכל טמא. פטור. שלא אכל אלא דבר טמא. אמרו לו אף טמא שאכל טהור. כיון שנגע בו טימאהו. וטהור שאכל טמא פטור. שאינו חייב אלא על טומאת הגוף: ",
+ "חומר בשחיטה מבעלייה. ובעלייה מבשחיטה. חומר בשחיטה. שהשוחט להדיוט חייב. והמעלה להדיוט פטור. חומר בעלייה. שנים שאחזו בסכין ושחטו פטורים. אחזו באבר והעלוהו. חייבין. העלה וחזר והעלה. וחזר והעלה. חייב על כל עלייה ועלייה. דברי רבי שמעון. רבי יוסי אומר. אינו חייב אלא אחת. ואינו חייב עד שיעלה לראש המזבח. רבי שמעון אומר. אפילו העלה על הסלע. או על האבן. חייב: ",
+ "אחד קדשים כשרין ואחד קדשים פסולין. שהיה פסולן בקדש. והקריבן בחוץ. חייב. המעלה כזית מן העולה ומן האימורין בחוץ. חייב. הקומץ. והלבונה. והקטרת. ומנחת כהנים. ומנחת כהן המשיח. ומנחת נסכין. שהקריב מאחד מהן כזית בחוץ. חייב. רבי אלעזר פוטר עד שיקריב את כולו. וכולם שהקריבן בפנים. ושייר בהן כזית והקריבן בחוץ חייב. וכולם שחסרו כל שהן והקריבן בחוץ. פטור: ",
+ "המקריב קדשים ואימוריהם בחוץ חייב. מנחה שלא נקמצה והקריבה בחוץ פטור. קמצה וחזר קומצה לתוכה והקריבה בחוץ חייב: ",
+ "הקומץ והלבונה שהקריב את אחד מהן בחוץ חייב. רבי אלעזר פוטר. עד שיקריב את השני. אחד בפנים ואחד בחוץ חייב. שני בזיכי לבונה שהקריב את אחד מהן בחוץ חייב. רבי אלעזר פוטר עד שיקריב את השני. אחד בפנים ואחד בחוץ חייב. הזורק מקצת דמים בחוץ חייב. רבי אלעזר אומר אף המנסך מי חג בחג בחוץ חייב. רבי נחמיה אומר שירי הדם שהקריבן בחוץ חייב: ",
+ "המולק את העוף בפנים והעלה בחוץ חייב. מלק בחוץ והעלה בחוץ פטור. השוחט את העוף בפנים והעלה בחוץ פטור. שחט בחוץ והעלה בחוץ חייב. נמצא דרך הכשרו מבפנים פטורו בחוץ. דרך הכשרו בחוץ פטורו בפנים. רבי שמעון אומר כל שחייבין עליו בחוץ. חייבין על כיוצא בו בפנים שהעלהו בחוץ. חוץ מן השוחט בפנים ומעלה בחוץ: ",
+ "החטאת שקבל דמה בכוס אחד. נתן בחוץ וחזר ונתן בפנים. בפנים וחזר ונתן בחוץ. חייב. שכולו ראוי לבא בפנים. קבל דמה בשתי כוסות נתן שניהם בפנים. פטור. שניהם בחוץ חייב. אחד בפנים ואחד בחוץ פטור. אחד בחוץ ואחד בפנים חייב על החיצון. והפנימי מכפר. למה הדבר דומה למפריש חטאתו ואבדה. והפריש אחרת תחתיה ואחר כך נמצאת הראשונה. והרי שתיהן עומדות. שחט שתיהן בפנים. פטור. שחט שתיהן בחוץ חייב. אחת בפנים ואחת בחוץ פטור. אחת בחוץ ואחת בפנים חייב על החיצונה והפנימית מכפרת. כשם שדמה פוטר את בשרה. כך הוא פוטר את בשר חברתה: "
+ ],
+ [
+ "פרת חטאת ששרפה חוץ מגיתה. וכן שעיר המשתלח שהקריבו בחוץ פטור שנאמר (ויקרא יז, ד) ואל פתח אהל מועד לא הביאו. כל שאינו ראוי לבא אל פתח אהל מועד אין חייבין עליו: ",
+ "הרובע. והנרבע. והמוקצה. והנעבד. והאתנן. והמחיר. והכלאים. והטריפה. ויוצא דופן. שהקריבן בחוץ פטור. שנאמר (ויקרא יז, ד) לפני משכן ה'. כל שאינו ראוי לפני משכן ה' אין חייבין עליו. בעלי מומין. בין בעלי מומין קבועים בין בעלי מומין עוברים. שהקריבן בחוץ פטור. רבי שמעון אומר בעלי מומין קבועין פטור. ובעלי מומין עוברין. עוברין בלא תעשה. תורים שלא הגיע זמנן ובני יונה שעבר זמנן שהקריבן בחוץ פטור. רבי שמעון אומר בני יונה שעבר זמנן פטור. ותורים שלא הגיע זמנן בלא תעשה. אותו ואת בנו. ומחוסר זמן פטור. רבי שמעון אומר הרי זה בלא תעשה. שהיה רבי שמעון אומר כל שהוא ראוי לבא לאחר זמן. הרי זה בלא תעשה. ואין בו כרת. וחכמים אומרים כל שאין בו כרת אין בו בלא תעשה. ",
+ "מחוסר זמן. בין בגופו. בין בבעליו. איזה הוא מחוסר זמן בבעליו. הזב. והזבה. ויולדת. ומצורע. שהקריבו חטאתם ואשמם בחוץ פטורין. עולותיהן ושלמיהן בחוץ חייבין. המעלה מבשר חטאת מבשר אשם. מבשר קדשי קדשים מבשר קדשים קלים. ומותר העומר. ושתי הלחם. ולחם הפנים. ושירי מנחות. היוצק הבולל. הפותת. המולח. המניף. המגיש. המסדר את השלחן והמטיב את הנרות. והקומץ והמקבל דמים בחוץ פטור. אין חייבין עליו לא משום זרות. ולא משום טומאה. ולא משום מחוסר בגדים ולא משום רחוץ ידים ורגלים: ",
+ "עד שלא הוקם המשכן. היו הבמות מותרות. ועבודה בבכורות. משהוקם המשכן. נאסרו הבמות ועבודה בכהנים. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים בכל מחנה ישראל: ",
+ "באו לגלגל והותרו הבמות. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים בכל מקום: ",
+ "באו לשילה נאסרו הבמות. לא היה שם תקרה אלא בית של אבנים מלמטן. ויריעות מלמעלן. והיא היתה מנוחה. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים ומעשר שני בכל הרואה: ",
+ "באו לנוב ולגבעון הותרו הבמות. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים בכל ערי ישראל: ",
+ "באו לירושלים. נאסרו הבמות. ולא היה להם עוד היתר. והיא היתה נחלה. קדשי קדשים נאכלים לפנים מן הקלעים. קדשים קלים ומעשר שני לפנים מן החומה: ",
+ "כל הקדשים שהקדישן בשעת איסור במות. והקריבן בשעת איסור במות בחוץ. הרי אלו בעשה ולא תעשה. וחייבין עליהן כרת. הקדישן בשעת היתר במות. והקריבן בשעת איסור במות. הרי אלו בעשה ולא תעשה. ואין חייבין עליהן כרת. הקדישן בשעת איסור במות. והקריבן בשעת היתר במות. הרי אלו בעשה. ואין בהם בלא תעשה. ",
+ "אלו קדשים קרבים במשכן. קדשים שהוקדשו למשכן. קרבנות הצבור קרבין במשכן. וקרבנות היחיד בבמה. קרבנות היחיד שהוקדשו למשכן. יקרבו במשכן. ואם הקריבן בבמה פטור. מה בין במת יחיד לבמת צבור. סמיכה ושחיטת צפון. ומתן סביב. ותנופה. והגשה. רבי יהודה אומר אין מנחה בבמה. וכיהון ובגדי שרת וכלי שרת וריח ניחוח. ומחיצה בדמים ורחוץ ידים ורגלים. אבל הזמן והנותר. והטמא. שוים בזה ובזה: "
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..53255abc02f27b80d15cf47799be19ed08145e71
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/Torat Emet 357.json
@@ -0,0 +1,156 @@
+{
+ "language": "he",
+ "title": "Mishnah Zevachim",
+ "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+ "versionTitle": "Torat Emet 357",
+ "status": "locked",
+ "priority": 3.0,
+ "license": "Public Domain",
+ "versionTitleInHebrew": "תורת אמת 357",
+ "actualLanguage": "he",
+ "languageFamilyName": "hebrew",
+ "isBaseText": true,
+ "isSource": true,
+ "isPrimary": true,
+ "direction": "rtl",
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "text": [
+ [
+ "כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ: ",
+ "יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין: ",
+ "הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: ",
+ "הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִים. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. שֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים, בַּשְּׁחִיטָה וּבַקִּבּוּל וּבַהִלּוּךְ וּבַזְּרִיקָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, אִי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה וְשֶׁלֹּא בְקַבָּלָה וְשֶׁלֹּא בִזְרִיקָה, אֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, שׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, הַמַּחֲשָׁבָה פוֹסֶלֶת. וּבִמְקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ, אֵין הַמַּחֲשָׁבָה פוֹסָלֶת: "
+ ],
+ [
+ "כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קִבֵּל בַּשְּׂמֹאל, פָּסָל. רַבִּי שִׁמְעוֹן מַכְשִׁיר. נִשְׁפַּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּן, לְמַעְלָן, וְאֶת הַנִּתָּנִין לְמַעְלָן, לְמַטָּן, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, פָּסוּל וְאֵין בּוֹ כָרֵת: \n",
+ "הַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרֹק דָּמוֹ בַחוּץ אוֹ מִקְצָת דָּמוֹ בַחוּץ, לְהַקְטִיר אֶת אֵמוּרָיו בַּחוּץ אוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, לֶאֱכֹל בְּשָׂרוֹ בַחוּץ אוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ אוֹ לֶאֱכֹל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לִזְרֹק דָּמוֹ לְמָחָר אוֹ מִקְצָת דָּמוֹ לְמָחָר, לְהַקְטִיר אֵמוּרָיו לְמָחָר אוֹ מִקְצָת אֵמוּרָיו לְמָחָר, לֶאֱכֹל בְּשָׂרוֹ לְמָחָר אוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר אוֹ כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת: \n",
+ "זֶה הַכְּלָל, כָּל הַשּׁוֹחֵט וְהַמְקַבֵּל וְהַמְהַלֵּךְ וְהַזּוֹרֵק, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+ "כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה. אוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ. אוֹ שֶׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, חוּץ לִמְקוֹמוֹ. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן. אוֹ שֶּׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן. זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+ "לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+ ],
+ [
+ "כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל: ",
+ "קִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחֲזִיר לַכָּשֵׁר. קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ, יַחֲזִיר לִימִינוֹ. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן בִּכְלִי חֹל, יַחֲזִיר לִכְלִי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ, שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִים לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִים בַּחוּץ, בִּפְנִים, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל: ",
+ "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: ",
+ "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל כַּזַּיִת מִן הָעוֹר, מִן הָרֹטֶב, מִן הַקִּיפָה, מִן הָאָלָל, מִן הָעֲצָמוֹת, מִן הַגִּידִים, מִן הַטְּלָפַיִם, מִן הַקַּרְנַיִם, חוּץ לִזְמַנּוֹ אוֹ חוּץ לִמְקוֹמוֹ, כָּשֵׁר, וְאֵין חַיָּבִים עֲלֵיהֶם מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא: ",
+ "הַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין לֶאֱכֹל שָׁלִיל אוֹ שִׁלְיָא בַחוּץ, לֹא פִגֵּל. הַמּוֹלֵק תּוֹרִין בִּפְנִים לֶאֱכֹל בֵּיצֵיהֶם בַּחוּץ, לֹא פִגֵּל. חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, אֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא: ",
+ "שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן: "
+ ],
+ [
+ "בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְרִים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת: \n",
+ "כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת: \n",
+ "אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+ "הָעוֹלָה, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ וְעוֹרָהּ לַכֹּהֲנִים. עוֹלַת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ. חַטַּאת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַכֹּהֲנִים. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, דָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁאֵינוֹ עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+ "קָדְשֵׁי נָכְרִים, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי מְחַיֵּב. דְּבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, חַיָּבִים עֲלֵיהֶם מִשּׁוּם נוֹתָר, מִשּׁוּם טָמֵא, חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּדָבָר שֶׁדַּרְכָּן לְהֵאָכֵל. אֲבָל כְּגוֹן הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטֹרֶת, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם טֻמְאָה: \n",
+ "לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד: \n"
+ ],
+ [
+ "אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים, קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן, פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים וְעַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב: \n",
+ "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב. אֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדָּשֶׁן: \n",
+ "חַטֹּאות הַצִּבּוּר וְהַיָּחִיד. אֵלּוּ הֵן חַטֹּאות הַצִּבּוּר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+ "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים: \n",
+ "זִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת. אֵלּוּ הֵן אֲשָׁמוֹת, אֲשַׁם גְּזֵלוֹת, אֲשַׁם מְעִילוֹת, אֲשַׁם שִׁפְחָה חֲרוּפָה, אֲשַׁם נָזִיר, אֲשַׁם מְצֹרָע, אָשָׁם תָּלוּי, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+ "הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִים בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶם, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+ "שְׁלָמִים, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶן, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+ "הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן מַתָּנָה אַחַת, וּבִלְבָד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד. שִׁנָּה בַאֲכִילָתָן, הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, וְהַמַּעֲשֵׂר לְכָל אָדָם, וְנֶאֱכָלִין בְּכָל הָעִיר, לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַפֶּסַח אֵינוֹ נֶאֱכָל אֶלָּא בַלַּיְלָה, וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת, וְאֵינוֹ נֶאֱכָל אֶלָּא לִמְנוּיָו, וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי: \n"
+ ],
+ [
+ "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, רַבִּי יוֹסֵי אוֹמֵר, כְּאִלּוּ נִשְׁחֲטוּ בַצָּפוֹן. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, כַּצָּפוֹן. מֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, כַּדָּרוֹם. הַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+ "חַטַּאת הָעוֹף הָיְתָה נַעֲשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. בְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא זֶה הָיָה מְקוֹמָהּ. וּשְׁלשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, וּשְׁלשָׁה מִלְמַעְלָן. מִלְּמַטָּן, חַטַּאת הָעוֹף וְהַהַגָּשׁוֹת וּשְׁיָרֵי הַדָּם. מִלְמַעְלָן, נִסּוּךְ הַמַּיִם וְהַיַּיִן וְעוֹלַת הָעוֹף כְּשֶׁהִיא רַבָּה בַמִּזְרָח: \n",
+ "כָּל הָעוֹלִים לַמִּזְבֵּחַ, עוֹלִין דֶּרֶךְ יָמִין, וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, חוּץ מִן הָעוֹלֶה לִשְׁלשָׁה דְבָרִים אֵלּוּ, שֶׁהָיוּ עוֹלִים וְחוֹזְרִים לֶעָקֵב: \n",
+ "חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וְאֵינוֹ מַבְדִּיל, וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. שְׁיָרֵי הַדָּם, הָיָה מִתְמַצֶּה עַל הַיְסוֹד. אֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, וְכֻלָּהּ לַכֹּהֲנִים: \n",
+ "עוֹלַת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, בָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וּמַבְדִּיל, וּמְמַצֶּה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. נָטַל אֶת הָרֹאשׁ, וְהִקִּיף בֵּית מְלִיקָתוֹ לַמִּזְבֵּחַ, וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים, בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ, וְהִשְׁלִיכָן לְבֵית הַדָּשֶׁן. שִׁסַּע וְלֹא הִבְדִּיל. וְאִם הִבְדִּיל, כָּשֵׁר. וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים: \n",
+ "לֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה וְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ וְלֹא סְפָגוֹ בְמֶלַח, כָּל שֶׁשִּׁנָּה בָהּ מֵאַחַר שֶׁמִּצָּה אֶת דָּמָהּ, כְּשֵׁרָה. הִבְדִּיל בַּחַטָּאת וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסָל. מִצָּה דַם הָרֹאשׁ וְלֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. מִצָּה דַם הַגּוּף וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה: \n",
+ "חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+ ],
+ [
+ "חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, כְּשֵׁרָה. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כֻלָּם, פְּסוּלָה: \n",
+ "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה: \n",
+ "וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת: \n",
+ "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין בָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר: \n",
+ "מָלַק בִּשְׂמֹאל, אוֹ בַלַּיְלָה, שָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, אֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. מָלַק בְּסַכִּין, מָלַק חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁיָּבַשׁ גַּפָּה, וְשֶׁנִּסְמֵת עֵינָהּ, וְשֶׁנִּקְטְעָה רַגְלָהּ, מְטַמֵּא בְבֵית הַבְּלִיעָה. זֶה הַכְּלָל, כֹּל שֶׁהָיָה פְסוּלָהּ בַּקֹּדֶשׁ, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. לֹא הָיָה פְסוּלָהּ בַּקֹּדֶשׁ, מְטַמְּאָה בְבֵית הַבְּלִיעָה. וְכָל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה: \n",
+ "מָלַק וְנִמְצָא טְרֵפָה, רַבִּי מֵאִיר אוֹמֵר, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. רַבִּי יְהוּדָה אוֹמֵר, מְטַמְּאָה בְבֵית הַבְּלִיעָה. אָמַר רַבִּי מֵאִיר, מָה אִם נִבְלַת בְּהֵמָה, שֶׁהִיא מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, נִבְלַת הָעוֹף שֶׁאֵינָהּ מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, אֵינוֹ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. מַה מָּצִינוּ בִשְׁחִיטָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, וּמְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, אַף מְלִיקָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, תְּטַהֵר אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. רַבִּי יוֹסֵי אוֹמֵר, דַּיָּהּ כְּנִבְלַת בְּהֵמָה, שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אֲבָל לֹא מְלִיקָתָהּ: \n"
+ ],
+ [
+ "כָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת הַמֵּתוֹת, אוֹ בְשׁוֹר הַנִּסְקָל, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. נִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, אוֹ שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ, וּבְנִרְבָּע, וּבְמֻקְצֶה, וּבְנֶעֱבָד, וּבְאֶתְנָן, וּבִמְחִיר, וּבְכִלְאַיִם, וּבִטְרֵפָה, וּבְיוֹצֵא דֹפֶן, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. נִתְעָרֵב בְּחֻלִּין תְּמִימִים, יִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין: \n",
+ "קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם: \n",
+ "אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן, וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. אָמְרוּ לוֹ, אֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל. נִתְעָרְבוּ חֲתִיכוֹת בַּחֲתִיכוֹת, קָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, הַנֶּאֱכָלִין לְיוֹם אֶחָד בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, יֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן: \n",
+ "אֵבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבְרֵי עוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָן, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְמַעְלָן כְּאִלּוּ הוּא עֵצִים. וַחֲכָמִים אוֹמְרִים, תְּעֻבַּר צוּרָתָן וְיֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+ "אֵבָרִין בְּאֵבְרֵי בַעֲלֵי מוּמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם קָרֵב רֹאשׁ אַחַד מֵהֶן, יִקְרְבוּ כָל הָרָאשִׁין. כַּרְעוֹ שֶׁל אַחַד מֵהֶן, יִקְרְבוּ כָל הַכְּרָעָיִם. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+ "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְדַם חַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם: \n",
+ "נִתְעָרֵב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. אִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+ "דַּם תְּמִימִים בְּדַם בַּעֲלֵי מוּמִים, יִשָּׁפֵךְ לָאַמָּה. כּוֹס בְּכוֹסוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יִשָּׁפֵךְ לָאַמָּה: \n",
+ "הַנִּתָּנִין לְמַטָּה שֶׁנִּתְעָרְבוּ בַנִּתָּנִין לְמַעְלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָה כְּאִלּוּ הֵן מַיִם, וְיַחֲזֹר וְיִתֵּן לְמָטָּה. וַחֲכָמִים אוֹמְרִים, יִשָּׁפְכוּ לָאַמָּה. וְאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+ "הַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַנִּתָּנִין בְּמַתָּנָה אַחַת, יִנָּתְנוּ מַתָּנָה אֶחָת. מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, יִנָּתְנוּ בְּמַתַּן אַרְבַּע. מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִנָּתְנוּ בְמַתַּן אַרְבַּע. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יִנָּתְנוּ בְמַתָּנָה אֶחָת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ, כְּשֶׁנָּתַתָּ, עָבַרְתָּ עַל בַּל תּוֹסִיף וְעָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ. וּכְשֶׁלֹּא נָתַתָּ, עָבַרְתָּ עַל בַּל תִּגְרַע וְלֹא עָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ: \n",
+ "הַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ עִם הַנִּתָּנִין בַּחוּץ, יִשָּׁפְכוּ לָאַמָּה. נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, כָּשֵׁר. בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, רַבִּי עֲקִיבָא פוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. שֶׁהָיָה רַבִּי עֲקִיבָא אוֹמֵר, כָּל הַדָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל, פְּסוּלִין. וַחֲכָמִים אוֹמְרִים, חַטָּאת בִּלְבָד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם, שֶׁנֶּאֱמַר (ויקרא ז) כַּחַטָּאת כָּאָשָׁם: \n",
+ "חַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, יָצָא אַחַד מֵהֶן לַחוּץ, הַפְּנִימִי כָּשֵׁר. נִכְנַס אַחַד מֵהֶן לִפְנִים, רַבִּי יוֹסֵי הַגְּלִילִי מַכְשִׁיר בַּחִיצוֹן, וַחֲכָמִים פּוֹסְלִין. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי, מָה אִם בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בַּחוּץ, לֹא עָשָׂה אֶת הַמְשׁוֹאָר כַּיוֹצֵא, מְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, בִּפְנִים, אֵינוֹ דִין שֶׁלֹּא נַעֲשֶׂה אֶת הַמְשׁוֹאָר כַּנִּכְנָס. נִכְנַס לְכַפֵּר, אַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסוּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיְּכַפֵּר. רַבִּי יְהוּדָה אוֹמֵר, אִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. כָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתְּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא הִרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n"
+ ],
+ [
+ "הַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר (ויקרא ו), הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים, אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד. רַבָּן גַּמְלִיאֵל אוֹמֵר, כָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר, הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מַה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ אִם עָלָה לֹא יֵרֵד. אֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רַבִּי יְהוֹשֻׁעַ אֶלָּא הַדָּם וְהַנְּסָכִים, שֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר לֹא יֵרְדוּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר יֵרֵדוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַזֶּבַח כָּשֵׁר וְהַנְּסָכִים פְּסוּלִים, הַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, אֲפִלּוּ זֶה וָזֶה פְּסוּלִין, הַזֶּבַח לֹא יֵרֵד, וְהַנְּסָכִים יֵרֵדוּ: \n",
+ "וְאֵלּוּ אִם עָלוּ, לֹא יֵרְדוּ. הַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, וְהַנִּשְׁחָט חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְסוּלִים, וְזָרְקוּ אֶת דָּמוֹ. רַבִּי יְהוּדָה אוֹמֵר, שֶׁנִּשְׁחֲטָה בַלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, אִם עָלְתָה, תֵּרֵד. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא תֵרֵד, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, הַקֹּדֶשׁ מְקַבְּלוֹ. לֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, אֵין הַקֹּדֶשׁ מְקַבְּלוֹ: \n",
+ "אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+ "כְּשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ, כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ. וְכֻלָּן שֶׁעָלוּ חַיִּים לְרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ. עוֹלָה שֶׁעָלְתָה חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד. שְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, יַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ: \n",
+ "וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם: \n",
+ "וְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחֲזִיר. וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ. אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קֹדֶם לַחֲצוֹת, יַחֲזִיר, וּמוֹעֲלִין בָּהֶן. לְאַחַר חֲצוֹת, לֹא יַחֲזִיר, וְאֵין מוֹעֲלִין בָּהֶן: \n",
+ "כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁים. כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַלַּח, וּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. אֵין כְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַיָּבֵשׁ, וְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלָּח. כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ, אִם עוֹשִׂים הֵם מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים, מְקַדְּשִׁין. וְאִם לָאו, אֵין מְקַדְּשִׁים. וְכֻלָּן אֵין מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ: \n"
+ ],
+ [
+ "כֹּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. הַתְּמִידִים קוֹדְמִים לַמּוּסָפִין, מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר (במדבר כח), מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה: \n",
+ "וְכֹל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. דַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵבְרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, מִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְּסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. הַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִים לָחֶם. שְׁלָמִים קוֹדְמִין לִבְכוֹר, מִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, וּסְמִיכָה וּנְּסָכִים וּתְנוּפַת חָזֶה וָשׁוֹק: \n",
+ "הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, דָּמוֹ וְאֵמוּרָיו: \n",
+ "הָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. וְכֵן בְּהֶקְדֵּשָׁהּ: \n",
+ "כָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה, קוֹדְמוֹת לָאֲשָׁמוֹת, חוּץ מֵאֲשַׁם מְצֹרָע, מִפְּנֵי שֶׁהוּא בָא עַל יְדֵי הֶכְשֵׁר. כָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָּאִין בְּנֵי שְׁתַּיִם וּבָאִין בְּכֶסֶף שְׁקָלִים, חוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, שֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן וְאֵינָן בָּאִין בְּכֶסֶף שְׁקָלִים: \n",
+ "כְּשֵׁם שֶׁהֵן קוֹדְמִים בְּהַקְרָבָתָן, כָּךְ הֵן קוֹדְמִים בַּאֲכִילָתָן. שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל הַיּוֹם, שֶׁל אֶמֶשׁ קוֹדְמִין. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁל הַיּוֹם, שְׁלָמִים שֶׁל אֶמֶשׁ קוֹדְמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קָדְשֵׁי קָדָשִׁים: \n",
+ "וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל: \n",
+ "אָמַר רַבִּי שִׁמְעוֹן, אִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, וְלֹג שֶׁמֶן שֶׁל מְצֹרָע. אִם רָאִיתָ שֶׁמֶן שֶׁהוּא נָתוּן עַל גַּבֵּי הָאִשִּׁים, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ. שֶׁאֵין מִתְנַדְּבִים שָׁמֶן. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן: \n"
+ ],
+ [
+ "דַּם חַטָּאת שֶׁנִּתַּז עַל הַבֶּגֶד, הֲרֵי זֶה טָעוּן כִּבּוּס. אַף עַל פִּי שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בַנֶּאֱכָלוֹת, שֶׁנֶּאֱמַר (ויקרא ו), בְּמָקוֹם קָדֹשׁ תֵּאָכֵל, אֶחָד הַנֶּאֱכֶלֶת וְאֶחָד הַפְּנִימִית טְעוּנוֹת כִּבּוּס, שֶׁנֶּאֱמַר (שם), תּוֹרַת הַחַטָּאת, תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת: \n",
+ "חַטָּאת פְּסוּלָה אֵין דָּמָהּ טָעוּן כִּבּוּס, בֵּין שֶׁהָיָה לָהּ שְׁעַת הַכֹּשֶׁר, בֵּין שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁלָּנָה, שֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. וְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָה: \n",
+ "נִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד, אֵינוֹ טָעוּן כִּבּוּס. מִן הַקֶּרֶן וּמִן הַיְסוֹד, אֵינוֹ טָעוּן כִּבּוּס. נִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, אֵינוֹ טָעוּן כִּבּוּס. אֵין טָעוּן כִּבּוּס אֶלָּא הַדָּם שֶׁנִּתְקַבֵּל בִּכְלִי וְרָאוּי לְהַזָּיָה. נִתַּז עַל הָעוֹר עַד שֶׁלֹּא הֻפְשַׁט, אֵינוֹ טָעוּן כִּבּוּס. מִשֶּׁהֻפְשַׁט, טָעוּן כִּבּוּס, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִשֶּׁהֻפְשַׁט אֵינוֹ טָעוּן כִּבּוּס. אֵינוֹ טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם, וְדָבָר שֶׁהוּא רָאוּי לְקַבֵּל טֻמְאָה, וְרָאוּי לְכִבּוּס: \n",
+ "אֶחָד הַבֶּגֶד וְאֶחָד הַשַּׂק וְאֶחָד הָעוֹר, טְעוּנִין כִּבּוּס בְּמָקוֹם קָדוֹשׁ. וּשְׁבִירַת כְּלִי חֶרֶס, בְּמָקוֹם קָדוֹשׁ. וּמְרִיקָה וּשְׁטִיפָה בִּכְלִי נְחשֶׁת, בְּמָקוֹם קָדוֹשׁ. זֶה חֹמֶר בַּחַטָּאת מִקָּדְשֵׁי קָדָשִׁים: \n",
+ "בֶּגֶד שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, קוֹרְעוֹ, וְנִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. כְּלִי חֶרֶס שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, נוֹקְבוֹ, וְנִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ: \n",
+ "כְּלִי נְחשֶׁת שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, פּוֹחֲתוֹ, וְנִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ: \n",
+ "אֶחָד שֶׁבִּשֵּׁל בּוֹ וְאֶחָד שֶׁעֵרָה לְתוֹכוֹ רוֹתֵחַ, אֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קָדָשִׁים קַלִּים, טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי טַרְפוֹן אוֹמֵר, אִם בִּשֵּׁל בּוֹ מִתְּחִלַּת הָרֶגֶל, יְבַשֵּׁל בּוֹ אֶת כָּל הָרָגֶל. וַחֲכָמִים אוֹמְרִים, עַד זְמַן אֲכִילָה. מְרִיקָה וּשְׁטִיפָה, מְרִיקָה כִּמְרִיקַת הַכּוֹס, וּשְׁטִיפָה כִּשְׁטִיפַת הַכּוֹס. מְרִיקָה בְּחַמִּין וּשְׁטִיפָה בְּצּוֹנֵן. וְהַשַּׁפּוּד וְהָאַסְכְּלָה מַגְעִילָן בְּחַמִּין: \n",
+ "בִּשֵּׁל בּוֹ קָדָשִׁים וְחֻלִּין, אוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, הֲרֵי הַקַּלִּים נֶאֱכָלִין כַּחֲמוּרִין, וְאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, וְאֵינָם פּוֹסְלִין בְּמַגָּע. רָקִיק שֶׁנָּגַע בְּרָקִיק, וַחֲתִיכָה בַּחֲתִיכָה, לֹא כָל הָרָקִיק וְלֹא כָל הַחֲתִיכוֹת אֲסוּרִין. אֵינוֹ אָסוּר אֶלָּא מְקוֹם שֶׁבָּלָע: \n"
+ ],
+ [
+ "טְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים, אֵינָן חוֹלְקִים בַּקֳּדָשִׁים לֶאֱכֹל לָעָרֶב. אוֹנֵן, נוֹגֵעַ וְאֵינוֹ מַקְרִיב, וְאֵינוֹ חוֹלֵק לֶאֱכֹל לָעָרֶב. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִין, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. וְכֹל שֶׁאֵינוֹ רָאוּי לָעֲבוֹדָה, אֵינוֹ חוֹלֵק בַּבָּשָׂר. וְכֹל שֶׁאֵין לוֹ בַּבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. אֲפִלּוּ טָמֵא בִשְׁעַת זְרִיקַת דָּמִים וְטָהוֹר בִּשְׁעַת הֶקְטֵר חֲלָבִים, אֵינוֹ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר (ויקרא ז), הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה: \n",
+ "כֹּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, לֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר (שם), עֹלַת אִישׁ, עוֹלָה שֶׁעָלְתָה לְאִישׁ. עוֹלָה שֶׁנִּשְׁחֲטָה שֶׁלֹּא לִשְׁמָהּ, אַף עַל פִּי שֶׁלֹּא עָלְתָה לַבְּעָלִים, עוֹרָהּ לַכֹּהֲנִים. אֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, עוֹרוֹתֵיהֶן לַכֹּהֲנִים: \n",
+ "עוֹרוֹת קָדָשִׁים קַלִּים לַבְּעָלִים, וְעוֹרוֹת קָדְשֵׁי קָדָשִׁים לַכֹּהֲנִים. קַל וָחֹמֶר, מָה אִם עוֹלָה, שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, קָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָהּ, אֵינוֹ דִין שֶׁיִּזְכּוּ בְעוֹרָהּ. אֵין מִזְבֵּחַ יוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם: \n",
+ "כָּל הַקֳּדָשִׁים שֶׁאֵרַע בָּהֶם פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, אֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים. לְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. אָמַר רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, אֵין לֹא רָאִינוּ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה: \n",
+ "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, בִּזְמַן שֶׁהֵם נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן וּמְטַמְּאִין בְּגָדִים. וְאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַבִּירָה וְאֵינָם מְטַמְּאִין בְּגָדִים: \n",
+ "הָיוּ סוֹבְלִין אוֹתָם בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה וְהָאַחֲרוֹנִים לֹא יָצְאוּ, הָרִאשׁוֹנִים מְטַמְּאִין בְּגָדִים, וְהָאַחֲרוֹנִים אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיֵּצֵאוּ. יָצְאוּ אֵלּוּ וָאֵלּוּ, אֵלּוּ וָאֵלּוּ מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן. נִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים: \n"
+ ],
+ [
+ "הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, חַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלִיָּה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שָׁחַט בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר, שֶׁלֹּא הֶעֱלָה בַחוּץ אֶלָּא דָבָר פָּסוּל. אָמְרוּ לוֹ, אַף הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ, כֵּיוָן שֶׁהוֹצִיאוֹ, פְּסָלוֹ: \n",
+ "טָמֵא שֶׁאָכַל, בֵּין קֹדֶשׁ טָמֵא וּבֵין קֹדֶשׁ טָהוֹר, חַיָּב. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, טָמֵא שֶׁאָכַל טָהוֹר, חַיָּב. וְטָמֵא שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁלֹּא אָכַל אֶלָּא דָבָר טָמֵא. אָמְרוּ לוֹ, אַף טָמֵא שֶׁאָכַל טָהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ, טִמְּאָהוּ. וְטָהוֹר שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁאֵינוֹ חַיָּב אֶלָּא עַל טֻמְאַת הַגּוּף: \n",
+ "חֹמֶר בַּשְּׁחִיטָה מִבָּעֲלִיָּה, וּבָעֲלִיָּה מִבַּשְּׁחִיטָה. חֹמֶר בַּשְּׁחִיטָה, שֶׁהַשּׁוֹחֵט לְהֶדְיוֹט, חַיָּב, וְהַמַּעֲלֶה לְהֶדְיוֹט, פָּטוּר. חֹמֶר בָּעֲלִיָּה, שְׁנַיִם שֶׁאָחֲזוּ בְסַכִּין וְשָׁחֲטוּ, פְּטוּרִים. אָחֲזוּ בְאֵבָר וְהֶעֱלוּהוּ, חַיָּבִין. הֶעֱלָה, וְחָזַר וְהֶעֱלָה, וְחָזַר וְהֶעֱלָה, חַיָּב עַל כָּל עֲלִיָּה וַעֲלִיָּה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא אַחַת, וְאֵינוֹ חַיָּב עַד שֶׁיַּעֲלֶה לְרֹאשׁ הַמִּזְבֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ הֶעֱלָה עַל הַסֶּלַע אוֹ עַל הָאֶבֶן, חַיָּב: \n",
+ "אֶחָד קָדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, וְהִקְרִיבָן בַּחוּץ, חַיָּב. הַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה וּמִן הָאֵמוּרִין בַּחוּץ, חַיָּב. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, וּמִנְחַת נְסָכִין, שֶׁהִקְרִיב מֵאַחַד מֵהֶן כַּזַיִת בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ. וְכֻלָּם שֶׁהִקְרִיבָן בִּפְנִים וְשִׁיֵּר בָּהֶן כַּזַּיִת וְהִקְרִיבָן בַּחוּץ, חַיָּב. וְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, וְהִקְרִיבָן בַּחוּץ, פָּטוּר: \n",
+ "הַמַּקְרִיב קָדָשִׁים וְאֵמוּרֵיהֶם בַּחוּץ, חַיָּב. מִנְחָה שֶׁלֹּא נִקְמְצָה וְהִקְרִיבָהּ בַּחוּץ, פָּטוּר. קְמָצָהּ, וְחָזַר קֻמְצָהּ לְתוֹכָהּ, וְהִקְרִיבָהּ בַּחוּץ, חַיָּב: \n",
+ "הַקֹּמֶץ וְהַלְּבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. שְׁנֵי בְזִיכֵי לְבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. הַזּוֹרֵק מִקְצָת דָּמִים בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר אוֹמֵר, אַף הַמְנַסֵּךְ מֵי חָג בֶּחָג בַּחוּץ, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, שְׁיָרֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ, חַיָּב: \n",
+ "הַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. מָלַק בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר. הַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, פָּטוּר. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, חַיָּב. נִמְצָא, דֶּרֶךְ הֶכְשֵׁרוֹ מִבִּפְנִים, פְּטוּרוֹ בַחוּץ. דֶּרֶךְ הֶכְשֵׁרוֹ בַחוּץ, פְּטוּרוֹ בִפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁחַיָּבִין עָלָיו בַחוּץ, חַיָּבִין עַל כַּיּוֹצֵא בוֹ בִפְנִים, שֶׁהֶעֱלָהוּ בַחוּץ, חוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ: \n",
+ "הַחַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד, נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, חַיָּב, שֶׁכֻּלּוֹ רָאוּי לָבֹא בִפְנִים. קִבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, נָתַן שְׁנֵיהֶם בִּפְנִים, פָּטוּר. שְׁנֵיהֶן בַּחוּץ, חַיָּב. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, פָּטוּר. אֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, חַיָּב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר. לְמַה הַדָּבָר דּוֹמֶה, לְמַפְרִישׁ חַטָּאתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת. שָׁחַט שְׁתֵּיהֶן בִּפְנִים, פָּטוּר. שָׁחַט שְׁתֵּיהֶן בַּחוּץ, חַיָּב. אַחַת בִּפְנִים וְאַחַת בַּחוּץ, פָּטוּר. אַחַת בַּחוּץ וְאַחַת בִּפְנִים, חַיָּב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת. כְּשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ: \n"
+ ],
+ [
+ "פָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, וְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ. כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, אֵין חַיָּבִין עָלָיו: \n",
+ "הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), לִפְנֵי מִשְׁכַּן ה', כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא לִפְנֵי מִשְׁכַּן ה', אֵין חַיָּבִין עָלָיו. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִים, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִים, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בַּעֲלֵי מוּמִין קְבוּעִים, פָּטוּר, וּבַעֲלֵי מוּמִין עוֹבְרִין, עוֹבְרִין בְּלֹא תַעֲשֶׂה. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, פָּטוּר. וְתוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. אוֹתוֹ וְאֶת בְּנוֹ וּמְחֻסַּר זְמָן, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה בְלֹא תַעֲשֶׂה. שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמָן, הֲרֵי זֶה בְלֹא תַעֲשֶׂה וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה: \n",
+ "מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם: \n",
+ "עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל: \n",
+ "בָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מָקוֹם: \n",
+ "בָּאוּ לְשִׁילֹה, נֶאֶסְרוּ הַבָּמוֹת. לֹא הָיָה שָׁם תִּקְרָה, אֶלָּא בַיִת שֶׁל אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְמַעְלָן, וְהִיא הָיְתָה מְנוּחָה. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, בְּכָל הָרוֹאֶה: \n",
+ "בָּאוּ לְנוֹב וּלְגִבְעוֹן, הֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל עָרֵי יִשְׂרָאֵל: \n",
+ "בָּאוּ לִירוּשָׁלַיִם, נֶאֶסְרוּ הַבָּמוֹת, וְלֹא הָיָה לָהֶם עוֹד הֶתֵּר, וְהִיא הָיְתָה נַחֲלָה. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, לִפְנִים מִן הַחוֹמָה: \n",
+ "כָּל הַקֳּדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת בַּחוּץ, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְחַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת הֶתֵּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת וְהִקְרִיבָן בִּשְׁעַת הֶתֵּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְאֵין בָּהֶם בְּלֹא תַעֲשֶׂה: \n",
+ "אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה: \n"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/merged.json b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..b16f22ca462dbec664734d9c65e72e6d34534dc3
--- /dev/null
+++ b/json/Mishnah/Seder Kodashim/Mishnah Zevachim/Hebrew/merged.json
@@ -0,0 +1,152 @@
+{
+ "title": "Mishnah Zevachim",
+ "language": "he",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Zevachim",
+ "text": [
+ [
+ "כָּל הַזְּבָחִים שֶׁנִזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה. חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמָן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם, בְּכָל זְמָן. אָמַר רַבִּי אֱלִיעֶזֶר, הַחַטָּאת בָּאָה עַל חֵטְא, וְהָאָשָׁם בָּא עַל חֵטְא. מַה חַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, אַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ: ",
+ "יוֹסֵי בֶן חוֹנִי אוֹמֵר, הַנִּשְׁחָטִים לְשֵׁם פֶּסַח וּלְשֵׁם חַטָּאת, פְּסוּלִים. שִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר, שְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶם, כְּשֵׁרִין. לְשֵׁם נָמוּךְ מֵהֶם, פְּסוּלִים. כֵּיצַד. קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, פְּסוּלִין. קָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, כְּשֵׁרִין. הַבְּכוֹר וְהַמַּעֲשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, כְּשֵׁרִין. וּשְׁלָמִים שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, פְּסוּלִין: ",
+ "הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: ",
+ "הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן, אוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, אוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִים. כֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, לְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. שֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים, בַּשְּׁחִיטָה וּבַקִּבּוּל וּבַהִלּוּךְ וּבַזְּרִיקָה. רַבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, אִי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה וְשֶׁלֹּא בְקַבָּלָה וְשֶׁלֹּא בִזְרִיקָה, אֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, שׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, הַמַּחֲשָׁבָה פוֹסֶלֶת. וּבִמְקוֹם שֶׁאֵין צָרִיךְ לְהַלֵּךְ, אֵין הַמַּחֲשָׁבָה פוֹסָלֶת: "
+ ],
+ [
+ "כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, טְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, שֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, עָרֵל, טָמֵא, יוֹשֵׁב, עוֹמֵד עַל גַּבֵּי כֵלִים, עַל גַּבֵּי בְהֵמָה, עַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, פָּסָל. קִבֵּל בַּשְּׂמֹאל, פָּסָל. רַבִּי שִׁמְעוֹן מַכְשִׁיר. נִשְׁפַּךְ הַדָּם עַל הָרִצְפָּה וַאֲסָפוֹ, פָּסוּל. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּן, לְמַעְלָן, וְאֶת הַנִּתָּנִין לְמַעְלָן, לְמַטָּן, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, פָּסוּל וְאֵין בּוֹ כָרֵת: \n",
+ "הַשּׁוֹחֵט אֶת הַזֶּבַח לִזְרֹק דָּמוֹ בַחוּץ אוֹ מִקְצָת דָּמוֹ בַחוּץ, לְהַקְטִיר אֶת אֵמוּרָיו בַּחוּץ אוֹ מִקְצָת אֵמוּרָיו בַּחוּץ, לֶאֱכֹל בְּשָׂרוֹ בַחוּץ אוֹ כַזַּיִת מִבְּשָׂרוֹ בַחוּץ אוֹ לֶאֱכֹל כַּזַּיִת מֵעוֹר הָאַלְיָה בַחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. לִזְרֹק דָּמוֹ לְמָחָר אוֹ מִקְצָת דָּמוֹ לְמָחָר, לְהַקְטִיר אֵמוּרָיו לְמָחָר אוֹ מִקְצָת אֵמוּרָיו לְמָחָר, לֶאֱכֹל בְּשָׂרוֹ לְמָחָר אוֹ כַזַּיִת מִבְּשָׂרוֹ לְמָחָר אוֹ כַּזַּיִת מֵעוֹר הָאַלְיָה לְמָחָר, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת: \n",
+ "זֶה הַכְּלָל, כָּל הַשּׁוֹחֵט וְהַמְקַבֵּל וְהַמְהַלֵּךְ וְהַזּוֹרֵק, לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+ "כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט בִּשְׁתִיקָה, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק בִּשְׁתִיקָה. אוֹ שֶׁשָּׁחַט, וְקִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. שָׁחַט חוּץ לִמְקוֹמוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִמְקוֹמוֹ. אוֹ שֶׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, חוּץ לִמְקוֹמוֹ. הַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, קִבֵּל וְהִלֵּךְ וְזָרַק חוּץ לִזְמַנּוֹ. אוֹ שֶׁשָּׁחַט חוּץ לִזְמַנּוֹ, קִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמָן. אוֹ שֶּׁשָּׁחַט, קִבֵּל, וְהִלֵּךְ, וְזָרַק, שֶׁלֹּא לִשְׁמָן. זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ: \n",
+ "לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל וְחַיָּבִים עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים זֶה וָזֶה פָסוּל וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+ ],
+ [
+ "כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל: ",
+ "קִבֵּל הַכָּשֵׁר וְנָתַן לַפָּסוּל, יַחֲזִיר לַכָּשֵׁר. קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ, יַחֲזִיר לִימִינוֹ. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן בִּכְלִי חֹל, יַחֲזִיר לִכְלִי קֹדֶשׁ. נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ, כָּשֵׁר. נְתָנוֹ עַל גַּבֵּי הַכֶּבֶשׁ, שֶׁלֹּא כְנֶגֶד הַיְסוֹד, נָתַן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִים לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִים בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִים בַּחוּץ, בִּפְנִים, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל: ",
+ "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל דָּבָר שֶׁאֵין דַּרְכּוֹ לֶאֱכֹל, וּלְהַקְטִיר דָּבָר שֶׁאֵין דַּרְכּוֹ לְהַקְטִיר, כָּשֵׁר. רַבִּי אֱלִיעֶזֶר פּוֹסֵל. לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל וּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, פָּחוֹת מִכַּזַּיִת, כָּשֵׁר. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: ",
+ "הַשּׁוֹחֵט אֶת הַזֶּבַח לֶאֱכֹל כַּזַּיִת מִן הָעוֹר, מִן הָרֹטֶב, מִן הַקִּיפָה, מִן הָאָלָל, מִן הָעֲצָמוֹת, מִן הַגִּידִים, מִן הַטְּלָפַיִם, מִן הַקַּרְנַיִם, חוּץ לִזְמַנּוֹ אוֹ חוּץ לִמְקוֹמוֹ, כָּשֵׁר, וְאֵין חַיָּבִים עֲלֵיהֶם מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא: ",
+ "הַשּׁוֹחֵט אֶת הַמֻּקְדָּשִׁין לֶאֱכֹל שָׁלִיל אוֹ שִׁלְיָא בַחוּץ, לֹא פִגֵּל. הַמּוֹלֵק תּוֹרִין בִּפְנִים לֶאֱכֹל בֵּיצֵיהֶם בַּחוּץ, לֹא פִגֵּל. חֲלֵב הַמֻּקְדָּשִׁין וּבֵיצֵי תוֹרִין, אֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא: ",
+ "שְׁחָטוֹ עַל מְנָת לְהַנִּיחַ דָּמוֹ אוֹ אֶת אֵמוּרָיו לְמָחָר, אוֹ לְהוֹצִיאָן לַחוּץ, רַבִּי יְהוּדָה פוֹסֵל, וַחֲכָמִים מַכְשִׁירִין. שְׁחָטוֹ עַל מְנָת לִתְּנוֹ עַל גַּבֵּי הַכֶּבֶשׁ שֶׁלֹּא כְנֶגֶד הַיְסוֹד, לִתֵּן אֶת הַנִּתָּנִין לְמַטָּה, לְמַעְלָה, וְאֶת הַנִּתָּנִין לְמַעְלָה, לְמַטָּה, אֶת הַנִּתָּנִין בִּפְנִים, בַּחוּץ, וְאֶת הַנִּתָּנִין בַּחוּץ, בִּפְנִים, שֶׁיֹּאכְלוּהוּ טְמֵאִים, שֶׁיַּקְרִיבוּהוּ טְמֵאִים, שֶׁיֹּאכְלוּהוּ עֲרֵלִים, שֶׁיַּקְרִיבוּהוּ עֲרֵלִים, לְשַׁבֵּר עַצְמוֹת הַפֶּסַח וְלֶאֱכֹל הֵימֶנּוּ נָא, לְעָרֵב דָּמוֹ בְדַם פְּסוּלִין, כָּשֵׁר, שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת אֶלָּא חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, וְהַפֶּסַח וְהַחַטָּאת שֶׁלֹּא לִשְׁמָן: "
+ ],
+ [
+ "בֵּית שַׁמַּאי אוֹמְרִים, כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַחִיצוֹן, שֶׁאִם נְתָנָן מַתָּנָה אַחַת, כִּפֵּר. וּבְחַטָּאת, שְׁתֵּי מַתָּנוֹת. וּבֵית הִלֵּל אוֹמְרִים, אַף חַטָּאת שֶׁנְּתָנָהּ מַתָּנָה אַחַת, כִּפֵּר. לְפִיכָךְ, אִם נָתַן אֶת הָרִאשׁוֹנָה כְתִקְנָהּ וְאֶת הַשְּׁנִיָּה חוּץ לִזְמַנָּהּ, כִּפֵּר. נָתַן אֶת הָרִאשׁוֹנָה חוּץ לִזְמַנָּהּ וְאֶת הַשְּׁנִיָּה חוּץ לִמְקוֹמָהּ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת: \n",
+ "כָּל הַנִּתָּנִין עַל מִזְבֵּחַ הַפְּנִימִי, שֶׁאִם חִסַּר אַחַת מִן הַמַּתָּנוֹת, לֹא כִפֵּר. לְפִיכָךְ, אִם נָתַן כֻּלָּן כְּתִקְנָן וְאַחַת שֶׁלֹּא כְתִקְנָהּ, פָּסוּל, וְאֵין בּוֹ כָרֵת: \n",
+ "אֵלּוּ דְבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן מָשִׁיחַ, (וּמִנְחַת נְסָכִים), וְהַדָּם, וְהַנְּסָכִים הַבָּאִים בִּפְנֵי עַצְמָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף הַבָּאִים עִם הַבְּהֵמָה. לֹג שֶׁמֶן שֶׁל מְצֹרָע, רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל. וְרַבִּי מֵאִיר אוֹמֵר, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל, שֶׁדַּם הָאָשָׁם מַתִּירוֹ. וְכֹל שֶׁיֶּשׁ לוֹ מַתִּירִים בֵּין לָאָדָם בֵּין לַמִּזְבֵּחַ, חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+ "הָעוֹלָה, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ וְעוֹרָהּ לַכֹּהֲנִים. עוֹלַת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַמִּזְבֵּחַ. חַטַּאת הָעוֹף, דָּמָהּ מַתִּיר אֶת בְּשָׂרָהּ לַכֹּהֲנִים. פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, דָּמָן מַתִּיר אֶת אֵמוּרֵיהֶן לִקָּרֵב. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁאֵינוֹ עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים, אֵין חַיָּבִין עָלָיו מִשּׁוּם פִּגּוּל: \n",
+ "קָדְשֵׁי נָכְרִים, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. וְהַשּׁוֹחֲטָן בַּחוּץ, פָּטוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי מְחַיֵּב. דְּבָרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, חַיָּבִים עֲלֵיהֶם מִשּׁוּם נוֹתָר, מִשּׁוּם טָמֵא, חוּץ מִן הַדָּם. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּדָבָר שֶׁדַּרְכָּן לְהֵאָכֵל. אֲבָל כְּגוֹן הָעֵצִים וְהַלְּבוֹנָה וְהַקְּטֹרֶת, אֵין חַיָּבִין עֲלֵיהֶם מִשּׁוּם טֻמְאָה: \n",
+ "לְשֵׁם שִׁשָּׁה דְבָרִים הַזֶּבַח נִזְבָּח, לְשֵׁם זֶבַח, לְשֵׁם זוֹבֵחַ, לְשֵׁם הַשֵּׁם, לְשֵׁם אִשִּׁים, לְשֵׁם רֵיחַ, לְשֵׁם נִיחוֹחַ. וְהַחַטָּאת וְהָאָשָׁם, לְשֵׁם חֵטְא. אָמַר רַבִּי יוֹסֵי, אַף מִי שֶׁלֹּא הָיָה בְלִבּוֹ לְשֵׁם אַחַד מִכָּל אֵלּוּ, כָּשֵׁר, שֶׁהוּא תְנַאי בֵּית דִּין, שֶׁאֵין הַמַּחֲשָׁבָה הוֹלֶכֶת אֶלָּא אַחַר הָעוֹבֵד: \n"
+ ],
+ [
+ "אֵיזֶהוּ מְקוֹמָן שֶׁל זְבָחִים, קָדְשֵׁי קָדָשִׁים שְׁחִיטָתָן בַּצָּפוֹן, פַּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל בֵּין הַבַּדִּים וְעַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב: \n",
+ "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן הַזָּיָה עַל הַפָּרֹכֶת וְעַל מִזְבַּח הַזָּהָב. מַתָּנָה אַחַת מֵהֶן מְעַכָּבֶת. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן. אִם לֹא נָתַן, לֹא עִכֵּב. אֵלּוּ וָאֵלּוּ נִשְׂרָפִין בְּבֵית הַדָּשֶׁן: \n",
+ "חַטֹּאות הַצִּבּוּר וְהַיָּחִיד. אֵלּוּ הֵן חַטֹּאות הַצִּבּוּר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים וְשֶׁל מוֹעֲדוֹת, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן אַרְבַּע מַתָּנוֹת עַל אַרְבַּע קְרָנוֹת. כֵּיצַד. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, וּבָא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. שְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+ "הָעוֹלָה, קָדְשֵׁי קָדָשִׁים, שְׁחִיטָתָהּ בַּצָּפוֹן, וְקִבּוּל דָּמָהּ בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָהּ טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וּטְעוּנָה הֶפְשֵׁט וְנִתּוּחַ וְכָלִיל לָאִשִּׁים: \n",
+ "זִבְחֵי שַׁלְמֵי צִבּוּר וַאֲשָׁמוֹת. אֵלּוּ הֵן אֲשָׁמוֹת, אֲשַׁם גְּזֵלוֹת, אֲשַׁם מְעִילוֹת, אֲשַׁם שִׁפְחָה חֲרוּפָה, אֲשַׁם נָזִיר, אֲשַׁם מְצֹרָע, אָשָׁם תָּלוּי, שְׁחִיטָתָן בַּצָּפוֹן, וְקִבּוּל דָּמָן בִּכְלִי שָׁרֵת בַּצָּפוֹן, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה בְּכָל מַאֲכָל לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+ "הַתּוֹדָה וְאֵיל נָזִיר, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִים בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶם, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+ "שְׁלָמִים, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע, וְנֶאֱכָלִין בְּכָל הָעִיר לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַמּוּרָם מֵהֶם כַּיּוֹצֵא בָהֶן, אֶלָּא שֶׁהַמּוּרָם נֶאֱכָל לַכֹּהֲנִים, לִנְשֵׁיהֶם וְלִבְנֵיהֶם וּלְעַבְדֵיהֶם: \n",
+ "הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח, קָדָשִׁים קַלִּים, שְׁחִיטָתָן בְּכָל מָקוֹם בָּעֲזָרָה, וְדָמָן טָעוּן מַתָּנָה אַחַת, וּבִלְבָד שֶׁיִּתֵּן כְּנֶגֶד הַיְסוֹד. שִׁנָּה בַאֲכִילָתָן, הַבְּכוֹר נֶאֱכָל לַכֹּהֲנִים, וְהַמַּעֲשֵׂר לְכָל אָדָם, וְנֶאֱכָלִין בְּכָל הָעִיר, לְכָל אָדָם, בְּכָל מַאֲכָל, לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד. הַפֶּסַח אֵינוֹ נֶאֱכָל אֶלָּא בַלַּיְלָה, וְאֵינוֹ נֶאֱכָל אֶלָּא עַד חֲצוֹת, וְאֵינוֹ נֶאֱכָל אֶלָּא לִמְנוּיָו, וְאֵינוֹ נֶאֱכָל אֶלָּא צָלִי: \n"
+ ],
+ [
+ "קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בְּרֹאשׁ הַמִּזְבֵּחַ, רַבִּי יוֹסֵי אוֹמֵר, כְּאִלּוּ נִשְׁחֲטוּ בַצָּפוֹן. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, מֵחֲצִי הַמִּזְבֵּחַ וְלַצָּפוֹן, כַּצָּפוֹן. מֵחֲצִי הַמִּזְבֵּחַ וְלַדָּרוֹם, כַּדָּרוֹם. הַמְּנָחוֹת הָיוּ נִקְמָצוֹת בְּכָל מָקוֹם בָּעֲזָרָה, וְנֶאֱכָלִין לִפְנִים מִן הַקְּלָעִים לְזִכְרֵי כְהֻנָּה, בְּכָל מַאֲכָל, לְיוֹם וָלַיְלָה עַד חֲצוֹת: \n",
+ "חַטַּאת הָעוֹף הָיְתָה נַעֲשֵׂית עַל קֶרֶן דְּרוֹמִית מַעֲרָבִית. בְּכָל מָקוֹם הָיְתָה כְשֵׁרָה, אֶלָּא זֶה הָיָה מְקוֹמָהּ. וּשְׁלשָׁה דְבָרִים הָיְתָה אוֹתָהּ הַקֶּרֶן מְשַׁמֶּשֶׁת מִלְּמַטָּן, וּשְׁלשָׁה מִלְמַעְלָן. מִלְּמַטָּן, חַטַּאת הָעוֹף וְהַהַגָּשׁוֹת וּשְׁיָרֵי הַדָּם. מִלְמַעְלָן, נִסּוּךְ הַמַּיִם וְהַיַּיִן וְעוֹלַת הָעוֹף כְּשֶׁהִיא רַבָּה בַמִּזְרָח: \n",
+ "כָּל הָעוֹלִים לַמִּזְבֵּחַ, עוֹלִין דֶּרֶךְ יָמִין, וּמַקִּיפִין וְיוֹרְדִין דֶּרֶךְ שְׂמֹאל, חוּץ מִן הָעוֹלֶה לִשְׁלשָׁה דְבָרִים אֵלּוּ, שֶׁהָיוּ עוֹלִים וְחוֹזְרִים לֶעָקֵב: \n",
+ "חַטַּאת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וְאֵינוֹ מַבְדִּיל, וּמַזֶּה מִדָּמָהּ עַל קִיר הַמִּזְבֵּחַ. שְׁיָרֵי הַדָּם, הָיָה מִתְמַצֶּה עַל הַיְסוֹד. אֵין לַמִּזְבֵּחַ אֶלָּא דָמָהּ, וְכֻלָּהּ לַכֹּהֲנִים: \n",
+ "עוֹלַת הָעוֹף כֵּיצַד הָיְתָה נַעֲשֵׂית. עָלָה בַכֶּבֶשׁ וּפָנָה לַסּוֹבֵב, בָּא לוֹ לְקֶרֶן דְּרוֹמִית מִזְרָחִית, הָיָה מוֹלֵק אֶת רֹאשָׁהּ מִמּוּל עָרְפָּהּ וּמַבְדִּיל, וּמְמַצֶּה אֶת דָּמָהּ עַל קִיר הַמִּזְבֵּחַ. נָטַל אֶת הָרֹאשׁ, וְהִקִּיף בֵּית מְלִיקָתוֹ לַמִּזְבֵּחַ, וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים, בָּא לוֹ לַגּוּף וְהֵסִיר אֶת הַמֻּרְאָה וְאֶת הַנּוֹצָה וְאֶת בְּנֵי מֵעַיִם הַיּוֹצְאִים עִמָּהּ, וְהִשְׁלִיכָן לְבֵית הַדָּשֶׁן. שִׁסַּע וְלֹא הִבְדִּיל. וְאִם הִבְדִּיל, כָּשֵׁר. וּסְפָגוֹ בְמֶלַח, וּזְרָקוֹ עַל גַּבֵּי הָאִשִּׁים: \n",
+ "לֹא הֵסִיר לֹא אֶת הַמֻּרְאָה וְלֹא אֶת הַנּוֹצָה וְלֹא אֶת בְּנֵי מֵעַיִם הַיּוֹצְאִין עִמָּהּ וְלֹא סְפָגוֹ בְמֶלַח, כָּל שֶׁשִּׁנָּה בָהּ מֵאַחַר שֶׁמִּצָּה אֶת דָּמָהּ, כְּשֵׁרָה. הִבְדִּיל בַּחַטָּאת וְלֹא הִבְדִּיל בָּעוֹלָה, פָּסָל. מִצָּה דַם הָרֹאשׁ וְלֹא מִצָּה דַם הַגּוּף, פְּסוּלָה. מִצָּה דַם הַגּוּף וְלֹא מִצָּה דַם הָרֹאשׁ, כְּשֵׁרָה: \n",
+ "חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ, מִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. עוֹלַת הָעוֹף, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. אֶחָד חַטַּאת הָעוֹף וְאֶחָד עוֹלַת הָעוֹף שֶׁמְּלָקָן וְשֶׁמִּצָּה דָמָן לֶאֱכֹל דָּבָר שֶׁדַּרְכּוֹ לֶאֱכֹל, לְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, חוּץ לִמְקוֹמוֹ, פָּסוּל, וְאֵין בּוֹ כָרֵת. חוּץ לִזְמַנּוֹ, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, וּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק בִּשְׁתִיקָה וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָּלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם בִּשְׁתִיקָה, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, זֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. כֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. מָלַק חוּץ לִמְקוֹמוֹ וּמִצָּה הַדָּם חוּץ לִזְמַנּוֹ, אוֹ שֶׁמָלַק חוּץ לִזְמַנּוֹ וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, אוֹ שֶׁמָּלַק וּמִצָּה הַדָּם חוּץ לִמְקוֹמוֹ, חַטַּאת הָעוֹף שֶׁמְּלָקָהּ שֶׁלֹּא לִשְׁמָהּ וּמִצָּה דָמָהּ חוּץ לִזְמַנָּהּ, אוֹ שֶׁמְּלָקָהּ חוּץ לִזְמַנָּהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁמְּלָקָהּ וּמִצָּה דָמָהּ שֶׁלֹּא לִשְׁמָהּ, זֶה הוּא שֶׁלֹּא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ. לֶאֱכֹל כַּזַּיִת בַּחוּץ וְכַזַּיִת לְמָחָר, כַּזַּיִת לְמָחָר וְכַזַּיִת בַּחוּץ, כַּחֲצִי זַיִת בַּחוּץ וְכַחֲצִי זַיִת לְמָחָר, כַּחֲצִי זַיִת לְמָחָר וְכַחֲצִי זַיִת בַּחוּץ, פָּסוּל, וְאֵין בּוֹ כָרֵת. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, אִם מַחֲשֶׁבֶת הַזְּמָן קָדְמָה לְמַחֲשֶׁבֶת הַמָּקוֹם, פִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת. וְאִם מַחֲשֶׁבֶת הַמָּקוֹם קָדְמָה לְמַחֲשֶׁבֶת הַזְּמָן, פָּסוּל, וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה פָסוּל, וְאֵין בּוֹ כָרֵת. לֶאֱכֹל כַּחֲצִי זַיִת וּלְהַקְטִיר כַּחֲצִי זַיִת, כָּשֵׁר, שֶׁאֵין אֲכִילָה וְהַקְטָרָה מִצְטָרְפִין: \n"
+ ],
+ [
+ "חַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, כְּשֵׁרָה. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, פְּסוּלָה. עֲשָׂאָהּ לְמַעְלָה כְּמַעֲשֵׂה כֻלָּם, פְּסוּלָה: \n",
+ "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַעְלָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם עוֹלָה, כְּשֵׁרָה, כְּמַעֲשֵׂה עוֹלָה לְשֵׁם חַטָּאת, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹּא עָלְתָה לַבְּעָלִים. כְּמַעֲשֵׂה חַטָּאת לְשֵׁם עוֹלָה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, פְּסוּלָה. עֲשָׂאָהּ לְמַטָּה כְּמַעֲשֵׂה כֻלָּן, פְּסוּלָה: \n",
+ "וְכֻלָּן אֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה, וּמוֹעֲלִין בָּהֶן, חוּץ מֵחַטַּאת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת: \n",
+ "עוֹלַת הָעוֹף שֶׁעֲשָׂאָהּ לְמַטָּה, כְּמַעֲשֵׂה חַטָּאת לְשֵׁם חַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוֹעֲלִין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵין מוֹעֲלִין בָּהּ. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם חַטָּאת, שֶׁאֵין מוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, מוֹעֲלִין בָּהּ, עוֹלָה, שֶׁמּוֹעֲלִין בָּהּ לִשְׁמָהּ, כְּשֶׁשִּׁנָּה אֶת שְׁמָהּ, אֵינוֹ דִין שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְחַטָּאת שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם עוֹלָה שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁיֶּשׁ בּוֹ מְעִילָה, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ לְשֵׁם חַטָּאת, שֶׁכֵּן שִׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים יוֹכִיחוּ, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, וּמוֹעֲלִין בָּהֶן, אַף אַתָּה אַל תִּתְמַהּ עַל הָעוֹלָה, שֶׁאַף עַל פִּי שֶׁשִּׁנָּה אֶת שְׁמָהּ לְדָבָר שֶׁאֵין בּוֹ מְעִילָה, שֶׁיִּמְעֲלוּ בָהּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְקָדְשֵׁי קָדָשִׁים, שֶׁשְׁחָטָן בַּדָּרוֹם וּשְׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, שֶׁכֵּן שִׁנָּה אֶת שְׁמָן בְּדָבָר שֶׁיֶּשׁ בּוֹ אִסּוּר וְהֶתֵּר, תֹּאמַר בְּעוֹלָה שֶׁשִּׁנָּה אֶת שְׁמָהּ בְּדָבָר שֶׁכֻּלּוֹ הֶתֵּר: \n",
+ "מָלַק בִּשְׂמֹאל, אוֹ בַלַּיְלָה, שָׁחַט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, אֵינָן מְטַמְּאִין בְּבֵית הַבְּלִיעָה. מָלַק בְּסַכִּין, מָלַק חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, תּוֹרִין שֶׁלֹּא הִגִּיעַ זְמַנָּן, וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁיָּבַשׁ גַּפָּה, וְשֶׁנִּסְמֵת עֵינָהּ, וְשֶׁנִּקְטְעָה רַגְלָהּ, מְטַמֵּא בְבֵית הַבְּלִיעָה. זֶה הַכְּלָל, כֹּל שֶׁהָיָה פְסוּלָהּ בַּקֹּדֶשׁ, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. לֹא הָיָה פְסוּלָהּ בַּקֹּדֶשׁ, מְטַמְּאָה בְבֵית הַבְּלִיעָה. וְכָל הַפְּסוּלִים שֶׁמָּלְקוּ, מְלִיקָתָן פְּסוּלָה, וְאֵינָן מְטַמְּאוֹת בְּבֵית הַבְּלִיעָה: \n",
+ "מָלַק וְנִמְצָא טְרֵפָה, רַבִּי מֵאִיר אוֹמֵר, אֵינָהּ מְטַמְּאָה בְבֵית הַבְּלִיעָה. רַבִּי יְהוּדָה אוֹמֵר, מְטַמְּאָה בְבֵית הַבְּלִיעָה. אָמַר רַבִּי מֵאִיר, מָה אִם נִבְלַת בְּהֵמָה, שֶׁהִיא מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, נִבְלַת הָעוֹף שֶׁאֵינָהּ מְטַמְּאָה בְמַגָּע וּבְמַשָּׂא, אֵינוֹ דִין שֶׁתְּהֵא שְׁחִיטָתָהּ מְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. מַה מָּצִינוּ בִשְׁחִיטָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, וּמְטַהֶרֶת אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ, אַף מְלִיקָתָהּ, שֶׁהִיא מַכְשַׁרְתָּהּ בַּאֲכִילָה, תְּטַהֵר אֶת טְרֵפָתָהּ מִטֻּמְאָתָהּ. רַבִּי יוֹסֵי אוֹמֵר, דַּיָּהּ כְּנִבְלַת בְּהֵמָה, שְׁחִיטָתָהּ מְטַהַרְתָּהּ, אֲבָל לֹא מְלִיקָתָהּ: \n"
+ ],
+ [
+ "כָּל הַזְּבָחִים שֶׁנִּתְעָרְבוּ בְחַטָּאוֹת הַמֵּתוֹת, אוֹ בְשׁוֹר הַנִּסְקָל, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. נִתְעָרְבוּ בְשׁוֹר שֶׁנֶּעֶבְדָה בוֹ עֲבֵרָה, אוֹ שֶׁהֵמִית אֶת הָאָדָם עַל פִּי עֵד אֶחָד, אוֹ עַל פִּי הַבְּעָלִים, בְּרוֹבֵעַ, וּבְנִרְבָּע, וּבְמֻקְצֶה, וּבְנֶעֱבָד, וּבְאֶתְנָן, וּבִמְחִיר, וּבְכִלְאַיִם, וּבִטְרֵפָה, וּבְיוֹצֵא דֹפֶן, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מֵאוֹתוֹ הַמִּין. נִתְעָרֵב בְּחֻלִּין תְּמִימִים, יִמָּכְרוּ הַחֻלִּין לִצְרִיכֵי אוֹתוֹ הַמִּין: \n",
+ "קָדָשִׁים בְּקָדָשִׁים מִין בְּמִינוֹ, זֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא וְזֶה יִקְרַב לְשֵׁם מִי שֶׁהוּא. קָדָשִׁים בְּקָדָשִׁים, מִין בְּשֶׁאֵינוֹ מִינוֹ, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרְבוּ בִבְכוֹר וּבְמַעֲשֵׂר, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיֵאָכְלוּ כִּבְכוֹר וּכְמַעֲשֵׂר. הַכֹּל יְכוֹלִין לְהִתְעָרֵב, חוּץ מִן הַחַטָּאת וּמִן הָאָשָׁם: \n",
+ "אָשָׁם שֶׁנִּתְעָרֵב בִּשְׁלָמִים, יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁנֵיהֶם יִשָּׁחֲטוּ בַצָּפוֹן, וְיֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן. אָמְרוּ לוֹ, אֵין מְבִיאִין קָדָשִׁים לְבֵית הַפְּסוּל. נִתְעָרְבוּ חֲתִיכוֹת בַּחֲתִיכוֹת, קָדְשֵׁי קָדָשִׁים בְּקָדָשִׁים קַלִּים, הַנֶּאֱכָלִין לְיוֹם אֶחָד בַּנֶּאֱכָלִים לִשְׁנֵי יָמִים, יֵאָכְלוּ כֶחָמוּר שֶׁבָּהֶן: \n",
+ "אֵבְרֵי חַטָּאת שֶׁנִּתְעָרְבוּ בְאֵבְרֵי עוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָן, וְרוֹאֶה אֲנִי אֶת בְּשַׂר הַחַטָּאת מִלְמַעְלָן כְּאִלּוּ הוּא עֵצִים. וַחֲכָמִים אוֹמְרִים, תְּעֻבַּר צוּרָתָן וְיֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+ "אֵבָרִין בְּאֵבְרֵי בַעֲלֵי מוּמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם קָרֵב רֹאשׁ אַחַד מֵהֶן, יִקְרְבוּ כָל הָרָאשִׁין. כַּרְעוֹ שֶׁל אַחַד מֵהֶן, יִקְרְבוּ כָל הַכְּרָעָיִם. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יֵצֵא לְבֵית הַשְּׂרֵפָה: \n",
+ "דָּם שֶׁנִּתְעָרֵב בְּמַיִם, אִם יֶשׁ בּוֹ מַרְאֵה דָם, כָּשֵׁר. נִתְעָרֵב בְּיַיִן, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. נִתְעָרֵב בְּדַם בְּהֵמָה אוֹ בְדַם חַיָּה, רוֹאִין אוֹתוֹ כְאִלּוּ הוּא מָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין דָּם מְבַטֵּל דָּם: \n",
+ "נִתְעָרֵב בְּדַם פְּסוּלִין, יִשָּׁפֵךְ לָאַמָּה. בְּדַם תַּמְצִית, יִשָּׁפֵךְ לָאַמָּה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. אִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+ "דַּם תְּמִימִים בְּדַם בַּעֲלֵי מוּמִים, יִשָּׁפֵךְ לָאַמָּה. כּוֹס בְּכוֹסוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, קָרַב כּוֹס אֶחָד, יִקְרְבוּ כָל הַכּוֹסוֹת. וַחֲכָמִים אוֹמְרִים, אֲפִלּוּ קָרְבוּ כֻלָּם חוּץ מֵאַחַד מֵהֶן, יִשָּׁפֵךְ לָאַמָּה: \n",
+ "הַנִּתָּנִין לְמַטָּה שֶׁנִּתְעָרְבוּ בַנִּתָּנִין לְמַעְלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִתֵּן לְמַעְלָה, וְרוֹאֶה אֲנִי אֶת הַתַּחְתּוֹנִים לְמַעְלָה כְּאִלּוּ הֵן מַיִם, וְיַחֲזֹר וְיִתֵּן לְמָטָּה. וַחֲכָמִים אוֹמְרִים, יִשָּׁפְכוּ לָאַמָּה. וְאִם לֹא נִמְלַךְ וְנָתַן, כָּשֵׁר: \n",
+ "הַנִּתָּנִין מַתָּנָה אַחַת שֶׁנִּתְעָרְבוּ בַנִּתָּנִין בְּמַתָּנָה אַחַת, יִנָּתְנוּ מַתָּנָה אֶחָת. מַתַּן אַרְבַּע בְּמַתַּן אַרְבַּע, יִנָּתְנוּ בְּמַתַּן אַרְבַּע. מַתַּן אַרְבַּע בְּמַתָּנָה אַחַת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִנָּתְנוּ בְמַתַּן אַרְבַּע. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יִנָּתְנוּ בְמַתָּנָה אֶחָת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תִּגְרַע. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וַהֲרֵי הוּא עוֹבֵר עַל בַּל תּוֹסִיף. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, לֹא נֶאֱמַר בַּל תּוֹסִיף אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא נֶאֱמַר בַּל תִּגְרַע אֶלָּא כְשֶׁהוּא בְעַצְמוֹ. וְעוֹד אָמַר רַבִּי יְהוֹשֻׁעַ, כְּשֶׁנָּתַתָּ, עָבַרְתָּ עַל בַּל תּוֹסִיף וְעָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ. וּכְשֶׁלֹּא נָתַתָּ, עָבַרְתָּ עַל בַּל תִּגְרַע וְלֹא עָשִׂיתָ מַעֲשֶׂה בְיָדֶךָ: \n",
+ "הַנִּתָּנִין בִּפְנִים שֶׁנִּתְעָרְבוּ עִם הַנִּתָּנִין בַּחוּץ, יִשָּׁפְכוּ לָאַמָּה. נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, כָּשֵׁר. בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, רַבִּי עֲקִיבָא פוֹסֵל, וַחֲכָמִים מַכְשִׁירִים. שֶׁהָיָה רַבִּי עֲקִיבָא אוֹמֵר, כָּל הַדָּמִים שֶׁנִּכְנְסוּ לְכַפֵּר בַּהֵיכָל, פְּסוּלִין. וַחֲכָמִים אוֹמְרִים, חַטָּאת בִּלְבָד. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם, שֶׁנֶּאֱמַר (ויקרא ז) כַּחַטָּאת כָּאָשָׁם: \n",
+ "חַטָּאת שֶׁקִּבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, יָצָא אַחַד מֵהֶן לַחוּץ, הַפְּנִימִי כָּשֵׁר. נִכְנַס אַחַד מֵהֶן לִפְנִים, רַבִּי יוֹסֵי הַגְּלִילִי מַכְשִׁיר בַּחִיצוֹן, וַחֲכָמִים פּוֹסְלִין. אָמַר רַבִּי יוֹסֵי הַגְּלִילִי, מָה אִם בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בַּחוּץ, לֹא עָשָׂה אֶת הַמְשׁוֹאָר כַּיוֹצֵא, מְקוֹם שֶׁאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת, בִּפְנִים, אֵינוֹ דִין שֶׁלֹּא נַעֲשֶׂה אֶת הַמְשׁוֹאָר כַּנִּכְנָס. נִכְנַס לְכַפֵּר, אַף עַל פִּי שֶׁלֹּא כִפֵּר, פָּסוּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיְּכַפֵּר. רַבִּי יְהוּדָה אוֹמֵר, אִם הִכְנִיס שׁוֹגֵג, כָּשֵׁר. כָּל הַדָּמִים הַפְּסוּלִין שֶׁנִּתְּנוּ עַל גַּבֵּי הַמִּזְבֵּחַ, לֹא הִרְצָה הַצִּיץ אֶלָּא עַל הַטָּמֵא, שֶׁהַצִּיץ מְרַצֶּה עַל הַטָּמֵא, וְאֵינוֹ מְרַצֶּה עַל הַיּוֹצֵא: \n"
+ ],
+ [
+ "הַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל הָרָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר (ויקרא ו), הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מָה עוֹלָה שֶׁהִיא רְאוּיָה לָאִשִּׁים, אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לָאִשִּׁים, אִם עָלָה לֹא יֵרֵד. רַבָּן גַּמְלִיאֵל אוֹמֵר, כָּל הָרָאוּי לַמִּזְבֵּחַ, אִם עָלָה לֹא יֵרֵד, שֶׁנֶּאֱמַר, הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ. מַה עוֹלָה שֶׁהִיא רְאוּיָה לַמִּזְבֵּחַ אִם עָלְתָה לֹא תֵרֵד, אַף כָּל דָּבָר שֶׁהוּא רָאוּי לַמִּזְבֵּחַ אִם עָלָה לֹא יֵרֵד. אֵין בֵּין דִּבְרֵי רַבָּן גַּמְלִיאֵל לְדִבְרֵי רַבִּי יְהוֹשֻׁעַ אֶלָּא הַדָּם וְהַנְּסָכִים, שֶׁרַבָּן גַּמְלִיאֵל אוֹמֵר לֹא יֵרְדוּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר יֵרֵדוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַזֶּבַח כָּשֵׁר וְהַנְּסָכִים פְּסוּלִים, הַנְּסָכִים כְּשֵׁרִין וְהַזֶּבַח פָּסוּל, אֲפִלּוּ זֶה וָזֶה פְּסוּלִין, הַזֶּבַח לֹא יֵרֵד, וְהַנְּסָכִים יֵרֵדוּ: \n",
+ "וְאֵלּוּ אִם עָלוּ, לֹא יֵרְדוּ. הַלָּן, וְהַטָּמֵא, וְהַיּוֹצֵא, וְהַנִּשְׁחָט חוּץ לִזְמַנּוֹ, וְחוּץ לִמְקוֹמוֹ, וְשֶׁקִּבְּלוּ פְסוּלִים, וְזָרְקוּ אֶת דָּמוֹ. רַבִּי יְהוּדָה אוֹמֵר, שֶׁנִּשְׁחֲטָה בַלַּיְלָה, וְשֶׁנִּשְׁפַּךְ דָּמָהּ, וְשֶׁיָּצָא דָמָהּ חוּץ לַקְּלָעִים, אִם עָלְתָה, תֵּרֵד. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא תֵרֵד, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁפְּסוּלוֹ בַקֹּדֶשׁ, הַקֹּדֶשׁ מְקַבְּלוֹ. לֹא הָיָה פְסוּלוֹ בַקֹּדֶשׁ, אֵין הַקֹּדֶשׁ מְקַבְּלוֹ: \n",
+ "אֵלּוּ לֹא הָיָה פְסוּלָן בַּקֹּדֶשׁ, הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְהַיּוֹצֵא דֹפֶן, וּבַעֲלֵי מוּמִין. רַבִּי עֲקִיבָא מַכְשִׁיר בְּבַעֲלֵי מוּמִין. רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, דּוֹחֶה הָיָה אַבָּא אֶת בַּעֲלֵי מוּמִין מֵעַל גַּבֵּי הַמִּזְבֵּחַ: \n",
+ "כְּשֵׁם שֶׁאִם עָלוּ לֹא יֵרְדוּ, כָּךְ אִם יָרְדוּ לֹא יַעֲלוּ. וְכֻלָּן שֶׁעָלוּ חַיִּים לְרֹאשׁ הַמִּזְבֵּחַ, יֵרֵדוּ. עוֹלָה שֶׁעָלְתָה חַיָּה לְרֹאשׁ הַמִּזְבֵּחַ, תֵּרֵד. שְׁחָטָהּ בְּרֹאשׁ הַמִּזְבֵּחַ, יַפְשִׁיט וִינַתַּח בִּמְקוֹמָהּ: \n",
+ "וְאֵלּוּ אִם עָלוּ יֵרְדוּ, בְּשַׂר קָדְשֵׁי קָדָשִׁים, וּבְשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, וְהַקְּטֹרֶת. הַצֶּמֶר שֶׁבְּרָאשֵׁי כְבָשִׂים, וְהַשֵּׂעָר שֶׁבִּזְקַן תְּיָשִׁים, וְהָעֲצָמוֹת, וְהַגִּידִים, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, בִּזְמַן שֶׁהֵן מְחֻבָּרִין, יַעֲלוּ, שֶׁנֶּאֱמַר (ויקרא א), וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה. פָּרְשׁוּ, לֹא יַעֲלוּ, שֶׁנֶּאֱמַר (דברים יב), וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם: \n",
+ "וְכֻלָּם שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, לֹא יַחֲזִיר. וְכֵן גַּחֶלֶת שֶׁפָּקְעָה מֵעַל גַּבֵּי הַמִּזְבֵּחַ. אֵבָרִים שֶׁפָּקְעוּ מֵעַל גַּבֵּי הַמִּזְבֵּחַ, קֹדֶם לַחֲצוֹת, יַחֲזִיר, וּמוֹעֲלִין בָּהֶן. לְאַחַר חֲצוֹת, לֹא יַחֲזִיר, וְאֵין מוֹעֲלִין בָּהֶן: \n",
+ "כְּשֵׁם שֶׁהַמִּזְבֵּחַ מְקַדֵּשׁ אֶת הָרָאוּי לוֹ כָּךְ הַכֶּבֶשׁ מְקַדֵּשׁ. כְּשֵׁם שֶׁהַמִּזְבֵּחַ וְהַכֶּבֶשׁ מְקַדְּשִׁין אֶת הָרָאוּי לָהֶן, כָּךְ הַכֵּלִים מְקַדְּשִׁים. כְּלֵי הַלַּח מְקַדְּשִׁין אֶת הַלַּח, וּמִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַיָּבֵשׁ. אֵין כְּלֵי הַלַּח מְקַדְּשִׁים אֶת הַיָּבֵשׁ, וְלֹא מִדּוֹת הַיָּבֵשׁ מְקַדְּשׁוֹת אֶת הַלָּח. כְּלֵי הַקֹּדֶשׁ שֶׁנִּקְּבוּ, אִם עוֹשִׂים הֵם מֵעֵין מְלַאכְתָּן שֶׁהָיוּ עוֹשִׂין וְהֵם שְׁלֵמִים, מְקַדְּשִׁין. וְאִם לָאו, אֵין מְקַדְּשִׁים. וְכֻלָּן אֵין מְקַדְּשִׁים אֶלָּא בַקֹּדֶשׁ: \n"
+ ],
+ [
+ "כֹּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. הַתְּמִידִים קוֹדְמִים לַמּוּסָפִין, מוּסְפֵי שַׁבָּת קוֹדְמִין לְמוּסְפֵי רֹאשׁ חֹדֶשׁ, מוּסְפֵי רֹאשׁ חֹדֶשׁ קוֹדְמִין לְמוּסְפֵי רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר (במדבר כח), מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה: \n",
+ "וְכֹל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. דַּם חַטָּאת קוֹדֵם לְדַם עוֹלָה, מִפְּנֵי שֶׁהוּא מְרַצֶּה. אֵבְרֵי עוֹלָה קוֹדְמִין לְאֵמוּרֵי חַטָּאת, מִפְּנֵי שֶׁהֵן כָּלִיל לָאִשִּׁים. חַטָּאת קוֹדֶמֶת לְאָשָׁם, מִפְּנֵי שֶׁדָּמָהּ נִתָּן עַל אַרְבַּע קְרָנוֹת וְעַל הַיְּסוֹד. אָשָׁם קוֹדֵם לְתוֹדָה וּלְאֵיל נָזִיר, מִפְּנֵי שֶׁהוּא קָדְשֵׁי קָדָשִׁים. הַתּוֹדָה וְאֵיל נָזִיר קוֹדְמִין לִשְׁלָמִים, מִפְּנֵי שֶׁהֵן נֶאֱכָלִין לְיוֹם אֶחָד, וּטְעוּנִים לָחֶם. שְׁלָמִים קוֹדְמִין לִבְכוֹר, מִפְּנֵי שֶׁהֵם טְעוּנִין מַתַּן אַרְבַּע, וּסְמִיכָה וּנְּסָכִים וּתְנוּפַת חָזֶה וָשׁוֹק: \n",
+ "הַבְּכוֹר קוֹדֵם לַמַּעֲשֵׂר מִפְּנֵי שֶׁקְּדֻשָּׁתוֹ מֵרֶחֶם, וְנֶאֱכָל לַכֹּהֲנִים. הַמַּעֲשֵׂר קוֹדֵם לָעוֹפוֹת, מִפְּנֵי שֶׁהוּא זֶבַח וְיֶשׁ בּוֹ קָדְשֵׁי קָדָשִׁים, דָּמוֹ וְאֵמוּרָיו: \n",
+ "הָעוֹפוֹת קוֹדְמִין לַמְּנָחוֹת, מִפְּנֵי שֶׁהֵן מִינֵי דָמִים. מִנְחַת חוֹטֵא קוֹדֶמֶת לְמִנְחַת נְדָבָה, מִפְּנֵי שֶׁהִיא בָאָה עַל חֵטְא. חַטַּאת הָעוֹף קוֹדֶמֶת לְעוֹלַת הָעוֹף. וְכֵן בְּהֶקְדֵּשָׁהּ: \n",
+ "כָּל הַחַטָּאוֹת שֶׁבַּתּוֹרָה, קוֹדְמוֹת לָאֲשָׁמוֹת, חוּץ מֵאֲשַׁם מְצֹרָע, מִפְּנֵי שֶׁהוּא בָא עַל יְדֵי הֶכְשֵׁר. כָּל הָאֲשָׁמוֹת שֶׁבַּתּוֹרָה בָּאִין בְּנֵי שְׁתַּיִם וּבָאִין בְּכֶסֶף שְׁקָלִים, חוּץ מֵאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, שֶׁהֵן בָּאִין בְּנֵי שְׁנָתָן וְאֵינָן בָּאִין בְּכֶסֶף שְׁקָלִים: \n",
+ "כְּשֵׁם שֶׁהֵן קוֹדְמִים בְּהַקְרָבָתָן, כָּךְ הֵן קוֹדְמִים בַּאֲכִילָתָן. שְׁלָמִים שֶׁל אֶמֶשׁ וּשְׁלָמִים שֶׁל הַיּוֹם, שֶׁל אֶמֶשׁ קוֹדְמִין. שְׁלָמִים שֶׁל אֶמֶשׁ וְחַטָּאת וְאָשָׁם שֶׁל הַיּוֹם, שְׁלָמִים שֶׁל אֶמֶשׁ קוֹדְמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, הַחַטָּאת קוֹדֶמֶת, מִפְּנֵי שֶׁהִיא קָדְשֵׁי קָדָשִׁים: \n",
+ "וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל: \n",
+ "אָמַר רַבִּי שִׁמְעוֹן, אִם רָאִיתָ שֶׁמֶן שֶׁהוּא מִתְחַלֵּק בָּעֲזָרָה, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת יִשְׂרָאֵל, וְלֹג שֶׁמֶן שֶׁל מְצֹרָע. אִם רָאִיתָ שֶׁמֶן שֶׁהוּא נָתוּן עַל גַּבֵּי הָאִשִּׁים, אֵין אַתָּה צָרִיךְ לִשְׁאוֹל מַה הוּא, אֶלָּא מוֹתַר רְקִיקֵי מִנְחוֹת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ. שֶׁאֵין מִתְנַדְּבִים שָׁמֶן. רַבִּי טַרְפוֹן אוֹמֵר, מִתְנַדְּבִים שָׁמֶן: \n"
+ ],
+ [
+ "דַּם חַטָּאת שֶׁנִּתַּז עַל הַבֶּגֶד, הֲרֵי זֶה טָעוּן כִּבּוּס. אַף עַל פִּי שֶׁאֵין הַכָּתוּב מְדַבֵּר אֶלָּא בַנֶּאֱכָלוֹת, שֶׁנֶּאֱמַר (ויקרא ו), בְּמָקוֹם קָדֹשׁ תֵּאָכֵל, אֶחָד הַנֶּאֱכֶלֶת וְאֶחָד הַפְּנִימִית טְעוּנוֹת כִּבּוּס, שֶׁנֶּאֱמַר (שם), תּוֹרַת הַחַטָּאת, תּוֹרָה אַחַת לְכָל הַחַטָּאוֹת: \n",
+ "חַטָּאת פְּסוּלָה אֵין דָּמָהּ טָעוּן כִּבּוּס, בֵּין שֶׁהָיָה לָהּ שְׁעַת הַכֹּשֶׁר, בֵּין שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁלָּנָה, שֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. וְאֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הַכּשֶׁר. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ וְחוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָה: \n",
+ "נִתַּז מִן הַצַּוָּאר עַל הַבֶּגֶד, אֵינוֹ טָעוּן כִּבּוּס. מִן הַקֶּרֶן וּמִן הַיְסוֹד, אֵינוֹ טָעוּן כִּבּוּס. נִשְׁפַּךְ עַל הָרִצְפָּה וַאֲסָפוֹ, אֵינוֹ טָעוּן כִּבּוּס. אֵין טָעוּן כִּבּוּס אֶלָּא הַדָּם שֶׁנִּתְקַבֵּל בִּכְלִי וְרָאוּי לְהַזָּיָה. נִתַּז עַל הָעוֹר עַד שֶׁלֹּא הֻפְשַׁט, אֵינוֹ טָעוּן כִּבּוּס. מִשֶּׁהֻפְשַׁט, טָעוּן כִּבּוּס, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִשֶּׁהֻפְשַׁט אֵינוֹ טָעוּן כִּבּוּס. אֵינוֹ טָעוּן כִּבּוּס אֶלָּא מְקוֹם הַדָּם, וְדָבָר שֶׁהוּא רָאוּי לְקַבֵּל טֻמְאָה, וְרָאוּי לְכִבּוּס: \n",
+ "אֶחָד הַבֶּגֶד וְאֶחָד הַשַּׂק וְאֶחָד הָעוֹר, טְעוּנִין כִּבּוּס בְּמָקוֹם קָדוֹשׁ. וּשְׁבִירַת כְּלִי חֶרֶס, בְּמָקוֹם קָדוֹשׁ. וּמְרִיקָה וּשְׁטִיפָה בִּכְלִי נְחשֶׁת, בְּמָקוֹם קָדוֹשׁ. זֶה חֹמֶר בַּחַטָּאת מִקָּדְשֵׁי קָדָשִׁים: \n",
+ "בֶּגֶד שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, קוֹרְעוֹ, וְנִכְנָס וּמְכַבְּסוֹ בְמָקוֹם קָדוֹשׁ. כְּלִי חֶרֶס שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, נוֹקְבוֹ, וְנִכְנָס וְשׁוֹבְרוֹ בְמָקוֹם קָדוֹשׁ: \n",
+ "כְּלִי נְחשֶׁת שֶׁיָּצָא חוּץ לַקְּלָעִים, נִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ. נִטְמָא חוּץ לַקְּלָעִים, פּוֹחֲתוֹ, וְנִכְנָס וּמוֹרְקוֹ וְשׁוֹטְפוֹ בְמָקוֹם קָדוֹשׁ: \n",
+ "אֶחָד שֶׁבִּשֵּׁל בּוֹ וְאֶחָד שֶׁעֵרָה לְתוֹכוֹ רוֹתֵחַ, אֶחָד קָדְשֵׁי קָדָשִׁים וְאֶחָד קָדָשִׁים קַלִּים, טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי שִׁמְעוֹן אוֹמֵר, קָדָשִׁים קַלִּים אֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה. רַבִּי טַרְפוֹן אוֹמֵר, אִם בִּשֵּׁל בּוֹ מִתְּחִלַּת הָרֶגֶל, יְבַשֵּׁל בּוֹ אֶת כָּל הָרָגֶל. וַחֲכָמִים אוֹמְרִים, עַד זְמַן אֲכִילָה. מְרִיקָה וּשְׁטִיפָה, מְרִיקָה כִּמְרִיקַת הַכּוֹס, וּשְׁטִיפָה כִּשְׁטִיפַת הַכּוֹס. מְרִיקָה בְּחַמִּין וּשְׁטִיפָה בְּצּוֹנֵן. וְהַשַּׁפּוּד וְהָאַסְכְּלָה מַגְעִילָן בְּחַמִּין: \n",
+ "בִּשֵּׁל בּוֹ קָדָשִׁים וְחֻלִּין, אוֹ קָדְשֵׁי קָדָשִׁים וְקָדָשִׁים קַלִּים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, הֲרֵי הַקַּלִּים נֶאֱכָלִין כַּחֲמוּרִין, וְאֵינָן טְעוּנִין מְרִיקָה וּשְׁטִיפָה, וְאֵינָם פּוֹסְלִין בְּמַגָּע. רָקִיק שֶׁנָּגַע בְּרָקִיק, וַחֲתִיכָה בַּחֲתִיכָה, לֹא כָל הָרָקִיק וְלֹא כָל הַחֲתִיכוֹת אֲסוּרִין. אֵינוֹ אָסוּר אֶלָּא מְקוֹם שֶׁבָּלָע: \n"
+ ],
+ [
+ "טְבוּל יוֹם וּמְחֻסַּר כִּפּוּרִים, אֵינָן חוֹלְקִים בַּקֳּדָשִׁים לֶאֱכֹל לָעָרֶב. אוֹנֵן, נוֹגֵעַ וְאֵינוֹ מַקְרִיב, וְאֵינוֹ חוֹלֵק לֶאֱכֹל לָעָרֶב. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִין, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין. וְכֹל שֶׁאֵינוֹ רָאוּי לָעֲבוֹדָה, אֵינוֹ חוֹלֵק בַּבָּשָׂר. וְכֹל שֶׁאֵין לוֹ בַּבָּשָׂר, אֵין לוֹ בָעוֹרוֹת. אֲפִלּוּ טָמֵא בִשְׁעַת זְרִיקַת דָּמִים וְטָהוֹר בִּשְׁעַת הֶקְטֵר חֲלָבִים, אֵינוֹ חוֹלֵק בַּבָּשָׂר, שֶׁנֶּאֱמַר (ויקרא ז), הַמַּקְרִיב אֶת דַּם הַשְּׁלָמִים וְאֶת הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה: \n",
+ "כֹּל שֶׁלֹּא זָכָה הַמִּזְבֵּחַ בִּבְשָׂרָהּ, לֹא זָכוּ הַכֹּהֲנִים בְּעוֹרָהּ, שֶׁנֶּאֱמַר (שם), עֹלַת אִישׁ, עוֹלָה שֶׁעָלְתָה לְאִישׁ. עוֹלָה שֶׁנִּשְׁחֲטָה שֶׁלֹּא לִשְׁמָהּ, אַף עַל פִּי שֶׁלֹּא עָלְתָה לַבְּעָלִים, עוֹרָהּ לַכֹּהֲנִים. אֶחָד עוֹלַת הָאִישׁ וְאֶחָד עוֹלַת הָאִשָּׁה, עוֹרוֹתֵיהֶן לַכֹּהֲנִים: \n",
+ "עוֹרוֹת קָדָשִׁים קַלִּים לַבְּעָלִים, וְעוֹרוֹת קָדְשֵׁי קָדָשִׁים לַכֹּהֲנִים. קַל וָחֹמֶר, מָה אִם עוֹלָה, שֶׁלֹּא זָכוּ בִבְשָׂרָהּ, זָכוּ בְעוֹרָהּ, קָדְשֵׁי קָדָשִׁים, שֶׁזָּכוּ בִבְשָׂרָהּ, אֵינוֹ דִין שֶׁיִּזְכּוּ בְעוֹרָהּ. אֵין מִזְבֵּחַ יוֹכִיחַ, שֶׁאֵין לוֹ עוֹר מִכָּל מָקוֹם: \n",
+ "כָּל הַקֳּדָשִׁים שֶׁאֵרַע בָּהֶם פְּסוּל קֹדֶם לְהֶפְשֵׁטָן, אֵין עוֹרוֹתֵיהֶם לַכֹּהֲנִים. לְאַחַר הֶפְשֵׁטָן, עוֹרוֹתֵיהֶם לַכֹּהֲנִים. אָמַר רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, אֵין לֹא רָאִינוּ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה: \n",
+ "פָּרִים הַנִּשְׂרָפִים וּשְׂעִירִים הַנִּשְׂרָפִים, בִּזְמַן שֶׁהֵם נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַדֶּשֶׁן וּמְטַמְּאִין בְּגָדִים. וְאִם אֵינָן נִשְׂרָפִין כְּמִצְוָתָן, נִשְׂרָפִין בְּבֵית הַבִּירָה וְאֵינָם מְטַמְּאִין בְּגָדִים: \n",
+ "הָיוּ סוֹבְלִין אוֹתָם בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת הָעֲזָרָה וְהָאַחֲרוֹנִים לֹא יָצְאוּ, הָרִאשׁוֹנִים מְטַמְּאִין בְּגָדִים, וְהָאַחֲרוֹנִים אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיֵּצֵאוּ. יָצְאוּ אֵלּוּ וָאֵלּוּ, אֵלּוּ וָאֵלּוּ מְטַמְּאִין בְּגָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵינָן מְטַמְּאִין בְּגָדִים, עַד שֶׁיִּצַּת הָאוּר בְּרֻבָּן. נִתַּךְ הַבָּשָׂר, אֵין הַשּׂוֹרֵף מְטַמֵּא בְגָדִים: \n"
+ ],
+ [
+ "הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, חַיָּב עַל הַשְּׁחִיטָה וְחַיָּב עַל הָעֲלִיָּה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, שָׁחַט בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר, שֶׁלֹּא הֶעֱלָה בַחוּץ אֶלָּא דָבָר פָּסוּל. אָמְרוּ לוֹ, אַף הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ, כֵּיוָן שֶׁהוֹצִיאוֹ, פְּסָלוֹ: \n",
+ "טָמֵא שֶׁאָכַל, בֵּין קֹדֶשׁ טָמֵא וּבֵין קֹדֶשׁ טָהוֹר, חַיָּב. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, טָמֵא שֶׁאָכַל טָהוֹר, חַיָּב. וְטָמֵא שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁלֹּא אָכַל אֶלָּא דָבָר טָמֵא. אָמְרוּ לוֹ, אַף טָמֵא שֶׁאָכַל טָהוֹר, כֵּיוָן שֶׁנָּגַע בּוֹ, טִמְּאָהוּ. וְטָהוֹר שֶׁאָכַל טָמֵא, פָּטוּר, שֶׁאֵינוֹ חַיָּב אֶלָּא עַל טֻמְאַת הַגּוּף: \n",
+ "חֹמֶר בַּשְּׁחִיטָה מִבָּעֲלִיָּה, וּבָעֲלִיָּה מִבַּשְּׁחִיטָה. חֹמֶר בַּשְּׁחִיטָה, שֶׁהַשּׁוֹחֵט לְהֶדְיוֹט, חַיָּב, וְהַמַּעֲלֶה לְהֶדְיוֹט, פָּטוּר. חֹמֶר בָּעֲלִיָּה, שְׁנַיִם שֶׁאָחֲזוּ בְסַכִּין וְשָׁחֲטוּ, פְּטוּרִים. אָחֲזוּ בְאֵבָר וְהֶעֱלוּהוּ, חַיָּבִין. הֶעֱלָה, וְחָזַר וְהֶעֱלָה, וְחָזַר וְהֶעֱלָה, חַיָּב עַל כָּל עֲלִיָּה וַעֲלִיָּה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא אַחַת, וְאֵינוֹ חַיָּב עַד שֶׁיַּעֲלֶה לְרֹאשׁ הַמִּזְבֵּחַ. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ הֶעֱלָה עַל הַסֶּלַע אוֹ עַל הָאֶבֶן, חַיָּב: \n",
+ "אֶחָד קָדָשִׁים כְּשֵׁרִין וְאֶחָד קָדָשִׁים פְּסוּלִין שֶׁהָיָה פְסוּלָן בַּקֹּדֶשׁ, וְהִקְרִיבָן בַּחוּץ, חַיָּב. הַמַּעֲלֶה כַזַּיִת מִן הָעוֹלָה וּמִן הָאֵמוּרִין בַּחוּץ, חַיָּב. הַקֹּמֶץ, וְהַלְּבוֹנָה, וְהַקְּטֹרֶת, וּמִנְחַת כֹּהֲנִים, וּמִנְחַת כֹּהֵן הַמָּשִׁיחַ, וּמִנְחַת נְסָכִין, שֶׁהִקְרִיב מֵאַחַד מֵהֶן כַּזַיִת בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת כֻּלּוֹ. וְכֻלָּם שֶׁהִקְרִיבָן בִּפְנִים וְשִׁיֵּר בָּהֶן כַּזַּיִת וְהִקְרִיבָן בַּחוּץ, חַיָּב. וְכֻלָּם שֶׁחָסְרוּ כָל שֶׁהֵן, וְהִקְרִיבָן בַּחוּץ, פָּטוּר: \n",
+ "הַמַּקְרִיב קָדָשִׁים וְאֵמוּרֵיהֶם בַּחוּץ, חַיָּב. מִנְחָה שֶׁלֹּא נִקְמְצָה וְהִקְרִיבָהּ בַּחוּץ, פָּטוּר. קְמָצָהּ, וְחָזַר קֻמְצָהּ לְתוֹכָהּ, וְהִקְרִיבָהּ בַּחוּץ, חַיָּב: \n",
+ "הַקֹּמֶץ וְהַלְּבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. שְׁנֵי בְזִיכֵי לְבוֹנָה, שֶׁהִקְרִיב אֶת אַחַד מֵהֶן בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר פּוֹטֵר, עַד שֶׁיַּקְרִיב אֶת הַשֵּׁנִי. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, חַיָּב. הַזּוֹרֵק מִקְצָת דָּמִים בַּחוּץ, חַיָּב. רַבִּי אֶלְעָזָר אוֹמֵר, אַף הַמְנַסֵּךְ מֵי חָג בֶּחָג בַּחוּץ, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, שְׁיָרֵי הַדָּם שֶׁהִקְרִיבָן בַּחוּץ, חַיָּב: \n",
+ "הַמּוֹלֵק אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, חַיָּב. מָלַק בַּחוּץ וְהֶעֱלָה בַחוּץ, פָּטוּר. הַשּׁוֹחֵט אֶת הָעוֹף בִּפְנִים וְהֶעֱלָה בַחוּץ, פָּטוּר. שָׁחַט בַּחוּץ וְהֶעֱלָה בַחוּץ, חַיָּב. נִמְצָא, דֶּרֶךְ הֶכְשֵׁרוֹ מִבִּפְנִים, פְּטוּרוֹ בַחוּץ. דֶּרֶךְ הֶכְשֵׁרוֹ בַחוּץ, פְּטוּרוֹ בִפְנִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁחַיָּבִין עָלָיו בַחוּץ, חַיָּבִין עַל כַּיּוֹצֵא בוֹ בִפְנִים, שֶׁהֶעֱלָהוּ בַחוּץ, חוּץ מִן הַשּׁוֹחֵט בִּפְנִים וּמַעֲלֶה בַחוּץ: \n",
+ "הַחַטָּאת שֶׁקִּבֵּל דָּמָהּ בְּכוֹס אֶחָד, נָתַן בַּחוּץ וְחָזַר וְנָתַן בִּפְנִים, בִּפְנִים וְחָזַר וְנָתַן בַּחוּץ, חַיָּב, שֶׁכֻּלּוֹ רָאוּי לָבֹא בִפְנִים. קִבֵּל דָּמָהּ בִּשְׁנֵי כוֹסוֹת, נָתַן שְׁנֵיהֶם בִּפְנִים, פָּטוּר. שְׁנֵיהֶן בַּחוּץ, חַיָּב. אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ, פָּטוּר. אֶחָד בַּחוּץ וְאֶחָד בִּפְנִים, חַיָּב עַל הַחִיצוֹן, וְהַפְּנִימִי מְכַפֵּר. לְמַה הַדָּבָר דּוֹמֶה, לְמַפְרִישׁ חַטָּאתוֹ וְאָבְדָה וְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ וְאַחַר כָּךְ נִמְצֵאת הָרִאשׁוֹנָה, וַהֲרֵי שְׁתֵּיהֶן עוֹמְדוֹת. שָׁחַט שְׁתֵּיהֶן בִּפְנִים, פָּטוּר. שָׁחַט שְׁתֵּיהֶן בַּחוּץ, חַיָּב. אַחַת בִּפְנִים וְאַחַת בַּחוּץ, פָּטוּר. אַחַת בַּחוּץ וְאַחַת בִּפְנִים, חַיָּב עַל הַחִיצוֹנָה, וְהַפְּנִימִית מְכַפֶּרֶת. כְּשֵׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, כָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ: \n"
+ ],
+ [
+ "פָּרַת חַטָּאת שֶׁשְּׂרָפָהּ חוּץ מִגִּתָּהּ, וְכֵן שָׂעִיר הַמִּשְׁתַּלֵּחַ שֶׁהִקְרִיבוֹ בַחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ. כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא אֶל פֶּתַח אֹהֶל מוֹעֵד, אֵין חַיָּבִין עָלָיו: \n",
+ "הָרוֹבֵעַ, וְהַנִּרְבָּע, וְהַמֻּקְצֶה, וְהַנֶּעֱבָד, וְהָאֶתְנָן, וְהַמְּחִיר, וְהַכִּלְאַיִם, וְהַטְּרֵפָה, וְיוֹצֵא דֹפֶן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר, שֶׁנֶּאֱמַר (ויקרא יז), לִפְנֵי מִשְׁכַּן ה', כֹּל שֶׁאֵינוֹ רָאוּי לָבֹא לִפְנֵי מִשְׁכַּן ה', אֵין חַיָּבִין עָלָיו. בַּעֲלֵי מוּמִין, בֵּין בַּעֲלֵי מוּמִין קְבוּעִים, בֵּין בַּעֲלֵי מוּמִין עוֹבְרִים, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בַּעֲלֵי מוּמִין קְבוּעִים, פָּטוּר, וּבַעֲלֵי מוּמִין עוֹבְרִין, עוֹבְרִין בְּלֹא תַעֲשֶׂה. תּוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן וּבְנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, שֶׁהִקְרִיבָן בַּחוּץ, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, בְּנֵי יוֹנָה שֶׁעָבַר זְמַנָּן, פָּטוּר. וְתוֹרִים שֶׁלֹּא הִגִּיעַ זְמַנָּן, בְּלֹא תַעֲשֶׂה. אוֹתוֹ וְאֶת בְּנוֹ וּמְחֻסַּר זְמָן, פָּטוּר. רַבִּי שִׁמְעוֹן אוֹמֵר, הֲרֵי זֶה בְלֹא תַעֲשֶׂה. שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁהוּא רָאוּי לָבֹא לְאַחַר זְמָן, הֲרֵי זֶה בְלֹא תַעֲשֶׂה וְאֵין בּוֹ כָרֵת. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁאֵין בּוֹ כָרֵת, אֵין בּוֹ בְלֹא תַעֲשֶׂה: \n",
+ "מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם: \n",
+ "עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל: \n",
+ "בָּאוּ לַגִּלְגָּל, וְהֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מָקוֹם: \n",
+ "בָּאוּ לְשִׁילֹה, נֶאֶסְרוּ הַבָּמוֹת. לֹא הָיָה שָׁם תִּקְרָה, אֶלָּא בַיִת שֶׁל אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְמַעְלָן, וְהִיא הָיְתָה מְנוּחָה. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, בְּכָל הָרוֹאֶה: \n",
+ "בָּאוּ לְנוֹב וּלְגִבְעוֹן, הֻתְּרוּ הַבָּמוֹת. קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל עָרֵי יִשְׂרָאֵל: \n",
+ "בָּאוּ לִירוּשָׁלַיִם, נֶאֶסְרוּ הַבָּמוֹת, וְלֹא הָיָה לָהֶם עוֹד הֶתֵּר, וְהִיא הָיְתָה נַחֲלָה. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, לִפְנִים מִן הַחוֹמָה: \n",
+ "כָּל הַקֳּדָשִׁים שֶׁהִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת בַּחוּץ, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְחַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת הֶתֵּר בָּמוֹת, וְהִקְרִיבָן בִּשְׁעַת אִסּוּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְלֹא תַעֲשֶׂה, וְאֵין חַיָּבִין עֲלֵיהֶן כָּרֵת. הִקְדִּישָׁן בִּשְׁעַת אִסּוּר בָּמוֹת וְהִקְרִיבָן בִּשְׁעַת הֶתֵּר בָּמוֹת, הֲרֵי אֵלּוּ בַעֲשֵׂה וְאֵין בָּהֶם בְּלֹא תַעֲשֶׂה: \n",
+ "אֵלּוּ קָדָשִׁים קְרֵבִים בַּמִּשְׁכָּן. קָדָשִׁים שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, קָרְבְּנוֹת הַצִּבּוּר, קְרֵבִין בַּמִּשְׁכָּן. וְקָרְבְּנוֹת הַיָּחִיד, בְּבָמָה. קָרְבְּנוֹת הַיָּחִיד שֶׁהֻקְדְּשׁוּ לַמִּשְׁכָּן, יִקְרְבוּ בַמִּשְׁכָּן. וְאִם הִקְרִיבָן בְּבָמָה, פָּטוּר. מַה בֵּין בָּמַת יָחִיד לְבָמַת צִבּוּר, סְמִיכָה, וּשְׁחִיטַת צָפוֹן, וּמַתַּן סָבִיב, וּתְנוּפָה, וְהַגָּשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֵין מִנְחָה בְבָמָה. וְכִהוּן, וּבִגְדֵי שָׁרֵת, וּכְלֵי שָׁרֵת, וְרֵיחַ נִיחוֹחַ, וּמְחִצָּה בַדָּמִים, וּרְחוּץ יָדַיִם וְרַגְלָיִם. אֲבָל הַזְּמָן, וְהַנּוֹתָר, וְהַטָּמֵא, שָׁוִים בָּזֶה וּבָזֶה: \n"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה זבחים",
+ "categories": [
+ "Mishnah",
+ "Seder Kodashim"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file