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json/Mishnah/Seder Moed/Mishnah Beitzah/English/Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr].json

@@ -0,0 +1,75 @@
+{
+    "language": "en",
+    "title": "Mishnah Beitzah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "En un jour de fête, on pourra, selon l’école de Shammaï, consommer un œuf du même jour; d’après celle de Hillel, c’est interdit. L’Ecole de Shammaï établit comme mesure d’interdit à Pâques l’équivalent d’une olive pour le levain et d’une figue sèche pour le pain levé; l’école de Hillel adopte l’olive pour mesure uniforme dans les deux cas (plus sévère).",
+            "Après avoir égorgé au jour de fête un animal des bois ou un oiseau, il faut, selon l’école de Shammaï, retourner de la terre avec un pieu et en prendre pour couvrir le sang<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> C'est ce que prescrit la Bible, (Lv 17, 13).</i>; selon l’école de Hillel, l’on ne pourra égorger un de ces animaux qu’après avoir préparé d’avance de la terre servant à couvrir le sang. Tous deux reconnaissent qu’en cas de fait accompli il faut creuser la terre pour couvrir le sang (acte indispensable après l’égorgement). En outre, de la cendre d’un foyer (si l’on en a) est toujours considérée comme préparée et peut remplacer la terre.",
+            "L’école de Shammaï dit: il n’est pas permis de transporter une échelle d’un pigeonnier à l’autre (c’est un objet hors de la pensée), mais seulement de la pencher d’une cloison à l’autre; Hillel le permet. Shammaï ne permet de prendre l’échelle en ce jour que si l’on y a touché dès la veille (en signe de destination); Hillel prescrit seulement d’avoir dit d’avance quels pigeons ou veut prendre en ce jour pour la consommation.",
+            "Si après avoir préparé, la veille, des pigeons noirs d’une part et blancs de l’autre, que le lendemain on les trouve disposés à l’inverse, ou si l’on a préparé 2 pigeons dans un nid et il y en a 3 (tous faits imprévus), ces pigeons seront interdits; mais, si en ayant préparé 3 il ne reste que 2, ils sont permis. Si on les a disposés à l’intérieur du nid et qu’ils se trouvent au dehors, ils sont interdits, à moins qu’il n’y en ait pas d’autres (ce sont alors forcément les mêmes).",
+            "Shammaï interdit de prendre le billot pour couper de la viande dessus; Hillel le permet. Shammaï défend de mettre la peau sous les pas des gens pour faire marcher dessus (commencement de tannerie), et même de la soulever s’il n’y reste pas un peu de chair; Hillel le permet. Shammaï défend d’enlever les volets de la devanture en ou jour de fête; Hillel permet même de les remettre. L’école de Shammaï défend, le jour de fête, de porter de l’intérieur, sur la voie publique un enfant ou un lulav (à la fête des tentes), ou le rouleau de la loi; celle de Hillel le permet.",
+            "Les Shammaïtes interdisent d’apporter au cohen le jour de fête la Halla (parcelle sacerdotale de pâte), ou les portions d’offrandes qui lui reviennent sur les animaux (Dt 18, 3), soit que ces prélèvements datent de la veille, soit du même jour; Hillel le permet. Les Shammaïtes fondent leur avis sur la comparaison à établir entre ces dons afférant au cohen et l’oblation sacerdotale; or, comme il n’est pas permis de transporter cette dernière en ce jour, ce ne sera pas permis non plus pour les autres revenus. Il n’en est pas ainsi, répliquent les Hillélites: c’est interdit pour l’oblation, parc que le cohen ne l’a pas acquise en ce jour (cette redevance sur le blé étant due le jour où on l’amoncelle), tandis qu’il acquiert dûment les donations précitées sur la pâte et la chair.",
+            "Les Shammaïtes prescrivent de piler des épices dans un mortier de bois, et le gros sel dans un vase d’argile, ou dans la cuiller à pot; les Hillélites permettent de piler les épices dans un mortier de pierre, et le sel dans un mortier de bois.",
+            "Quant à trier des céréales, il est permis, selon les Shammaïtes, de tirer du déchet ce que l’on mange peu à peu; On permet même de trier comme d’ordinaire, en mettant les grains dans une étoffe sur ses genoux, ou dans un panier tressé, canoun, ou dans une écuelle, sans les étaler toutefois sur une tablette, ni sur un tamis, ni sur un van. Selon R. Gamliel, il est même pemis de les faire passer à l’eau et d’en tirer les déchets.",
+            "Les Shammaïtes prescrivent de n’envoyer à son voisin en don au jour de fête que des mets à manger de suite; les Hillélites permettent aussi l’envoi d’animaux domestiques ou sauvages, ou d’oiseaux, soit vivants, soit égorgés. On peut envoyer de même du vin, de l’huile, de la farine, mais non du blé en grains (non serviable); R. Simon autorise même ce dernier.",
+            "On peut envoyer des vêtements, cousus ou non, même si ce n’est pas pour les besoins de la fête, mais non une sandale couverte de clous, ni un soulier non cousu (ne pouvant pas servir). R. Juda interdit aussi un soulier en cuir clair, parce qu’il exige encore l’intervention d’un ouvrier pour le noircir. En thèse générale, on peut envoyer le jour de fête tout objet dont on peut se servir de suite."
+        ],
+        [
+            "Si un jour de fête se trouve être un vendredi, on ne devra pas ce jour commencer à cuire pour le samedi seul; mais en cuisant pour le jour de fête, on peut en laisser pour le lendemain. En outre, la veille de la fête on aura eu soin d’avoir préparé un mets spécial à réserver pour le samedi. Les Shammaïtes prescrivent de préparer en ce cas deux mets; les Hillélites se contentent d’un seul. Toutefois, les premiers reconnaissent qu’un poisson cuit et un œuf constituent deux mets. Si par mégarde on a mangé ce mets anticipé, ou s’il a été perdu avant que la cuisson pour le samedi soit faite, on ne pourra plus cuire spécialement pour ce jour; mais si peu qu’il en reste, il suffit de se baser sur ce reste pour cuire en vue du samedi.",
+            "Si le jour de fête se trouve être un dimanche, on devra accomplir avant le samedi les purifications légales en usage pour la fête, disent les Shammaïtes; les Hillelites prescrivent de purifier les ustensiles avant le samedi, mais les hommes peuvent prendre le bain en ce jour.",
+            "Tous deux (Shammaï et Hillel) s’accordent à reconnaître que, pour purifier de l’eau claire devenue impure, on peut la mettre en contact avec de l’eau courante (bourbeuse) le jour de fête, à l’aide d’un vase de pierre non susceptible de propagation impure; mais il est défendu d’y employer tout autre vase, que l’on baignerait ainsi du même coup. Il est permis de baigner des ustensiles qu’il s’agit seulement de changer de place, ou s’il s’agit de changer de compagnie (pour s’attabler le soir de Pâques).",
+            "Les Shammaïtes disent: en offrant des sacrifices pacifiques le jour de fête, on ne devra pas faire l’imposition, et l’on ne devra même pas offrir des holocaustes de particuliers; les Hillelites permettent de faire ces offrandes ainsi que l’imposition.",
+            "Les Shammaïtes interdisent de chauffer de l’eau ce jour pour baigner les pieds, à moins qu’elle puisse servir aussi à boire; les Hillélites le permettent (toujours). Il est permis d’allumer un feu pour se chauffer auprès.",
+            "En 3 points, R. Gamliel<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Quoique descendant d'Hillel.</i> partage l’avis sévère de Shammaï: on ne doit pas le jour de fête enfouir des objets chauds pour les maintenir en cet état jusqu’au samedi, ni dresser en ce jour un chandelier composé de pièces, ni cuire de gros pains, mais des minces. R. Gamliel ajoute que cela se faisait ainsi du temps de son père. Nous ne pouvons pas tenir compte de ce que faisait ton père, lui dit-on; car il était très sévère pour lui-même et autorisait tout Israël à cuire de grosses miches de pain, ou des gâteaux.",
+            "Le même (R. Gamliel) enseigna aussi 3 règles d’allégement: 1. il est permis de balayer entre les lits, 2. de poser de l’encens sur le charbon pour répandre une bonne odeur<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. (Berakhot 6, 6).</i>, 3. d’avoir le soir de Pâques un agneau “armé” (de toutes ses parties);",
+            "les autres sages interdisent ces 3 points. Il y a trois points permis par R. Eliézer b. Azaria et interdits par les autres sages<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> V. (Eduyot 3, 10).</i>: le jour de fête, une vache peut sortir munie d’une longe de cuir entre les cornes (ce n’est pas un transport grave), on peut étriller les animaux domestiques, et moudre le poivre (frais) dans son moulin spécial. R. Juda défend de les étriller, parce qu’il peut arriver qu’on les écorche, mais on pourra les peigner; les autres sages interdisent l’une et l’autre action.",
+            "Le moulin au poivre est susceptible d’impureté sous 3 rapports: comme récépient, par le fond, comme vase de métal (la partie qui moud), et comme tamis (par où le poivre passe).",
+            "Une voiture d’enfant est susceptible d’impureté par compression (si un impur s’y est appuyé); on peut la prendre le samedi, mais non la traîner à terre en raison des vêtements qu’elle contient. R. Juda défend de traîner aucun ustensile, sauf une telle voiture, parce qu’elle comprime seulement le sol et ne relève pas de mottes de terre (seul acte interdit) –.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La Guemara sur ce est déjà traduite (Kilayim 1, 9). Cf. (Shabat 3, 3).</i>"
+        ],
+        [
+            "Il n’est pas permis le jour de fête de pêcher des poissons d’un vivier, ni de leur donner à manger, mais il est permis de prendre un oiseau ou un animal sauvage dans un parc, ou de leur donner à manger. R. Simon b. Gamliel dit que tous ces emplacements ne sont pas uniformes au point de vue légal; voici la règle générale: lorsque pour prendre l’animal il faut encore le chasser (l’emplacement étant très étendu), c’est défendu; au cas contraire, c’est permis. –<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> La Guemara sur ce est déjà traduite, ibid., 13, 5 (pp. 147-8).</i>",
+            "Les animaux sauvages, ou les oiseaux, ou les poissons pris au filet préparé la veille du jour de fête, ne devront pas être touchés en ce jour, à moins qu’il soit notoire que la prise a été effectuée lorsqu’il faisait encore jour avant la fête. Il est arrivé qu’un païen ayant apporté des poissons à R. Gamliel, celui-ci constata qu’à la rigueur on pourrait les manger, mais (en raison du doute) il s’en abstint. –<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Texte traduit, ibid., 1, 7 (p. 23).</i>.",
+            "On ne devra pas égorger en ce jour une bête blessée mortellement (exposée à mourir, sans pouvoir en tirer profit), à moins d’être certain que l’on pourra en manger encore la valeur d’une olive avant la nuit; selon R. aqiba, il suffit pour cette autorisation d’avoir assez de temps pour qu’après l’avoir égorgée et apprêtée on puisse en manger l’équivalent d’une olive. Si on l’a égorgée au champ, on ne devra pas l’apporter entière sur une tige ou perche, mais l’emporter à bras par membres dépecés.",
+            "Si un premier-né d’animal est tombé dans un puits (et dont il est à craindre que la blessure produite par la chute soit mortelle), il faudra, selon R. Juda, qu’un homme expert descende et examine si le défaut survenu est dangereux; en ce cas, il faut monter l’animal et l’égorger; au cas contraire, non. Selon R. Simon, si ce défaut n’est pas reconnu dès la veille de la fête, la bête est considérée comme non préparée (et, comme elle est hors de la pensée, on n’y peut plus toucher).",
+            "Une bête morte ne devra pas être déplacée de l’endroit qu’elle occupe. Il est arrivé que l’on a eu à consulter R. Tarfon pour un tel cas et pour de la pâte sacerdotale (Halla) devenue impure; il entra dans la salle d’études pour s’informer sur ce qu’il y avait à faire: on lui dit qu’il est interdit de les déplacer.",
+            "On ne devra pas, en principe, faire la répartition du montant d’une bête à consommer le jour de fête (comme pour une vente proportionnelle); mais après avoir établi ce compte la veille de la fête, il sera permis de l’égorger ce jour et de la diviser en autant de parts qu’il y a de cotisants. R. Juda permet de peser de la viande contre un vase ou une broche (que l’on pèsera le lendemain pour savoir le poids); les autres sages disent de ne pas toucher du tout à la balance.",
+            "Il est interdit ce jour de repasser les couteaux sur la meule, mais il est permis de les aiguiser l’un sur l’autre (ce changement suffit). On ne devra pas demander à un boucher d’acheter pour un dînar de viande (c’est du commerce); mais celui-ci, après avoir égorgé une bête, pourra la dépecer entre ses clients (sans désigner le prix).",
+            "Il est permis de dire à un boutiquier de remplir tel ou tel vase, à condition de ne pas employer de mesure; R. Juda défend de remplir le vase qui représente une mesure déterminée. Aussi, Saül b. Botnith avait l’habitude de remplir ses mesures la veille de la fête, afin de pouvoir les livrer ainsi à ses clients au jour de la fête. Aba Saül agissait de même aux jours de demi-fête<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Cf. ci-après, 5, 2 ( 63b), et (Megila 1, 8) ( 71a).</i>; même en semaine, disent les autres sages, il agissait ainsi, pour parer aux rétrécissements des mesures (pour que le client ne perde rien de ce qui s’attache aux bords ou au fond de la mesure). Il est permis de dire à son prochain de lui remettre un tel nombre d’œufs ou de noix, parce que c’est l’usage du maître de maison de compter ainsi chez lui (sans commerce)."
+        ],
+        [
+            "En transportant des cruchons de vin d’un endroit à l’autre, on ne devra pas (comme aux jours ordinaires) les transporter dans un panier ou une hotte, mais les mettre sur l’épaule, ou devant soi (à la main). Pour le transport de la paille, on ne formera pas de bottes à porter sur le dos, mais on la prendra à la main. Pour l’usage de la paille, on commencera par en employer un peu (même sans l’avoir préparée), pour arriver par ce moyen détourné, à en emporter, sans qu’il soit permis d’agir ainsi pour le bois déposé au hangar (où l’on ne va guère).",
+            "Il n’est pas permis d’enlever du bois d’une tente (ou berceau ombré), sauf ce qui est placé auprès (sans être adhérent). Aux champs, on peut prendre du bois entassé (coupé et prêt), et dans un parc on peut prendre même du bois dispersé (qui traîne à terre). On appelle parc tout enclos à proximité d’une ville, selon l’avis de R. Juda<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. (Eruvin 1, 4).</i>. R. Yossé dit: on appelle parc, l’enclos auquel on accède par une porte, fût-il placé presqu’à l’extrême de la limite shabatique (assez loin de la ville).",
+            "Il est défendu de couper du bois des poutres rangées symétriquement<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Elles ont ainsi une grande valeur, et par suite on n'y touche pas.</i>, ni d’une charpente brisée le même jour de la fête. On ne devra le fendre ni avec une hache, ni l’enlever avec une petite scie, ou un rabot, mais on peut en faire sauter à la pointe de la broche. Si une pièce pleine de fruits est fermée de toutes parts, mais ouverte en un point ébréché, il sera permis par là de prendre des fruits; R. Méir permet aussi d’ouvrir cette pièce spécialement pour prendre des fruits.",
+            "Il n’est pas permis de perforer un récipient de luminaire par une forme de potier, parce que cela équivaut à une fabrication d’ustensile, ni fabriquer du charbon, ni couper une mèche en deux. R. Juda dit: on peut la couper à la lumière (en l’allumant par le milieu), pour l’utiliser à deux luminaires.",
+            "Pour rôtir en ce jour un poisson salé, on ne devra ni briser un vase d’argile<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> On met de ces morceaux sur le gril, les jours ordinaires, pour éviter de brûler le rôti.</i>, ni couper des bandes de papier<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Autre opération dans le même but.</i>. Il n’est pas permis de déblayer un poêle ou un four des gravois qui y seraient tombés, mais d’y tasser ce qui s’y trouve (pour ne pas nuire à la combustion). On ne doit pas adosser 2 tonneaux pour y mettre une marmite, et on ne soutiendra pas celle-ci à l’aide d’une bûche, ni une porte (tous actes considérés comme travaux). On ne mènera pas un animal domestique avec un bâton (comme à la vente); R. Eliézer b. Simon le permet.",
+            "R. Eliézer permet de prendre un éclat de bois pour se curer les dents, de le ramasser même dans la cour (quoique paraissant rejeté), et on peut l’allumer, car tout ce qui est là n’est pas considéré comme rejeté. Selon les autres sages, on peut seulement ramasser ce que l’on a devant soi (à l’intérieur), ou le brûler.",
+            "Il n’est pas permis de produire des étincelles en frottant 2 morceaux de bois, ou en frappant des pierres l’une sur l’autre, ni d’évaporer de l’eau, ni chauffer des briques à blanc pour y rôtir des mets. R. Eliézer dit encore qu’il est permis, en se tenant la veille d’un Shabat de la 7e année agraire auprès de fruits interdits et hors de la pensée, de se dire que l’on en mangera le lendemain (cette distinction suffit, sans y toucher); les autres sages exigent une désignation spéciale, de tel endroit à tel autre."
+        ],
+        [
+            "Il est permis le jour de fête de retirer par la lucarne des fruits mis à sécher sur le toit (si la pluie les menace), et l’on peut couvrir de vases des fruits exposés aux gouttes du toit (car ils se gâteraient), ainsi que des cruches de vin ou d’huile (dans le même cas). Même le samedi on peut disposer un vase pour recueillir les gouttes du toit (qui, à défaut de récipient, saliraient la maison).",
+            "Tout ce que les sages ont interdit le samedi, soit à titre d’abstention rabbinique, soit de défense d’un acte un peu religieux, soit celle d’un vrai précepte religieux, mais incompatible avec la solennité du jour, constitue (le cas échéant) une infraction coupable au repos de la fête. Voici les interdits de la 1ere série: ne pas monter sur un arbre<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. (Eruvin 10, 7).</i>, ne pas chevaucher sur une bête, ne pas nager, ne pas frapper des mains sur l’épaule, ni les frapper l’une sur l’autre, ni danser. Voici ceux de la 2e série: ne pas juger, ne pas se marier, ne pas accomplir la cérémonie du déchaussement (refus de lévirat), ni épouser sa belle-sœur. Voici enfin le 3e série: ne pas consacrer des objets à temps indéterminé, ni faire une estimation au profit du trésor, ni anathématiser, ni prélever l’oblation sacerdotale ou les dîmes. Tout ceci est interdit aux jours de fête, et à plus forte raison le samedi. Il n’y a de différence entre les jours de fête et le samedi que ce qui concerne la consommation<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> V. (Megila 1, 8).</i>.",
+            "Ni les animaux, ni les ustensiles, ne peuvent être transportés plus loin que ne vont les maîtres. Il faut avoir soin aussi de ne pas laisser dépasser la limite à un animal domestique confié aux soins d’un enfant, ou d’un berger. Quant aux ustensiles réservés à l’un des frères habitant la maison (après une succession), on se réglera d’après le possesseur; pour les vases non encore distribués, on se règle d’après la limite à laquelle tous les héritiers peuvent aller.",
+            "Lorsqu’on a emprunté à son prochain des ustensiles la veille de la fête, on peut les emporter avec soi: ils se règlent d’après l’emprunteur; mais si le prêt a eu lieu au jour de la fête, on se réglera d’après le possesseur (où ces objets se trouvaient au commencement de la fête). Si une femme en ce jour emprunte à sa voisine des épices, ou de l’eau, ou du sel, pour sa pâte, on ne peut transporter ces objets que dans les emplacements où toutes deux peuvent circuler également en ce jour (les possesseurs de la pâte et ceux des ingrédients). R. Juda ne tient pas compte de l’eau fournie, car elle n’a pas de corps dans la pâte.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> \"\"\" La Guemara de ce est déjà traduite Maasser (Sheni 2, 1). Cf. (Halla 2, 2) (t 3, p. 282); (Eruvin 8, 6).\"\"\"</i>",
+            "Pour le charbon (objet matériel), on se règle d’après le possesseur; mais on ne tient pas compte de la flamme (de ce qu’on a allumé la lumière chez un voisin). Prendre un charbon de ce qui est sacré constitue une prévarication; il est interdit aussi de profiter d’une flamme de telle provenance, mais ce n’est pas une prévarication (entraînant une pénalité, en cas de fait accompli).<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La Guemara de ce est déjà traduite au (Berakhot 8, 7).</i> Du puits d’un particulier, on ne peut emporter l’eau que dans les limites du propriétaire particulier; pour le puits de tous les habitants d’une ville, on se dirigera d’après l’ensemble des habitants; enfin pour les puits creusés en faveur de ceux qui reviennent de Babylone, on se dirigera d’après la limite de celui qui puise l’eau.",
+            "Si l’on a déposé ses fruits chez un habitant d’une autre ville que la sienne, bien que ce dernier ait posé un ‘eruv (jonction des distances) pour venir chez ce propriétaire, il ne pourra pas lui apporter de ses fruits; ceux-ci ne peuvent être apportés qu’au cas où le propriétaire même a posé l’éroub de jonction."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Beitzah/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,78 @@
+{
+    "language": "en",
+    "title": "Mishnah Beitzah",
+    "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 ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.",
+            "He who slaughters a wild animal or a bird on a festival Bet Shammai says: he may dig with a pronged tool and cover up [the blood], but Bet Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.",
+            "Bet Shammai says: one may not carry a ladder [on Yom Tov] from one dovecote to another, but he may incline it from one pigeon-hole to another. But Bet Hillel permits [this]. Bet Shammai says: one may not take [doves] unless he has shaken [them] the day before [Yom Tov]: But Bet Hillel says: he stands and declares: this one or that one I am taking.",
+            "If he designated black [doves] but found [on Yom Tov] white ones, white [doves] but found black ones, two but found three, they are [all] forbidden. [If he designated] three but found two, they are permitted. [If he designated doves] inside the nest and found them in front of the nest, they are forbidden. But if none were there except these, they are permitted.",
+            "Bet Shammai says: one may not remove shutters on Yom Tov. But Bet Hillel permits even to return them to their place. Bet Shammai says: one may not take a pestle even to cut up meat on it. But Bet Hillel permits [it]. Bet Shammai says: one may not place a hide in front of one who treads upon it nor may he even lift it up unless there is an olive’s worth of flesh on it. But Bet hillel permit it. Bet Shammai says: one may not carry out an infant or a lulav or a Torah scroll into the public domain. But Bet Hillel permit [it].",
+            "Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?",
+            "Bet Shammai says: spices may be crushed with a wooden pestle and salt in a small cruse or with a wooden ladle. But Bet Hillel says: spices may be crushed in the usual way with a stone pestle and salt with a wooden pestle.",
+            "One who sorts beans on Yom Tov:Bet Shammai says: he must sort the edible parts and eat [them immediately]. But Bet Hillel says: he may sort as usual in his lap or in a basket or in a dish; but not with a board or in a sifter or in a sieve. Rabban Gamaliel says: he may even rinse them [in water] and skim off [the refuse].",
+            "Bet Shammai says: one may not send [gifts to a neighbor] on Yom Tov except portions [of food, ready to be eaten]. But Bet Hillel says: one may send cattle, game and poultry whether alive or slaughtered. One may [also] send wine, oil, flour or pulse but not grain. And Rabbi Shimon permits [even] grain.",
+            "One may send clothes, whether they are sewn up or not sewn up, and even though there is kil'ayim (mixed wool and linen) in them, provided they are necessary for the festival. But [one may] not [send] nailed sandals nor unfinished shoes. Rabbi Judah says: not even white shoes because they [still] require an artisan [to blacken them]. This is the general rule: whatever may be used on Yom Tov may [also] be sent [on Yom Tov]."
+        ],
+        [
+            "Yom Tov which fell on the eve of Shabbat, one should not begin to cook on Yom Tov for Shabbat. But he may cook for Yom Tov, and if any is left over it is left over for Shabbat. And he may prepare a dish on the eve of Yom Tov and rely upon it [to prepare food] for Shabbat. Bet Shammai says: two dishes. But Bet Hillel says: one dish. Yet they [both] agree that a fish and an egg upon it are [considered as] two dishes. [If] he ate it or it was lost, he may not begin to cook [relying] on it. But if he left over any [small] portion of it, he may rely on it [to cook] for Shabbat.",
+            "If [Yom Tov] fell on the day after Shabbat:Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.",
+            "They agree that one may effect surface contact for [unclean] water in a stone vessel in order to purify it, but one may not immerse [it]; And one may immerse [to change] from one intention to another or from one company to another.",
+            "Bet Shammai says: one may bring peace-offerings [on Yom Tov] but may not lay [hands] upon them, but one may not bring burnt-offerings [on Yom Tov]. Bet Hillel says: one may bring peace-offerings and burnt-offerings and also lay hands upon them.",
+            "Bet Shammai says: a man may not heat water for his feet unless it is also fit for drinking. But Bet Hillel permits it. A man may make a fire and warm himself at it.",
+            "In three cases Rabban Gamaliel was strict like the words of Beth Shammai.One may not cover up hot food on Yom Tov for Shabbat; And one may not join together a lamp on a festival; And one may not bake [on Yom] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”",
+            "Also he declared three decisions of a lenient character:One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.",
+            "Rabbi Eleazar ben Azariah allows three things and the Sages forbid them:His cow used to go out with the strap which she had between her horns; One may curry cattle on a festival; And one may grind pepper in its own mill. Rabbi Judah says: one may not curry cattle on a festival, because it may cause a wound, but one may comb them. But the Sages say: one may not curry them, and one may not even comb them.",
+            "A pepper-mill is susceptible to impurity on account of [it consisting of] three [separate] utensils; on account of a receptacle, on account of a metal utensil and on account of a sifting utensil.",
+            "A child’s cart is susceptible to the impurity of midras, and it may be handled on Shabbat, and it is dragged along only on matting. Rabbi Judah says: no vessels may be dragged along [the ground] except a wagon because it [only] presses [the earth] down."
+        ],
+        [
+            "One may not catch fish from a fishpond on Yom Tov nor give them food, But one may catch game or fowl from animal enclosures and one may put food before them. Rabban Shimon ben Gamaliel says: not all enclosures are alike. This is the general rule: anything that still needs to be trapped is forbidden but anything that need not be trapped is permitted.",
+            "Traps for wild animals, birds or fish which were set on the eve of Yom Tov, one may not take from them on Yom Tov unless he knows that they were [already] caught on the eve of Yom Tov. It once happened that a certain non-Jew brought fish to Rabban Gamaliel [on Yom Tov] and he said: they are permitted, but I have no wish to accept [them] from him.",
+            "One may not slaughter [on Yom Tov] an animal which is about to die unless there is time enough on that day to eat from it as much as an olive of roasted flesh. Rabbi Akiva says: even [if there is only time to eat] as much as an olive of raw flesh [taken] from the place of slaughter. If he slaughtered it in the field, he may not bring it in on a pole or a barrow, but he may bring it in piece by piece in his hand.",
+            "A first-born beast that fell into a pit:Rabbi Judah says: let an expert go down and inspect [it]. If it had a blemish he may bring it up and slaughter it, but if not, he may not slaughter it. Rabbi Shimon says: any animals whose blemish was not observed on the day before the Yom Tov, it is not prepared (mukhan).",
+            "If a beast died [on Yom Tov] it may not be moved from its place. And it happened that they once asked Rabbi Tarfon concerning this and concerning hallah that had become defiled. He went into the bet midrash and inquired, and they answered him: they may not be moved from their place.",
+            "They may not be counted as having a share in an animal at the outset on Yom Tov, but they may be counted [as having a share in an animal] on the eve of Yom Tov, and they may then slaughter it and divide it between them [on Yom Tov]. Rabbi Judah says: a man may weigh meat [on Yom Tov] against a utensil or against a butcher's chopper. But the sages say: one may not pay attention to the scales at all.",
+            "One may not sharpen a knife on a festival, but one may draw it over another knife. A man may not say to a butcher, “Weigh me a dinar’s worth of meat” but he may slaughter [the animal] and shares it among them.",
+            "A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home."
+        ],
+        [
+            "One who carries jars of wine from place to place, he may not carry them in a basket or in a large basket, but he may carry [them] on his shoulder or in front of him. Similarly, one who brings straw, he may not drape a large basket over his back, rather he must carry it in his hand. And one may start [using] a heap of straw, but [one may] not [start using wood] from the back-yard.",
+            "One may not take wood from a sukkah but only from [what is] next to it. One may bring in from the field wood that is gathered together, and from a karpef [an enclosure] even though it is scattered about. What is a karpef? Any [enclosure] next to the town, the words of Rabbi Judah. Rabbi Yose says: Any [enclosure] which one enters with a key, even if it is [only just] within the Shabbat border.",
+            "One may not chop up wood, neither from beams nor from a beam which was broken on Yom Tov. And one may not chop with an axe or with a saw or with a sickle but only with a [butcher's] chopper. A [closed] room full of produce which was burst open [on Yom Tov] he may take [produce] out through the breach. Rabbi Meir says: he may make a hole at the outset and bring out [the produce].",
+            "One may not make a hole in a [lump of clay for use as a] lamp because that is making a vessel. One may not make charcoal on Yom Tov. And one may not cut a wick into two. Rabbi Judah says: he may cut it into two lamps using a fire.",
+            "One may not break up a potsherd or cut paper in order to roast on it a salty fish. And one may not rake out an oven or a range, but one may press [the ashes] down. And one may not place two jars side by side in order to balance upon them saucepan. And one may not prop up a pot with a wooden wedge and the same applies to a door. And one may not drive cattle with a staff on a festival. But Rabbi Elazar the son of Rabbi Shimon permits it.",
+            "Rabbi Eliezer says: a man may take a chip from that which is lying before him to pick his teeth with it, and he may collect [chips] from the court yard and make a fire, for everything in a court is prepared [for use on Yom Tov]. But the sages say: he may collect only from that which is before him and make a fire.",
+            "One may not produce fire either from wood, or from stones, or from dirt, or from water. Nor may one make tiles red-hot in order to roast on them. Rabbi Eliezer further said: A man may stand near his “muktzeh” on the eve of Shabbat in the sabbatical year and say: “From here I will eat tomorrow.” But the sages say: [This doesn’t work] unless he marks it out and says, “From here to there.”"
+        ],
+        [
+            "One may let down fruit through a trap-door on Yom Tov but not on Shabbat. And one may cover up fruit with vessels on account of the rain, and likewise jars of wine and jars of oil. And one may place a vessel beneath the drops of rain [even] on Shabbat.",
+            "Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov.For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consumate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone.",
+            "A beast and utensils are [restricted to the same limits] as the feet of the owners. One who gives his cow over to his son or to a cowherd [to tend], they are [restricted to the same limits] as the feet of the owner. Vessels which have been set apart for [the use of] one of the brothers in a house, are [restricted to the same limits] as his feet, but [those utensils] which have not been so set apart, can be taken [only] to a place where [all the brothers] may go.",
+            "One who borrows a vessel from his neighbor on the eve of Yom Tov, [it is restricted to the same limits] as the feet of the borrower. [But if he borrowed it] on Yom Tov, it is as the feet of the lender. A woman who borrowed from her neighbor spices, water or salt for her dough, these are [restricted to the same limits] as the feet of both them. Rabbi Judah exempts in the case of water, because it is not substantial.",
+            "A live coal is [restricted to the same limits] as its owner, but a flame can be taken anywhere. In respect of a live coal of sanctified property [one who makes use of it] is considered as having trespassed, but as for a flame [of sanctified property], one may not derive benefit from it, but [one who does] has not trespassed. If one carries out a live coal into the public domain [on Shabbat] he is liable, but [if he carries out] a flame he is exempt. [The water from]: A private well is [restricted to the same limits] as its owner, And [the water from a well] belonging to the inhabitants of that town is [restricted to the same limits] as the people of that town; And [the water from a well] belonging to those who came up from Babylonia is [restricted to the same limits] as he who draws [the water].",
+            "If one has his produce in another town, and the inhabitants of that city made an eruv in order to bring to him some of his produce, they may not bring it to him. But if he himself made an eruv, his produce is like himself.",
+            "If one invited guests to his home, they may not take away with them [any] portions unless he [the host] had assigned for them their portions on the eve of Yom Tov. One may not give drink and then slaughter wilderness animals, but one may give drink and slaughter household animals. The following are household animals: they that spend the night in town. Pasture animals are they that spend the night in pasture ground."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Beitzah/English/Open Mishnah.json

@@ -0,0 +1,37 @@
+{
+    "language": "en",
+    "title": "Mishnah Beitzah",
+    "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 ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "If an egg was hatched on a festival, Beit Shammai say: it may be eaten. And Beit Hillel say: it may not be eaten. Beit Shammai say: [On Pesach, the forbidden measure of] leaven is the equivalent of an olive [in volume], and for leavened food it is the equivalent of a date. Beit Hillel say: for both of them it is the equivalent of an olive.",
+            "If one slaughters a non-domesticated animal or poultry on a  festival, Beit Shammai say: one may dig with a spade and cover [the blood with that dirt]. And Beit Hillel say: one should not slaughter [on a  festival], unless one has dust [for covering the blood] prepared from while it was still [the previous] day. And they agree that if one did slaughter, one may dig with a spade and cover. And the dust from a stove is [considered] prepared.",
+            "Beit Shammai say: One may not walk a ladder from one dove-cote to another, but one may lean it from one window to another. Beit Hillel permit [even the former]. Beit Shammai say: one should not take [doves from the cote to slaughter them on the festival] unless he had handled them while it was still day. Beit Hillel say: [even without handling them,] one may stand and say, \"I will take this one and this one,\" [and he is permitted to do so].",
+            "If one designated black ones [to slaughter on the  festival] and found white ones, or designated white ones and found black ones, or [if one designated] two and found three, [these are] prohibited. If one designated three and found two, [these are] permitted. If [one designated ones] inside the nest and found [ones] in front of the nest, [these are] prohibited. But if those [particular birds] are the only ones there, they are thereby permitted.",
+            "Beit Shammai say: One may not remove shutters on a  festival. And Beit Hillel permits even to return [them]. Beit Shammai say: One may not take the pestle to chop meat with it [on a  festival]. And Beit Hillel permit. Beit Shammai say: A hide should not be placed before tramplers, and one may not lift it up, unless there the equivalent of an olive [in volume] of meat on it. And Beit Hillel permits. Beit Shammai say: Neither a small child, nor a lulav, nor a Torah scroll may be taken out into a public domain. And Beit Hillel permit.",
+            "Beit Shammai say: One may not bring <i>challah</i> [a portion of dough which one is required to separate out and give to the priests when one bakes bread] nor [priestly] gifts to a priest on a holiday, [regardless of] whether they were separated out the day before, or separated out on that day. And Beit Hillel permit. Beit Shammai said to them, \"[One can infer this law from] a <i>gezerah shavah</i> [a technique of halakhic interpretation employing an established link between identical or nearly identical words]: <i>challah</i> and [priestly] gifts are gifts to the priests, and <i>terumah</i> [a portion of a crop given to a priest which becomes holy upon separation, and can only be consumed by priests or their household] is also a gift to the priest; just as one may not bring <i>terumah</i> [to a priest on a holiday], so too one may not bring the gifts.\" Beit Hillel said to them, \"No; if you said that regarding <i>terumah</i>, which one does not have the right to separate out on a holiday, would you [also] say it regarding [priestly] gifts, which one does have the right to separate out on a  festival?!\"",
+            "Beit Shammai say: Spices may be ground with a wooden pestle [on a  festival], and salt [may be ground] in a small vessel or with a wooden spoon. Beit Hillel say: Spices may be ground in their regular way with a stone pestle, and salt with a wooden pestle.",
+            "If one is sorting legumes on a  festival, Beit Shammai say: one may sort out the food, and eat it. Beit Hillel say: one may sort in his regular way, into his lap, into a basket, or into a dish, but not with a board, nor a sifter, nor a sieve. Rabban Gamliel says: one may even soak [them in water, so that the husks float upwards,] and remove [the unwanted parts].",
+            "Beit Shammai say: One may only send [prepared] food dishes on a holiday. And Beit Hillel say: one may send an animal or a bird, whether living or slaughtered. One may send wines, and oils, and fine flours, and legumes, but not produce. And Rabbi Shimon permits regarding produce.",
+            "One may send garments (literally: vessels), whether stitched or non-stitched, and even if they contain <i>kilayim</i> [a forbidden mixture of wool and linen], as long as they are for use on the  festival. But [one may] not [send] a sandal with cleats, nor a non-stitched shoe. Rabbi Yehuda says: also not a white shoe, because it requires a professional ['s work]. This is the general rule: Anything which one may make use of on a  festival may be sent [on a  festival]."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Beitzah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,78 @@
+{
+    "language": "en",
+    "title": "Mishnah Beitzah",
+    "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 ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>E</b>IN <small>AM</small> F<small>ESTTAGE GELEGTES</small> E<small>I DARF</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Am selben Tage.</i>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, GEGESSEN WERDEN, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, NICHT GEGESSEN WERDEN</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, S<small>AUERTEIG</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Ist am Pesaḥfeste verboten; cf. Ex. 119; 13,7; Dt. 16,4.</i> <small>IN</small> O<small>LIVEN-GRÖSSE, GESÄUERTES</small> B<small>ROT IN</small> D<small>ATTELGRÖSSE, DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, BEIDES IN</small> O<small>LIVENGRÖSSE</small>.",
+            "W<small>ER AM</small> F<small>ESTTAGE</small> W<small>ILD ODER</small> G<small>EFLÜGEL SCHLACHTET, GRABE, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MIT EINER</small> S<small>CHAUFEL</small> E<small>RDE AUF</small> <small>UND BEDECKE</small> <small>DAS</small> B<small>LUT</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Gf. Lev. 17,13.</i>; <small>DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, MAN DÜRFE NUR DANN SCHLACHTEN, WENN MAN</small> E<small>RDE VOM</small> T<small>AGE</small> <small>VORHER</small> <small>VORRÄTIG HAT; JEDOCH PFLICHTET SIE BEI, DASS, WENN MAN BEREITS GESCHLACHTET HAT, MAN</small> E<small>RDE</small> <small>MIT EINER</small> S<small>CHAUFEL AUFGRABE UND</small> <small>DAS</small> B<small>LUT</small> <small>BEDECKE</small>. D<small>ENN</small> H<small>ERDASCHE GILT ALS</small> V<small>ORRÄTIGES</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE DIE</small> L<small>EITER NICHT VON EINEM</small> T<small>AUBENSCHLAGE ZUM ANDEREN TRAGEN, WOHL ABER VON EINEM</small> F<small>LUGLOCHE NACH DEM ANDEREN NEIGEN; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES</small>. <b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE</small> <small>VON DEN</small> T<small>AUBEN</small> <small>NUR DANN NEHMEN, WENN MAN SIE AM</small> T<small>AGE</small> <small>VORHER</small> <small>BEFÜHLT HAT; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, MAN BRAUCHE NUR SICH VORHER HINZUSTELLEN UND ZU SAGEN: DIESE ODER JENE WERDE ICH NEHMEN</small>.",
+            "<b>W</b><small>ENN MAN SCHWARZE</small> T<small>AUBEN</small> <small>BESTIMMT HAT UND WEISSE FINDET, WEISSE</small> <small>BESTIMMT HAT</small> <small>UND SCHWARZE FINDET, ODER ZWEI</small> <small>BESTIMMT HAT</small> <small>UND DREI FINDET, SO SIND SIE VERBOTEN; WENN MAN ABER DREI BESTIMMT HAT UND ZWEI FINDET, SO SIND SIE ERLAUBT</small>. W<small>ENN MAN DIE IM</small> N<small>ESTE</small> <small>BESTIMMT HAT</small> <small>UND WELCHE VOR DEM</small> N<small>ESTE FINDET, SO SIND SIE VERBOTEN; SIND ABER AUSSER DIESEN KEINE ANDEREN VORHANDEN, SO SIND SIE ERLAUBT</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE AM</small> F<small>ESTTAGE DIE</small> S<small>CHALTER NICHT ABNEHMEN; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT SOGAR, SIE WIEDER EINZUHÄNGEN</small>.  <b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE KEINE</small> S<small>TAMPFE NEHMEN, UM DARAUF</small> F<small>LEISCH ZU ZERHACKEN; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE DIE</small> <small>AM</small> F<small>ESTE ABGEZOGENE</small> H<small>AUT NICHT ZUM</small> D<small>ARAUFTRETEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wodurch es gegerbt wird.</i><small>HINLEGEN, AUCH NUR DANN AUFHEBEN, WENN EIN OLIVENGROSSES</small> S<small>TÜCK</small> F<small>LEISCH DARAN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wodurch es am Feste verwendbar ist.</i><small>HAFTET; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES</small>.  <b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE EIN</small> K<small>IND, EINEN</small> F<small>ESTSTRAUSS, ODER EINE</small> T<small>ORAROLLE NICHT AUF ÖFFENTLICHES</small> G<small>EBIET HINAUSTRAGEN; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE AM</small> F<small>ESTTAGE DEM</small> P<small>RIESTER NICHT DIE</small> T<small>EIGHEBE UND DIE</small> P<small>RIESTERGABEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Verschiedene ihm zukommende Teile vom geschlachteten Vieh; cf. Dt. 18,3.</i><small>BRINGEN, EINERLEI OB SIE GESTERN ABGEHOBEN WORDEN SIND ODER HEUTE ABGEHOBEN WORDEN SIND; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SPRACH ZU IHNEN</small>: E<small>S IST JA EINE</small> A<small>NALOGIE: DIE</small> T<small>EIGHEBE UND DIE</small> P<small>RIESTERGABEN GEHÖREN ZU DEN</small> G<small>EFÄLLEN DES</small> P<small>RIESTERS</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die 24 Priestergefälle werden Bq. 110b aufgezählt.</i><small>UND DIE</small> H<small>EBE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Von den Feldfrüchten.</i><small>GEHÖRT EBENFALLS ZU DEN</small> G<small>EFÄLLEN DES</small> P<small>RIESTERS, WIE MAN IHM DIE</small> H<small>EBE NICHT HINBRINGEN DARF, EBENSO DARF MAN DIE</small> P<small>RIESTERGABEN NICHT HINBRINGEN</small>. D<small>IE</small> S<small>CHULE</small> H<small>ILLELS ERWIDERTE</small>: N<small>EIN, WENN IHR DIES VON DER</small> H<small>EBE SAGT, DIE MAN</small> <small>AM</small> F<small>ESTE</small> <small>ABZUHEBEN NICHT BEFUGT IST, WOLLT IHR DIES AUCH VON DEN</small> P<small>RIESTERGABEN SAGEN, DIE MAN ABZUHEBEN BEFUGT IST</small>!?",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, G<small>EWÜRZE DÜRFEN MIT EINER HÖLZERNEN</small> K<small>EULE</small>, S<small>ALZ ABER IN EINEM</small> K<small>RÜGLEIN MIT EINER</small> H<small>OLZKELLE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Auf ganz ungewöhnliche Weise, sowohl worin als auch womit es zerstoßen wird.</i><small>ZERSTOSSEN WERDEN; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, G<small>EWÜRZE DÜRFEN WIE GEWÖHNLICH MIT EINER STEINERNEN</small> K<small>EULE UND</small> S<small>ALZ MIT EINER HÖLZERNEN</small> K<small>EULE ZERSTOSSEN WERDEN</small>.",
+            "<b>W</b><small>ER AM</small> F<small>ESTTAGE</small> H<small>ÜLSENFRÜCHTE LIEST, LESE, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, DAS</small> E<small>SSBARE HERAUS UND ESSE, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, WIE GEWÖHNLICH, IM</small> S<small>CHOSSE, IN EINEM</small> K<small>ÖRBCHEN ODER IN EINER</small> S<small>CHÜSSEL, JEDOCH NICHT AUF EINEM</small> T<small>ABLETT, IN EINER</small> S<small>CHWINGE</small> <small>ODER EINEM</small> S<small>IEBE</small>. R. G<small>AMLIÉL SAGT, MAN DÜRFE SIE SOGAR IN</small> W<small>ASSER SPÜLEN UND</small> <small>DEN</small> A<small>BFALL</small> <small>ABSCHÖPFEN</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE AM</small> F<small>ESTTAGE</small> <small>SEINEM</small> N<small>ÄCHSTEN</small> <small>NUR FERTIGE</small> P<small>ORTIONEN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Die sofort gegessen u. nicht verwahrt werden.</i><small>SCHICKEN</small>; <small>DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, MAN DÜRFE AUCH</small> V<small>IEH</small>, W<small>ILD UND</small> G<small>EFLÜGEL SCHICKEN, OB LEBEND ODER GESCHLACHTET</small>. M<small>AN DARF</small> W<small>EIN</small>, Ö<small>L, FEINES</small> M<small>EHL UND</small> H<small>ÜLSENFRÜGHTE SCHICKEN, JEDOCH KEIN</small> G<small>ETREIDE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Da man es am Feste nicht mahlen u. somit nicht verwenden darf.</i>; R. Š<small>IMO͑N ERLAUBT AUCH</small> G<small>ETREIDE</small>.",
+            "<b>M</b><small>AN DARF</small> K<small>LEIDER SCHICKEN, OB GENÄHT ODER UNGENÄHT, SELBST WENN</small> M<small>ISCHGEWEBE AN IHNEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Sodaß man sie nicht tragen darf.</i><small>IST, WENN SIE NUR ZUM</small> F<small>ESTE NÖTIG SIND; JEDOCH KEINE GENAGELTE</small> S<small>ANDALE UND KEINEN UNGENÄHTEN</small> S<small>CHUH</small>. R. J<small>EHUDA</small> <small>SAGT, AUCH KEINEN WEISSEN</small> S<small>CHUH, WEIL ER NOCH DES</small> H<small>ANDWERKERS BENÖTIGT</small>. D<small>IE</small> R<small>EGEL IST</small>: W<small>AS MAN AM</small> F<small>ESTTAGE BENUTZT, DARF MAN AUCH</small> <small>AM</small> F<small>ESTTAGE</small> <small>SCHICKEN</small>."
+        ],
+        [
+            "<b>W</b>ENN <small>EIN</small> F<small>ESTTAG AUF EINEN</small> V<small>ORABEND DES</small> Š<small>ABBATHS FÄLLT, SO</small><small>DARF MAN NICHT AM</small> F<small>ESTTAGE DIREKT FÜR DEN</small> Š<small>ABBATH KOCHEN, VIELMEHR KOCHE MAN FÜR DEN</small> F<small>ESTTAG, UND WAS ZURÜCKBLEIBT, BLEIBE FÜR DEN</small> Š<small>ABBATH</small>. A<small>M</small> V<small>ORABEND DES</small> F<small>ESTTAGES BEREITE MAN EINE</small> S<small>PEISE</small> <small>ALS</small> E͑<small>RUB</small>, <small>WORAUF MAN SICH FÜR DEN</small> Š<small>ABBATH STÜTZE</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, ZWEI</small> S<small>PEISEN, UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, EINE</small> S<small>PEISE; BEIDE STIMMEN JEDOCH ÜBEREIN, DASS EIN</small> F<small>ISCH UND DAS</small> E<small>I DARAUF ALS ZWEI</small> S<small>PEISEN GELTEN</small>. H<small>AT MAN</small> <small>DIE</small> S<small>PEISE</small> <small>AUFGEGESSEN ODER IST SIE ABHANDEN GEKOMMEN, SO DARF MAN DARAUFHIN NICHT DIREKT KOCHEN; HAT MAN DAVON ETWAS ZURÜCKGELASSEN, SO STÜTZE MAN SICH DARAUF</small> <small>BEIM</small> K<small>OCHEN</small> <small>FÜR DEN</small> Š<small>ABBATH</small>.",
+            "<b>F</b><small>ÄLLT</small> <small>DAS</small> F<small>EST</small> <small>AUF EINEN</small> T<small>AG NACH DEM</small> Š<small>ABBATH, SO TAUCHE MAN ALLES</small> <small>ZUR</small> R<small>EINIGUNG</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, VOR DEM</small> Š<small>ABBATH UNTER, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, G<small>ERÄTE VOR DEM</small> Š<small>ABBATH UND</small> M<small>ENSCHEN AM</small> Š<small>ABBATH</small>.",
+            "S<small>IE STIMMEN ÜBEREIN, DASS MAN</small> W<small>ASSER IN EINEM</small> S<small>TEINGEFÄSSE</small> <small>MIT REINEM</small> <small>IN</small> B<small>ERÜHRUNG</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Rituell unrein gewordenes Trinkwasser wird wieder rein, wenn man es in einem Steingefäße in ein Tauchbad setzt, sodaß das Niveau des Wassers dem des Tauchbades gleicht.</i><small>BRINGEN DÜRFE, UM ES ZU REINIGEN, JEDOCH NICHT UNTERTAUCHEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Das Untertauchen einer Sache muß zu einem bestimmten Behufe erfolgen; überlegt man sich, es zu einem anderen Behufe zu verwenden, so ist ein abermaliges Untertauchen erforderlich. Ebenso muß derjenige, der zum Essen des Pesaḥlammes mit einer bestimmten Gesellschaft bereits untergetaucht ist, sich aber überlegt, es mit einer anderen zu essen, abermals untertauchen.</i>. M<small>AN DARF VON</small> B<small>EHUF ZU</small> B<small>EHUF ODER VON</small> G<small>ESELLSCHAFT ZU</small> G<small>ESELLSCHAFT UNTERTAUCHEN</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN BRINGE</small> H<small>EILSOPFER DAR UND STÜTZE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die Hände auf dem Kopfe des Opfers; cf. Lev. 3,2.</i> <small>NICHT, JEDOCH KEINE</small> B<small>RANDOPFER; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, MAN BRINGE</small> H<small>EILSOPFER UND</small> B<small>RANDOPFER DAR UND STÜTZE AUCH</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE KEIN</small> W<small>ASSER FÜR DIE</small> F<small>ÜSSE WÄRMEN, ES SEI DENN, DASS ES AUCH ZUM</small> T<small>RINKEN BRAUCHBAR IST; DIE</small> S<small>CHULE</small> H<small>ILLELS ERLAUBT DIES</small>. M<small>AN DARF EINE</small> F<small>LAMME HERRICHTEN UND SICH DARAN WÄRMEN</small>.",
+            "<b>B</b><small>EI DREI</small> D<small>INGEN IST</small> R. G<small>AMLIÉL ERSCHWEREND, NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS: MAN DARF AM</small> F<small>ESTTAGE NICHT VON VORNHEREIN</small> W<small>ASSER</small> <small>FÜR DEN</small> Š<small>ABBATH</small> <small>WARMSTELLEN; MAN DARF AM</small> F<small>ESTTAGE KEINE</small> L<small>EUCHTE AUFRICHTEN; MAN DARF</small> <small>AM</small> F<small>ESTE</small> <small>KEINE GROBEN</small> B<small>ROTE, SONDERN NUR</small> F<small>LADEN BACKEN</small>. R. G<small>AMLIÉL SAGTE</small>: I<small>N MEINEM</small> V<small>ATERHAUSE BACKTEN SIE NIE GROBE</small> B<small>ROTE, SONDERN NUR</small> F<small>LADEN</small>. J<small>ENE ERWIDERTEN IHM</small>: W<small>AS SOLL UNS DEIN</small> V<small>ATERHAUS: SIE WAREN ERSCHWEREND FÜR SICH UND ERLEICHTERND FÜR GANZ</small> J<small>ISRAÉL, AUCH GROBES</small> B<small>ROT UND</small> K<small>UCHEN ZU BACKEN</small>.",
+            "<b>A</b><small>BER ER LEHRTE AUCH DREI</small> D<small>INGE ERLEICHTERND: MAN DARF AM</small> F<small>ESTTAGE DAS</small> L<small>AGERZIMMER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die Mišna separata hat <span dir=\"rtl\">בין המטות</span>, zwischen den Lagern, gemeint ist der Speiseraum, wo die Polsterlager zum Speisen sich befanden.</i><small>FEGEN UND DAS</small> R<small>ÄUCHERWERK</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Nach der Mahlzeit.</i><small>HINSTELLEN, UND MAN DARF FÜR DIE</small> A<small>BENDE DES</small> P<small>ESAḤFESTES EIN RUMPEGEBRATENES</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cf. Bd. II S. 466 Anm. 52.</i> B<small>ÖCKCHEN BEREITEN; DIE</small> W<small>EISEN VERBIETEN DIES</small>.",
+            "<b>D</b><small>REI</small> D<small>INGE ERLAUBT</small> R. E<small>LEA͑ZAR B.</small>A͑<small>ZARJA, WÄHREND DIE</small> W<small>EISEN SIE VERBIETEN: SEINE</small> K<small>UH WURDE</small> <small>AM</small> Š<small>ABBATH</small> <small>MIT EINEM</small> R<small>IEMEN AN DEN</small> H<small>ÖRNERN AUSGETRIEBEN;</small> MAN DARF AM F<small>ESTTAGE DAS</small> V<small>IEH STRIEGELN; MAN DARF</small> P<small>FEFFER IN EINER DAZU BESTIMMTEN</small> M<small>ÜHLE MAHLEN</small>. R. J<small>EHUDA SAGT, MAN DÜRFE AM</small> F<small>ESTTAGE DAS</small> V<small>IEH NICHT STRIEGELN, WEIL MAN DABEI EINE</small> W<small>UNDE MACHT, WOHL ABER KÄMMEN, DIE</small> W<small>EISEN SAGEN, MAN DÜRFE WEDER STRIEGELN NOCH KÄMMEN</small>.",
+            "<b>D</b><small>IE</small> P<small>FEFFERMÜHLE IST ALS DREIFACHES</small> G<small>ERÄT VERUNREINIGUNGSFÄHIG:</small> <small>ALS AUFNAHMEFÄHIGES</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Als Ggs. zu den sog. ‘flachen Geräten’, die keine Vertiefung zur Aufnahme haben.</i>G<small>EFÄSS, ALS</small> M<small>ETALLGERÄT UND ALS</small> S<small>IEBEGERÄT</small>.",
+            "<b>E</b><small>IN</small> K<small>INDERWÄGELCHEN IST DURCH DAS</small> A<small>UFTRETEN VERUNREINIGUNGSFÄHIG, DARF AM</small> Š<small>ABBATH FORTBEWEGT WERDEN UND NUR AUF</small> G<small>EWÄNDERN GESCHLEIFT WERDEN</small>. R. J<small>EHUDA SAGT, KEIN</small> G<small>ERÄT DÜRFE GESCHLEIFT WERDEN, AUSGENOMMEN EIN</small> W<small>AGEN, WEIL ER</small> <small>DIE</small> E<small>RDE NUR</small> <small>EINDRÜCKT</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Und die Erde nicht aufwühlt.</i>."
+        ],
+        [
+            "<b>M</b>AN <small>DARF AM</small> F<small>ESTTAGE KEINE</small> F<small>ISCHE AUS DEM</small> G<small>EHEGE FANGEN UND IHNEN KEIN</small> F<small>UTTER REICHEN,</small> WOHL ABER DARF MAN W<small>ILD UND</small> G<small>EFLÜGEL AUS DEM</small> G<small>EHEGE FANGEN UND IHNEN</small> F<small>UTTER REICHEN</small>. R. Š<small>IMO͑N B.</small>G<small>AMLIÉL SAGT, NICHT ALLE</small> G<small>EHEGE GLEICHEN EINANDER</small>. D<small>IE</small> R<small>EGEL IST</small>: W<small>ENN NOCH EIN ABERMALIGES</small> F<small>ANGEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wenn das Gehege groß ist u. ein Erjagen erforderlich ist.</i> <small>NÖTIG IST, SO IST ES</small><small>VERBOTEN, WENN EIN ABERMALIGES</small> F<small>ANGEN NICHT NÖTIG IST, SO IST ES ERLAUBT</small>.",
+            "<b>W</b><small>ENN MAN AM</small> V<small>ORABEND DES</small> F<small>ESTTAGES</small> T<small>IER-</small>, G<small>EFLÜGEL- UND</small> F<small>ISCHNETZE AUSGELEGT HAT, SO DARF MAN AUS DIESEN AM</small> F<small>ESTTAGE NUR DANN NEHMEN, WENN MAN WEISS, DASS SIE BEREITS AM</small> V<small>ORABEND DES</small> F<small>ESTES GEFANGEN WAREN</small>. E<small>INST BRACHTE EIN</small> N<small>ICHTJUDE</small> R. G<small>AMLIÉL</small> F<small>ISCHE</small> <small>AM</small> F<small>ESTE</small>, <small>DA SPRACH ER</small>: S<small>IE SIND ZWAR ERLAUBT, JEDOCH WILL ICH SIE IHM NICHT ABNEHMEN</small>.",
+            "<b>E</b><small>IN IN</small> L<small>EBENSGEFAHR</small> S<small>CHWEBENDES</small> V<small>IEH DARF MAN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Am Feste, wenn nur aus dem Grunde, damit es nicht verende.</i><small>NUR DANN SCHLACHTEN</small>, <small>WENN MAN VON DIESEM NOCH AM</small> T<small>AGE EIN OLIVENGROSSES</small> S<small>TÜCK GEBRATEN ESSEN KANN;</small> R. A͑<small>QIBA SAGT, AUCH WENN NUR EIN OLIVENGROSSES</small> S<small>TÜCK ROH VON DER</small> S<small>CHLACHTSTELLE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Vom Halse, ohne erst das Tier abhäuten u. zerlegen zu müssen.</i>. H<small>AT MAN ES AUF DEM</small> F<small>ELDE GESCHLACHTET</small>, <small>SO DARF MAN ES NICHT AN EINER</small> S<small>TANGE ODER AUF EINER</small> T<small>RAGE HEIMBRINGEN, WOHL ABER GLIEDWEISE IN DER</small> H<small>AND</small>.",
+            "<b>I</b><small>ST EIN</small> E<small>RSTGEBORENES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Das erstgeborene Tier darf in der Jetztzeit nur dann geschlachtet werden, wenn es ein Gebrechen hat.</i><small>IN EINE</small> G<small>RUBE GEFALLEN, SO STEIGE EIN</small> S<small>ACHKUNDIGER</small><small>HINAB UND UNTERSUCHE ES;</small> HATTE ES <small>BEREITS VORHER</small> <small>EIN</small> G<small>EBRECHEN, SO HOLE MAN ES HERAUF UND SCHLACHTE ES, WENN ABER NICHT, SO DARF MAN ES NICHT SCHLACHTEN</small>. R. Š<small>IMO͑N SAGT, IST DAS</small> G<small>EBRECHEN NICHT BEREITS AM</small> T<small>AGE</small> <small>VORHER</small> <small>BEMERKT WORDEN, SEI ES KEIN</small> V<small>ORRÄTIGES</small>.",
+            "<b>V</b><small>ERENDET EIN</small> V<small>IEH, SO DARF MAN ES NICHT VON DER</small> S<small>TELLE RÜHREN</small>, E<small>INST FRAGTE MAN</small> R. T<small>RYPHON DIESBEZÜGLICH UND BEZÜGLICH VERUNREINIGTER</small> T<small>EIGHEBE; DA GING ER INS</small> L<small>EHRHAUS UND FRAGTE ES, UND MAN ERWIDERTE IHM, MAN DÜRFE SIE NICHT VON DER</small> S<small>TELLE RÜHREN</small>.",
+            "<b>M</b><small>AN DARF AM</small> F<small>ESTTAGE NICHT VON VORNHEREIN ÜBER EIN</small> V<small>IEH VERHANDELN, WOHL ABER DARF MAN AM</small> V<small>ORABEND VERHANDELN, SCHLACHTEN UND UNTER EINANDER VERTEILEN</small>. <b>R.</b> J<small>EHUDA SAGT, MAN DÜRFE</small> F<small>LEISCH GEGEN EIN</small> G<small>ERÄT ODER EIN</small> H<small>ACKEMESSER</small><small>WIEGEN; DIE</small> W<small>EISEN SAGEN, MAN DÜRFE AUF DIE</small> W<small>AGSCHALE ÜBERHAUPT NICHT HINSEHEN</small>.",
+            "<b>M</b><small>AN DARF AM</small> F<small>ESTTAGE KEIN</small> M<small>ESSER WETZEN, WOHL ABER EINES ÜBER DAS ANDERE SCHLEIFEN</small>. <b>M</b><small>AN DARF ZUM</small> S<small>CHLÄCHTER NICHT SAGEN</small>: W<small>IEGE MIR FÜR EINEN</small> D<small>ENAR</small> F<small>LEISCH AB, VIELMEHR SCHLACHTE DIESER UND VERTEILE UNTER IHNEN</small>.",
+            "<b>M</b><small>AN DARF ZU SEINEM</small> N<small>ÄCHSTEN SAGEN</small>: F<small>ÜLLE MIR DIESES</small> G<small>EFÄSS, NICHT ABER: EIN</small> M<small>ASS</small>; R. J<small>EHUDA SAGT, IST ES EIN</small> M<small>ASSGEFÄSS, DÜRFE MAN ES NICHT FÜLLEN</small>. A<small>BBA</small> Š<small>AÚL B.</small>B<small>OṬNITH FÜLLTE DIE</small> M<small>ASSE AM</small> V<small>ORABEND DES</small> F<small>ESTES UND GAB SIE DEN</small> K<small>ÄUFERN AM</small> F<small>ESTTAGE</small>. A<small>BBA</small> Š<small>AÚL SAGT, AUCH AM</small> H<small>ALBFESTE VERFAHRE ER EBENSO, WEGEN DES</small> S<small>CHAUMES</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Damit der Schaum sich setze, bezw. keine Neige im Maßgefäße zurückbleibe.</i> <small>DER</small> M<small>ASSGEFÄSSE</small>. D<small>IE</small> W<small>EISEN SAGEN, AUCH AM</small> W<small>OCHENTAGE VERFUHR ER EBENSO, WEGEN DER</small> N<small>EIGE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Damit der Schaum sich setze, bezw. keine Neige im Maßgefäße zurückbleibe.</i><small>DER</small> M<small>ASSGEFÄSSE</small>.  <b>M</b><small>AN DARF ZU EINEM BEKANNTEN</small> K<small>RÄMER GEHEN UND ZU IHM SAGEN:</small> G<small>IB MIR EINE</small> A<small>NZAHL</small> E<small>IER ODER</small> N<small>ÜSSE, DENN AUCH</small> P<small>RIVATLEUTE PFLEGEN SOLCHE ZU</small> H<small>AUSE ZU ZÄHLEN</small>."
+        ],
+        [
+            "<b>W</b>ER W<small>EINKRÜGE VON</small> O<small>RT ZU</small> O<small>RT BRINGT, DARF SIE NICHT IN EINEM</small> K<small>ORBE ODER IN EINER</small> K<small>IEPE TRAGEN, SONDERN.AUF DER</small> S<small>CHULTER ODER VOR SICH</small>. E<small>BENSO DARF, WER</small> S<small>TROH TRÄGT, DAS</small> B<small>ÜNDEL NICHT AUF DEM</small> R<small>ÜCKEN HERABHÄNGEN LASSEN, SONDERN ES NUR IN DER</small> H<small>AND TRAGEN</small>. M<small>AN DARF EINEN</small> S<small>TROHHAUFEN ANFANGEN, NICHT ABER DAS</small> H<small>OLZ</small><small>AUF DEM</small> T<small>ROCKENHOFE</small>.",
+            "<b>M</b><small>AN DARF NICHT VOM</small> H<small>OLZE DER</small> L<small>AUBHÜTTE NEHMEN, WOHL ABER VOM</small><small>DARAN LEHNENDEN</small>. <b>M</b><small>AN DARF</small> H<small>OLZ VOM</small> F<small>ELDE HOLEN, WENN ES GESAMMELT IST; VOM</small> G<small>EHEGE</small>,<small>AUCH WENN ES ZERSTREUT IST</small>. W<small>ELCHES HEISST EIN</small> G<small>EIIEGE</small>? W<small>ENN ES SICH NAHE DER</small> S<small>TADT BEFINDET – SO</small> R. J<small>EHUDA</small>: R. J<small>OSE SAGT, IN DAS MAN DURCH EINE</small> S<small>CHLIESSVORRICHTUNG GELANGT, AUCH INNERHALB DES</small> Š<small>ABBATHGEBIETES</small>.",
+            "<b>M</b><small>AN DARF KEIN</small> H<small>OLZ VON</small> B<small>ALKEN ABSPALTEN, AUCH NICHT VON EINEM AM</small> F<small>ESTE ZERBROCHENEN</small> B<small>ALKEN</small>. M<small>AN DARF VTEDER MIT EINER</small> A<small>XT SPALTEN, NOCH MIT EINER</small> S<small>ÄGE, NOCH MIT EINER</small> S<small>ICHEL, SONDERN MIT EINEM</small> H<small>ACKEMESSER</small>. <b>W</b><small>ENN EIN MIT</small> F<small>RÜCHTEN GEFÜLLTER</small> R<small>AUM GESCHLOSSEN WAR UND DURCHBROCHEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wenn die Öffnungen mit Ziegelsteinen geschlossen waren und einige am Feste herausfielen.</i><small>WIRD, SO DARF MAN DURCH DIE DURCHBROCHENE</small> S<small>TELLE</small> F<small>RÜCHTE</small> <small>HERVORHOLEN</small>: R. M<small>EÍR SAGT, MAN DÜRFE VON VORNHEREIN EIN</small> L<small>OCH MACHEN UND HERVORHOLEN</small>.",
+            "<b>M</b><small>AN DARF AM</small> F<small>ESTTAGE KEIN</small> L<small>ICHTNÄPFCHEN EINDRÜCKEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> In einem Tonklumpen eine Höhlung eindrücken.</i>, <small>WEIL MAN EIN</small> G<small>ERÄT MACHT; FERNER DARF MAN KEINE</small> K<small>OHLEN MACHEN, AUCH KEINEN</small> D<small>OCHT ENTZWEISCHNEIDEN</small>; R. J<small>EHUDA SAGT, MAN DÜRFE IHN DURCH DAS</small> F<small>EUER TEILEN</small>.",
+            "<b>M</b><small>AN DARF KEINE</small> S<small>CHERBEN ZERBRECHEN UND KEIN</small> P<small>APIER ZERSCHNEIDEN, UM EINEN</small> S<small>ALZFISCH ZU BRATEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Damit er nicht anbrenne.</i>. M<small>AN DARF</small> O<small>FEN UND</small> H<small>ERD NICHT AUSRAFFEN, WOHL ABER DARF MAN</small> <small>DIE</small> A<small>SCHE</small> <small>GLATTDRÜCKEN</small>. M<small>AN DARF NICHT ZWEI</small> K<small>RÜGE NEBEN EINANDER STELLEN UND AUF DIESE EINEN</small> K<small>OCHTOPF</small> <small>SETZEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Weil es den Anschein des Bauens hat.</i>. M<small>AN DARF NICHT EINEN</small> T<small>OPF MIT EINEM</small> S<small>PAN STÜTZEN, EBENSOWENIG EINE</small> T<small>ÜR</small>. M<small>AN DARF KEIN</small> V<small>IEH MIT EINEM</small> S<small>TOCKE TREIBEN;</small> E<small>LEA͑ZAR B.</small>R. Š<small>IMO͑N ERLAUBT DIES</small>.",
+            "<b>R.</b> E<small>LIE͑ZER SAGT, MAN DÜRFE EIN</small> S<small>PÄNCHEN VON DEM VOR IHM LIEGENDEN NEHMEN, UM DAMIT IN DEN</small> Z<small>ÄHNEN ZU STOCHERN</small>. M<small>AN DARF IM</small> H<small>OFE</small> <small>BEFINDLICHE</small> S<small>PÄNE</small> <small>ZUSAMMENLESEN UND</small> F<small>EUER MACHEN, DENN ALLES, WAS IM</small> H<small>OFE SICH BEFINDET, GILT ALS</small> V<small>ORRÄTIGES; DIE</small> W<small>EISEN SAGEN, MAN DÜRFE NUR DAS VOR IHM LIEGENDE ZUSAMMENLESEN UND</small> F<small>EUER MACHEN</small>.",
+            "M<small>AN DARF KEIN</small> F<small>EUER HERVORBRINGEN, WEDER AUS</small> H<small>OLZ NOCH AUS</small> S<small>TEINEN NOCH AUS</small> E<small>RDE NOCH AUS</small> B<small>ACKSTEINEN NOCH AUS</small> W<small>ASSER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Über ein Verfahren, Feuer aus Wasser hervorzubringen, berichtet Donnolo, <i>Ḥakhmoni</i>, ed. Gastelli p. 28.</i>. M<small>AN DARF KEINE</small> B<small>ACKSTEINE GLÜHEN, UM AUF IHNEN ZU BRATEN</small>.  <b>F</b><small>ERNER SAGTE</small> R. E<small>LIE͑ZER,</small> MAN DÜRFE IM S<small>IEBENTJAHRE AM</small> V<small>ORABEND</small><small>DES</small> Š<small>ABBATHS AM</small> T<small>ROCKENPLATZE STEHEN UND SAGEN</small>: D<small>AVON WERDE ICH MORGEN ESSEN</small>. D<small>IE</small> W<small>EISEN SAGEN, MAN MÜSSE GENAU BEZEICHNEN UND SAGEN</small>: V<small>ON DA BIS DA</small>."
+        ],
+        [
+            "<b>M</b>AN <small>DARF AM</small> F<small>ESTTAGE</small> F<small>RÜCHTE DURCH EINE</small> L<small>UKE HERABLASSEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Vom Dache wegen des Regens.</i>, <small>JEDOCH NICHT AM</small> Š<small>ABBATH</small>. M<small>AN DARF</small> F<small>RÜGHTE WEGEN DER</small> T<small>RAUFE MIT</small> G<small>EFÄSSEN ZUDECKEN, DESGLEICHEN</small> K<small>RÜGE</small> W<small>EIN UND</small> K<small>RÜGE</small> Ö<small>L</small>. M<small>AN DARF AM</small> Š<small>ABBATH EIN</small> G<small>EFÄSS UNTER DIE</small> T<small>RAUFE STELLEN</small>.",
+            "<b>W</b><small>ESWEGEN MAN AM</small> Š<small>ABBATH SCHULDIG</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Nach rabbinischer Bestimmung.</i><small>IST, OB DES</small> F<small>EIERNS</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn die Handlung nur aus diesem Grunde (cf. Bd. I S. 455 Anm. 89) verboten ist.</i><small>WEGEN, OB ES EIN</small> F<small>REIGESTELLTES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Jed. am Šabbath verboten.</i><small>IST, OB ES EIN</small> G<small>EBOT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Jed. am Šabbath verboten.</i><small>IST, DESWEGEN IST MAN AUCH AM</small> F<small>ESTTAGE SCHULDIG</small>. F<small>OLGENDES DES</small> F<small>EIERNS WEGEN: MAN DARF AUF KEINEN</small> B<small>AUM STEIGEN, AUF KEINEM</small> T<small>IERE REITEN, NICHT AUF DEM</small> W<small>ASSER SCHWIMMEN, NICHT IN DIE</small> H<small>ÄNDE KLATSCHEN, NICHT IN DIE</small> H<small>ÜFTEN SCHLAGEN UND NICHT TANZEN</small>. F<small>OLGENDES ALS</small> F<small>REIGESTELLTES: MAN DARF KEINE</small> G<small>ERICHTSVERHANDLUNG ABHALTEN, SICH KEINE</small> F<small>RAU ANTRAUEN, DIE</small> Ḥ<small>ALIÇA NICHT ERTEILEN UND DIE</small> S<small>CHWAGEREHE NICHT VOLLZIEHEN</small>. F<small>OLGENDES ALS</small> G<small>EBOT: MAN DARF NICHTS DEM</small> H<small>EILIGTUME WEIHEN, KEIN</small> S<small>CHÄTZGELÜBDE TUN, KEIN</small> B<small>ANNGELÜBDE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cf. Lev. 27,28.</i><small>TUN, UND NICHT DIE</small> H<small>EBE UND DEN</small> Z<small>EHNTEN ABHEBEN</small>. D<small>IES ALLES SAGTEN SIE VOM</small> F<small>ESTTAGE, UND UM SO MEHR GILT DIES VOM</small> Š<small>ABBATH</small>. D<small>ER</small> F<small>ESTTAG UNTERSCHEIDET SICH VOM</small> Š<small>ABBATH NUR HINSICHTLICH DER</small> B<small>EREITUNG VON</small> S<small>PEISEN</small>.",
+            "<b>V</b><small>IEH UND</small> G<small>ERÄTE GLEICHEN DEN</small> F<small>ÜSSEN DES</small> E<small>IGENTÜMERS</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Sie dürfen nur da gebracht werden, wohin der Eigentümer selbst gehen darf.</i>. W<small>ENN JEMAND EIN</small> V<small>IEH SEINEM</small> S<small>OHNE ODER EINEM</small> H<small>IRTEN ÜBERGIBT, SO GLEICHEN DIESE DEN</small> F<small>ÜSSEN DES</small> E<small>IGENTÜMERS</small>. G<small>ERÄTE, DIE FÜR EINEN DER</small> B<small>RÜDER IM</small> H<small>AUSE BESTIMMT SIND, GLEICHEN SEINEN</small> F<small>ÜSSEN, DIE NICHT BESTIMMT SIND, DÜRFEN</small> <small>DAHIN GEBRACHT WERDEN, WO ALLE</small> <small>HINGEHEN DÜRFEN</small>.",
+            "W<small>ENN JEMAND AM</small> V<small>ORABEND DES</small> F<small>ESTES VON SEINEM</small> N<small>ÄCHSTEN EIN</small> G<small>ERÄT BORGT, SO GLEICHT ES DEN</small> F<small>ÜSSEN DES</small> B<small>ORGENDEN; WENN AM</small> F<small>ESTTAGE, SO GLEICHT ES DEN</small> F<small>ÜSSEN DES</small> V<small>ERBORGENDEN</small>. W<small>ENN EINE</small> F<small>RAU VON IHRER</small> N<small>ÄCHSTEN</small> G<small>EWÜRZ</small>, W<small>ASSER ODER</small> S<small>ALZ ZU IHREM</small> T<small>EIGE BORGT, SO GLEICHT DIESES DEN</small> F<small>ÜSSEN BEIDER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der Teig, bezw. die Speisen, für die das Gewürz verwendet worden ist, darf nur dahin gebracht werden, wohin beide gehen dürfen.</i>; R. J<small>EHUDA ENTBINDET BEIM</small> W<small>ASSER, WEIL NICHTS</small> W<small>ESENTLICHES DARAN IST</small>.",
+            "<b>E</b><small>INE</small> K<small>OHLE GLEICHT DEN</small> F<small>ÜSSEN DES</small> E<small>IGENTÜMERS</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Cf. Anm. 24 mut. mut.</i>, <small>EINE</small> F<small>LAMME</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wenn man beispielsweise eine Kerze an einer fremden Flamme ansteckt.</i> <small>ABER</small> <small>GEHÖRT</small> <small>ÜBERALL HIN</small>. A<small>N EINER</small> K<small>OHLE DES</small> H<small>EILIGTUMS BEGEHT MAN EINE</small> V<small>ERUNTREUUNG, EINE</small> F<small>LAMME ABER DARF MAN NICHT NIESSBRAUCHEN, JEDOCH BEGEHT MAN DARAN KEINE</small> V<small>ERUNTREUUNG</small>. W<small>ENN MAN EINE</small> K<small>OHLE AUF ÖFFENTLICHES</small> G<small>EBIET HINAUSBRINGT, IST MAN SCHULDIG, WENN EINE</small> F<small>LAMME, IST MAN FREI</small>. <b>D</b><small>ER</small> B<small>RUNNEN EINES</small> E<small>INZELNEN GLEICHT DEN</small> F<small>ÜSSEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Cf. Anm. 24 mut. mut.</i><small>DES</small> E<small>INZELNEN, DER DER</small> S<small>TADTLEUTE GLEICHT DEN</small> F<small>ÜSSEN DER</small> S<small>TADTLEUTE, UND DER DER</small> A<small>USZÜGLER AUS</small> B<small>ABYLONIEN GLEICHT DEN</small> F<small>ÜSSEN DES</small> S<small>CHÖPFENDEN</small>.",
+            "<b>W</b><small>ENN JEMAND SEINE</small> F<small>RÜCHTE IN EINER ANDEREN</small> S<small>TADT HAT UND DIE</small> B<small>EWOHNER DIESER</small> S<small>TADT EINEN E͑RUB GEMACHT HABEN, UM IHM VON SEINEN</small> F<small>RÜCHTEN BRINGEN ZU DÜRFEN, SO DÜRFEN SIE IHM NICHT BRINGEN; HAT ER EINEN E͑RUB GEMACHT, SO GLEICHEN SEINE</small> F<small>RÜCHTE IHM SELBST</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Er darf sie heimbringen.</i>.",
+            "W<small>ENN JEMAND</small> G<small>ÄSTE ZU SICH EINGELADEN HAT, SO DÜRFEN SIE KEINE</small> T<small>ISCHGABEN</small> <small>MITNEHMEN, ES SEI DENN, DASS ER IHNEN IHRE</small> T<small>ISGHGABEN BEREITS AM</small> V<small>ORABEND DES</small> F<small>ESTES ZUGEEIGNET HAT</small>.  <b>M</b><small>AN DARF KEINE</small> S<small>TEPPENTIERE TRÄNREN UND SCHLACHTEN, WOHL ABER DARF MAN</small> H<small>AUSTIERE TRÄNKEN UND SCHLACHTEN</small>. H<small>AÜSTIEBE SIND SOLCHE, DIE IN DER STADT ÜBERNACHTEN</small>, S<small>TEPPENTIERE SIND SOLCHE, DIE AUF DEM</small> A<small>NGER ÜBERNACHTEN</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Beitzah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json

@@ -0,0 +1,79 @@
+{
+    "language": "en",
+    "title": "Mishnah Beitzah",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tAn egg that was hatched on yom tov [after Shabbath] — Beth Shammai say: It may be eaten; Beth Hillel say: It may not be eaten. [The rationale of Beth Hillel: Every egg that is hatched today is completed the day before, so that Shabbath is found to have \"prepared\" for yom tov; but Scripture states (Exodus 16:5): \"And it shall be on the sixth day, that they shall prepare (for Shabbath) what they shall bring\" — and the sixth day is generally chol (mundane, not a holy day) — whence: Chol prepares for Shabbath, and chol prepares for yom tov (which is also called \"Shabbath\"), but yom tov does not prepare for Shabbath and Shabbath does not prepare for yom tov. And preparation of the type of the egg, even though it is in the hands of Heaven, is, nonetheless, called \"preparation.\" However, since Shabbath and yom tov are distinctive, their meal requires preparation in chol, and one of them may not prepare for the other, even preparation in the hands of Heaven — but a meal of chol is not distinctive and does not require preparation, so that on a Sunday in general, which is not a yom tov, an egg hatched on it is not to be forbidden because it was prepared on Shabbath, for the Torah does not require preparation for a meal of chol from the day before. And they forbade an egg hatched on any yom tov, even not after Shabbath — a decree by reason of yom tov after Shabbath. Likewise, they forbade sucking raw an egg hatched on any Shabbath — a decree by reason of Shabbath after yom tov. And with Shabbath and yom tov, one following the other, an egg hatched on the first is forbidden on the second. And the same holds with the two days of Rosh Hashanah. But with the two yom tov days of exile, where, perforce, one of them is chol, an egg hatched on the first is permitted on the second.] Beth Shammai say: Se'or (leavening) (is forbidden) with the size of an olive, and chametz (leavened food), with the size of a date. [In respect to eating, all agree that both are forbidden with an olive size, Scripture beginning with se'or and concluding with chametz, viz. (Exodus 12:19): \"Se'or shall not be found in your houses, for all who eat chametz, etc.\" — to apprise us that (in respect to eating) se'or and chametz are one and the same. Where do they differ? In respect to removal. Beth Shammai hold that since (in respect to removal) Scripture wrote of both, se'or and chametz (Ibid. 13:7) rather than writing that chametz, the lesser \"leavening,\" must be removed, whereby we could infer a fortiori that se'or, the greater \"leavening,\" must of a certainty be removed — it must be that the (forbidden) size of one is not the same as that of the other, (the halachah of) removal not being derived from (that of) eating. And Beth Hillel hold that both (are forbidden) with an olive size, removal being derived from eating. And because these (first) three things are among the lenient rulings of Beth Shammai and the stringent rulings of Beth Hillel in respect to yom tov, they are adduced together.]",
+            "\tIf one would slaughter an animal or a bird on yom tov [and he takes counsel with beth-din], Beth Shammai say: He should dig with a deker and cover it (the blood) [i.e., Beth-din tell him that he may slaughter it ab initio and dig with a deker stuck (in the ground) that he had prepared before (yom tov). That is, he should remove it from its place, bringing up earth as he does so, and cover (the blood) with that earth. (The instance is one in which it is stuck in moist earth, which is fit for covering (the blood), not requiring to be crumbled. (\"deker\":) a pick, which is stuck in the earth, as in (Numbers 28:8): \"And he pierced (vayidkor) them both through.\"] And they (Beth Hillel) concur that if he had (already) slaughtered it, he should dig with a deker and cover it. And the ashes of a stove are \"prepared\" (muchan). [This does not refer to the instance of Beth Hillel and Beth Shammai, but is an independent statement, viz.: The ashes of a stove are \"prepared,\" and do not need to be especially set aside, for one has them in mind. And this is so only if it had been lit on the eve of yom tov, but if it had been lit on yom tov, it is forbidden, it not being likely that he had had his mind on them from yesterday. And if they suffice for the roasting of an egg, still being hot, then even if it had been lit on yom tov, it is permitted to cover (the blood) with them. For since they may be moved about for the roasting of an egg, he may also take them and use them for covering (the blood).]",
+            "\tBeth Shammai say: A ladder may not be taken from one dove-cote to another, but it may be inclined from window to window; and Beth Hillel permit it. [With an upper story ladder, all agree that it is forbidden; and with a dove-cote ladder, too, Beth Hillel concede that it is forbidden to carry it in the public domain. For one who sees him might think that he is carrying it to repair his roof and that he will work on yom tov. Where do they differ? When he carries it in a private domain and is not seen by anyone. Beth Shammai hold that he may not do so, for everything that the sages forbade because of \"marith ayin\" (giving the wrong impression) is forbidden even in complete privacy. And Beth Hillel permit it, for even though, in general, it is forbidden — here, because of \"the joy of yom tov\" (i.e., to eat thereon), it is permitted. (\"But it may be inclined from window to window\":) in the same dove-cote. Dove-cotes generally have a nest for each pair (of birds) and a window for each nest.] Beth Shammai say: He may not take them unless he moved them before yom tov, and Beth Hillel say: He stands and says: \"I shall take this and this one.\" [Beth Shammai and Beth Hillel differ only with regard to the first brood, dove-cote keepers generally sparing the first brood (the first two fledglings, with which the mothers \"disport\" themselves and which will not leave.) Beth Shammai hold that speech (designation) does not suffice; for when he takes them the next day, he might come to pity them and change his mind, so that he would have moved them without need (which is forbidden on yom tov). But if he moves them and feels them before yom tov thinking to slaughter them (on yom tov), and he does not pity them (at that time), we no longer apprehend that he will come to pity them later. And Beth Hillel hold that we do not decree for the eventuality that he might come to pity them, even with the first brood.]",
+            "\tIf he prepared black and found white, white and found black (they are forbidden). [This (as it stands) is obvious and need not be stated. What is meant is that if he prepared black and white, and found black in the place of white, and white in the place of black, etc. And this is how our Mishnah is to be understood: If he prepared black in one nest and found white in it; and if he prepared white in another nest and found black in it — we might think that they are the same birds and that they changed nests; we are, therefore, apprised otherwise.] (If he prepared) two and found three [and he does not recognize those he prepared], they are [all] forbidden. (If he prepared) three and found two, they are all permitted. [For we assume that one left and the other remained, and we do not say that just as one left so they all left and these are other birds.] (If he prepared them) inside the nest and found them outside [and found nothing inside the nest], they are forbidden. And if they were the only ones there [in the dove-cote], they are permitted. [And even if there is another dove-cote within fifty cubits of it, if that dove-cote is not aligned with this one, but in a corner, we do not surmise that it might have come from that dove-cote; for fledglings, so long as they do not fly, but hop, hop only to a nest aligned with theirs, only, if when they turn around, they can see their nest.]",
+            "\tBeth Shammai say: It is forbidden to remove shutters on yom tov. [Spice-merchants have shops built like chests, standing in the marketplace and not attached to the ground. Shutters are used to close the openings of those chests and sometimes they are removed from the opening and the spices spread out upon them.] Beth Hillel permit even putting them back. [With shutters that are entirely without a hinge, all agree that they may be used to close even the entrance of a house in the courtyard. And with shutters that have a hinge on the side, all agree that it is forbidden to close even the openings of shops with them, this being similar to \"building.\" Where do they differ? In respect to shutters that have a hinge in the middle, a kind of projection which is stuck into a hole in the middle of the wall of the opening of the shop. Beth Shammai hold that we decree against a hinge in the middle by reason of a hinge on the side; and Beth Hillel hold that we do not so decree with shop shutters and that it is permitted to put them back. For he must take out the spices, and if he were not permitted to put them back, he would not open (his shop) and this would detract from \"the joy of yom tov.\"] Beth Shammai say: It is forbidden to take a pestle to carve meat thereon. [A pestle is a large, round piece of wood, used for crushing grits and the like, which, because of its weight and size is not considered a vessel (and thus forbidden to be moved on yom tov).] Beth Hillel permit it [because of \"the joy of yom tov,\" even though it is not considered a vessel.] Beth Shammai say: It is forbidden to place (animal) hide before treaders [so that it not spoil], and it may not be lifted [to move it, after it has been spread out]. Beth Hillel permit it. [For if it were not permitted, he would not slaughter the animal so that the hide not be spoiled, and this would detract from \"the joy of yom tov.\"] Beth Shammai say: Neither a minor, nor a lulav, nor a Torah scroll may be carried out to the public domain [i.e., Nothing (may be carried out) which is not needed for purposes of eating]; and Beth Hillel permit it, [saying: Since it (carrying) was permitted for eating purposes, it was also permitted for non-eating purposes. This, provided that it be for the sake of a mitzvah, as in the instances of our Mishnah, or for some benefit, as (carrying) the key of one's house and the like (as opposed to taking out stones and the like, Beth Hillel conceding that this is forbidden)].",
+            "\tBeth Shammai say: It is forbidden to bring challah and (the priestly) gifts to a Cohein on yom tov, whether they were separated (to be given to the priest) the day before or on the day (of yom tov) itself. [Even though it is permitted to separate challah (on yom tov), they did not permit it to be carried (to the priest) but only the \"amending\" of the dough and not more. (\"gifts\":) shoulder, cheeks, and maw.] Beth Hillel permit it. Beth Shammai said to them (to Beth Hillel): Gzeirah shavah (an identity) [Not a real (Torah) identity; for it is all a rabbinic decree stemming from the decree that terumoth and ma'aseroth are not separated on yom tov. It is only \"similar\" to a gzeirah shavah.], viz.: Challah and the (priestly) gifts are gifts to the Cohein; and terumah is a gift to the Cohein [one of the twenty-four priestly gifts.] Just as terumah is not brought (to a Cohein on yom tov), so (the other) gifts are not brought. Beth Hillel rejoined: No, if you say (that it is forbidden), that is in respect to terumah, which he is not authorized to separate — unlike the (priestly) gifts, which he is authorized to separate. [This Mishnah is rejected in the gemara, Beth Shammai and Beth Hillel not disagreeing that challah and gifts are brought but only as to the bringing of terumah, Beth Shammai saying that it is not brought, and Beth Hillel, that it is. Beth Hillel said to Beth Shammai: Challah and the (priestly) gifts are gifts to the Cohein, and terumah is a gift to the Cohein. Just as gifts are brought (to a Cohein on yom tov), so terumah is brought! Beth Shammai rejoined: No, if you say (that it is permitted), that is in respect to challah and (priestly) gifts, which he is authorized to separate, the sages having accorded him the right to do so; for the obligation to do so comes on yom tov (itself), it being permitted to knead and slaughter on yom tov. And since those of yom tov were permitted, they permitted bringing even those which had been separated before yom tov — unlike the instance of terumah, which he is not authorized to separate (on yom tov). For the grain pile cannot be subject to terumah on yom tov, the terumah obligation obtaining only from the time of the leveling of the pile, which is forbidden on yom tov — for which reason it is forbidden to bring terumah (to the Cohein) on yom tov.]",
+            "\tBeth Shammai say: Spices may be pounded (on yom tov) with a wooden pestle, [but not with a stone one. With this wooden pestle, however, they may be pounded in the normal manner, without any variation; for their flavor dissipates if pounded the day before.], and salt (may be crushed) with [an earthen] jug or with a wooden pot ladle. [For (the crushing of) salt requires a variation (shinui), in that it should have been crushed the day before, its flavor not going lost.] And Beth Hillel say: Spices may be pounded in the normal manner, with a stone pestle, and salt, with a wooden one. [The halachah is that one who wishes to crush salt on yom tov turns the pestle on its side and crushes it with a shinui, and spices may be pounded in the normal manner without a shinui.]",
+            "\tIf one picks out peas on yom tov — Beth Shammai say: He picks the food and eats it [He picks the food (the peas) one by one from the psoleth (the non-edible parts)], and Beth Hillel say: He picks out (the psoleth) in the normal manner on his lap, in a reed basket, or in a tray, [so long as the exertion of picking out the psoleth is not greater (than that of picking out the food); but if it is greater (as when the psoleth is especially thin), even if there is more food than psoleth, Beth Hillel agree that he picks out the food and leaves the psoleth, reduction of exertion being the prime criterion.]; but he may not (pick it out) on the table, with a sifter, or with a sieve. R. Gamliel says: He may also rinse them and pick it (the psoleth) out (sholeh). [He brings a vessel full of peas, pours water on them, the psoleth rises to the surface, and he removes it with his hand. \"sholeh,\" as in (Exodus 3:5): \"Remove (shal) your shoes.\" The halachah is not in accordance with R. Gamliel.]",
+            "\tBeth Shammai say: One may not send [a gift to his friend] on yom tov, except manoth [something prepared, which is not generally put away for the next day, such as meat or fish.] Beth Hillel say: One may send a beast, an animal, or a bird, whether alive or slaughtered. [Beth Hillel permit sending it only with one or two persons; but it is forbidden to do so with three or more, for this makes a \"stir,\" and the impression is given that they are taking it to market to sell.] One may send wine, oil, meal, and pulse, but not grain, [it not being fit for eating without being ground, and grinding being forbidden on yom tov.] R. Shimon permits it with grain, [for it can be crushed in a small mortar and cooked as a dish. The halachah is not in accordance with R. Shimon.]",
+            "\tClothes may be sent (on yom tov), whether sewn [and fit to be worn] or not sewn [and fit for covering], even if they contain kilayim (a forbidden admixture of materials) [When they are stiff and do not add warmth, it is permitted to lie upon them], so long as they be for the need of the festival. But one may not send a nailed sandal [a sandal of wood covered with nails, the sages having decreed against its being worn on Shabbath and yom tov because of a particular occurrence in which it brought about the death of Jewish martyrs (Shabbath 6b)], nor a sandal which is not sewn, [even if it is held together with wooden pegs or the like]. R. Yehudah says: Nor (may he send) a white shoe, for it requires a craftsman (to blacken it)]. This is the rule: Whatever can be enjoyed may be sent on yom tov. [This is what is meant: Whatever can be enjoyed on a weekday, as it is, without requiring further work, even though it cannot be enjoyed on yom tov (such as tefillin, which can be worn during the week as they are, but which are not worn on yom tov) may be sent on yom tov.]"
+        ],
+        [
+            "\tIf yom tov fell on Sabbath eve, one should not cook to begin with from yom tov to Shabbath, but he cooks for yom tov, and if something is left over, it is left over for Shabbath. [That is, the beginning and prime intent of his cooking should not be for Shabbath, but for yom tov, and what is left over should be for Shabbath.] And he prepares a dish from yom tov eve [as an \"eruv tavshilin\" (\"a mixing of cooking\") and he relies upon it for Shabbath. [Some give the reason for this dish from yom tov eve as kavod Shabbath (honoring the Sabbath), i.e., Remembering Shabbath on yom tov eve, one will select a \"choice portion\" for Shabbath and will not forget Shabbath in the pre-yom tov activity. Others give the reason as kavod yom tov (honoring yom tov). Seeing that there is no baking from yom tov for Shabbath unless it were begun on yom tov eve, (in which instance it is merely completed on yom tov), one will understand that, a fortiori, there is no baking or cooking entirely from yom tov to a weekday. (The blessing for eruv tavshilin is the same as that for eruv chatzerorth (\"a mixing of domains\"). And he must grant (rights in his eruv) through another to all those who wish thereafter to rely upon his eruv, even without their knowledge; for benefit may be conferred upon others even in their absence.] Beth Shammai say: (He prepares) two dishes; and Beth Hillel say: one. And they agree that fish and the egg (placed) upon it are considered two dishes. If it [the dish that he prepared yom tov eve] were eaten or lost, he may not cook upon it (relying upon it) to begin with. And if anything were left of it, he may rely upon it [to cook on yom tov] for Shabbath. [But ab initio, eruv tavshilin does not obtain with less than an olive size, whether for one or a hundred. And if he began his dough and his eruv were lost, he finishes what he began.]",
+            "\tIf yom tov fell after Shabbath (i.e., on Sunday), Beth Shammai say: Everything is immersed before Shabbath. [For one must cleanse himself for the festival, and all that requires immersion, both men and vessels, are immersed before Shabbath]. And Beth Hillel say: Vessels (are immersed) before Shabbath, and men (immerse themselves) on Shabbath. [Vessels are immersed before Shabbath, for since they are fit for something after immersion for which they were not fit before immersion, if they were immersed on Shabbath or yom tov, this would be \"amending something\" and would be forbidden. \"Shabbath\" is stated here (rather than \"yom tov\") to apprise us of the \"power\" of Beth Hillel, that they permitted one to immerse even on Shabbath; for the impression is given that he does so for the sake of bathing and cooling off, and not (necessarily) for the sake of ritual cleansing.]",
+            "\tAnd they are of one opinion that it is permitted to \"kiss waters\" in a stone vessel to cleanse it (the water, on yom tov). [If one had good drinking water which became unclean, he fills with that water a stone vessel which does not acquire uncleanliness, and he places it in a mikveh of salty or muddy water until both waters \"kiss.\" The first water is thus found to be \"seeded\" and combined with the water of the mikveh and is \"nullified\" in the latter and cleansed. (There is no cleansing in a mikveh for any food or liquid except water alone; and not through the agency of \"immersion,\" but through the agency of \"seeding.\")] But it may not be immersed. [It (the unclean water) may not be placed for \"kissing\" (hashakah) in an unclean vessel which requires immersion so that the immersion cleanse the vessel at the \"kissing\" of the waters.] But one may immerse (on yom tov) from purpose to purpose. [If one immersed his vessels in order to tread olives with them in the olive press for mundane purposes, and then decided to tread grapes with them in the wine press for purposes of terumah, he must immerse them a second time for purposes of terumah. And if he decided to use them for kodesh (Temple consecrations), he must immerse them again for purposes of kodesh. And he may perform that immersion on yom tov, the vessel not being \"amended\" thereby. For the purpose of that immersion is not to raise the vessel from a status of uncleanliness, but to increase the degree of cleanliness.] And (he may immerse vessels) from company to company. [If he immersed vessels in order to eat his Pesach offering with one company, and then decided to eat it with a different company, so that he must immerse his vessels a second time, he may perform that immersion on yom tov.]",
+            "\tBeth Shammai say: [Festival] peace-offerings may be brought [on yom tov], for they are for human consumption; but s'michah (the placing of the hands on the head of the offering) may not be performed (on yom tov), s'michah being forbidden by reason of shvuth (\"resting\" from labor on yom tov). For he leans on it with all of his strength, so that it is as if he is making use of an animal (on yom tov). But s'michah is performed on the eve of the festival, Beth Shammai not holding that s'michah must immediately preceded slaughtering.] Burnt-offerings, however, are not (to be brought on yom tov) [except temidin and mussafin, which are congregational offerings and whose time is fixed. But one may not bring individual burnt-offerings, for they are not for human consumption. And even oloth re'iah (burnt-offerings of \"visitation\") are sacrificed on the other (intermediate) days of the festival, but not on yom tov itself, Scripture stating (Numbers 29:39): \"A solemn assembly shall there be for you\" — for you, but not for the Most High.] And Beth Hillel say: It is permitted to bring peace-offerings and burnt-offerings and to perform s'michah upon them. [Festival peace-offerings and burnt-offerings are brought, it being written (Deuteronomy 16:8): \"a solemn assembly for the L rd\" — everything which is for the L rd. But all agree that vow-offerings and gift-offerings are not offered on a festival, neither burnt-offerings nor peace-offerings.]",
+            "\tBeth Shammai say: One may not heat water for his feet (on yom tov) unless it is fit for drinking. [The Torah permitted (what is necessary for) eating, but not lighting a fire for bathing.] And Beth Hillel permit it. [For since lighting a fire was permitted for purposes of eating, it was also permitted for other purposes so long as some benefit is to be derived therefrom. And the halachah is that one may wash his face, hands, and feet with water that was heated on yom tov eve, but not his entire body, yom tov being decreed against by reason of Shabbath. And with water that was heated on yom tov eve, one may wash his entire body on yom tov.] One may make a bonfire (on yom tov) to warm himself thereby.",
+            "\tIn three things R. Gamliel adopts the stringent view, as per the ruling of Beth Shammai: Hot food may not be stored (to be kept warm) from yom tov to Shabbath. [For Beth Shammai hold that one may not bake (on yom tov) unless he has made an eruv with a loaf, and he may not cook unless he has made an eruv with a (cooked) dish, and he may not store food (to be kept warm) unless he had warm food stored from yom tov eve. And Beth Hillel hold that one may bake and cook and store on an eruv of cooked food alone. However, in the gemara it is indicated that Beth Hillel also require loaf and meat. And this is the halachah.] And a menorah is not set up on yom tov. If a menorah of linked sections came apart, it is not set up again; for this is like building, and (interdicted) \"building\" obtains with vessels. And Beth Hillel hold that \"building\" does not obtain with vessels.] And loaves are not baked thick (on yom tov), but thin. [Beth Shammai hold that it is forbidden to bake large loaf on yom tov, and Beth Hillel hold that it is permitted, for when it is large, it bakes better.] R. Gamliel said: \"All the days of my father's house, they never baked thick loaves but only thin ones.\" They responded: \"What can we do for your father's house, who were stringent with themselves and lenient with all of Israel, allowing them to bake thick loaves and chori [a large piece of dough baked on coals, requiring much lighting, for the coals keep on going out, and exertion is entailed. The halachah is not in accordance with R. Gamliel in respect to all of his stringencies as per Beth Shammai.]",
+            "\tHe (R. Gamliel) also adopted the lenient view in three things: It is permitted to sweep between the beds (on yom tov). [They used to recline on beds and eat. Because the space (between beds) is small, we do not fear that he might even out holes (in a sand floor), as we do in respect to the house, which, being large, is bound to have holes.] And it is permitted to make mugmar on yom tov [i.e., to place frankincense on coals to inhale the aroma; but all hold that it is forbidden to perfume clothing.] And it is permitted to make a gedi (a kid) mekulas on Pesach night. [\"mekulas\" — roasted with its legs and its entrails at its side, in commemoration of the Pesach offering, concerning which it is written (Exodus 12:9): \"its head, with its legs, with its entrails.\" \"mekulas,\" as a warrior bearing his weapons. The targum of (I Samuel 17:5): \"and a copper helmet\" is \"vekulas dinechash.\" Rambam interprets \"mekulas\" as \"distinctive,\" as in \"kilus.\"] And the sages forbid [all three: sweeping, because he might even out holes; \"mugmar,\" because it is not required by all, but only by the pampered and self-indulgent and those with body odor; \"mekulas,\" because he gives the impression of eating consecrated food outside (the prescribed area). The halachah is in accordance with the sages.]",
+            "\tThree things are permitted by R. Elazar b. Azaryah and forbidden by the sages: His cow went out (on yom tov) with the [decorative] strap between her horns. And the sages forbid it. [They consider it a burden and not decoration. (It was not the cow of R. Elazar b. Azaryah, but that of his neighbor. Because he did not protest, however, it is called by his name.)] It is permitted to curry an animal on yom tov [with a small-toothed iron comb, even though one makes sores thereby.] And it is permitted to grind peppers in their [small] mill [designed for that purpose]. R. Yehudah says: Currying an animal on yom tov is forbidden, for it makes sores; but combing an animal [with a large-toothed wooden comb, which does not make sores] is permitted. And the sages say: Both currying and combing are forbidden, [combing being decreed against by reason of currying. The halachah is not in accordance with R. Elazar b. Azaryah in (all of) these three things, but only in respect to currying an animal. For he is consistent in this with R. Shimon, who says that \"an unintended thing (like making a sore) is permitted.\" And we rule in accordance with him. The sages who differ with him hold with R. Yehudah that an unintended thing is forbidden. And this is not the halachah.]",
+            "\tA pepper mill acquires uncleanliness by reason of three vessels. [If one of the parts separates, it is not regarded as a fragment of a vessel, which does not acquire uncleanliness), but each one is considered a vessel in itself and acquires uncleanliness, even though when they are on the mill they are connected and look like one vessel]: (It acquires uncleanliness) by reason of \"a receptacle\" [The lower part, which receives the pepper ground through the holes of the sieve, acquires uncleanliness by reason of \"a receiving vessel,\" being a wooden vessel with a receiving element.]; and by reason of a metal vessel [The upper part, which crushes and grinds the pepper acquires uncleanliness by reason of \"a metal vessel.\" It does not acquire uncleanliness as a wooden vessel (flat wooden vessels remaining clean), but because of its lower covering, which is of metal]; and by reason of \"a sieving vessel.\" [The middle part, which surrounds the sieve, does not acquire uncleanliness as a wooden vessel, not being a receptacle. But the sages decreed that a sieve acquire uncleanliness by reason of a weaving vessel, so that even if the sieve if not of metal, it acquires uncleanliness by reason of \"a sieving vessel.\"]",
+            "\tA child's carriage [made for a child to play with and set aside for him to sit upon] acquires midras (\"treading\") uncleanliness [If the child were a zav (one with a genital discharge), the carriage becomes av hatumah (a \"progenitor\" of uncleanliness) ], and it may be moved on Shabbath, [for it has the status of a vessel]. But it may not be rolled [on Shabbath], except on garments, [for it makes a groove in the ground, and one who \"digs\" is liable by reason of \"plowing.\"] R. Yehudah says: All appurtenances may not be rolled (on Shabbath), except a carriage, because it presses. [Two tannaim (rule here) in accordance with R. Yehudah, the first also representing the view of R. Yehudah, who says that \"something not intended is forbidden.\" And the other tanna comes to apprise us that R. Yehudah did not forbid a child's carriage, because it does not make a groove by \"digging,\" as it rolls, but it presses down the soil beneath it without dislodging it. The halachah has already been stated in accordance with R. Shimon, viz.: one may drag a bed, a chair, and a bench so long as he does not intend to make a groove.]"
+        ],
+        [
+            "\tFishes may not be \"hunted\" from fisheries on yom tov. [Even though slaughtering, baking, and cooking are among the avoth melachoth (proto-labors) and are permitted for yom tov needs, hunting is similar to harvesting, and harvesting was not permitted on yom tov.] And food is not placed before them [the fishes; for they can survive without it and there is no obligation to feed them.] But animals and birds [which were prepared the day before] may be hunted from [small] vivariums [where they are readily hunted.] R. Shimon b. Gamliel says: Not all vivaria are alike. [R. Shimon b. Gamliel does not come to differ with the first tanna but to explain his meaning.] This is the rule: Whatever is not readily hunted [i.e., where trapping stratagems must be devised] is forbidden; and whatever is readily hunted [i.e., what can be caught with one bound] is permitted.",
+            "\t(With) snares for animals, birds, or fish, which were set before yom tov — one may not take from them on yom tov (what is caught in them), unless he knows that it was caught before yom tov. And once a certain gentile brought fish (on yom tov) to R. Gamliel, who said: \"It is permitted, but I do not want to take it from him.\" [The Mishnah is defective. It was taught thus: \"Something that was 'possibly' ready for use (on yom tov eve) is forbidden. R. Gamliel permits it. And once a certain gentile, etc.\" The halachah is not in accordance with R. Gamliel. But fruits and fish that were brought on yom tov, \"possibly\" having been picked or caught (respectively) today or the day before, are forbidden And whatever it is forbidden to eat, it is forbidden to move. And if their appearance \"speaks for them,\" e.g., if the fruits are so shriveled that they could not have been picked today, or if the fish were brought from such a distance that they could not have been caught today, they are permitted. And something ready for use, which was brought from outside the (permitted) bound for a Jew is forbidden to that Jew and to all the members of his household, but permitted to other Jews. And fruits or fish that were picked or caught on the first day of the festival are permitted in the evening, bichdei sheya'asu, for the second day (except for the two days of Rosh Hashanah, where they are forbidden until the end of the second day bichdei sheya'asu. \"kedei sheya'asu\" = \"the amount of time it takes\" from the time of the picking of the fruits until their being brought whence they were brought. With a city whose gates are locked at night, one must wait until morning bichdei sheya'asu.] [(\"but I do not want to take it from him\":) because I hate him.]",
+            "\tOne may not slaughter (on yom tov) an animal in danger of dying, [which he does not need for yom tov, having already had his meal], unless there is time in the day to eat an olive-size of it roasted. R. Akiva says: (It is permitted) even (if there is enough time for him to eat) an olive-size, raw, from its slaughtering site, [where it is separated from its hide and ready (to be eaten.) the halachah is not in accordance with R. Akiva.] He may not bring it on a large or small pole [carried by two men, because this draws attention to itself and detracts from the dignity of the festival], but he brings it piecemeal in his hand.",
+            "\tA bechor (a first-born beast) which fell into a hole [A bechor with a blemish which he did not show to a sage before the festival to have it permitted — If it fell into a hole on yom tov and he feared that it might die there], let an expert go down [who can distinguish between a permanent blemish and a passing one] and examine [the blemish that he noticed yesterday to determine whether it is a permanent one]. If it had a (permanent) blemish, he may bring it up and slaughter it. [i.e., If the pre-yom tov blemish were not permanent, but it sustained a permanent blemish today, even if he transgressed and brought it up, he may not slaughter it. We do not say: His mind was set on it yesterday and since it now has a permanent blemish, let him slaughter it. For since yesterday's blemish was not permanent, it is muktzeh by reason of prohibition (of slaughtering an unblemished bechor).] R. Shimon says: Any animal whose blemish was not recognized (as a permanent one) before yom tov is not considered ready (for use on yom tov). [He forbids it not because of muktzeh, for muktzeh does not obtain according to R. Shimon. (He forbids it, rather,) because permitting it on yom tov is like amending it, and seems like the pronouncing of a ruling on yom tov, which was decreed against by reason of shvuth (\"resting\"). The intent (of the Mishnah, then,) is: His (the sage's) sanction is no sanction, and it is not \"ready\" to be considered kosher.]",
+            "\tA beast that died (on yom tov) may not be moved from its place. [A beast of kodshim (dedicated to the Temple) is referred to, as indicated by \"and about challah that became unclean\" (below). Benefit may not be derived from a beast of kodshim that died, and it must be buried, for which reason it may not be moved from its spot (on yom tov). But a beast of chullin (non-dedicated) may be cut up for the dogs. And this, when it was seen to be dying the day before, so that one's mind was on it. But if not, a beast of chullin, too, may not be moved from its spot.] And once they asked R. Tarfon about this and about challah that became unclean, and he went into the house of study and asked. And they said to him: They may not be moved from their place. [Challah that became unclean is not fit for a Cohein on yom tov, neither for kindling nor for feeding to his dog. For kodshim may not be destroyed on yom tov, even by feeing to a beast, it being a Scriptural decree that kodshim which became unclean may not be removed from the world on yom tov.]",
+            "\tIt is forbidden \"to be counted\" for (the purchase of) a beast ab initio on yom tov. [Monies are not stipulated, e.g., two or three men are not permitted to say: We will buy this beast for three zuz, a zuz for each.] But it is permitted to do so on yom tov eve, and they slaughter and divide among themselves (on yom tov) [in halves, thirds, and quarters, without mentioning the monies they had stipulated.] R. Yehudah says: It is permitted to weigh meat against a vessel or against a hatchet. [Even though it is forbidden to weigh by the pound, this being a mundane activity, it is permitted to weigh against a vessel or against a hatchet and so see the next day how much they weigh.] And the sages say: A scale may not be looked at, at all. [It is forbidden to put meat on the balance even to protect it against mice. The halachah is in accordance with the sages.]",
+            "\tIt is forbidden to sharpen a knife on yom tov [with a mill or a sharpener], but it is permitted to pass it over another, [a variation from the usual practice]. One may not say to a butcher: \"Weigh me a dinar's worth of meat,\" but he slaughters (the animal) and they divide (the standard cuts) among themselves.",
+            "\tA man may say to his neighbor: \"Fill up this vessel for me,\" but not with the measure [i.e., with a vessel used for measuring and selling. But if it is not specifically used for that, even though it \"stands\" to replace the regular measuring vessel if it breaks, it is permitted to fill it (on yom tov)]. R. Yehudah says: If it were a measuring vessel, [even though he had not yet assigned it as such], he may not fill it. [The halachah is not in accordance with R. Yehudah.] Once, Abba Shaul b. Batnith filled his measures on yom tov eve, [it being forbidden to measure on yom tov], and gave them to his customers on yom tov. Abba Shaul says: He did so also on Chol Hamoed (because of the time it takes) to ascertain the exact measure, [in order to avoid neglect of Torah study. For many would come to make inquiries of him on Chol Hamoed, when they were not taken up with their work; and he would fill up his measures at night, when the house of study was not frequented, so as to be free in the daytime.] And the sages say: He did so also during the week because of the draining of the measures. [When he sold oil, he did so with many measures. The customers would bring their vessels and he would measure (oil) for each one separately. The oil would drain into their vessels the entire night so that no oil remained on the sides of his measures and the customers were not \"cheated.\"] One may go to a shopkeeper that he regularly patronizes and ask him for a particular number of eggs or nuts; for it is customary for one to count in his house."
+        ],
+        [
+            "\tIf one brings pitchers of wine from place to place [within the tchum] (on yom tov), he should not bring them [placing two or three pitchers] in a basket or a container [and carrying them; for this gives the appearance of a weekday activity. If he has no other recourse, however, it is permitted.], but he brings them [placing one or two pitchers] on his shoulder [this giving the impression that he needs them for yom tov] or before him [in his hand]. Similarly, if one brings straw [for kindling or for a beast], he should not lower the container behind him, [this giving the appearance of a weekday activity], but he should bring it in his hand. And one is permitted to begin [taking] from a pile of straw, [even if he had not prepared it before yom tov and was not accustomed to using it for kindling, muktzeh not obtaining according to this tanna], but not from the wood in the muktzeh. [The space behind the houses is called the \"muktzeh\" because it is \"removed\" and not frequented. \"Wood\" here refers to the large cedar beams used in building, which, being expensive, are \"muktzeh\" by reason of monetary loss [(the loss involved in using it for a purpose other than that for which it was intended). And in this, even R. Shimon, according to whom muktzeh does not obtain, concurs.]",
+            "\tIt is not permitted to take wood from a succah. [Even when the succah is not used for a mitzvah, as on Pesach or on Shevuoth, it is forbidden to take wood from it on yom tov by reason of \"tearing down a tent.\"] (One may not take wood from a succah, but) only from what is near it, [such as reeds standing near the walls and not interwoven with the walls, so they are not considered part of them, for which reason they may be taken on yom tov.] [Torn off] wood may be brought from the field [within the tchum] from what is gathered, and from the karpif (an enclosure), even from what is scattered. [Our Mishnah represents an individual opinion and is not the halachah. The halachah is that one may bring wood only from what is gathered in the karpif. And he may not bring from the field at all, even from what is gathered, his mind not being set on that wood in that it is not guarded. But his mind is set on gathered wood in a karpif, which is guarded and fenced on all sides.] Which karpif (is permitted)? One [very] close to the city. These are the words of R. Yehudah. [This, when he has a key which is guarded, R. Yehudah requiring both, near the city and a key. (He does not mention the key, taking it for granted that karpifoth have keys.)] R. Yossi says: Whatever is entered by a key, even if it is within the Sabbath bound. [If there is a key, it need not be near, but (it is permitted) even if it is so far as to be near the end of the Sabbath bound. And if it is near, a key is not necessary. \"Near and no key\" or \"a key and not near\" are permitted. The halachah is in accordance with R. Yossi.]",
+            "\tWood (for kindling) is not cut (on yom tov) from beams [for building, arranged on the ground to keep them from bending], nor from a beam that broke on yom tov. [For even though it is fit for kindling now, it was not before yom tov.] And one may not cut: neither with an axe [Our Mishnah is defective. It was taught thus: …\"but one may cut wood from a beam that was broken before yom tov. And when they cut, they cut neither with an axe\"] nor with a saw, [which is a workman's tool], nor with a sickle [This, too, is a workman's tool, and (in using it) he gives the impression that he wishes to perform labor], but [they cut] with a hack, [a butcher's hack, which is not a workman's tool. Some of them have two heads, one wide, called \"female\"; the other, narrow, called \"male.\" And one may cut only with the male head.] A house full of fruits — If it were closed up, and it opened, one may take out (fruits) through the opening. [And we do not say that they are muktzeh by reason of prohibition, it being prohibited to open it on yom tov, so that his mind is not on them. For the \"house\" of our Mishnah is not one built with tar and lime, but an arrangement of bricks, one set atop the other, without tar. So that, there being no Torah prohibition against opening it, the fruits are not muktzeh — just as we say in respect to tevel (untithed produce), that it is not muktzeh; for if he transgressed and amended (i.e., tithed) it (on yom tov), it is amended.] R. Meir says: He may even open it to begin with and take. [For since there is no tar, but only bricks piled one atop the other, this is not soter (\"tearing down\"), and it is permitted to open it ab initio. The halachah is not in accordance with R. Meir.]",
+            "\tOne may not \"open\" a lamp (on yom tov) [by taking one of the potter's \"eggs\" and sticking his fist in it to hollow out (the bowl for) a lamp], for he thereby makes a vessel. And one may not make charcoals on yom tov, [these, too, being \"vessels\" for goldsmiths], and a wick may not be cut in two. [A wick, too, is a \"vessel\" for kindling, requiring preparation. It may not be cut in two, for this is amending a vessel. (But it is permitted to \"mash\" it in one's hand.)] R. Yehudah says: He may cut it by fire into two lamps. [He places the two heads of the wicks in the mouths of two lamps which he must light at the same time, and lights it in the middle. For now he does not give the impression of fashioning something, but of lighting (a lamp). The halachah is in accordance with R. Yehudah.]",
+            "\tOne may not break a shard or cut paper [on which oil is put, so that it is fire-resistant] to roast a salted (fish), and an oven or a stove may not be scraped [If some of the plaster or lime of the stove fell into it, it may not be scraped, this being \"amending a vessel.\" This ruling is in accordance with the rabbis, who say that \"enabling labors\" for eating are forbidden.], but it [the ash and the residue] may be leveled, [and if baking is impossible unless it is scraped, it is permitted.] And two barrels may not be put close together to place a pot upon them [with the fire between the two barrels, this being forbidden because it looks like \"building\"]. And a pot may not be supported with pieces of wood, [wood being used only for kindling]. And so with a door, [it may not be steadied with a piece of wood, wood being muktzeh for all uses except kindling.] And a beast may not be led with a stick on yom tov, [for the impression is given that it is being led to market to be sold]. R. Elazar b. R. Shimon permits it.",
+            "\tR. Eliezer says: One may take a wood splinter from before him [i.e., from what is before him in the house] to pick his teeth with. [Not necessarily \"from before him,\" for according to R. Eliezer it is even permitted to take one from the courtyard; for he says: \"Whatever is in the courtyard is 'prepared.'\" \"from before him\" is stated because of the rabbis, who differ with him, saying that even from before him — to kindle, it is permitted; to pick (his teeth) it is not permitted, the rabbis holding that wood may be used only for kindling.] And he may collect (wood) from the courtyard and kindle it, for whatever is in the courtyard is \"prepared.\" And the sages say: He collects from what is before him and kindles, [but not from the courtyard. For since splinters are thin and it is difficult to gather and collect them, they did not \"stand\" for this from the day before. As to your saying: \"He may take a splinter to pick his teeth with,\" we (the rabbis) hold that even from before him he may take wood only for kindling, wood being permitted only for that purpose. They differ in both instances, and the halachah is in accordance with the sages. It is permitted to take a pick for one's teeth only from the manger, and he may not cut or fashion it for this unless it is fit to be eaten by an animal. For anything which is fit to be eaten by an animal may be cut both on yom tov and on Shabbath and is not regarded as \"fashioning a vessel.\"]",
+            "\tOne may not extract fire (on yom tov) [this being \"molid\" (\"creating\"), which is similar to working, the fire being created on yom tov], neither from wood (i.e., by rubbing two pieces of wood together), nor from stones, nor from earth [There is a certain type of earth which emits sparks when dug from its source], nor from water. [Water is put into a vessel of white glass and placed in the sun when it is very hot. The glass becomes red hot, flax is brought and touched to the glass, and it burns.] And re'afim [hollowed earthen tiles used for covering roofs] may not be heated [in fire] for roasting (food) in them. [This, only with new tiles, for he \"fashions\" them by this heating, the fire glazing and hardening them.] R. Eliezer said further [Because he ruled leniently in respect to muktzeh (4:6) and does so again, \"further\" is stated]: A man stands over the muktzeh (the place where fruit is spread for drying), the fruit requiring hazmanah (prior designation for use on Shabbath) and hazmanah availing it] on Sabbath eve in the sabbatical year, [when the tithe does not obtain and the figs lack only hazmanah. The same applies to what is tithed, on the other (non-shemitah) years, but the tanna speaks of the ordinary instance, muktzeh, ordinarily, not having been tithed. For dried figs and raisins are generally \"muktzeh,\" and they are not tithed until completely processed], and he says: \"From here I shall take for tomorrow,\" [this sufficing, breirah (retroactive designation) obtaining.] The sages say: (This does not avail) until he indicates [by sign] \"from here and from here,\" [breirah not obtaining. The halachah is in accordance with the sages.]"
+        ],
+        [
+            "\tOne may drop fruit through the arubah (an aperture) on yom tov, but not on Shabbath. [They permitted one who had fruits or produce spread on his roof for drying, who saw rain coming, to exert himself and throw them to the ground (in his house) through the aperture in his roof, this not entailing great effort. And this, only with an aperture, where the fruit need merely be dropped, but with a window (as with a roof surrounded by a wall with a window in it), where he must lift the fruit to the window and then drop it — so much exertion was not permitted by the rabbis.] And fruits may be covered with vessels (to protect them) from a drip [in the roof. And we do not consider this an exertion not required for yom tov, the rabbis having permitted it because of the monetary loss involved.] The same applies to pitchers of wine and pitchers of oil [i.e., they may be covered (to protect them) from the drip.] And a vessel may be placed under a drip on Shabbath [to collect the water so that the house not be muddied. And if the vessel fills up, he need not hesitate to spill it out and repeat the process.]",
+            "\tWhatever one is liable for by reason of shvuth (\"resting\") [i.e., whatever the sages forbade one from doing on Shabbath by reason of shvuth], or reshuth (a permitted activity), [where there is \"somewhat\" of a mitzvah, but not a distinct mitzvah, so that it has a semblance of \"reshuth\" (and which is forbidden by the scribes)], or mitzvah [i.e., where there is a distinct mitzvah, but which the rabbis forbade on Shabbath], (Whatever one is liable for by reason of shvuth), one is liable for [i.e., he may not do it] on yom tov. Shvuth: [those things which the sages charged one to \"rest\" from, and in the doing of which there is no mitzvah]: One may not climb a tree [a decree, lest he tear (something from it) ], and one may not ride on an animal [a decree, lest he cut a vine-rod in order to lead it], and one may not swim [a decree, lest he make \"a swimmer's bottle\"], and one may not clap [hand to hand], and one may not slap [hand to thigh], and one may not dance, [all decrees lest one make musical instruments]. Reshuth: One may not render a (halachic) ruling. [Sometimes, this is (entirely) reshuth, as when there is a higher authority in the city in which instance it is not incumbent upon him (a lesser sage) to rule.], and one may not betroth. [Sometimes it is not a distinct mitzvah, but reshuth, as when one has a wife and children.], and one may not perform chalitzah nor yibum. [When one has an older brother, this is also reshuth, it being a mitzvah for the eldest brother to perform yibum. The reason for all of these — a decree, lest he write.] Mitzvah: One may not dedicate (to the Temple), and one may not assess, [e.g., \"The value of that man is upon me\" (to give to the Temple), and he gives according to age as explained in the section on assessments (Leviticus 27:1-8)], and one may not make devotions (charamin) [e.g., \"This beast is devoted.\" Devotions, unqualified, are for Temple maintenance. The rabbis forbade all of these (on yom tov) for they are similar to buying and selling, something passing from his domain to that of hekdesh (the Temple)], and one may not separate terumah and ma'aser (on yom tov) [even to give it to the Cohein on that day, where it is evident that he is separating them for the Cohein's festival joy — still, it is forbidden, for he thereby \"amends\" (the produce). This, with what was tevel (subject to tithing) the day before, but with what had become tevel today, such as dough, from which challah must be taken, he separates it on yom tov and gives it to the Cohein.] All of these were stated in respect to yom tov — a fortiori, in respect to Shabbath. There is no difference between yom tov and Shabbath but food (preparation) alone, (being forbidden on Shabbath but permitted on yom tov.) [This anonymous Mishnah is in accordance with Beth Shammai, who say (1:5): \"Neither a minor, nor a lulav, nor a Torah scroll may be carried out to the public domain (on yom tov),\" only what is necessary for eating having been permitted. But we rule in accordance with Beth Hillel, who say that since carrying was permitted for eating purposes, it was permitted for other purposes, too. (Another difference is the dropping of fruits through the aperture (5:1), which is forbidden on Shabbath and permitted on yom tov.)]",
+            "\tA beast and vessels are \"as the feet of the owner.\" [One may take them on yom tov only to a place where the owner is permitted to go.] If one gives his beast to his son or to a shepherd, they are \"as the feet of the owner.\" [Our Mishnah speaks of an instance in which there are two shepherds in the city, and where it is not known to which one he intends to give it. For this reason, they are \"as the feet of the owner\" if the beast is not with the shepherd before yom tov. But if there is only one shepherd in the city, all the people of the city place their animals in his keeping and in the \"resting\" (i.e., the permitted yom tov distance) that he has acquired, and the beast, then, is \"as the feet of the shepherd.\"] Vessels specific for one of the brothers in the house are \"as his feet.\" And those which are not specific [for one, but shared in common] are \"as the place where they go.\" [i.e., Wherever they are permitted to go, they may take the vessels. But if one of them made an eruv two thousand cubits to the north, and the others did not, he prevents them from taking them even one cubit to the south because of his share; and they prevent him from taking it farther than two thousand cubits to the north, which is their permitted distance.]",
+            "\tIf one borrows a vessel from his neighbor before yom tov, it is \"as the feet of the borrower,\" having acquired its \"resting\" with him ben hashmashoth (at twilight); for ben hashmashoth, which marks the entry of the (new) day, acquires \"resting.\" And even if it did not come to the hand of the borrower until yom tov, not being in his domain ben hashmashoth, it is still \"as the feet of the borrower.\" And if he borrowed it on yom tov, after dark, it is \"as the feet of the lender,\" having acquired \"resting\" with the owner (even if he were accustomed to borrowing it every yom tov.)] If a woman borrows from her neighbor spices [for her dish] and water and salt for her dough, they [the pot and the dough] are as the feet of both. [They may be taken to a place only where both can go, [for since she borrowed it on yom tov, the spices or the water and the salt acquired \"resting\" with the owner.] R. Yehudah exempts (the borrower) with (respect to) the water, for it is not substantial [i.e., it is not recognizable in the dish or in the dough (as when the dish is thick, so that the water is not recognizable in it), for which reason their being taken somewhere is not impeded (by the presence of the water). And R. Yehudah does not differ in respect to salt, the instance being one of dough which was kneaded with thick, coarse salt, which is recognizable and substantial. The halachah is not in accordance with R. Yehudah.]",
+            "\tA coal is \"as the feet of the owner,\" and a flame (may be taken by the borrower) in any place (where the borrower may go). [If one lit his lamp by his neighbor's flame, he is not impeded in respect to interdicted bounds.] Me'ilah [abuse of consecrated objects] obtains with a coal of hekdesh (the Temple). [If one benefits from it, he brings a me'ilah gilt-offering.]; and with a flame (of hekdesh), one may not benefit from it [ab initio, by rabbinical ordinance] and [if he did benefit from it], me'ilah does not obtain. [He need not bring a me'ilah offering, for a flame is not substantial. Likewise,] if one carries a coal to the public domain (on Shabbath), he is liable; and with a flame, [if he pushed it with his hand from a private domain to the public domain], he is not liable. A well owned by an individual is \"as the feet of the individual.\" [The water is taken only (as far) \"as the feet of the owner of the well.\"]; and (a well owned in common) by the people of a city, \"as the feet of the people of that city.\" [The water may be taken two thousand cubits in every direction outside its outskirts.]; and (the water of a well) of those who come up from Bavel, [a well made for travelers in the middle of the road by the Jews of the exile to drink from when they would come up (to Eretz Yisrael)] is \"as the feet of the filler.\" [For it (the water) is hefker (unowned), and hefker is acquired by lifting. So that if another came and asked to borrow his water, he may take it only as far \"as his (the lender's) feet.\" For this tanna holds that breirah (retroactive designation) obtains towards stringency (of ruling), so that as of yesterday it is \"huvrar\" (from \"breirah\") that the water belonged to this man (the lender) and that it was in his domain. This, as opposed to the view of R. Yochanan b. Nuri that articles of hefker acquire \"resting\" for themselves in their place.]",
+            "\tIf one had his fruits in a different city, and the men of that city made an eruv to bring some of his fruit to him, they may not bring it, [since he had not made an eruv to that city; for his fruits are like him (in this regard)]. And if he had made an eruv (to that city), his fruits are like him.",
+            "\tIf one invited guests [from a different city to come to him via an eruv] they may not take portions [after the meal to their house], unless he bequeathed them their portions [through another] on yom tov eve. [The host gives the portions to another through meshichah (\"drawing forth\") on yom tov eve and says to him: \"Acquire these portions on behalf of such and such.\" For benefit may be bestowed upon a man in his absence.] Wilderness beasts may not be watered and slaughtered (on yom tov); but home beasts may be watered and slaughtered. Which are \"home beasts\"? Those which spend the night in the city. Which are \"wilderness beasts.\" Those which spend the night in the meadow."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Beitzah/English/William Davidson Edition - English.json

@@ -0,0 +1,79 @@
+{
+    "language": "en",
+    "title": "Mishnah Beitzah",
+    "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 <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "With regard to <b>an egg that was laid on a Festival</b> (<i>Eduyyot</i> 4:1), <b>Beit Shammai say: It may be eaten</b> even on that day, <b>and Beit Hillel say: It may not be eaten,</b> as the Gemara will explain at length. Apropos this exceptional case, in which Beit Shammai are lenient and Beit Hillel are strict, the mishna cites additional <i>halakhot</i> of the Festivals in which this unusual phenomenon occurs (<i>Yoma</i> 79b). <b>Beit Shammai say: Leaven,</b> i.e., dough that has leavened to such an extent that it is no longer used as food but as a leavening agent for other dough, is prohibited on Passover in the measure <b>of an olive-bulk.</b> However, the measure for edible <b>leavened bread</b> is greater, that <b>of a large date-bulk. And Beit Hillel say:</b> For both <b>this and that,</b> the measure is that <b>of an olive-bulk.</b>",
+            "Furthermore, with regard to <b>one who slaughters an undomesticated animal or a bird on a Festival</b> (<i>Eduyyot</i> 4:2), in which case there is a mitzva from the Torah to cover the blood after slaughtering (Leviticus 17:13), <b>Beit Shammai say: He digs</b> earth <b>with a shovel and covers</b> the blood with that earth <i>ab initio</i>. <b>And Beit Hillel say: He may not slaughter</b> <i>ab initio</i>, <b>unless he had earth prepared</b> for that purpose <b>while it was still day. But</b> even Beit Hillel <b>concede that if one</b> already <b>slaughtered</b> the animal or the bird, <b>then he should dig with a shovel and cover</b> the blood. Additionally, they agree <b>that the ashes of a stove are</b> considered <b>prepared</b> for the use of covering blood, as will be explained by the Gemara.",
+            "<b>Beit Shammai say: One may not carry a ladder,</b> which was used for reaching doves, <b>from one dovecote to another. However,</b> one may move it slightly so that <b>he tilts it from one window to another</b> in the same dovecote. <b>And Beit Hillel permit</b> even carrying a ladder from one dovecote to another. <b>Beit Shammai say: One may not take</b> fledgling doves from a dovecote on a Festival, <b>unless he shook</b> the ones he wished to take <b>while it was still day,</b> thereby preparing them. <b>And Beit Hillel say:</b> It is not necessary to shake; rather, it is sufficient if one <b>stands</b> the day before <b>and says: I</b> will <b>take this</b> fledgling <b>and that</b> one.",
+            "If, on the eve of a Festival, one <b>designated black</b> fledglings to be slaughtered, <b>and</b> on the following day <b>found white</b> ones in the dovecote, rather than the birds he had designated, or if one designated <b>white</b> ones to be slaughtered <b>and found black</b> ones, or if one designated <b>two</b> fledglings to be slaughtered <b>and found three, they are prohibited,</b> as these are not the same fledglings he had designated earlier. If, however, one designated <b>three</b> to be slaughtered <b>and found</b> only <b>two, they are permitted,</b> as it is presumed that one of the fledglings escaped. If one designated them <b>inside the nest</b> and the next day he cannot find them there, <b>and he found</b> fledglings <b>before the nest, they are prohibited,</b> as they might be fledglings other than the ones he designated and left inside the nest. <b>But if there are only those</b> fledglings in the immediate vicinity, <b>they are permitted,</b> as it can be assumed that these are the ones he designated inside the nest.",
+            "<b>Beit Shammai say: One may not remove</b> the <b>shutters [<i>terisin</i>]</b> of a store <b>on a Festival,</b> due to the prohibition against building and demolishing. <b>And Beit Hillel permit</b> one not only to open the shutters, but <b>even to replace</b> them. <b>Beit Shammai say: One may not take a large pestle</b> from a mortar, which is normally used for crushing wheat in the preparation of porridge, for any other purpose on a Festival, e.g., <b>to cut meat on it; and Beit Hillel permit</b> it. Likewise, <b>Beit Shammai say: One may not place</b> an unprocessed <b>hide before those who</b> will <b>tread on it,</b> as this constitutes the prohibited labor of tanning on a Festival. <b>And one may not lift</b> the hide from its place, as it is considered <i>muktze</i>, <b>unless there is an olive-bulk of meat on it,</b> in which case it may be carried on account of its meat; <b>and Beit Hillel permit</b> it in both cases. <b>Beit Shammai say: One may carry out</b> on a Festival <b>neither a minor</b> child, <b>nor a <i>lulav</i>, nor a Torah Scroll into the public domain,</b> as none of these are required for the preparation of food; <b>and Beit Hillel permit</b> it.",
+            "The separation of <i>ḥalla</i> is permitted on a Festival, as one is permitted to prepare dough and bake it on a Festival, and bread may not be eaten without first separating <i>ḥalla</i>. <b>Beit Shammai say: One may not bring</b> separated <b><i>ḥalla</i> or</b> any of the other priestly <b>gifts,</b> i.e., the foreleg, the jaw, and the maw of a slaughtered animal, <b>to a priest on a Festival,</b> though it is permitted to separate them from an animal slaughtered on a Festival. This is prohibited regardless of <b>whether they were separated last evening,</b> i.e., before the Festival, <b>or whether they were separated today. And Beit Hillel permit</b> it. <b>Beit Shammai said to</b> Beit Hillel: This <i>halakha</i> can be derived by <b>an analogy: <i>Ḥalla</i> and</b> the other <b>gifts</b> are both considered <b>a gift to the priest, and</b> likewise <b><i>teruma</i></b> separated from produce is also <b>a gift to the priest. Just as</b> you agree <b>that one may not bring <i>teruma</i></b> to a priest on a Festival, <b>so too, one may not bring the</b> other <b>gifts.</b> <b>Beit Hillel said to them: No,</b> this analogy is incorrect. <b>If you said</b> that you derive the halakha from <b><i>teruma</i>,</b> where <b>its separation is not allowed</b> on the Festival, how <b>will you say</b> the same <b>with regard to the gifts</b> from an animal or <i>ḥalla</i>, concerning <b>which their separation is allowed</b> on the Festival? Since it is not prohibited to separate these gifts, they may likewise be brought to a priest.",
+            "<b>Beit Shammai say: Spices may be pounded</b> on a Festival in a slightly unusual manner, <b>with a wooden pestle, and salt</b> may be pounded only <b>with</b> an earthenware <b>flask or with a wooden pot ladle,</b> in a manner very different from that of a weekday. <b>And Beit Hillel say: Spices may be pounded in their</b> usual <b>manner,</b> even <b>with a stone pestle, and</b> as for <b>salt,</b> although it must be pounded in an irregular manner, a slight modification such as pounding it <b>with a wooden pestle</b> is enough to render the act permitted.",
+            "With regard to <b>one who selects legumes on a Festival</b> by separating the edible and inedible portions, <b>Beit Shammai say: He may select food and eat</b> it immediately, while leaving the refuse. <b>And Beit Hillel say: He may select in his</b> usual <b>manner, in his lap, with a tray, or with a large vessel, but he may not</b> do so <b>with a tablet, nor with a winnow, nor with a sieve,</b> as these vessels are specially designed for selecting, which gives his action the appearance of a weekday activity. <b>Rabban Gamliel says: One may even wash</b> the legumes in water <b>and skim off</b> the refuse floating on top.",
+            "<b>Beit Shammai say: One may send only portions</b> of prepared food <b>on a Festival,</b> but not any other gifts. <b>And Beit Hillel say: One may</b> even <b>send</b> gifts of <b>domesticated animals, undomesticated animals, and fowl, whether alive or slaughtered.</b> Similarly, <b>one may send wines, oils, and</b> vessels of <b>flour, and</b> even <b>legumes, but not grain,</b> which is unfit for use, as one may not grind it on the Festival. <b>And Rabbi Shimon permits</b> sending gifts even in the case <b>of grain,</b> as it can be made into porridge without being ground.",
+            "<b>One may send clothes, whether</b> they are <b>sewn or whether they are unsewn, and even if they contain diverse kinds,</b> a prohibited mixture of wool and linen [<i>sha’atnez</i>]. <b>But</b> one may do so only if <b>they</b> serve <b>the purposes of the Festival. However, one may not</b> send <b>a spiked sandal,</b> which has nails fixed to it, as the Sages decreed that one may not wear a sandal of this kind on a Shabbat or Festival, <b>nor an unsewn shoe,</b> which is not suitable for a Festival. <b>Rabbi Yehuda says: One may not even</b> send <b>a white shoe,</b> which people do not usually wear, <b>because</b> it <b>requires an artisan</b> to paint it black. <b>This is the</b> general <b>principle:</b> Anything <b>that one may use on a Festival, one may send it.</b>"
+        ],
+        [
+            "With regard to <b>a Festival that occurs</b> on <b>Shabbat eve, one may not cook on the Festival with the initial</b> intent to cook <b>for Shabbat. However, he may cook</b> on that day <b>for the Festival</b> itself, <b>and if he left over</b> any food, <b>he left</b> it <b>over for Shabbat.</b> The early Sages also instituted an ordinance: The joining of cooked foods [<i>eiruv tavshilin</i>], which the mishna explains. <b>One may prepare a cooked dish</b> designated for Shabbat <b>on a Festival eve and rely on it</b> to cook on the Festival <b>for Shabbat.</b> The <i>tanna’im</i> disagreed with regard to the details of this ordinance: <b>Beit Shammai say:</b> For the purpose of the joining of cooked foods one must prepare <b>two cooked dishes, and Beit Hillel say: One dish</b> is sufficient. <b>And they</b> both <b>agree with regard to a fish and</b> the <b>egg that is</b> fried <b>on it that these are</b> considered <b>two dishes</b> for this purpose. If <b>one ate</b> the food prepared before the Festival as an <i>eiruv</i> and none of it remained for Shabbat, <b>or if it was lost, he may not</b> rely <b>on it</b> and <b>cook with the initial</b> intent to cook for Shabbat. <b>If he left any part of</b> the <i>eiruv</i>, he may <b>rely on it</b> to cook <b>for Shabbat.</b>",
+            "If a Festival <b>occurs</b> directly <b>after Shabbat,</b> i.e., on a Sunday, and one wishes to behave in a proper manner and purify himself and his vessels in honor of the Festival, <b>Beit Shammai say: One must immerse everything before Shabbat, and Beit Hillel say: Vessels</b> must be immersed <b>before Shabbat, but a person</b> may immerse himself even <b>on Shabbat.</b>",
+            "<b>And</b> Beit Shammai and Beit Hillel both <b>agree that one may bring</b> ritually impure <b>water into contact</b> with ritually pure water <b>in stone vessels</b> on Shabbat <b>in order to purify</b> the water. Impure water can be purified if it is placed into a vessel that does not contract ritual impurity, such as a stone vessel, and then lowered with the vessel into a ritual bath. The water becomes purified when it comes into contact with the water of the ritual bath. Although this is not considered proper immersion, water may nevertheless be purified in this manner. <b>However, one may not immerse</b> the impure water in a ritually impure vessel in order to purify the vessel at the same time. Likewise, <b>one may immerse</b> on a Festival <b>from</b> one <b>principle to another, and from one group to another,</b> as will be explained in the Gemara.",
+            "<b>Beit Shammai say: One may bring peace-offerings</b> on a Festival, <b>but one may not place</b> his <b>hands on them,</b> as this is considered using animals, which is prohibited on a Festival by rabbinic decree. <b>However, one may not</b> bring <b>burnt-offerings,</b> apart from the obligatory daily and additional offerings of the day, because burnt-offerings are consumed entirely on the altar and not by people, and slaughter is permitted on a Festival only for the purpose of human consumption. <b>And Beit Hillel say: One may bring</b> both <b>peace-offerings and burnt-offerings, and one may</b> even <b>place</b> his <b>hands on them.</b>",
+            "<b>Beit Shammai say: A person may not heat water</b> on a Festival in order <b>to</b> wash <b>his feet unless it is</b> also <b>fit for drinking,</b> as they hold that kindling a fire on a Festival is permitted only for the sake of preparing food, but not for washing. <b>But Beit Hillel permit</b> one to kindle a fire on a Festival even for washing. <b>A person may kindle</b> a large <b>fire and warm himself at it.</b>",
+            "<b>Rabban Gamliel was stringent</b> about <b>three things in accordance with the statement of Beit Shammai: One may not insulate hot food on a Festival</b> for Shabbat <b><i>ab initio</i>,</b> but rather one ought to do so on the eve of the Festival; <b>and one may not set up</b> a metal <b>candelabrum</b> that fell <b>on a Festival; and one may not bake thick loaves</b> on a Festival <b>but only thin ones,</b> due to the great effort entailed in preparing the former. <b>Rabban Gamliel said: From the days of my father’s household they would never bake thick loaves</b> on a Festival, <b>but</b> only <b>thin ones.</b> The Sages <b>said to him: What shall we do for your father’s household, who were stringent with themselves</b> but <b>lenient with all of the Jewish people, to</b> allow them to <b>bake thick loaves and cakes baked on coals.</b>",
+            "Rabban Gamliel <b>also said three things as leniencies,</b> in opposition to the view of most of the Sages: <b>One may sweep the room of the couches</b> on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground. <b>And one may place incense</b> consisting of fragrant herbs on burning coals in order to perfume one’s house <b>on a Festival. And one may prepare a whole kid</b> goat, meaning a kid goat roasted whole, with its entrails over its head, <b>on the night of Passover,</b> as was the custom when they roasted the Paschal lamb in the Temple. However, <b>the Rabbis prohibit</b> all three practices: It is prohibited to sweep lest one come to level the ground, it is prohibited to burn incense because it does not meet the criteria of permitted food preparation, and it is prohibited to eat a kid that was roasted whole on the night of Passover because it would appear as if he were eating consecrated food outside the Temple.",
+            "There are <b>three things</b> that <b>Rabbi Elazar ben Azarya permits and the Rabbis prohibit: His cow</b> would <b>go out</b> on Shabbat <b>with</b> a decorative <b>strap between its horns.</b> Rabbi Elazar holds that such a strap is considered an ornament for the cow rather than a burden, whereas the Sages view it as a burden. <b>And one may comb [<i>mekardin</i>] an animal</b> with a fine comb <b>on a Festival</b> in order to remove ticks and dirt from its hair; the Rabbis prohibit this due to a concern that he might thereby come to wound or bruise the animal. <b>And one may grind pepper</b> needed on the Festival even <b>in its</b> own <b>mill,</b> although this appears similar to a weekday labor. <b>Rabbi Yehuda says: One may not comb an animal</b> to remove ticks and dirt from its hair <b>on a Festival because</b> this certainly <b>creates a wound, but one may brush</b> it with a wooden comb, as its blunt teeth do not wound the animal. <b>But the Rabbis say: One may not comb, nor may one even brush.</b>",
+            "<b>The</b> aforementioned <b>pepper mill</b> is a composite vessel, and each of its parts must be considered independently with respect to ritual impurity. It <b>is susceptible to ritual impurity because of</b> each of the <b>three vessels</b> of which it is comprised: It is susceptible to impurity <b>because</b> it is a wooden <b>receptacle,</b> it is susceptible to impurity <b>because</b> it is <b>a metal vessel, and</b> it is susceptible to impurity <b>because</b> it is <b>a sieve.</b>",
+            "<b>A child’s wagon,</b> with which he plays and upon which he also sits, <b>is susceptible to ritual impurity</b> imparted by <b>treading.</b> It is considered a fixed seat of the child, so that if the child is a <i>zav</i> and he sits on the wagon, it contracts the ritual impurity imparted by the treading of a <i>zav</i>. <b>And</b> this wagon <b>may be handled on Shabbat,</b> as it is considered a vessel. <b>And it may be dragged</b> on the ground on Shabbat <b>only upon cloth,</b> a stone pavement, or the like, as otherwise it would create a furrow when dragged, and one would be liable due to the prohibited labor of plowing. <b>Rabbi Yehuda says:</b> For this reason, <b>no vessels may be dragged</b> on the ground on Shabbat <b>except for a wagon,</b> which is permitted <b>because</b> its wheels do not make a furrow in the ground but merely <b>press</b> the earth down. Since no earth is moved from its place, this is not considered digging or plowing on Shabbat."
+        ],
+        [
+            "<b>One may not trap fish from</b> their <b>ponds on a Festival</b> even with the intention of eating them, as this falls into the category of hunting, a type of labor that is not permitted on a Festival. <b>Nor may one place food before them,</b> as it is not his duty to feed them; rather, they maintain themselves by eating smaller fish or different types of algae that grow in the water. <b>However, one may trap an animal or a bird from</b> their <b>enclosures [<i>beivarim</i>],</b> as they are viewed as already captured, and therefore the action is not considered an act of hunting. <b>And one may</b> also <b>place food before them</b> as one does for other household animals. <b>Rabban Shimon ben Gamliel says: Not all enclosures are identical</b> with respect to the <i>halakhot</i> of hunting. <b>This is the principle:</b> With regard to <b>any</b> animal inside such an enclosure <b>whose trapping is inadequate,</b> meaning that the enclosure is large and contains hiding places so that it is still necessary to pursue and apprehend the animal, it <b>is prohibited</b> for one to catch it; <b>and</b> with regard to any animal <b>whose trapping is not inadequate,</b> as it is possible to seize it immediately without having to engage in further pursuit, it <b>is permitted</b> for one to catch it.",
+            "If <b>traps for animals, birds, and fish were set on the eve of a Festival, one may not take</b> anything <b>from them on the Festival, unless he knows that</b> the animals found in the traps <b>had</b> already <b>been caught on the eve of the Festival. And an incident</b> is related <b>where a certain gentile brought fish to Rabban Gamliel, and</b> the latter <b>said:</b> The fish <b>are permitted, but I do not wish to accept</b> them <b>from him,</b> as I despise him.",
+            "If <b>an animal</b> is <b>in danger</b> of dying, in which case its meat would be prohibited as the animal had not been properly slaughtered, and one wishes to slaughter it in the hope that it will be found fit for eating and he will be spared a loss, <b>he may not slaughter</b> it on a Festival <b>unless there is</b> still <b>time in the day</b> for him <b>to eat an olive-bulk of roasted meat from</b> the animal, so that it is possible to say that he slaughtered the animal for the sake of the Festival. <b>Rabbi Akiva says:</b> There need not be enough time for him to roast it; rather, it is sufficient <b>even</b> if there is only time to eat <b>an olive-bulk of raw</b> meat <b>from the place where</b> the animal <b>is slaughtered,</b> i.e., from its neck, without going to the trouble of removing its hide and roasting it. If <b>one slaughtered</b> an animal on a Festival <b>in the field, he may not bring it</b> to his house <b>on a pole or on a set of poles</b> carried by two people, as this appears similar to a weekday activity. <b>Rather,</b> he must alter his usual weekday manner of performing this action <b>and bring</b> it in <b>by hand, limb by limb.</b> A male firstborn of cattle, sheep, or goats belonging to a Jew is sanctified from birth and must be given to a priest to be sacrificed on the altar in the Temple. If a firstborn animal acquired a physical blemish that disqualifies it from being sacrificed as an offering, it still must be given to a priest, but it may be redeemed, slaughtered, and eaten as non-sacred meat. ",
+            "If <b>a firstborn</b> animal <b>fell into a cistern</b> on a Festival, and there is concern that it might die there, <b>Rabbi Yehuda says: An expert</b> in these matters <b>goes down</b> into the cistern <b>and examines</b> the animal. <b>If it has</b> a permanent <b>blemish,</b> owing to which it may be slaughtered and eaten, <b>he may raise it</b> from the cistern <b>and slaughter</b> it; <b>but if</b> it does <b>not</b> have a blemish, or if its blemish is temporary, <b>he may not slaughter</b> it. <b>Rabbi Shimon says:</b> Even if it has a blemish, it is prohibited to slaughter it, as <b>any</b> firstborn animal <b>whose blemish is not perceptible while it is still day,</b> i.e., on the day before the Festival, <b>is not</b> considered to be <b>among</b> the animals <b>prepared</b> prior to the Festival for use on the Festival.",
+            "With regard to <b>an animal that died, one</b> may <b>not move it from its place</b> on a Festival. <b>And</b> such <b>an incident</b> once occurred <b>and they asked Rabbi Tarfon about it. And</b> on that same occasion they also asked him <b>about <i>ḥalla</i> that</b> had been separated from dough and then <b>became ritually impure</b> on a Festival. Such <i>ḥalla</i> is not fit to be eaten by anyone, nor may it be used in any other manner, e.g., as animal feed or as fuel for a fire, on that day. Rabbi Tarfon <b>entered the study hall and inquired</b> about these matters, <b>and</b> the Sages <b>said to him: One</b> may <b>not move them from their place.</b>",
+            "<b>One</b> may <b>not register</b> to have a portion <b>of an animal on a Festival <i>ab initio</i>,</b> since it is prohibited to divide up an animal into portions for different people, as this is similar to conducting business, a weekday activity, on a Festival. <b>But one</b> may <b>register for</b> the animal <b>on the eve of the Festival, and</b> then those who registered for the animal may <b>slaughter and divide</b> it <b>between them</b> on the Festival itself in accordance with the agreement reached the day before. The next day, each pays the slaughterer according to his portion of the animal. <b>Rabbi Yehuda says: A person</b> selling meat on a Festival who wishes to know its weight in order to determine its price may not weigh it against regular weights in the ordinary weekday manner, but he may <b>weigh</b> the <b>meat against</b> a <b>vessel or against</b> a <b>cleaver [<i>kofitz</i>]</b> and then calculate the weight of the meat by weighing the vessel or cleaver later. <b>And the Rabbis say: One</b> may <b>not look at the pans of a</b> balance <b>scale at all,</b> meaning that they may not be used for weighing in any manner or for any other purpose.",
+            "<b>One</b> may <b>not sharpen a knife on a Festival</b> in the ordinary weekday manner. <b>However, one</b> may do so in an unusual fashion, e.g., to <b>run</b> one knife <b>over another,</b> thereby sharpening the blade. <b>A person</b> may <b>not say to a butcher</b> on a Festival: <b>Weigh for me a dinar’s worth of meat,</b> since if he mentions a sum of money, it looks like a commercial transaction. <b>But</b> the butcher may <b>slaughter</b> an animal <b>and apportion it</b> among his customers without stipulating a price.",
+            "One <b>person</b> may <b>say to another</b> on a Festival: <b>Fill this vessel for me,</b> and I will return its contents or reimburse you after the Festival, <b>but</b> he may <b>not</b> ask him to fill the vessel <b>in a</b> particular <b>measure. Rabbi Yehuda says: If it was a measuring utensil, he may not fill it.</b> There was <b>an incident involving Abba Shaul ben Botnit,</b> a Sage who was also a grocer, <b>who would fill his measures on the eve of a Festival and give them to</b> his <b>customers on the Festival.</b> In this way he would know exactly how much he had given each person, without conducting any measurements on the Festival itself. <b>Abba Shaul,</b> a Sage distinct from Abba Shaul ben Botnit, <b>says: He would do this even on</b> the intermediate days of <b>a Festival because of the clarity of the measures,</b> i.e., in order to clarify precisely how much must be given to each customer, since the measurement is more precise once the foam of the liquid being measured has subsided. <b>And the Rabbis say: Even on a weekday</b> it is proper to <b>do so, because of the draining of the measures.</b> This method allows all the liquid to drain fully out of the seller’s measuring utensil so that the amount is exact. <b>A person</b> may <b>go</b> on a Festival <b>to a grocer</b> from <b>whom he is accustomed</b> to buy <b>and say to him: Give me eggs and nuts of</b> such-and-such <b>a number, as it is the manner of a homeowner to count</b> this way <b>in his</b> own <b>house.</b> Counting eggs or nuts is not considered a commercial activity, as people regularly mention the number of eggs and nuts that they need."
+        ],
+        [
+            "<b>One who brings wine jugs from</b> one <b>place to</b> another <b>place may not bring</b> a large number of <b>them in a basket or in a tub</b> in the usual weekday manner on a Festival, as this is disrespectful of the Festival; <b>but he may bring</b> one or two barrels <b>on his shoulder or</b> carry them <b>in front of himself. Similarly, one who brings straw</b> for kindling or for feeding animals <b>may not place the tub behind him</b> while carrying it, as this is the usual weekday manner; <b>but he may transport it</b> in front of him <b>in his hand,</b> in an unusual fashion. <b>And one may begin</b> taking straw for kindling <b>from the pile of straw,</b> although he did not designate the pile for this purpose the day before; <b>but one may not</b> begin to take from <b>the wood in the</b> wood <b>storage,</b> a small yard behind the house where people store various items that they do not intend to use in the near future. ",
+            "<b>One may not take wood from a <i>sukka</i></b> on any Festival, not only on the festival of <i>Sukkot</i>, because this is considered dismantling, <b>but</b> one may take <b>from near it.</b> <b>One may bring wood</b> chopped from a tree the previous day <b>from</b> an unfenced <b>field,</b> but only <b>from that which has been gathered</b> into a pile before the Festival for the purpose of using it for kindling. However, scattered wood is <i>muktze</i> and may not be handled. <b>And</b> if one brings wood <b>from a <i>karpef</i></b> used for storage, he may bring <b>even from the scattered</b> wood, as it is considered a guarded courtyard rather than a field, and one does not remove even scattered items from his mind if they are stored inside such an enclosure. The mishna explains: <b>What is a <i>karpef</i>?</b> It is <b>any</b> enclosure <b>that is near a city,</b> but if it is far from a city, it is considered a field; this is <b>the statement of Rabbi Yehuda. Rabbi Yosei says: Any</b> fenced place <b>into which one</b> can <b>enter</b> only <b>with a key</b> is a <i>karpef</i>, <b>even</b> if it is located at a distance from a city, provided that it is <b>within the Shabbat limit.</b>",
+            "<b>One may not chop wood</b> on a Festival <b>neither from beams</b> intended for construction <b>nor from a beam that broke on a Festival,</b> although it no longer serves any purpose. <b>And one may not chop</b> wood on a Festival, <b>neither with an ax, nor with a saw, nor with a sickle,</b> as these are clearly craftsman’s tools used on weekdays. <b>Rather, one may</b> chop only <b>with a cleaver.</b> Using this tool differs greatly from the weekday manner in which wood is chopped.  If there is <b>a house that is filled with produce</b> and locked on all sides, <b>and a hole formed</b> in one of its walls or its roof, <b>one may remove</b> produce <b>through the place of the hole.</b> The produce is not considered <i>muktze</i>, even though one cannot reach it without the existence of the hole. <b>Rabbi Meir says: One may even make a hole <i>ab initio</i> and take</b> produce through that opening.",
+            "On a Festival, <b>one may not hollow out</b> a piece of clay to form <b>a lamp</b> into which he will place oil and a wick <b>because he</b> thereby <b>creates a vessel. And</b> similarly, <b>one may not produce charcoal</b> at all <b>on a Festival</b> because this is not labor for sustenance. <b>And</b> similarly, <b>one may not cut the wick,</b> as this is considered mending a vessel. <b>Rabbi Yehuda says:</b> If one requires a wick of a particular length, <b>he may cut it</b> by burning it <b>in a fire</b> but not by cutting it with a knife.",
+            "<b>One may not break earthenware</b> on a Festival. <b>And one may not cut paper in order to roast salted</b> fish <b>on it.</b> Earthenware shards or pieces of paper that have been soaked in water were placed on the metal surface or in the oven in which the fish was roasted, so that it would not be burned by the heat. <b>And one may not sweep out</b> anything that has fallen into <b>an oven or stove</b> that interferes with the baking, such as plaster. <b>But one may press down</b> and flatten any accumulated dust and ashes at the bottom of the oven, which might prevent it from lighting properly. <b>And one may not draw two barrels together</b> in order <b>to place a pot on them,</b> so that its contents will be cooked by a fire lit between the barrels. <b>And one may not prop a pot</b> that does not stand straight <b>with a piece of wood,</b> in order to prevent it from falling. <b>And similarly, with a door. And one may not lead an animal with a stick</b> in the public domain <b>on a Festival; and Rabbi Elazar, son of Rabbi Shimon, permits</b> it. ",
+            "<b>Rabbi Eliezer says:</b> On a Festival, <b>a person may remove a sliver</b> from a pile of straw or from similar material <b>that is before him, in order to clean with it</b> between <b>his teeth. And he may collect</b> straw <b>from a courtyard and kindle</b> it, <b>for anything in a courtyard is</b> considered <b>prepared</b> for all purposes. <b>The Rabbis say: He may collect</b> these materials only <b>from</b> things placed <b>before him</b> in his house, as they are certainly prepared for all uses, <b>and kindle</b> them. With regard to objects lying in his courtyard, however, as their collection takes great effort, he certainly did not have them in mind the day before, and they are therefore <i>muktze</i>.",
+            "The mishna states a different <i>halakha</i>: <b>One may not produce fire, neither from wood,</b> by rubbing one piece against another; <b>nor from stones</b> knocked against each other; <b>nor from</b> hot <b>dirt; nor from tiles</b> struck against each other; <b>nor from water</b> placed in round, glass vessels, which produces fire by focusing the rays of the sun. <b>And</b> similarly, <b>one may not whiten tiles</b> with a burning-hot heat in order <b>to roast upon them</b> afterward. <b>And Rabbi Eliezer further stated</b> the following leniency: <b>A person may stand over</b> objects in <b>storage,</b> such as produce that he has for some reason previously set aside from use, <b>on Shabbat eve during the Sabbatical Year,</b> during which no tithes are separated, which means one may take fruit on the following day without the need for any corrective measure, <b>and say: From here,</b> from these fruits, <b>I will eat tomorrow. And the Rabbis say:</b> He may not eat <b>unless he marks</b> the pile of fruit the day before <b>and</b> explicitly <b>says: From here to there</b> I will take."
+        ],
+        [
+            "<b>One may lower produce,</b> which had been laid out on a roof to dry, into the house <b>through a skylight on a Festival,</b> in order to prevent it from becoming ruined in the rain. Although it is a strenuous activity, it is permitted do to so on a Festival in order to prevent a financial loss; <b>however,</b> one may <b>not</b> do so <b>on Shabbat. And one may cover produce</b> inside a building <b>with cloths</b> to prevent damage <b>due to a leak</b> in the ceiling over it, <b>and similarly</b> one may cover <b>jugs of wine and jugs of oil</b> for the same reason. <b>And one may place a vessel beneath a leak</b> in order to catch the water <b>on Shabbat,</b> to prevent it from dirtying the house.",
+            "<b>Any act for which one is liable due to a rabbinic decree</b> made to enhance the character of Shabbat as a day of <b>rest [<i>shevut</i>];</b> or if it is notable <b>because it is optional,</b> i.e., it involves an aspect of a mitzva but is not a complete mitzva; or if it is notable <b>because it is</b> a full-fledged <b>mitzva,</b> if it is prohibited <b>on Shabbat, one is liable for it on a Festival</b> as well. <b>And these are</b> the acts prohibited by the Sages <b>as <i>shevut</i>: One may not climb a tree</b> on Shabbat, <b>nor ride on an animal, nor swim in the water, nor clap</b> his hands together, <b>nor clap</b> his hand on the <b>thigh, nor dance.</b> <b>And the following</b> are acts that are prohibited on Shabbat and are notable <b>because they are optional,</b> i.e., which involve an aspect of a mitzva but are not complete mitzvot: <b>One may not judge, nor betroth</b> a woman, <b>nor perform <i>ḥalitza</i>,</b> which is done in lieu of levirate marriage, <b>nor perform levirate marriage.</b> <b>And the following</b> are prohibited on Shabbat despite the fact that they are notable <b>because of the</b> full-fledged <b>mitzva</b> involved in them: <b>One may not consecrate, nor take a valuation vow</b> (see Leviticus 27), <b>nor consecrate</b> objects for use by the priests or the Temple, <b>nor separate <i>teruma</i> and tithes</b> from produce. The Sages <b>spoke</b> of <b>all these</b> acts being prohibited even <b>with regard to a Festival; all the more so</b> are they prohibited <b>on Shabbat.</b> The general principle is: <b>There is no</b> difference <b>between a Festival and Shabbat, except for</b> work involving preparation of <b>food alone,</b> which is permitted on a Festival but prohibited on Shabbat.",
+            "The status of <b>animals and vessels</b> on Festivals <b>is as the feet of</b> their <b>owner,</b> meaning that one’s animals and vessels are governed by his own travel limitations on Shabbat and Festivals. In the case of <b>one who delivers his animal to his son or to a shepherd</b> before the Festival to care for it, <b>these are as the feet of the owner,</b> rather than those of the son or the shepherd. <b>Vessels that</b> have been inherited by several brothers and have not been divided among them but are still owned jointly, if they <b>are designated for</b> the use of <b>one of the brothers in the house</b> and the other brothers have no part in them, <b>these are as his feet,</b> and they are subject to his travel limitations. <b>And</b> as for those <b>that are not designated</b> for any particular brother, <b>these are as a place where</b> they <b>may</b> all <b>go.</b> They are limited by the travel limitations of every one of the brothers, as when one brother made a joining of Shabbat boundaries [<i>eiruv teḥumin</i>] and the others did not.",
+            "<b>One who borrows a vessel from another on the eve of a Festival,</b> it is <b>as the feet of the borrower</b> rather than the owner, as when the Festival began the vessel established its place of rest in possession of the borrower. However, if he borrowed it <b>on the Festival</b> itself, it is <b>as the feet of the lender,</b> since at the start of the Festival its place of rest was established in the possession of its owner. <b>And similarly, a woman who borrowed spices from another</b> to put in a dish, <b>or water and salt</b> to put in <b>her dough, these</b> foods, i.e., the dish and the dough, which contain ingredients belonging to both parties, <b>are as the feet of both of them;</b> they are limited by the travel limitations of both parties. <b>Rabbi Yehuda exempts</b> one from travel limitations <b>in the</b> case of <b>water, because it</b> has <b>no substance</b> in the mixture and therefore is not considered connected to the original owner.",
+            "<b>A coal</b> that one borrowed from another on the Festival is <b>as the feet of the owner,</b> and it may be carried on the Festival to any place where its owner may walk. Since it has substance, it is associated with its owner. <b>But a flame</b> that one lit from another’s flame may be taken <b>anywhere,</b> as it has no substance. This essential difference between a coal and a flame has additional halakhic ramifications: If one uses <b>a coal of consecrated property</b> for a non-consecrated purpose, he is liable for <b>misuse</b> of consecrated property, since it has substance. <b>But</b> if one uses a consecrated <b>flame,</b> although according to rabbinic law <b>one may not</b> derive <b>benefit</b> from it <i>ab initio</i>, if one did benefit from it, <b>he is not</b> liable for <b>misuse,</b> since it does not have substance. Similarly, <b>one who takes out a coal</b> from a private domain <b>to the public domain</b> on Shabbat is <b>liable</b> for the prohibited labor of carrying, but one who takes out <b>a flame is exempt.</b> With regard to <b>a cistern of an individual,</b> water drawn from it <b>is as the feet of the individual</b> who owns the cistern, and the water may be carried only to those places where its owner is permitted to walk. <b>And</b> water drawn from a cistern belonging jointly to all <b>the people</b> dwelling in <b>a particular town is as the feet of the people of that town. And</b> water drawn from a cistern <b>of those who come up</b> to Eretz Yisrael <b>from Babylonia,</b> i.e., a public cistern, is <b>as the feet of whoever fills</b> his vessel with its water; the water has no defined boundary of its own since it is made available to all.",
+            "With regard to <b>one who had produce in a different city</b> beyond the Shabbat limit, <b>and the residents of that city</b> where the produce was located joined the Shabbat boundaries, enabling them to reach the owner’s home on the Festival,and they wish <b>to bring him some of his produce, they may not bring</b> it <b>to him.</b> His produce is as his feet; since it is outside of his Shabbat limit, it may not be taken from its place. <b>However, if</b> the owner <b>placed an <i>eiruv</i></b> to enable travel to that city, the legal status of <b>his produce is like his</b> status with regard to the Shabbat limit. People from that city who also placed an <i>eiruv</i> may bring the produce to him, since he himself may walk to the produce and take it.",
+            "With regard to <b>one who invited guests to</b> visit <b>him</b> from a town beyond his Shabbat limit, and they joined the Shabbat boundaries to enable them to reach his house, <b>they may not carry in their hands</b> back to their town any <b>portions</b> they received from him as gifts. These portions are as the feet of the host, since they belonged to him on the eve of the Festival. This is true <b>unless he transferred ownership of their portions to them on the eve of the Festival,</b> in which case the gifts may be carried wherever the recipients may walk. On a Festival <b>one may not water or slaughter desert</b> animals, which graze mainly outside the town, as they are considered <i>muktze</i>. <b>However, one may water and slaughter domestic</b> animals. The mishna elaborates: <b>These are</b> considered <b>domestic</b> animals: Those <b>that sleep in the city</b> at night. <b>Desert</b> animals are those <b>that sleep in the pasture</b> and come into town only rarely."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Beitzah/English/merged.json

@@ -0,0 +1,75 @@
+{
+    "title": "Mishnah Beitzah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Beitzah",
+    "text": [
+        [
+            "With regard to <b>an egg that was laid on a Festival</b> (<i>Eduyyot</i> 4:1), <b>Beit Shammai say: It may be eaten</b> even on that day, <b>and Beit Hillel say: It may not be eaten,</b> as the Gemara will explain at length. Apropos this exceptional case, in which Beit Shammai are lenient and Beit Hillel are strict, the mishna cites additional <i>halakhot</i> of the Festivals in which this unusual phenomenon occurs (<i>Yoma</i> 79b). <b>Beit Shammai say: Leaven,</b> i.e., dough that has leavened to such an extent that it is no longer used as food but as a leavening agent for other dough, is prohibited on Passover in the measure <b>of an olive-bulk.</b> However, the measure for edible <b>leavened bread</b> is greater, that <b>of a large date-bulk. And Beit Hillel say:</b> For both <b>this and that,</b> the measure is that <b>of an olive-bulk.</b>",
+            "Furthermore, with regard to <b>one who slaughters an undomesticated animal or a bird on a Festival</b> (<i>Eduyyot</i> 4:2), in which case there is a mitzva from the Torah to cover the blood after slaughtering (Leviticus 17:13), <b>Beit Shammai say: He digs</b> earth <b>with a shovel and covers</b> the blood with that earth <i>ab initio</i>. <b>And Beit Hillel say: He may not slaughter</b> <i>ab initio</i>, <b>unless he had earth prepared</b> for that purpose <b>while it was still day. But</b> even Beit Hillel <b>concede that if one</b> already <b>slaughtered</b> the animal or the bird, <b>then he should dig with a shovel and cover</b> the blood. Additionally, they agree <b>that the ashes of a stove are</b> considered <b>prepared</b> for the use of covering blood, as will be explained by the Gemara.",
+            "<b>Beit Shammai say: One may not carry a ladder,</b> which was used for reaching doves, <b>from one dovecote to another. However,</b> one may move it slightly so that <b>he tilts it from one window to another</b> in the same dovecote. <b>And Beit Hillel permit</b> even carrying a ladder from one dovecote to another. <b>Beit Shammai say: One may not take</b> fledgling doves from a dovecote on a Festival, <b>unless he shook</b> the ones he wished to take <b>while it was still day,</b> thereby preparing them. <b>And Beit Hillel say:</b> It is not necessary to shake; rather, it is sufficient if one <b>stands</b> the day before <b>and says: I</b> will <b>take this</b> fledgling <b>and that</b> one.",
+            "If, on the eve of a Festival, one <b>designated black</b> fledglings to be slaughtered, <b>and</b> on the following day <b>found white</b> ones in the dovecote, rather than the birds he had designated, or if one designated <b>white</b> ones to be slaughtered <b>and found black</b> ones, or if one designated <b>two</b> fledglings to be slaughtered <b>and found three, they are prohibited,</b> as these are not the same fledglings he had designated earlier. If, however, one designated <b>three</b> to be slaughtered <b>and found</b> only <b>two, they are permitted,</b> as it is presumed that one of the fledglings escaped. If one designated them <b>inside the nest</b> and the next day he cannot find them there, <b>and he found</b> fledglings <b>before the nest, they are prohibited,</b> as they might be fledglings other than the ones he designated and left inside the nest. <b>But if there are only those</b> fledglings in the immediate vicinity, <b>they are permitted,</b> as it can be assumed that these are the ones he designated inside the nest.",
+            "<b>Beit Shammai say: One may not remove</b> the <b>shutters [<i>terisin</i>]</b> of a store <b>on a Festival,</b> due to the prohibition against building and demolishing. <b>And Beit Hillel permit</b> one not only to open the shutters, but <b>even to replace</b> them. <b>Beit Shammai say: One may not take a large pestle</b> from a mortar, which is normally used for crushing wheat in the preparation of porridge, for any other purpose on a Festival, e.g., <b>to cut meat on it; and Beit Hillel permit</b> it. Likewise, <b>Beit Shammai say: One may not place</b> an unprocessed <b>hide before those who</b> will <b>tread on it,</b> as this constitutes the prohibited labor of tanning on a Festival. <b>And one may not lift</b> the hide from its place, as it is considered <i>muktze</i>, <b>unless there is an olive-bulk of meat on it,</b> in which case it may be carried on account of its meat; <b>and Beit Hillel permit</b> it in both cases. <b>Beit Shammai say: One may carry out</b> on a Festival <b>neither a minor</b> child, <b>nor a <i>lulav</i>, nor a Torah Scroll into the public domain,</b> as none of these are required for the preparation of food; <b>and Beit Hillel permit</b> it.",
+            "The separation of <i>ḥalla</i> is permitted on a Festival, as one is permitted to prepare dough and bake it on a Festival, and bread may not be eaten without first separating <i>ḥalla</i>. <b>Beit Shammai say: One may not bring</b> separated <b><i>ḥalla</i> or</b> any of the other priestly <b>gifts,</b> i.e., the foreleg, the jaw, and the maw of a slaughtered animal, <b>to a priest on a Festival,</b> though it is permitted to separate them from an animal slaughtered on a Festival. This is prohibited regardless of <b>whether they were separated last evening,</b> i.e., before the Festival, <b>or whether they were separated today. And Beit Hillel permit</b> it. <b>Beit Shammai said to</b> Beit Hillel: This <i>halakha</i> can be derived by <b>an analogy: <i>Ḥalla</i> and</b> the other <b>gifts</b> are both considered <b>a gift to the priest, and</b> likewise <b><i>teruma</i></b> separated from produce is also <b>a gift to the priest. Just as</b> you agree <b>that one may not bring <i>teruma</i></b> to a priest on a Festival, <b>so too, one may not bring the</b> other <b>gifts.</b> <b>Beit Hillel said to them: No,</b> this analogy is incorrect. <b>If you said</b> that you derive the halakha from <b><i>teruma</i>,</b> where <b>its separation is not allowed</b> on the Festival, how <b>will you say</b> the same <b>with regard to the gifts</b> from an animal or <i>ḥalla</i>, concerning <b>which their separation is allowed</b> on the Festival? Since it is not prohibited to separate these gifts, they may likewise be brought to a priest.",
+            "<b>Beit Shammai say: Spices may be pounded</b> on a Festival in a slightly unusual manner, <b>with a wooden pestle, and salt</b> may be pounded only <b>with</b> an earthenware <b>flask or with a wooden pot ladle,</b> in a manner very different from that of a weekday. <b>And Beit Hillel say: Spices may be pounded in their</b> usual <b>manner,</b> even <b>with a stone pestle, and</b> as for <b>salt,</b> although it must be pounded in an irregular manner, a slight modification such as pounding it <b>with a wooden pestle</b> is enough to render the act permitted.",
+            "With regard to <b>one who selects legumes on a Festival</b> by separating the edible and inedible portions, <b>Beit Shammai say: He may select food and eat</b> it immediately, while leaving the refuse. <b>And Beit Hillel say: He may select in his</b> usual <b>manner, in his lap, with a tray, or with a large vessel, but he may not</b> do so <b>with a tablet, nor with a winnow, nor with a sieve,</b> as these vessels are specially designed for selecting, which gives his action the appearance of a weekday activity. <b>Rabban Gamliel says: One may even wash</b> the legumes in water <b>and skim off</b> the refuse floating on top.",
+            "<b>Beit Shammai say: One may send only portions</b> of prepared food <b>on a Festival,</b> but not any other gifts. <b>And Beit Hillel say: One may</b> even <b>send</b> gifts of <b>domesticated animals, undomesticated animals, and fowl, whether alive or slaughtered.</b> Similarly, <b>one may send wines, oils, and</b> vessels of <b>flour, and</b> even <b>legumes, but not grain,</b> which is unfit for use, as one may not grind it on the Festival. <b>And Rabbi Shimon permits</b> sending gifts even in the case <b>of grain,</b> as it can be made into porridge without being ground.",
+            "<b>One may send clothes, whether</b> they are <b>sewn or whether they are unsewn, and even if they contain diverse kinds,</b> a prohibited mixture of wool and linen [<i>sha’atnez</i>]. <b>But</b> one may do so only if <b>they</b> serve <b>the purposes of the Festival. However, one may not</b> send <b>a spiked sandal,</b> which has nails fixed to it, as the Sages decreed that one may not wear a sandal of this kind on a Shabbat or Festival, <b>nor an unsewn shoe,</b> which is not suitable for a Festival. <b>Rabbi Yehuda says: One may not even</b> send <b>a white shoe,</b> which people do not usually wear, <b>because</b> it <b>requires an artisan</b> to paint it black. <b>This is the</b> general <b>principle:</b> Anything <b>that one may use on a Festival, one may send it.</b>"
+        ],
+        [
+            "With regard to <b>a Festival that occurs</b> on <b>Shabbat eve, one may not cook on the Festival with the initial</b> intent to cook <b>for Shabbat. However, he may cook</b> on that day <b>for the Festival</b> itself, <b>and if he left over</b> any food, <b>he left</b> it <b>over for Shabbat.</b> The early Sages also instituted an ordinance: The joining of cooked foods [<i>eiruv tavshilin</i>], which the mishna explains. <b>One may prepare a cooked dish</b> designated for Shabbat <b>on a Festival eve and rely on it</b> to cook on the Festival <b>for Shabbat.</b> The <i>tanna’im</i> disagreed with regard to the details of this ordinance: <b>Beit Shammai say:</b> For the purpose of the joining of cooked foods one must prepare <b>two cooked dishes, and Beit Hillel say: One dish</b> is sufficient. <b>And they</b> both <b>agree with regard to a fish and</b> the <b>egg that is</b> fried <b>on it that these are</b> considered <b>two dishes</b> for this purpose. If <b>one ate</b> the food prepared before the Festival as an <i>eiruv</i> and none of it remained for Shabbat, <b>or if it was lost, he may not</b> rely <b>on it</b> and <b>cook with the initial</b> intent to cook for Shabbat. <b>If he left any part of</b> the <i>eiruv</i>, he may <b>rely on it</b> to cook <b>for Shabbat.</b>",
+            "If a Festival <b>occurs</b> directly <b>after Shabbat,</b> i.e., on a Sunday, and one wishes to behave in a proper manner and purify himself and his vessels in honor of the Festival, <b>Beit Shammai say: One must immerse everything before Shabbat, and Beit Hillel say: Vessels</b> must be immersed <b>before Shabbat, but a person</b> may immerse himself even <b>on Shabbat.</b>",
+            "<b>And</b> Beit Shammai and Beit Hillel both <b>agree that one may bring</b> ritually impure <b>water into contact</b> with ritually pure water <b>in stone vessels</b> on Shabbat <b>in order to purify</b> the water. Impure water can be purified if it is placed into a vessel that does not contract ritual impurity, such as a stone vessel, and then lowered with the vessel into a ritual bath. The water becomes purified when it comes into contact with the water of the ritual bath. Although this is not considered proper immersion, water may nevertheless be purified in this manner. <b>However, one may not immerse</b> the impure water in a ritually impure vessel in order to purify the vessel at the same time. Likewise, <b>one may immerse</b> on a Festival <b>from</b> one <b>principle to another, and from one group to another,</b> as will be explained in the Gemara.",
+            "<b>Beit Shammai say: One may bring peace-offerings</b> on a Festival, <b>but one may not place</b> his <b>hands on them,</b> as this is considered using animals, which is prohibited on a Festival by rabbinic decree. <b>However, one may not</b> bring <b>burnt-offerings,</b> apart from the obligatory daily and additional offerings of the day, because burnt-offerings are consumed entirely on the altar and not by people, and slaughter is permitted on a Festival only for the purpose of human consumption. <b>And Beit Hillel say: One may bring</b> both <b>peace-offerings and burnt-offerings, and one may</b> even <b>place</b> his <b>hands on them.</b>",
+            "<b>Beit Shammai say: A person may not heat water</b> on a Festival in order <b>to</b> wash <b>his feet unless it is</b> also <b>fit for drinking,</b> as they hold that kindling a fire on a Festival is permitted only for the sake of preparing food, but not for washing. <b>But Beit Hillel permit</b> one to kindle a fire on a Festival even for washing. <b>A person may kindle</b> a large <b>fire and warm himself at it.</b>",
+            "<b>Rabban Gamliel was stringent</b> about <b>three things in accordance with the statement of Beit Shammai: One may not insulate hot food on a Festival</b> for Shabbat <b><i>ab initio</i>,</b> but rather one ought to do so on the eve of the Festival; <b>and one may not set up</b> a metal <b>candelabrum</b> that fell <b>on a Festival; and one may not bake thick loaves</b> on a Festival <b>but only thin ones,</b> due to the great effort entailed in preparing the former. <b>Rabban Gamliel said: From the days of my father’s household they would never bake thick loaves</b> on a Festival, <b>but</b> only <b>thin ones.</b> The Sages <b>said to him: What shall we do for your father’s household, who were stringent with themselves</b> but <b>lenient with all of the Jewish people, to</b> allow them to <b>bake thick loaves and cakes baked on coals.</b>",
+            "Rabban Gamliel <b>also said three things as leniencies,</b> in opposition to the view of most of the Sages: <b>One may sweep the room of the couches</b> on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground. <b>And one may place incense</b> consisting of fragrant herbs on burning coals in order to perfume one’s house <b>on a Festival. And one may prepare a whole kid</b> goat, meaning a kid goat roasted whole, with its entrails over its head, <b>on the night of Passover,</b> as was the custom when they roasted the Paschal lamb in the Temple. However, <b>the Rabbis prohibit</b> all three practices: It is prohibited to sweep lest one come to level the ground, it is prohibited to burn incense because it does not meet the criteria of permitted food preparation, and it is prohibited to eat a kid that was roasted whole on the night of Passover because it would appear as if he were eating consecrated food outside the Temple.",
+            "There are <b>three things</b> that <b>Rabbi Elazar ben Azarya permits and the Rabbis prohibit: His cow</b> would <b>go out</b> on Shabbat <b>with</b> a decorative <b>strap between its horns.</b> Rabbi Elazar holds that such a strap is considered an ornament for the cow rather than a burden, whereas the Sages view it as a burden. <b>And one may comb [<i>mekardin</i>] an animal</b> with a fine comb <b>on a Festival</b> in order to remove ticks and dirt from its hair; the Rabbis prohibit this due to a concern that he might thereby come to wound or bruise the animal. <b>And one may grind pepper</b> needed on the Festival even <b>in its</b> own <b>mill,</b> although this appears similar to a weekday labor. <b>Rabbi Yehuda says: One may not comb an animal</b> to remove ticks and dirt from its hair <b>on a Festival because</b> this certainly <b>creates a wound, but one may brush</b> it with a wooden comb, as its blunt teeth do not wound the animal. <b>But the Rabbis say: One may not comb, nor may one even brush.</b>",
+            "<b>The</b> aforementioned <b>pepper mill</b> is a composite vessel, and each of its parts must be considered independently with respect to ritual impurity. It <b>is susceptible to ritual impurity because of</b> each of the <b>three vessels</b> of which it is comprised: It is susceptible to impurity <b>because</b> it is a wooden <b>receptacle,</b> it is susceptible to impurity <b>because</b> it is <b>a metal vessel, and</b> it is susceptible to impurity <b>because</b> it is <b>a sieve.</b>",
+            "<b>A child’s wagon,</b> with which he plays and upon which he also sits, <b>is susceptible to ritual impurity</b> imparted by <b>treading.</b> It is considered a fixed seat of the child, so that if the child is a <i>zav</i> and he sits on the wagon, it contracts the ritual impurity imparted by the treading of a <i>zav</i>. <b>And</b> this wagon <b>may be handled on Shabbat,</b> as it is considered a vessel. <b>And it may be dragged</b> on the ground on Shabbat <b>only upon cloth,</b> a stone pavement, or the like, as otherwise it would create a furrow when dragged, and one would be liable due to the prohibited labor of plowing. <b>Rabbi Yehuda says:</b> For this reason, <b>no vessels may be dragged</b> on the ground on Shabbat <b>except for a wagon,</b> which is permitted <b>because</b> its wheels do not make a furrow in the ground but merely <b>press</b> the earth down. Since no earth is moved from its place, this is not considered digging or plowing on Shabbat."
+        ],
+        [
+            "<b>One may not trap fish from</b> their <b>ponds on a Festival</b> even with the intention of eating them, as this falls into the category of hunting, a type of labor that is not permitted on a Festival. <b>Nor may one place food before them,</b> as it is not his duty to feed them; rather, they maintain themselves by eating smaller fish or different types of algae that grow in the water. <b>However, one may trap an animal or a bird from</b> their <b>enclosures [<i>beivarim</i>],</b> as they are viewed as already captured, and therefore the action is not considered an act of hunting. <b>And one may</b> also <b>place food before them</b> as one does for other household animals. <b>Rabban Shimon ben Gamliel says: Not all enclosures are identical</b> with respect to the <i>halakhot</i> of hunting. <b>This is the principle:</b> With regard to <b>any</b> animal inside such an enclosure <b>whose trapping is inadequate,</b> meaning that the enclosure is large and contains hiding places so that it is still necessary to pursue and apprehend the animal, it <b>is prohibited</b> for one to catch it; <b>and</b> with regard to any animal <b>whose trapping is not inadequate,</b> as it is possible to seize it immediately without having to engage in further pursuit, it <b>is permitted</b> for one to catch it.",
+            "If <b>traps for animals, birds, and fish were set on the eve of a Festival, one may not take</b> anything <b>from them on the Festival, unless he knows that</b> the animals found in the traps <b>had</b> already <b>been caught on the eve of the Festival. And an incident</b> is related <b>where a certain gentile brought fish to Rabban Gamliel, and</b> the latter <b>said:</b> The fish <b>are permitted, but I do not wish to accept</b> them <b>from him,</b> as I despise him.",
+            "If <b>an animal</b> is <b>in danger</b> of dying, in which case its meat would be prohibited as the animal had not been properly slaughtered, and one wishes to slaughter it in the hope that it will be found fit for eating and he will be spared a loss, <b>he may not slaughter</b> it on a Festival <b>unless there is</b> still <b>time in the day</b> for him <b>to eat an olive-bulk of roasted meat from</b> the animal, so that it is possible to say that he slaughtered the animal for the sake of the Festival. <b>Rabbi Akiva says:</b> There need not be enough time for him to roast it; rather, it is sufficient <b>even</b> if there is only time to eat <b>an olive-bulk of raw</b> meat <b>from the place where</b> the animal <b>is slaughtered,</b> i.e., from its neck, without going to the trouble of removing its hide and roasting it. If <b>one slaughtered</b> an animal on a Festival <b>in the field, he may not bring it</b> to his house <b>on a pole or on a set of poles</b> carried by two people, as this appears similar to a weekday activity. <b>Rather,</b> he must alter his usual weekday manner of performing this action <b>and bring</b> it in <b>by hand, limb by limb.</b> A male firstborn of cattle, sheep, or goats belonging to a Jew is sanctified from birth and must be given to a priest to be sacrificed on the altar in the Temple. If a firstborn animal acquired a physical blemish that disqualifies it from being sacrificed as an offering, it still must be given to a priest, but it may be redeemed, slaughtered, and eaten as non-sacred meat. ",
+            "If <b>a firstborn</b> animal <b>fell into a cistern</b> on a Festival, and there is concern that it might die there, <b>Rabbi Yehuda says: An expert</b> in these matters <b>goes down</b> into the cistern <b>and examines</b> the animal. <b>If it has</b> a permanent <b>blemish,</b> owing to which it may be slaughtered and eaten, <b>he may raise it</b> from the cistern <b>and slaughter</b> it; <b>but if</b> it does <b>not</b> have a blemish, or if its blemish is temporary, <b>he may not slaughter</b> it. <b>Rabbi Shimon says:</b> Even if it has a blemish, it is prohibited to slaughter it, as <b>any</b> firstborn animal <b>whose blemish is not perceptible while it is still day,</b> i.e., on the day before the Festival, <b>is not</b> considered to be <b>among</b> the animals <b>prepared</b> prior to the Festival for use on the Festival.",
+            "With regard to <b>an animal that died, one</b> may <b>not move it from its place</b> on a Festival. <b>And</b> such <b>an incident</b> once occurred <b>and they asked Rabbi Tarfon about it. And</b> on that same occasion they also asked him <b>about <i>ḥalla</i> that</b> had been separated from dough and then <b>became ritually impure</b> on a Festival. Such <i>ḥalla</i> is not fit to be eaten by anyone, nor may it be used in any other manner, e.g., as animal feed or as fuel for a fire, on that day. Rabbi Tarfon <b>entered the study hall and inquired</b> about these matters, <b>and</b> the Sages <b>said to him: One</b> may <b>not move them from their place.</b>",
+            "<b>One</b> may <b>not register</b> to have a portion <b>of an animal on a Festival <i>ab initio</i>,</b> since it is prohibited to divide up an animal into portions for different people, as this is similar to conducting business, a weekday activity, on a Festival. <b>But one</b> may <b>register for</b> the animal <b>on the eve of the Festival, and</b> then those who registered for the animal may <b>slaughter and divide</b> it <b>between them</b> on the Festival itself in accordance with the agreement reached the day before. The next day, each pays the slaughterer according to his portion of the animal. <b>Rabbi Yehuda says: A person</b> selling meat on a Festival who wishes to know its weight in order to determine its price may not weigh it against regular weights in the ordinary weekday manner, but he may <b>weigh</b> the <b>meat against</b> a <b>vessel or against</b> a <b>cleaver [<i>kofitz</i>]</b> and then calculate the weight of the meat by weighing the vessel or cleaver later. <b>And the Rabbis say: One</b> may <b>not look at the pans of a</b> balance <b>scale at all,</b> meaning that they may not be used for weighing in any manner or for any other purpose.",
+            "<b>One</b> may <b>not sharpen a knife on a Festival</b> in the ordinary weekday manner. <b>However, one</b> may do so in an unusual fashion, e.g., to <b>run</b> one knife <b>over another,</b> thereby sharpening the blade. <b>A person</b> may <b>not say to a butcher</b> on a Festival: <b>Weigh for me a dinar’s worth of meat,</b> since if he mentions a sum of money, it looks like a commercial transaction. <b>But</b> the butcher may <b>slaughter</b> an animal <b>and apportion it</b> among his customers without stipulating a price.",
+            "One <b>person</b> may <b>say to another</b> on a Festival: <b>Fill this vessel for me,</b> and I will return its contents or reimburse you after the Festival, <b>but</b> he may <b>not</b> ask him to fill the vessel <b>in a</b> particular <b>measure. Rabbi Yehuda says: If it was a measuring utensil, he may not fill it.</b> There was <b>an incident involving Abba Shaul ben Botnit,</b> a Sage who was also a grocer, <b>who would fill his measures on the eve of a Festival and give them to</b> his <b>customers on the Festival.</b> In this way he would know exactly how much he had given each person, without conducting any measurements on the Festival itself. <b>Abba Shaul,</b> a Sage distinct from Abba Shaul ben Botnit, <b>says: He would do this even on</b> the intermediate days of <b>a Festival because of the clarity of the measures,</b> i.e., in order to clarify precisely how much must be given to each customer, since the measurement is more precise once the foam of the liquid being measured has subsided. <b>And the Rabbis say: Even on a weekday</b> it is proper to <b>do so, because of the draining of the measures.</b> This method allows all the liquid to drain fully out of the seller’s measuring utensil so that the amount is exact. <b>A person</b> may <b>go</b> on a Festival <b>to a grocer</b> from <b>whom he is accustomed</b> to buy <b>and say to him: Give me eggs and nuts of</b> such-and-such <b>a number, as it is the manner of a homeowner to count</b> this way <b>in his</b> own <b>house.</b> Counting eggs or nuts is not considered a commercial activity, as people regularly mention the number of eggs and nuts that they need."
+        ],
+        [
+            "<b>One who brings wine jugs from</b> one <b>place to</b> another <b>place may not bring</b> a large number of <b>them in a basket or in a tub</b> in the usual weekday manner on a Festival, as this is disrespectful of the Festival; <b>but he may bring</b> one or two barrels <b>on his shoulder or</b> carry them <b>in front of himself. Similarly, one who brings straw</b> for kindling or for feeding animals <b>may not place the tub behind him</b> while carrying it, as this is the usual weekday manner; <b>but he may transport it</b> in front of him <b>in his hand,</b> in an unusual fashion. <b>And one may begin</b> taking straw for kindling <b>from the pile of straw,</b> although he did not designate the pile for this purpose the day before; <b>but one may not</b> begin to take from <b>the wood in the</b> wood <b>storage,</b> a small yard behind the house where people store various items that they do not intend to use in the near future. ",
+            "<b>One may not take wood from a <i>sukka</i></b> on any Festival, not only on the festival of <i>Sukkot</i>, because this is considered dismantling, <b>but</b> one may take <b>from near it.</b> <b>One may bring wood</b> chopped from a tree the previous day <b>from</b> an unfenced <b>field,</b> but only <b>from that which has been gathered</b> into a pile before the Festival for the purpose of using it for kindling. However, scattered wood is <i>muktze</i> and may not be handled. <b>And</b> if one brings wood <b>from a <i>karpef</i></b> used for storage, he may bring <b>even from the scattered</b> wood, as it is considered a guarded courtyard rather than a field, and one does not remove even scattered items from his mind if they are stored inside such an enclosure. The mishna explains: <b>What is a <i>karpef</i>?</b> It is <b>any</b> enclosure <b>that is near a city,</b> but if it is far from a city, it is considered a field; this is <b>the statement of Rabbi Yehuda. Rabbi Yosei says: Any</b> fenced place <b>into which one</b> can <b>enter</b> only <b>with a key</b> is a <i>karpef</i>, <b>even</b> if it is located at a distance from a city, provided that it is <b>within the Shabbat limit.</b>",
+            "<b>One may not chop wood</b> on a Festival <b>neither from beams</b> intended for construction <b>nor from a beam that broke on a Festival,</b> although it no longer serves any purpose. <b>And one may not chop</b> wood on a Festival, <b>neither with an ax, nor with a saw, nor with a sickle,</b> as these are clearly craftsman’s tools used on weekdays. <b>Rather, one may</b> chop only <b>with a cleaver.</b> Using this tool differs greatly from the weekday manner in which wood is chopped.  If there is <b>a house that is filled with produce</b> and locked on all sides, <b>and a hole formed</b> in one of its walls or its roof, <b>one may remove</b> produce <b>through the place of the hole.</b> The produce is not considered <i>muktze</i>, even though one cannot reach it without the existence of the hole. <b>Rabbi Meir says: One may even make a hole <i>ab initio</i> and take</b> produce through that opening.",
+            "On a Festival, <b>one may not hollow out</b> a piece of clay to form <b>a lamp</b> into which he will place oil and a wick <b>because he</b> thereby <b>creates a vessel. And</b> similarly, <b>one may not produce charcoal</b> at all <b>on a Festival</b> because this is not labor for sustenance. <b>And</b> similarly, <b>one may not cut the wick,</b> as this is considered mending a vessel. <b>Rabbi Yehuda says:</b> If one requires a wick of a particular length, <b>he may cut it</b> by burning it <b>in a fire</b> but not by cutting it with a knife.",
+            "<b>One may not break earthenware</b> on a Festival. <b>And one may not cut paper in order to roast salted</b> fish <b>on it.</b> Earthenware shards or pieces of paper that have been soaked in water were placed on the metal surface or in the oven in which the fish was roasted, so that it would not be burned by the heat. <b>And one may not sweep out</b> anything that has fallen into <b>an oven or stove</b> that interferes with the baking, such as plaster. <b>But one may press down</b> and flatten any accumulated dust and ashes at the bottom of the oven, which might prevent it from lighting properly. <b>And one may not draw two barrels together</b> in order <b>to place a pot on them,</b> so that its contents will be cooked by a fire lit between the barrels. <b>And one may not prop a pot</b> that does not stand straight <b>with a piece of wood,</b> in order to prevent it from falling. <b>And similarly, with a door. And one may not lead an animal with a stick</b> in the public domain <b>on a Festival; and Rabbi Elazar, son of Rabbi Shimon, permits</b> it. ",
+            "<b>Rabbi Eliezer says:</b> On a Festival, <b>a person may remove a sliver</b> from a pile of straw or from similar material <b>that is before him, in order to clean with it</b> between <b>his teeth. And he may collect</b> straw <b>from a courtyard and kindle</b> it, <b>for anything in a courtyard is</b> considered <b>prepared</b> for all purposes. <b>The Rabbis say: He may collect</b> these materials only <b>from</b> things placed <b>before him</b> in his house, as they are certainly prepared for all uses, <b>and kindle</b> them. With regard to objects lying in his courtyard, however, as their collection takes great effort, he certainly did not have them in mind the day before, and they are therefore <i>muktze</i>.",
+            "The mishna states a different <i>halakha</i>: <b>One may not produce fire, neither from wood,</b> by rubbing one piece against another; <b>nor from stones</b> knocked against each other; <b>nor from</b> hot <b>dirt; nor from tiles</b> struck against each other; <b>nor from water</b> placed in round, glass vessels, which produces fire by focusing the rays of the sun. <b>And</b> similarly, <b>one may not whiten tiles</b> with a burning-hot heat in order <b>to roast upon them</b> afterward. <b>And Rabbi Eliezer further stated</b> the following leniency: <b>A person may stand over</b> objects in <b>storage,</b> such as produce that he has for some reason previously set aside from use, <b>on Shabbat eve during the Sabbatical Year,</b> during which no tithes are separated, which means one may take fruit on the following day without the need for any corrective measure, <b>and say: From here,</b> from these fruits, <b>I will eat tomorrow. And the Rabbis say:</b> He may not eat <b>unless he marks</b> the pile of fruit the day before <b>and</b> explicitly <b>says: From here to there</b> I will take."
+        ],
+        [
+            "<b>One may lower produce,</b> which had been laid out on a roof to dry, into the house <b>through a skylight on a Festival,</b> in order to prevent it from becoming ruined in the rain. Although it is a strenuous activity, it is permitted do to so on a Festival in order to prevent a financial loss; <b>however,</b> one may <b>not</b> do so <b>on Shabbat. And one may cover produce</b> inside a building <b>with cloths</b> to prevent damage <b>due to a leak</b> in the ceiling over it, <b>and similarly</b> one may cover <b>jugs of wine and jugs of oil</b> for the same reason. <b>And one may place a vessel beneath a leak</b> in order to catch the water <b>on Shabbat,</b> to prevent it from dirtying the house.",
+            "<b>Any act for which one is liable due to a rabbinic decree</b> made to enhance the character of Shabbat as a day of <b>rest [<i>shevut</i>];</b> or if it is notable <b>because it is optional,</b> i.e., it involves an aspect of a mitzva but is not a complete mitzva; or if it is notable <b>because it is</b> a full-fledged <b>mitzva,</b> if it is prohibited <b>on Shabbat, one is liable for it on a Festival</b> as well. <b>And these are</b> the acts prohibited by the Sages <b>as <i>shevut</i>: One may not climb a tree</b> on Shabbat, <b>nor ride on an animal, nor swim in the water, nor clap</b> his hands together, <b>nor clap</b> his hand on the <b>thigh, nor dance.</b> <b>And the following</b> are acts that are prohibited on Shabbat and are notable <b>because they are optional,</b> i.e., which involve an aspect of a mitzva but are not complete mitzvot: <b>One may not judge, nor betroth</b> a woman, <b>nor perform <i>ḥalitza</i>,</b> which is done in lieu of levirate marriage, <b>nor perform levirate marriage.</b> <b>And the following</b> are prohibited on Shabbat despite the fact that they are notable <b>because of the</b> full-fledged <b>mitzva</b> involved in them: <b>One may not consecrate, nor take a valuation vow</b> (see Leviticus 27), <b>nor consecrate</b> objects for use by the priests or the Temple, <b>nor separate <i>teruma</i> and tithes</b> from produce. The Sages <b>spoke</b> of <b>all these</b> acts being prohibited even <b>with regard to a Festival; all the more so</b> are they prohibited <b>on Shabbat.</b> The general principle is: <b>There is no</b> difference <b>between a Festival and Shabbat, except for</b> work involving preparation of <b>food alone,</b> which is permitted on a Festival but prohibited on Shabbat.",
+            "The status of <b>animals and vessels</b> on Festivals <b>is as the feet of</b> their <b>owner,</b> meaning that one’s animals and vessels are governed by his own travel limitations on Shabbat and Festivals. In the case of <b>one who delivers his animal to his son or to a shepherd</b> before the Festival to care for it, <b>these are as the feet of the owner,</b> rather than those of the son or the shepherd. <b>Vessels that</b> have been inherited by several brothers and have not been divided among them but are still owned jointly, if they <b>are designated for</b> the use of <b>one of the brothers in the house</b> and the other brothers have no part in them, <b>these are as his feet,</b> and they are subject to his travel limitations. <b>And</b> as for those <b>that are not designated</b> for any particular brother, <b>these are as a place where</b> they <b>may</b> all <b>go.</b> They are limited by the travel limitations of every one of the brothers, as when one brother made a joining of Shabbat boundaries [<i>eiruv teḥumin</i>] and the others did not.",
+            "<b>One who borrows a vessel from another on the eve of a Festival,</b> it is <b>as the feet of the borrower</b> rather than the owner, as when the Festival began the vessel established its place of rest in possession of the borrower. However, if he borrowed it <b>on the Festival</b> itself, it is <b>as the feet of the lender,</b> since at the start of the Festival its place of rest was established in the possession of its owner. <b>And similarly, a woman who borrowed spices from another</b> to put in a dish, <b>or water and salt</b> to put in <b>her dough, these</b> foods, i.e., the dish and the dough, which contain ingredients belonging to both parties, <b>are as the feet of both of them;</b> they are limited by the travel limitations of both parties. <b>Rabbi Yehuda exempts</b> one from travel limitations <b>in the</b> case of <b>water, because it</b> has <b>no substance</b> in the mixture and therefore is not considered connected to the original owner.",
+            "<b>A coal</b> that one borrowed from another on the Festival is <b>as the feet of the owner,</b> and it may be carried on the Festival to any place where its owner may walk. Since it has substance, it is associated with its owner. <b>But a flame</b> that one lit from another’s flame may be taken <b>anywhere,</b> as it has no substance. This essential difference between a coal and a flame has additional halakhic ramifications: If one uses <b>a coal of consecrated property</b> for a non-consecrated purpose, he is liable for <b>misuse</b> of consecrated property, since it has substance. <b>But</b> if one uses a consecrated <b>flame,</b> although according to rabbinic law <b>one may not</b> derive <b>benefit</b> from it <i>ab initio</i>, if one did benefit from it, <b>he is not</b> liable for <b>misuse,</b> since it does not have substance. Similarly, <b>one who takes out a coal</b> from a private domain <b>to the public domain</b> on Shabbat is <b>liable</b> for the prohibited labor of carrying, but one who takes out <b>a flame is exempt.</b> With regard to <b>a cistern of an individual,</b> water drawn from it <b>is as the feet of the individual</b> who owns the cistern, and the water may be carried only to those places where its owner is permitted to walk. <b>And</b> water drawn from a cistern belonging jointly to all <b>the people</b> dwelling in <b>a particular town is as the feet of the people of that town. And</b> water drawn from a cistern <b>of those who come up</b> to Eretz Yisrael <b>from Babylonia,</b> i.e., a public cistern, is <b>as the feet of whoever fills</b> his vessel with its water; the water has no defined boundary of its own since it is made available to all.",
+            "With regard to <b>one who had produce in a different city</b> beyond the Shabbat limit, <b>and the residents of that city</b> where the produce was located joined the Shabbat boundaries, enabling them to reach the owner’s home on the Festival,and they wish <b>to bring him some of his produce, they may not bring</b> it <b>to him.</b> His produce is as his feet; since it is outside of his Shabbat limit, it may not be taken from its place. <b>However, if</b> the owner <b>placed an <i>eiruv</i></b> to enable travel to that city, the legal status of <b>his produce is like his</b> status with regard to the Shabbat limit. People from that city who also placed an <i>eiruv</i> may bring the produce to him, since he himself may walk to the produce and take it.",
+            "With regard to <b>one who invited guests to</b> visit <b>him</b> from a town beyond his Shabbat limit, and they joined the Shabbat boundaries to enable them to reach his house, <b>they may not carry in their hands</b> back to their town any <b>portions</b> they received from him as gifts. These portions are as the feet of the host, since they belonged to him on the eve of the Festival. This is true <b>unless he transferred ownership of their portions to them on the eve of the Festival,</b> in which case the gifts may be carried wherever the recipients may walk. On a Festival <b>one may not water or slaughter desert</b> animals, which graze mainly outside the town, as they are considered <i>muktze</i>. <b>However, one may water and slaughter domestic</b> animals. The mishna elaborates: <b>These are</b> considered <b>domestic</b> animals: Those <b>that sleep in the city</b> at night. <b>Desert</b> animals are those <b>that sleep in the pasture</b> and come into town only rarely."
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה ביצה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr].json

@@ -0,0 +1,65 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "La Megila (rouleau du récit d’Esther) est lue tantôt le 11 Adar, tantôt le 12, ou le 13, ou le 14, ou le 15, sans dépasser toutefois ces 2 limites extrêmes. Les villes entourées de murs depuis le temps de Josué, fils de Noun, font cette lecture le 15; les autres grandes villes et villages la lisent le 14; enfin il arrive à de petites localités d’avancer cette lecture au 11, ou 12, ou 13.",
+            "La variation des jours pour cette lecture tient aux causes suivantes: Si Purim est un lundi, les habitants des bourgs et des grandes villes liront le rouleau d’Esther le même jour (le 14), et ceux des villes fortifiées le lendemain (le 15). Si le 14 est un mardi ou mercredi, les villageois l’avanceront au lundi, jour de réunion synagogale (pour ne pas les déranger à nouveau); ceux des grandes villes liront le même jour, et ceux des villes fortifiées le lendemain. Si le 14 est un jeudi, les villageois et les citadins feront la lecture le même jour, et les gens des places fortifiées le lendemain. Si c’est un vendredi, les villageois l’avancent au jour de réunion (jeudi); ceux des villes ou des places fortes liront le même jour. Si c’est un samedi, les villageois et les citadins l’avancent au jeudi, et les habitants des places fortes attendent au lendemain.",
+            "On appelle grandes villes<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dans les éditions de Venise, c'est ici le commencement du 6.</i> toutes celles où il y a dix personnes ne s’adonnant pas aux travaux manuels (et ayant des fonctions officielles en vue du culte); s’il y a en moins, c’est un village. Au sujet de ces époques de lecture, on a prescrit de les avancer (en cas de déplacement), non de les reculer; mais pour l’époque de l’offre du bois des prêtres, ou le jeûne du 9 Ab, ou le sacrifice d’une fête, ou une convocation de tout le peuple, on reculera au lieu d’avancer. Quoiqu’il arrive parfois d’avancer le jour de la lecture, au lieu de l’ajourner, il sera permis en ces jours (supplémentaires) de se livrer au deuil, ou de jeûner, et de faire les distributions aux pauvres. Enfin, dit R. Juda, on l’avancera aux jours de réunion synagogale du lundi ou du jeudi, dans les localités où l’on se réunit déjà pour lire une section de la Loi; mais là où ce n’est pas l’usage, on fera la lecture au jour fixe (le 14 ou le 15).",
+            "",
+            "Il n’y a d’autre distinction entre le jour de la fête et le Shabat que ce qui touche à la consommation. La différence entre le repos shabatique et la solennité du grand pardon consiste en ce que la transgression volontaire du premier entraîne la peine capitale infligée par le tribunal des hommes; tandis que pour la transgression de l’autre, il y a la pénalité du retranchement (par voie céleste). –<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> \"\"\" La Guemara sur ce se compose de 3 morceaux déjà traduits: 1º Betsa, 3, 8, ci-dessus, p. 126; 2º ib., 5, 2, p. 136; enfin 3º (Terumot 7, 1), fin.\"\"\"</i>",
+            "Entre celui qui s’interdit par vœu de tirer aucune jouissance de son prochain et celui qui s’interdit seulement de rien manger de chez lui, il y a cette différence qu’au premier il est même défendu d’entrer chez son prochain, ou d’emprunter des ustensiles, même s’ils ne servent pas à la consommation. Entre les objets offerts par vœu et ceux par engagement, il y a une distinction: des premiers on est responsable au cas où les animaux offerts à ce titre sont morts ou ont été volés; des autres, on ne l’est pas.",
+            "Entre, l’homme atteint de gonorrhée qui observe deux écoulements et celui qui en a observé trois, il n’y a qu’une différence, l’obligation pour ce dernier d’offrir un sacrifice lors de sa guérison. Entre le lépreux enfermé 7 jours (Lv 13, 26), et celui qui après ce temps est définitivement déclaré impur (ib. 27), la différence consiste en ce que ce dernier devra être complètement dépouillé de ses effets, il faudra les découdre (ou déchirer), lui raser la barbe, et plus tard offrir deux oiseaux<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> V. (Kelim 1, 5).</i>.",
+            "",
+            "Entre le pontife oint par l’huile, d’onction et celui qui l’est par un surcroît de vêtements officiels (depuis la disparition de cette huile sous le roi Josias), la différence consiste en ce que le premier seul (s’il a énoncé une doctrine erronée) est tenu d’offrir en expiation un taureau pour la communauté. Entre le pontife en exercice et celui qui l’a remplacé provisoirement, la distinction consiste en ce que le 1er offre le taureau du grand-pardon et la dîme d’épha.",
+            "Entre un grand autel communal<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Avant l'existence du Temple, on sacrifiait partout.</i> et un petit (particulier), il n’y a de différence que pour le sacrifice pascal. En règle générale, tout ce qui est dû par vœu ou par engagement est offert même sur un petit autel, non les autres sacrifices qui ne sont pas le résultat d’un vœu ou d’un engagement.",
+            "Entre l’autel de Silo et le Temple de Jérusalem, il y a cette différence qu’à Silo il est permis de consommer les saintetés secondaires et la 2e dîme en tout lieu d’où l’autel de Silo apparaît, tandis qu’à Jérusalem on a pour limite l’enceinte de la capitale. Dans l’un et l’autre, on mangera les saintetés supérieures au parvis intérieur. Ce qui est consacré par Silo devient libéré plus tard (à la destruction de cet autel); mais ce qui est sacré à Jérusalem n’est plus jamais libéré (après la destruction du Temple)."
+        ],
+        [
+            "Si on lit la Megila (récit d’Esther) à rebours, le devoir n’est pas accompli, ni si la lecture a été faite par cœur, ou en une version chaldéénne, ou une langue quelconque; mais à ceux qui parlent une langue étrangère il est permis de faire cette lecture dans cette langue. L’étranger qui a entendu cette lecture faite sur le texte hébreu (qu’il ne comprend pas) a rempli son devoir.",
+            "Si l’on a lu le récit d’Esther en s’interrompant parfois, ou en s’assoupissant, le devoir est pourtant rempli; si on l’écrit, ou l’explique, ou le corrige, le devoir est aussi considéré comme rempli, si l’on a soin de s’y appliquer à cet effet; au cas contraire, c’est insuffisant. Si pour l’écrire on a employé de la couleur végétale<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Oropimento, ou orpiment, dit le commentaire.</i>, ou du carmin, ou du rouge (gummi)<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> \"\"\" Pour ce mot, le comment. de Maïmonide a Zâdj, au lieu de l'avoir pour le suivant (=vitriol), comme au (Shabat 12, 4) (t. 4, p. 142 et n.); le comment. a: vidriolo.\"\"\"</i>, ou du vitriol calcanqon sur du papier<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Maïmonide rend le mot 229 (=229), papier, par le persan 229, pour lequel le ms. H, 328 de la B. N. a 229, et les éditions un mot encore plus corrompu 229.</i>, ou sur du vélin, difqera imparfaitement tanné, le devoir n’est pas considéré comme rempli; il est indispensable d’employer l’écriture carrée, des bandes de parchemin, et de l’encre.",
+            "Si l’habitant d’une ville s’est rendu dans une place forte, ou si au contraire un habitant de cette dernière s’est rendu dans une ville, au cas où l’on compte rentrer dans sa localité habituelle, on adoptera l’usage de cette dernière pour la lecture officielle; au cas contraire, on lit avec les habitants de la ville où l’on se trouve. Quelle partie de la Megila faut-il lire pour que le devoir soit rempli? R. Méir prescrit de lire le tout; R. Juda exige de lire à partir des mots un juif (Est 2, 5); R. Yossé exige un peu plus, à partir des mots: après ces faits (ib. 1).",
+            "Tous sont aptes à lire la Megila, sauf un sourd, ou un idiot, ou un enfant; R. Juda autorise l’enfant à cet effet. On ne lira la Megila, on ne circoncira, on ne prendra de bain légal, on ne fera l’aspersion purifiante, et de même la femme observant chaque jour son état de pureté (menstruata) ne se baignera qu’après le lever du soleil; cependant, tous ces actes sont valables s’ils ont été accomplis dès l’aurore.",
+            "Toute la journée est valable pour lire la Megila, ou le Hallel (psaumes spéciaux), ou pour sonner du Shofar, ou prendre le loulab, ou dire la prère de moussaf (additionnelle, des fêtes), ou offrir le sacrifice des victimes additionnelles, ou dire la confession qui accompagne les taureaux d’expiation, ou la confession en offrant la 2e dîme, ou celle du grand pardon, ou l’imposition des mains, ou l’égorgement, ou la présentation en agitant, ou l’apport simple, ou la prise d’une pincée de farine, ou l’encensement, ou l’action de tordre le cou (d’un oiseau), ou la réception (du sang d’une victime), ou l’aspersion, ou l’acte de faire boire une femme soupçonnée d’adultère, ou celui de briser la nuque d’une génisse (en cas d’assassinat), ou la purification d’un lépreux guéri.",
+            "Toute la nuit, il est permis de cueillir la gerbe d’omer (prémice de la moisson), ou faire fumer à l’autel les graisses et membres à brûler des offrandes. En règle générale, tout précepte à accomplir le jour pourra l’être toute la journée, et ce que l’on doit faire la nuit pourra être exécuté toute la nuit."
+        ],
+        [
+            "Si des habitants ont cédé la place publique de la ville (où l’on prie à certains jeûnes), on achètera une synagogue avec l’argent de la vente. Pour une synagogue vendue, on achètera une estrade d’office<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> On ne fera des échanges qu'à un degré supérieur de sainteté.</i>; pour une estrade vendue, on se procurera des manteaux de la Loi; contre la vente de ces objets, on acquerra des rouleaux bibliques; contre la vente de ceux-ci, on achètera des rouleaux du Pentateuque. Mais à l’inverse, contre la vente d’un rouleau du Pentateuque, on ne devra pas acheter de rouleaux bibliques (moindres); contre ceux-ci, on n’achètera pas de manteaux de la Loi; contre ceux-ci, on n’achètera pas d’estrade; contre celle-ci, on n’achètera pas de synagogue; et enfin contre celle-ci, on n’acquerra pas la place publique de ville. De même, si en cas d’échange il y a un reliquat, on ne l’emploiera pas à acquérir une sainteté de moindre degré. Il n’est pas permis de vendre une propriété communale à un particulier; ce serait la faire déchoir de son degré de sainteté, selon l’avis de R. Méir. S’il en était ainsi, dirent les autres sages, on ne pourrait pas non plus changer de résidence d’une grande ville dans une petite.",
+            "Il n’est pas permis de vendre une synagogue (bien communal) à un particulier, sauf en formulant la condition de pouvoir reprendre ce bien à volonté, tel est l’avis de R. Meir; les autres sages permettent de la vendre définitivement, à l’exclusion de 4 destinations: le bain, la tannerie, le bain légal, le lavoir; selon R. Juda, on pourra la vendre à titre de cour, et l’acquéreur en fera tout ce qu’il voudra.",
+            "R. Juda dit encore: dans une synagogue ruinée, on ne prononcera pas d’oraison funèbre, on ne tendra pas de corde (dans un but peu convenable), on ne posera pas de pièges, on ne mettra pas sur son toit des fruits à sécher, on n’en fera pas un passage, compendiaria (via) comme il est dit (Lv 26, 31): Je dévasterai vos sanctuaires; ainsi, même ruinés, ce seront des saintetés; si des herbes y ont poussé, on ne les arrachera pas, afin que l’âme s’afflige de ce spectacle.",
+            "Lorsque la néoménie d’Adar survient un samedi, on lira officiellement ce jour la section des sicles offerts au Temple (Ex 30, 11-16); si elle survient au milieu de la semaine, on avancera cette lecture au samedi précédent, puis aura lieu une interruption (de façon à lire la section d’Amalek (Dt 25, 17-19) juste au samedi qui précède Purim). Le 2e samedi (des quatre avant Pâques), on lira Zakhor (le souvenir d’Amalek); le 3e, le chapitre de la vache rousse (Nb 19,1); le 4e, le chapitre de la Pâque (Ex 12, 1): ce mois est pour vous, etc. A partir du 5e samedi, on reprend l’ordre habituel<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> \"\"\" Pour les Haftarôth, dit le comment. Pné-Mosché; car, pendant ces 4 samedis, on lit une haftarah spéciale.\"\"\"</i>. A toute fête, on interrompt l’ordre biblique des sections pour lire la partie spéciale à ces solennités, p. ex. aux jours de néoménie, de Hanuka, de Purim, ainsi qu’aux jours de jeûne, et pour la lecture faite par les représentants israélites des sections de service au Temple, comme au jour du grand-pardon.",
+            "A Pâques, on lit la section du Lévitique (Lv 22, 3), relative aux fêtes; à Pentecôte, la section des semaines (Dt 16, 9) et suiv.; au 1er jour du nouvel-an, le chap. du 7e mois (Lv 22, 23) et s; au grand-pardon, le ch. 16; au 1er jour de la fête des tentes, le chapitre des fêtes (ib. 23), et aux jours suivants de cette fête, les détails des sacrifices de ce jour (Nb 29).–<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Suit un passage traduit (Berakhot 4, 1) (t, 1, pp. 77-79).</i>.",
+            "A la fête de Hanuka (des Macchabées), on lira le chapitre des chefs (Nb 7, 1); à Purim, la section Amalek vint (Ex 17, 8-17); aux néoménies, les versets et au commencement de vos mois (Nb 28, 11-15); les sections hebdomadaires des simples Israélites (n’allant pas au Temple) lisent le chapitre de la création (Gn 1, 1); aux jours de jeûne, les chap. des bénédictions et malédictions (Lv 26, 1); au milieu de la lecture des malédictions, on ne s’interrompra pas, et elles seront lues par une seule personne; le lundi et le jeudi, ainsi que le samedi à vêpres, on lira comme d’ordinaire (le commencement de la péricope hebdomadaire), sans tenir compte des interruptions qui ont eu lieu le samedi pour une cause particulière; car il est dit (ib. 23, 44): Moïse énonça les fêtes de l’Eternel aux enfants d’Israël; il insiste sur cette attribution, afin d’indiquer que c’est un devoir religieux pour chacun de lire officiellement la section des diverses fêtes en leur temps."
+        ],
+        [
+            "En lisant la Megila, on peut s’asseoir ou être debout, et le devoir est rempli si elle a été lue par une personne, ou par deux. Dans certaines localités, il est d’usage<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. (Suka 3, 11).</i> de dire la bénédiction (à la suite); dans d’autres, ce n’est pas l’usage. Le lundi, le jeudi, ou le samedi à vêpres, on appelle trois personnes à lire dans la Loi, ni plus, ni moins, sans ajouter une lecture complémentaire prise dans les prophéties, ou haftarah. Celui qui commence la lecture dit la prière initiale, et celui qui l’achève récite une formule finale.",
+            "Aux jours de néoménie ou de demi-fête, on fait. lire 4 personnes la Loi, ni plus ni moins, sans ajouter une haftarah tirée des Prophètes. Celui qui commence la lecture dit la prière initiale, et celui qui l’achève récite une formule finale –<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> La Guemara de ce est traduite (Taanit 4, 3), ci-dessus, p. 181.</i>. En règle générale, chaque fois qu’il y a un moussaf (prière additionnelle représentant un sacrifice) sans que ce soit un jour de grande fête, on fait lire 4 personnes; au jour de fête, on appellera 5; au jour du grand pardon, 6; le samedi, 7; pas moins, mais on peut ajouter à ce nombre en ces jours solennels, et de plus on dira une haftarah tirée des Prophètes. Celui qui commence la lecture et celui qui l’achève disent, l’un la formule initiale, l’autre la finale.",
+            "Pour moins de dix personnes arrivant en retard à l’office de la synagogue, on ne reprendra pas la section de bénédiction servant de préambule au shema, on ne se rendra pas à l’estrade pour officier en public (mais isolément); les prêtres n’étendront pas à nouveau les mains pour la bénédiction sacerdotale, on ne relira pas la Loi en Public, ni la haftarah tirée des Prophètes; à moins de dix on ne fera pas la cérémonie de s’asseoir et de se lever pendant le transport d’un défunt, on ne dira pas la bénédiction des affligés, ni celle des fiancés; on n’adressera pas l’avis de dire en commun la prière du repas par le nom divin; pour l’échange des terres, il faudra sur dix personnes au moins un prêtre, ainsi qu’à l’égard d’un homme à racheter (s’il s’était consacré).",
+            "Celui qui fait la lecture officielle de la loi ne devra pas lire moins de 3 versets et ne pas lire à l’interprète plus d’un verset à la fois; mais de la section des prophètes on peut lire jusqu’à 3 versets (c’est moins grave si l’interprète commet une erreur de mémoire). Si 3 versets qui se suivent forment 3 chapitres distincts, on les lira séparément. On peut sauter d’un passage l’autre en lisant dans les Prophètes. non en lisant dans la Loi; toutefois, l’interruption ne sera pas plus longue que l’interprète n’a mis de temps à traduire (sans faire attendre le public pour reprendre la lecture).",
+            "Celui qui est à même de lire la haftarah tirée des prophètes pourra réciter la section de bénédiction qui sert de préambule au shema (en cas de retard à l’office); il pourra passer à l’estrade pour officier, étendre mains pour la bénédiction sacerdotale; si c’est un enfant son père ou son maître officieront pour lui.",
+            "L’enfant peut faire la lecture officielle de la Loi, la traduire au publie, mais non réciter le préambule du shema, ni officier, ni se charger de dire la bénédiction sacerdotale. Un homme couvert de haillons peut réciter le préambule du shema et servir d’interprète, mais non faire la lecture officielle de la Loi, ni officier à l’estrade, ni étendre la main pour la bénédiction sacerdotale. L’aveugle peut aussi réciter le préambule du shema et faire office d’interprète; selon R. Juda, c’est interdit à l’aveugle de naissance, qui n’a jamais vu de lumière (ce qui est le sujet de cette bénédiction).",
+            "Un prêtre qui a des défauts aux mains ne pourra pas les étendre pour la bénédiction sacerdotale. Il en sera de même, dit R. Juda, si ses mains sont teintes de la couleur jacinthe,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Maïmonide rend ce terme par 252 et 252, crocus, Indicum (du persan 252), pour lequel les éditions ont, par corruption, le mot 252. V. (Sheviit 3, 1), et (Shabat 9, 5).</i>, car le peuple les regarde et en serait choqué –<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La Guemara de ce est traduite (Taanit 4, 1), commencement, p. 176.</i>",
+            "Celui qui déclare ne plus vouloir officier en habits de couleur ne devra pas non plus officier en blanc (de crainte d’idées hétérodoxes); et s’il déclare ne pas vouloir officier en sandales, il n’officiera pas non plus même les pieds nus. On ne doit pas avoir les phylactères arrondis; c’est dangereux si l’on se cogne à la tête (on pourrait se blesser), et de plus ce n’est pas la forme prescrite (mais carrée). Les placer au bas du front (au lieu du sommet) et sur la paume (au lieu du bras), c’est commettre un acte d’hérésie (de suivre les termes du texte biblique, au lieu de tenir compte des prescriptions rabbiniques); les couvrir d’or, ou les mettre sur la manche agcalh de son vêtement, est un acte hétérodoxe (presque d’hérésie).",
+            "Si un officiant dit: “les bons te béniront”, c’est une formule hérétiques<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Il trahit une tendance sectaire, vers le christianisme, ajoute M. Derenhourg, ibid., p. 355, entre ( ).</i>. Celui qui dit “que ta miséricorde atteigne le nid de l’oiseau”, ou “que ton nom soit mentionné en bien” (ou: sur le bien), ou encore “nous te remercions, nous te remercions” (2 fois), sera réduit au silence<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cf. J. (Berakhot 5, 3).</i>, ainsi que celui qui modifie<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> \"\"\" M. Perles, Revue des études juives, 3, 111; 4, 161, traduit: Si quelqu'un explique ces prescriptions (non. littéralement, mais au figuré), on le force à se taire. Cf. Fränkel, Monatschrift, 18, 1869, pp. 313-5.\"\"\"</i> le texte (la personne) du chapitre des mariages prohibés (Lv 18, 7). On fait taire<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Nous suivons le sens adopté par Geiger, dans sa Zeitschrift, 1869, t. 7, pp. 167-170.</i>, en l’apostrophant, celui qui faisant la lecture officielle de la Loi (qui suit le texte hébreu, puis la version chaldéenne) dit (Lv 18, 21):Et de ta semence tu ne donneras pas à faire passer (engendrer) en une araméenne (non-juive).",
+            "On lit l’histoire de Ruben (Gn 35, 22), sans la traduire<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> V. Brüll, Beth-Talmud, 1881, no 2.</i>; l’histoire de Tamar (ib. 38) sera lue et traduite, ainsi que le récit du 1er veau d’or (Ex 32); mais le 2e récit ce sujet (la fin) sera lu, non traduit. La bénédiction sacerdotale (Nb 6, 24-27) et l’histoire de David et Amnon (2S 3) seront lues, mais non traduites."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,67 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "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 מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "The Megillah is read on the eleventh, the twelfth, the thirteenth, the fourteenth, and the fifteenth [of Adar], never earlier and never later. Cities which have been walled since the days of Joshua ben Nun read on the fifteenth; villages and large towns read on the fourteenth, Except that villages move the reading up to the day of gathering.",
+            "How so? If the fourteenth [of Adar] falls on Monday, the villages and large towns read on that day and the walled places on the next day. If it falls on Tuesday or on Wednesday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled places on the next day. If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day. If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day. If it falls on Shabbat, the villages and large towns move the reading up to the day of gathering, and the walled places read on the next day. If it falls on Sunday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled cities on the day following.",
+            "What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.",
+            "If they read the Megillah during the first Adar and the year was intercalated (a month was added), it is read again in the second Adar. There is no difference between the first Adar and the second Adar except the reading of the Megillah and the giving of gifts to the poor.",
+            "There is no difference between Shabbat and Yom Tov except the preparation of food. There is no difference between Shabbat and Yom HaKippurim except that the deliberate violation of the one is punished by a human court and the deliberate violation of the other by karet.",
+            "There is no difference between one who is prohibited by vow from benefiting from his fellow and one who is prohibited by vow from [benefiting from] his food, except in the matter of setting foot [on his property] and of vessels which are not used for [preparing] food. There is no difference between vowed offerings and freewill-offerings except that he is responsible for vowed offering but not responsible for freewill-offerings.",
+            "There is no difference between a zav who sees [genital discharge] twice and one who sees three, except the sacrifice. There is no difference between a metzora who is under observation and one declared to be a definite metzora except the disheveling of hair and tearing the clothes. There is no difference between a metzora who has been declared clean after being under observation and one who has been declared clean after having been a definite metzorah except shaving and [sacrificing] the birds.",
+            "There is no difference between scrolls [of the Tanakh] and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian. Rabban Shimon ben Gamaliel says that scrolls [of the Tanakh] were permitted [by the sages] to be written only in Greek.",
+            "There is no difference between a priest anointed with the oil of anointment and one who [only] wears the additional garments except for the bull which is offered for the [unwitting transgression of] any of the commandments. There is no difference between a serving [high] priest and one whose time has passed except the bull of Yom HaKippurim and the tenth of the ephah.",
+            "There is no difference between a great altar and a small altar except for the pesach offering. This is the general principle: any animal which can be brought as a vow-offering or a freewill offering may be brought on a [small] altar, any animal which is not the object of a vow or a freewill-offering may not be brought on a [small] altar.",
+            "There is no difference between Shiloh and Jerusalem except that in Shiloh sacrifices of lesser sanctity and second tithe could be eaten anywhere within sight [of the town], whereas in Jerusalem [they had to be eaten] within the walls. In both places the most holy sacrifices were eaten within the curtains. After the sanctification of Shiloh there is permission [for altars], but after the sanctification of Jerusalem there is no such permission."
+        ],
+        [
+            "If one reads the Megillah out of order, he has not fulfilled his obligation. If he reads it by heart, if he reads it in a translation [targum], or in any other language, he has not fulfilled his obligation. But they may read it to those who do not understand Hebrew in a language other than Hebrew. One who doesn’t understand Hebrew who heard it in Assyrian [Hebrew], has fulfilled his obligation.",
+            "If one reads it with breaks, or naps [in between readings], he has fulfilled his obligation. If he was copying it, explaining it or correcting [a scroll of Esther], if he directed his heart, he has fulfilled his obligation, but if not, he has not fulfilled his obligation. If it was written with arsenic, with red chalk, with gum or with sulfate of copper, or on paper or on scratch paper, he has not fulfilled his obligation, unless it is written in Assyrian on parchment and in ink.",
+            "A resident of a town who has gone to a walled city or a resident of a walled city who has gone to a town, if he is to return to his own place he reads according to the rule of his own place, and if not reads with them. From where does a man read the Megillah and thereby fulfill his obligation? Rabbi Meir says: all of it. Rabbi Judah says: from “There was a Jew” (Esther 2:5). Rabbi Yose says: from “After these things” (Esther 3:1).",
+            "All are qualified to read the Megillah except a deaf person, an idiot and a minor. Rabbi Judah qualifies a minor. They do not read the Megillah, nor circumcise, nor go to the mikveh, nor sprinkling [purificatory waters], and similarly a woman keeping day for day should not take a ritual bath until the sun has risen. But if any of these things is done after dawn, it is valid.",
+            "The whole day is a valid time for reading the Megillah; reciting Hallel; for the blowing of the shofar; for taking up the lulav; for the Musaf prayer; for Musaf sacrifices; for confession over the oxen; for the confession over the tithe; for the confession of sins on Yom HaKippurim; for laying on of hands; for slaughtering [the sacrifices]; for waving [them]; for bringing near [the vessel with the minhah-offering to the altar]; for taking a handful; for placing it on the fire; for pinching off [the head of a bird-offering]; for receiving the blood [in a vessel]; for sprinkling [the blood on the altar]; for making the sotah drink [the bitter waters]; for breaking the neck of the heifer; and for purifying the metzora.",
+            "The whole night is valid for reaping the Omer and for burning fat and limbs [on the altar]. This is the general principle: any matter whose commandment is during the day, is valid all day and any matter whose commandment is at night is valid all night."
+        ],
+        [
+            "Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one.",
+            "They may not sell a synagogue except with the stipulation that it may be bought back whenever they want, the words of Rabbi Meir. But the sages say: they may sell it in perpetuity, except for four purposes for it to become one of four things: a bathhouse, a tannery, a ritual bath, or a urinal. Rabbi Judah says: they may sell it to be a courtyard, and the purchaser may do what he likes with it.",
+            "Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy.",
+            "If Rosh Hodesh Adar falls on Shabbat the portion of shekalim is read [on that day]. If it falls in the middle of the week, it is read on the Shabbat before, and on the next Shabbat there is a break. On the second [of the special Shabbatot] they read “Zakhor;” On the third the portion of the red heifer; On the fourth “This month shall be for you;” On the fifth the regular order is resumed. They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim.",
+            "On Pesah we read from the portion of the festivals in Leviticus (Torat Kohanim) (Leviticus 23:4). On Shavuot, “Seven weeks” (Deuteronomy 16:9). On Rosh Hashanah “On the seventh day on the first of the month” (Leviticus 23:2. On Yom Hakippurim, “After the death” (Leviticus. On the first day of the Festival [of Sukkot] they read from the portion of the festivals in Leviticus, and on the other days of the Festival [of Sukkot] the [sections] on the offerings of the Festival.",
+            "On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time."
+        ],
+        [
+            "He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.",
+            "On Rosh Hodesh and on the intermediate days of festivals four read. They do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it. This is the general rule: on any day which has a musaf and is not a festival four read. On a festival five. On Yom Hakippurim six. On Shabbat seven; they may not decrease [from this number] but they may add [to it], and they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.",
+            "They do not recite the Shema responsively, And they do not pass before the ark; And they [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.",
+            "One who reads the Torah [in public] may not read less than three verses. And he should not read to the translator more than one verse [at a time], but [if reading from the book of a] prophet [he may read to him] three at a time. If the three verses constitute three separate paragraphs, he must read them [to the translator] one by one. They may skip [from place to place] in a prophet but not in the Torah. How far may he skip [in the prophet]? [Only] so far that the translator will not have stopped [before he finds his place].",
+            "The one who concludes with the haftarah also leads the responsive reading of the Shema and he passes before the ark and he lifts up his hands. If he is a child, his father or his teacher passes before the ark in his place.",
+            "A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands. A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands. A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema.",
+            "A priest whose hands are deformed should not lift up his hands [to say the priestly blessing]. Rabbi Judah says: also one whose hands are colored with woad or madder should not lift up his hands, because [this makes] the congregation look at him.",
+            "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.",
+            "If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.",
+            "The incident of Reuven is read but not translated. The story of Tamar is read and translated. The first part of the incident of the golden calf is both read and translated, but the second is read but not translated. The blessing of the priests, the stories of David and Amnon are not read or translated. They do not conclude with the portion of the chariot as a haftarah. But Rabbi Judah permits this. R. Eliezar says: they do not conclude with “Proclaim Jerusalem’s [abominations]” (Ezekiel as a haftarah."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/Sefaria Community Translation.json

@@ -0,0 +1,63 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "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 מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "The <i>Megillah</i> [Scroll of Esther] is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, [or] on the fifteenth [of Adar], not earlier and not later. Cities surrounded with walls from the days of Yehoshua son of Nun read it on the fifteenth [of Adar]. Villages and large cities read it on the fourteenth, but villages read in advance on the day of assembly.",
+            "How does it work?  If the fourteenth of the month fell on a Monday, villages and large cities read on that day, and those surrounded by a wall - on the next day.  If it fell on a Tuesday or a Wednesday - villages [read] in advance on the day of assembly, and large cities read on that day, and those surrounded by a wall - on the next day.  If it fell on a Thursday, villages and large cities read on that day, and those surrounded by a wall - on the next day. If it fell on the day before Shabbat - villages [read] in advance on the day of assembly, and large cities and cities surrounded by a wall read on that day.  If it fell on Shabbat, villages and large cities read in advance on the day of assembly, and those surrounded by a wall - on the next day.  If it fell after Shabbat, villages [read] in advance on the assembly day, and large cities read on that day, and cities surrounded by a wall - on the next day.",
+            "What kind of city is considered large? Any in which there are ten idle men. Any less than that, it is considered a village. Concerning these [laws, the rabbis] said: \"We may do so in advance but not delay.\" But the time of [delivery of] wood for the priests, and [the fast of] the 9th of Av, and the festival offering, and <i>hakhel</i> [the national gathering at the Temple on Sukkot after the Sabbatical year to hear the king read the Torah] may be delayed but not done in advance. And even though they said [in respect to the reading of the Megillah] that it may be done in advance, it is still permitted [before the fourteenth of Adar, even when the Megillah is read,] to eulogize, to fast, and to give gifts to the poor. Rabbi Yehudah said: In what situation [are these alternative dates valid]? In places where they in fact assemble on Monday and Thursday. But in a place where they do not assemble, neither on Monday nor on Thursday, they can only read it at its ordained time.",
+            "If the <i>Megillah</i> was read in first Adar, and the year was [subsequently] intercalated, we read it in second Adar. There is no difference between the first Adar and the second Adar except the reading of the <i>Megillah</i> and alms to the poor.",
+            "There is no difference between a festival day and Shabbat except <i>okhel nefesh</i> (the law allowing one to do certain types of food preparation on festivals). There is no difference between Shabbat and Yom Kippur except that the willful violation of [Shabbat] is [punishable] by man, and the willful violation of [Yom Kippur] is [punishable] by <i>karet</i> [Divinely imposed punishment consisting in severance from Heaven and/or the Jewish people].",
+            "There is no difference between one who disavows any benefit from his fellow and one who disavows [accepting] any food from him except setting foot [in his house] and [borrowing] vessels that are not used for <i>okhel nefesh</i>. There is no difference between vow-offerings and voluntary offerings except that one is obligated to fulfill his vow-offerings [regardless of whether the original animal can be brought], and one is not obligated to fulfill voluntary offerings [if the original animal cannot be brought].",
+            "There is no difference between a <i>zav</i> [a male who has certain types of atypical genital discharges, which render him impure] who has seen two sightings and one who has seen three except an offering. There is no difference between a [possible] <i>metzorah</i> [one rendered severely impure from an unsightly skin disease. Upon recovery and purification, he must bring offerings] who has been sequestered [in order to ascertain his status] and one who has been definitively declared a <i>metzorah</i> except rent clothes and unkempt hair. There is no difference between one who was declared pure after being sequestered [in order to ascertain his status] and one who was declared pure after being definitively declared [a <i>metzorah</i>] except shaving and [the offering of] birds.",
+            "There is no difference between <i>sefarim</i> [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls] and tefillin and <i>mezuzot</i> except that <i>sefarim</i> may be written in any language, while tefillin and <i>mezuzot</i> may only be written in <i>ashurit</i> [in the Hebrew language using a particular set of glyphs]. Rabban Shimon ben Gamliel says, \"Even concerning <i>sefarim</i>, they only permitted them to be written in Greek.\""
+        ],
+        [
+            "Any one who reads the Megillah in an irregular manner, does not acquit himself of his obligation; nor in case he reads it by heart, or translated in any language he does not understand; but it is lawful to read it to those who understand foreign languages, in that foreign language. One who speaks a foreign language, who has it read to him in Hebrew, will be released from his obligation.",
+            "Should any person read it so as to make long pauses between the parts, and slumber meanwhile, he will be released from his obligation. If any one should read the Megillah whilst writing, expounding, or correcting it, with intention of thereby becoming released from his obligation, he will have fulfilled it, but not if he had no such intention. If the Megillah was written with paint, ruddle, gum, vitriol black, on papyrus, or on rough vellum, the obligation is not properly fulfilled; but it must be written in Hebrew characters, on good parchment, and with ink.",
+            "If an inhabitant of an [open] town had gone to an [anciently] walled town, or one of [an anciently] walled town had gone to an [open] town; if he intend to return [when the Megillah is read] to his place, he shall read it at the same time they read it in his place; if not, he shall read it with the inhabitants of the place in which he then is. From when is it necessary to have commenced the reading of the Megillah, so as to have duly fulfilled the obligation? R. Meir says, \"It is obligatory to read the whole thing.\" Rabbi Yehudah says, \"It suffices if he commenced from the verse <i> Ish Yehudi</i>‎ (Esther 2:5).\" Rabbi Yose says, \"[Even if] from ‏the verse <i> Achar Hedevarim Haeleh</i> (Esther 3:1).\"",
+            "All are qualified to read the Megillah, with the exception of a deaf-mute, a <i>shoteh</i>, or a minor; but Rabbi Yehudah allows it to be said by a minor. The following religious acts may not be done before sun-rise on the day on which they are obligatory, viz.:—To read the Megillah, to circumcise, to bathe [on the seventh day of the purification of an unclean or defiled person], to sprinkle [the unclean as a purification]; nor may a woman [who had experienced her menses beyond the usual time, and who was to] wait a day [before she might bathe] do so before the sun-rise of that day. But if any of these acts have been done at any period after day-break, they are valid.",
+            "The following religious acts may be done during the whole of the day [on which they are obligatory], viz.:—The reading of the Megillah; of the Hallel; the sounding of the cornet; the use of the loolab, or palm-branch; the prayer at the additional offering; the additional offering; the confession of sin on sacrificing the bulls; the confession to be made on bringing the [second] tithe; the confession of sin by the high priest on the day of atonement; the imposition of hands [on a sacrifice]; the slaughtering of a sacrifice; the waving of the offering; the bringing it to the altar; the taking of the handful of flour (Lev. 2:2); the burning with incense of the fat of a sacrifice on the altar; the pinching or wringing off the head of fowls brought as sacrifices (Lev. 1:15); the receiving of the blood of a sacrifice; the sprinkling thereof on the altar; the giving the bitter waters to drink to a woman suspected of adultery; the striking off of the heifer's neck (Deut. 21:4); and the purification of a leprous person.",
+            "The following acts may be done during the whole of the night: the cutting of the sheaves for the \"omer,\" and the burning with incense of the fat and members of a burnt-offering on the altar (Lev. 6:9). This is the rule:—Whatever is commanded to be done by day, may legally be done during the whole of the day; and whatever is commanded to be done by night, it is lawful to do during the whole of the night."
+        ],
+        [
+            "Inhabitants of a town who have sold the open [or marketplace] of the town, may buy for that money a synagogue. The proceeds of the sale of a synagogue, they may apply to the purchase of an ark [in which Torah scrolls are stored]; for the proceeds of the sale of such an ark, cloaks or wrappers [for Torah scrolls] may be purchased; for the proceeds of the sale of such wrappers, <i>sefarim</i> [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls] may be purchased; for the proceeds of the sale of <i>sefarim</i>, a Torah [scroll] may be purchased; but if they had sold a Torah [scroll], it will not be lawful to apply the proceeds to the purchase of [other] <i>sefarim</i>, nor wrappers for the proceeds of <i>sefarim</i>, nor an ark for the proceeds of wrappers, nor a synagogue with the proceeds of an ark, nor an open [or market] place with the money obtained by the sale of a synagogue, and even so in respect to any surplus fund. According to Rabbi Yehudah, it is unlawful to sell sacred public property to private individuals, because its sanctity becomes thereby lowered: but the sages replied, \"If so, it would be also prohibited for a large town to sell sacred things to a smaller one.\"",
+            "A synagogue may, according to Rabbi Meir, only be sold on condition that it may at any time be repurchased by the original owners; but the sages permit it to be sold permanently, only it may not be sold to be applied to the following occupations: namely, as a bathing-house, as a tanning place [or pit], as a diving-bath, and as a laundry. Rabbi Yehudah says, \"It may be sold on the condition that it be made an open court, and then the purchaser is at liberty to turn it to what purpose he pleases.\"",
+            "Rabbi Yehudah teaches also, that no funeral orations may be delivered in a synagogue which had become ruinous, nor may it be used as a rope-walk, nor to spread nets therein [to dry], nor to spread fruit on its roof, nor to use it as a short cut, as it is said (Lev. 26:31), \"I will bring your sanctuaries into desolation,\" that is, they remain sanctuaries even in their desolation. If grass spring up therein, it may not be pulled up, that the view may contribute to the affliction [of the beholder].",
+            "When the new moon of Adar happens on a Sabbath, the section Shekalim (Exod. 30:11), is to be read; if it happen on any other day, that section must he read on the preceding Sabbath, and nothing additional is read on the following Sabbath. On the second, the section ‏of <i>Zachor</i> (Deut. 25:17), is to be read; on the third, that of the red heifer, ‏<i> Parah</i> (Num. 19); on the fourth, that of ‏<i>Hachodesh</i>  (Exod. 12:1); on the fifth, they return again to the regular order. The regular order [of parashot] is also interrupted on Rosh Chodesh, on Chanukah, on Purim, on fasts, and on Yom Kippur.",
+            "On [the first day of] Passover, the section in Leviticus relative to the festival must be read; on the feast of weeks, that commencing, \"Seven weeks shall you count,\" (Deut. 16); on the feast of new year, the section commencing, \"In the seventh month, on the first day of the month\" (Num. 29:1); on the day of atonement, that of ‏ <i>Acharei</i> (Lev. 16); on the first day of the feast of tabernacles, the section in Leviticus relative to the festivals must be read (Lev. 23) and on the other days of that festival, the offerings for each day (Num. 29:17).",
+            "On Hanukkah, the section of the offerings of the princes (Num. 7) must be read; on Purim, that of ‏<i>Vayavoh Amalek,</i> \"Amalek arose,\"   (Exod. 17:8); on Rosh Chodesh, ‏<i> Uverashei Chodshaichem,</i> \"And the firsts of the months,\"‎ (Num. 28:11); on <i>ma'amadot</i>, <i>Ma'aseh B'reishit,</i> \"In the beginning\" (Gen. 1);  on fast-days, <i>B'rachot uk'lalim,</i> \"Blessings and curses.\" (Lev. 26:3). The curses must be read without interruption, namely, one person must read the whole [chapter]. On Mondays and Thursdays, and on the Sabbath afternoon, they shall read the section of the law in its regular order, but these readings are not available to reduce the regular number: for it is said, Lev.23:44, \"Moses declared unto the children of Israel the appointed festivals of the Lord,\" whence it is inferred, that each section must be read on the appointed festival to which it refers."
+        ],
+        [
+            "The Megillah may be read either sitting or standing, by one person only, or by two persons at the same time, they alike fulfill their obligation. In places where it is usual to say a blessing [after reading it], it is obligatory to say it, but not where it is not customary. Three men are called [to read in the Holy Law] on Mondays and Thursdays; and in the afternoon of the Sabbath, neither more nor less than that number may be called, nor shall any section from the Prophets then be read. He who commences the reading of the Holy Law, shall say the [first] blessing before reading it, and he who concludes the reading, shall say the last blessing to be said after reading it.",
+            "On the feast of new moon, on the middle-days of the festivals, four men are to be called; this number may neither be added to, nor diminished, nor shall any section in the Prophets then be read. The first of these [men] shall say the [first] blessing before reading, and the last, who concludes the reading, shall say the last blessing after reading. This is the rule: on all days when an additional offering is prescribed, and which are not festivals, four men are to be called; five on festivals; six on the day of atonement; and seven on the Sabbath; this number may not be diminished, but it may be increased, and a section from the Prophets must be read on those days. The first of those who then read in the Holy Law, shall say the blessing before reading, and he who concludes the reading, shall say the last blessing after reading.",
+            "The Shema may not be repeated, nor may any one go before the ark, nor may priests raise their hands [to say the priest's blessing], nor may they read in the Torah, nor read a section from the Prophets; nor may they perform the funeral halts , nor may the blessing for mourners be said, nor the seven blessings said on the celebration of a marriage, neither may the [Divine] name mentioned, when less than ten [men] are present. And on an occasion of redeeming land that has been consecrated, it is necessary that at least nine Israelites and a Cohen [priest] shall be present, and the same also at the valuation of a man.",
+            "Not less than three verses of the Holy Law may be read in the synagogue to each person [called to read]. One verse only of the law may at one time be read to the meturgeman, or interpreter, but it is lawful to read three consecutive verses to him from the Prophets, but if each verse should form a separate section, one verse only may be read to the meturgeman at a time. Passages may be skipped over  in the reading of the Prophets, but not in that of the Holy Law. What time may be suffered to elapse to skip from one passage to another? While the meturgeman does not conclude his interpretation.",
+            "Whoever is to say in the public [synagogue] the section from the Prophets, in [the] public [synagogue] shall also there publicly recite the <i>Shema</i>, and act as minister before the <i>tevah</i> [reading-desk], and [if a cohen] shall say the blessing of the priests; if a minor, his father, or teacher, shall act for him.",
+            "A minor may read in the law [in the synagogue], and act as meturgeman, but may not publicly recite the Shema, nor act as minister at the tebah, nor [if a priest] say [by himself] the blessing of priests. If ones clothes are torn, so that his arms and legs appear, or, as others explain it, one whose legs and arms are quite bare,] may repeat the <i>Shema</i>, and act as the translator, but he may not read in the Holy Law, nor act as minister before the <i>tevah</i>, nor [if he is a priest] say the blessing of priests; a blind person may repeat the <i>Shema</i>, and act as translator; but Rabbi Yehudah says, \"One who never beheld the light [that is, was born blind], may not repeat the <i>Shema</i>.\"",
+            "A priest whose hands are deformed, may not raise them [to bless the people]. Rabbi Yehudah also prohibits it to a priest whose hands are stained with woad or with madder roots, because the people stare at him.",
+            "A person who should say, \"I will not minister at the tebah in colored clothes,\" may not be permitted to do so in white ones; if he refuses to minister with sandals to his feet, he may not be permitted to minister barefooted. A person who makes the tephilin round, endangers himself, and has not properly observed the commandment; a person who places them [low down] on his forehead, or on the palm of his hand, acts in a heretical manner: if he cover them with gold, or placed it on the outside of his sleeve, he imitates the opponents of tradition.",
+            "A person who, in his prayers to the Almighty, says, \"The good shall [alone] bless thee,\" acts in a heretical manner; if he says, \"Even to birds’ nests were thy mercies extended,\" or, \"For thy goodness be thy name remembered,\" or one who says twice, \"Modim\" [in the Amidah], he shall be silenced [by authority]. Also, whoever explains the text (Lev. 18:21), <i>Umizaracho lo titen laehavir lamolech</i> to mean, \"Thou shalt not give thy seed to an Aramite [heathen] woman,\" and those who explain figuratively the section in the law relating to the prohibition of carnal intercourse between relatives (Lev. 18), shall be silenced, and publicly reprimanded.",
+            "The occurrence of Reuben with Billah is to be read without being interpreted; that of Tamar [and Amnon] is to be read and interpreted. The [first part of the] occurrence with the golden calf is to be read and interpreted; but the second part [commencing Exod. 34:21] is to be read, without being interpreted. The blessing of the priests, and the occurrence of David and Amnon, are neither to be read nor interpreted; the description of the Divine chariot (Ezek. 1), is not to be read as an Aphtorah [section from the Prophets], but R. Jehudah permits it; Rabbi Eleazar says, neither (Ezek. 16), \"Cause Jerusalem to know her abomination,\" "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,67 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "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 מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>D</b>IE E<small>STERROLLE WIRD AM ELFTEN, AM ZWÖLFTEN, AM DREIZEHNTEN, AM VIERZEHNTEN ODER AM FÜNFZEHNTEN</small> A<small>DAR</small> <small>GELESEN, WEDER FRÜHER NOCH SPÄTER</small>. B<small>EFESTIGTE</small> S<small>TÄDTE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Mit einer Mauer umgebene Stadt (wohl von <span dir=\"rtl\">כרך</span> umgeben), jed. wird <span dir=\"rtl\">כרך</span> gewöhnl. in der Bedeutung Großstadt gebraucht.</i>, <small>DIE IN DEN</small> T<small>AGEN</small> J<small>EHOŠUA͑S, DES</small> S<small>OHNES</small> N<small>UNS, MIT EINER</small> M<small>AUER UMGEBEN WAREN, LESEN SIE AM FÜNFZEHNTEN</small>, D<small>ÖRFER UND GRÖSSERE</small> S<small>TÄDTE LESEN SIE AM VIERZEHNTEN, NUR DASS DIE</small> D<small>ÖRFER ZUM VORANGEHENDEN</small> Z<small>USAMMENKUNFTSTAGE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Am Montag u. am Donnerstag, an denen in der Stadt die Gerichtssitzungen stattfanden, wurden auch die Märkte abgehalten, u. die Dörflinge kamen nach der Stadt, wo ihnen auch die Esterrolle vorgelesen wurde.</i> <small>VORGREIFEN</small>.",
+            "U<small>ND ZWAR: FÄLLT DER VIERZEHNTE</small> A<small>DAR</small> <small>AUF EINEN</small> M<small>ONTAG, SO LESEN SIE DIE</small> D<small>ÖRFER UND GRÖSSEREN</small> S<small>TÄDTE AN DIESEM</small> T<small>AGE UND DIE MIT EINER</small> M<small>AUER UMGEBENEN</small> S<small>TÄDTE AM FOLGENDEN; FÄLLT ER AUF EINEN</small> D<small>IENSTAG, ODER EINEN</small> M<small>ITTWOCH, SO GREIFEN DIE</small> D<small>ÖRFER ZUM VORANGEHENDEN</small> Z<small>USAMMENKUNFTSTAGE VOR, DIE GRÖSSEREN</small> S<small>TÄDTE LESEN SIE AN DIESEM</small> T<small>AGE UND DIE MIT EINER</small> M<small>AUER UMGEBENEN</small> S<small>TÄDTE AM FOLGENDEN;</small> FÄLLT ER AUF EINEN D<small>ONNERSTAG, SO LESEN SIE DIE</small> D<small>ÖRFER UND DIE GRÖSSEREN</small> S<small>TÄDTE AN DIESEM</small> T<small>AGE UND DIE MIT EINER</small> M<small>AUER UMGEBENEN</small> S<small>TÄDTE AM FOLGENDEN; FÄLLT ER AUF EINEN</small> F<small>REITAG, SO GREIFEN DIE</small> D<small>ÖRFER ZUM VORANGEHENDEN</small> Z<small>USAMMENKUNFTSTAGE VOR UND DIE GRÖSSEREN</small> S<small>TÄDTE UND DIE MIT EINER</small> M<small>AUER UMGEBENEN</small> S<small>TÄDTE LESEN SIE AN DIESEM</small> T<small>AGE;</small> FÄLLT ER AUF EINEN Š<small>ABBATH, SO GREIFEN DIE</small> D<small>ÖRFER UND DIE GRÖSSEREN</small> S<small>TÄDTE ZUM VORANGEHENDEN</small> Z<small>USAMMENKUNFTSTAGE VOR UND DIE MIT EINER</small> M<small>AUER UMGEBENEN</small> S<small>TÄDTE LESEN SIE AM FOLGENDEN</small> T<small>AGE; FÄLLT ER AUF DEN</small> T<small>AG NACH DEM</small> Š<small>ABBATH, SO GREIFEN DIE</small> D<small>ÖRFER ZUM VORANGEHENDEN</small> Z<small>USAMMENKUNFTSTAGE VOR, DIE GRÖSSEREN</small> S<small>TÄDTE LESEN SIE AN DIESEM</small> T<small>AGE UND DIE MIT EINER</small> M<small>AUER UMGEBENEN</small> S<small>TÄDTE AM FOLGENDEN</small>.",
+            "<b>W</b><small>ELCHE HEISST EINE GRÖSSERE</small> S<small>TADT</small>? I<small>N DER ZEHN</small> M<small>ÜSSIGGÄNGER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Dh. Leute, die jeder Privatbeschäftigung entsagen und sich ausschließlich mit Gemeinde- und Synagogenangelegenheiten befassen.</i> <small>SICH BEFINDEN; WENN WENIGER, SO IST ES EIN</small> D<small>ORF</small>. N<small>UR DIESBEZÜGLICH SAGTEN SIE, DASS ES VORHER ERFOLGE UND NICHT AUF, NACHHER VERSCHOBEN WERDE; DIE</small> H<small>OLZSPENDE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Für das Altarfeuer; cf. Tan. Fol. 28a.</i><small>ABER, DER</small> N<small>EUNTE</small> A<small>B, DAS</small> F<small>ESTOPFER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Das jeder einzelne am Feste darzubringen hat.</i> <small>UND DIE</small> V<small>OLKSVERSAMMLUNG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Am Schlüsse des Siebentjahres, cf. Dt. 31,10ff.</i><small>WERDEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn sie auf einen Šabbath fallen u. verlegt werden müssen.</i><small>AUF NACHHER UND NICHT AUF VORHER VERLEGT</small>. O<small>BGLEICH SIE GESAGT HABEN, MAN VERLEGE SIE AUF VORHER UND NICHT AUF NACHHER, SO SIND AN DIESEN</small> T<small>AGEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> An den Tagen, auf die sie verlegt werden.</i><small>DENNOCH</small> T<small>RAUER</small>, F<small>ASTEN UND DIE</small> B<small>ESCHENKUNG DER</small> A<small>RMEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Die am richtigen Purimtage zu erfolgen hat.</i><small>ERLAUBT</small>. R. J<small>EHUDA SAGTE</small>: N<small>UR DANN, WENN MAN IM</small> O<small>RTE AM</small> M<small>ONTAG UND</small> D<small>ONNERSTAG ZUSAMMENKOMMT, IN EINEM</small> O<small>RTE ABER, WO MAN WEDER AM</small> M<small>ONTAG NOCH AM</small> D<small>ONNERSTAG ZUSAMMENKOMMT, LESE MAN SIE NUR ZUR FESTGESETZTEN</small> Z<small>EIT</small>.",
+            "<b>W</b><small>ENN MAN DIE</small> E<small>STERROLLE IM ERSTEN</small> A<small>DAR GELESEN HAT UND DARAUF DAS</small> J<small>AHR INTERKALIERT WURDE, SO LESE MAN SIE IM ZWEITEN</small> A<small>DAR WIEDERUM</small>. D<small>ER ERSTE</small> A<small>DAR UNTERSCHEIDET SICH VOM ZWEITEN</small> A<small>DAR NUR DURCH DAS</small> L<small>ESEN DER</small> E<small>STERROLLE UND DIE</small> A<small>RMENGESCHENKE</small>.",
+            "<b>D</b><small>ER</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Diese Lehre u. die weiter folgenden bis zum Schlusse des Abschnittes stehen in gar keinem Zusammenhange mit dem Inhalte unseres Traktates; sie sind nichts weiter als eine Aufzählung von Lehren, die von einer Unterscheidung sprechen u. mit der gleichen Formel beginnen. Nach dieser Unterbrechung wird auf Fol. 10b mit der Auslegung des Buches Ester begonnen.</i>F<small>ESTTAG UNTERSCHEIDET SICH VOM</small> Š<small>ABBATH NUR HINSICHTLICH DER</small> B<small>EREITUNG VON</small> S<small>PEISEN</small>. <b>D</b><small>ER</small> Š<small>ABBATH UNTERSCHEIDET SICH VOM</small> V<small>ERSÖHNUNGSTAGE NUR DADURCH, DASS DIE VORSÄTZLICHE</small> E<small>NTWEIHUNG</small> <small>DES ERSTEN DURCH</small> M<small>ENSCHEN UND DIE DES ANDEREN MIT DER</small> A<small>USROTTUNG</small> <small>BESTRAFT WIRD</small>.",
+            "<b>D</b><small>ER</small> U<small>NTERSCHIED ZWISCHEN DEM, DER SICH VON SEINEM</small> N<small>ÄCHSTEN DEN</small> G<small>ENUSS ABGELOBT HAT, UND DEM, DER SICH VON IHM</small> E<small>SSACHEN ABGELOBT HAT, BESTEHT NUR BEIM</small> B<small>ETRETEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Sc. des Gebietes seines Nächsten.</i><small>UND BEI</small> G<small>ERÄTEN, DIE MAN NICHT ZUR</small> B<small>EREITUNG VON</small> S<small>PEISEN VERWENDET</small>. <b>G</b><small>ELOBTES UND</small> G<small>ESPENDETES UNTERSCHEIDEN SICH VON EINANDER NUR DADURCH, INDEM MAN FÜR</small> G<small>ELOBTES HAFTBAR IST, FÜR</small> G<small>ESPENDETES ABER NICHT HAFTBAR IST</small>.",
+            "<b>D</b><small>ER</small> F<small>LUSSBEHAFTETE, DER</small> F<small>LUSS</small> <small>ZWEIMAL BEMERKT HAT, UNTERSCHEIDET SICH VON DEM, DER DREIMAL BEMERKT, NUR HINSICHTLICH DES</small> O<small>PFERS</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Das der Flußbehaftete nach seiner Reinigung durch den Priester darzubringen hat; cf. Lev. Kap. 15.</i>.  <b>D</b><small>ER ABGESCHLOSSENE</small> A<small>USSÄTZIGE UNTERSCHEIDETT SICH VOM ABSOLUT</small> A<small>USSÄTZIGEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Absol. Aussätziger heißt derjenige, der vom Priester als aussätzig befunden wird; abgeschlossener derjenige, der sich noch in Untersuchung abgeschlossen befindet; cf. Lev. Kap. 13.</i><small>NUR HINSICHTLICH DES UNGEPFLEGTEN</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Ungeschoren u. entblößt; cf. Lev. 13,43.</i>H<small>AARES UND DER ZERRISSENEN</small> K<small>LEIDUNG</small>. D<small>ER NACH DER</small> A<small>BSCHLIESSUNG</small> R<small>EINGEWORDENE UNTERSCHEIDET SICH VOM NACH ABSOLUTER</small> U<small>NREINHEIT</small> R<small>EINGEWORDENEN NUR HINSICHTLICH DER</small> H<small>AARSCHUR UND DER</small> O<small>PFERVÖGEL</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Zu denen letzterer verpflichtet ist; cf. Lev, 14,1ff.</i>.",
+            "<b>D</b><small>IE</small> B<small>ÜCHER</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Der heiligen Schrift.</i><small>UNTERSCHEIDEN SICH VON DEN</small> T<small>EPHILLIN UND DEN</small> M<small>EZUZOTH NUR DADURCH, DASS DIE</small> B<small>ÜCHER IN JEDER</small> S<small>PRACHE</small>, T<small>EPHILLIN UND</small> M<small>EZUZOTH ABER NUR IN ASSYRISCHER</small> S<small>CHRIFT</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Benennung der hehr. Quadratschrift. Diese Benennung wird im T. verschieden erklärt (cf. Syn. Fol. 22a); wahrsch. aber nicht assyrisch, sondern syrisch, da die syr. Estrangeloschrift der Kehr. Quadratschrift zugrunde liegt.</i><small>GESCHRIEBEN WERDEN DÜRFEN</small>. R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, AUCH DIE</small> B<small>ÜCHER HABE MAN NUR GRIECHISCH ZU SCHREIBEN ERLAUBT</small>.",
+            "<b>D</b><small>ER MIT DEM</small> S<small>ALBÖL GESALBTE</small> H<small>OCH</small><small>PRIESTER UNTERSCHEIDET SICH VOM DURCH DIE</small> A<small>MTSKLEIDUNG GEWEIHTEN</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Der Hochpriester wurde zur Zeit des 1. Tempels mit dem von Moše gefertigten (cf. Ex. 30,22ff.) Salböl geweiht; zur Zeit des 2. Tempels fehlte dieses Öl. u. der Hochpriester erhielt die Weihe nur durch die Amtskleidung.</i><small>NUR HINSICHTLICH DES</small> F<small>ARREN, DER WEGEN ALLER</small> G<small>EBOTE</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Dh. wegen Übertretung derselben; cf. Lev. 4,3ff.</i><small>DARGEBRACHT WIRD</small>. D<small>ER DIENSTTUENDE</small> H<small>OCHPRIESTER UNTERSCHEIDET SICH VOM ZURÜCKGETRETENEN</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Bezw. provisorischen; wenn der Hochpriester vor dem Versöhnungstage durch irgend einen Umstand dienstunfähig wird, so wird ein Vertreter eingesetzt, der die Würde eines Hochpriesters behält.</i> H<small>OCH</small><small>PRIESTER NUR HINSICHTLICH DES</small> F<small>ARREN DES</small> V<small>ERSÖHNUNGSTAGES</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Cf. Lev. 16,3ff.</i> <small>UND DES</small> Z<small>EHNTELS</small> E<small>PHA</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Sc. Mehl zum Speisopfer; cf. Lev. 6,13ff.</i>.",
+            "<b>D</b><small>IE GROSSE</small> O<small>PFERHÖHE UNTERSCHEIDET SICH VON DER KLEINEN</small> O<small>PFERHÖHE</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Dh. Der Hauptaltar in den Gottesstätten zu Nob u. Gibeo͑n, von den Privataltären, die damals erlaubt waren.</i><small>NUR HINSICHTLICH DER</small> P<small>ESAḤOPFER</small>. D<small>IE</small> R<small>EGEL IST</small>: A<small>LLES WAS GELOBT UND GESPENDET WERDEN KANN, DURFTE AUF DER</small> <small>KLEINEN</small> O<small>PFERHÖHE DARGEBRACHT WERDEN, UND WAS NICHT GELOBT UND GESPENDET WERDEN KANN, DURFTE AUF DER</small> <small>KLEINEN</small> O<small>PFERHÖHE NICHT DARGEBRACHT WERDEN</small>.",
+            "<b>Š</b><small>ILO UNTERSCHEIDET SICH VON</small> J<small>ERUŠALEM NUR DARIN, DASS MAN IN</small> Š<small>ILO MINDERHEILIGE</small> O<small>PFER</small><sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Cf. Zeb. Abschn. V.</i> <small>UND ZWEITEN</small> Z<small>EHNTEN IM GANZEN</small> G<small>ESICHTSKREISE ESSEN DURFTE, IN</small> J<small>ERUŠALEM ABER NUR INNERHALB DER</small> S<small>TADTMAUER</small>. D<small>A UND DORT DURFTEN HOCHHEILIGE</small> O<small>PFER</small><sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Cf. Zeb. Abschn. V.</i><small>NUR INNERHALB DER</small> V<small>ORHÄNGE</small><sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Die Vorhänge des Offenbarungszeltes (cf. Ex. 27,9ff.) entsprachen der Tempelmauer u. werden stets für diese gebraucht.</i><small>GEGESSEN WERDEN</small>. D<small>ER</small> H<small>EILIGKEIT VON</small> Š<small>ILO FOLGTE EINE</small> E<small>RLAUBNIS</small>, <small>DER</small> H<small>EILIGKEIT VON</small> J<small>ERUŠALEM FOLGTE KEINE</small> E<small>RLAUBNIS</small><sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Nach der Zerstörung Šilos durften Privataltäre (Opferhöhen) errichtet werden, nicht aber nach der Zerstörung Jerušalems.</i>."
+        ],
+        [
+            "<b>W</b>ER <small>DIE</small> E<small>STERROLLE RÜCKWÄRTS LIEST</small>, <small>HAT SEINER</small> P<small>FLICHT NIGHT GENÜGT</small>. H<small>AT MAN SIE AUSWENDIG</small>, <small>TARGUMISCH ODER IN IRGEND EINER ANDEREN</small> S<small>PRACHE GELESEN</small>, <small>SO HAT MAN SEINER</small> P<small>FLICHT NIGHT GENÜGT</small>. D<small>EN</small> F<small>REMDSPRACHIGEN LESE MAN SIE JEDOCH IN FREMDER</small> S<small>PRACHE VOR</small>; <small>HAT EIN</small> F<small>REMDSPRACHIGER SIE ASSYRISCH</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dh. hebräisch in assyrischer Schrift.</i> <small>GEHÖRT</small>, <small>SO HAT ER SEINER</small> P<small>FLICHT GENÜGT</small>.",
+            "H<small>AT MAN SIE UNTERBRECHEND ODER HALBSCHLUMMERND GELESEN</small>, <small>SO HAT MAN SEINER</small> P<small>FLICHT GENÜGT</small>. W<small>ENN MAN SIE GESCHRIEBEN</small>, <small>AUSGELEGT ODER KORRIGIERT HAT</small>, <small>SO HAT MAN</small>, <small>FALLS MAN ES</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Damit der Pflicht des Lesens zu genügen.</i> <small>BEABSICHTIGT HAT</small>, <small>SEINER</small> P<small>FLICHT GENÜGT</small>, <small>SONST ABER NICHT</small>. I<small>ST SIE MIT</small> F<small>ARBE</small>, R<small>ÖTEL</small>, G<small>UMMI ODER</small> S<small>CHWÄRZE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Eigentlich Vitriol.</i> <small>GESCHRIEBEN</small>, <small>ODER AUF</small> P<small>APIER ODER</small> D<small>IPHTHERA</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Pergament in rohestem Zustande; cf. Bd. I S. 666. Anm. 32. Im Späthebräischen wird <span dir=\"rtl\">דפתרא</span> für Buch, Codex, gebraucht, als Ggs. zu <span dir=\"rtl\">ספר</span>, Buchrolle, in welchem Sinne es wahrscheinl. auch hier gebraucht wird.</i>, <small>SO HAT MAN SEINER</small> P<small>FLICHT NICHT GENÜGT</small>. S<small>IE</small> M<small>USS IN ASSYRISCHER</small> S<small>CHRIFT AUF</small> P<small>ERGAMENT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Vgl. Anm. 4; eigentl. Buch, Buchrolle.</i> <small>UND MIT</small> T<small>INTE GESCHRIEBEN SEIN</small>.",
+            "<b>W</b><small>ENN EIN</small> E<small>INWOHNER EINER</small> <small>OFFENEN</small> S<small>TADT SICH IN EINE BEFESTIGTE</small> S<small>TADT ODER EIN</small> E<small>INWOHNER EINER BEFESTIGTEN</small> S<small>TADT SICH IN EINE</small> <small>OFFENE</small> S<small>TADT BEGEBEN HAT</small>, <small>SO LESE ER</small>, <small>FALLS ER NACH SEINEM</small> O<small>RTE ZURÜCKKEHREN WIRD</small>, <small>NACH DEM</small> B<small>RAUCHE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Am betreffenden Tage; ob, Fol. 2a.</i><small>SEINES</small> O<small>RTES</small>, <small>WENN ABER NICHT</small>, <small>SO LESE ER MIT IHNEN</small>. W<small>O BEGINNE MAN DIE</small> E<small>STERROLLE ZU LESEN</small>, <small>UM SEINER</small> P<small>FLICHT ZU GENÜGEN</small>? R. M<small>EÍR SAGT</small>, <small>MAN LESE SIE VOLLSTÄNDIG</small>; R. J<small>EHUDA SAGT</small>, <small>VOM</small> A<small>BSATZ</small> ‘E<small>IN</small> J<small>UDÄER</small>’<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Est. 2,5.</i>; R. J<small>OSE SAGT</small>, <small>VOM</small> A<small>BSATZ</small> ‘N<small>ACH DIESEN</small> B<small>EGEBENHEITEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Est. 2,1.</i>.",
+            "<b>A</b><small>LLE SIND ZUM</small> V<small>ORLESEN DER</small> E<small>STERROLLE ZULÄSSIG</small>, <small>AUSGENOMMEN EIN</small> T<small>AUBER</small>, <small>EIN</small> B<small>LÖDER UND EIN</small> M<small>INDERJÄHRIGER</small>; <small>NACH</small> R. J<small>EHUDA IST EIN</small> M<small>INDERJÄHRIGER ZULÄSSIG</small>.<b>M</b><small>AN LESE NICHT DIE</small> E<small>STERROLLE</small>, <small>BESCHNEIDE NICHT</small>, <small>NEHME KEIN</small> R<small>EINIGUNGSBAD</small>, <small>BESPRENGE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Einen Unreinen mit dem Entsündigungswasser; cf. Num. 19,17ff.</i><small>NICHT</small>, <small>EBENSOWENIG NEHME DIE</small> F<small>LUSSVERDÄCHTIGE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wörtl. die die Tage abwartende; cf. Bd. II S. 561 Anm. 132.</i><small>EIN</small> R<small>EINIGUNGSBAD</small>, <small>BEVOR DIE</small> S<small>ONNE AUFGEHT</small>. W<small>ENN DIES ALLES</small>, <small>NACHDEM DIE</small> M<small>ORGENRÖTE AUFGEGANGEN</small>, <small>ERFOLGT IST</small>, <small>SO IST ES GILTIG</small>.",
+            "<b>D</b><small>ER GANZE</small> T<small>AG IST ZULÄSSIG FÜR DAS</small> L<small>ESEN DER</small> E<small>STERROLLE</small>, <small>DAS</small> L<small>ESEN DES</small> L<small>OBLIEDES</small>, <small>DAS</small> P<small>OSAUNENBLASEN</small>, <small>DAS</small> N<small>EHMEN DES</small> F<small>ESTSTRAUSSES</small>, <small>DAS</small> Z<small>USATZGEBET</small>, <small>DAS</small> Z<small>USATZOPFER</small>, <small>DAS</small> B<small>EKENNTNIS</small> <small>BEI DER</small> D<small>ARBRINGUNG</small> <small>DER</small> F<small>ARREN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Cf. Lev. 4,3,13ff.</i>, <small>DAS</small> B<small>EKENNTNIS</small> <small>BEI DER</small> F<small>ORTSCHAFFUNG</small> <small>DES</small> Z<small>EHNTEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cf. Ms. V,10.</i>, <small>DAS</small> B<small>EKENNTNIS AM</small> V<small>ERSÖHNUNGSTAGE</small>, <small>DAS</small> S<small>TÜTZEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Der Hand auf den Kopf des Opfertieres (cf. Lev. 3,8); ebenso die weiter genannten Handlungen bei der Darbringung des Opfers.</i>, <small>DAS</small> S<small>CHLACHTEN</small>, <small>DAS</small> S<small>CHWINGEN</small>, <small>DAS</small> D<small>ARREICHEN</small>, <small>DAS</small> A<small>BHEBEN DES</small> H<small>AUFENS</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Vom Speisopfer.</i>, <small>DAS</small> A<small>UFRÄUCHERN</small>, <small>DAS</small> A<small>BKNEIFEN</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Des Kopfes des Geflügelopfers; cf. Lev. 1,15.</i>, <small>DAS</small> A<small>UFNEHMEN</small> <small>DES</small> O<small>PFERBLUTES</small>, <small>DAS</small> T<small>RINKENLASSEN DER</small> E<small>HEBRUCHSVERDÄCHTIGTEN</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Cf. Num. 5,18ff.</i>, <small>DAS</small> G<small>ENICKBRECHEN DES</small> K<small>ALBES</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Cf. Dt. 21,4.</i><small>UND DIE</small> R<small>EINIGUNG DES</small> A<small>USSÄTZIGEN</small>.",
+            "D<small>IE GANZE</small> N<small>ACHT IST ZULÄSSIG FÜR DAS</small> M<small>ÄHEN DER</small> S<small>CHWINGEGARBE UND DIE</small> A<small>UFRÄUCHERUNG DES</small> F<small>ETTES UND DER</small> O<small>PFERGLIEDER</small>. D<small>IE</small> R<small>EGEL IST</small>: F<small>ÜR DAS</small> G<small>EBOT</small>, <small>DAS AM</small> T<small>AGE ZU ERFOLGEN HAT</small>, <small>IST DER GANZE</small> T<small>AG ZULÄSSIG</small>, <small>UND FÜR DAS</small> G<small>EBOT</small>, <small>DAS NACHTS ZU ERFOLGEN HAT</small>, <small>IST DIE GANZE NACHT ZULÄSSIG</small>."
+        ],
+        [
+            "<b>W</b>ENN <small>DIE</small> E<small>INWOHNER DER</small> S<small>TADT DEN</small> S<small>TADTPLATZ VERKAUFT HABEN</small>, <small>SO DÜRFEN SIE FÜR DEN</small> E<small>RLÖS EIN</small> B<small>ETHAUS KAUFEN</small>; <small>WENN EIN</small> B<small>ETHAUS</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>EINE</small> L<small>ADE KAUFEN</small>; <small>WENN EINE</small> L<small>ADE</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> H<small>ÜLLEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Zum Einhüllen der Torarolle.</i> <small>KAUFEN</small>; <small>WENN</small> H<small>ÜLLEN</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> B<small>ÜCHER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Der heiligen Schrift.</i> <small>KAUFEN</small>; <small>WENN</small> B<small>ÜCHER</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>EINE</small> T<small>ORAROLLE KAUFEN</small>. H<small>ABEN SIE ABER EINE</small> T<small>ORAROLLE VERKAUFT</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>KEINE</small> B<small>ÜCHER KAUFEN</small>; <small>WENN</small> B<small>ÜCHER</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>KEINE</small> H<small>ÜLLEN KAUFEN</small>; <small>WENN</small> H<small>ÜLLEN</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>KEINE</small> L<small>ADE KAUFEN</small>; <small>WENN EINE</small> L<small>ADE</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>KEIN</small> B<small>ETHAUS KAUFEN</small>; <small>WENN EIN</small> B<small>ETHAUS</small>, <small>SO DÜRFEN SIE</small> <small>FÜR DEN</small> E<small>RLÖS</small> <small>KEINEN</small> S<small>TADTPLATZ KAUFEN</small>. D<small>ASSELBE GILT AUCH VON DEN</small> Ü<small>BERSCHÜSSEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Der nach der Neuanschaffung zurückbleibende Betrag darf ebenfalls nicht zu minderheiligen Gegenständen verwendet werden.</i>. <b>M</b><small>AN VERKAUFE NICHT</small> E<small>IGENTUM</small> <small>DER</small> G<small>EMEINDE AN EINEN</small> P<small>RIVATEN</small>, <small>WEIL MAN ES DADURCH IN SEINER</small> H<small>EILIGKEIT HERABSETZT</small> – <small>SO</small> R. M<small>EÍR</small>. M<small>AN ENTGEGNETE IHM</small>: D<small>EMNACH AUCH NICHT DAS EINER GRÖSSEREN</small> S<small>TADT AN EINE KLEINERE</small> S<small>TADT</small>!?",
+            "<b>M</b><small>AN VERKAUFE EIN</small> B<small>ETHAUS NUR UNTER DER</small> B<small>EDINGUNG</small>, <small>DASS MAN ES AUF</small> V<small>ERLANGEN ZURÜCKERHALTE</small> – <small>SO</small> R. M<small>EÍR</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>MAN DÜRFE ES FÜR IMMER VERKAUFEN</small>, <small>NUR NICHT ZU FOLGENDEN VIER</small> Z<small>WEKKEN</small>: <small>ZUM</small> B<small>ADEHAUSE</small>, <small>ZUR</small> G<small>ERBEREI</small>, <small>ZUM</small> T<small>AUCHBADE UND ZUR</small> W<small>ASSERANSTALT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Nach Raschi Waschanstalt od. Pissoir.</i>. R. J<small>EHUDA SAGT</small>, <small>MAN VERKAUFE ES ALS</small> H<small>OF</small>, <small>UND DER</small> K<small>ÄUFER MACHE DARAUS WAS ER WILL</small>.",
+            "<b>F</b><small>ERNER SAGTE</small> R. J<small>EHUDA</small>: I<small>N EINEM</small> B<small>ETHAUSE</small>, <small>DAS ZERSTÖRT WORDEN IST</small>, <small>VERANSTALTE MAN KEINE</small> T<small>OTENKLAGE</small>, <small>DREHE MAN KEINE</small> S<small>TRIKKE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wofür ein größerer Raum erforderlich ist; dies gilt auch von jeder anderen Verwendung.</i>, <small>SPANNE MAN KEINE</small> N<small>ETZE</small>; <small>AUF DEM</small> D<small>ACHE SCHICHTE MAN KEINE</small> F<small>RÜCHTE UND MAN BENUTZE ES NICHT ALS</small> D<small>URCHGANG</small>, <small>DENN ES HEISST</small>: <sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Lev. 26,31.</i><i>ich werde eure Heiligtümer verwüsten</i><small>, DIE HEILIGKEIT HAFTET IHNEN AN, AUCH WENN SIE VERWÜSTET SIND</small>. S<small>IND DA</small> G<small>RÄSER EMPORGEWACHSEN</small>, <small>SO REISSE MAN SIE NICHT AUS</small>, <small>UM</small> W<small>EHMUT ZU ERREGEN</small>.",
+            "<b>W</b><small>ENN DER</small> N<small>EUMOND DES</small> A<small>DAR AUF EINEN</small> Š<small>ABBATH FÄLLT</small>, <small>SO LESE MAN AN DIESEM DEN</small> A<small>BSCHNITT VON DER</small> T<small>EMPELSTEUER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wörtl. der Šeqalim, um das Volk an die Entrichtung der Opfersteuer zu erinnern.</i><small>VOR</small>; <small>FÄLLT ER IN DIE</small> M<small>ITTE DER</small> W<small>OCHE</small>, <small>SO LESE MAN IHN AM VORANGEHENDEN</small> Š<small>ABBATH</small> <small>UND AM NÄCHSTEN SETZE MAN AUS</small>. A<small>M ZWEITEN</small> <small>LESE MAN DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Dt. 25,17ff.</i><i>Gedenke</i>, <small>AM DRITTEN</small> <small>DEN</small> A<small>BSCHNITT</small> <small>VON DER ROTEN</small> K<small>UH</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Num. 19,1ff.</i>, <small>AM VIERTEN</small> <small>DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Ex. 12,1ff.</i><i>Dieser Monat sei euch</i>, <small>UND AM FÜNFTEN BEGINNT WIEDER DIE GEWÖHNLICHE</small> R<small>EIHENFOLGE</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Der Haphṭara zum Wochenabschnitte.</i>. B<small>EI ALLEN</small> G<small>ELEGENHEITEN UNTERBRECHE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Dh. man lese nicht die Haphṭara zum betreffenden Wochenabschnitte, sondern aus einer Stelle, die von der Bedeutung des bezüglichen Tages spricht.</i><small>MAN</small>, <small>AM</small> N<small>EUMOND</small>, <small>AM</small> Ḥ<small>ANUKA</small>, <small>AM</small> P<small>URIM</small>, <small>AN</small> F<small>ASTTAGEN</small>, <small>AN</small> B<small>EISTANDSTAGEN UND AM</small> V<small>ERSÖHNUNGSTAGE</small>.",
+            "<b>A</b><small>M</small> P<small>ESAḤFESTE LESE MAN DIE</small> F<small>ESTABSCHNITTE</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Lev. 22,26ff.</i><small>IM</small> B<small>UCHE</small> L<small>EVITICUS VOR</small>; <small>AM</small> W<small>OCHENFESTE</small> <small>DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Dt. 16,9.</i><i>Sieben Wochen</i>; <small>AM</small> N<small>EUJAHRSFESTE</small> <small>DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Lev. 23,24.</i><i>Im siebenten Monat, am ersten des Monats</i>; <small>AM</small> V<small>ERSÖHNUNGSTAGE</small> <small>DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Ib. 16,1.</i><i>Nach dem Tode</i>; <small>AM ERSTEN</small> T<small>AGE DES</small> H<small>ÜTTENFESTES DEN</small> F<small>ESTABSCHNITT IM</small> B<small>UCHE</small> L<small>EVITICUS</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Lev. Kap. 23.</i><small>UND AN DEN ÜBRIGEN</small> T<small>AGEN DES</small> H<small>ÜTTENFESTES</small> <small>DEN</small> A<small>BSCHNITT</small> <small>VON DEN</small> F<small>ESTOPFERN</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Num. 29,1ff.</i>.",
+            "A<small>M</small> Ḥ<small>ANUKA</small> <small>DEN</small> A<small>BSCHNITT</small> <small>VON DEN</small> F<small>ÜRSTEN</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Num. Kap. 7.</i>, <small>AM</small> P<small>URIMFESTE</small> <small>DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Ex. 17,8.</i><i>Da kam A͑maleq</i>; <small>AN</small> N<small>EUMONDEN</small> <small>DEN</small> A<small>BSCHNITT</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Num. 28,11.</i><i>An euren Neumonden</i>; <small>AN DEN</small> B<small>EISTANDSTAGEN</small> <small>DEN</small> A<small>BSCHNITT VON DER</small> S<small>CHÖPFUNGSGESCHICHTE</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Gen. Kap. 1.</i>; <small>AN</small> F<small>ASTTAGEN</small> <small>DEN</small> A<small>BSCHNITT</small> <small>VON</small> <small>DEN</small> S<small>EGEN UND DEN</small> F<small>LÜCHEN</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Lev. Kap. 26.</i>. D<small>IE</small> F<small>LÜCHE UNTERBRECHE MAN NICHT</small>, <small>EINER LESE SIE ALLE</small>. A<small>M</small> M<small>ONTAG</small>, <small>AM</small> D<small>ONNERSTAG UND BEIM</small> V<small>ESPERGEBETE DES</small> Š<small>ABBATHS LESE MAN VOM LAUFENDEN</small> W<small>OCHENABSCHNITTE</small>, <small>WAS ABER NICHT MITGERECHNET</small><sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Dieselben Abschnitte werden am nächsten Šabbath wiederholt.</i><small>WIRD</small>. E<small>S HEISST NÄMLICH</small>:<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Lev. 23,44.</i><i>Moše sagte den Kindern Jisraél die Festzeiten des Herrn</i>; <small>ES IST</small> G<small>EBOT</small>, <small>JEDES ZUR ENTSPRECHENDEN</small> Z<small>EIT ZU LESEN</small>."
+        ],
+        [
+            "<b>W</b>ER <small>DIE</small> E<small>STERROLLE LIEST</small>, <small>DARF DABEI STEHEN ODER SITZEN</small>: <small>OB EINER ODER ZWEI SIE VORGELESEN HABEN</small>, <small>HAT MAN SEINER</small> P<small>FLICHT GENÜGT</small>. I<small>N</small> O<small>RTEN</small>, <small>WO ES</small> B<small>RAUCH IST</small>, <small>DEN</small> S<small>EGEN ZU SPRECHEN</small>, <small>SPRECHE MAN IHN</small>, <small>IHN NICHT ZU SPRECHEN</small>, <small>SPRECHE MAN IHN NICHT</small>. A<small>M</small> M<small>ONTAG</small>, <small>AM</small> D<small>ONNERSTAG UND BEIM</small> V<small>ESPERGEBETE DES</small> Š<small>ABBATHS LESEN</small> <small>DREI</small> P<small>ERSONEN AUS DER</small> T<small>ORA</small>, <small>WEDER WENIGER NOCH MEHR</small>, <small>AUCH LIEST MAN DANN NICHT AUS DEN</small> P<small>ROPHETEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. Bd. I S. 233 Anm. 47.</i>. D<small>ER MIT</small> <small>DEM</small> L<small>ESEN</small> <small>AUS DER</small> T<small>ORA BEGINNT</small>, <small>UND DER ES BEENDET</small>, <small>SPRICHT EINEN</small> S<small>EGEN VORHER UND EINEN NACHHER</small>.",
+            "A<small>N</small> N<small>EUMONDEN UND AN DEN</small> H<small>ALBFESTEN LESEN VIER</small>, <small>WEDER WENIGER NOCH MEHR</small>; <small>AUCH LESE MAN DANN NICHT AUS DEN</small> P<small>ROPHETEN</small>. D<small>ER MIT</small> <small>DEM</small> L<small>ESEN</small> <small>AUS DER</small> T<small>ORA BEGINNT</small>, <small>UND DER ES BEENDET</small>, <small>SPRICHT EINEN</small> S<small>EGEN VORHER UND EINEN NACHHER</small>. D<small>IE</small> R<small>EGEL IST</small>: A<small>N EINEM</small> T<small>AGE</small>, <small>AN DEM ES EIN</small> Z<small>USATZGEBET</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Eigentl. Zusatzopfer, an dessen Stelle das Gebet tritt.</i><small>GIBT</small>, <small>DER ABER KEIN</small> F<small>ESTTAG IST</small>, <small>LESEN VIER</small>. A<small>N EINEM</small> F<small>ESTTAGE</small> <small>LESEN</small> <small>FÜNF</small>, <small>AM</small> V<small>ERSÖHNUNGSTAGE SECHS UND AM</small> Š<small>ABBATH SIEBEN</small>; <small>NICHT WENIGER</small>, <small>WOHL ABER MEHR</small>, <small>AUCH LIEST MAN DANN AUS DEN</small> P<small>ROPHETEN</small>. D<small>ER MIT</small> <small>DEM</small> L<small>ESEN</small> <small>AUS DER</small> T<small>ORA BEGINNT</small>, <small>UND DER ES BEENDET</small>, <small>SPRICHT EINEN</small> S<small>EGEN VORHER UND EINEN NACHHER</small>.",
+            "<b>M</b><small>AN ZELEBRIERT</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das Šema͑ nebst den dazugehörenden vorangehenden u. folgenden Segenssprüchen u. Gebeten im Chor vortragen od. im Wechselvortrag lesen. <span dir=\"rtl\">פורסין</span> v. <span dir=\"rtl\">פרס</span> <i>brechen, teilen</i>, da die Segenssprüche teils vor u. teils nach dem Šema͑ gelesen wurden; nach Maimonides: v. <span dir=\"rtl\">פרש</span> <i>ausbreiten, vortragen</i>.</i><small>NICHT DAS</small> Š<small>EMA͑</small>, <small>TRITT NICHT VOR DIE</small> L<small>ADE</small>, <small>ERHEBT NICHT DIE</small> H<small>ÄNDE</small> <small>ZUM</small> P<small>RIESTERSEGEN</small>, <small>LIEST NICHT AUS DER</small> T<small>ORA VOR</small>, <small>LIEST NICHT DIE</small> H<small>APHṬARA AUS DEN</small> P<small>ROPHETEN</small>, <small>VERANSTALTET KEIN</small> S<small>TEHEN UND</small> S<small>ITZEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Bei einer größeren Trauerfeier wurde das Publikum vom Trauerredner 7mal zum Sitzen und zum Aufstehen aufgefordert; cf. Bb. Fol. 100b.</i>, <small>SPRICHT NICHT DEN</small> T<small>RAUERSEGEN</small>, T<small>ROSTWORTE AN DIE</small> L<small>EIDTRAGENDEN UND DEN</small> H<small>OCHZEITSSEGEN UND VERANSTALTET KEINE</small> V<small>ORBEREITUNG ZUM GEMEINSCHAFTLICHEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Ber. Fol. 49b.</i>T<small>ISCHSEGEN MIT</small> N<small>ENNUNG DES</small> G<small>OTTESNAMENS</small>, <small>WENN WENIGER ALS ZEHN</small> P<small>ERSONEN ANWESEND SIND</small>. Z<small>UR</small> A<small>USLÖSUNG VON</small> G<small>RUNDSTÜCKEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Die man dem Heiligtume geweiht hat; cf. Lev. 27,14ff.</i><small>SIND NEUN</small> M<small>ÄNNER</small> <small>UND EIN</small> P<small>RIESTER ERFORDERLICH</small>. D<small>ESGLEICHEN BEI</small> M<small>ENSCHEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn jemand seinen Geldwert dem Heiligtume weiht; cf. Lev. 27,2ff.</i>.",
+            "<b>W</b><small>ER AUS DER</small> T<small>ORA VORLIEST</small>, <small>LESE NIGHT WENIGER ALS DREI</small> V<small>ERSE</small>. M<small>AN LESE DEM</small> D<small>OLMETSCH NIGHT MEHR ALS EINEN</small> V<small>ERS VOR</small>, <small>AUS</small> <small>DEN</small> P<small>ROPHETEN AUCH DREI</small>; <small>WENN DIE DREI ABER DREI EINZELNE</small> A<small>BSÄTZE BILDEN</small>, <small>SO LESE MAN SIE EINZELN</small>. M<small>AN DARF</small> <small>BEIM</small> V<small>ORLESEN</small> <small>AUS DEN</small> P<small>ROPHETEN ÜBERSPRINGEN</small>, <small>NICHT ABER DARF MAN</small> <small>BEIM</small> V<small>ORLESEN</small> <small>AUS DER</small> T<small>ORA ÜBERSPRINGEN</small>. W<small>IEVIEL DARF MAN ÜBERSPRINGEN</small>? D<small>ASS DER</small> D<small>OLMETSCH NICHT INNEZUHALTEN BRAUCHE</small>.",
+            "<b>W</b><small>ER DIE</small> H<small>APHṬARA AUS DEN</small> P<small>ROPHETEN VORLIEST</small>, <small>ZELEBRIERT AUCH DAS</small> Š<small>EMA͑</small>, <small>TRITT AUCH VOR DIE</small> L<small>ADE UND ERHEBT AUCH DIE</small> H<small>ÄNDE</small> <small>ZUM</small> P<small>RIESTERSEGEN</small>;<small>IST ES EIN</small> M<small>INDERJÄHRIGER</small>, <small>SO TUE DIES SEIN</small> V<small>ATER ODER SEIN</small> L<small>EHRER FÜR IHN</small>.",
+            "E<small>IN MINDERJÄHRIGER DARF AUS DER</small> T<small>ORA VORLESEN UND VERDOLMETSCHEN</small>, <small>JEDOCH NICHT DAS</small> Š<small>EMA͑ ZELEBRIEREN</small>, <small>NOCH VOR DIE</small> L<small>ADE TRETEN</small>, <small>NOCH DIE</small> H<small>ÄNDE</small> <small>ZUM</small> P<small>RIESTERSEGEN</small> <small>ERHEBEN</small>. E<small>IN</small> Z<small>ERLUMPTER DARF DAS</small> Š<small>EMA͑</small> <small>ZELEBRIEREN UND VERDOLMETSCHEN</small>, <small>JEDOCH NICHT AUS DER</small> T<small>ORA VORLESEN</small>, <small>NOCH VOR DIE</small> L<small>ADE TRETEN</small>, <small>NOCH DIE</small> H<small>ÄNDE</small> <small>ZUM</small> P<small>RIESTERSEGEN</small> <small>ERHEBEN</small>. E<small>IN</small> B<small>LINDER DARF DAS</small> Š<small>EMA͑</small> <small>ZELEBRIEREN UND VERDOLMETSCHEN</small>; R. J<small>EHUDA SAGT</small>, <small>WER NIE IM</small> L<small>EBEN DIE</small> L<small>ICHTKÖRPER GESEHEN HAT</small>, <small>DÜRFE DAS</small> Š<small>EMA͑ NICHT ZELEBRIEREN</small>.",
+            "<b>E</b><small>IN</small> P<small>RIESTER</small>, <small>DER</small> G<small>EBRECHEN AN DEN</small> H<small>ÄNDEN HAT</small>, <small>ERHEBE NIGHT DIE</small> H<small>ÄNDE</small> <small>ZUM</small> P<small>RIESTERSEGEN</small>; R. J<small>EHUDA SAGT</small>, <small>AUCH DESSEN</small> H<small>ÄNDE MIT</small> W<small>AIDFARBE BESCHMUTZT SIND</small>, <small>ERHEBE DIE</small> H<small>ÄNDE NIGHT</small> <small>ZUM</small> P<small>RIESTERSEGEN</small>, <small>WEIL DAS</small> P<small>UBLIKUM IHN ANSCHAUEN WÜRDE</small>.",
+            "<b>S</b><small>AGT JEMAND</small>: ‘I<small>CH TRETE NICHT VOR DIE</small> L<small>ADE IN FARBIGEN</small> K<small>LEIDERN</small>’, <small>SO DARF ER ES AUCH NICHT IN WEISSEN</small>. ‘I<small>N</small> S<small>ANDALEN</small>’, <small>SO DARF ER ES AUCH NICHT BARFUSS</small>. M<small>ACHT MAN SEINE</small> T<small>EPHILLA</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Die Gebetkapsel (cf. Bd. I S. 18 Anm. 197); die Gefahr der runden (od. spitzen) T. besteht darin, daß sie durch einen Stoß leicht den Kopf verletzen kann.</i><small>RUND</small>, <small>SO IST DIES</small> G<small>EFÄHRLICH</small>, <small>AUCH ÜBT MAN DAMIT DAS</small> G<small>EBOT NICHT AUS</small>. L<small>EGT MAN SIE AN DIE</small> S<small>TIRN BEZIEHUNGSWEISE AN DIE</small> H<small>ANDFLÄCHE</small>, <small>SO IST DIES HERÄTISCHE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Mit <span dir=\"rtl\">מינים</span> sind hier wahrscheinl. die Saduzäer gemeint, die sich (wie heute noch die Karäer) genau an den Wortlaut der Schrift hielten, nach der die Tephilla ‘zwischen den Augen’ (cf. Dt. 6,8), während sie nach der rabbinischen Auslegung über der Stirn sitzen muß. <span dir=\"rtl\">חיעונים</span> die Außenstehenden, Ketzer, Sektierer, Häretiker.</i> A<small>RT</small>. B<small>EKLEIDET MAN SIE MIT</small> G<small>OLD ODER LEGT MAN SIE AUF DEM</small> Ä<small>RMEL AN</small>, <small>SO IST DIES KETZERISCHE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Mit <span dir=\"rtl\">מינים</span> sind hier wahrscheinl. die Saduzäer gemeint, die sich (wie heute noch die Karäer) genau an den Wortlaut der Schrift hielten, nach der die Tephilla ‘zwischen den Augen’ (cf. Dt. 6,8), während sie nach der rabbinischen Auslegung über der Stirn sitzen muß. <span dir=\"rtl\">חיעונים</span> die Außenstehenden, Ketzer, Sektierer, Häretiker.</i>A<small>RT</small>.",
+            "<b>S</b><small>AGT JEMAND</small>: ‘<small>DIE</small> G<small>UTEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Was die Schlechten ausschließt.</i><small>PREISEN DICH</small>’, <small>SO IST DIES</small> H<small>ÄRESIE</small>. S<small>AGT JEMAND</small>: ‘<small>BIS AUF DAS</small> V<small>OGELNEST</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cf. Dt. 22,6ff.</i><small>ERSTRECKT SICH DEIN</small> E<small>RBARMEN</small>’, <small>ODER</small>: ‘<small>OB DEINES</small> G<small>UTEN SEI DEINES</small> N<small>AMENS GEDACHT</small>’, <small>ODER WENN JEMAND</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Im Danksegen des 18gebetes.</i> ‘<small>WIR DANKEN</small>, <small>WIR DANKEN</small>’ <small>SAGT</small>, <small>SO HEISST MAN IHN SCHWEIGEN</small>. W<small>ENN JEMAND</small> <small>DEN</small> A<small>BSCHNITT</small> <small>VON DER</small> B<small>LUTSCHANDE UMSCHRIEBEN LIEST</small>, <small>SO HEISST MAN IHN SCHWEIGEN</small>. W<small>ENN JEMAND</small> <small>DEN</small> V<small>ERS</small>:<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Lev. 18,21.</i><i>du sollst von deiner Nachkommenschaft nicht hergeben, um es dem Molekh zu weihen</i>, <small>PARAPHRASIERT</small>: <small>VON DEINEM</small> S<small>AMEN SOLLST DU NICHT HERGEBEN</small>, <small>EINE</small> A<small>RAMÄERIN ZU SCHWÄNGERN</small>, <small>SO BRINGT MAN IHN ZUM</small> S<small>CHWEIGEN</small>.",
+            "<b>D</b><small>IE</small> E<small>RZÄHLUNG VON</small> R<small>EÚBEN</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Cf. Gen. 35,22.</i><small>WIRD VORGELESEN</small>, <small>ABER NICHT VERDOLMETSCHT</small>; <small>DIE</small> E<small>RZÄHLUNG VON</small> T<small>AMAR</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Cf. Gen. 38,1ff.</i><small>WIRD VORGELESEN UND VERDOLMETSCHT</small>; <small>DIE ERSTE</small> E<small>RZÄHLUNG VOM</small> <small>GOLDENEN</small> K<small>ALBE</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Cf. Ex. 32,3ff.</i><small>WIRD VORGELESEN UND VERDOLMETSCHT</small>, <small>DIE ZWEITE</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Das ganze Ereignis wird von Ahron wiederholt (ib. VV. 22–24).</i><small>WIRD VORGELESEN</small>, <small>ABER NICHT VERDOLMETSCHT</small>. D<small>ER</small> P<small>RIESTERSEGEN UND DIE</small> E<small>RZÄHLUNGEN VON</small> D<small>AVID</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Cf. iiSam. 11,2ff.</i><small>UND VON</small> A<small>MNON</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Cf. ib. 13,1ff.</i><small>WERDEN VORGELESEN ABER NICHT VERDOLMETSCHT</small>. M<small>AN LESE NICHT</small> <small>DAS</small> K<small>APITEL</small> <small>VOM</small> H<small>IMMELSWAGEN</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Die Vision des Jeḥezqel; Ez. Kap. 1.</i><small>ALS</small> H<small>APHṬARA</small>; R. J<small>EHUDA ERLAUBT DIES</small>, R. E<small>LIE͑ZER SAGT</small>, <small>AUCH NICHT</small> <small>DAS</small> K<small>APITEL</small>: <i>Teile Jerušalem mit</i><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Das 16. Kapitel im Buche Ezechiel, das viele obszöne Ausdrücke enthält.</i>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json

@@ -0,0 +1,68 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tThe Megillah is read on the eleventh (of Adar), the twelfth, the thirteenth, the fourteenth, and the fifteenth, [sometimes on one; sometimes, on the other, as explained below] — not earlier (than the eleventh) and not later (than the fifteenth). Cities surrounded by a wall from the days of Joshua the son of Nun read on the fifteenth, [it being written (Esther 9:19): \"Therefore, the Jews of the outlying towns, who live in the unwalled cities, celebrate the fourteenth, etc.\" The unwalled cities, celebrating the fourteenth, the implication is that the walled cities celebrate the fifteenth. And \"from the days of Joshua\" is derived by identity: \"perazi\" (\"unwalled,\" here) - \"perazi\" (Deuteronomy 3:5): \"aside from the unwalled cities.\" Just as there, (perazi) from the days of Joshua the son of Nun; here, too, from the days of Joshua the son of Nun. And they ordained that the cities surrounded by a wall from the days of Joshua, even if they are not surrounded by a wall today, read on the fifteenth, like Shushan, in order to accord honor to Eretz Yisrael, which was in ruins in the days of Mordecai and Esther, that they, too, read as the men of Shushan and be regarded as if they were walled cities, even though now they are in ruins, so that there be a remembrance of Eretz Yisrael in this miracle. And Joshua is mentioned because he was the first who began to war against Amalek, viz. (Exodus 17:14): \"Write this (the erasing of Amalek) as a remembrance in a scroll, and place it in the ears of Joshua, etc.\"] The villages and the large cities read on the fourteenth; but the villages may advance it (the Megillah reading) to the \"day of assembly\" (yom haknissah). [That is, since the walled cities read on the fifteenth, and the unwalled, on the fourteenth, all are included. How, then, could the eleventh, the twelfth, and the thirteenth obtain? The answer: The villages were permitted to advance their reading to the \"day of assembly\" — Monday or Thursday before the fourteenth — these (Mondays and Thursdays) being the days of assembly, when the villages assemble in the cities for judgment. For beth-din sit on Mondays and Thursdays by the ordinance of Ezra. Or it may be because the villages assemble in the cities on Mondays and Thursdays to hear the reading of the Torah. For the villagers are not so expert in the reading and need one of the men of the city to read for them; and the sages did not make them exert themselves to come back on the fourteenth, so that they be free on Purim to supply the needs of the Purim feast for the men of the cities. And they found an allusion for this in the Megillah, viz. (Esther (9:31): \"to fulfill these days of Purim in their times\" (bizmaneihem). If Mordecai and Esther instituted only the fourteenth and the fifteenth mentioned therein, we should have \"zmanam\" (connoting two times). Why \"zmaneihem\"? (connoting four times)? We are hereby apprised that two more times were added, aside from those mentioned in the Megillah. And it was not necessary for Scripture to include the thirteenth as fit for reading, because the miracle, essentially, occurred on that day. For it was on that day that the Jews gathered together to avenge themselves of their enemies, both in Shushan and in the other provinces. Perforce, then, Scripture adds only the eleventh and the twelfth. And it is not to be suggested that the sixteenth and seventeenth after the fourteenth and fifteenth written in the Megillah are intended, it being written (Ibid. 27): \"and (the fifteenth) not to be passed by.\"]",
+            "\tHow so? If the fourteenth falls on a Monday, the villages and the large cities read on that day, and the walled cities, the next day. If it falls on Tuesday or Wednesday, the villages advance it to the day of assembly, the large cities read it on the fourteenth, and the walled cities, the next day. If it falls on Thursday, the villages and the large cities read on that day, and the walled cities, the next day. If it falls on Sabbath eve, the villages advance it to the day of assembly, and the large cities and the walled cities read it on that day. [For there is no Megillah reading on the Sabbath, a decree lest he take the Megillah in his hand and carry it four cubits in the public domain. And if it were delayed until Sunday, that would make it the sixteenth, whereas Scripture states: \"and (the fifteenth) not to be passed by.\" And even though those in the walled cities read it on the fourteenth when the fifteenth falls out on a Sabbath, still, they read \"Vayavo Amalek\" only on Shabbath, which is the fifteenth, they read \"Pakadeti\" as the haftarah, and they review the halachoth of Purim that entire Shabbath. As to the Purim feast — some say they have it on the fourteenth, when they read the Megillah; and others, that they delay it until after Shabbath. And so it would appear from the Yerushalmi — that a Purim feast which falls on Shabbath is delayed and not advanced. But all agree that it is not made on Shabbath.] If it falls on Sunday, the villages advance it to the day of assembly, [which is the eleventh], the large cities read it on that day, and the walled cities, on the next day. [The sages allowed the villages to advance it to the day of assembly only when Israel are on their land and messengers of beth-din go out to inform them when beth-din sanctified the New Moon and when Pesach falls. But nowadays, when the people count thirty days from the Megillah reading until Pesach — if the villagers advanced their reading, they would observe Pesach thirty days after the reading and would be eating chametz the last days of Pesach, for which reason it is read only in its time.]",
+            "\tWhich is a large city? Wherever there are \"ten idlers\" [in the house of prayer, who are idle from work, being supported by the congregation in order always to be found there at the time of prayer.] If there are fewer than that, it is a village. With these [i.e., with the time of the Megillah reading], they said that it is to be advanced, but not delayed [if it falls on a Sabbath]; but with the times of the wood (offerings) of the Cohanim and the people, [where certain families bring wood to the Temple for the (altar) wood pile on fixed days, every year (see Ta'anith 4:5), and they sacrifice a \"wood-offering,\" gift burnt-offerings — if it (their appointed day) falls on a Sabbath, it is delayed to Sunday], and the ninth of Av [(the same applies to all fasts which fall on a Sabbath)], and chagigah (the festival offering) [If yom tov falls on a Sabbath, the festival peace-offerings are pushed off to the next day, for they can be made up all seven days], and hakhel [viz. (Deuteronomy 31:12): \"Assemble (hakhel) the people, etc.\", where the king would read in the book of Deuteronomy, and all the people were obligated to bring their little children, viz. (Ibid.); \"the men, the women, and the little children,\" which is impossible on Shabbath], (if they fall on a Sabbath,) they are delayed but not advanced, [the time of their obligation not yet having arrived. (As to the ninth of Av, \"Calamity is not advanced\")]. Even though they said (in respect to the time of the Megillah reading): \"It is advanced, but not delayed,\" it is permitted (on a day that it is advanced) to eulogize, and to fast, and to fulfill the (Purim) obligation of matanoth la'evyonim (giving gifts to the poor). R. Yehudah said: When is this so (that the villages may advance the reading to the day of assembly)? Where they assemble (in the large cities) on Mondays and Thursdays. But where they assemble neither on Mondays nor on Thursdays, they may read it only in its time.",
+            "\tIf they read the Megillah on the first Adar, and they intercalated the year, they read it on the second Adar. There is no difference between the first Adar and the second Adar but the reading of the Megillah and matanoth la'evyonim alone. [This is what is meant: There is no difference between the fourteenth and fifteenth of the first Adar and the fourteenth and fifteenth of the second Adar but the reading of the Megillah and matanoth la'evyonim, (which obtain on the second and not on the first). But in respect to eulogy and fasting, they are alike (i.e., they are forbidden on both.)]",
+            "\tThere is no difference between yom tov and Shabbath but food (preparation) alone, (being forbidden on Shabbath but permitted on yom tov.) [This Mishnah is in accordance with Beth Shammai, who say (Beitzah 1:5): \"Neither a minor, nor a lulav, nor a Torah scroll may be carried out to the public domain (on yom tov),\" for they are not needed for purposes of eating. But this is not the halachah. We rule in accordance with Beth Hillel, who say that since carrying was permitted for eating purposes, it was permitted for other purposes, too. And there are also other things, which are forbidden on Shabbath but permitted on yom tov even though they are not for eating purposes, such as the dropping of fruits through the aperture (see Beitzah 5:1), which is permitted on yom tov, but not on Shabbath.] There is no difference between Shabbath and Yom Kippur, but that wilful transgression of the first is punishable by man [judicial death penalty], whereas wilful transgression of the second is punishable by kareth (\"cutting-off\").",
+            "\tThere is no difference between bevowing benefit from one's neighbor and bevowing food from him, but \"the treading of the foot\" [Bevowing benefit is more stringent than bevowing food only in that one who bevows benefit may not enter the other's property, whereas one who bevows food may], and, (another difference), vessels which are not used for food preparation, [it being permitted to lend them to one who bevows food (but not to one who bevows benefit). And this, only in a place where such vessels are not hired out; but in a place where they are hired out, it is forbidden (even to one who bevows food). For (he is forbidden) any benefit resulting in food. For if this one had not benefited him (by lending him the vessel), he would be lacking a perutah's worth of food benefit. For with that perutah (saved), he can buy food.] There is no difference between vows and gifts, but that one must make good for vows, but he need not make good for gifts. [(\"vows\":) If one says: \"I take it upon me (i.e., I vow) to bring a burnt-offering,\" after which he separated it (the animal) and it were lost, he must bring a different one. (\"gifts\":) If one says: \"this animal is (given) as a burnt-offering,\" and it were lost, he need not bring a different one, for he did not take it upon himself. But as far as liability for delay is concerned, they are both the same, it being written (Deuteronomy 23:24): \"…what you have vowed to the L-rd your G-d, the gift that you spoke with your mouth, etc.\"",
+            "\tThere is no difference between a zav (one with a genital discharge) who has two sightings [whether on one day or on two consecutive days] and one who has three sightings [whether on one day or on three consecutive days or two on one day and one the next], but the offering. [A zav who has two sightings does not require an offering; but as far as rendering what he lies on and what he sits on av hatumah (proto-uncleanliness), even if he does not touch them, and (as far as) the counting of seven days from the cessation of his discharge, seven clean days being required before he can immerse (for purification), they are both alike.] There is no difference between a quarantined leper (musgar), viz. (Leviticus 13:5): \"Then the priest shall quarantine him for seven days,\" and a confirmed leper (muchlat), [whom the priest confirms as unclean], but letting the hair grow long and rending of garments, (required by a confirmed leper, but not by a quarantined one), [but as far as being sent away and being unclean, they are both alike.] There is no difference between one cleansed after quarantine and one cleansed after confirmation (as a leper) but (the mitzvah of) shaving and (that of) the birds, [it being written in this regard (Leviticus 14:3): \"…and, behold, if the plague-spot of leprosy is healed from the leper\" — to exclude a quarantined leper, whose leprosy does not hinge upon healing, but upon days (of quarantine). For even if it were healed, he must remain quarantined for seven days. But as far as cleansing in the mikveh, they are both alike. For in respect to cleansing after quarantine it is also written (Ibid. 13:6): \"And he shall wash his clothes, and he shall cleanse himself.\" And even though there are the guilt-offerings and the log of oil, (required by the confirmed leper, but not by the quarantined one), our Mishnah speaks of the day of his cleansing and his healing, and not of offerings, which obtain on the eighth day.]",
+            "\tThere is no difference between scrolls (of Scripture) and tefillin and mezuzoth, but that scrolls may be written in all languages [i.e., in the script and tongue of all languages], but tefillin and mezuzoth must be written only ashurith (the holy script and tongue). R. Shimon b. Gamliel says: Even with scrolls, they permitted them to be written (aside from ashurith) only in Greek. [The reason for permitting Greek above all other languages is (Genesis 9:27): \"G-d will beautify Yefeth and it will dwell in the tents of Shem\": The most beautiful of Yefeth; that is, the most beautiful tongue of all the sons of Yefeth, will dwell in the tents of Shem (Israel.) And there is no tongue among all the sons of Yefeth more beautiful than the Greek tongue. And the halachah is in accordance with R. Shimon b. Gamliel. However, that Greek tongue has already been lost and has become corrupted, for which reason, nowadays, we write scrolls only in the holy script and tongue.]",
+            "\tThere is no difference between the (high) priest anointed with the anointing oil and the \"many-clothed\" (high-priest), but the bullock which is brought for \"all the mitzvoth\" (Leviticus 4:2). [(the \"many-clothed\"): These are the priests who officiated in the second Temple and also in the first Temple from Yoshiyahu on. The cruse of anointing oil was secreted in his days, so that high-priests were invested with the donning of (additional) vestments alone. If the anointed high-priest (but not the \"many-clothed\") rules to be permitted something for which wilful transgression is punishable by kareth, and he acts upon his ruling, he brings a bullock (as an offering), viz. (Ibid. 3): \"And if the anointed priest, etc.\"]. There is no difference between an officiating priest (\"cohein meshamesh\") and a pre-empted priest (\"cohein she'avar\") but the bullock of Yom Kippur and the tenth of the ephah. [(\"cohein hameshamesh\":) If the high-priest sustained a blemish, and another were appointed in his stead, and his blemish disappeared, and he returned to his service, and his \"stand-in\" stepped down — the first is called \"meshamesh,\" and the second, \"avar.\" (\"but the bullock of Yom Kippur\":) it being impossible to offer two. And, likewise, with the tenth of the ephah, the daily cakes of the high-priest, it being impossible to offer two. But in all other respects, they are alike. If he (the \"avar\") comes to offer the incense or to perform any service, he wears eight vestments. And both are commanded (to wed only) a virgin, and are exhorted against marrying a widow, and officiate at sacrifices even in mourning.]",
+            "\tThere is no difference between a large bamah (sacrificial mound) and a small bamah but pesachim (Pesach offerings). [This, when the bamoth were permitted. A large bamah is a congregational sacrificial mound, as that of Nov and Giveon. A small bamah is one that each individual makes for himself. Pesachim and all (offerings) like pesachim, i.e., obligatory offerings having a set time, such as temidim and mussafim, (are offered on a large bamah, but not on a small one); but obligatory offerings having no set time, such as the bullock of forgetfulness of the congregation and the goats for (unwitting) idolatry were not offered even on a large bamah.] This is the rule: Whatever is vowed and donated may be offered on a (small) bamah; whatever is not vowed and donated may not be offered on a bamah.",
+            "\tThere is no difference between (the sanctuary of) Shiloh and Jerusalem, but that in Shiloh lesser-order offerings and ma'aser sheni are eaten wherever [Shiloh] can be seen, and, in Jerusalem, (only) within the wall. And, in both places, holy of holies are eaten (only) within the enclosure (of the sanctuary). The sanctity of Shiloh permits [of bamoth] after it [i.e., after its destruction.] The sanctity of Jerusalem does not permit [of bamoth] after it."
+        ],
+        [
+            "\tIf one reads the Megillah in inverted order he does not fulfill his obligation, it being written (Esther 9:28): \"And these days are commemorated and celebrated.\" Just as celebration cannot be inverted (it being impossible for the fifteenth to precede the fourteenth), so commemoration (the reading of the Megillah) cannot be inverted.] If he reads it by heart, or in Targum, or in any language, he does not fulfill his obligation. [(\"by heart\":), it being written here \"commemorated,\" and, elsewhere (in respect to the eradication of Amalek - Exodus 17:14): \"Write this as a commemoration in a book.\" (\"or in Targum, etc.\":) This is what is meant: If a Hebrew reads it in Targum, and he does not understand it; or if he reads it in any other language that he does not understand, he does not fulfill his obligation.] But it may be read to those speaking a foreign tongue in their tongue, [so long as it be written in that tongue, so that he not read it by heart.] And if one speaking a foreign tongue hears it in Ashurith, he fulfils his obligation. [Greek is like Ashurith relative to this halachah. It is just that the original Greek has been lost and been forgotten as we wrote above (1:8)].",
+            "\tIf he reads it desultorily [i.e., If he reads a little and pauses, and then reads a little more and pauses again — even if the pause is longer than that required to complete the whole], (or) if he \"slumbers\" (while reading), he fulfills the obligation. If he copied it, (or) expounded it, or proof-read it, [(\"If he copied it\":) as when it was all written and lying before him, and he copied it (for he does not fulfill his obligation unless he reads from a Megillah which is entirely written)] — if he had intent [to fulfill his obligation with such reading], he fulfills his obligation; if not, he does not fulfill it. If it were written with sam [an herb], sikra [a stone which dyes red], komos [a type of resin], vitriol, on paper, or on diftera [unfinished hide — processed with salt and flour but not with gall nut], he does not fulfill his obligation; but it must be written Ashurith, on a scroll, and in ink.",
+            "\tIf an unwalled city man [whose time (for reading the Megillah) is the fourteenth], went to a walled city, [whose time is the fifteenth], or a walled city man went to an unwalled city — If he intends to return to his place, he reads as (in) his place; if not, he reads with them. [If he is a walled city man who went to an unwalled city, and he intends to leave the city the night of the fourteenth before dawn — even though he spends the night in the city, since he does not intend to be there in the daytime, he is not even regarded as \"unwalled for a day,\" for which reason he reads in his place on the fifteenth. But if he does not intend to leave there at night, he is \"unwalled\" for that day. Even though he intends to return the next day or some other day, he is called \"unwalled\" and reads with them. The same applies to an unwalled city man who went to a walled city. If he intends to return on the night of the fifteenth, he is not \"walled for a day,\" and he reads on the fourteenth, even though he is in the walled city. But if he does not intend to return the night of the fifteenth, he does not read on the fourteenth, but waits and reads with them. This Mishnah is explained thus in the gemara.] And from where must one read (the Megillah) to fulfill his obligation? R. Meir says: (He must read) the whole thing. R. Yehudah says: From (Esther 2:5): \"Ish Yehudi.\" R. Yossi says: From (Ibid. 3:1): \"After these things.\" [The halachah is in accordance with R. Meir.]",
+            "\tAll [including women] are fit to read the Megillah, except a deaf-mute [(This Mishnah is in accordance with R. Yossi, who says that if one reads and does not \"make it heard\" to his ears, he has not fulfilled his obligation)], an imbecile, and a minor. R. Yehudah rules it to be fit with a minor. [The halachah is not in accordance with R. Yehudah.] The Megillah is not read, circumcision is not performed, (ritual) immersion is not performed, sprinkling is not performed, and also a woman who observes \"day against day\" does not immerse until sunrise. And all of them, if they did so at dawn, it is kasher. [(\"The Megillah is not read\":) For one must read the Megillah at night and repeat it in the daytime. And the reading of the daytime is only after sunrise, viz. (Esther 9:28): \"And these days are commemorated and celebrated.\" (\"circumcision is not performed\":), viz. (Leviticus 12:3): \"And on the eighth day he shall circumcise.\" (\"immersion and sprinkling are not performed\":) it being written in respect to sprinkling (Numbers 19:19): \"And the clean one shall sprinkle on the unclean one on the third day and on the seventh day,\" and immersion is likened to sprinkling. It is only when he immerses on the seventh day that he must immerse only in the daytime, and we do not say that he may immerse when it gets dark on the night of the seventh, even though the night is the beginning of the day. But after the seventh day has passed, it is permitted to immerse at night. (\"a woman who observes 'day against day'\":) during the eleven days between one niddah state and the next. If she sees blood on one of those days, she observes the next day (in cleanliness) and immerses that day itself at sunrise. (\"if they did so at dawn, it is kasher:\") For when the day dawns, it is called \"day,\" viz. (Nechemiah 4:15): \"And we did the work … from the dawn until the stars appeared,\" followed by (Ibid. 16): \"…and the night for us was guarding, and the day, work.\" They said \"until sunrise\" only to insure that it was not night, for not all are expert in discriminating dawn.]",
+            "\tThe entire day (i.e., the daytime) is kasher for: the reading of the Megillah, the reciting of Hallel, the blowing of the shofar, the taking of the lulav, the reciting of the mussaf prayer, the mussaf offering, the confession over the bullocks [the bullock of the anointed high-priest and the bullock of forgetfulness of the congregation, over which confession is made for the sins for which they are brought, the tithe-confession [(Deuteronomy 26:13): \"I have removed the holy things from the house, etc.\"], the confession of Yom Kippur, placing of the hands (s'michah) [(Leviticus 1:4): \"And he shall place his hand upon the head of the burnt-offering,\" slaughtering, lifting (of the omer and of parts of the peace-offering), presentation [First he presents the meal-offering at the southwest corner of the altar; then he takes the fistful], burning [the fistful, which corresponds in the meal-offering to the sprinkling of the blood in sacrifices, and which is kasher only in the daytime, as opposed to the burning of the fats and the limbs, which is kasher the entire night (2:6)], melikah (\"pinching\" a bird's head), receiving [of the blood in the sprinkling bowl], sprinkling (hazayah) [the sprinkling (on the ark cover) of the blood of bullocks which are burned and of all the inner sin-offerings; and the sprinkling of the blood on the altar is also called \"hazayah.\"], the administering of the sotah's draught, the breaking of the neck of the red heifer, and the cleansing of the leper.",
+            "\tThe entire night is kasher for the harvesting of the omer and the burning of the fats and the limbs [left over from the afternoon tamid, viz. (Leviticus 6:2): \"It is the burnt-offering upon its firewood on the altar all the night.\"] This is the rule: Something whose mitzvah is in the daytime is kasher the entire day, [to include the arranging of the two containers of frankincense placed on the show bread], and something whose mitzvah is at night is kasher the entire night, [to include the eating of the Pesach offering, which is kasher the entire night, the sages having said \"until midnight\" only to keep one far from transgression.]"
+        ],
+        [
+            "\tMen of a city who sold the open place of a city may buy a house of prayer with the proceeds. [The open place of a city has sanctity, for they (the city dwellers) pray there on fast days. The sages differ with this anonymous Mishnah, saying that sanctity does not inhere in the open place of a city, since they pray there only adventitiously. The halachah is in accordance with the sages.] (If they sold) a house of prayer, they may buy an ark. [It is only a village house of prayer that may be sold; but a house of prayer in a large city, from which they come from all over to pray belongs to the populace and may not be sold.] (If they sold) an ark, they may buy coverings (for the Torah scrolls). (If they sold) coverings, they may buy books [Prophets and Writings]. (If they sold) books, they may buy a Torah scroll. But if they sold a Torah scroll, they may not buy books. [For \"we raise in sanctity, and do not lower.\"] (If they sold) books, they may not buy coverings. (If they sold) coverings, they may not buy an ark. (If they sold) an ark, they may not buy a house of prayer. (If they sold) a house of prayer, they may not buy the open place. And the same holds with what is left over. [If they sold books and bought a Torah scroll with some of the money, they may not buy something of lesser sanctity with what is left over. And all of this applies only when the sale was not made by seven city dignitaries in the presence of the people of the city, but if it was, even to buy beer for drinking, it is permitted. And this, only in a village (as opposed to a large city) as stated above.] It is not permitted to sell what is owned by many to an individual, this lowering its sanctity. These are the words of R. Yehudah. They said to him: If so, it should not be permitted to sell from a large city to a small one, [but it is!]",
+            "\tA house of prayer may be sold only on condition that if they (the sellers) desire, it will be returned. These are the words of R. Meir. [Even from the many to the many it may not be sold unconditionally, this being demeaning, as if to say: \"It is nothing special to us.\" The halachah is not in accordance with R. Meir.] The sages say: It may be sold forever (i.e., unconditionally) [even to an individual, for any purpose], except for four things: a bathhouse, a tannery, a mikveh, a \"watering\" house [i.e., for washing (clothing); or, for passing water.] R. Yehudah says: It may be sold as a courtyard, and the buyer can do what he wants with it. [The halachah is not in accordance with R. Yehudah.]",
+            "\tR. Yehudah said further: In a ruined synagogue, no eulogies are made, ropes are not twined [The same holds for all labors, but the twining of ropes requires a large space, and the space in a house of prayer serves this purpose], nets are not spread in it, fruits are not spread on its roof, and it is not used as a short-cut (kapandarya) [\"kapandarya,\" acronymic for \"Ademakifna dari, a'ol beha,\" i.e., \"Instead of circling rows\" of houses, I will take a short-cut through here.], it being written (Leviticus 26:31): \"And I will make desolate your sanctuaries\" — Though desolate, they retain their sanctity. If grass cropped up in it, it may not be torn out, so that they grieve, [remembering its former days and resolving to rebuild it if possible or (so that they grieve and) pray for its restoration. Therefore, only tearing out the grass and feeding it to animals or discarding it entirely is forbidden; but it is permitted to tear it out and leave it in its place, this sufficing for arousing grief.]",
+            "\tIf Rosh Chodesh Adar falls on Shabbath, we read (maftir) in the section of shekalim [(Exodus 30:11-16) to apprise them to bring their shekalim in Adar so that offerings may be brought from the new donations on the first of Nissan.] If it falls out during the week, it is read on the preceding (Shabbath), [even if Rosh Chodesh Adar falls out on Sabbath eve.] And we break off until the next Shabbath. [i.e., we do not read the second section (\"Zachor\") so that it be read on the Shabbath preceding Purim, to link the erasing of Amalek with the erasing of Haman.] On the second (Sabbath), \"Zachor\" (Deuteronomy 25:17-19). On the third, parah adumah (the red heifer) (Numbers 19) [to exhort Israel to cleanse themselves in order to bring their Pesach offerings in cleanliness. Which is the third Sabbath? The Sabbath after Purim. And when Rosh Chodesh Nissan falls out on Shabbath, the third Shabbath is the one before Rosh Chodesh Nissan. (It is read) in order to link the exhortation to cleansing oneself from dead-body uncleanliness to the Pesach offerings.] On the fourth, (Exodus 12:1-20): \"This month is unto you\" [containing the section on Pesach]. On the fifth, the usual order (of haftaroth) is reverted to. [For until then, the haftarah is of the nature of the four sections, viz. \"shekalim\" — (I Kings 12:1); \"Zachor\" — (I Samuel 15:2); \"Parah\" — (Ezekiel 36:25); \"This month\" — (Ezekiel 45:18). And from that time on, the haftarah, again, is of the nature of the section of the day.] For all (of the following) we break off [i.e., We do not read a haftarah which is of the nature of the section, but one which is of the nature of the day]: Rosh Chodesh, Channukah, Purim, fasts and ma'amadoth, and Yom Kippur.",
+            "\tOn Pesach we read in the section of the festivals in Leviticus [(22:26) This, on the first day. Nowadays, the custom is to read (Exodus 12:21). And the haftarah is (Joshua 5:2). On the second day (Leviticus 22:26); the haftarah (II Kings 23:1). On the third day (Exodus 13:2). On the fourth day (Exodus 22:24). On the fifth day (Exodus 34:1). On the sixth day (Numbers 9:2). On the seventh day (Exodus 14:17); the haftarah (II Samuel 22:1). On the eighth day (the last day of the festival in the exile) (Deuteronomy 15:9); the haftarah (Isaiah 10:32).] On Shavuoth, \"Shivah shavuoth\" (Deuteronomy 16:9). On Rosh Hashanah, \"In the seventh month, on the first day of the month\" (Leviticus 23:23). On Yom Kippur, \"Acharei Moth\" (Leviticus 16:1). On the first day of Succoth we read in the section of the festivals in Leviticus. And the rest of the days of the festival, (we read of) the offerings of the festival. [On Shavuoth, on the first day of the festival (Exodus 19:1); the haftarah (Ezekiel 1). On the second day (Deuteronomy 16:9); the haftarah (Habakkuk 2:20). On Rosh Hashanah (Genesis 21:1): \"And the L-rd remembered Sarah…\" (for on Rosh Hashanah Sarah was remembered.\") And the haftarah (I Samuel 1:1), concerning Channah; for she, too, was remembered on Rosh Hashanah. On the second day, (Genesis 22:1), on the binding of Isaac; the haftarah (Jeremiah 31:1). On Yom Kippur, shacharith, (Leviticus 16:1); the haftarah (Isaiah 57:14). Minchah: (Leviticus 18:1); the haftarah (Yonah 1:1). On Succoth, both festival days (Exodus 12:21); the haftarah: on the first day (Zechariah 14:1); on the second (I Kings 8:2). And all the rest of the days of the festival, we read of the offerings of the festival. How so? On the third day, the first day of Chol Hamoed, the Cohein reads (Numbers 29:17): \"And on the second day.\" The Levite reads: \"And on the third day.\" The Israelite reads: \"And on the fourth day. The fourth goes back and reads: \"And on the second day,\" \"And on the third day.\" On the fourth day, the Cohein reads: \"And on the third day.\" The Levite reads: \"And on the fourth day.\" The Israelite reads: \"And on the fifth day.\" And the fourth goes back and reads: \"And on the third day and on the fourth day.\" And so with all. On the last day of the festival (i.e., Shmini Atzereth) (Deuteronomy 15:19); the haftarah (I Kings 8:54). And on the next day (Simchath Torah) (Deuteronomy 33:1); the haftarah (Joshua 1:1). And on a Sabbath that falls out on Chol Hamoed, both on Pesach and on Succoth, we read (Exodus 33:12); and, the haftarah; on Pesach the vision of the dry bones (Ezekiel 37:1); and, on Succoth (Ezekiel 38:18): \"On the day that Gog comes, etc.\" For we have a tradition that the resurrection will occur on Pesach and the war of Gog and Magog, on Succoth.]",
+            "\tOn Channukah we read in the Nesi'im (the chiefs of the tribes) (Numbers 7). On Purim: \"And Amalek came\" (Exodus 17:8). On Rosh Chodesh: \"And in the beginnings of your months\" (Numbers 28:11). On the (convening of) the ma'amadoth (see Ta'anith 4:2) the reading is in the (account of the) creation, [heaven and earth \"standing\" on the offerings. The order of the readings is given in Ta'anith 4:3.] On fast days, we read in the blessings and the curses. [\"If in My statutes, etc.\" (Leviticus 26:3) to impress upon them that troubles come to the world as a result of sin, so that they repent to escape them.] No break is made in (the reading of) the curses, but one (reader) reads all of them. On Monday, Thursday, and the minchah of Shabbath we read in the sidrah [of the week], and it is not \"credited\" to the (full) amount [i.e., when Shabbath arrives, they read again what they read on those days] — as it is written [This refers to the entire Mishnah, the source of the mitzvah for reading about the festival on the day of the festival] (Leviticus 23:44): \"And Moses declared the appointed times of the L-rd to the children of Israel\" — It is a mitzvah to read of each in its (appointed) time."
+        ],
+        [
+            "\tOne who reads the Megillah may [either] stand [or] sit. If one read it or two read it [together] they have fulfilled their obligation [and we do not say that two voices together are not heard as one. For since it (the Megillah) is beloved of them, they concentrate (on hearing it).] In a place where it is the custom to recite the [concluding] blessing, he does so; (where it is the custom) not to recite it, he does not do so. [But in all places, he must recite three introductory blessings: \"al mikra megillah,\" \"she'asah nissim,\" and \"shehecheyanu,\" both at night and in the daytime, the reading of the day being the essential one, viz. (Esther 9:28): \"And these days are commemorated and celebrated.\" Some hold that since he recites \"shehecheyanu\" at night, he need not do so in the daytime. And this would stand to reason.] On Monday, Thursday, and minchah on Shabbath three men read, no less and no more, [and there is no haftarah reading in Prophets, so that the congregation not be imposed upon, these (Monday and Thursday) being working days. And with minchah on Shabbath, too, (there is an imposition), it being close to dark and it being their custom to learn the entire day. And for this reason, too, there is no haftarah reading)]. The opener and the concluder in the Torah (reading) recite the opening and the concluding blessing, respectively. [The first one to read in the Torah recites the opening blessing, and the last, the concluding blessing. And all the others who read in the Torah (between them) recite neither an opening nor a concluding blessing. But nowadays, the custom is for all to bless before and after — a decree, by reason of those who enter (in the middle of the reading), who, not having heard the blessing of the first reader, might come to say that there is no opening blessing for the Torah; and by reason of those who leave (in the middle), who, not having heard the concluding blessing, the first readers not having recited it, might come to say that there is no concluding blessing for the Torah.]",
+            "\tOn New Moon and Chol Hamoed four men read, no less and no more. And there is no haftarah reading in Prophets, [For on New Moon and Chol Hamoed there is, likewise, (the factor of) keeping people from work, essential labor being permitted.] The opener and the concluder in the Torah (reading) recite the opening and the concluding blessing, respectively. This is the rule: Wherever there is mussaf and no yom tov, there are four (readers); on yom tov, there are five; on Yom Kippur, six; on Shabbath, seven. [For whatever occasion has more features than its neighbor has more readers. Therefore, on Rosh Chodesh and Chol Hamoed, where there is a mussaf offering, there are four readers; on yom tov, where work is interdicted, there are five; on Yom Kippur, where there is a punishment of kareth (cutting-off), six; on Shabbath, where there is a punishment of skilah (stoning), seven.] There may be no fewer, but there may be more. And there is a haftarah reading in Prophets. The opener and the concluder in the Torah (reading) recite the opening and the concluding blessing, respectively.",
+            "\t(The following are not done with fewer than ten:) The Shema is not \"parceled\" (porsin) with fewer than ten. [If ten came to the house of prayer, after the congregation had recited the Shema, one (of them) rises and says \"Kaddish,\" \"Barchu,\" and the first blessing before the Shema. \"porsin,\" from \"p'rusah,\" half a thing, i.e., of the two blessings before the Shema, he says only one.], and they (the Cohanim) do not lift their hands [for the priestly blessing], and they do not read the Torah [(congregational reading)], and they do not read the haftarah (in Prophets), and they do not perform \"standings and sittings\" (over the dead), and they do not recite the mourners' blessing and the mourners' consolations and the grooms' blessing, and they do not say grace with His name (— with fewer than ten.) [All of these are not done with fewer than ten because it is written (Leviticus 22:32): \"And I shall be sanctified in the midst of the children of Israel\" — Every matter of sanctity requires at least ten (participants). It is written here: \"in the midst of the children of Israel,\" and, elsewhere (Numbers 16:21): \"Separate yourselves from the midst of this congregation.\" Just as there, ten (there being no \"congregation\" fewer than ten), here, too, ten. (\"and they do not perform 'standings and sittings'\":) for the dead. When the dead were taken out to be buried, they would sit seven times in honor of the deceased and say at each interval of eulogy: \"Rise, dear ones, rise; sit dear ones, sit.\" And this is not seemly with fewer than ten. (\"the mourners' blessing\":) the blessing in the open place (rechavah). They would recite a blessing for the consolers and a blessing for the mourners (Kethuvoth 8b). (\"and the mourners' consolations\":) They would stand in a row upon returning from the grave and console the mourners. And there is no row fewer than ten. (\"and the grooms' blessing\":) the seven blessings addressed to the groom. (\"and they do not say grace, etc.\":) Since \"Let us bless our G-d\" must be stated, this is not seemly with fewer than ten.] And with land [of hekdesh (consecrated to the Temple), if one wishes to redeem it], there must be nine and a Cohein, [i.e., ten, (at least) one of whom is a Cohein; for \"Cohein\" is written ten times in the section on valuations (Leviticus 27): three (times) in respect to dedications: three in respect to valuations, three in respect to beasts, and three in respect to land.]; and a man, like it [i.e., If a man dedicates his worth (to the Temple), he is assessed as a bondsman. And a bondsman is likened to land, viz. (Leviticus 25:46): \"And you shall cause them to be inherited, etc.\" So that just as land requires ten (assessors), one of them a Cohein; so, a man.]",
+            "\tThe reader in the Torah may not read fewer than three verses. He may not read to the translator more than one verse (at a time), [so that, translating by heart, he not err.] And in Prophets, he may read three (at a time) if he wishes, and we are not apprehensive as to his erring, for we do not derive halachah therefrom.] And if the three (verses in Prophets) were three (distinct) sections [as in (Isaiah 52:3-5): \"For thus said the L-rd: 'Gratis were you sold … For thus said the L-rd: 'To Egypt, My people went down in the beginning … And now, what have I here,' says the L-rd,\" These are three (distinct) sections in three consecutive verses.], they are read one (verse) at a time. We skip in Prophets [from section to section, and even from one theme to another], but we do not skip in Torah [from one theme to another; but we do skip in one theme, e.g., the high-priest's reading on Yom Kippur in \"Acharei moth\" (Leviticus 16) and skipping to \"Ach be'asor\" (Ibid. 23)]. And how much may he skip? So long as the translator does not leave off (translating). [One who skips, whether in Torah in one theme, or in Prophets, even in two themes, may not pause (reading in the process of turning to the next part) longer than is necessary for the translator to finish translating what he had just read, it not befitting the honor of the congregation to have them stand there in silence.]",
+            "\tThe one who [regularly] reads the haftarah in Prophets \"parcels\" the Shema (see 4:3). [The sages instituted that he \"parcel\" the Shema for the congregation], and he acts as prayer leader [to effect for them the fulfillment of the obligation of the sanctification of the Name (kedushah) in the Amidah. Because he is forthcoming in reading the haftarah, which is not to his honor, they instituted this for him, for his honor.], and he lifts his hands (in the priestly blessing). And if he were a minor, [who cannot act as prayer leader or \"parcel\" the Shema, his father or his teacher acts as prayer leader for him.]",
+            "\tA minor may read in the Torah [Some of the geonim say (that he may do so) only from shlishi on.] and translate; but he does not \"parcel\" the Shema [For he comes to effect the fulfillment of the obligation for others; and one who is himself not obligated in something cannot effect fulfillment of the obligation therein for others], and he may not act as prayer leader, and he may not lift his hands (in the priestly blessing) [if he is a Cohein, it not befitting the honor of the congregation to be dependent upon his blessing.] A pocheach [one whose clothes are torn and whose arms show (\"naked and barefoot\" - Isaiah 20:2) - is translated: \"pacheach veyachef\")] may \"parcel\" the Shema, [for he himself is obligated therein] and translate, but he does not read in the Torah, and he does not act as prayer leader, and he does not lift his hands (in the priestly blessing). [He does not read in the Torah because of the honor of the Torah. And so, with acting as prayer leader and lifting his hands, for it is demeaning to the congregation.] A blind man may \"parcel\" the Shema [For even though he does not see the luminaries, he benefits from them. For (through them) others see him and rescue him from obstacles.], and he may act as translator. R. Yehudah says: One who never saw the luminaries, [so that he never benefited from them] may not \"parcel\" the Shema. [The halachah is not in accordance with R. Yehudah.]",
+            "\tA Cohein who has blemishes on his hands [likewise on his face or on his feet] may not recite the priestly blessing. [For Cohanim are not permitted to go up for the blessing in their shoes. And if he has blemishes on his feet, they will gaze at them, and thence, at his hands. And if one gazes at the Cohanim in their blessing, his eyes are dimmed (Chagigah 16a), the Shechinah abiding between their hands.] R. Yehudah says: Also, one whose hands are dyed with istis [a blue dye] or with puah [red roots, which produce a red dye] may not lift his hands, for he is gazed at. [The gemara concludes that if he were a \"familiar\" in his city, so that all knew about (and were indifferent to) his blemishes or to his dyed hands, or if most of the men of the city worked in dyes, it is permitted, for then he is not gazed at.]",
+            "\tIf one said: \"I shall not act as prayer leader in dyed clothes,\" he may not do so even in white clothes. [We fear that he may have succumbed to heresy, the idolators being solicitous of such matters.] (If he said: \"I shall not, etc.\") in shoes, he may not do so even barefoot. If one made his (head) phylactery round [like a nut or an egg], he has placed himself in danger [of the phylactery piercing his head] and he has not fulfilled the mitzvah, [for square phylacteries are a \"halachah to Moses upon Sinai.\"] If he placed it on his forehead or on the palm of his hand, this is the way of heresy. [For the heretics spurn the words of the sages and follow the literal meaning of the verse, saying that \"between your eyes\" and \"on your hand\" are to be taken literally, whereas the sages learned by identity (gzeirah shavah): \"between your eyes\" — on the hair site of the head, where an infant's brain throbs; \"on your hand\" — on the height of the hand, the biceps muscle at the top of the arm, so that it is opposite the heart.] If he plated it with gold [contrary to (Exodus 13:9): \"so that the Torah of the L-rd be in your mouth\" — from what is \"permitted in your mouth\" — that the whole (of the phylacteries) be of the hide of a clean animal and not of gold] (If he plated it with gold) and placed it on the sleeve of his garment [from the outside, contrary to (Ibid.): \"to you as a sign\" — and not to others as a sign], this is the way of the \"outsiders\" [those who follow their dictates \"outside of\" the dictates of the sages.]",
+            "\tIf one says: \"May the good (i.e., the righteous) bless You,\" this is the way of heresy. [For Israel must include the sinners among them in the assembly of their fasts. For though galbanum (chelbenah) has a foul odor, Scripture included it among the spices of the incense.] If one says: \"To a nest of birds, let Your mercies extend,\" [i.e., as Your mercies extended to birds and You decreed (Deuteronomy 22:6): \"You shall not take the mother-bird together with the young,\" so be compassionate and merciful to us], he is to be silenced. [For he makes the mitzvoth of the Holy One Blessed be He functions of mercy, whereas they are nothing else but decrees (of the King to His subjects)]. Or (if he says:) \"For (Your) good let Your name be remembered,\" [the implication being: We shall acknowledge You for good (but not for evil)], he is to be silenced. [For we must bless for the evil as well as for the good.] Or (if he says:) \"We thank you,\" We thank you,\" [the impression being given that two deities are being acknowledged and accepted], he is to be silenced. If one expounds [the section on] illicit relations figuratively, [e.g., If he interprets the interdict against living with one's father and mother as an exhortation against revealing their shame in public], he is to be silenced. If one interprets (Leviticus 18:21): \"And from your seed you shall not give to pass (through fire) to Moloch\" as: \"Do not give of your seed for impregnation to Aramatism\" [i.e., Do not live with a gentile woman and beget a son for idolatry], he is to be silenced with a sharp rebuke. [For he uproots the verse from its (true) meaning and makes one who lives with a gentile woman liable for kareth (cutting-off) if he does so wilfully, and for a sin-offering if he does so unwittingly.]",
+            "\tThe episode of Reuven (and Bilhah) is read and not translated. The episode of Amnon and Tamar is read and translated. [And we are not apprehensive for David's honor. This, when it is not written \"Amnon son of David\" (see below)]. The first part of the episode of the golden calf is read and translated. [And we are not apprehensive for the honor of Israel.] The second part of the episode of the golden calf [from (Exodus 32:21): \"And Moses said to Aaron\" until (Ibid. 25): \"And Moses saw the people, etc.\" and (Ibid. 35): \"And the L-rd sent a plague among the people, etc.\"] is read and not translated, [in deference to Aaron]. The priestly blessing [is read and not translated because it includes (Numbers 6:26): \"The L-rd lift His countenance unto you.\" So that they not say that the Holy One Blessed be He (gratuitously) lifts His countenance (in forgiveness) — and they, not knowing that Israel merits the lifting of His countenance to them.] The episode of David and Amnon is not read [in the haftarah] and not translated [ — all those verses where it is written \"Amnon son of David.\" But those where \"Amnon\" alone is written — it is stated above: \"The episode of Amnon and Tamar is read and translated.\"] There is no haftarah reading in the Divine Chariot (Ezekiel 1) [lest they come to question and probe therein.] R. Yehudah permits it. [And the halachah is in accordance with him.] R. Eliezer says: there is no haftarah reading in (Ezekiel 16): \"Make known unto Jerusalem, etc.\", [for the honor of Jerusalem. The halachah is not in accordance with R. Eliezer.]"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/William Davidson Edition - English.json

@@ -0,0 +1,68 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "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 <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>The Megilla is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth,</b> or <b>on the fifteenth</b> of the month of Adar, <b>not earlier and not later.</b> The mishna explains the circumstances when the Megilla is read on each of these days. <b>Cities [<i>kerakin</i>] that have been surrounded by a wall since the days of Joshua, son of Nun, read</b> the Megilla <b>on the fifteenth</b> of Adar, whereas <b>villages and large towns</b> that have not been walled since the days of Joshua, son of Nun, <b>read</b> it <b>on the fourteenth. However,</b> the Sages instituted <b>that the villages may advance</b> their reading <b>to the day of assembly,</b> i.e., Monday or Thursday, when the rabbinical courts are in session and the Torah is read publicly, and the villagers therefore come to the larger towns.",
+            "<b>How so?</b> If <b>the fourteenth</b> of Adar <b>occurs on Monday, the villages and large towns read</b> it <b>on that day, and the walled cities</b> read it <b>on the next day,</b> the fifteenth. If the fourteenth <b>occurs on Tuesday or Wednesday, the villages advance</b> their reading <b>to the day of assembly,</b> i.e., Monday, the twelfth or thirteenth of Adar; <b>the large towns read</b> it <b>on that day,</b> i.e., the fourteenth of Adar, <b>and the walled cities</b> read it <b>on the next day,</b> the fifteenth. If the fourteenth <b>occurs on Thursday, the villages and large towns read</b> it <b>on that day,</b> the fourteenth, <b>and the walled cities</b> read it <b>on the next day,</b> the fifteenth. If the fourteenth <b>occurs on Shabbat eve, the villages advance</b> their reading <b>to the day of assembly,</b> i.e., Thursday, the thirteenth of Adar; <b>and the large towns and the walled cities read</b> it <b>on that day,</b> i.e., the fourteenth of Adar. Even the walled cities read the Megilla on the fourteenth rather than on the fifteenth, as they do not read it on Shabbat. If the fourteenth <b>occurs on Shabbat,</b> both <b>the villages and large towns advance</b> their reading <b>to the day of assembly,</b> i.e., Thursday, the twelfth of Adar; <b>and the walled cities</b> read it <b>on the day after</b> Purim, the fifteenth. If the fourteenth <b>occurs on Sunday, the villages advance</b> their reading <b>to the day of assembly,</b> i.e., Thursday, the eleventh of Adar; <b>and the large towns read</b> it <b>on that day,</b> i.e., the fourteenth of Adar; <b>and the walled cities</b> read it <b>on the next day,</b> the fifteenth.",
+            "<b>What is</b> considered <b>a large city,</b> where the Megilla is read on the fourteenth of Adar? <b>Any</b> city <b>in which there are ten idlers.</b> However, if there are <b>fewer than that, it is</b> considered <b>a village,</b> even if it has many inhabitants. <b>It was with regard to these</b> times for reading the Megilla that the Sages <b>said</b> that <b>one advances</b> the reading of the Megilla before the fourteenth of Adar <b>and one does not postpone</b> the reading to after its proper time. <b>However,</b> with regard to <b>the time</b> when families of <b>priests</b> donate <b>wood</b> for the fire on the altar, which were times those families would treat as Festivals; as well as the fast of the <b>Ninth of Av;</b> the <b>Festival</b> peace-offering that was brought on the Festivals; <b>and the</b> commandment of <b>assembly</b> [<b><i>hakhel</i></b>] of the entire Jewish people in the Temple courtyard on <i>Sukkot</i> in the year following the Sabbatical year to hear the king read the book of Deuteronomy; <b>one postpones</b> their observance until after Shabbat <b>and does not advance</b> their observance to before Shabbat. The mishna continues: <b>Even though</b> the Sages <b>said</b> that <b>one advances</b> the time for reading the Megilla <b>and one does not postpone</b> the reading, one is <b>permitted</b> to <b>eulogize and fast</b> on these days, as they are not actually Purim; nevertheless, <b>gifts for the poor</b> are distributed on this day. <b>Rabbi Yehuda said: When</b> is the Megilla read on the day of assembly, before the fourteenth of Adar? In <b>a place where</b> the villagers generally <b>enter</b> town <b>on Monday and Thursday. However,</b> in <b>a place where they do not</b> generally <b>enter</b> town <b>on Monday and Thursday, one may read</b> the Megilla <b>only in its</b> designated <b>time,</b> the fourteenth of Adar.",
+            "If the people <b>read the Megilla during the first Adar and</b> subsequently <b>the year was</b> then <b>intercalated</b> by the court and now the following month will be the second Adar, <b>one reads</b> the Megilla again <b>during the second Adar.</b> The Sages formulated a principle: <b>The difference between the first Adar and the second Adar</b> with regard to the mitzvot that are performed during those months <b>is only</b> that <b>the reading of the Megilla and</b> distributing <b>gifts to the poor</b> are performed in the second Adar and not in the first Adar.",
+            "The previous mishna concluded with the formula: The difference between…is only, thereby distinguishing between the <i>halakhot</i> in two different cases. The following <i>mishnayot</i> employ the same formula and distinguish between the <i>halakhot</i> in cases unrelated to Purim and the Megilla. The first is: <b>The difference between Festivals and Shabbat</b> with regard to the labor prohibited on those days <b>is only</b> in <b>preparing food alone.</b> It is permitted to cook and bake in order to prepare food on Festivals; however, on Shabbat it is prohibited. <b>The difference between Shabbat and Yom Kippur</b> with regard to the labor prohibited on those days <b>is only that</b> in <b>this</b> case, i.e., Shabbat, <b>its intentional</b> desecration is punishable <b>at the hand of Man,</b> as he is stoned by a court based on the testimony of witnesses who forewarned the transgressor; <b>and</b> in <b>that</b> case, i.e., Yom Kippur, <b>its intentional</b> desecration is punishable at the hand of God, <b>with <i>karet</i>.</b>",
+            "<b>The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from</b> another’s <b>food is forbidden by vow is only</b> with regard to <b>stepping foot</b> on his property, <b>and</b> with regard to borrowing <b>utensils</b> from him <b>that one does not use</b> in the <b>preparation of food,</b> but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter. <b>The difference between</b> animals consecrated to the Temple as <b>vow</b> offerings <b>and</b> animals consecrated as <b>gift</b> offerings <b>is only that</b> in the case of <b>vow</b> offerings, if they died or were lost before being sacrificed on the altar, one <b>is obligated in</b> the <b>responsibility</b> to replace <b>them, and</b> in the case of <b>gift</b> offerings, if they died or were lost, one <b>is not obligated in</b> the <b>responsibility</b> to replace <b>them.</b>",
+            "<b>The difference between a <i>zav</i> who experiences two emissions</b> of a pus-like discharge from his penis <b>and one who experiences three</b> emissions <b>is only</b> that the <i>zav</i> who experienced three emissions is obligated to bring <b>an offering</b> after he recovers, in order to complete his purification process. <b>The difference between a quarantined leper,</b> i.e., one examined by a priest who found his symptoms to be inconclusive, and who must therefore remain in isolation for a period of up to two weeks waiting to see if conclusive symptoms develop; <b>and a confirmed leper,</b> i.e., one whose symptoms were conclusive and the priest declared him an absolute leper, <b>is only</b> with regard to <b>letting</b> the hair on one’s head grow <b>wild and rending</b> one’s garments. A confirmed leper is obligated to let the hair on his head grow wild and rend his garments; a quarantined leper is not. <b>The difference between</b> a leper <b>purified from quarantine,</b> whose symptoms never became conclusive, <b>and</b> a leper <b>purified from</b> a state of <b>confirmed</b> leprosy <b>is only</b> with regard to <b>shaving</b> the hair on all his body <b>and</b> bringing <b>birds</b> as a purification offering, which are obligations incumbent only upon the confirmed leper.",
+            "<b>The difference between</b> Torah <b>scrolls, and phylacteries and <i>mezuzot</i>,</b> in terms of the manner in which they are written, <b>is only that</b> Torah <b>scrolls are written in any language, whereas phylacteries and <i>mezuzot</i> are written only in <i>Ashurit</i>,</b> i.e., in Hebrew and using the Hebrew script. <b>Rabban Shimon ben Gamliel says: Even with regard to</b> Torah <b>scrolls,</b> the Sages <b>permitted them to be written only</b> in <b>Greek.</b> Torah scrolls written in any other language do not have the sanctity of a Torah scroll.",
+            "<b>The difference between a</b> High <b>Priest anointed with the oil of anointing,</b> which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period, <b>and</b> one consecrated by donning <b>multiple garments</b> unique to the High Priest, which was the practice during the Second Temple period, <b>is only</b> that the latter does not bring the <b>bull that comes for</b> transgression of <b>any of the mitzvot.</b> An anointed High Priest who unwittingly issued an erroneous halakhic ruling and acted upon that ruling, and transgressed a mitzva whose unwitting violation renders one liable to bring a sin-offering, is obligated to bring a sin-offering unique to one in his position. <b>The difference between a</b> High <b>Priest</b> currently <b>serving</b> in that capacity <b>and a former</b> High <b>Priest,</b> who temporarily filled that position when the High Priest was unfit for service, <b>is only</b> with regard to <b>the bull</b> brought by the High Priest on <b>Yom Kippur, and the tenth of an ephah</b> meal-offering brought daily by the High Priest. Each of these offerings is brought only by the current High Priest, and not by a former High Priest.",
+            "<b>The difference between a great,</b> public <b>altar,</b> such as the altars established at Nob and Gibeon, which served as religious centers following the destruction of the Tabernacle in Shiloh, <b>and a small,</b> personal <b>altar</b> on which individuals would sacrifice their offerings, <b>is only</b> with regard to <b>Paschal lambs,</b> which may not be sacrificed on a small altar. <b>This is the principle: Any</b> offering <b>that is vowed or contributed</b> voluntarily <b>is sacrificed on a</b> small <b>altar, and any</b> offering <b>that is neither vowed nor contributed</b> voluntarily, but rather is compulsory, e.g., a sin-offering, <b>is not sacrificed on a</b> small <b>altar.</b>",
+            "<b>The difference between</b> the Tabernacle in <b>Shilo and</b> the Temple in <b>Jerusalem is only that in Shiloh one eats offerings of lesser sanctity,</b> e.g., individual peace-offerings, thanks-offerings, and the Paschal lamb, <b>and</b> also <b>the second tithe, in any place that overlooks</b> Shiloh, as Shiloh was not a walled city and any place within its Shabbat boundary was regarded as part of the city. <b>And in Jerusalem</b> one eats those consecrated items only <b>within the walls.</b> <b>And here,</b> in Shiloh, <b>and there,</b> in Jerusalem, <b>offerings of the most sacred order are eaten</b> only <b>within the hangings.</b> The Tabernacle courtyard in Shiloh was surrounded by hangings and the Temple courtyard in Jerusalem was surrounded by a wall. There is another difference: With regard to <b>the sanctity of Shiloh,</b> <b>after</b> the Tabernacle was destroyed, <b>there is permission</b> to sacrifice offerings on improvised altars. <b>But</b> with regard to <b>the sanctity of Jerusalem, after</b> the Temple was destroyed, <b>there is no permission</b> to sacrifice offerings on improvised altars, as the prohibition remains intact."
+        ],
+        [
+            "With regard to <b>one who reads the Megilla out of order,</b> reading a later section first, and then going back to the earlier section, <b>he has not fulfilled</b> his obligation. If <b>he read it by heart,</b> or <b>if he read it in</b> Aramaic <b>translation</b> or <b>in any</b> other <b>language</b> that he does not understand, <b>he has not fulfilled</b> his obligation. <b>However, for those who speak a foreign language, one may read</b> the Megilla <b>in</b> that <b>foreign language. And one who speaks a foreign language who heard</b> the Megilla read in <b><i>Ashurit</i>,</b> i.e., in Hebrew, <b>has fulfilled</b> his obligation.",
+            "<b>If one read</b> the Megilla <b>at intervals,</b> pausing and resuming, <b>or</b> while <b>he is dozing off, he has fulfilled his obligation. If one was writing</b> a Megilla, <b>or expounding upon it, or correcting it,</b> and he read all its words as he was doing so, the following distinction applies: <b>If he had intent</b> to fulfill his obligation with that reading <b>he has fulfilled his obligation, but if not, he has not fulfilled</b> his obligation. <b>If</b> one reads from a Megilla that <b>was written</b> not with ink but <b>with <i>sam</i> or with <i>sikra</i> or with <i>komos</i> or with <i>kankantom</i>,</b> or from a Megilla that was written not on parchment but <b>on <i>neyar</i> or on <i>diftera</i>,</b> a kind of unprocessed leather, <b>he has not fulfilled</b> his obligation. He does not fulfill his obligation <b>unless</b> he reads from a Megilla that <b>is written in <i>Ashurit</i>,</b> i.e., in the Hebrew language and using the Hebrew script, <b>upon parchment and with ink.</b>",
+            "With regard to <b>a resident of an</b> unwalled <b>town who went to a walled city,</b> where the Megilla is read on the fifteenth of Adar, and conversely, <b>a resident of a walled city who went to an</b> unwalled <b>town</b> where it is read on the fourteenth, the following distinction applies: <b>If he is destined to return to his</b> original <b>place, he reads</b> it <b>according to</b> the <i>halakha</i> governing <b>his</b> own <b>place, and if not,</b> i.e., if he is not destined to return to his place, <b>he reads with them,</b> the residents of his current location. Beginning <b>from where must a person read the Megilla in order to fulfill his obligation? Rabbi Meir says:</b> He must read <b>all of it. Rabbi Yehuda says:</b> He need read only <b>from</b> “There was <b>a certain Jew”</b> (Esther 2:5). <b>Rabbi Yosei says: From “After these things”</b> (Esther 3:1).",
+            "<b>Everyone is fit to read the Megilla, except for a deaf person, an imbecile, and a minor. Rabbi Yehuda</b> disagrees and <b>says that a minor is fit</b> to read the Megilla. <b>One may not read the Megilla, nor perform a circumcision, nor immerse</b> himself in a ritual bath, <b>nor sprinkle</b> water of purification to purify people and objects that had contracted ritual impurity through contact with a corpse until after sunrise. <b>And also a woman who observes a</b> clean <b>day for</b> each <b>day</b> she experiences a discharge, i.e., a woman who experienced one or two days of non-menstrual bleeding, and must now wait until a day has passed without any discharge of blood before regaining ritual purity, she too <b>may not immerse herself until the sun has risen. And</b> with regard to <b>all these</b> activities that are supposed to be performed during the day, <b>if one did them after daybreak,</b> i.e., after the appearance of the first light of the sun, even before sunrise, <b>they are valid,</b> as at this point it is already considered daytime.",
+            "Although it is preferable to fulfill a particular day’s mitzva at the earliest possible hour, <b>the entire day is a valid</b> time <b>for reading the Megilla; for reciting <i>hallel</i>; for sounding the <i>shofar</i></b> on Rosh HaShana; <b>for taking the <i>lulav</i></b> and the other species on Sukkot; <b>for the additional prayer</b> recited on Shabbat and other occasions; <b>and for the additional offerings</b> sacrificed in the Temple on these occasions. <b>And</b> the entire day is also a valid time <b>for the confession over the bulls</b> brought by the Sanhedrin or by the High Priest to atone for mistakes they had made in their instruction to the people; <b>for the declaration</b> made on the last day of Passover in the fourth and seventh year of the Sabbatical cycle, stating that one’s obligations <b>with regard to tithes</b> have been properly fulfilled (see Deuteronomy 26:12–15); <b>and for the confession</b> of sins made by the High Priest <b>on Yom Kippur</b> over the special offerings brought on that day. The entire day is also a valid time <b>for placing hands</b> on the head of an offering; <b>for slaughtering</b> an offering; <b>for waving</b> those offerings that require waving in the Temple; <b>for bringing</b> meal-offerings <b>near</b> to the altar; <b>for scooping out a fistful</b> of flour from a meal-offering in order to burn it on the altar; <b>and for burning</b> the fistful of flour on the altar; <b>for pinching</b> the necks of the turtledoves and young pigeons sacrificed as offerings in the Temple; <b>and for receiving</b> the blood of an offering in a vessel; <b>and for sprinkling</b> blood on the altar and on the curtain separating between the Holy and the Holy of Holies. <b>And</b> the entire day is also a valid time <b>for giving a woman suspected by her husband of having been unfaithful [<i>sota</i>] to drink</b> from the bitter waters (see Numbers 5:11–31); <b>for breaking the neck</b> of the heifer as part of the procedure followed when a corpse is found outside a town and it is not known who caused his death (see Deuteronomy 21:1–9); <b>and for</b> all the steps in the <b>purification process of the leper</b> (see Leviticus 14:1–20).",
+            "Correspondingly, all the mitzvot that must be performed at night may be performed anytime during the night: <b>The entire night is</b> a valid time for <b>reaping the <i>omer</i></b> of barley on the night following the first day of Passover, <b>for burning the fats</b> of offerings that had been brought during the preceding day, <b>and</b> for burning <b>the limbs</b> of burnt-offerings. <b>This is the principle: Something that it is a mitzva</b> to perform <b>during the day is valid</b> if performed anytime during <b>the entire day; something that it is a mitzva</b> to perform <b>at night is valid</b> if performed anytime during <b>the entire night.</b>"
+        ],
+        [
+            "<b>Residents of a town who sold the town square,</b> which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore <b>purchase a synagogue with the proceeds</b> of the sale. If they sold <b>a synagogue, they may purchase an ark</b> in which to house sacred scrolls. If they sold <b>an ark, they may purchase wrapping cloths</b> for the sacred scrolls. If they sold <b>wrapping cloths,</b> <b>they may purchase scrolls</b> of the Prophets and the Writings. If they sold <b>scrolls</b> of the Prophets and Writings, <b>they may purchase a Torah</b> scroll. <b>However,</b> the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, <b>if they sold a Torah</b> scroll, <b>they may not</b> use the proceeds to <b>purchase scrolls</b> of the Prophets and the Writings. If they sold <b>scrolls</b> of the Prophets and Writings, <b>they may not purchase wrapping cloths.</b> If they sold <b>wrapping cloths, they may not purchase an ark.</b> If they sold <b>an ark, they may not purchase a synagogue.</b> If they sold <b>a synagogue, they may not purchase a town square. And similarly,</b> the same limitation applies <b>to</b> any <b>surplus funds</b> from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item. <b>They may not sell</b> a sacred object <b>belonging to the community to an individual,</b> even if the object will still be used for the same purpose, <b>due to</b> the fact <b>that</b> by doing so <b>they downgrade its</b> degree of <b>sanctity,</b> as an item used by fewer people is considered to have a lower degree of sanctity than one used by many; this is <b>the statement of Rabbi Yehuda.</b> The Rabbis <b>said to him: If so,</b> by your logic, it should <b>also not</b> be permitted to sell a sacred object <b>from a large town to a small town.</b> However, such a sale is certainly permitted, and therefore it must also be permitted to sell such an object to an individual. ",
+            "<b>They may sell a synagogue only with a stipulation that if</b> the sellers so <b>desire it,</b> the buyers <b>will return it</b> to them; this is <b>the statement of Rabbi Meir. And the Rabbis say: They may sell a synagogue with a permanent sale</b> for any usage, <b>except</b> the following <b>four things,</b> which would be an affront to the synagogue’s previous sanctity: <b>For a bathhouse,</b> where people stand undressed; <b>or for a tannery [<i>burseki</i>],</b> due to the foul smell; <b>for immersion,</b> i.e., to be used as a ritual bath, where people also stand undressed; <b>or for a lavatory. Rabbi Yehuda says: They may sell</b> a synagogue <b>for</b> the generic purpose of <b>serving as a courtyard, and</b> then <b>the buyer may</b> then <b>do</b> with it <b>as he wishes,</b> even if that is one of the above four purposes.",
+            "<b>And Rabbi Yehuda said further: A synagogue that fell into ruin</b> still may not be used for a mundane purpose. Therefore, <b>one may not eulogize in it. And nor may one stretch out</b> and repair <b>ropes in it.</b> The wide expanse of the synagogue would have been particularly suitable for this. <b>And nor may one spread</b> animal <b>traps within it. And nor may one spread out produce upon its roof</b> to dry. <b>And nor may one make it</b> into <b>a shortcut.</b> The <i>halakha</i> that a synagogue in disrepair still may not be used for mundane purposes is derived from a verse, <b>as it is stated: “And I will bring desolation to your sanctuaries”</b> (Leviticus 26:31). The fact that the word “sanctuaries” appears after the word “desolation” indicates that <b>their sanctity</b> remains upon them <b>even when they are desolate.</b> However, if <b>grass sprang up</b> of its own accord <b>in</b> the ruined synagogue, although it is not befitting its sanctity, <b>one should not pick</b> it, <b>due to</b> the <b>anguish</b> that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. ",
+            "On four <i>Shabbatot</i> during and surround-ing the month of Adar, a Torah portion of seasonal significance is read. When <b>the New Moon of Adar occurs on Shabbat,</b> the congregation <b>reads the portion of <i>Shekalim</i></b> on that Shabbat. If the New Moon <b>occurs during</b> the middle of <b>the week, they advance</b> the reading of that portion <b>to the previous</b> Shabbat, <b>and,</b> in such a case, <b>they interrupt</b> the reading of the four portions <b>on the following Shabbat,</b> which would be the first Shabbat of the month of Adar, and no additional portion is read on it. <b>On the second</b> Shabbat, the Shabbat prior to Purim, they read the portion: <b>“Remember</b> what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. <b>On the third</b> Shabbat, they read the portion of <b>the Red Heifer [<i>Para</i>]</b> (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. <b>On the fourth</b> Shabbat, they read the portion: <b>“This month [<i>haḥodesh</i>] shall be for you”</b> (Exodus 12:1–20), which describes the offering of the Paschal lamb. <b>On the fifth</b> Shabbat, <b>they resume the</b> regular weekly <b>order</b> of readings and no special portion is read. <b>For all</b> special days, the congregation <b>interrupts</b> the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies <b>on the New Moons, on Hanukkah, and on Purim, on fast days, and on the</b> non-priestly <b>watches, and on Yom Kippur.</b>",
+            "<b>On</b> the first day of <b>Passover,</b> the congregation <b>reads from the portion of the Festivals of Leviticus</b> (Leviticus 22:26–23:44). <b>On <i>Shavuot</i></b> they read the portion of <b>“Seven weeks”</b> (Deuteronomy 16:9–12). <b>On Rosh HaShana</b> they read the portion of “And <b>on the seventh month on the first of the month”</b> (Leviticus 23:23–25). <b>On Yom Kippur</b> they read the portion of <b>“After the death”</b> (Leviticus 16). <b>On the first Festival day of <i>Sukkot</i> they read from the portion of the Festivals of Leviticus</b> (Leviticus 22:26–23:44), <b>and on the other days of <i>Sukkot</i></b> they read selections <b>from</b> the portion of <b>the offerings of <i>Sukkot</i></b> (Numbers 29:12–39).        ",
+            "<b>On</b> each day of <b>Hanukkah</b> they read selections <b>from</b> the portion of the dedication of the altar by <b>the</b> tribal <b>princes</b> (Numbers 7). <b>On Purim</b> they read the portion of <b>“And Amalek came”</b> (Exodus 17:8–16). <b>On the New Moon</b> they read the portion of <b>“And in the beginnings of your months”</b> (Numbers 28:11–15). <b>And in the</b> non-priestly <b>watches</b> they read <b>the act of Creation</b> (Genesis 1:1–2:3). The Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. <b>On fast days,</b> they read the portion of <b>blessings and curses</b> (Leviticus, chapter 26). <b>One should not interrupt</b> the reading of the <b>curses</b> by having two different people read them. <b>Rather, one person reads all of them.</b> <b>On Mondays, and on Thursdays,</b> and <b>on Shabbat during the afternoon</b> service, <b>they read in accordance</b> with the regular weekly <b>order,</b> i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. <b>However,</b> these readings <b>are not counted</b> as a progression <b>in the reckoning</b> of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. On Festivals and holidays, they read a portion relating to the character of the day, <b>as</b> it <b>is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord”</b> (Leviticus 23:44), which indicates that part of <b>the mitzva</b> of the Festivals is <b>that</b> the people <b>should read</b> the portion relating to them, <b>each one in its</b> appointed <b>time.</b>"
+        ],
+        [
+            "<b>One who reads the Megilla</b> may position himself as he wishes, either <b>standing or sitting.</b> Whether <b>one</b> person <b>reads</b> the Megilla or <b>two</b> people <b>read it</b> together, <b>they have fulfilled</b> their obligation. In <b>a place where</b> the people <b>are accustomed to recite a blessing</b> over the reading, <b>one should recite a blessing. And</b> in a place where it is customary <b>not to recite a blessing, one should not recite a blessing.</b> The mishna records several laws governing public Torah readings. <b>On Mondays and Thursdays</b> during the morning service <b>and on Shabbat during the afternoon service, three</b> people <b>read</b> from the Torah; <b>one may neither decrease</b> the number of readers <b>nor add to them. And one does not conclude with</b> a reading from the <b>Prophets</b> [<i>haftara</i>] on these occasions. Both <b>the one who begins</b> the reading <b>and the one who concludes the</b> reading from <b>the Torah recite a blessing;</b> one recites <b>before</b> the beginning of the reading <b>and</b> one recites <b>after its</b> conclusion, but the middle reader does not recite a blessing.",
+            "<b>On</b> the days of the <b>New Moon and on the intermediate days of a Festival, four</b> people <b>read</b> from the Torah; <b>one may neither decrease</b> the number of readers <b>nor add to them. And one does not conclude with</b> a reading from the <b>Prophets.</b> Both <b>the one who begins</b> the reading <b>and the one who concludes</b> the reading from <b>the Torah recite a blessing.</b> The first reader recites a blessing <b>before</b> the beginning of the reading, <b>and</b> the last reader recites a blessing <b>after its</b> conclusion, but the middle readers do not recite a blessing. The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions. <b>This is the principle: Any</b> day <b>on which there is an additional offering</b> sacrificed in the Temple <b>and that is not a Festival,</b> i.e., the New Moon and the intermediate days of a Festival, <b>four</b> people <b>read</b> from the Torah; <b>on a Festival, five</b> people read; <b>on Yom Kippur, six</b> people read; and <b>on Shabbat, seven</b> people read. <b>One may not decrease</b> the number of readers, <b>but one may add to them. And</b> on these days <b>one concludes with</b> a reading from the <b>Prophets.</b> Both <b>the one who begins</b> the reading <b>and the one who concludes the</b> reading from <b>the Torah recite a blessing;</b> one recites <b>before</b> the beginning of the reading <b>and</b> one recites <b>after its</b> conclusion, but the middle readers do not recite a blessing.",
+            "<b>One does not recite the</b> introductory prayers and <b>blessing [<i>poresin</i>]</b> before <b><i>Shema</i>; nor does one pass before the ark</b> to repeat the <i>Amida</i> prayer; <b>nor do the</b> priests <b>lift their hands</b> to recite the Priestly Benediction; <b>nor is the Torah read</b> in public; <b>nor does one conclude with</b> a reading from <b>the Prophets</b> [<i>haftara</i>] in the presence of fewer than ten men. <b>And one does not observe</b> the practice of <b>standing up and sitting down</b> for the delivery of eulogies at a funeral service; <b>nor does one recite the mourners’ blessing or comfort mourners</b> in two lines after the funeral; <b>or</b> recite the <b>bridegrooms’ blessing; and one does not invite</b> others to recite Grace after Meals, i.e., conduct a <i>zimmun</i>, <b>with the name</b> of God, <b>with fewer than ten</b> men present. If one consecrated <b>land</b> and now wishes to redeem it, the land must be assessed by <b>nine</b> men <b>and one priest,</b> for a total of ten. <b>And similarly,</b> assessing the value of <b>a person</b> who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.",
+            "<b>One who reads from the Torah</b> in the synagogue <b>should not read fewer than three verses. And</b> when it is being translated, <b>he should not read to the translator more than one verse</b> at a time, so that the translator will not become confused. <b>And with regard to the Prophets,</b> one may read to the translator <b>three</b> verses at a time. With respect to the Torah, an incorrect translation might lead to an error in practice, but this concern does not apply to the Prophets. <b>If the three</b> verses <b>constitute three</b> separate <b>paragraphs,</b> that is to say, if each verse is a paragraph in itself, <b>one must read</b> them to the translator <b>one by one.</b> <b>One may skip</b> from one place to another while reading <b>the Prophets, but one may not skip</b> from one place to another while reading <b>the Torah. How far may he skip? As far as</b> he can, provided that <b>the translator will not conclude</b> his translation while the reader is still rolling the scroll to the new location. The reader may not cause the congregation to wait for him after the translator has finished, as that would be disrespectful to the congregation. ",
+            "<b>The one who concludes with</b> a reading from <b>the Prophets</b> [<i>haftara</i>] <b>is</b> also <b>the one</b> who is honored to <b>recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>, and he passes before the ark</b> to repeat the <i>Amida</i> prayer, <b>and</b> if he is a priest <b>he lifts his hands</b> to recite the Priestly Benediction. <b>And if</b> the one who reads the <i>haftara</i> <b>is a minor,</b> who may read the <i>haftara</i> but is not qualified to lead the congregation in prayer, <b>his father or teacher</b> is honored to <b>pass</b> before the ark <b>in his place.</b>",
+            "<b>A minor may read the Torah</b> in public <b>and</b> also <b>translate</b> the text for the congregation into Aramaic, <b>but he may not recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>, and he may not pass before the ark</b> to lead the congregation in prayer, <b>and he may not lift his hands</b> to recite the Priestly Benediction. <b>One whose limbs are exposed [<i>poḥe’aḥ</i>] may recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i> and translate</b> the Torah reading into Aramaic, <b>but he may not read from the Torah</b> out of respect for the Torah; <b>he may not pass before the ark</b> to lead the congregation in prayer; <b>and he may not lift his hands</b> to recite the Priestly Benediction out of respect for the congregation. One who is <b>blind may recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>, and he may</b> also <b>translate</b> the Torah reading into Aramaic. <b>Rabbi Yehuda says: Anyone who has not seen the luminaries,</b> the sun, moon, and stars, <b>in his life,</b> i.e., he was blind from birth, <b>may not recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>.</b> The first of the blessings before <i>Shema</i> is the blessing over the luminaries, and one who has never seen them cannot recite the blessing at all.",
+            "<b>A priest who has blemishes on his hands may not lift his hands</b> to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. <b>Rabbi Yehuda says: Even one whose hands were colored with <i>satis</i>,</b> a blue dye, <b>may not lift his hands</b> to recite the Priestly Benediction <b>because the congregation will look at him.</b> ",
+            "<b>One who says: I will not pass before the ark</b> to lead the prayer service <b>in colored</b> garments, <b>may not pass</b> before the ark to lead the prayer service <b>even in white</b> garments. There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service. Similarly, if one says: <b>I will not pass</b> before the ark <b>wearing sandals, he may not pass</b> before it <b>even barefoot,</b> as he is not acting in accordance with the teachings of the Sages. <b>One who constructs his phylacteries</b> in <b>a round</b> shape exposes himself to <b>danger</b> during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, <b>and</b> yet he does <b>not</b> fulfill the <b>mitzva</b> to don phylacteries, as phylacteries must be square. <b>If one placed</b> the phylacteries worn on the head <b>on his forehead,</b> and not in its proper place above his hairline, <b>or</b> if he placed the phylacteries worn on the arm <b>on his palm,</b> and not on his bicep, <b>this is the way of the heretics,</b> i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries. If <b>one plated</b> his phylacteries <b>with gold or placed</b> the phylacteries worn on the arm <b>on</b> the outside of <b>his sleeve [<i>unkeli</i>], this is the way of the outsiders,</b> i.e., those who do not take part in the traditions of the Jewish people. ",
+            "If <b>one says</b> in his prayers: <b>May the good bless You, this is a path of heresy,</b> as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as <b>Your mercy is extended to a bird’s nest,</b> as You have commanded us to send away the mother before taking her chicks or eggs (see Deuteronomy 22:6–7), so too extend Your mercy to us; <b>or: May Your name be mentioned with the good;</b> or: <b>We give thanks, we give thanks,</b> twice, he is suspected of heretical beliefs and they <b>silence him.</b> If <b>one modifies</b> the text while reading the laws of <b>forbidden sexual relations,</b> i.e., he introduces euphemisms out of a sense of propriety, <b>they silence him.</b> Similarly, if <b>one says</b> while translating the verse: <b>“And you shall not give any of your seed to set them apart to Molekh”</b> (Leviticus 18:21): And <b>you shall not give</b> any of your seed <b>to impregnate an Aramean woman, he is silenced with rebuke.</b> ",
+            "<b>The incident of Reuben,</b> about which it says: “And Reuben went and lay with Bilhah, his father’s concubine” (Genesis 35:22), <b>is read</b> from the Torah in public <b>but not translated,</b> so that the uneducated not come to denigrate Reuben. <b>The incident of Tamar</b> (Genesis, chapter 38) <b>is read</b> in public <b>and</b> also <b>translated. The first</b> report of the <b>incident of the</b> Golden <b>Calf,</b> i.e., the Torah’s account of the incident itself (Exodus 32:1–20), <b>is read and translated, but the second</b> narrative, i.e., Aaron’s report to Moses of what had taken place (Exodus 32:21–24) <b>is read but not translated.</b> The verses constituting <b>the Priestly Benediction</b> (Numbers 6:24–26) <b>and the incident of David and Amnon</b> (II Samuel, chapter 13) are <b>neither read nor translated.</b> <b>One may not conclude</b> the Torah reading <b>with</b> by reading from the Prophets <b>the</b> account of the Divine <b>Chariot</b> (Ezekiel, chapter 1), so as not to publicize that which was meant to remain hidden. <b>And Rabbi Yehuda permits</b> it. <b>Rabbi Eliezer says: One may not conclude with</b> section from the Prophets beginning with: <b>“Make known to Jerusalem</b> her abominations” (Ezekiel 16:2), because it speaks derogatively of the Jewish people."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/merged.json

@@ -0,0 +1,64 @@
+{
+    "title": "Mishnah Megillah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Megillah",
+    "text": [
+        [
+            "<b>The Megilla is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth,</b> or <b>on the fifteenth</b> of the month of Adar, <b>not earlier and not later.</b> The mishna explains the circumstances when the Megilla is read on each of these days. <b>Cities [<i>kerakin</i>] that have been surrounded by a wall since the days of Joshua, son of Nun, read</b> the Megilla <b>on the fifteenth</b> of Adar, whereas <b>villages and large towns</b> that have not been walled since the days of Joshua, son of Nun, <b>read</b> it <b>on the fourteenth. However,</b> the Sages instituted <b>that the villages may advance</b> their reading <b>to the day of assembly,</b> i.e., Monday or Thursday, when the rabbinical courts are in session and the Torah is read publicly, and the villagers therefore come to the larger towns.",
+            "<b>How so?</b> If <b>the fourteenth</b> of Adar <b>occurs on Monday, the villages and large towns read</b> it <b>on that day, and the walled cities</b> read it <b>on the next day,</b> the fifteenth. If the fourteenth <b>occurs on Tuesday or Wednesday, the villages advance</b> their reading <b>to the day of assembly,</b> i.e., Monday, the twelfth or thirteenth of Adar; <b>the large towns read</b> it <b>on that day,</b> i.e., the fourteenth of Adar, <b>and the walled cities</b> read it <b>on the next day,</b> the fifteenth. If the fourteenth <b>occurs on Thursday, the villages and large towns read</b> it <b>on that day,</b> the fourteenth, <b>and the walled cities</b> read it <b>on the next day,</b> the fifteenth. If the fourteenth <b>occurs on Shabbat eve, the villages advance</b> their reading <b>to the day of assembly,</b> i.e., Thursday, the thirteenth of Adar; <b>and the large towns and the walled cities read</b> it <b>on that day,</b> i.e., the fourteenth of Adar. Even the walled cities read the Megilla on the fourteenth rather than on the fifteenth, as they do not read it on Shabbat. If the fourteenth <b>occurs on Shabbat,</b> both <b>the villages and large towns advance</b> their reading <b>to the day of assembly,</b> i.e., Thursday, the twelfth of Adar; <b>and the walled cities</b> read it <b>on the day after</b> Purim, the fifteenth. If the fourteenth <b>occurs on Sunday, the villages advance</b> their reading <b>to the day of assembly,</b> i.e., Thursday, the eleventh of Adar; <b>and the large towns read</b> it <b>on that day,</b> i.e., the fourteenth of Adar; <b>and the walled cities</b> read it <b>on the next day,</b> the fifteenth.",
+            "<b>What is</b> considered <b>a large city,</b> where the Megilla is read on the fourteenth of Adar? <b>Any</b> city <b>in which there are ten idlers.</b> However, if there are <b>fewer than that, it is</b> considered <b>a village,</b> even if it has many inhabitants. <b>It was with regard to these</b> times for reading the Megilla that the Sages <b>said</b> that <b>one advances</b> the reading of the Megilla before the fourteenth of Adar <b>and one does not postpone</b> the reading to after its proper time. <b>However,</b> with regard to <b>the time</b> when families of <b>priests</b> donate <b>wood</b> for the fire on the altar, which were times those families would treat as Festivals; as well as the fast of the <b>Ninth of Av;</b> the <b>Festival</b> peace-offering that was brought on the Festivals; <b>and the</b> commandment of <b>assembly</b> [<b><i>hakhel</i></b>] of the entire Jewish people in the Temple courtyard on <i>Sukkot</i> in the year following the Sabbatical year to hear the king read the book of Deuteronomy; <b>one postpones</b> their observance until after Shabbat <b>and does not advance</b> their observance to before Shabbat. The mishna continues: <b>Even though</b> the Sages <b>said</b> that <b>one advances</b> the time for reading the Megilla <b>and one does not postpone</b> the reading, one is <b>permitted</b> to <b>eulogize and fast</b> on these days, as they are not actually Purim; nevertheless, <b>gifts for the poor</b> are distributed on this day. <b>Rabbi Yehuda said: When</b> is the Megilla read on the day of assembly, before the fourteenth of Adar? In <b>a place where</b> the villagers generally <b>enter</b> town <b>on Monday and Thursday. However,</b> in <b>a place where they do not</b> generally <b>enter</b> town <b>on Monday and Thursday, one may read</b> the Megilla <b>only in its</b> designated <b>time,</b> the fourteenth of Adar.",
+            "If the people <b>read the Megilla during the first Adar and</b> subsequently <b>the year was</b> then <b>intercalated</b> by the court and now the following month will be the second Adar, <b>one reads</b> the Megilla again <b>during the second Adar.</b> The Sages formulated a principle: <b>The difference between the first Adar and the second Adar</b> with regard to the mitzvot that are performed during those months <b>is only</b> that <b>the reading of the Megilla and</b> distributing <b>gifts to the poor</b> are performed in the second Adar and not in the first Adar.",
+            "The previous mishna concluded with the formula: The difference between…is only, thereby distinguishing between the <i>halakhot</i> in two different cases. The following <i>mishnayot</i> employ the same formula and distinguish between the <i>halakhot</i> in cases unrelated to Purim and the Megilla. The first is: <b>The difference between Festivals and Shabbat</b> with regard to the labor prohibited on those days <b>is only</b> in <b>preparing food alone.</b> It is permitted to cook and bake in order to prepare food on Festivals; however, on Shabbat it is prohibited. <b>The difference between Shabbat and Yom Kippur</b> with regard to the labor prohibited on those days <b>is only that</b> in <b>this</b> case, i.e., Shabbat, <b>its intentional</b> desecration is punishable <b>at the hand of Man,</b> as he is stoned by a court based on the testimony of witnesses who forewarned the transgressor; <b>and</b> in <b>that</b> case, i.e., Yom Kippur, <b>its intentional</b> desecration is punishable at the hand of God, <b>with <i>karet</i>.</b>",
+            "<b>The difference between one for whom benefit from another is forbidden by vow and one for whom benefit from</b> another’s <b>food is forbidden by vow is only</b> with regard to <b>stepping foot</b> on his property, <b>and</b> with regard to borrowing <b>utensils</b> from him <b>that one does not use</b> in the <b>preparation of food,</b> but for other purposes; as those two benefits are prohibited to the former, but permitted to the latter. <b>The difference between</b> animals consecrated to the Temple as <b>vow</b> offerings <b>and</b> animals consecrated as <b>gift</b> offerings <b>is only that</b> in the case of <b>vow</b> offerings, if they died or were lost before being sacrificed on the altar, one <b>is obligated in</b> the <b>responsibility</b> to replace <b>them, and</b> in the case of <b>gift</b> offerings, if they died or were lost, one <b>is not obligated in</b> the <b>responsibility</b> to replace <b>them.</b>",
+            "<b>The difference between a <i>zav</i> who experiences two emissions</b> of a pus-like discharge from his penis <b>and one who experiences three</b> emissions <b>is only</b> that the <i>zav</i> who experienced three emissions is obligated to bring <b>an offering</b> after he recovers, in order to complete his purification process. <b>The difference between a quarantined leper,</b> i.e., one examined by a priest who found his symptoms to be inconclusive, and who must therefore remain in isolation for a period of up to two weeks waiting to see if conclusive symptoms develop; <b>and a confirmed leper,</b> i.e., one whose symptoms were conclusive and the priest declared him an absolute leper, <b>is only</b> with regard to <b>letting</b> the hair on one’s head grow <b>wild and rending</b> one’s garments. A confirmed leper is obligated to let the hair on his head grow wild and rend his garments; a quarantined leper is not. <b>The difference between</b> a leper <b>purified from quarantine,</b> whose symptoms never became conclusive, <b>and</b> a leper <b>purified from</b> a state of <b>confirmed</b> leprosy <b>is only</b> with regard to <b>shaving</b> the hair on all his body <b>and</b> bringing <b>birds</b> as a purification offering, which are obligations incumbent only upon the confirmed leper.",
+            "<b>The difference between</b> Torah <b>scrolls, and phylacteries and <i>mezuzot</i>,</b> in terms of the manner in which they are written, <b>is only that</b> Torah <b>scrolls are written in any language, whereas phylacteries and <i>mezuzot</i> are written only in <i>Ashurit</i>,</b> i.e., in Hebrew and using the Hebrew script. <b>Rabban Shimon ben Gamliel says: Even with regard to</b> Torah <b>scrolls,</b> the Sages <b>permitted them to be written only</b> in <b>Greek.</b> Torah scrolls written in any other language do not have the sanctity of a Torah scroll.",
+            "<b>The difference between a</b> High <b>Priest anointed with the oil of anointing,</b> which was the method through which High Priests were consecrated until the oil was sequestered toward the end of the First Temple period, <b>and</b> one consecrated by donning <b>multiple garments</b> unique to the High Priest, which was the practice during the Second Temple period, <b>is only</b> that the latter does not bring the <b>bull that comes for</b> transgression of <b>any of the mitzvot.</b> An anointed High Priest who unwittingly issued an erroneous halakhic ruling and acted upon that ruling, and transgressed a mitzva whose unwitting violation renders one liable to bring a sin-offering, is obligated to bring a sin-offering unique to one in his position. <b>The difference between a</b> High <b>Priest</b> currently <b>serving</b> in that capacity <b>and a former</b> High <b>Priest,</b> who temporarily filled that position when the High Priest was unfit for service, <b>is only</b> with regard to <b>the bull</b> brought by the High Priest on <b>Yom Kippur, and the tenth of an ephah</b> meal-offering brought daily by the High Priest. Each of these offerings is brought only by the current High Priest, and not by a former High Priest.",
+            "<b>The difference between a great,</b> public <b>altar,</b> such as the altars established at Nob and Gibeon, which served as religious centers following the destruction of the Tabernacle in Shiloh, <b>and a small,</b> personal <b>altar</b> on which individuals would sacrifice their offerings, <b>is only</b> with regard to <b>Paschal lambs,</b> which may not be sacrificed on a small altar. <b>This is the principle: Any</b> offering <b>that is vowed or contributed</b> voluntarily <b>is sacrificed on a</b> small <b>altar, and any</b> offering <b>that is neither vowed nor contributed</b> voluntarily, but rather is compulsory, e.g., a sin-offering, <b>is not sacrificed on a</b> small <b>altar.</b>",
+            "<b>The difference between</b> the Tabernacle in <b>Shilo and</b> the Temple in <b>Jerusalem is only that in Shiloh one eats offerings of lesser sanctity,</b> e.g., individual peace-offerings, thanks-offerings, and the Paschal lamb, <b>and</b> also <b>the second tithe, in any place that overlooks</b> Shiloh, as Shiloh was not a walled city and any place within its Shabbat boundary was regarded as part of the city. <b>And in Jerusalem</b> one eats those consecrated items only <b>within the walls.</b> <b>And here,</b> in Shiloh, <b>and there,</b> in Jerusalem, <b>offerings of the most sacred order are eaten</b> only <b>within the hangings.</b> The Tabernacle courtyard in Shiloh was surrounded by hangings and the Temple courtyard in Jerusalem was surrounded by a wall. There is another difference: With regard to <b>the sanctity of Shiloh,</b> <b>after</b> the Tabernacle was destroyed, <b>there is permission</b> to sacrifice offerings on improvised altars. <b>But</b> with regard to <b>the sanctity of Jerusalem, after</b> the Temple was destroyed, <b>there is no permission</b> to sacrifice offerings on improvised altars, as the prohibition remains intact."
+        ],
+        [
+            "With regard to <b>one who reads the Megilla out of order,</b> reading a later section first, and then going back to the earlier section, <b>he has not fulfilled</b> his obligation. If <b>he read it by heart,</b> or <b>if he read it in</b> Aramaic <b>translation</b> or <b>in any</b> other <b>language</b> that he does not understand, <b>he has not fulfilled</b> his obligation. <b>However, for those who speak a foreign language, one may read</b> the Megilla <b>in</b> that <b>foreign language. And one who speaks a foreign language who heard</b> the Megilla read in <b><i>Ashurit</i>,</b> i.e., in Hebrew, <b>has fulfilled</b> his obligation.",
+            "<b>If one read</b> the Megilla <b>at intervals,</b> pausing and resuming, <b>or</b> while <b>he is dozing off, he has fulfilled his obligation. If one was writing</b> a Megilla, <b>or expounding upon it, or correcting it,</b> and he read all its words as he was doing so, the following distinction applies: <b>If he had intent</b> to fulfill his obligation with that reading <b>he has fulfilled his obligation, but if not, he has not fulfilled</b> his obligation. <b>If</b> one reads from a Megilla that <b>was written</b> not with ink but <b>with <i>sam</i> or with <i>sikra</i> or with <i>komos</i> or with <i>kankantom</i>,</b> or from a Megilla that was written not on parchment but <b>on <i>neyar</i> or on <i>diftera</i>,</b> a kind of unprocessed leather, <b>he has not fulfilled</b> his obligation. He does not fulfill his obligation <b>unless</b> he reads from a Megilla that <b>is written in <i>Ashurit</i>,</b> i.e., in the Hebrew language and using the Hebrew script, <b>upon parchment and with ink.</b>",
+            "With regard to <b>a resident of an</b> unwalled <b>town who went to a walled city,</b> where the Megilla is read on the fifteenth of Adar, and conversely, <b>a resident of a walled city who went to an</b> unwalled <b>town</b> where it is read on the fourteenth, the following distinction applies: <b>If he is destined to return to his</b> original <b>place, he reads</b> it <b>according to</b> the <i>halakha</i> governing <b>his</b> own <b>place, and if not,</b> i.e., if he is not destined to return to his place, <b>he reads with them,</b> the residents of his current location. Beginning <b>from where must a person read the Megilla in order to fulfill his obligation? Rabbi Meir says:</b> He must read <b>all of it. Rabbi Yehuda says:</b> He need read only <b>from</b> “There was <b>a certain Jew”</b> (Esther 2:5). <b>Rabbi Yosei says: From “After these things”</b> (Esther 3:1).",
+            "<b>Everyone is fit to read the Megilla, except for a deaf person, an imbecile, and a minor. Rabbi Yehuda</b> disagrees and <b>says that a minor is fit</b> to read the Megilla. <b>One may not read the Megilla, nor perform a circumcision, nor immerse</b> himself in a ritual bath, <b>nor sprinkle</b> water of purification to purify people and objects that had contracted ritual impurity through contact with a corpse until after sunrise. <b>And also a woman who observes a</b> clean <b>day for</b> each <b>day</b> she experiences a discharge, i.e., a woman who experienced one or two days of non-menstrual bleeding, and must now wait until a day has passed without any discharge of blood before regaining ritual purity, she too <b>may not immerse herself until the sun has risen. And</b> with regard to <b>all these</b> activities that are supposed to be performed during the day, <b>if one did them after daybreak,</b> i.e., after the appearance of the first light of the sun, even before sunrise, <b>they are valid,</b> as at this point it is already considered daytime.",
+            "Although it is preferable to fulfill a particular day’s mitzva at the earliest possible hour, <b>the entire day is a valid</b> time <b>for reading the Megilla; for reciting <i>hallel</i>; for sounding the <i>shofar</i></b> on Rosh HaShana; <b>for taking the <i>lulav</i></b> and the other species on Sukkot; <b>for the additional prayer</b> recited on Shabbat and other occasions; <b>and for the additional offerings</b> sacrificed in the Temple on these occasions. <b>And</b> the entire day is also a valid time <b>for the confession over the bulls</b> brought by the Sanhedrin or by the High Priest to atone for mistakes they had made in their instruction to the people; <b>for the declaration</b> made on the last day of Passover in the fourth and seventh year of the Sabbatical cycle, stating that one’s obligations <b>with regard to tithes</b> have been properly fulfilled (see Deuteronomy 26:12–15); <b>and for the confession</b> of sins made by the High Priest <b>on Yom Kippur</b> over the special offerings brought on that day. The entire day is also a valid time <b>for placing hands</b> on the head of an offering; <b>for slaughtering</b> an offering; <b>for waving</b> those offerings that require waving in the Temple; <b>for bringing</b> meal-offerings <b>near</b> to the altar; <b>for scooping out a fistful</b> of flour from a meal-offering in order to burn it on the altar; <b>and for burning</b> the fistful of flour on the altar; <b>for pinching</b> the necks of the turtledoves and young pigeons sacrificed as offerings in the Temple; <b>and for receiving</b> the blood of an offering in a vessel; <b>and for sprinkling</b> blood on the altar and on the curtain separating between the Holy and the Holy of Holies. <b>And</b> the entire day is also a valid time <b>for giving a woman suspected by her husband of having been unfaithful [<i>sota</i>] to drink</b> from the bitter waters (see Numbers 5:11–31); <b>for breaking the neck</b> of the heifer as part of the procedure followed when a corpse is found outside a town and it is not known who caused his death (see Deuteronomy 21:1–9); <b>and for</b> all the steps in the <b>purification process of the leper</b> (see Leviticus 14:1–20).",
+            "Correspondingly, all the mitzvot that must be performed at night may be performed anytime during the night: <b>The entire night is</b> a valid time for <b>reaping the <i>omer</i></b> of barley on the night following the first day of Passover, <b>for burning the fats</b> of offerings that had been brought during the preceding day, <b>and</b> for burning <b>the limbs</b> of burnt-offerings. <b>This is the principle: Something that it is a mitzva</b> to perform <b>during the day is valid</b> if performed anytime during <b>the entire day; something that it is a mitzva</b> to perform <b>at night is valid</b> if performed anytime during <b>the entire night.</b>"
+        ],
+        [
+            "<b>Residents of a town who sold the town square,</b> which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore <b>purchase a synagogue with the proceeds</b> of the sale. If they sold <b>a synagogue, they may purchase an ark</b> in which to house sacred scrolls. If they sold <b>an ark, they may purchase wrapping cloths</b> for the sacred scrolls. If they sold <b>wrapping cloths,</b> <b>they may purchase scrolls</b> of the Prophets and the Writings. If they sold <b>scrolls</b> of the Prophets and Writings, <b>they may purchase a Torah</b> scroll. <b>However,</b> the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, <b>if they sold a Torah</b> scroll, <b>they may not</b> use the proceeds to <b>purchase scrolls</b> of the Prophets and the Writings. If they sold <b>scrolls</b> of the Prophets and Writings, <b>they may not purchase wrapping cloths.</b> If they sold <b>wrapping cloths, they may not purchase an ark.</b> If they sold <b>an ark, they may not purchase a synagogue.</b> If they sold <b>a synagogue, they may not purchase a town square. And similarly,</b> the same limitation applies <b>to</b> any <b>surplus funds</b> from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item. <b>They may not sell</b> a sacred object <b>belonging to the community to an individual,</b> even if the object will still be used for the same purpose, <b>due to</b> the fact <b>that</b> by doing so <b>they downgrade its</b> degree of <b>sanctity,</b> as an item used by fewer people is considered to have a lower degree of sanctity than one used by many; this is <b>the statement of Rabbi Yehuda.</b> The Rabbis <b>said to him: If so,</b> by your logic, it should <b>also not</b> be permitted to sell a sacred object <b>from a large town to a small town.</b> However, such a sale is certainly permitted, and therefore it must also be permitted to sell such an object to an individual. ",
+            "<b>They may sell a synagogue only with a stipulation that if</b> the sellers so <b>desire it,</b> the buyers <b>will return it</b> to them; this is <b>the statement of Rabbi Meir. And the Rabbis say: They may sell a synagogue with a permanent sale</b> for any usage, <b>except</b> the following <b>four things,</b> which would be an affront to the synagogue’s previous sanctity: <b>For a bathhouse,</b> where people stand undressed; <b>or for a tannery [<i>burseki</i>],</b> due to the foul smell; <b>for immersion,</b> i.e., to be used as a ritual bath, where people also stand undressed; <b>or for a lavatory. Rabbi Yehuda says: They may sell</b> a synagogue <b>for</b> the generic purpose of <b>serving as a courtyard, and</b> then <b>the buyer may</b> then <b>do</b> with it <b>as he wishes,</b> even if that is one of the above four purposes.",
+            "<b>And Rabbi Yehuda said further: A synagogue that fell into ruin</b> still may not be used for a mundane purpose. Therefore, <b>one may not eulogize in it. And nor may one stretch out</b> and repair <b>ropes in it.</b> The wide expanse of the synagogue would have been particularly suitable for this. <b>And nor may one spread</b> animal <b>traps within it. And nor may one spread out produce upon its roof</b> to dry. <b>And nor may one make it</b> into <b>a shortcut.</b> The <i>halakha</i> that a synagogue in disrepair still may not be used for mundane purposes is derived from a verse, <b>as it is stated: “And I will bring desolation to your sanctuaries”</b> (Leviticus 26:31). The fact that the word “sanctuaries” appears after the word “desolation” indicates that <b>their sanctity</b> remains upon them <b>even when they are desolate.</b> However, if <b>grass sprang up</b> of its own accord <b>in</b> the ruined synagogue, although it is not befitting its sanctity, <b>one should not pick</b> it, <b>due to</b> the <b>anguish</b> that it will bring to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. ",
+            "On four <i>Shabbatot</i> during and surround-ing the month of Adar, a Torah portion of seasonal significance is read. When <b>the New Moon of Adar occurs on Shabbat,</b> the congregation <b>reads the portion of <i>Shekalim</i></b> on that Shabbat. If the New Moon <b>occurs during</b> the middle of <b>the week, they advance</b> the reading of that portion <b>to the previous</b> Shabbat, <b>and,</b> in such a case, <b>they interrupt</b> the reading of the four portions <b>on the following Shabbat,</b> which would be the first Shabbat of the month of Adar, and no additional portion is read on it. <b>On the second</b> Shabbat, the Shabbat prior to Purim, they read the portion: <b>“Remember</b> what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. <b>On the third</b> Shabbat, they read the portion of <b>the Red Heifer [<i>Para</i>]</b> (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. <b>On the fourth</b> Shabbat, they read the portion: <b>“This month [<i>haḥodesh</i>] shall be for you”</b> (Exodus 12:1–20), which describes the offering of the Paschal lamb. <b>On the fifth</b> Shabbat, <b>they resume the</b> regular weekly <b>order</b> of readings and no special portion is read. <b>For all</b> special days, the congregation <b>interrupts</b> the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies <b>on the New Moons, on Hanukkah, and on Purim, on fast days, and on the</b> non-priestly <b>watches, and on Yom Kippur.</b>",
+            "<b>On</b> the first day of <b>Passover,</b> the congregation <b>reads from the portion of the Festivals of Leviticus</b> (Leviticus 22:26–23:44). <b>On <i>Shavuot</i></b> they read the portion of <b>“Seven weeks”</b> (Deuteronomy 16:9–12). <b>On Rosh HaShana</b> they read the portion of “And <b>on the seventh month on the first of the month”</b> (Leviticus 23:23–25). <b>On Yom Kippur</b> they read the portion of <b>“After the death”</b> (Leviticus 16). <b>On the first Festival day of <i>Sukkot</i> they read from the portion of the Festivals of Leviticus</b> (Leviticus 22:26–23:44), <b>and on the other days of <i>Sukkot</i></b> they read selections <b>from</b> the portion of <b>the offerings of <i>Sukkot</i></b> (Numbers 29:12–39).        ",
+            "<b>On</b> each day of <b>Hanukkah</b> they read selections <b>from</b> the portion of the dedication of the altar by <b>the</b> tribal <b>princes</b> (Numbers 7). <b>On Purim</b> they read the portion of <b>“And Amalek came”</b> (Exodus 17:8–16). <b>On the New Moon</b> they read the portion of <b>“And in the beginnings of your months”</b> (Numbers 28:11–15). <b>And in the</b> non-priestly <b>watches</b> they read <b>the act of Creation</b> (Genesis 1:1–2:3). The Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. <b>On fast days,</b> they read the portion of <b>blessings and curses</b> (Leviticus, chapter 26). <b>One should not interrupt</b> the reading of the <b>curses</b> by having two different people read them. <b>Rather, one person reads all of them.</b> <b>On Mondays, and on Thursdays,</b> and <b>on Shabbat during the afternoon</b> service, <b>they read in accordance</b> with the regular weekly <b>order,</b> i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. <b>However,</b> these readings <b>are not counted</b> as a progression <b>in the reckoning</b> of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. On Festivals and holidays, they read a portion relating to the character of the day, <b>as</b> it <b>is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord”</b> (Leviticus 23:44), which indicates that part of <b>the mitzva</b> of the Festivals is <b>that</b> the people <b>should read</b> the portion relating to them, <b>each one in its</b> appointed <b>time.</b>"
+        ],
+        [
+            "<b>One who reads the Megilla</b> may position himself as he wishes, either <b>standing or sitting.</b> Whether <b>one</b> person <b>reads</b> the Megilla or <b>two</b> people <b>read it</b> together, <b>they have fulfilled</b> their obligation. In <b>a place where</b> the people <b>are accustomed to recite a blessing</b> over the reading, <b>one should recite a blessing. And</b> in a place where it is customary <b>not to recite a blessing, one should not recite a blessing.</b> The mishna records several laws governing public Torah readings. <b>On Mondays and Thursdays</b> during the morning service <b>and on Shabbat during the afternoon service, three</b> people <b>read</b> from the Torah; <b>one may neither decrease</b> the number of readers <b>nor add to them. And one does not conclude with</b> a reading from the <b>Prophets</b> [<i>haftara</i>] on these occasions. Both <b>the one who begins</b> the reading <b>and the one who concludes the</b> reading from <b>the Torah recite a blessing;</b> one recites <b>before</b> the beginning of the reading <b>and</b> one recites <b>after its</b> conclusion, but the middle reader does not recite a blessing.",
+            "<b>On</b> the days of the <b>New Moon and on the intermediate days of a Festival, four</b> people <b>read</b> from the Torah; <b>one may neither decrease</b> the number of readers <b>nor add to them. And one does not conclude with</b> a reading from the <b>Prophets.</b> Both <b>the one who begins</b> the reading <b>and the one who concludes</b> the reading from <b>the Torah recite a blessing.</b> The first reader recites a blessing <b>before</b> the beginning of the reading, <b>and</b> the last reader recites a blessing <b>after its</b> conclusion, but the middle readers do not recite a blessing. The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions. <b>This is the principle: Any</b> day <b>on which there is an additional offering</b> sacrificed in the Temple <b>and that is not a Festival,</b> i.e., the New Moon and the intermediate days of a Festival, <b>four</b> people <b>read</b> from the Torah; <b>on a Festival, five</b> people read; <b>on Yom Kippur, six</b> people read; and <b>on Shabbat, seven</b> people read. <b>One may not decrease</b> the number of readers, <b>but one may add to them. And</b> on these days <b>one concludes with</b> a reading from the <b>Prophets.</b> Both <b>the one who begins</b> the reading <b>and the one who concludes the</b> reading from <b>the Torah recite a blessing;</b> one recites <b>before</b> the beginning of the reading <b>and</b> one recites <b>after its</b> conclusion, but the middle readers do not recite a blessing.",
+            "<b>One does not recite the</b> introductory prayers and <b>blessing [<i>poresin</i>]</b> before <b><i>Shema</i>; nor does one pass before the ark</b> to repeat the <i>Amida</i> prayer; <b>nor do the</b> priests <b>lift their hands</b> to recite the Priestly Benediction; <b>nor is the Torah read</b> in public; <b>nor does one conclude with</b> a reading from <b>the Prophets</b> [<i>haftara</i>] in the presence of fewer than ten men. <b>And one does not observe</b> the practice of <b>standing up and sitting down</b> for the delivery of eulogies at a funeral service; <b>nor does one recite the mourners’ blessing or comfort mourners</b> in two lines after the funeral; <b>or</b> recite the <b>bridegrooms’ blessing; and one does not invite</b> others to recite Grace after Meals, i.e., conduct a <i>zimmun</i>, <b>with the name</b> of God, <b>with fewer than ten</b> men present. If one consecrated <b>land</b> and now wishes to redeem it, the land must be assessed by <b>nine</b> men <b>and one priest,</b> for a total of ten. <b>And similarly,</b> assessing the value of <b>a person</b> who has pledged his own value to the Temple must be undertaken by ten people, one of whom must be a priest.",
+            "<b>One who reads from the Torah</b> in the synagogue <b>should not read fewer than three verses. And</b> when it is being translated, <b>he should not read to the translator more than one verse</b> at a time, so that the translator will not become confused. <b>And with regard to the Prophets,</b> one may read to the translator <b>three</b> verses at a time. With respect to the Torah, an incorrect translation might lead to an error in practice, but this concern does not apply to the Prophets. <b>If the three</b> verses <b>constitute three</b> separate <b>paragraphs,</b> that is to say, if each verse is a paragraph in itself, <b>one must read</b> them to the translator <b>one by one.</b> <b>One may skip</b> from one place to another while reading <b>the Prophets, but one may not skip</b> from one place to another while reading <b>the Torah. How far may he skip? As far as</b> he can, provided that <b>the translator will not conclude</b> his translation while the reader is still rolling the scroll to the new location. The reader may not cause the congregation to wait for him after the translator has finished, as that would be disrespectful to the congregation. ",
+            "<b>The one who concludes with</b> a reading from <b>the Prophets</b> [<i>haftara</i>] <b>is</b> also <b>the one</b> who is honored to <b>recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>, and he passes before the ark</b> to repeat the <i>Amida</i> prayer, <b>and</b> if he is a priest <b>he lifts his hands</b> to recite the Priestly Benediction. <b>And if</b> the one who reads the <i>haftara</i> <b>is a minor,</b> who may read the <i>haftara</i> but is not qualified to lead the congregation in prayer, <b>his father or teacher</b> is honored to <b>pass</b> before the ark <b>in his place.</b>",
+            "<b>A minor may read the Torah</b> in public <b>and</b> also <b>translate</b> the text for the congregation into Aramaic, <b>but he may not recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>, and he may not pass before the ark</b> to lead the congregation in prayer, <b>and he may not lift his hands</b> to recite the Priestly Benediction. <b>One whose limbs are exposed [<i>poḥe’aḥ</i>] may recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i> and translate</b> the Torah reading into Aramaic, <b>but he may not read from the Torah</b> out of respect for the Torah; <b>he may not pass before the ark</b> to lead the congregation in prayer; <b>and he may not lift his hands</b> to recite the Priestly Benediction out of respect for the congregation. One who is <b>blind may recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>, and he may</b> also <b>translate</b> the Torah reading into Aramaic. <b>Rabbi Yehuda says: Anyone who has not seen the luminaries,</b> the sun, moon, and stars, <b>in his life,</b> i.e., he was blind from birth, <b>may not recite the</b> introductory prayers and <b>blessing</b> before <b><i>Shema</i>.</b> The first of the blessings before <i>Shema</i> is the blessing over the luminaries, and one who has never seen them cannot recite the blessing at all.",
+            "<b>A priest who has blemishes on his hands may not lift his hands</b> to recite the Priestly Benediction. Because of his blemish, people will look at his hands, and it is prohibited to look at the hands of the priests during the Priestly Benediction. <b>Rabbi Yehuda says: Even one whose hands were colored with <i>satis</i>,</b> a blue dye, <b>may not lift his hands</b> to recite the Priestly Benediction <b>because the congregation will look at him.</b> ",
+            "<b>One who says: I will not pass before the ark</b> to lead the prayer service <b>in colored</b> garments, <b>may not pass</b> before the ark to lead the prayer service <b>even in white</b> garments. There is concern that one who insists on wearing clothing of a specific color during his prayers is a heretic and therefore unfit to lead the service. Similarly, if one says: <b>I will not pass</b> before the ark <b>wearing sandals, he may not pass</b> before it <b>even barefoot,</b> as he is not acting in accordance with the teachings of the Sages. <b>One who constructs his phylacteries</b> in <b>a round</b> shape exposes himself to <b>danger</b> during times of persecution, when foreign governments impose a ban on the mitzva of phylacteries, <b>and</b> yet he does <b>not</b> fulfill the <b>mitzva</b> to don phylacteries, as phylacteries must be square. <b>If one placed</b> the phylacteries worn on the head <b>on his forehead,</b> and not in its proper place above his hairline, <b>or</b> if he placed the phylacteries worn on the arm <b>on his palm,</b> and not on his bicep, <b>this is the way of the heretics,</b> i.e., those who reject the tradition of the Sages with regard to the proper placement of the phylacteries. If <b>one plated</b> his phylacteries <b>with gold or placed</b> the phylacteries worn on the arm <b>on</b> the outside of <b>his sleeve [<i>unkeli</i>], this is the way of the outsiders,</b> i.e., those who do not take part in the traditions of the Jewish people. ",
+            "If <b>one says</b> in his prayers: <b>May the good bless You, this is a path of heresy,</b> as heretics divide the world into two domains, good and evil. If one says the following in his prayers: Just as <b>Your mercy is extended to a bird’s nest,</b> as You have commanded us to send away the mother before taking her chicks or eggs (see Deuteronomy 22:6–7), so too extend Your mercy to us; <b>or: May Your name be mentioned with the good;</b> or: <b>We give thanks, we give thanks,</b> twice, he is suspected of heretical beliefs and they <b>silence him.</b> If <b>one modifies</b> the text while reading the laws of <b>forbidden sexual relations,</b> i.e., he introduces euphemisms out of a sense of propriety, <b>they silence him.</b> Similarly, if <b>one says</b> while translating the verse: <b>“And you shall not give any of your seed to set them apart to Molekh”</b> (Leviticus 18:21): And <b>you shall not give</b> any of your seed <b>to impregnate an Aramean woman, he is silenced with rebuke.</b> ",
+            "<b>The incident of Reuben,</b> about which it says: “And Reuben went and lay with Bilhah, his father’s concubine” (Genesis 35:22), <b>is read</b> from the Torah in public <b>but not translated,</b> so that the uneducated not come to denigrate Reuben. <b>The incident of Tamar</b> (Genesis, chapter 38) <b>is read</b> in public <b>and</b> also <b>translated. The first</b> report of the <b>incident of the</b> Golden <b>Calf,</b> i.e., the Torah’s account of the incident itself (Exodus 32:1–20), <b>is read and translated, but the second</b> narrative, i.e., Aaron’s report to Moses of what had taken place (Exodus 32:21–24) <b>is read but not translated.</b> The verses constituting <b>the Priestly Benediction</b> (Numbers 6:24–26) <b>and the incident of David and Amnon</b> (II Samuel, chapter 13) are <b>neither read nor translated.</b> <b>One may not conclude</b> the Torah reading <b>with</b> by reading from the Prophets <b>the</b> account of the Divine <b>Chariot</b> (Ezekiel, chapter 1), so as not to publicize that which was meant to remain hidden. <b>And Rabbi Yehuda permits</b> it. <b>Rabbi Eliezer says: One may not conclude with</b> section from the Prophets beginning with: <b>“Make known to Jerusalem</b> her abominations” (Ezekiel 16:2), because it speaks derogatively of the Jewish people."
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/talmud.de German Translation of the Mischna [de].json

@@ -0,0 +1,51 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "versionSource": "https://www.talmud.de/tlmd/die-mischnah-megillah/",
+    "versionTitle": "talmud.de German Translation of the Mischna [de]",
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Die Rolle wird gelesen am Elften, am Zwölften, am Dreizehnten, am Vierzehnten oder am Fünfzehnten, nicht früher und nicht später. Festungen, die in den Tagen Joschua bin Nuns, mit einer Mauer umgeben waren, lesen am Fünfzehnten, Dörfer und größere Ortschaften lesen am Vierzehnten, nur dass die Dörfer auf den Tag der Einkehr zurückgreifen.",
+            "In welcher Weise? Fällt der Vierzehnte auf den zweiten (Wochentag), so lesen die Dörfer und größeren Ortschaften an diesem Tag und die mit einer Mauer umgebenen am folgenden; fällt er auf den dritten oder vierten, so greifen die Dörfer auf den Tag der Einkehr zurück; die größeren Ortschaften lesen an jenem Tag und die mit einer Mauer umgebenen am folgenden, fällt er auf den fünften, lesen die Dörfer und größeren Ortschaften an diesem Tage und die mit einer Mauer umgebenen am folgenden; fällt er auf den Rüsttag zum Schabbat, greifen die Dörfer auf den Tag der Einkehr zurück, die größeren Ortschaften und die mit einer Mauer umgebenen lesen an jenem Tage; fällt er auf den Schabbat, so lesen die Dörfer und größeren Städte am Tag der Einkehr und die mit einer Mauer umgebenen am folgenden Tag; fällt er auf den Tag nach Schabbat, so greifen die Dörfer auf den Tag der Einkehr zurück, die größeren Ortschaften lesen an jenem Tag und die mit einer Mauer umgebenen am folgenden.",
+            "Was ist eine größere Ortschaft? Jede, in der sich zehn Beschäftigungslose 01 befinden. Sind ihrer weniger, so ist es ein Dorf. In diesen Fällen sagten sie, es werde vorgesorgt und nicht hinausgeschoben; aber das Holzfest der Priester, der neunte Aw, das Festopfer und die Versammlung werden hinausgeschoben und nicht rückwärts verlegt. Wenn sie auch sagten, es werde vorgesorgt und nicht hinausgeschoben, ist dennoch Trauerklage, Fasten und Beschenkung der Armen gestattet. Rabbi Jehuda sagte: Wo gilt das? An einem Ort, an dem man am zweiten und fünften (Wochentag) einkehrt; wo man jedoch weder am zweiten noch am fünften einkehrt, liest man sie nur zu ihrer Zeit.",
+            "Hat man die Rolle im ersten Adar, worauf dem Jahr ein Monat eingeschaltet wurde, so liest man sie im zweiten Adar. Der erste Adar unterscheidet sich vom zweiten Adar nur durch das Lesen der Rolle und die Beschenkung der Armen.",
+            "Der Feiertag unterscheidet sich vom Schabbat nur in Bezug auf Lebensmittel. Zwischen dem Schabbat und Jom Kippur besteht nur der Unterschied, dass dort der Frevel durch Menschenhand, hier dagegen durch Ausrottungstod (Karet) geahndet wird.",
+            "Zwischen demjenigen, dem der Genuss von einem anderen versagt ist, und demjenigen, dem nur Esszeug von ihm versagt ist; besteht nur ein Unterschied hinsichtlich des Betretens mit dem Fuß und solcher Geräte, die man nicht für Lebensmittel verwendet. Zwischen Gelübden und Spenden besteht nur der Unterschied, dass man für gelobte Gegenstände ersatzpflichtig ist, während man für gespendete keinen Ersatz zu leisten braucht.",
+            "Der Samenflüssige, der zwei Ergiessungen beobachtet, unterscheidet sich von dem, der ihrer drei beobachtet hat, nur in Bezug auf das Opfer. Der eingeschlossene Aussätzige unterscheidet sich von dem als aussätzig Erklärten nur hinsichtlich des ungeschorenen Kopfhaars und er zerissenen Kleidung. Der nach Einschließung rein Gewordene unterscheidet sich von dem nach erklärtem Aussatz rein Gewordenen nur in Bezug auf die Kahlschur und die Vögel.",
+            "Die Bücher unterscheiden sich von den Tefillin und den Mesusot nur darin, dass die Bücher in jeder Sprache abgeschrieben werden können, während Tefillin und Mesusot nur in assyrischer Schrift hergestellt werden dürfen. Rabban Schimon ben Gamliel meint, auch die Bücher habe man nur griechisch niederzuschreiben gestattet.",
+            "Zwischen dem mit Salböl gesalbten Priester und dem durch Kleider geweihten besteht ein Unterschied nur hinsichtlich des Farren, der in Ansehung aller Gebote dargebracht wird. Zwischen dem diensttuenden Priester und dem zurückgetretenen besteht ein Unterschied nur in Bezug auf den Farren von Jom Kippur und das Zehntel der Efa.",
+            "Die große Opferhöhe (Bamah) unterschied sich von der kleinen Opferhöhe (Bamah) nur hinsichtlich der Pessachopfer. Dies ist die Regel: Alles was gelobt oder gespendet werden kann, durfte auf einer Opferhöhe (Bamah) dargebracht werden; das dagegen weder gelobt noch gespendet werden kann, durfte auf keiner Opferhöhe (Bamah) dargebracht werden. Schilo unterschied sich von Jeruschalajim nur darin, dass man in Schilo minderheilige Opfer und Zweiten Zehnt innerhalb der ganzen Sichtbarkeitszone essen durfte, in Jeruschalajim dagegen nur innerhalb der Mauer.",
+            "Hier wie dort können hochheilige Opfer nur innerhalb der Vorhänge gegessen werden. Die Heiligkeit von Schilo konnte noch aufgehoben werden; die Heiligkeit Jeruschalajims kann niemals aufgehoben werden."
+        ],
+        [
+            "Wer die Rolle rückwärts liest, hat seiner Pflicht nicht genügt. Hat er sie auswendig gelesen, hat er sie in einer Übersetzung gelesen, gleichviel in welcher Sprache, so hat er seiner Pflicht nicht genügt; doch liest man sie den Fremdsprachigen in fremder Sprache vor; hat sie ein Fremdsprachiger assyrisch gehört, so hat er seiner Pflicht genügt.",
+            "Las er sie mit Unterbrechungen oder im Halbschlummer, hat er seiner Pflicht genügt. War er mit ihrer Abschrift, Auslegung oder Berichtigung beschäftigt, so hat er, wenn er seinen Sinn darauf richtete, seiner Pflicht genügt, andernfalls aber sie nicht erfüllt. War sie mit einem Ätzmittel, mit Rötel, mit Gummi, oder mit Vitriol auf Papier oder Rohleder geschrieben, hat er seine Pflicht nicht genügt ; sie muss durchaus assyrisch , auf Pergament und mit Tinte geschrieben sein.",
+            "Hat sich der Bewohner einer Stadt in eine Festung begeben oder der Bewohner einer Festung in eine Stadt, so liest er, wenn er entschlossen ist, in seinen Ort zurückzukehren, wie in seinem Orte, andernfalls liest er mit ihnen. Und von wo an muss man die Rolle lesen, wenn man seiner Pflicht genügen soll? Rabbi Me’ir sagt: die ganze; Rabbi Jehuda sagt: Von »Ein Mann aus Juda« an: Rabbi Jose sagt: von »Nach diesen Begebenheiten« an.",
+            "Alle sind geeignet, die Rolle vorzulesen mit Ausnahme eines Tauben, Irrsinnigen und Minderjährigen Rabbi Jehuda hält einen Minderjährigen für geeignet. Man lese die Rolle nicht, beschneide nicht, tauche nicht unter und besprenge nicht, auch eine Tag gegen Tag Wartende, tauche nicht unter, ehe die Sonne aufgegangen; geschah all dies nach Aufgang der Morgenröte, ist es wirksam.",
+            "Der ganze Tag eignet sich zum Lesen der Rolle, zum Lesen des Hallel, zum Schofarblasen und zum Emporheben des Palmzweiges, zum Musafgebet und zu den Mussafopfern, zum Bekenntnis bei den Opferstieren, zum Bekenntnis beim Zehnt und zum Bekenntnis an Jom Kippur, zum Hand aufstützen, zum Schlachten, zum Schwenken, zum Darreichen, zum Abheben und zum Verbrennen, zum Abkneipen, zum Auffangen und zum Sprengen , zur Wasserprobe der Sittenlosen, zur Tötung des Kalbes und zur Reinigung des Aussätzigen.",
+            "Die ganze Nacht eignet sich zum Omerschnitt und zum Verbrennen der Fettstücke und der Glieder. Dies ist die Regel: Für jede auf die Tageszeit sich erstreckende Vorschrift ist die ganze Tageszeit geeignet ; für eine an die Nachtzeit gebundene Vorschrift ist die ganze Nachtzeit geeignet."
+        ],
+        [
+            "Wenn die Bewohner einer Stadt den Stadtplatz verkauft haben, dürfen sie für den Erlös eine Synagoge kaufen, für den einer Synagoge eine Lade, für den einer Lade Tücher, für den von Tüchern Bücher, für den von Büchern eine Tora. Aber wenn sie eine Torah verkauft haben, dürfen sie dafür keine Bücher kaufen, für Bücher keine Tücher, für Tücher keine Lade, für eine Lade keine Synagoge, für eine Synagoge keinen Platz. Dasselbe gilt von ihren Überschüssen. Man darf öffentliches Eigentum nicht an einen Privatmann verkaufen, weil man es dadurch in seiner Heiligkeit herabsetzt. Dies die Worte des Rabbi Juda. Man wandte ihm ein : Demnach auch nicht aus einer großen Stadt an eine kleinere?",
+            "Man verkauft eine Synagoge nur unter der Bedingung, dass man sie nach Belieben wieder erwerben könne. So die Worte des Rabbi Meir. Die Weisen aber sagen: Man darf sie für immer verkaufen, nur nicht zu vier Dingen: zu einem Badehaus, zu einer Gerberei, zu einem Tauchbad und zu einer Waschanstalt. Rabbi Jehuda sagt: Man verkauft sie für den Zweck eines Hofes, mag der Käufer damit machen, was er will.",
+            "Ferner sagte Rabbi Juda: Wenn eine Synagoge auch zerstört ist, halte man in ihr keine Totenklage, drehe in ihr keine Stricke, spanne in ihr keine Netze aus, schichte auf ihrem Dach keine Früchte und benutze sie nicht zur Abkürzung des Weges ; denn es heißt: Ich werde eure Heiligtümer veröden. Ihre Heiligkeit besteht also auch nach ihrer Verödung fort. Sind Gräser in ihr empor gewachsen, reiße man sie um der Wehmut willen nicht aus.",
+            "Fällt der Anfang des Monats Adar auf Schabbat, liest man den Abschnitt über die Sch’kalim fällt er in die Mitte der Woche, greift man auf den vorhergehenden zurück und setzt an einem anderen Schabbat aus. Am zweiten »Gedenke«, am dritten über die rote Kuh, am vierten »dieser Monat sei euch«. Am fünften kehrt man zur gewöhnlichen Ordnung zurück. Alles setzt man aus an den Neumondstagen (Rosch Chodesch), an Chanukkah und an Purim, an den Fasttagen, in den Beiständen (Ma’amadot) und an Jom Kippur.",
+            "An Pessach liest man den Festabschnitt in der Priesterlehre, am Schawuot »Sieben Wochen«, an Rosch haSchanah »Im siebenten Monat am ersten des Monats«, an Jom Kippur »Nach dem Tode«; am ersten Tage des Festes liest man den Festabschnitt in der Priesterlehre und an allen übrigen Tagen des Festes von den Festopfern.",
+            "An Chanukkah von den Fürsten, an Purim »Und es kam Amalek«, an Neumondstagen »Und an euren Neumondstagen«, in den Beiständen (Ma’amadot) die Schöpfungsgeschichte, an Fasttagen die Segnungen und Flüche. Man setzt inmitten der Flüche nicht ab, vielmehr liest einer sie sämtlich vor. Am zweiten und fünften [Wochentage] wie auch am Schabbat nachmittags liest man, was an der Reihe ist: es wird dies aber auf die Zahl nicht angerechnet. Denn es heisst : »Mosche sprach von den Festen Gottes zu den Kindern Israels«. Ihr Gebot fordert, dass man von jedem einzelnen zu sein«."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/English/talmud.de German Translation of the Mishna [de].json

@@ -0,0 +1,35 @@
+{
+    "language": "en",
+    "title": "Mishnah Megillah",
+    "versionSource": "https://www.talmud.de/tlmd/die-mischnah-megillah/",
+    "versionTitle": "talmud.de German Translation of the Mishna [de]",
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Die Rolle wird gelesen am Elften, am Zwölften, am Dreizehnten, am Vierzehnten oder am Fünfzehnten, nicht früher und nicht später. Festungen, die in den Tagen Joschua bin Nuns, mit einer Mauer umgeben waren, lesen am Fünfzehnten, Dörfer und größere Ortschaften lesen am Vierzehnten, nur dass die Dörfer auf den Tag der Einkehr zurückgreifen.",
+            "In welcher Weise? Fällt der Vierzehnte auf den zweiten (Wochentag), so lesen die Dörfer und größeren Ortschaften an diesem Tag und die mit einer Mauer umgebenen am folgenden; fällt er auf den dritten oder vierten, so greifen die Dörfer auf den Tag der Einkehr zurück; die größeren Ortschaften lesen an jenem Tag und die mit einer Mauer umgebenen am folgenden, fällt er auf den fünften, lesen die Dörfer und größeren Ortschaften an diesem Tage und die mit einer Mauer umgebenen am folgenden; fällt er auf den Rüsttag zum Schabbat, greifen die Dörfer auf den Tag der Einkehr zurück, die größeren Ortschaften und die mit einer Mauer umgebenen lesen an jenem Tage; fällt er auf den Schabbat, so lesen die Dörfer und größeren Städte am Tag der Einkehr und die mit einer Mauer umgebenen am folgenden Tag; fällt er auf den Tag nach Schabbat, so greifen die Dörfer auf den Tag der Einkehr zurück, die größeren Ortschaften lesen an jenem Tag und die mit einer Mauer umgebenen am folgenden.",
+            "Was ist eine größere Ortschaft? Jede, in der sich zehn Beschäftigungslose 01 befinden. Sind ihrer weniger, so ist es ein Dorf. In diesen Fällen sagten sie, es werde vorgesorgt und nicht hinausgeschoben; aber das Holzfest der Priester, der neunte Aw, das Festopfer und die Versammlung werden hinausgeschoben und nicht rückwärts verlegt. Wenn sie auch sagten, es werde vorgesorgt und nicht hinausgeschoben, ist dennoch Trauerklage, Fasten und Beschenkung der Armen gestattet. Rabbi Jehuda sagte: Wo gilt das? An einem Ort, an dem man am zweiten und fünften (Wochentag) einkehrt; wo man jedoch weder am zweiten noch am fünften einkehrt, liest man sie nur zu ihrer Zeit.",
+            "Hat man die Rolle im ersten Adar, worauf dem Jahr ein Monat eingeschaltet wurde, so liest man sie im zweiten Adar. Der erste Adar unterscheidet sich vom zweiten Adar nur durch das Lesen der Rolle und die Beschenkung der Armen.",
+            "Der Feiertag unterscheidet sich vom Schabbat nur in Bezug auf Lebensmittel. Zwischen dem Schabbat und Jom Kippur besteht nur der Unterschied, dass dort der Frevel durch Menschenhand, hier dagegen durch Ausrottungstod (Karet) geahndet wird.",
+            "Zwischen demjenigen, dem der Genuss von einem anderen versagt ist, und demjenigen, dem nur Esszeug von ihm versagt ist; besteht nur ein Unterschied hinsichtlich des Betretens mit dem Fuß und solcher Geräte, die man nicht für Lebensmittel verwendet. Zwischen Gelübden und Spenden besteht nur der Unterschied, dass man für gelobte Gegenstände ersatzpflichtig ist, während man für gespendete keinen Ersatz zu leisten braucht.",
+            "Der Samenflüssige, der zwei Ergiessungen beobachtet, unterscheidet sich von dem, der ihrer drei beobachtet hat, nur in Bezug auf das Opfer. Der eingeschlossene Aussätzige unterscheidet sich von dem als aussätzig Erklärten nur hinsichtlich des ungeschorenen Kopfhaars und er zerissenen Kleidung. Der nach Einschließung rein Gewordene unterscheidet sich von dem nach erklärtem Aussatz rein Gewordenen nur in Bezug auf die Kahlschur und die Vögel.",
+            "Die Bücher unterscheiden sich von den Tefillin und den Mesusot nur darin, dass die Bücher in jeder Sprache abgeschrieben werden können, während Tefillin und Mesusot nur in assyrischer Schrift hergestellt werden dürfen. Rabban Schimon ben Gamliel meint, auch die Bücher habe man nur griechisch niederzuschreiben gestattet.",
+            "Zwischen dem mit Salböl gesalbten Priester und dem durch Kleider geweihten besteht ein Unterschied nur hinsichtlich des Farren, der in Ansehung aller Gebote dargebracht wird. Zwischen dem diensttuenden Priester und dem zurückgetretenen besteht ein Unterschied nur in Bezug auf den Farren von Jom Kippur und das Zehntel der Efa.",
+            "Die große Opferhöhe (Bamah) unterschied sich von der kleinen Opferhöhe (Bamah) nur hinsichtlich der Pessachopfer. Dies ist die Regel: Alles was gelobt oder gespendet werden kann, durfte auf einer Opferhöhe (Bamah) dargebracht werden; das dagegen weder gelobt noch gespendet werden kann, durfte auf keiner Opferhöhe (Bamah) dargebracht werden. Schilo unterschied sich von Jeruschalajim nur darin, dass man in Schilo minderheilige Opfer und Zweiten Zehnt innerhalb der ganzen Sichtbarkeitszone essen durfte, in Jeruschalajim dagegen nur innerhalb der Mauer.",
+            "Hier wie dort können hochheilige Opfer nur innerhalb der Vorhänge gegessen werden. Die Heiligkeit von Schilo konnte noch aufgehoben werden; die Heiligkeit Jeruschalajims kann niemals aufgehoben werden."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json

@@ -0,0 +1,66 @@
+{
+    "language": "he",
+    "title": "Mishnah Megillah",
+    "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 מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nמְגִלָּה נִקְרֵאת בְּאֶחָד עָשָׂר, \nבִּשְׁנֵים עָשָׂר, \nבִּשְׁלֹשָׁה עָשָׂר, \nבְּאַרְבָּעָה עָשָׂר, \nבַּחֲמִשָּׁה עָשָׂר, \nלֹא פָחוּת וְלֹא יָתֵר.  \nכְּרַכִּים הַמֻּקָּפִים חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן, \nקוֹרִים בַּחֲמִשָּׁה עָשָׂר.  \nכְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִים בְּאַרְבָּעָה עָשָׂר, \nאֶלָּא שֶׁהַכְּפָרִים מַקְדִּימִים לְיוֹם הַכְּנֵיסָה. \n",
+            "<small>ב</small>\nכֵּיצַד? \nחָל לִהְיוֹת יוֹם אַרְבָּעָה עָשָׂר בַּשֵּׁנִי, \nכְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִים בּוֹ בַיּוֹם, \nוּמֻקָּפוֹת חוֹמָה לְמָחָר.  \n\n<small>ג</small>\nחָל לִהְיוֹת בַּשְּׁלִישִׁי אוֹ בָרְבִיעִי, \nכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנֵיסָה, \nוַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, \nוּמֻקָּפוֹת חוֹמָה לְמָחָר.  \n\n<small>ד</small>\nחָל לִהְיוֹת בַּחֲמִישִׁי, \nכְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, \nוּמֻקָּפוֹת חוֹמָה לְמָחָר.  \n\n<small>ה</small>\nחָל לִהְיוֹת עֶרֶב שַׁבָּת, \nכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנֵיסָה, \nוַעֲיָרוֹת גְּדוֹלוֹת וּמֻקָּפוֹת חוֹמָה קוֹרִין בּוֹ בַיּוֹם.  \n\n<small>ו</small>\nחָל לִהְיוֹת בַּשַּׁבָּת, \nכְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת מַקְדִּימִין וְקוֹרִין לְיוֹם הַכְּנֵיסָה, \nוּמֻקָּפוֹת חוֹמָה לְמָחָר.  \n\n<small>ז</small>\nחָל לִהְיוֹת אַחַר שַׁבָּת, \nכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנֵיסָה, \nוַעֲיָרוֹת גְּדוֹלוֹת קוֹרִים בּוֹ בַיּוֹם, \nוּמֻקָּפוֹת חוֹמָה לְמָחָר. \n",
+            "<small>ח</small>\nאֵי זוֹ הִיא עִיר גְּדוֹלָה? \nכָּל שֶׁיֶּשׁ בָּהּ עֲשָׂרָה בוֹטְלָנִים. &lt;כַּל&gt;  \nפָּחוּת מִכֵּן, הֲרֵי זֶה כְפָר.  \nבְּאֵלּוּ אָמָרוּ: \nמַקְדִּימִין וְלֹא מְאַחֲרִין.  \nאֲבָל זְמַן עֲצֵי כֹהֲנִים, וְתִשְׁעָה בְאָב, וַחֲגִיגָה, וְהַקְהֵל, \nמְאַחֲרִים וְלֹא מַקְדִּימִים.  \nמִפְּנֵי שֶׁאָמָרוּ מַקְדִּימִים וְלֹא מְאַחֲרִים, \nמֻתָּרִים בְּסֵפֶד וּבְתַעֲנִית וּמַתָּנוֹת לָאֶבְיוֹנִים.  \n\n<small>ט</small>\nאָמַר רְבִּי יְהוּדָה: \nאֶמָּתַי? \nמָקוֹם שֶׁנִּכְנָסִים בַּשֵּׁנִי וּבַחֲמִישִׁי; \nאֲבָל מָקוֹם שֶׁאֵין נִכְנָסִים לֹא בַשֵּׁנִי וְלֹא בַחֲמִישִׁי, \nקוֹרִין אוֹתָהּ בִּזְמַנָּהּ. \n",
+            "<small>י</small>\nקָרְאוּ אֶת הַמְּגִלָּה בַאֲדָר הָרִאשׁוֹן, \nנִתְעַבְּרָה הַשָּׁנָה, \nקוֹרִים אוֹתָהּ בַּאֲדָר הַשֵּׁנִי.  \nאֵין בֵּין אֲדָר הָרִאשׁוֹן לַאֲדָר הַשֵּׁנִי, \nאֶלָּא קְרִיאַת מְגִלָּה וּמַתָּנוֹת לָאֶבְיוֹנִים. \n",
+            "<small>יא</small>\nאֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אֹכֶל נֶפֶשׁ בִּלְבַד.  \nאֵין בֵּין שַׁבָּת לְיוֹם הַכִּפּוּרִים, \nאֶלָּא שֶׁזֶּה זְדוֹנוֹ בִידֵי אָדָם וְזֶה זְדוֹנוֹ בַהִכָּרֵת. \n",
+            "<small>יב</small>\nאֵין בֵּין הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ וְלַמֻּדָּר מִמֶּנּוּ מַאֲכָל, \nאֶלָּא דְרִיסַת הָרֶגֶל וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶן אֹכֶל נֶפֶשׁ.  \nאֵין בֵּין נְדָרִים לִנְדָבוֹת, \nאֶלָּא שֶׁהַנְּדָרִים חַיָּבִים בְּאַחְרָיוּתָן, \nוּנְדָבוֹת אֵינָן חַיָּבִים בְּאַחְרָיוּתָן. \n",
+            "<small>יג</small>\nאֵין בֵּין זָב הָרוֹאֶה שְׁתֵּי רְאִיּוֹת לְרוֹאֶה שָׁלוֹשׁ אֶלָּא קָרְבָּן.  \nאֵין בֵּין מְצֹרָע מֻסְגָּר לִמְצֹרָע מֻחְלָט, \nאֶלָּא פְרִיעָה וּפְרִימָה.  \nאֵין בֵּין טָהוֹר מִתּוֹךְ הֶסְגֵּר לְטָהוֹר מִתּוֹךְ הֶחְלֵט, \nאֶלָּא תִּגְלַחַת וְצִפֳּרִים. \n",
+            "<small>יד</small>\nאֵין בֵּין סְפָרִים לִתְפִלִּים וּמְזוּזוֹת, \nאֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִים בְּכָל לָשׁוֹן, \nוּתְפִלִּים וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אֲשׁוּרִית.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nאַף בִּסְפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית. \n",
+            "<small>יה</small>\nאֵין בֵּין כֹּהֵן מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֵּה בְגָדִים, \nאֶלָּא פַָר הַבָּא עַל כָּל הַמִּצְווֹת.  \nאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, \nאֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. \n",
+            "<small>יו</small>\nאֵין בֵּין בָּמָה גְדוֹלָה לְבָמָה קְטַנָּה אֶלָּא פְסָחִים.  \nזֶה הַכְּלָל: \nכָּל שֶׁהוּא נִדָּר וְנִדָּב, קָרֵב בַּבָּמָה, \nוְכָל שֶׁאֵינוּ לֹא נִדָּר וְלֹא נִדָּב, אֵינוּ קָרֵב בַּבָּמָה. \n",
+            "[<small>יז</small>]\nאֵין בֵּין שִׁילֹה לִירוּשָׁלַיִם, \nאֶלָּא שֶׁבְּשִׁילֹה \nאוֹכְלִין קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי בְכָל הָרוֹאֶה, \nוּבִירוּשָׁלַיִם לִפְנִים מִן הַחוֹמָה.  \nוְכָאן וְכָאן, \nקָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים.  \nקְדֻשַּׁת שִׁילֹה יֵשׁ אַחֲרֶיהָ הֶתֵּר, \nוּקְדֻשַּׁת יְרוּשָׁלַיִם אֵין אַחֲרֶיהָ הֶתֵּר. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַקּוֹרֵא אֶת הַמְּגִלָּה לְמַפְרֵיַע, לֹא יָצָא.  \nקְרָאָהּ עַל פֶּה, \nקְרָאָהּ תַּרְגּוּם, \nבְּכָל לָשׁוֹן, לֹא יָצָא.  \nאֲבָל קוֹרִים לַלָּעוֹזוֹת בְּלַעַז.  \nוְהַלָּעוֹז שֶׁשָּׁמַע אֲשׁוּרִית, יָצָא. \n",
+            "<small>ב</small>\nקְרָאָהּ סֵרוּגִים, נִתְנַמְנַם, יָצָא.  \nהָיָה כוֹתְבָהּ וְדוֹרְשָׁהּ וּמַגִּיהָהּ, \nאִם כִּוֵּן לִבּוֹ, יָצָא; \nוְאִם לָאו, לֹא יָצָא.  \nהָיְתָה כְתוּבָה בַסַּם וּבַסִּקְרָא, \nבְּקוֹמוֹס וּבְקַלְקַנְתוֹס, \nעַל הַנְּיָר וְעַל הַדִּפְתְּרָא, לֹא יָצָא, \nעַד שֶׁתְּהֵא כְתוּבָה אֲשׁוּרִית עַל הַסֵּפֶר בַּדְּיוֹ. \n",
+            "<small>ג</small>\nבֶּן עִיר שֶׁהָלַךְ לִכְרַךְ, \nוּבֶן כְּרַךְ שֶׁהָלַךְ לָעִיר, \nאִם עָתִיד לַחֲזוֹר לִמְקוֹמוֹ, \nקוֹרֵא בִמְקוֹמוֹ, \nוְאִם לָאו, קוֹרֵא עִמָּהֶן.  \nוּמֵהֵיכָן קוֹרֵא אָדָם אֶת הַמְּגִלָּה, \nיוֹצֵא בָהּ יְדֵי חוֹבָתוֹ? \nרְבִּי מֵאִיר אוֹמֵר: \nכֻּלָּהּ.  \nרְבִּי יְהוּדָה אוֹמֵר: \nמֵ\"אִישׁ יְהוּדִי\".  \nרְבִּי יוֹסֵה אוֹמֵר: \nמֵ\"אַחַר הַדְּבָרִים הָאֵלֶּה\". \n",
+            "<small>ד</small>\nהַכֹּל כְּשֵׁרִים לִקְרוֹא אֶת הַמְּגִלָּה, \nחוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן.  \nרְבִּי יְהוּדָה מַכְשִׁיר בַּקָּטָן.  \nאֵין קוֹרִין אֶת הַמְּגִלָּה, \nוְלֹא מוֹלִים, וְלֹא טוֹבְלִים, וְלֹא מַזִּים, \nוְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם לֹא תִטְבֹּל, \nעַד שֶׁתָּנֵץ הַחַמָּה.  \nוְכֻלָּם שֶׁעָשׁוּ מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר, \nכָּשֵׁר. \n",
+            "<small>ה</small>\nכָּל הַיּוֹם כָּשֵׁר \nלִקְרִיאַת הַמְּגִלָּה, \nוְלִקְרִיאַת הַהַלֵּל, \nוְלִתְקִיעַת הַשּׁוֹפָר, \nוְלִנְטִילַת הַלּוּלָב, \nוְלִתְפִלַּת הַמּוּסָפִין, \nוְלַמּוּסָפִין, \nוּלְוִדּוּי הַפָּרִים, \nוּלְוִדּוּי הַמַּעֲשֵׂר, \nוּלְוִדּוּי יוֹם הַכִּפּוּרִים. \n\n<small>ו</small>\nלִסְמִיכָה, \nלִשְׁחִיטָה, \nלִתְנוּפָה, \nלְהַגָּשָׁה, \nלִקְמִיצָה, \nוּלְהַקְטָרָה, \nלִמְלִיקָה, \nוּלְקַבָּלָה, \nוּלְהַזָּיָה, \nוּלְהַשְׁקָיַת סוֹטָה, \nוְלַעֲרִיפַת הָעֶגְלָה, \nוּלְטַהֲרַת הַמְצֹרָע. \n",
+            "<small>ז</small>\nכָּל הַלַּיְלָה כָּשֵׁר \nלִקְצִירַת הָעֹמֶר, \nוּלְהַקְטִיר חֲלָבִים וְאֵבָרִים.  \nזֶה הַכְּלָל: \nדָּבָר שֶׁמִּצְוָתוֹ בַיּוֹם, \nכָּשֵׁר כָּל הַיּוֹם, \nוְדָבָר שֶׁמִּצְוָתוֹ בַלַּיְלָה, \nכָּשֵׁר כָּל הַלַּיְלָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nבְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁלָּעִיר, \nלוֹקְחִים בְּדָמָיו בֵּית הַכְּנֶסֶת; \nבֵּית הַכְּנֶסֶת, לוֹקְחִים תֵּבָה; \nתֵּבָה, לוֹקְחִים מִטְפָּחוֹת; \nמִטְפָּחוֹת, לוֹקְחִים סְפָרִים; \nסְפָרִים, לוֹקְחִים תּוֹרָה.  \nאֲבָל אִם מָכְרוּ תוֹרָה, \nלֹא יִקְחוּ סְפָרִים; \nסְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת; \nמִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה; \nתֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת; \nבֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. \nוְכֵן בְּמוֹתָרֵיהֶם.  \n\n<small>ב</small>\nאֵין מוֹכְרִים אֶת מִשֶּׁלָּרַבִּים לַיָּחִיד, \nמִפְּנֵי שֶׁמּוֹרִידִים אוֹתוֹ מִקְּדֻשָּׁתוֹ.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nאָמְרוּ לוֹ: \nאִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה! \n",
+            "<small>ג</small>\nאֵין מוֹכְרִין בֵּית הַכְּנֶסֶת אֶלָּא עַל תְּנַי: \nאֶמָּתַי שֶׁיִּרְצוּ, יַחְזִירוּהוּ.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nמוֹכְרִין אוֹתוֹ מִמְכַּר עוֹלָם, \nחוּץ מֵאַרְבָּעָה דְבָרִים: \nלַמַּרְחֵץ, וְלַבֻּרְסְקִי, לִטְבִילָה, וּלְבֵית הַמַּיִם.  \nרְבִּי יְהוּדָה אוֹמֵר: \nמוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר, \nוְהַלּוֹקֵחַ, מַה שֶּׁיִּרְצֶה יַעֲשֶׂה. \n",
+            "[<small>ד</small>]\nוְעוֹד אָמַר רְבִּי יְהוּדָה: \nבֵּית הַכְּנֶסֶת שֶׁחָרַב, \nאֵין מַסְפִּידִים לְתוֹכוֹ, \nוְאֵין מַפְשִׁילִים לְתוֹכוֹ חֲבָלִים, \nוְאֵין פּוֹרְסִים לְתוֹכוֹ מְצוֹדוֹת, \nוְאֵין שׁוֹטְחִים עַל גַּגּוֹ פֵרוֹת, \nוְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, \nשֶׁנֶּאֱמַר: (ויקרא כו,לא) \n\"וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם\", \nקְדֻשָּׁתָן אַף כְּשֶׁיְּהוּ שׁוֹמֵמִים.  \nעָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, \nמִפְּנֵי עַגְמוּת נֶפֶשׁ. \n",
+            "<small>ה</small>\nרֹאשׁ חֹדֶשׁ שֶׁלַּאֲדָר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nקוֹרִים בְּפָרָשַׁת שְׁקָלִים.  \nחָל לִהְיוֹת בְּתוֹךְ שַׁבָּת, \nמַקְדִּימִים לְשֶׁעָבַר, \nוּמַפְסִיקִים לְשַׁבָּת אַחֶרֶת.  \n\n<small>ו</small>\nבַּשְּׁנִיָּה, \"זָכוֹר\", \nבַּשְּׁלִישִׁית, \"פָּרָה אֲדֻמָּה\", \nבָּרְבִיעִית, \"הַחֹדֶשׁ הַזֶּה לָכֶם\", \nבַּחֲמִישִׁית, חוֹזְרִים לְסִדְרָן.  \nבַּכֹּל מַפְסִיקִים: \nבְּרָאשֵׁי חֳדָשִׁים, \nבַּחֲנֻכָּה וּבַפּוּרִים, \nבַּתַּעֲנִיּוֹת, \nוּבַמַּעֲמָדוֹת, \nוּבְיוֹם הַכִּפּוּרִים. \n",
+            "<small>ז</small>\nבַּפֶּסַח קוֹרִים בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים.  \nבָּעֲצֶרֶת, \"שִׁבְעָה שָׁבֻעוֹת\".  \nבְּרֹאשׁ הַשָּׁנָה, \"בַּחֹדֶשׁ הַשְּׁבִיעִי בְאֶחָד לַחֹדֶשׁ\".  \nבְּיוֹם הַכִּפּוּרִים, \"אַחֲרֵי מוֹת\".  \nבְּיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג, \nקוֹרִים בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים, \nוּשְׁאָר כָּל יְמוֹת הֶחָג, קוֹרִים בְּקָרְבְּנוֹת הֶחָג. \n",
+            "<small>ח</small>\nבַּחֲנֻכָּה, \nבַּנְּשִׂיאִים.  \nבַּפּוּרִים, \n\"וַיָּבֹא עֲמָלֵק\".  \nבְּרָאשֵׁי חֳדָשִׁים, \n\"וּבְרָאשֵׁי חָדְשֵׁיכֶם\".  \nבַּמַּעֲמָדוֹת, \nבְּמַעֲשֵׂה בְרֵאשִׁית.  \nבַּתַּעְנִיּוֹת, \nבְּרָכוֹת וּקְלָלוֹת.  \nאֵין מַפְסִיקִין בִּקְלָלוֹת, \nאֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּם.  \nבַּשֵּׁנִי וּבַחֲמִישִׁי וּבַשַּׁבָּת בַּמִּנְחָה, \nקוֹרִים כְּסִדְרָן, &lt;כַּסִּדְרָן&gt;\nוְאֵינוּ עוֹלֶה לָהֶם מִן הַחֶשְׁבּוֹן, \nשֶׁנֶּאֱמַר: (ויקרא כג,מד) \n\"וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יי אֶל בְּנֵי יִשְׂרָאֵל\", \nמִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַקּוֹרֵא אֶת הַמְּגִלָּה, עוֹמֵד יוֹשֵׁב.  \nקְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, \nיָצְאוּ.  \nמְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ; \nוְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ.  \nבַּשֵּׁנִי וּבַחֲמִישִׁי וּבַשַּׁבָּת בַּמִּנְחָה, \nקוֹרִין שְׁלֹשָׁה. \nאֵין פּוֹחֲתִים מֵהֶן, וְאֵין מוֹסִיפִים עֲלֵיהֶן. \nוְאֵין מַפְטִירִים בַּנָּבִיא.  \nהַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, \nמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. \n",
+            "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁלַּמּוֹעֵד, \nקוֹרִים אַרְבָּעָה. \nאֵין פּוֹחֲתִים מֵהֶם וְאֵין מוֹסִיפִין עֲלֵיהֶם, \nוְאֵין מַפְטִירִים בַּנָּבִיא.  \nהַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, \nמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ.  \nזֶה הַכְּלָל: \nכָּל שֶׁיֶּשׁ בּוֹ מוּסָף וְהוּא אֵינוּ יוֹם טוֹב, \nקוֹרִין אַרְבָּעָה.  \n\n<small>ב</small>\nבְּיוֹם טוֹב, חֲמִשָּׁה.  \nבְּיוֹם הַכִּפּוּרִים, שִׁשָּׁה.  \nבַּשַּׁבָּת, שִׁבְעָה.  \nאֵין פּוֹחֲתִים מֵהֶן, \nאֲבָל מוֹסִיפִים עֲלֵיהֶם, \nוּמַפְטִירִים בַּנָּבִיא.  \nהַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, \nמְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. \n",
+            "<small>ד</small>\nאֵין פּוֹרְסִים אֶת שְׁמַע, \nוְאֵין עוֹבְרִים לִפְנֵי הַתֵּבָה, \nוְאֵין נוֹשְׂאִים כַּפֵּיהֶם, \nוְאֵין קוֹרִין בַּתּוֹרָה, \nוְאֵין מַפְטִירִים בַּנָּבִיא, \nוְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, \nוְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וַחֲתָנִים, \nוְאֵין מְזַמְּנִים עַל הַמָּזוֹן בְּשֵׁם, \nפָּחוּת מֵעֲשָׂרָה.  \nוּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן, \nוְאָדָם כַּיּוֹצֵא בָהֶן. \n",
+            "<small>ה</small>\nהַקּוֹרֵא בַתּוֹרָה לֹא יִפְחֹת מִשְּׁלֹשָׁה פְסוּקִים.  \nלֹא יִקְרֵא לַתָּרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד, \nוּבַנָּבִיא שְׁלֹשָׁה.  \nאִם הָיוּ שְׁלָשְׁתָּם שָׁלוֹשׁ פָּרָשִׁיּוֹת, \nקוֹרִים אֶחָד אֶחָד.  \nמְדַלְּגִים בַּנָּבִיא וְאֵין מְדַלְּגִים בַּתּוֹרָה.  \nוְעַד כַּמָּה הוּא מְדַלֵּג? \nעַד כְּדֵי שֶׁלֹּא יַפְסִיק הַתָּרְגְּמָן. \n",
+            "<small>ו</small>\nהַמַּפְטִיר בַּנָּבִיא, \nהוּא פּוֹרֵס ��ֶת שְׁמַע, \nוְהוּא עוֹבֵר לִפְנֵי הַתֵּבָה, \nוְהוּא נוֹשֵׂא אֶת כַּפָּיו.  \nוְאִם הָיָה קָטָן, \nאָבִיו אוֹ רַבּוֹ עוֹבְרִים עַל יָדָיו. \n",
+            "<small>ז</small>\nקָטָן קוֹרֵא בַתּוֹרָה וּמְתַרְגֵּם, \nאֲבָל אֵינוּ פוֹרֵס אֶת שְׁמַע, \nוְאֵינוּ עוֹבֵר לִפְנֵי הַתֵּבָה, \nוְאֵינוּ נוֹשֵׂא אֶת כַּפָּיו.  \nפּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם, \nאֲבָל אֵינוּ קוֹרֵא בַתּוֹרָה, \nוְאֵינוּ עוֹבֵר לִפְנֵי הַתֵּבָה, \nוְאֵינוּ נוֹשֵׂא אֶת כַּפָּיו.  \nסוֹמֵא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. \nרְבִּי יְהוּדָה אוֹמֵר: \nכָּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו, \nלֹא יִפְרֹס אֶת שְׁמַע. \n",
+            "<small>ח</small>\nכֹּהֵן שֶׁיֶּשׁ בְּיָדָיו מוּמִים, \nלֹא יִשָּׂא אֶת כַּפָּיו.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אֶסְטֵס, \nלֹא יִשָּׂא אֶת כַּפָּיו, \nמִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִים בּוֹ. \n",
+            "<small>ט</small>\nהָאוֹמֵר: \n\"אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִים\", \nאַף בִּלְבָנִים לֹא יַעֲבֹר; \n\"בְּסַנְדָּל אֵינִי עוֹבֵר\", \nאַף יָחֵף לֹא יַעֲבֹר.  \nהָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, \nסַכָּנָה, מִפְּנֵי שֶׁאֵין בָּהּ מִצְוָה.  \nנְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, \nהֲרֵי זוֹ דֶרֶךְ הַמִּינוּת.  \nצִפָּהּ זָהָב, וּנְתָנָהּ עַל בֵּית יָד שֶׁלְנִקְלוֹ, &lt;שלינוקלו&gt;\nהֲרֵי זוֹ דֶרֶךְ הַחִיצוֹנִים. \n",
+            "<small>י</small>\nהָאוֹמֵר: \n\"יְבָרְכוּךָ טוֹבִים!\" \nהֲרֵי זוֹ דֶרֶךְ הַמִּינוּת; \n\"עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ!\" \n\"וְעַל טוֹב יִזָּכֵר שְׁמֶךָ!\" \n\"מוֹדִים מוֹדִים\", \nמְשַׁתְּקִים אוֹתוֹ.  \nהַמְכַנֶּה בָעֲרָיוֹת, \nמְשַׁתְּקִים אוֹתוֹ.  \nהָאוֹמֵר: (ויקרא יח,כא)\n\"וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ\", \n\"מִן זַרְעָךְ לָא תִתֵּן לְמַעְבָּרָא בְאַרְמָיָתָא\", \nמְשַׁתְּקִים אוֹתוֹ בִנְזִיפָה. \n",
+            "<small>יא</small>\nמַעֲשֵׂה רְאוּבֵן נִקְרֵא וְלֹא מִתַּרְגֵּם.  \nמַעֲשֵׂה תָמָר נִקְרֵא וּמִתַּרְגֵּם.  \nמַעֲשֵׂה עֵגֶל הָרִאשׁוֹן נִקְרֵא וּמִתַּרְגֵּם, \nוְהַשֵּׁנִי נִקְרֵא וְלֹא מִתַּרְגֵּם.  \nבִּרְכַּת כֹּהֲנִים, \nוּמַעֲשֵׂה דָוִד וְאַמְנוֹן, \nלֹא נִקְרִים וְלֹא מִתַּרְגְּמִים.  \nאֵין מַפְטִירִים בַּמֶּרְכָּבָה.  \nרְבִּי יְהוּדָה מַתִּיר.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאֵין מַפְטִירִין בְּ\"הוֹדַע אֶת יְרוּשָׁלַיִם\".  \n\n\nחסל מגילה \n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,70 @@
+{
+    "language": "he",
+    "title": "Mishnah Megillah",
+    "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 מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "מגילה נקראת באחד עשר בשנים עשר. בשלשה עשר. בארבעה עשר. בחמשה עשר. לא פחות ולא יותר. כרכין המוקפין חומה מימות יהושע בן נון. קורין בחמשה עשר. כפרים ועיירות גדולות. קורין בארבעה עשר. אלא שהכפרים מקדימין ליום הכניסה: \n",
+            "כיצד. חל להיות יום ארבעה עשר בשני. כפרים ועיירות גדולות קורין בו ביום. ומוקפות חומה למחר. חל להיות בשלישי או ברביעי כפרים מקדימין ליום הכניסה. ועיירות גדולות קורין בו ביום. ומוקפות חומה למחר. חל להיות בחמישי. כפרים ועיירות גדולות קורין בו ביום. ומוקפות חומה למחר. חל להיות ערב שבת. כפרים מקדימין ליום הכניסה. ועיירות גדולות ומוקפות חומה קורין בו ביום. חל להיות בשבת. כפרים ועיירות גדולות מקדימין וקורין ליום הכניסה. ומוקפות חומה למחר. חל להיות אחר השבת כפרים מקדימין ליום הכניסה. ועיירות גדולות קורין בו ביום. ומוקפות חומה למחר: \n",
+            "איזו היא עיר גדולה כל שיש בה עשרה בטלנים. פחות מכאן הרי זה כפר. באלו אמרו מקדימין ולא מאחרין. אבל זמן עצי כהנים. ותשעה באב. חגיגה. והקהל. מאחרין ולא מקדימין. אף על פי שאמרו מקדימין ולא מאחרין. מותרין בהספד ובתעניות ומתנות לאביונים. אמר רבי יהודה אימתי מקום שנכנסין בשני ובחמישי. אבל מקום שאין נכנסין לא בשני ולא בחמישי. אין קורין אותה אלא בזמנה: \n",
+            "קראו את המגילה באדר הראשון. ונתעברה השנה. קורין אותה באדר שני. אין בין אדר הראשון. לאדר השני. אלא קריאת המגילה ומתנות לאביונים: \n",
+            "אין בין יום טוב לשבת. אלא אוכל נפש בלבד. אין בין שבת ליום הכפורים. אלא שזה זדונו בידי אדם. וזה זדונו בכרת: \n",
+            "אין בין המודר הנאה מחבירו למודר ממנו מאכל. אלא דריסת הרגל. וכלים שאין עושין בהן אוכל נפש. אין בין נדרים לנדבות. אלא שהנדרים חייב באחריותן. ונדבות. אינו חייב באחריותן: \n",
+            "אין בין זב הרואה שתי ראיות. לרואה שלש. אלא קרבן. אין בין מצורע מוסגר למצורע מוחלט. אלא פריעה ופרימה. אין בין טהור מתוך הסגר. לטהור מתוך החלט. אלא תגלחת וצפרים: \n",
+            "אין בין ספרים לתפילין ומזוזות. אלא שהספרים נכתבין בכל לשון. ותפילין ומזוזות אינן נכתבות אלא אשורית. רבן שמעון בן גמליאל אומר. אף בספרים לא התירו שיכתבו אלא יונית: \n",
+            "אין בין כהן משוח בשמן המשחה. למרובה בגדים. אלא פר הבא על כל המצות. אין בין כהן משמש לכהן שעבר. אלא פר יום הכפורים ועשירית האיפה: \n",
+            "אין בין במה גדולה לבמה קטנה. אלא פסחים. זה הכלל כל שהוא נידר ונידב. קרב בבמה. וכל שאינו לא נידר ולא נידב. אינו קרב בבמה: \n",
+            "אין בין שילה לירושלם. אלא שבשילה אוכלים קדשים קלים. ומעשר שני. בכל הרואה. ובירושלים לפנים מן החומה. וכאן וכאן קדשי קדשים נאכלים לפנים מן הקלעים. קדושת שילה יש אחריה היתר. וקדושת ירושלים אין אחריה היתר: \n"
+        ],
+        [
+            "הק��רא את המגילה למפרע לא יצא. קראה על פה. קראה תרגום. בכל לשון. לא יצא. אבל קורין אותה ללועזות בלעז. והלועז ששמע אשורית יצא:  ",
+            "קראה סירוגין ומתנמנם יצא. היה כותבה. דורשה ומגיהה. אם כיון לבו יצא. ואם לאו לא יצא. היתה כתובה בסם. ובסיקרא. ובקומוס ובקנקנתום. על הנייר. ועל הדפתרא. לא יצא. עד שתהא כתובה אשורית על הספר ובדיו:  ",
+            "בן עיר שהלך לכרך. ובן כרך שהלך לעיר. אם עתיד לחזור למקומו. קורא כמקומו. ואם לאו קורא עמהן. ומהיכן קורא אדם את המגילה ויוצא בה ידי חובתו. רבי מאיר אומר כולה. רבי יהודה אומר מאיש יהודי. רבי יוסי אומר מאחר הדברים האלה:  ",
+            "הכל כשרין לקרות את המגילה חוץ מחרש שוטה וקטן. רבי יהודה מכשיר בקטן. אין קורין את המגילה. ולא מלין. ולא טובלין. ולא מזין. וכן שומרת יום כנגד יום לא תטבול עד שתנץ החמה וכולן שעשו משעלה עמוד השחר. כשר:  ",
+            "כל היום כשר לקריאת המגילה. ולקריאת ההלל. ולתקיעת שופר. ולנטילת לולב. ולתפלת המוספין. ולמוספין. ולוידוי הפרים. ולוידוי המעשר. ולוידוי יום הכפורים. לסמיכה. לשחיטה. לתנופה. להגשה. לקמיצה. ולהקטרה. למליקה. ולקבלה. ולהזייה. ולהשקיית סוטה. ולעריפת העגלה. ולטהרת המצורע.  ",
+            "כל הלילה כשר לקצירת העומר. ולהקטר חלבים ואיברים. זה הכלל. דבר שמצותו ביום. כשר כל היום. דבר שמצותו בלילה. כשר כל הלילה:  "
+        ],
+        [
+            "בני העיר שמכרו רחובה של עיר לוקחין בדמיו בית הכנסת. בית הכנסת לוקחין תיבה. תיבה לוקחין מטפחות. מטפחות לוקחין ספרים. ספרים לוקחים תורה. אבל אם מכרו תורה לא יקחו ספרים. ספרים לא יקחו מטפחות. מטפחות לא יקחו תיבה. תיבה לא יקחו בית הכנסת. בית הכנסת לא יקחו את הרחוב. וכן במותריהן. אין מוכרין את של רבים ליחיד. מפני שמורידין אותו מקדושתו. דברי רבי יהודה. אמרו לו אם כן אף לא מעיר גדולה לעיר קטנה:  ",
+            "אין מוכרין בית הכנסת אלא על תנאי. שאם ירצו יחזירוהו. דברי רבי מאיר. וחכמים אומרים מוכרים אותו ממכר עולם. חוץ מארבעה דברים למרחץ. ולבורסקי. ולטבילה. ולבית המים. רבי יהודה אומר מוכרין אותו לשם חצר והלוקח מה שירצה יעשה:  ",
+            "ועוד אמר רבי יהודה בית הכנסת שחרב אין מספידין בתוכו. ואין מפשילין בתוכו חבלים. ואין פורשין לתוכו מצודות. ואין שוטחין על גגו פירות. ואין עושין אותו קפנדריא שנאמר (ויקרא כו, לא) והשימותי את מקדשיכם. קדושתן אף כשהן שוממין. עלו בו עשבים לא יתלוש. מפני עגמת נפש:  ",
+            "ראש חדש אדר שחל להיות בשבת. קורין בפרשת שקלים. חל להיות בתוך השבת. מקדימין לשעבר. ומפסיקין לשבת אחרת. בשניה זכור. בשלישית פרה אדומה. ברביעית החדש הזה לכם. בחמישית חוזרין לכסדרן. לכל מפסיקין. בראשי חדשים. בחנוכה. ובפורים. בתעניות ובמעמדות. וביום הכפורים:  ",
+            "בפסח קורין בפרשת מועדות של תורת כהנים. בעצרת שבעה שבועות. בראש השנה. בחדש השביעי באחד לחדש. ביום הכפורים אחרי מות. ביום טוב הראשון של חג. קורין בפרשת מועדות שבתורת כהנים. ובשאר כל ימות החג. בקרבנות החג:  ",
+            "בחנוכה בנשיאים. בפורים ויבא עמלק. בראשי חדשים. ובראשי חדשיכם. במעמדות. במעשה בראשית. בתעניות. ברכות וקללות. אין מפסיקין בקללות. אלא אחד קורא את כולן. בשני ובחמישי ובשבת במנחה קורין כסדרן. ואין עולין להם מן החשבון. שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה' אל בני ישראל. מצותן שיהו קורין כל אחד ואחד בזמנו:  "
+        ],
+        [
+            "הקורא את המגילה. עומד. ויושב. קראה אחד. קראוה שנים יצאו. מקום שנהגו לברך יברך. ושלא לברך לא יברך. בשני ובחמישי ובשבת במנחה קורין שלשה. אין פוחתין ואין מוסיפין עליהן. ואין מפטירין בנביא. הפותח והחותם בתורה. מברך לפניה. ולאחריה:  ",
+            "בראשי החדשים. ובחולו של מועד. קורין ארבעה. אין פוחתין מהן. ואין מוסיפין עליהן. ואין מפטירין בנביא. הפותח והחותם בתורה מברך. לפניה. ולאחריה. זה הכלל. כל שיש בו מוסף ואינו יום טוב. קורין ארבעה. ביום טוב חמשה. ביום הכפורים ששה. בשבת שבעה. אין פוחתין מהן. אבל מוסיפין עליהן. ומפטירין בנביא. הפותח והחותם בתורה. מברך לפניה ולאחריה:  ",
+            "אין פורסין את שמע. ואין עוברין לפני התיבה. ואין נושאין את כפיהם. ואין קורין בתורה. ואין מפטירין בנביא. ואין עושין מעמד ומושב. ואין אומרים ברכת אבלים ותנחומי אבלים. וברכת חתנים. ואין מזמנין בשם. פחות מעשרה. ובקרקעות תשעה וכהן ואדם כיוצא בהן:  ",
+            "הקורא בתורה לא יפחות משלשה פסוקים. לא יקרא למתורגמן יותר מפסוק אחד. ובנביא שלשה. היו שלשתן שלש פרשיות. קורין אחד אחד. מדלגין בנביא. ואין מדלגין בתורה. ועד כמה הוא מדלג. עד כדי שלא יפסוק המתורגמן:  ",
+            "המפטיר בנביא הוא פורס על שמע. והוא עובר לפני התיבה. והוא נושא את כפיו. ואם היה קטן. אביו או רבו עוברין על ידו:  ",
+            "קטן קורא בתורה ומתרגם. אבל אינו פורס על שמע. ואינו עובר לפני התיבה. ואינו נושא את כפיו. פוחח פורס את שמע ומתרגם. אבל אינו קורא בתורה. ואינו עובר לפני התיבה. ואינו נושא את כפיו. סומא פורס את שמע ומתרגם. רבי יהודה אומר כל שלא ראה מאורות מימיו. אינו פורס על שמע:  ",
+            "כהן שיש בידיו מומין. לא ישא את כפיו. רבי יהודה אומר אף מי שהיו ידיו צבועות אסטיס. ופואה. לא ישא את כפיו. מפני שהעם מסתכלין בו:  ",
+            "האומר איני עובר לפני התיבה בצבועין אף בלבנים לא יעבור. בסנדל איני עובר. אף יחף לא יעבור. העושה תפלתו עגולה. סכנה ואין בה מצוה. נתנה על מצחו. או על פס ידו. הרי זו דרך המינות. ציפן זהב ונתנה על בית אונקלי שלו. הרי זו דרך החיצונים:  ",
+            "האומר יברכוך טובים. הרי זו דרך המינות. על קן צפור יגיעו רחמיך ועל טוב יזכר שמך. מודים. מודים. משתקין אותו. המכנה בעריות. משתקין אותו. האומר מזרעך לא תתן להעביר למולך (ויקרא יח, כא). ומזרעך לא תתן לאעברא בארמיותא. משתקין אותו בנזיפה:  ",
+            "מעשה ראובן נקרא ולא מיתרגם. מעשה תמר נקרא ומיתרגם. מעשה עגל הראשון נקרא ומיתרגם. והשני נקרא ולא מיתרגם. ברכת כהנים. מעשה דוד ואמנון. לא נקראין ולא מיתרגמין. אין מפטירין במרכבה. ורבי יהודה מתיר. רבי אליעזר אומר. אין מפטירין בהודע את ירושלים:   "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/Hebrew/Torat Emet 357.json

@@ -0,0 +1,68 @@
+{
+    "language": "he",
+    "title": "Mishnah Megillah",
+    "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 מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "מְגִלָּה נִקְרֵאת בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, בִּשְׁלֹשָׁה עָשָׂר, בְּאַרְבָּעָה עָשָׂר, בַּחֲמִשָּׁה עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. כְּרַכִּין הַמֻּקָּפִין חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן, קוֹרִין בַּחֲמִשָּׁה עָשָׂר. כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת, קוֹרִין בְּאַרְבָּעָה עָשָׂר, אֶלָּא שֶׁהַכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה: \n",
+            "כֵּיצַד. חָל לִהְיוֹת יוֹם אַרְבָּעָה עָשָׂר בַּשֵּׁנִי, כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת בַּשְּׁלִישִׁי אוֹ בָּרְבִיעִי, כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת בָּחֲמִישִׁי, כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת עֶרֶב שַׁבָּת, כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָרוֹת גְּדוֹלוֹת וּמֻקָּפוֹת חוֹמָה קוֹרִין בּוֹ בַיּוֹם. חָל לִהְיוֹת בְּשַׁבָּת, כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת מַקְדִּימִין וְקוֹרִין לְיוֹם הַכְּנִיסָה, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת אַחַר הַשַּׁבָּת, כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר: \n",
+            "אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: \n",
+            "קָרְאוּ אֶת הַמְּגִלָּה בַּאֲדָר הָרִאשׁוֹן וְנִתְעַבְּרָה הַשָּׁנָה, קוֹרִין אוֹתָהּ בַּאֲדָר הַשֵּׁנִי, אֵין בֵּין אֲדָר הָרִאשׁוֹן לַאֲדָר הַשֵּׁנִי אֶלָּא קְרִיאַת הַמְּגִלָּה וּמַתָּנוֹת לָאֶבְיוֹנִים: \n",
+            "אֵין בֵּין יוֹם טוֹב לְשַׁבָּת אֶלָּא אֹכֶל נֶפֶשׁ בִּלְבָד. אֵין בֵּין שַׁבָּת לְיוֹם הַכִּפּוּרִים אֶלָּא שֶׁזֶּה זְדוֹנוֹ בִּידֵי אָדָם וְזֶה זְדוֹנוֹ בְּכָרֵת: \n",
+            "אֵין בֵּין הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ לַמֻּדָּר מִמֶּנּוּ מַאֲכָל אֶלָּא דְּרִיסַת הָרֶגֶל וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶן אֹכֶל נֶפֶשׁ. אֵין בֵּין נְדָרִים לִנְדָבוֹת אֶלָּא שֶׁהַנְּדָרִים חַיָּב בְּאַחֲרָיוּתָן, וּנְדָבוֹת אֵינוֹ חַיָּב בְּאַחֲרָיוּתָן: \n",
+            "אֵין בֵּין זָב הָרוֹאֶה שְׁתֵּי רְאִיּוֹת לְרוֹאֶה שָׁלֹשׁ אֶלָּא קָרְבָּן. אֵין בֵּין מְצֹרָע מֻסְגָּר לִמְצֹרָע מֻחְלָט אֶלָּא פְרִיעָה וּפְרִימָה. אֵין בֵּין טָהוֹר מִתּוֹךְ הֶסְגֵּר לְטָהוֹר מִתּוֹךְ הֶחְלֵט אֶלָּא תִגְלַחַת וְצִפֳּרִים: \n",
+            "אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל לָשׁוֹן, וּתְפִלִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אַשּׁוּרִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית: \n",
+            "אֵין בֵּין כֹּהֵן מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַּר הַבָּא עַל כָּל הַמִּצְוֹת. אֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה: \n",
+            "אֵין בֵּין בָּמָה גְדוֹלָה לְבָמָה קְטַנָּה אֶלָּא פְסָחִים. זֶה הַכְּלָל, כָּל שֶׁהוּא נִדָּר וְנִדָּב, קָרֵב בַּבָּמָה. וְכֹל שֶׁאֵינוֹ לֹא נִדָּר וְלֹא נִדָּב, אֵינוֹ קָרֵב בַּבָּמָה: \n",
+            "אֵין בֵּין שִׁילֹה לִירוּשָׁלַיִם אֶלָּא שֶׁבְּשִׁילֹה אוֹכְלִים קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי בְּכָל הָרוֹאֶה, וּבִירוּשָׁלַיִם לִפְנִים מִן הַחוֹמָה. וְכָאן וְכָאן קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קְדֻשַּׁת שִׁילֹה יֵשׁ אַחֲרֶיהָ הֶתֵּר, וּקְדֻשַּׁת יְרוּשָׁלַיִם אֵין אַחֲרֶיהָ הֶתֵּר: \n"
+        ],
+        [
+            "הַקּוֹרֵא אֶת הַמְּגִלָּה לְמַפְרֵעַ, לֹא יָצָא. קְרָאָהּ עַל פֶּה, קְרָאָהּ תַּרְגּוּם, בְּכָל לָשׁוֹן, לֹא יָצָא. אֲבָל קוֹרִין אוֹתָהּ לַלּוֹעֲזוֹת בְּלַעַז. וְהַלּוֹעֵז שֶׁשָּׁמַע אַשּׁוּרִית, יָצָא:  ",
+            "קְרָאָהּ סֵרוּגִין, וּמִתְנַמְנֵם, יָצָא. הָיָה כוֹתְבָהּ, דּוֹרְשָׁהּ, וּמַגִּיהָהּ, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. הָיְתָה כְּתוּבָה בְּסַם, וּבְסִקְרָא, וּבְקוֹמוֹס וּבְקַנְקַנְתּוֹם, עַל הַנְּיָר וְעַל הַדִּפְתְּרָא, לֹא יָצָא, עַד שֶׁתְּהֵא כְּתוּבָה אַשּׁוּרִית, עַל הַסֵּפֶר וּבִדְיוֹ:  ",
+            "בֶּן עִיר שֶׁהָלַךְ לִכְרַךְ וּבֶן כְּרַךְ שֶׁהָלַךְ לְעִיר, אִם עָתִיד לַחֲזֹר לִמְקוֹמוֹ, קוֹרֵא כִמְקוֹמוֹ. וְאִם לָאו, קוֹרֵא עִמָּהֶן. וּמֵהֵיכָן קוֹרֵא אָדָם אֶת הַמְּגִלָּה וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ, רַבִּי מֵאִיר אוֹמֵר, כֻּלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, מֵאִישׁ יְהוּדִי (אסתר ב ה). רַבִּי יוֹסֵי אוֹמֵר, מֵאַחַר הַדְּבָרִים הָאֵלֶּה (אסתר ג׳:א׳):  ",
+            "הַכֹּל כְּשֵׁרִין לִקְרוֹת אֶת הַמְּגִלָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן. רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן. אֵין קוֹרִין אֶת הַמְּגִלָּה, וְלֹא מָלִין, וְלֹא טוֹבְלִין, וְלֹא מַזִּין, וְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם לֹא תִטְבֹּל, עַד שֶׁתָּנֵץ הַחַמָּה. וְכֻלָּן שֶׁעָשׂוּ מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר, כָּשֵׁר:  ",
+            "כָּל הַיּוֹם כָּשֵׁר לִקְרִיאַת הַמְּגִלָּה, וְלִקְרִיאַת הַהַלֵּל, וְלִתְקִיעַת שׁוֹפָר, וְלִנְטִילַת לוּלָב, וְלִתְפִלַּת הַמּוּסָפִין, וְלַמּוּסָפִין, וּלְוִדּוּי הַפָּרִים, וּלְוִדּוּי הַמַּעֲשֵׂר, וּלְוִדּוּי יוֹם הַכִּפּוּרִים, לַסְּמִיכָה, לַשְּׁחִיטָה, לַתְּנוּפָה, לַהַגָּשָׁה, לַקְּמִיצָה וְלַהַקְטָרָה, לַמְּלִיקָה, וְלַקַּבָּלָה, וְלַהַזָּיָה, וּלְהַשְׁקָיַת סוֹטָה, וְלַעֲרִיפַת הָעֶגְלָה, וּלְטַהֲרַת הַמְּצֹרָע:  ",
+            "כָּל הַלַּיְלָה כָּשֵׁר לִקְצִירַת הָעֹמֶר וּלְהֶקְטֵר חֲלָבִים וְאֵבָרִים. זֶה הַכְּלָל, דָּבָר שֶׁמִּצְוָתוֹ בַיּוֹם, כָּשֵׁר כָּל הַיּוֹם. דָּבָר שֶׁמִּצְוָתוֹ בַלַּיְלָה, כָּשֵׁר כָּל הַלָּיְלָה:  "
+        ],
+        [
+            "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n",
+            "אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת, אֶלָּא עַל תְּנַאי שֶׁאִם יִרְצוּ יַחֲזִירוּהוּ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹכְרִים אוֹתוֹ מִמְכַּר עוֹלָם, חוּץ מֵאַרְבָּעָה דְּבָרִים, לְמֶרְחָץ וּלְבֻרְסְקִי וְלִטְבִילָה וּלְבֵית הַמָּיִם. רַבִּי יְהוּדָה אוֹמֵר, מוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר, וְהַלּוֹקֵחַ מַה שֶּׁיִּרְצֶה יַעֲשֶׂה: \n",
+            "וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: \n",
+            "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, קוֹרִין בְּפָרָשַׁת שְׁקָלִים (שמות ל). חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת, מַקְדִּימִין לְשֶׁעָבַר וּמַפְסִיקִין לְשַׁבָּת אַחֶרֶת. בַּשְּׁנִיָּה, זָכוֹר (דברים כה). בַּשְּׁלִישִׁית, פָּרָה אֲדֻמָּה (במדבר י״ט:ב׳). בָּרְבִיעִית, הַחֹדֶשׁ הַזֶּה לָכֶם (שמות יב). בָּחֲמִישִׁית, חוֹזְרִין לִכְסִדְרָן. לַכֹּל מַפְסִיקִין, בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n",
+            "בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט): \n",
+            "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n"
+        ],
+        [
+            "הַקּוֹרֵא אֶת הַמְּגִלָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, יָצְאוּ. מְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ. וְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ. בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:  ",
+            "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד, קוֹרִין אַרְבָּעָה, אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. זֶה הַכְּלָל, כָּל שֶׁיֵּשׁ בּוֹ מוּסָף וְאֵינוֹ יוֹם טוֹב, קוֹרִין אַרְבָּעָה. בְּיוֹם טוֹב, חֲמִשָּׁה. בְּיוֹם הַכִּפּוּרִים, שִׁשָּׁה. בְּשַׁבָּת, שִׁבְעָה. אֵין פּוֹחֲתִין מֵהֶן, אֲבָל מוֹסִיפִין עֲלֵיהֶן, וּמַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:  ",
+            "אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:  ",
+            "הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלֹשָׁה פְסוּקִים. לֹא יִקְרָא לַמְּתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד, וּבַנָּבִיא שְׁלֹשָׁה. הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת, קוֹרִין אֶחָד אֶחָד. מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וְעַד כַּמָּה הוּא מְדַלֵּג, עַד כְּדֵי שֶׁלֹּא יִפְסֹק הַמְּתֻרְגְּמָן:  ",
+            "הַמַּפְטִיר בַּנָּבִיא, הוּא פּוֹרֵס עַל שְׁמַע, וְהוּא עוֹבֵר לִפְנֵי הַתֵּבָה, וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן, אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ:  ",
+            "קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם, אֲבָל אֵינוֹ פּוֹרֵס עַל שְׁמַע, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. פּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם, אֲבָל אֵינוֹ קוֹרֵא בַתּוֹרָה וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. סוּמָא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו, אֵינוֹ פּוֹרֵס עַל שְׁמַע:  ",
+            "כֹּהֵן שֶׁיֵּשׁ בְּיָדָיו מוּמִין, לֹא יִשָּׂא אֶת כַּ��ָּיו. רַבִּי יְהוּדָה אוֹמֵר, אַף מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה, לֹא יִשָּׂא אֶת כַּפָּיו, מִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ:  ",
+            "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:  ",
+            "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:  ",
+            "מַעֲשֵׂה רְאוּבֵן (בראשית לה), נִקְרָא וְלֹא מִתַּרְגֵּם. מַעֲשֵׂה תָמָר (בראשית לח), נִקְרָא וּמִתַּרְגֵּם. מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן (שמות לב), נִקְרָא וּמִתַּרְגֵּם. וְהַשֵּׁנִי (שם), נִקְרָא וְלֹא מִתַּרְגֵּם. בִּרְכַּת כֹּהֲנִים (במדבר ו), מַעֲשֵׂה דָּוִד (שמואל ב י״א:כ״ז) וְאַמְנוֹן (שמואל ב יג), לֹא נִקְרָאִין וְלֹא מִתַּרְגְּמִין. אֵין מַפְטִירִין בַּמֶּרְכָּבָה (יחזקאל א), וְרַבִּי יְהוּדָה מַתִּיר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַפְטִירִין בְּהוֹדַע אֶת יְרוּשָׁלַיִם (יחזקאל ט״ז:ב׳):  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Megillah/Hebrew/merged.json

@@ -0,0 +1,64 @@
+{
+    "title": "Mishnah Megillah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Megillah",
+    "text": [
+        [
+            "מְגִלָּה נִקְרֵאת בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, בִּשְׁלֹשָׁה עָשָׂר, בְּאַרְבָּעָה עָשָׂר, בַּחֲמִשָּׁה עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. כְּרַכִּין הַמֻּקָּפִין חוֹמָה מִימוֹת יְהוֹשֻׁעַ בִּן נוּן, קוֹרִין בַּחֲמִשָּׁה עָשָׂר. כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת, קוֹרִין בְּאַרְבָּעָה עָשָׂר, אֶלָּא שֶׁהַכְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה: \n",
+            "כֵּיצַד. חָל לִהְיוֹת יוֹם אַרְבָּעָה עָשָׂר בַּשֵּׁנִי, כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת בַּשְּׁלִישִׁי אוֹ בָּרְבִיעִי, כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת בָּחֲמִישִׁי, כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת עֶרֶב שַׁבָּת, כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָרוֹת גְּדוֹלוֹת וּמֻקָּפוֹת חוֹמָה קוֹרִין בּוֹ בַיּוֹם. חָל לִהְיוֹת בְּשַׁבָּת, כְּפָרִים וַעֲיָרוֹת גְּדוֹלוֹת מַקְדִּימִין וְקוֹרִין לְיוֹם הַכְּנִיסָה, וּמֻקָּפוֹת חוֹמָה לְמָחָר. חָל לִהְיוֹת אַחַר הַשַּׁבָּת, כְּפָרִים מַקְדִּימִין לְיוֹם הַכְּנִיסָה, וַעֲיָרוֹת גְּדוֹלוֹת קוֹרִין בּוֹ בַיּוֹם, וּמֻקָּפוֹת חוֹמָה לְמָחָר: \n",
+            "אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: \n",
+            "קָרְאוּ אֶת הַמְּגִלָּה בַּאֲדָר הָרִאשׁוֹן וְנִתְעַבְּרָה הַשָּׁנָה, קוֹרִין אוֹתָהּ בַּאֲדָר הַשֵּׁנִי, אֵין בֵּין אֲדָר הָרִאשׁוֹן לַאֲדָר הַשֵּׁנִי אֶלָּא קְרִיאַת הַמְּגִלָּה וּמַתָּנוֹת לָאֶבְיוֹנִים: \n",
+            "אֵין בֵּין יוֹם טוֹב לְשַׁבָּת אֶלָּא אֹכֶל נֶפֶשׁ בִּלְבָד. אֵין בֵּין שַׁבָּת לְיוֹם הַכִּפּוּרִים אֶלָּא שֶׁזֶּה זְדוֹנוֹ בִּידֵי אָדָם וְזֶה זְדוֹנוֹ בְּכָרֵת: \n",
+            "אֵין בֵּין הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ לַמֻּדָּר מִמֶּנּוּ מַאֲכָל אֶלָּא דְּרִיסַת הָרֶגֶל וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶן אֹכֶל נֶפֶשׁ. אֵין בֵּין נְדָרִים לִנְדָבוֹת אֶלָּא שֶׁהַנְּדָרִים חַיָּב בְּאַחֲרָיוּתָן, וּנְדָבוֹת אֵינוֹ חַיָּב בְּאַחֲרָיוּתָן: \n",
+            "אֵין בֵּין זָב הָרוֹאֶה שְׁתֵּי רְאִיּוֹת לְרוֹאֶה שָׁלֹשׁ אֶלָּא קָרְבָּן. אֵין בֵּין מְצֹרָע מֻסְגָּר לִמְצֹרָע מֻחְלָט אֶלָּא פְרִיעָה וּפְרִימָה. אֵין בֵּין טָהוֹר מִתּוֹךְ הֶסְגֵּר לְטָהוֹר מִתּוֹךְ הֶחְלֵט אֶלָּא תִגְלַחַת וְצִפֳּרִים: \n",
+            "אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל לָשׁוֹן, וּתְפִלִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אַשּׁוּרִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית: \n",
+            "אֵין בֵּין כֹּהֵן מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַּר הַבָּא עַל כָּל הַמִּצְוֹת. אֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה: \n",
+            "אֵין בֵּין בָּמָה גְדוֹלָה לְבָמָה קְטַנָּה אֶלָּא פְסָחִים. זֶה הַכְּלָל, כָּל שֶׁהוּא נִדָּר וְנִדָּב, קָרֵב בַּבָּמָה. וְכֹל שֶׁאֵינוֹ לֹא נִדָּר וְלֹא נִדָּב, אֵינוֹ קָרֵב בַּבָּמָה: \n",
+            "אֵין בֵּין שִׁילֹה לִירוּשָׁלַיִם אֶלָּא שֶׁבְּשִׁילֹה אוֹכְלִים קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי בְּכָל הָרוֹאֶה, וּבִירוּשָׁלַיִם לִפְנִים מִן הַחוֹמָה. וְכָאן וְכָאן קָדְשֵׁי קָדָשִׁים נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קְדֻשַּׁת שִׁילֹה יֵשׁ אַחֲרֶיהָ הֶתֵּר, וּקְדֻשַּׁת יְרוּשָׁלַיִם אֵין אַחֲרֶיהָ הֶתֵּר: \n"
+        ],
+        [
+            "הַקּוֹרֵא אֶת הַמְּגִלָּה לְמַפְרֵעַ, לֹא יָצָא. קְרָאָהּ עַל פֶּה, קְרָאָהּ תַּרְגּוּם, בְּכָל לָשׁוֹן, לֹא יָצָא. אֲבָל קוֹרִין אוֹתָהּ לַלּוֹעֲזוֹת בְּלַעַז. וְהַלּוֹעֵז שֶׁשָּׁמַע אַשּׁוּרִית, יָצָא:  ",
+            "קְרָאָהּ סֵרוּגִין, וּמִתְנַמְנֵם, יָצָא. הָיָה כוֹתְבָהּ, דּוֹרְשָׁהּ, וּמַגִּיהָהּ, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. הָיְתָה כְּתוּבָה בְּסַם, וּבְסִקְרָא, וּבְקוֹמוֹס וּבְקַנְקַנְתּוֹם, עַל הַנְּיָר וְעַל הַדִּפְתְּרָא, לֹא יָצָא, עַד שֶׁתְּהֵא כְּתוּבָה אַשּׁוּרִית, עַל הַסֵּפֶר וּבִדְיוֹ:  ",
+            "בֶּן עִיר שֶׁהָלַךְ לִכְרַךְ וּבֶן כְּרַךְ שֶׁהָלַךְ לְעִיר, אִם עָתִיד לַחֲזֹר לִמְקוֹמוֹ, קוֹרֵא כִמְקוֹמוֹ. וְאִם לָאו, קוֹרֵא עִמָּהֶן. וּמֵהֵיכָן קוֹרֵא אָדָם אֶת הַמְּגִלָּה וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ, רַבִּי מֵאִיר אוֹמֵר, כֻּלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, מֵאִישׁ יְהוּדִי (אסתר ב ה). רַבִּי יוֹסֵי אוֹמֵר, מֵאַחַר הַדְּבָרִים הָאֵלֶּה (אסתר ג׳:א׳):  ",
+            "הַכֹּל כְּשֵׁרִין לִקְרוֹת אֶת הַמְּגִלָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן. רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן. אֵין קוֹרִין אֶת הַמְּגִלָּה, וְלֹא מָלִין, וְלֹא טוֹבְלִין, וְלֹא מַזִּין, וְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם לֹא תִטְבֹּל, עַד שֶׁתָּנֵץ הַחַמָּה. וְכֻלָּן שֶׁעָשׂוּ מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר, כָּשֵׁר:  ",
+            "כָּל הַיּוֹם כָּשֵׁר לִקְרִיאַת הַמְּגִלָּה, וְלִקְרִיאַת הַהַלֵּל, וְלִתְקִיעַת שׁוֹפָר, וְלִנְטִילַת לוּלָב, וְלִתְפִלַּת הַמּוּסָפִין, וְלַמּוּסָפִין, וּלְוִדּוּי הַפָּרִים, וּלְוִדּוּי הַמַּעֲשֵׂר, וּלְוִדּוּי יוֹם הַכִּפּוּרִים, לַסְּמִיכָה, לַשְּׁחִיטָה, לַתְּנוּפָה, לַהַגָּשָׁה, לַקְּמִיצָה וְלַהַקְטָרָה, לַמְּלִיקָה, וְלַקַּבָּלָה, וְלַהַזָּיָה, וּלְהַשְׁקָיַת סוֹטָה, וְלַעֲרִיפַת הָעֶגְלָה, וּלְטַהֲרַת הַמְּצֹרָע:  ",
+            "כָּל הַלַּיְלָה כָּשֵׁר לִקְצִ��רַת הָעֹמֶר וּלְהֶקְטֵר חֲלָבִים וְאֵבָרִים. זֶה הַכְּלָל, דָּבָר שֶׁמִּצְוָתוֹ בַיּוֹם, כָּשֵׁר כָּל הַיּוֹם. דָּבָר שֶׁמִּצְוָתוֹ בַלַּיְלָה, כָּשֵׁר כָּל הַלָּיְלָה:  "
+        ],
+        [
+            "בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: \n",
+            "אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת, אֶלָּא עַל תְּנַאי שֶׁאִם יִרְצוּ יַחֲזִירוּהוּ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹכְרִים אוֹתוֹ מִמְכַּר עוֹלָם, חוּץ מֵאַרְבָּעָה דְּבָרִים, לְמֶרְחָץ וּלְבֻרְסְקִי וְלִטְבִילָה וּלְבֵית הַמָּיִם. רַבִּי יְהוּדָה אוֹמֵר, מוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר, וְהַלּוֹקֵחַ מַה שֶּׁיִּרְצֶה יַעֲשֶׂה: \n",
+            "וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: \n",
+            "רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, קוֹרִין בְּפָרָשַׁת שְׁקָלִים (שמות ל). חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת, מַקְדִּימִין לְשֶׁעָבַר וּמַפְסִיקִין לְשַׁבָּת אַחֶרֶת. בַּשְּׁנִיָּה, זָכוֹר (דברים כה). בַּשְּׁלִישִׁית, פָּרָה אֲדֻמָּה (במדבר י״ט:ב׳). בָּרְבִיעִית, הַחֹדֶשׁ הַזֶּה לָכֶם (שמות יב). בָּחֲמִישִׁית, חוֹזְרִין לִכְסִדְרָן. לַכֹּל מַפְסִיקִין, בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנֻכָּה וּבְפוּרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n",
+            "בְּפֶסַח קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁל תּוֹרַת כֹּהֲנִים (ויקרא כב). בַּעֲצֶרֶת, שִׁבְעָה שָׁבֻעוֹת (דברים טז). בְּרֹאשׁ הַשָּׁנָה, בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג). בְּיוֹם הַכִּפּוּרִים, אַחֲרֵי מוֹת (שם טז). בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג קוֹרִין בְּפָרָשַׁת מוֹעֲדוֹת שֶׁבְּתוֹרַת כֹּהֲנִים (ויקרא כג), וּבִשְׁאָר כָּל יְמוֹת הֶחָג בְּקָרְבְּנוֹת הֶחָג (במדבר כט): \n",
+            "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n"
+        ],
+        [
+            "הַקּוֹרֵא אֶת הַמְּגִלָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, יָצְאוּ. מְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ. וְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ. בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:  ",
+            "בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד, קוֹרִין אַרְבָּעָה, אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ. זֶה הַכְּלָל, כָּל שֶׁיֵּשׁ בּוֹ מוּסָף וְאֵינוֹ יוֹם טוֹב, קוֹרִין אַרְבָּעָה. בְּיוֹם טוֹב, חֲמִשָּׁה. בְּיוֹם הַכִּפּוּרִים, שִׁשָּׁה. בְּשַׁבָּת, שִׁבְעָה. אֵין פּוֹחֲתִין מֵהֶן, אֲבָל מוֹסִיפִין עֲלֵיהֶן, וּמַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:  ",
+            "אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:  ",
+            "הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלֹשָׁה פְסוּקִים. לֹא יִקְרָא לַמְּתֻרְגְּמָן יוֹתֵר מִפָּסוּק אֶחָד, וּבַנָּבִיא שְׁלֹשָׁה. הָיוּ שְׁלָשְׁתָּן שָׁלֹשׁ פָּרָשִׁיּוֹת, קוֹרִין אֶחָד אֶחָד. מְדַלְּגִין בַּנָּבִיא וְאֵין מְדַלְּגִין בַּתּוֹרָה. וְעַד כַּמָּה הוּא מְדַלֵּג, עַד כְּדֵי שֶׁלֹּא יִפְסֹק הַמְּתֻרְגְּמָן:  ",
+            "הַמַּפְטִיר בַּנָּבִיא, הוּא פּוֹרֵס עַל שְׁמַע, וְהוּא עוֹבֵר לִפְנֵי הַתֵּבָה, וְהוּא נוֹשֵׂא אֶת כַּפָּיו. וְאִם הָיָה קָטָן, אָבִיו אוֹ רַבּוֹ עוֹבְרִין עַל יָדוֹ:  ",
+            "קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם, אֲבָל אֵינוֹ פּוֹרֵס עַל שְׁמַע, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. פּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם, אֲבָל אֵינוֹ קוֹרֵא בַתּוֹרָה וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. סוּמָא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו, אֵינוֹ פּוֹרֵס עַל שְׁמַע:  ",
+            "כֹּהֵן שֶׁיֵּשׁ בְּיָדָיו מוּמִין, לֹא יִשָּׂא אֶת כַּפָּיו. רַבִּי יְהוּדָה אוֹמֵר, אַף מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אִסְטִיס וּפוּאָה, לֹא יִשָּׂא אֶת כַּפָּיו, מִפְּנֵי שֶׁהָעָם מִסְתַּכְּלִין בּוֹ:  ",
+            "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:  ",
+            "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:  ",
+            "מַעֲשֵׂה רְאוּבֵן (בראשית לה), נִקְרָא וְלֹא מִתַּרְגֵּם. מַעֲשֵׂה תָמָר (בראשית לח), נִקְרָא וּמִתַּרְגֵּם. מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן (שמות לב), נִקְרָא וּמִתַּרְגֵּם. וְהַשֵּׁנִי (שם), נִקְרָא וְלֹא מִתַּרְגֵּם. בִּרְכַּת כֹּהֲנִים (במדבר ו), מַעֲשֵׂה דָּוִד (שמואל ב י״א:כ״ז) וְאַמְנוֹן (שמואל ב יג), לֹא נִקְרָאִין וְלֹא מִתַּרְגְּמִין. אֵין מַפְטִירִין בַּמֶּרְכָּבָה (יחזקאל א), וְרַבִּי יְהוּדָה מַתִּיר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַפְטִירִין בְּהוֹדַע אֶת יְרוּשָׁלַיִם (יחזקאל ט״ז:ב׳):  "
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה מגילה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/English/Eighteen Treatises from the Mishna.json

@@ -0,0 +1,116 @@
+{
+    "language": "en",
+    "title": "Mishnah Pesachim",
+    "versionSource": "http://www.sacred-texts.com/jud/etm/index.htm",
+    "versionTitle": "Eighteen Treatises from the Mishna",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionTitleInHebrew": "שמונה עשרה מסכתות משנה",
+    "shortVersionTitle": "David Aaron Sola and Morris Jacob Raphall, 1845",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [],
+        [
+            "As long as it is lawful for the priests to eat of the heave-offering, [the Israelite] may give [non-consecrated articles of leaven] to his domestic or wild animals, or to fowls; he may also sell it to strangers, or derive benefit from it in any other way; but when that time is passed, it is unlawful to derive any benefit whatever from it, not even to use it as fuel, or to light therewith an oven or stove. R. Jehudah says, \"The removal of leaven must be effected by its being burned:\" but the sages say, \"It must be crumbled into small particles, cast forth to the wind, or thrown into the sea.\"",
+            "Leaven belonging to a stranger, which has been in existence during the Passover, may be used after that festival, but not when it belonged to an Israelite, because it is said (Exodus 13:7), \"Neither shall there be any leaven seen in all thy quarters.\"",
+            "When a stranger has lent money to an Israelite upon the security of leavened articles, they may be applied to use after the Passover; but when an Israelite has lent money to a stranger upon leavened articles, they may not be applied to use after the Passover; leaven that has been covered by fallen ruins, must be considered as banished and removed; Rabbon Simeon ben Gamaliel says, \"Only then, when it is so much covered that a dog cannot drag it out.\"",
+            "If any person should eat leavened heave-offering during the Passover through error, he shall pay the principal, and the fifth part in addition; but if he did it wilfully, he is free of the obligation of repayment, and of paying for the value of the wood in case of the heave-offering being unclean.",
+            "A person discharges his obligation with the following articles on Passover:—with cakes made of wheat, barley, spelt, oats, and rye; also with ‏דמאי‎ [corn which it is doubtful whether it was tithed], with the first tithe, of which the heave-offering has been taken, and with the second tithe, and consecrated things which have been redeemed. Priests,—with the cake of the dough [‏חלה‎], and the heave-offering, but not with that which is yet mixed or untithed [‏טבל‎], nor with the first tithe of which the heave-offering has not been taken, nor with unredeemed second tithe, and consecrated things not ransomed; also, not with the cakes of thank-offering, and the thin cakes of the Nazarite's offering, if they had prepared them for their own use; but if for public sale, they may discharge their obligation therewith.",
+            "The obligation of eating bitter herbs on the Passover, may be discharged with the following herbs: namely, with lettuce, wild endive, and garden endive, with ‏חרחבינה‎, and bitter coriander, either fresh or in a dried state, but not if pickled, boiled, or cooked in any way: they may also be combined to the size of an olive, and the obligation is discharged if the stalks of them only had been used; and also when it is doubtful whether they were tithed, or are of the first tithe of which the heave-offering was taken, or of the second tithe, or of redeemed consecrated things.",
+            "It is prohibited to soak bran on the Passover to feed fowls; but it is permitted to pour boiling water thereon; a woman may not soak the bran which she takes with her to the bath, but must use it in a dry state to rub her body therewith. A person may not masticate grains of wheat to put it [as a poultice] on his wound, because they will become leavened.",
+            "It is unlawful to put flour in ‏חרוסת‎, or in mustard, but if it were done, it must be immediately eaten; but R. Meir prohibits it. The paschal sacrifice may not be boiled in any liquid, or juice of fruit; but it is permitted to moisten it [after it has been roasted], or to dip it [in any liquid when eaten]. Water which a baker uses [to cool his hands while kneading ‏מעות‎ unleavened-cakes] must be thrown away immediately, because it becomes leaven."
+        ],
+        [
+            "[With] these items [we] would be transgressing on Pesach [since they are considered <i>chamets</i>]: Babylonian ‏<i>kutach</i> [a type of bread pudding], Median beer, Edomite vinegar, Egyptian ale, bran water [used by] dyers, working dough [used by] cooks, and glue [used by] scribes; Rabbi Eliezer says, \"Also the adornments [used by] women.\" This is the general rule: whatever is [made] from a type of grain [and is leavened], behold [with] this, [one] transgresses on Pesach; behold these  [incur the penalty attached to the transgression of] an admonitory precept, but they do not [bring about] <i>karet</i> [Divinely imposed punishment consisting in severance from Heaven and/or the Jewish people‎].",
+            "If there be any dough in the crevices of a kneading-trough; if there is a <i>kazayit</i> [ a specific unit of volume] in one place, one is obligated to  destroy [it]; and if not, it is [considered as] null [due] to its smallness. And so too with respect to impurity. [However] if one is particular about it [and doesn't want it there], it forms a separation, but if he wants its preservation [in the trough], it is [considered] as [a part of] the trough. If there is a 'silent' dough [that has not visibly become  leavened]: if there is one similar to it that has become leavened, behold [that 'silent' dough] is forbidden. ",
+            "How can we separate <i>challah</i> [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] that is in [a state of] impurity [and so cannot be baked and will likely become <i>chamets</i>] on Pesach? Rabbi Eliezer says, \"One should not give it a name [to consider it as <i>challah</i>] until after it has been baked;\" Rabbi Yehuda ben Betera says, \"One should take it [to separate it] in cold [water];\" Rabbi Yehoshuah says, \"This is not the <i>chamets</i> that we are admonished about with [the prohibition of], '[it] shall not be seen and [it] shall not be found;' rather one separates it and leaves it until the evening, and if it becomes leavened, it becomes leavened [and he need not be concerned].",
+            "Rabban Gamliel says, \"Three women may knead [their dough] at once, and bake it in the same oven, one after the other [on Pesach].\" But the Sages say, \"Three women may occupy themselves with their dough [at once, but in the following manner:] one kneads [it], one fashions [it] and one bakes [it];\" Rabbi Akiva says, \"Not all women, and not all wood, and not all ovens are the same. This is the general rule: if [the dough] becomes inflated, she pounds [it] with cold [water].\"",
+            "If [dough begins to become] leavened, it must be burned; but the one who eats it is exempt [from <i>karet</i>]. If [it] becomes cracked, it  must be burned, and the one who eats it is obligated [to undergo] <i>karet</i>. What [dough] is [considered as commencing to become] leavened? [When it shows small cracks standing apart] like the horns [antennae] of locusts. [What is considered] cracked? When the cracks cross each other - these are the words of Rabbi Yehuda. But the Sages say, \"Whoever eats either is obligated [to undergo] <i>karet</i>.\" What [dough] is [considered as commencing to become] leavened? When its surface has become [pale], like [the face of] a person whose hair stands on end [through fright].",
+            "When the fourteenth [of Nissan] comes out on Shabbat, we must destroy all [<i>chamets</i>] before Shabbat - so says Rabbi Meir. But the Sages say, \"[We destroy it at its [usual] time.\"; Rabbi Eliezer ben Tsadok says, \"<i>Terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] before Shabbat, and <i>chulin</i> [produce, animals,or food permitted for general consumption] at its [usual] time.\"",
+            "If one is walking to go and slaughter his Pesach sacrifice, [or] to circumcise his son, [or] to attend a betrothal meal at the home of his father-in-law, and he remembers that he has <i>chamets</i> in his home; if he can return, destroy [it], and return to his mitzva, he should return and destroy [it]; and if not, he must annul it in his heart. [If one is walking to go and] save [people] from armed foes, or from the [flooding of a] river, or from robbers, or from fire, or from the collapse of ruined buildings, he must annul [the <i>chamets</i>] in his heart; and if [he is walking to go and] set up his optional Shabbat rest [so as to allow for himself a different area within which he may walk on Shabbat], he must return immediately [to destroy his <i>chamets</i>.",
+            "And so too, one who went out of Jerusalem and remembered that he is carrying meat that is holy [consecrated]; if he has passed [Mt.] Scopus, he must burn it on the spot; and if not, he must return and burn it in front of the castle [the Temple], with wood from the arrangement [set up for the altar]. For up to how much must one return? Rabbi Meir says, \"For a <i>kebeitsah</i> [a specific unit of volume] in both cases [of <i>chamets</i> and of holy meat].\" Rabbi Yehuda says, For a <i>kazayit</i> in both cases.\" But the Sages say, \"[In the case of] holy meat, for a <i>kazayit</i> and [in the case of] <i>chamets</i>, for a <i>kebeitsah</i>.\""
+        ],
+        [
+            "[In] a place where [the inhabitants] were accustomed to do work on the eve of Pesach until noon, we may do [so]; [in] a place where [the inhabitants] were accustomed not to do [so], we may not do [so]. One who goes from a place where they do [work], to a place where they do not do [work], or from a place where they do not do [work] to a place where they do [work], we place upon him the stringencies of the place he came from, [or] the stringencies of the place that he went to. And a man should not deviate [from the established customs of a place], on account of [the] disagreement [to which such conduct may lead].",
+            "Similarly to this, one who brings fruits of the sabbatical year, from a place where [these type of fruit] have ceased [to be found in the fields], to a place where they have not [yet] ceased, or from a place where they have not [yet] ceased [to be found in the fields] to a place where they have ceased, he is obligated to destroy [them]. Rabbi Yehuda says, \"We say to [such a person], 'You too, [just see if you can] go out and bring yourself [similar fruit from the field]!'\"",
+            "[In] a place where [the inhabitants] were accustomed to sell small domesticated animals [sheep, goats, etc.] to gentiles, we may sell [them to gentiles]; [in] a place where [the inhabitants] were accustomed not to sell [these animals to gentiles], we may not sell [them to gentiles]. In all places, we may not sell [gentiles] large domesticated animals, calves or foals of donkeys, [whether they are] intact or broken [injured]; Rabbi Yehuda permits [the sale of] a broken [one]. Ben Betera permits [the sale of] a horse.",
+            "[In] a place where [the inhabitants] were accustomed to eat roasted meat on Pesach night, we may eat [it]; [in] a place where [the inhabitants] were accustomed not to eat [it], we may not eat [it]. [In] a place where [the inhabitants] were accustomed to light a candle [for] the night of Yom Kippur, we may light [it; in] a place where [the inhabitants] were accustomed not to light [it], we may not light [it].  We may light [a candle for the night of Yom Kippur] in synagogues, in study halls, in dark alleys and above sick people [in any locale]. ",
+            "[In] a place where [the inhabitants] were accustomed to do work on Tisha Be'Av, we may do [work; in] a place where [the inhabitants] were accustomed not to do work, we may not do [work]. And in all places, Torah scholars must abstain [from work thereon]; Rabban Shimon ben Gamliel, says, \"Truly, every one should make himself [in this respect] a Torah scholar.\" And the Sages say, \"In Yehuda, they would do work on the eve of Pesach until noon; and in the Galilee they did not work at all [on that day].\" And [with respect to] the evening [of the fourteenth of Nissan in places like the Galilee], Beit Shammai forbids [work], but Beit Hillel permits [it] until the sunrise.",
+            "Rabbi Meir says, \"All work which one had started prior to the fourteenth [of Nissan], he may finish on the fourteenth; but he may not start work on the fourteenth to begin with, even though he can finish it [thereon]. And the Sages say, \"Three [types of craftsmen] may do work on the eve of Pesach until noon and they are: tailors, barbers, and launderers;\" Rabbi Yose ben Yehuda says, \"Even the [shoe] strap-makers [may do so].\" ",
+            "We may place chickens in hatching-coops on the fourteenth [of Nissan]; and we may replace a hen which had run away back to its place; and if [it] died, we may place another [hen] in its place. We may rake [out the stable-dung] from under the feet of domesticated animals on the fourteenth; but it may [only] be removed to the sides [not entirely removed], during the [intermediate days of the] festival. We may carry vessels [and other articles] to and from the house of a craftsman, even though they are not needed for [use during] the festival.",
+            "The men of Jericho did six things; about three of them, [the Sages] protested to them, and about three, they did not protest to them. These were [the ones] about which they did not protest to them: they would graft palm trees the entire day [of the fourteenth of Nissan]; they would envelop the 'Shema;' and they used to cut down and make heaps of the new grain before the <i>omer</i> [the special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten] was offered - and they did not protest to them. And these were [the ones] about which they did protest to them: they would allow the use of branches [growing on or near] <i>hekdesh</i> [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner]; and they would on Shabbat eat fruit which had dropped off [the trees]; and they would [leave over] <i>peah</i> [the requirement to leave, when harvesting, a corner of the field for the poor] to [also] be taken from vegetables - and they protested to them.",
+            "King Hezekiah did six things; about three of them [the Sages] conceded to him and about three they did not concede to him: He dragged the bones of his father on a bier of cords [or ropes], and they conceded to him; he crushed the brazen-serpent [to be broken to pieces], and they conceded to him; he hid the Book of Healings, and they conceded to him. About three they did not concede to him: He cut off [the gold from] the gates of the [Temple] sanctuary and sent [it] to the king of Assyria, and they did not concede to him; he stopped up the water-course of Gichon and they did not concede to him; and he made the month of Nissan intercalary during Nissan and they did not concede to him."
+        ],
+        [
+            "The [daily offering] was [usually] slaughtered half [an hour] after the eighth [hour], and sacrificed half [an hour] after the ninth [hour]; on the eve of Pesach, it was slaughtered half [an hour] after the seventh [hour], and sacrificed half [an hour] after the eighth [hour], whether [the eve of Pesach be] on [a weekday] or whether [it be] on Shabbat. If the eve of Pesach came out on [Friday], it was slaughtered half [an hour] after the sixth [hour], and sacrificed half [an hour] after the seventh [hour], and the Pesach [sacrifice was sacrificed] after it.",
+            "If the Pesach sacrifice had been slaughtered without specific intention for it, or that its blood has been received or been brought to the altar or sprinkled, without specific intention for it; or [that one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it, or [that one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it,—it is disqualified. What is meant by '[one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a Pesach sacrifice, and [another act, subsequently] with the intention that it be a <i>shelamim</i> [an offering whose various parts are consumed by its owners, the <i>Kohanim</i> and the fire on the altar]. [What is meant by 'one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a <i>shelamim</i>, and [another act, subsequently] with the intention that it be a Pesach sacrifice.",
+            "If it had been slaughtered for those who are not [considered to be able to be] its eaters, or for those that are not designated for it, for those uncircumcised, for those impure,—it is disqualified; but if it had been slaughtered for those who are [considered to be able to be] its eaters and for those who are not [considered to be able to be] its eaters; or for those that are designated for it and for those that are not designated for it; or for those circumcised and for those uncircumcised; or for those impure and those pure,—it is fit. If it was slaughtered before noon, it is disqualified, as it is stated (Leviticus 23:5), \"Between the evenings.\" If it had been slaughtered before the [daily offering of the afternoon], it is fit; but only if [some] one had been stirring the blood until the blood of [the daily offering] had been sprinkled; but if [that blood] was [already] sprinkled, [the Pesach sacrifice] is [still] fit.",
+            "If one slaughters his Pesach sacrifice [while in the possession of]  <i>chamets</i>, he will have transgressed a negative commandment. Rabbi Yehuda says, \"[This is applicable] also to the [daily offering].\" Rabbi Shimon says, \"If the Pesach sacrifice was [slaughtered] on the fourteenth [of Nissan], with specific intention for it, [he is] guilty, but if not with specific intention for it, [he is] exempt. For all other sacrifices, [however,] whether they were with specific intention for them or without  specific intention for them, [he is] exempt. [If the Pesach sacrifice was slaughtered] on the festival [of Pesach itself] with specific intention for it, [he is] exempt; without specific intention for it, [he is] guilty. [If during the festival with respect to] all other sacrifices, whether they were with specific intention for them or without specific intention for them, [he is] guilty, except for [in the case of] the <i>chattat</i> [offering brought to expiate sin] that was slaughtered not with specific intention for it.\"",
+            "The Pesach sacrifice was slaughtered in three groups, as it is stated (Exodus 12:6), \"The whole assembly of the congregation of Israel shall slaughter it,\" [i.e. three groups according to the three different terms used to refer to the Jews:] assembly, congregation, and Israel. The first group entered, [until] the [Temple] courtyard  was filled, [and then] the gates of the courtyard were closed. [And then] <i>Tekiah</i> [a long uninterrupted call], <i>Teruah</i> [a long staccato call] and <i>Tekiah</i> were sounded. The <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] would stand in double rows and in their hands were beakers of silver and beakers of gold, [namely] one row which was completely silver, and one row which was completely gold; they would not mix [them]. And there were no [flat] bottoms to the beakers, lest they would put them down, and the blood coagulate.",
+            "A [common] Israelite slaughtered [the Pesach sacrifice], and a <i>Kohen</i> received [the blood] and gave it to his fellow [<i>Kohen</i>], and his fellow to his fellow; and [each] received a full [beaker], and [at the same time] returned an empty [one]; the <i>Kohen</i> nearest to the altar, sprinkled it out in one sprinkling at the base [of the altar].",
+            "When the first group went out, the second group entered; when the second went out, the third entered. Like [the proceedings] of the first [group], so [too] were [the proceedings] of the second and third [groups. Each group]  would [also] read the <i>Hallel</i> [Psalms of thanksgiving recited joyously and communally on many festivals]: if they finished [it], they would repeat [it], and if they repeated [it to its end], they would read it a  third time; even though, during all their days, they never read it a third time; Rabbi Yehuda says, \"During all the days of the third group, they never got [as far as] 'ahavti ki yishma Hashem,' ‏ because [that group's composition] was small.\"",
+            "As were the proceedings of [the Pesach sacrifice] on weekdays, so [too] were its proceedings on Shabbat, but the <i>Kohanim</i> would wash down the courtyard, [which on Shabbat was] against the wishes of the Sages. Rabbi Yehuda says, \"A cup was filled with the mixed blood, [which was] sprinkled in one sprinkling on the altar.\" But the Sages did not concede to him.",
+            "In what way was [the Pesach sacrifice] suspended, and flayed? Iron hooks were affixed to the walls and pillars, onto which they would suspend and flay [it]; and any one who could not find a place to suspend and flay [it in this manner, would be able to use] thin smooth sticks [which] were [provided] there, and [he could] place [one end] on his shoulder and [the other end] on his fellow's shoulder  and suspend and flay [it on the stick]. Rabbi Eliezer says, \"If the fourteenth [of Nissan] comes out on Shabbat, one should place his hand on the shoulder of his fellow and his fellow's hand on his shoulder and suspend and flay [the sacrifice by hanging it in this manner from their arms].\"",
+            "[The sacrifice] would be torn open, and the pieces [which were to be sacrificed on the altar] were removed, placed on a large dish, and burned on the altar. [When] the first group had gone out, they [went and] sat on the Temple mount; [when] the second [went out, it sat] in the <i>cheil</i> [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited]; [when] the third group [finished], it stood [remained] in its place. When it became dark, they [all] went out to roast their Pesach sacrifices."
+        ],
+        [
+            "These things [necessary] for the Pesach sacrifice, push off [the command of abstaining from work on] Shabbat: its slaughtering, the sprinkling of its blood, the pressing of its entrails, and the burning of its <i>chelev</i> [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating]; but its roasting, and the washing of its entrails, do not push off Shabbat. To carry and bring it beyond the <i>techum</i> [the area around a person or community within which it is permissible to travel on Shabbat], or to cut off its wart, does not push off Shabbat. Rabbi Eliezer says, \"The [latter two] push [it] off.\"",
+            "Said Rabbi Eliezer, \"Does it not follow logically — if slaughtering an animal which is [forbidden] on account of ‏<i>melakhah</i> [one of thirty-nine types of constructive labor forbidden on Shabbat and festivals]‎ pushes off Shabbat [and is allowed in this instance of the Pesach sacrifice]; these [acts enumerated in the previous mishna], which are [forbidden] on account of ‏<i>shevut‎</i> [restrictions established by the Sages regarding Shabbat to prevent violation of Torah-level Shabbat prohibitions, and to increase its sanctity], do they not [also] push off Shabbat?\" Rabbi Yehoshua said [back] to him, \"[The laws concerning the] festival will determine [this case; the Sages] permitted many [prohibitions] on it which are [forbidden] on account of ‏<i>melachah</i>, whilst [they left] forbidden on it [prohibitions which are] on account of <i>shevut‎</i>‎.\" Rabbi Eliezer said [back] to him, \"What is this, Yehoshua? What [sort of] proof is it [to infer] from voluntary [acts on the festival] to [one which is] a commandment [namely, acts surrounding the offering of the Pesach sacrifice]?\" Rabbi Akiva responded and said, \"The sprinkling [of purifying waters on someone impure from contact with the dead] shall determine [this case]; for it is [also] a commandment, and is [forbidden only] on account of ‏<i>shevut</i>‎, and does not push off Shabbat; [then] you too do not wonder that these, even though they are [associated with] a commandment, and are [forbidden only] on account of ‏<i>shevut</i>‎, that [they] will not push off Shabbat.\" Rabbi Eliezer said [back] to him, \"About it [too] I make the inference; if slaughtering an animal which is [forbidden] on account of ‏<i>melakhah</i> pushes off Shabbat, does it not follow that the sprinkling, which is [only prohibited] on account of ‏<i>shevut‎</i>‎ should [also] push off Shabbat?\" Rabbi Akiva said [back] to him, \"Or reverse [the logic]; if the sprinkling, which is only prohibited on account of ‏<i>shevut‎</i> does [nevertheless] not push off Shabbat, does it not follow that slaughtering, which is prohibited on account of <i>melakhah</i> should [also] not push off Shabbat?\" Rabbi Eliezer said [back] to him, \"Akiva! you have [thus] uprooted that which is written in the Torah, 'between the evenings... at its appointed time,' (Numbers 9:3), whether [that be] on a weekday or on Shabbat.\" He said [back] to him, \"My teacher!, bring me [a verse of the Torah which prescribes] an appointed time for these [acts, even] as [it does] for the slaughtering.\" [This] general rule did Rabbi Akiva say, \"All [‏<i>melakhah</i>‎]  which is possible to do from the eve of Shabbat, does not push off Shabbat, [but] slaughtering, which is impossible to do from the eve of Shabbat, pushes off Shabbat.\"",
+            "When may one bring a <i>chaggigah</i> [celebratory offering brought on the three pilgrimage festivals] with [in addition to the Pesach sacrifice]? When [the Pesach sacrifice is brought up] on a weekday, [when those that offer it are] in a state of purity, and [when] it is insufficient [for the number of those that are appointed to eat it]. But when it is [brought up] on Shabbat, [when] it is sufficient [for the persons appointed to eat it], or [when these are] in a state of impurity, we may not bring a <i>chagigah</i> with it.",
+            "The <i>chagigah</i> may come from the flock [of sheep], from the cattle, from the lambs, or from the goats; from the males or from the females; and it may be eaten [through the duration of] two days and one night.",
+            "If one slaughtered a Pesach sacrifice [on the eve of Pesach] without specific intention for it, on Shabbat; he is obligated [to sacrifice] a <i>chatat</i> [an offering brought to expiate sin]. If he slaughtered any other sacrifices with the intention that they be a Pesach sacrifice; if the [animals] are not fit [for the requirements of a Pesach sacrifice], he is obligated; but if they are fit, Rabbi Eliezer obligates [him], but Rabbi Yehoshua exempts [him]. Said Rabbi Eliezer, \"If concerning the Pesach sacrifice which, with specific intention for it, is permitted [to slaughter on Shabbat], one who has changed the name [intention of what sacrifice it should be], is deemed to be obligated; does it not follow logically that when he had changed the names of other sacrifices, which are prohibited [to be slaughtered on Shabbat even] with specific intention for them, that he would, a fortiori, be guilty?\" Rabbi Yehoshua said [back] to him, \"No, can you [apply what is affirmed in respect to] the Pesach sacrifice, when its name was changed to that which is forbidden [on Shabbat], to other sacrifices where the name has been changed to what is permitted?\" Rabbi Eliezer said [back] to him, \"The public [offerings] will determine [this case,] for they are permitted on Shabbat with specific intention for them; and [yet] if one slaughters [other offerings] with the specific intention for it [to be such a sacrifice], he is guilty.\" Rabbi Yehoshua said [back] to him, \"No, can you [apply what is affirmed in respect to] the public [offerings], which have a determinate number, to the Pesach sacrifice which has no determinate number?\" Rabbi Meir said, \"Also he who slaughters [other offerings on Shabbat] with the intention that they be public [offerings] is exempt.\"",
+            "If one slaughtered the Pesach sacrifice [on Shabbat] for those who are not [considered to be able to be] its eaters, or for those who are not designated for it, for those uncircumcised or for those impure, he is obligated [to sacrifice a <i>chattat</i>]; but if it had been slaughtered for those who are [considered to be able to be] its eaters and for those who are not [considered to be able to be] its eaters; or for those that are designated for it and for those that are not designated for it; or for those circumcised and for those uncircumcised; or for those impure and those pure, he is exempt. If one slaughtered it, and it was found to have a blemish, he is obligated; if, one slaughtered it, and it was found to be a <i>‏terefah‎</i> [an animal with a mortal condition such that it would die within one year] [due to a condition that is] in a hidden [location of the body], he is exempt. If one slaughters it and it [then] becomes known that the owners had withdrawn [themselves] from it, or died, or become impure, he is exempt, because he slaughtered it, when it had [still] been permitted."
+        ],
+        [
+            "How must we roast the Pesach sacrifice ? We bring a spit [made of the wood] of a pomegranate-tree and jab it in at its mouth [of the lamb or kid] until [it comes out again at] the place of its [lower] opening; and one places its legs and its entrails inside of it - so says Rabbi Yose Haglili. Rabbi Akiva says, \"This would be a kind of boiling; rather we suspend them outside [of the lamb].\"",
+            "We may not roast the Pesach sacrifice on a [metal] spit, nor on a gridiron. Rabbi Tsadok said, \"It happened that Rabban Gamliel [once] said to Tavi his slave, 'Go and roast the Pesach sacrifice for us on a gridiron.'\" If [the roasted lamb] touched the oven's ceramic [surface, that part of the meat] must be peeled off. If its juices dripped onto the ceramic, and [dripped] back onto [the lamb, that part of the meat] must be taken off. If the dripping fell on [hot] fine flour, one should take [that part of the flour] in a handful [and burn it].",
+            "If one anointed  [basted] it with oil that was <i>terumah</i> [a portion of a crop given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household], and the company appointed to eat it [consists of] <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], they may eat it; but if it is of [common] Israelites; if it is raw, they must wash it off; if it is [already] roasted, one must peel off the outer [surface]. If one anointed  [basted] it with oil that was <i>ma'aser sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there], its [value may not be charged] to the company in money, because we may not redeem <i>ma'aser sheni</i> in Jerusalem.",
+            "Five [kinds of sacrifices] may be brought [sacrificed, even if those who offer them should be] in [a state of] impurity, but may not be eaten in [a state of] impurity: the <i>omer</i> [the special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten]; the two loaves [offered on Shavuot]; the shewbread; the <i> shalmei tzibur</i> [<i>shelamim</i> offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot]; and the he-goats [offered on] <i>Rosh Chodesh</i> [the first day of the new month, one which special prayers and sacrifices are offered]. The Pesach sacrifice which was brought [sacrificed] in [a state] of impurity, may be eaten in [a state, of impurity] because the [commandment of the Pesach sacrifice] was not [given] to begin with, except [so that the sacrifice] be eaten.",
+            "If the meat of the Pesach sacrifice became impure, and [its] <i>chelev</i> [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating] remains [pure], one may not sprinkle [its] blood [on the altar]; if [its] <i>chelev</i> became impure, and the meat remains [pure], one may sprinkle [its] blood. And it is not like this with [other sacrifices], but rather even though the meat [of these] became impure, and the <i>chelev</i> remains [pure], one may sprinkle [their] blood [on the altar].",
+            "If the congregation or its majority became impure; or if the <i>Kohanim</i> were impure, but the congregation was pure, [the Pesach sacrifice may be brought] in [this state of] impurity. If [only] the minority of the congregation became impure, the pure [members of the congregation] shall [bring] the first [Pesach sacrifice at its proper time], and the impure [members] shall [bring] the second [Pesach sacrifice on Pesach Sheni].",
+            "If, after the blood of a Pesach sacrifice had been sprinkled [on the altar], it became known that [its blood or meat] was impure, the forehead plate [worn by the <i>Kohen Gadol</i>] expiates [the sin]; but if the body [of its owner] became impure, the forehead plate does not expiate [it]; because [the Sages] said, \"[In the cases of the sacrifices brought by] a <i>nazir</i> [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products] and [someone with] a Pesach sacrifice, the forehead plate expiates [the sin caused by] the impurity of the [sacrifice's] blood; but it does not expiate [the sin that is a result] of the impurity of the body [of its owner]. It does, however, expiate, for [the sin caused by the so-called] impurity of the abyss [when someone became impure as a result of contact with a highly hidden corpse].",
+            "If the entire, or majority [of the, Pesach sacrifice] became impure, it must be burned in front of the palace [the Temple] with wood from the arrangement [set up for the altar]. If the lesser part of it became impure, or [concerning] <i>notar</i> [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption], they must burn it in their [own] courts, or on their [own] roofs, with their own wood; avaricious persons, [however], may burn it in front of the palace [the Temple], in order [to allow] that they may derive benefit from the wood from the arrangement [set up for the altar].",
+            "If a [slaughtered] Pesach sacrifice [was taken] out [beyond the walls of Jerusalem], or became impure, it must be burned immediately. If its owners became impure or died, [it must be left until] its form is [changed], and [then] must be burned on the sixteenth [of Nissan]. Rabbi Yochanan ben Beroka says, \"This too must be burned immediately, since it has no [people that may eat it].\"",
+            "The bones, the nerves, and the <i>notar</i> [all of which are left over from the Pesach sacrifice] must be burned on the sixteenth [of Nissan]; If the sixteenth should come out on Shabbat, they must be burned on the seventeenth, since [the burning of these] does not push off [the prohibitions of] Shabbat nor [those] of the festival.",
+            "All [parts of the animal] that are eaten of a full grown ox, may be eaten of the tender kid [used for the Pesach sacrifice, including] the tops of the shoulders and the cartilage. One who breaks a bone of a pure Pesach sacrifice, behold he is lashed forty [lashes]; but one who leaves over [a part of] a pure Pesach sacrifice [so that it becomes <i>notar</i>], or one who breaks a bone of an impure Pesach sacrifice, is not lashed the forty lashes.",
+            "If part of a limb extends outside [beyond the walls of Jerusalem], one must cut it until [the knife] reaches the bone, and [then] peel off the meat until he reaches the joint, and may [there] cut it off [such that the entire bone be cast away]. And with [regard to other] sacrifices [the bones of which may be broken], the protruding part must be cut off with a chopping knife. If it extends from the‎ door-wing and towards the inside, it is considered as inside; if it extends from the‎ door-wing and towards the outside, it is to be considered as outside [and must be cut off]. The openings in the wall, and its thickness is considered as inside.",
+            "If two companies were eating [their Pesach sacrifices] in one house [room], each must turn their faces [in a different direction] while eating it; and the hot water pot should be in the middle [between the two companies]. And when the butler stands to mix the wine [if he has already started to eat from his sacrifice], he must close his mouth  and turn his face [towards the company he eats with] until he reaches his company. A bride may, [however,] avert her face [from her company] while eating [the Pesach] sacrifice."
+        ],
+        [
+            "If  a woman is living in her husband's home and her husband slaughters [a Pesach sacrifice] for her [to eat from], and  her father [also] slaughters [a Pesach sacrifice] for her [to eat from], she must eat from that of her husband. If she went to pass the first festival [after her marriage] at her father's home, and her father slaughters [a Pesach sacrifice] for her [to eat from], and  her husband [also] slaughters [a Pesach sacrifice] for her [to eat form], she may eat at the place that she wants. If [several] guardians of an orphan slaughtered [Pesach sacrifices] for him [to eat from], he may eat at the place that he wants. If a slave belongs to two masters, he may not eat from [a Pesach sacrifice] of [either one]. One who is half a slave and half a free man, may not eat from [a Pesach sacrifice] of his master.",
+            "One who says to his slave, \"Go and slaughter the Pesach sacrifice for me,\" if he slaughtered a goat, [the owner] may eat [it]; if he slaughtered a lamb, [the owner] may [also] eat [it]; if he slaughtered a goat and a lamb, he must eat from that [which was slaughtered] first. If he forgot what his master said [concerning which animal to use], how is he to act? He should slaughter a lamb and a goat, and say, \"If my master said [I should take] 'a goat,' the goat is for him, [and] the lamb is for me; but if he said 'a lamb,' then the lamb is for him and the goat is for me.\" If the master forgot what he said to him, both [animals] go out to the House of Burning, and they are exempt from making [a Pesach sacrifice] on Pesach Sheni.  ",
+            "One who says to his sons, \"Behold I am slaughtering the Pesach sacrifice for whichever of you gets up first to Jerusalem;\" [as soon] as the first brings his head and the majority of his body into [Jerusalem], he [thereby] acquires [a right to] his own share, and acquires [the same] for his brothers [together] with him. Truly, we may designate [as many people] to partake of a Pesach sacrifice until [we reach the point] that there would [only] be [enough meat to have] one <i>kazayit</i> [a specific unit of volume] for each person. We may designate [eaters] and withdraw [from the company] up to [the time] when the Pesach sacrifice is slaughtered. Rabbi Shimon says, \"[They may do so], until [its] blood is sprinkled.\"",
+            "When a person has designated others to partake with him of his share [of the Pesach sacrifice], the [other] members of his company are allowed to give him his [share, that] he eat it [separately with his own guests]; and they may eat their own share [apart from him and his guests].",
+            "If a <i>zav</i> [a male who has certain types of atypical genital discharges, which render him impure] has experienced a discharge twice [within the course of two days], we may slaughter [a Pesach sacrifice] for him [to eat from] on the seventh day [after these discharges, should it come out on the fourteenth of Nissan]; if he has experienced it thrice [within the course of three days], we may [only] slaughter [it] for him on the eighth day [after these discharges, should it come out on the fourteenth of Nissan]. If [a woman experiences an atypical discharge of blood such that she must] make sure that she is pure the next day,  we may slaughter [a Pesach sacrifice] for her on the second day [after this discharge, should it come out on the fourteenth of Nissan]; if she experienced [such a discharge] for [two] consecutive days, we may slaughter [it] for her on the third day [after these discharges, should it come out on the fourteenth of Nissan]; and if she [experienced such a discharge for a third day and now] is a <i> zavah</i> [a female who has certain types of atypical genital discharges, distinct from her menses, which render her impure], we may [only] slaughter [it] for her on the eighth day [after these discharges, should it come out on the fourteenth of Nissan]. ",
+            "[In the case of] an ‏<i>onen</i>‎ [a person whose close relative has died but has not yet been buried]; or one who excavates a heap of fallen ruins [in order to rescue someone buried underneath]; or one who has been promised  to being released from prison; or an old or sick person able to eat [the minimum quantity of meat required which is] a <i>kazayit</i>, we may slaughter [a Pesach sacrifice] for them [to eat from]. In all [of these cases], we may not slaughter for them [on their account] alone, lest they bring [cause] the Pesach sacrifice to become disqualified; therefore, [when we take such a precaution], if one of the [above individuals actually] becomes disqualified [to eat it], he is exempt from making [a Pesach sacrifice on] Pesach Sheni: except for the one who excavates the heap [and finds someone already dead], since he is impure from [the very outset].",
+            "We may not slaughter a Pesach sacrifice for a single individual - so says Rabbi Yehuda. But Rabbi Yose permits [it]. We may not slaughter [a Passover sacrifice, even] for a company of a hundred [individuals], if [none of them] are able to eat a <i>kazayit</i>. Neither may a company to eat it be formed of women, slaves and minors [only].",
+            "An ‏<i>onen</i> may eat his Pesach sacrifice in the evening, after he has immersed himself [in a mikveh], but [he may] not [do so] with [other] sacrifices; but one who has [only] received the information of the death of a near relative [who has already been buried], or one who has the bones [of a deceased close relative] gathered for him, may eat of [other] sacrifices, after he has immersed himself. If a convert converted on the eve of Pesach; Beit Shammai says, \"He should immerse and eat his Pesach sacrifice in the evening.\" But Beit Hillel says, \"One who has [just] separated from the foreskin is considered like one who has [just] separated from the [impurity caused by contact with the] grave.\""
+        ],
+        [
+            "One who was impure, or on a distant journey, and [as a result] did not make the first [Pesach sacrifice], must make the second [possibility to do so, which would be on Pesach Sheni. If one], through error or compulsory force, did not make the first [Pesach sacrifice], he must make the second [possibility to do so, which would be on Pesach Sheni]. If so, why is it stated (Numbers 9:10) \"the unclean person, or he who is on a distant journey\"? [In order to teach us that] these [mentioned in the Torah] are exempted [in the case of willful disregard of their obligation on Pesach Sheni], but those [who had other legitimate reasons to miss the first Pesach sacrifice] are [in the case of willful disregard of their obligation on Pesach Sheni] liable of <i>karet</i> [Divinely imposed punishment consisting in severance from Heaven and/or the Jewish people].",
+            "What is [considered] a distant journey? From Modi'im and beyond, and from the same distance [as Modi'im] in every direction [away from Jerusalem] - so says Rabbi Akiva. Rabbi Eliezer says, \"[Any distance] past the threshold of the courtyard [of the Temple] and beyond.\" Rabbi Yose said, \"Therefore [for this reason] there is a dot over [the letter] <i>hei</i> [in the word ‏in the Torah here that means 'distant'] to [give us an indication] that it is not because a person is actually distant, but [that he is considered as distant] when he is past the threshold of the courtyard and beyond.\"",
+            "What is the difference between the first Pesach sacrifice [on the fourteenth of Nissan] and the second [one on Pesach Sheni]? The first is forbidden in that [<i>chamets</i> - unleavened grain products] may not be seen nor found [in one's home]; while on the second, <i>chamets</i> and matsa may be [both together] with him in the home . The first requires [the recitation of] <i>Hallel</i> [Psalms of thanksgiving recited joyously and communally on many festivals] while eating it, while the second does not require [the recitation of] <i>Hallel</i> while eating it; Both require  [the recitation of] <i>Hallel</i> during the time it is [sacrificed]; and require to be eaten roasted, with matsa and bitter herbs; and [the sacrifice of] both pushes off [the prohibitions of] Shabbat.",
+            "If a Pesach sacrifice is [permitted to be] brought in [a state] of impurity,  <i>zavim</i> [males who have certain types of atypical genital discharges, which render them impure], <i>zavot</i> [females who have certain types of atypical genital discharges, distinct from their menses, which render them impure], <i>niddot</i> [women who have menstruated and are thereby impure] and women [rendered impure by virtue of] having given birth may not eat from it; but if they ate [from it], they are exempt from <i>karet</i>‎. Rabbi Eliezer also exempts [them from <i>karet</i> if they] enter the Temple [in that state when the Pesach sacrifice is being brought in impurity].",
+            "What is the difference between Pesach [celebrated] in Egypt, and Pesach [observed] by [later] generations? The Pesach [sacrifice] in Egypt [required that] its purchase be on the tenth [of Nissan]; and required the sprinkling of its blood with a bunch of hyssop on the lintel, and on the two side-posts [of entrances]; and that it be eaten in one night in haste; whilst Pesach of [later] generations, was observed for all seven [days].",
+            "Rabbi Yehoshua says, \"I heard  [from one of my teachers] that a <i>temurah</i> [an animal which has been substituted, wrongfully, for a sacrificial animal, and which thereby becomes sanctified for certain purposes] for [another, intended as] a Pesach sacrifice, may be offered; and [also] that a <i>temurah</i> for [another, intended as] a Pesach sacrifice, may not be offered; and I do not have with what to explain [this].\" Rabbi Akiva said, \"I will explain [it]: if the Pesach sacrifice [which had been lost] is found, before the [second] Pesach sacrifice [intended to replace the lost one] is slaughtered, it must be left to pasture until it [contracts a blemish], and <i>shelamim</i> [offerings whose various parts are consumed by its owners, the Kohanim and the fire on the altar] may be purchased from [the proceeds of its sale]; and so [too with] its <i>temurah</i>, and if it was found after the [second] Pesach sacrifice [intended to replace the lost one] is slaughtered, it may be sacrificed as <i>shelamim</i>, and so [too with] its <i>temurah</i>.\"",
+            "If one has set apart [and designated] for his Pesach sacrifice a female [animal], or a male that is two years old, he must leave it to pasture until it [contracts a blemish]; and [then] sell it, and its money goes to [the fund of] voluntary burnt-offerings. If one has set apart [and designated] his Pesach sacrifice and dies [in the interim, before it is sacrificed], his son cannot bring it afterwards as a Pesach sacrifice, but [rather] as <i>shelamim</i>.",
+            "If a Pesach sacrifice got mixed up with other [animals intended as] sacrifices, they must all be left to pasture until [they contract a blemish], and [then] be sold; and [the owner] must bring for the price [obtained] for the finest [animal] among them, another sacrifice of each kind of offering [with which it was mixed], and incurs the loss of the difference [between the cost incurred and the proceeds of the animals that he sold] from [his private means]. If a Pesach sacrifice got mixed up with first-born [animals that may only be eaten by <i>Kohanim</i>]; Rabbi Shimon says, \"If it is [designated to be eaten by] a company of <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], they may eat [all of them].\"",
+            "If a company lost its Pesach sacrifice, and said to one [of its members], \"Go, seek, and slaughter [it] for us,\" and he went, found, and slaughtered [it], and they [in the meantime also] purchased and slaughtered [a different animal to serve as their Pesach sacrifice]; if his was slaughtered first, he must eat of his [sacrifice], and the others must eat with him from his [sacrifice as well]; but if theirs was slaughtered first, they must eat of their [sacrifice] and he must eat of his; if it is uncertain which of them had been slaughtered first, or that both had been slaughtered at one time, he must eat of his, and they may not eat with him [from it], and theirs must go out to the House of Burning; but they are exempt from making [a Pesach sacrifice on] Pesach Sheni. If he said to them, \"If I delay, go and slaughter [a Pesach sacrifice] for me,\" and he went, found, and slaughtered [the lost Pesach sacrifice], and they [in the meantime also] purchased and slaughtered [a different animal to serve as their Pesach sacrifice]; if theirs was slaughtered first, they must eat from theirs, and he must eat with them [together from theirs]; but if his was slaughtered first, he must eat of his, and they must eat of theirs; if it be uncertain which sacrifice had been slaughtered first, or that both had been slaughtered at one time, they must eat from theirs, but he may not eat with them [from theirs]; and his sacrifice must go out to the House of Burning; but he is exempt from making [a Pesach sacrifice on] Pesach Sheni. If he said to them, [\"Slaughter a Pesach sacrifice for me if I delay,\"] and they said to him [\"Seek and slaughter for us our lost Pesach sacrifice,\"] they must all eat of the first one [slaughtered]; if it is uncertain which had been slaughtered first, both of them must go out to the House of Burning; but if he did not say [anything] to them and they did not not say [anything] to him, they are not [considered] responsible for each other, [and each must eat from their own sacrifice].",
+            "If the Pesach sacrifices of two companies got mixed up, each company shall take one [of the animals; then] a member of each company shall go to the other, and [each company] shall say [to the member of the other company]: \"If this Pesach sacrifice is ours, withdraw yourself from your [company's sacrifice], and be numbered [designated now to eat] from ours; but if this Pesach sacrifice is yours, we withdraw from ours, and will be numbered [designated to eat] from yours.\" And so [too, in the case of] five companies, of five members each, and ten, of ten,   [each company] shall take [a member] of  each other company, and speak accordingly [to them].",
+            "If the Pesach sacrifices of two [individuals] got mixed up, each shall take one [of the animals], and number [designate] a [random] person from the marketplace [to eat his sacrifice with him; the original owners of the sacrifices then] go to each other, and say [to each other's guest]: \"If this Pesach sacrifice is mine, withdraw yourself from your [company's sacrifice], and be numbered [designated now to eat] from mine, but if this Pesach sacrifice is yours, I withdraw from mine, and will be numbered [designated to eat] from yours.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/English/Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr].json

@@ -0,0 +1,130 @@
+{
+    "language": "en",
+    "title": "Mishnah Pesachim",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "La veille au soir du 14 Nissan, on examine à la clarté d’une lumière tout endroit susceptible de contenir du pain levé (pour le faire disparaître avant Pâques); mais dans tout endroit où l’on n’apporte jamais de pain, cet examen est inutile. En quel cas dit-on (ci-après) que, dans la cave<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Au terme araméen employé ici, J. Lévy compare l'arabe pour:specula.</i>, on doit examiner 2 rangées de tonneaux? Lorsqu’il s’agit de celle où le servant cherche du vin, en ayant du pain à la main (pendant le repas). Selon Shammaï, il s’agit de deux rangées s’étendant sur toute la surface de la cave<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> En largeur et en hauteur.</i>; selon Hillel, il s’agit seulement des deux rangs extérieurs les plus élevés.",
+            "On ne craint pas que (pendant l’examen d’un côté), une taupe traîne un fragment de pain d’une chambre à l’autre, ou d’une place à l’autre; sans quoi, cette crainte n’aurait pas de fin, et l’on craindrait qu’elle le déplace d’une cour à l’autre, ou même d’une ville à l’autre.",
+            "R. Juda dit: on examine, la veille au soir du 14 Nissan, le 14 au matin et au moment de la disparition finale; selon les autres sages, on ne procédera qu’à un examen, à l’un de ces moments, soit la veille au soir, soit le jour du 14, soit – en cas d’oubli – pendant la fête même de Pâques, soit au besoin après la fête (afin de ne pas mêler au pain qui sera permis l’ancien qui est interdit). Ce que l’on trouvera alors devra être mis de côté avec soin pour être brûlé, afin d’éviter un nouvel examen.",
+            "R. Meir dit: on peut manger du levain pendant les 5 premières heures du 14 Nissan (jusqu’à 11 h. du matin), et l’on brûle ce qui reste au commencement de la 6e heure. R. Juda dit: on mangera seulement pendant 4 heures (de crainte d’empiéter au delà), on suspendra pendant la 5e (sans que la jouissance en soit interdite aux animaux), et l’on brûle le reste au commencement de la 6e heure.",
+            "R. Juda dit encore: Deux gâteaux des offrandes d’actions de grâce, devenus impropres, étaient déposés sur la galerie au sommet du Temple, d’une façon bien visible pour tous. Aussi longtemps qu’ils étaient posés, tout le peuple mangeait du pain levé; lorsqu’un gâteau était enlevé, on suspendait la consommation, sans pourtant brûler encore ce qui reste; une fois les deux gâteaux enlevés, on savait que c’est la dernière limite et qu’il faut brûler tout levain. R. Gamliel dit: on mange des mets profanes jusqu’à la fin de la quatrième heure; pendant toute la cinquième, on consomme encore de l’oblation (vu l’interdit de détruire des saintetés en temps inopportun); mais on la brûlera dès le commencement de la sixième heure, s’il en reste.",
+            "R. Hanania, le chef des Cohanim, dit<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> (Eduyot 2, 1).</i>: du temps où les cohanim exerçaient leur sacerdoce au Temple, ils ne se privaient pas de brûler la chair sacrée devenue impure par le contact au second degré, avec celle qui était devenue impure par un contact du 1er degré, quoique par ce procédé on redoublait l’impureté de la partie légèrement affectée (au 2e degré). A ce qui vient d’être dit R. aqiba ajoute: du temps où les cohanim exerçaient leurs fonctions au Temple, ils ne se privaient pas de consumer de l’huile de l’oblation devenue impropre à la consommation par suite du contact d’un cohen purifié le même jour (qui ne sera tout à fait dégagé de l’impureté qu’à la nuit et représente un troisième degré), dans une chandelier de métal contaminé au contact d’un cadavre (et formant par conséquent une impureté capitale), quoique ce mélange augmente le degré d’impureté de l’huile (qui, du troisième degré), passe au deuxième, par contact avec le premier).",
+            "R. Meir dit: de ces diverses décisions rabbiniques nous apprenons qu’à l’arrivée de Pâques on brûlera simultanément l’oblation pure avec l’impure (malgré leur inégalité). Selon R. Yassa, il n’y a pas lieu d’en tirer cette déduction. R. Eliézer et R. Josué sont d’accord pour admettre qu’il faut brûler séparément chacune de ces sortes; ils ne sont en désaccord qu’au cas où l’une est douteuse et l’autre impure: R. Eliézer prescrit alors de brûler chacune à part, parce que l’on est tenu de préserver l’oblation encore douteuse; R. Josué dit de les brûler toutes deux ensemble."
+        ],
+        [
+            "Aussi longtemps qu’il est permis de manger le pain levé, on peut le donner à consommer aux animaux domestiques, ou sauvage, aux oiseaux, ou le vendre aux païens (sans se préoccuper de ce que plus tard ceux-ci ne le détruiront pas), ou en tirer un profit quelconque. Dès que l’heure de débarrasser tout levain est arrivée, il est défendu d’en tirer un profit, ni d’utiliser la combustion pour chauffer un four ou un poêle. Selon R. Juda, l’enlèvement final du pain levé s’opère seulement par la combustion; selon les autres sages, on peut aussi l’émietter et le disperser au vent, ou le jeter à la mer.",
+            "Du levain de païen antérieur à Pâques, on peut, après cette fête, tirer un profit, mais non de celui des Israélites qui subsisterait dans les mêmes conditions; puisqu’il est dit (Ex 13, 7): il ne devra pas être vu de levain à toi.",
+            "Si un païen a prêté de l’argent à un Israélite, en acceptant en gage de ce dernier son pain, il est permis à l’Israélite de tirer profit de ce pain après Pâques (en le reprenant contre paiement); si au contraire un Israélite a prêté de l’argent au païen contre un tel gage de levain (tout en le laissant hors de chez lui), il ne pourra plus après Pâques, en tirer une jouissance (l’effet de l’acquisition ayant été rétroactif, pendant le temps d’interdit). Si un monceau de pierres a englouti du levain, on le considère comme détruit (inaccessible). Toutefois, ajoute R. Simon b. Gamliel, il faut que ce levain soit si bien enfoui qu’un chien, en grattant, ne puisse pas le déterrer.",
+            "Lorsqu’à Pâques on mange de l’oblation prélevée sur le levain, si c’est par erreur, il faut payer au cohen le capital et 1/5 de surplus (Lv 5, 16): si c’est sciemment, on est dispensé de tout paiement, et même de la valeur du bois équivalant à cette quantité (qui aurait pu servir à brûler l’oblation).",
+            "Voici les céréales avec lesquelles on remplit à Pâques le devoir de manger de l’azyme: le froment, l’orge, l’épeautre, l’épi de renard (ou avoine), le seigle. Le devoir est aussi accompli si l’on s’est servi de produits douteux<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Demaï état douteux des produits, dont on ignore si les prélèvements légaux ont eu lieu.</i>, ou de la 1re dîme dont l’oblation a été prélevée, ou de la 2e dîme et d’autres consécrations rachetées, ainsi que les cohanim en mangeant de la Halla ou de l’oblation; mais non avec des produits certainement non libérés, ni de la 1re dîme dont l’oblation n’a pas encore été prélevée, ni de la 2e dîme ou d’autre consécration non rachetée. Si l’on a préparé pour son propre usage des gâteaux d’action de grâce, ou les flancs que le naziréen doit offrir au Temple à l’issue de son vœu, il ne peut pas les employer à l’accomplissement du devoir pascal; mais s’il les a faits pour les vendre au marché, il peut les utiliser pour ce devoir.",
+            "Voici les herbages avec l’un desquels on remplit le devoir de la consommation pascale (du premier soir): la laitue<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Maïmonide traduit par laitue, mal transcrit, selon la prononciation, par HASSA</i>, l’endive, le marrube<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> \"Ce terme est traduit parle Pné-Mosché \"\" Raifort \"\".\"</i> la graine d’acacia<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Maïmonide, invoquant R. Isaac (?), a: plant à feuilles amères, acacia. Serait-ce la plante: parnicaut, que transcrit alkartsina?</i>, et la plante<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Ou: partie amère du coriandre.</i> amère (? marécageuse). Les plantes sont valables pour le devoir pascal si elles sont confites au vinaigre, mais non si elles sont bouillies à l’eau, ou cuites, ou trempées; on peut en réunir plusieurs parcelles pour former la quantité légale d’une olive, et il est permis d’utiliser leur tige, ou de ces produits douteux (demaï), ou de la 1ère dîme dont l’oblation est prélevée, ou de la 2e dîme et autres consécrations qui ont été rachetées.",
+            "Il n’est pas permis de tremper du son pour les poules; mais on peut le faire saisir à l’eau bouillante (de cette façon, il ne fermente pas). La femme ne devra pas tremper le son qu’elle a en mains pour le bain, mais elle peut s’en mettre sur le corps à sec (qui sera mouillé plus tard). On ne devra pas mâcher du forment pour le mettre comme emplâtre sur une plaie, parce qu’il fermente ainsi.",
+            "On ne doit pas mettre de la farine dans la sauce, ni dans la moutarde, et, en cas de fait accompli, on doit la manger de suite (avant qu’elle fermente). R. Meir dit: on ne doit cuire l’agneau pascal dans aucun liquide (même autre que l’eau), ni dans du jus de fruits, mais on peut (avant de le rôtir) l’enduire avec de tels produits, ou l’y tremper après. Il faut jeter l’eau où le boulanger se rafraîchit les mains en pétrissant l’azyme, de crainte qu’elle fermente."
+        ],
+        [
+            "Voici les objets que l’on est tenu de faire disparaître avant Pâques: la bouillie ou pâte babylonienne<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Voir la note additionnelle.</i>, la bière de Médie, le vinaigre d’Idumée, le zythum<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> C'est, dit Maïmonide, un composé de sel, d'orge, et de la plante: crocus sylvestris, ou grana cnici, déjà signalée par Maïmonide comme plante dangereuse au (Pea 5, 3) (t. 2, p. 71, note) et au (Kilayim 2, 9) (ib., p. 245, note).</i> ou décoction d’orge zuqo\" d’Egypte, le ferment zumh des teinturiers, l’amidon amulon des cuisiniers, et la colle colla des scribes. R. Eliézer y comprend aussi l’ornementation des femmes (où, par contact, du pain a pu s’incruster). Voici la règle: tout ce qui fait partie des 5 espèces de blé (2, 5) devra être enlevé de la maison de Pâques, et si l’on en mange, on transgresse une défense, sans être passible toutefois de la pénalité du retranchement.",
+            "Si dans les fentes (interstices) du pétrin il y a de la pâte égale en une seule place à la grandeur d’une olive, il faut l’enlever; mais si elle est moindre, elle s’annule dans l’ensemble. Il en est de même pour le cas de contact avec une impureté. Si ce morceau de pâte est considéré comme valeur par le maître (se proposant de l’enlever), il constitue une séparation; mais si l’on tient au contraire à ce qu’il reste dans le pétrin pour boucher la fente, il faut pour ainsi dire partie intégrante du pétrin (on l’identifie au point de vue du contact). Quant à la pâte sourde (dont on ne sait pas, en frappant sur elle, si elle a fermenté ou non), on la juge par analogie: s’il y en a une autre pétrie en même temps et qui ait fermenté, celle-ci sera déclarée semblable et interdite.",
+            "De quelle façon prélève-t-on la Halla sur une pâte devenue impure<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> \"On ne peut pas la cuire en ce jour, puisqu'elle est interdite à la consommation même du cohen; ni attendre jusqu'au soir pour la brûler, de craindre qu'elle fermente; ni enfin la brûler en ce jour, où il est défendu de brûler les saintetés.\"</i> à la fête de Pâques? R. Eliézer dit: on fera la désignation de la Halla que lorsque la pâte sera cuite (qu’il n’y a plus de fermentation à craindre); selon R. Bethera, on jettera la pâte à l’eau froide (pour l’empêcher de lever). R. Josué dit: ce n’est pas un levain à l’égard duquel subsiste la défense qu’il ne doit “pas être vu” ou “ne pas être trouvé” (le “pas être vu” ou “fait qu’il n’est plus à vous); on la prélève donc, on la laisse intacte jusqu’au soir, et si à ce moment elle a fermenté, on la traite comme telle.",
+            "R. Gamliel dit: trois femmes peuvent pétrir en même temps leur pâte destinée à fournir les azymes (sans crainte qu’ils fermentent), bien qu’elles les cuisent dans le même four l’une après l’autre. Selon les autres sages, elles devront disposer leurs travaux concernant la pâte comme suit: pendant que l’une pétrit, et l’autre étale la pâte, la première les fait déjà cuire. En effet, dit R. aqiba (adoptant l’avis des sages), certaines femmes sont moins vives que d’autres, de même certains bois brûlent moins bien, et certains fours sont plus lents à chauffer. Voici une règle générale: dès que l’on s’aperçoit que la pâte va gonfler, il faut tremper les mains dans l’eau fraîche et pétrir la pâte à nouveau (pour éviter le ferment).",
+            "Le ferment, quoiqu’insuffisamment levé, devra être brûlé; mais celui qui en mange (par mégarde) est dispensé de toute pénalité. Tout fragment de pâte levée devra être brûlé; et si l’on en mange sciemment, on est passible du retranchement. Au premier cas, la pâte a comme des cornes de sauterelles; au second cas, les filaments s’entremêlent (la fermentation est déjà faite). Tel est l’avis de R. Juda. Selon les autres sages, la pénalité du retranchement est applicable aux deux cas. -Quel est donc (selon eux) le levain pour lequel il n’y a pas de pénalité? -C’est la pâte à peine saisie, blanche comme la figure de quelqu’un dont la frayeur a hérissé les cheveux (blême).",
+            "Lorsque le 14 Nissan, survient un samedi, on fait disparaître (brûle) la veille tout ce qui ne sera pas mangé en entier le samedi matin. Tel est l’avis de R. Meir. Selon les autres sages, on enlèvera tout en son temps, non d’avance. Selon R. Eliézer b. R. Cadoq, on enlèvera dès la veille du samedi ce qui pourrait rester de l’oblation sacerdotale (non accessible à tous), mais on débarrasse en temps ordinaire le profane (que l’on peut distribuer entre beaucoup de gens).",
+            "Si celui qui va égorger l’agneau pascal, ou circoncire son fils, ou prendre part à un festin de fiançailles chez son beau-père (toutes choses ne souffrant pas de retard), se souvient en route avoir du pain levé chez lui, au cas où il lui reste assez de temps pour retourner à la maison, brûler le pain, et retourner à l’accomplissement de l’une de ces prescriptions, il devra rentrer; au cas contraire, il fera l’annulation mentalement. S’il court pour sauver son prochain d’une irruption d’ennemis, ou d’une inondation, ou d’un incendie, ou d’un éboulement de terre, il devra, en se souvenant de la présence du pain, se contenter de l’annuler mentalement. Mais si c’est seulement pour prendre possession de domicile en raison d’un simple fait d’agrément, il faudra retourner sur ses pas en tous cas (au risque de ne plus pouvoir quitter la limite shabatique, s’il est trop tard).",
+            "De même, lorsque quelqu’un sortant de Jérusalem se souvient tout à coup avoir en main de la chair consacrée (interdite hors de la capitale), s’il a déjà dépassé la place dite Côphim (Scopus), il devra la brûler sur place (sans être tenu de la brûler au Temple), mais s’il n’a pas encore atteint cette distance, il devra rentrer au Temple et la brûler devant l’autel avec du bois servant au culte. Pour quelle quantité faut-il revenir sur ses pas? Selon R. Meir, pour une quantité égale à une olive, soit pour cette consécration, soit pour le pain. R. Juda adopte pour mesure la grandeur d’un œuf; les autres sages prennent l’olive pour mesure de la chair sacrée et l’œuf pour le pain levé."
+        ],
+        [
+            "Dans certaines localités, il est d’usage de travailler la veille de Pâques jusqu’à midi (ce qui est interdit partout l’après-midi); dans d’autres, ce n’est pas l’usage. Celui qui va d’une localité où il est d’usage de travailler, dans telle autre où ce n’est pas l’usage, ou vice versa, adoptera celui des 2 usages qui est le plus sévère. L’on ne heurtera pas l’usage local, pour éviter toute discussion.",
+            "De même, si quelqu’un, la 7e année agraire (repos) transporte des fruits d’une localité où il n’en existe plus aux champs, dans une autre où il y en a encore, ou à l’inverse d’une localité où il y en a encore, dans telle autre où il n’y en a plus, il devra aux 2 cas les faire disparaître (adoptant de part et d’autre la règle la plus sévère). Selon R. Juda, le possesseur dira à son prochain de chercher à s’en procurer de semblables (réglant sa conduite d’après le résultat de cette recherche).",
+            "Dans les localités où il est d’usage de vendre le menu bétail aux païens, on peut toujours le faire (sans craindre de vendre, par mégarde, du gros bétail, servant aux travaux agraires); mais, où ce n’est pas l’usage, on ne le fera pas, et l’on ne modifiera rien aux habitudes locales pour ne pas susciter de discussion. Nulle part on ne leur vendra du gros bétail (parce qu’ils pourraient l’employer aux travaux les samedis et jours de fête, et enfreindre un repos dont le maître est responsable), ni des veaux, ou de jeunes mulets (malgré leur inaptitude au travail), soit entiers, soit blessés. R. Juda le permet pour ces derniers (dont la confusion avec d’autres est impossible). Ben Bethera permet aussi de céder des chevaux.",
+            "Dans certaines localités, on permet de manger du rôti le premier soir de Pâques; dans d’autres, c’est interdit (en raison de sa ressemblance avec l’agneau pascal). De même, il est d’usage, chez les uns, d’avoir une lumière allumée la nuit du Kippour (grand pardon); chez d’autres, ce n’est pas l’usage. En tous cas, cette nuit, on laisse des lumières dans les synagogues, les salles d’études, les ruelles obscures, et auprès des malades.",
+            "Dans certaines localités, on se livre au travail le jour du 9 Ab; dans d’autres, on s’en abstient; mais en tous lieux les gens instruits, ou d’étude, s’en abstiennent (en signe de deuil). R. Simon b. Gamliel dit que toute le monde devrait en ce jour adopter la même règle de conduite. Les sages disent: en Judée, on se livrait au travail la veille de Pâques jusqu’à midi; mais en Galilée, on ne faisait rien pendant toute la journée. Quant à la nuit du 14 (en Galilée), selon l’école de Shammaï, il est aussi défendu de travailler; selon l’école de Hillel, c’est permis jusqu’aux premiers rayons du soleil.",
+            "R. Meir dit: tout ouvrage commencé avant le 14 Nissan pourra être achevé le 14, mais on ne devra pas le commencer en ce jour, eut-on même assez de temps pour l’achever. Les autres sages disent: trois catégories d’ouvriers doivent seules travailler la veille de Pâques (en raison de l’urgence): les tailleurs, les barbiers et les blanchisseurs. R. Yossé b. R. Juda ajoute les cordonniers.",
+            "Il est permis le 14 Nissan de remettre en place les planches du poulailler. On remet à sa place une poule qui a commencé à pondre des œufs; et si elle est morte, on en met une autre à sa place. Le 14 Nissan, on enlève le fumier au-dessous des pattes des animaux pur le jeter dehors, et pendant la demi-fête on le range sur les côtés de l’étable. On peut aussi, en ce jour du 14, apporter des ustensiles chez l’ouvrier, ou en ramener de là, si même ce n’est pas pour le besoin immédiat de la fête.",
+            "Les Israélites de Jéricho<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Neubauer, Géographie, p. 162.</i> se sont permis 6 choses, dont 3 furent blâmées par les rabbins et 3 autres permises. Voici quelles étaient les 3 dernières: ils tressaient des nattes de palmier toute la journée (du 14 Nissan); ils récitaient la prières du shema sans arrêt; ils moissonnaient et mettaient des épis en gerbe avant d’avoir donné l’omer au cohen. Voici les 3 choses interdites par les docteurs: pour lier des faisceaux, ils employaient des sarments détachés d’arbres consacrés; ils mangeaient les samedis et jours de fête des fruits tombés sous les arbres (sans savoir s’ils étaient détachés de la veille, ou du jour même); enfin ils prélevaient la part angulaire des champs pour les pauvres même sur les légumes verts. Voilà ce que les sages ont interdit.",
+            "--"
+        ],
+        [
+            "Le sacrifice quotidien du soir doit être égorgé (d’ordinaire) à la 8e heure et demie du jour (à 2 h. 1/2 de l’après-midi), et l’on achève cette offrande (au bout d’une heure) à la 9e heure et demie (à 3 h. 1/2). Mais à la veille de Pâques, on l’égorgera plus tôt, dès la 7e heure et demie, et l’on achèvera cette offrande à la 8e heure et demie en raison du sacrifice pascal qui reste à préparer, aussi bien si c’est un jour de semaine qu’un samedi. Si cette veille de Pâques est un vendredi, il faut égorger le sacrifice quotidien encore une heure plut tôt, dès la 6e h. 1/2 et l’achever à la 7e h. 1/2, puis se livrer au sacrifice pascal (qui doit être fait après), et enfin rôtir avant la nuit.",
+            "Si l’on a égorgé l’agneau pascal sans songer à sa destination, si l’on a reçu le sang, on l’a transporté, on l’a versé sur l’autel en dehors de sa destination spéciale, ou en partie dans ce but (pascal) et en partie hors de ce but, ou bien en partie hors de ce but et en partie dans ce but, le sacrifice pascal sera sans valeur. La première de ces 2 hypothèses a lieu si l’on égorge l’agneau en vue de la Pâques, puis à titre de sacrifice pacifique; la 2e hypothèse a lieu si c’est à titre de sacrifice pacifique d’abord, puis pascal.",
+            "Si l’on a égorgé l’agneau pascal avec l’intention préconçue portée sur ceux qui n’en mangent pas, ou sans tenir compte de ceux qui se sont associés pour l’offrir, ou pour des incirconcis, ou pour des gens impurs, il n’a pas de valeur. Mais s’il a été égorgé aussi bien pour ceux qui en mangeront qu’en vue d’autres personnes, ou aussi bien pour les associés que pour d’autres, ou pour des circoncis et non circoncis, ou pour des gens purs et des impurs, il sera valable. Si on l’a égorgé avant midi, il est sans valeur, en raison de ce qu’il est dit (Ex 16, 12): entre les 2 soirs (l’après-midi); s’il est antérieur au sacrifice quotidien (des vêpres), il est valable, à condition qu’une personne ne cesse de remuer le sang (pour l’empêcher de se figer), jusqu’à ce que l’on ait versé le sang du sacrifice quotidien; si avant cette dernière action, on a versé le sang du sacrifice pascal (au lieu de ne le verser qu’après), le sacrifice pascal reste pourtant valable.",
+            "Celui qui égorge l’agneau pascal auprès du pain levé transgresse une défense négative. Il en est de même, dit R. Juda, pour le sacrifice quotidien du soir, en ce jour. R. Simon dit: si l’agneau pascal a été égorgé le 14 Nissan à titre officiel (lorsqu’on a encore du pain chez soi), on est coupable; mais, si on l’a égorgé en vue d’un autre but (ce qui cause l’invalidité), on n’est pas coupable de ce chef (d’une transgression). Quant aux autres sacrifices offerts en ce jour (l’après-midi, en présence du pain), soit pour leur propre destination, soit dans un but étranger, on n’est pas non plus coupable d’une telle transgression. Si l’on a égorgé l’agneau dans le but pascal pendant la fête même de Pâques (trop tard), on n’est pas coupable (le sacrifice ayant perdu sa valeur); mais si on l’a égorgé dans tout autre but (pour servir de festin de paix), on est coupable (en raison de la validité). Pour tout autre sacrifice égorgé pendant la fête (en ayant du pain), soit en vue de sa propre destination, soit dans un but étranger, on est coupable de cette transgression (en raison de la validité de l’acte), sauf à l’égard du sacrifice expiatoire qui aurait été égorgé en dehors de sa destination (et serait annulé).",
+            "L’égorgement du sacrifice pascal avait lieu en 3 séries (quel que soit le nombre des présents), par allusion à ce verset (Ex 12, 6): tout l’ensemble de la communauté d’Israël l’immolera, soit 3 termes: ensemble, communauté, Israël. Pour égorger les animaux afférents à la 1re série de gens, ceux-ci entraient au parvis, dont on fermait les portes aussitôt qu’il était rempli. Les cohanim sonnaient de la trompette, un coup sec (court), un coup arrondi, puis un autre coup sec. Ils se tenaient par rangées distinctes, dont l’une munie de bassins d’argent, et l’autre de bassins d’or, sans se mêler les uns aux autres. Ces bassins sphériques n’avaient pas de fond plat, pour empêcher qu’on les déposât à terre, afin d’éviter ainsi de laisser le sang se figer et devenir impropre à l’aspersion.",
+            "Le simple israélite<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Un simple israélite (non cohen) pouvait accomplir cette 1re opération (seule) des sacrifices.</i> pouvait égorger l’agneau; le cohen recevait le sang dans le récipient, le passait à son voisin, et celui-ci à un autre de la même rangée. Il recevait d’abord le vase plein, puis le rendait vide. Enfin, le cohen rapproché de l’autel versait le sang d’un seul jet direct (sans l’intervention des doigts, qui a lieu pour d’autres sacrifices), vers le côté pourvu d’une cavité (N. et O.).",
+            "A la sortie de la première catégorie, la deuxième entre; et à la sortie de celle-ci, la troisième entre. De la même façon que la 1re a opéré, les deux autres agissent aussi. Pendant les opérations, chacun récite le Hallel; et si les sacrifices (en raison de leur nombre) ne sont pas achevés, on recommence le Hallel une 2e fois, et au besoin une 3e fois; ce dernier cas, il est vrai, ne s’est jamais présenté. Enfin R. Juda dit: pendant la présentation par la 3e série de gens, on arrivait à peine à ces mots (Ps 116, 1): je suis heureux, car l’Eternel a entendu ma voix etc., parce que le nombre de personnes composant cette catégorie était restreint.",
+            "Le cérémonial observé pour l’agneau pascal en semaine sera le même si la veille de Pâques est un samedi, sauf pour la question de lavage du parvis (inondé de sang par les sacrifices): les cohanim procédaient (en bouchant momentanément le canal, dont l’eau se répandait alors sur le parvis), contre le gré des sages. R. Juda dit de prendre une coupe pleine de sang mêlé et de le verser en une fois sur l’autel (pour obvier à un oubli involontaire qui aurait pu être commis); mais les autres sages ne l’ont pas approuvé.",
+            "Pour suspendre l’agneau pascal afin de pouvoir l’écorcher, on avait recours aux crochets de fer fixés dans les murailles du Temple et aux colonnes. A défaut de ces crochets (s’ils étaient déjà occupés), on prenait des bâtons minces, dépouillés de l’écorce, dont on posait un bout sur son épaule et l’autre sur celle du voisin, afin d’y suspendre ainsi l’agneau pour l’écorcher. R. Eliézer dit: si le 14 Nissan se trouve être un samedi, on ne doit pas avoir recours à ces bâtons, mais l’on posera la main sur l’épaule du prochain, et celui-ci met la sienne sur votre épaule, de façon à opérer la suspension sur les deux bras ainsi joints.",
+            "Après avoir écorché l’agneau et enlevé les graisses à brûler, on les déposait dans une écuelle, et on les faisait fumer sur l’autel. Puis, la première série de gens se retirait et allait attendre sur l’enceinte extrême de la montagne sainte l’issue du Shabat (ne pouvant emporter l’agneau en ce jour); la 2e série se tenait dans la galerie circulaire près de la sortie; enfin la 3e série attendait sur place. Une fois la nuit venue, tous sortaient pour faire rôtir l’agneau pascal."
+        ],
+        [
+            "Voici les travaux qui, pour l’accomplissement du sacrifice pascal, l’emportent sur la solennité du Shabat (pour eux, l’on enfreint le repos prescrit): l’égorger, répandre le sang, nettoyer les intestins, brûler les graisses; mais il n’est pas permis, le samedi, de rôtir l’agneau, ou de rincer les entrailles. On ne doit pas non plus en ce jour l’apporter du dehors sur ses épaules, ou d’une grande distance (au delà des limites shabatiques), ou lui couper une verrue (travaux pouvant avoir lieu la veille); R. Eliézer permet de les accomplir en ce jour.",
+            "R. Eliézer dit: les objets énoncés auparavant (6, 1) doivent l’emporter a fortiori; puisque l’action d’égorger le sacrifice, qui est un travail capital, l’emporte pourtant sur la solennité du Shabat; il doit en être à plus forte raison de même pour les dites actions, qui sont seulement interdites en ce jour par prescription rabbinique. Par contre, dit R. Josué, on peut opposer les règles relatives aux jours de fête, où il est permis pur la consommation d’accomplir les actions graves d’égorger ou de cuire; et pourtant il est interdit d’accomplir les dites actions de mesure rabbinique (p. ex. d’apporter du dehors, parce qu’on peut le faire d’avance). -Quoi, Josué, lui répliqua R. Eliézer, tu établis un parallèle entre la consommation volontaire des jours de fête et une cérémonie religieuse (le sacrifice pascal; pour celui-ci, les sages suspendent leurs prescriptions ordinaires). R. aqiba opposa que la question d’aspersion (à l’égard de celui qui achève les jours de purification) doit être invoquée pour prouver le maintien des mesures rabbiniques, même vis-à-vis du sacrifice pascal: quoiqu’elle provoque l’accomplissement d’un acte religieux (en permettant à un tel homme d’accomplir la Pâques) et qu’une simple mesure rabbinique l’interdise, elle ne l’emporte pas sur la solennité du Shabat; il ne faut donc s’étonner si lesdites actions, quoique provoquant un acte religieux et constituant seulement un interdit rabbinique, ne l’emportent pas sur le Shabat. Dans le sens même de l’aspersion, répliqua R. Eliézer, je raisonne à l’opposé et je dis: puisque l’égorgement qui est un travail capital peut pourtant avoir lieu le samedi; il en sera à plus forte raison de même pour l’aspersion qui est un simple interdit rabbinique (et ne l’autorise en ce cas). C’est tout le contraire, dit R. aqiba: étant admis que l’aspersion, bien que ce soit un simple interdit rabbinique, ne l’emporte sur le Shabat, on pourrait en déduire l’interdit d’égorger en ce jour, qui est un travail capital. -Quoi aqiba, s’écria R. Eliézer, prétends-tu annuler les paroles mêmes de la Loi, disant: “vers le soir, en son temps”, aussi bien aux jours de semaine que le samedi? - Montre-moi donc, répondit R. aqiba, l’emploi du mot temps fixe pour lesdites actions (d’interdit rabbinique), comme on le trouve précisé pour l’égorgement (elles doivent donc avoir lieu d’avance). -En général, dit-il, tout travail qui pourra être accompli la veille du Shabat sera interdit en ce jour; l’égorgement, ne pouvant pas avoir lieu d’avance, est permis.",
+            "On offre le sacrifice de fête en même temps que l’agneau pascal (le 14), si c’est en un jour de semaine, à l’état de pureté, et que l’agneau offre peu à manger pour la compagnie. Mais, si c’est un samedi, ou s’il y a assez à manger (vu le petit nombre de compagnons), ou à l’état impur, on ne l’offrira pas.",
+            "Pour ce sacrifice, on pouvait prendre à volonté du menu bétail, ou du gros, moutons ou chèvres, mâles ou femelles, et en manger pendant 2 jours et une nuit.",
+            "Si l’on a égorgé l’agneau pascal le 14 Nissan se trouvant être un samedi, en dehors de sa destination propre, on est passible d’un sacrifice expiatoire (pour avoir enfreint involontairement le repos shabatique par un sacrifice sans valeur). Si l’on a égorgé en vue de la Pâques tout autre animal (du festin de paix), au cas où celui-ci ne peut pas servir au sacrifice pascal (si ce n’est pas un agneau d’un an, ou si c’est une femelle), on sera passible de la même pénalité; au cas contraire, R. Eliézer impose la même pénalité (en raison de l’erreur commise), mais R. Josué en dispense<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. ci-dessus, (5, 2), fin.</i>. R. Eliézer justifie ainsi son opinion: puisque si l’on a changé la destination de l’agneau pascal, qu’il est permis d’égorger en vue de son but propre, on est passible d’une pénalité; à plus forte raison est-on coupable si l’on a modifié la destination des sacrifices ordinaires, qu’il est même interdit d’égorger ce jour là (au 14 Nissan, survenant un samedi), en vue de leur propre destination. R. Josué réplique: il est vrai qu’il y a culpabilité pour l’agneau pascal égorgé en dehors de son but, parce qu’alors on l’a égorgé en vue de sacrifices interdits ce jour là, tandis qu’au cas opposé, il s’agit de sacrifices ordinaires, dont le changement de but a eu en vue un objet permis en ce jour de Shabat (l’égorgement du sacrifice pascal). -J’invoque en faveur de mon avis, dit R. Eliézer, l’exemple des sacrifices publics (quotidiens du samedi, ou suppléments de ce jour); il est permis le samedi de les égorger pour leur destination habituelle, et pourtant l’on serait coupable si l’on égorgeait en ce jour tout autre sacrifice, même dans leur propre but. -Ceci ne prouve rien, répliqua R. Josué; pour les sacrifices publics, il y a une limite précise de temps et de nombre (de sorte que la confusion est presque impossible); tandis que pour l’agneau pascal, où l’on est entouré d’un grand nombre de victimes, une erreur est plutôt possible en vue d’un acte religieux (et l’on ne doit pas être coupable). R. Meir dit: on est même dispensé de la pénalité si, par erreur, on a égorgé (n’importe quel samedi) des sacrifices quelconques, en vue des offrandes obligatoires publiques.",
+            "Si le samedi l’on a égorgé l’agneau pascal pour ceux qui n’en mangent pas (malades ou vieillards), ou pour ceux qui n’ont pas été comptés au nombre des participants, ou pour des incirconcis (néophytes), ou des gens impurs, on sera coupable en raison de l’invalidité du sacrifice (en ce cas il est défendu d’enfreindre le Shabat). Mais s’il a été égorgé tant pour ceux qui en mangent que pour ceux qui n’en mangent pas, ou pour ceux qui sont des participants comme pour ceux qui n’y participent pas, ou à la fois pour les circoncis et les incirconcis, pour les gens purs et les impurs, on est dispensé de toute pénalité, le sacrifice est alors valable. Si après l’avoir égorgé on s’aperçoit que la bête a un défaut (qu’en cherchant bien on eût aperçu d’avance), le sacrifice est invalidé, et l’on est coupable; mais, si après l’égorgement, on lui découvre une lésion interne (impossible à prévoir), on est dispensé de toute pénalité (malgré l’invalidité du sacrifice). Si après l’égorgement l’on apprend que les maître en avaient retiré leurs mains (avaient renoncés à la possession au profit d’autrui), ou s’ils sont morts (un instant avant la cérémonie) ou s’ils sont subitement devenus impurs, on n’est pas coupable; car le sacrifice (quoique non valable) a été accompli avec la pensée qu’il servirait."
+        ],
+        [
+            "Pour rôtir l’agneau pascal, on l’embrochait dans une tige en bois de grenadier<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> On choisissait ce bois, parce qu'il n'émet pas de liquide, dont la présence est sévèrement interdite.</i>, sur laquelle on l’enfonçait depuis la gueule jusqu’à l’anus; au milieu du corps vidé, on remettait les jarrets et les entrailles<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> (Lv 12, 9).</i>, selon l’avis de R. Yossé le galiléen. En agissant ainsi, dit R. aqiba, on semblerait cuire les parties internes (ce qui est absolument interdit), et il faut les suspendre en dehors.",
+            "On ne doit rôtir l’agneau pascal ni sur une broche (en métal), ni sur le gril, escara. R. Cadoq raconte qu’il est arrivé à R. Gamliel de donner l’ordre à son serviteur Tobie de faire rôtir l’agneau pascal sur le gril. Si la chair a touché aux parois du four, il faut peler cette partie (elle n’est pas rôtie “au feu”); si une parcelle du jus est tombée sur les parois du four et qu’elle a rejailli sur la chair (qui se trouve rôtie en un point par la brûlure du jus, non par le feu direct), il faut en enlever le point touché (à l’épaisseur d’un doigt). Si une parcelle de jus est tombée sur de la farine bouillante (n’a pas été rôtie au feu direct), il faut enlever la partie de farine ainsi atteinte (et la rejeter, ou brûler).",
+            "Si l’on a enduit l’agneau pascal avec de l’huile d’oblation, il pourra être consommé par une association de cohanim. Si la compagnie réunie pour manger cet agneau se compose de simples israélites, au cas où l’animal est encore vivant, il suffit de l’essuyer; s’il est rôti (et a absorbé cette huile), il faut enlever la croûte extérieure. S’il a été enduit avec de l’huile de seconde dîme, il ne sera pas permis de conditionner avec les membres de la réunion qu’ils paient le montant de leur part, car on ne vend plus de seconde dîme une fois qu’elle est à Jérusalem (il faut la consommer sur place).",
+            "Cinq objets différents (des sacrifices publics) peuvent être offerts à l’état impur (le devoir de les offrir l’emporte sur l’impureté), sans qu’il soit permis toutefois d’en manger. Ce sont: la première gerbe d’Omer (Lv 23, 15), les deux pains du Temple (à Pentecôte) et le pain de proposition, les sacrifices de paix publics, les boucs offerts le jour de la Néoménie. Si l’agneau pascal a été offert par des gens la plupart impurs, il pourra être consommé, puisque le principe même de cette offre se rapporte à la consommation.",
+            "Si la chair de l’agneau pascal est devenue impure, bien que la graisse (interdite) reste pure, on ne versera plus le sang (ne pouvant pas manger l’agneau); au cas contraire, si la graisse est devenue impure (ne pouvant plus être brûlée sur l’autel), mais la chair reste pure, on versera le sang (en vue de la consommation permise). Il n’en est pas de même des autres consécrations: bien que la chair soit devenue impure, si la graisse est restée pure (et pourra être brûlée sur l’autel), on fera l’aspersion du sang.",
+            "Si l’assemblée est devenue impure, ou la majeure part, ou si les cohanim sont impurs et l’assemblée est pure, on offrira le sacrifice pascal malgré l’état d’impureté de l’assemblée (sans attendre à la seconde Pâques, au 14 Iyar, réservée aux impurs isolés). Si la minorité de l’assemblée est impure, les gens purs offriront le premier sacrifice; les autres attendront à la seconde Pâques (pour l’offrir à part).",
+            "Si après l’aspersion du sang de l’agneau pascal on apprend qu’il est impur, le pardon de cette faute involontaire sera racheté par le grand prêtre muni du frontal (Ex 28, 38). Mais si le sacrificateur était impur, ce pardon ne lui est pas applicable<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Vu l'invalidité, il faudra offrir le sacrifice à la 2e Pâques.</i>, car il a été dit: en cas d’impureté (imprévue) pour le sacrifice de naziréat ou de Pâques, le frontal provoquera le pardon si le sang d’aspersion est devenu impur (et a été répandu en cet état sans le savoir); mais ce même pardon n’est pas applicable à l’impureté inhérente au sacrificateur. S’il survient une impureté du sol (de se trouver au-dessus d’une tombe sans avoir pu le prévoir), le porteur du frontal (le grand prêtre) causera le pardon.",
+            "Si l’agneau pascal est devenu entièrement impur ou en majeure partie, on le brûlera devant le sanctuaire avec le bois de l’autel. Si la moindre part est devenue impure, ainsi que le reliquat (après minuit), on le brûlera dans sa propre cour, ou sur son toit en se servant de son bois. Les avares le brûlent (en ce cas) devant le sanctuaire pour profiter du bois de l’autel (sans user le leur).",
+            "Dès que l’agneau pascal a été emporté hors de Jérusalem, ou s’il est devenu impur, on le brûlera aussitôt (le même jour du 14 Nissan); mais si le maître est devenu impur, ou s’il est mort, il faut attendre pour brûler la victime, qu’elle ait changé d’aspect<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> \"Le texte mischnique du Talmud Babli ajoute: \"\" on le brûlera le 16 \"\".\"</i>. R. Yohanan b. Broqa dit de la brûler aussi de suite, puisque cette chair n’a pas de consommateurs.",
+            "Les os, les nerfs et le reliquat doivent être brûlés le 16 Nissan; et si le 16 se trouve être un samedi, on les brûlera le lendemain 17, car cette combustion n’est pas assez grave pour l’emporter sur les solennités du samedi ou des jours de fête.",
+            "Toutes les parties susceptibles d’être mangées dans le bœuf (déjà durcies) peuvent aussi être consommées dans l’agneau le plus tendre, ainsi que les pointures de l’épaule et les tendons, ou cartilages. Celui qui brise un os d’un agneau pascal pur sera passible de la pénalité des 40 coups de lanière; mais on n’encourra pas cette peine si l’on en laisse, fut-il pur, ou si l’on brise un os de l’agneau devenu impur.",
+            "Si une partie du membre dépasse l’enceinte (qui lui est assignée), l’on coupe cette partie jusqu’au contact de l’os, puis on le pèle jusqu’à ce que l’on atteigne la jointure, d’où l’on coupe ce qui dépasse. Pour les saintetés autres que l’agneau pascal, dont il n’est pas défendu de briser les os, on le rompt par un coup de hache. Ce qui se trouve à partir du battant de la porte, vers l’intérieur, est considéré comme étant au-dessus; si c’est tourné vers l’extérieur, on considère cette partie comme externe. Enfin, ce qui est placé dans les meurtrières de l’enceinte de Jérusalem, ou sur l’épaisseur du mur, est considéré comme à l’intérieur.",
+            "Si deux compagnies mangent du même agneau dans une seule maison, les uns peuvent se tourner d’un côté pour manger, les autres de l’autre côté (n’étant pas tenus de se joindre), et le réchaud d’eau servant à couper le vin sera placé au milieu. Lorsque le servant se lève pour verser, il avalera ce qu’il a dans la bouche avant de se retourner pour servir un membre de l’autre compagnie; puis il pourra manger de celle-ci. De même, une fiancée timide (rougissant de manger dans l’assemblée) peut se tourner pour manger (sans crainte de constituer une série à part)."
+        ],
+        [
+            "Lorsqu’une femme habite la maison de son mari et que, lors de l’égorgement de l’agneau pascal, elle a été comprise dans le groupe de son mari et dans celui de son père, elle mangera de l’agneau égorgé par son mari. Si à la première fête qui a suivi son mariage elle est allée (selon l’usage) prendre part au repas de famille chez son père et que cependant, à Pâques, elle a été à la fois comprise dans le groupe du père et dans celui de son mari, elle mangera où elle voudra. Si un orphelin a été compris dans le groupe de chacun de ses deux tuteurs, il pourra manger où il veut. L’esclave de deux associés ne pourra manger chez aucun d’eux (le soir de Pâques); sans leur consentement mutuel enfin, celui qui est à moitié esclave et à moitié affranchi (n’étant libre qu’à l’égard de l’un des associés) ne pourra pas manger chez le maître dont il dépend (envers lequel il reste soumis).",
+            "Si quelqu’un dit à son esclave d’aller égorger pour lui l’agneau pascal, soit chevreau, soit agneau, il le mangera; si l’esclave a égorgé les deux, le premier seul sera mangé (le second sera brûlé). S’il ne se souvient plus de l’ordre du maître, il devra égorger un chevreau et un agneau, en raisonnant ainsi: si le maître a désiré un chevreau, l’agneau sera pour moi; s’il a désiré un agneau, le chevreau sera pour moi. Si le maître a oublié son dire, il faudra brûler les deux offrandes (en raison du doute), sans être tenu toutefois de recommencer à la seconde Pâques.",
+            "",
+            "Si quelqu’un pour la part qui lui revient s’adjoint d’autres personnes, il pourra prendre sa part et constituer un groupe isolé avec lequel il mangera, pendant que les autres mangeront de leur côté.",
+            "Pour un homme atteint de gonorrhée qui a eu deux écoulements (dont l’impureté dure 7 jours, sans entraîner de sacrifice), on pourra égorger l’agneau pascal avant la fin du 7e jour (au moment où il prendra le bain légal). S’il a eu trois atteintes, on ne pourra égorger la victime pour lui qu’au 8e jour (s’il coïncide avec la veille de Pâques). De même pour la femme dont l’état de pureté est douteux, et qui, un jour sur deux, reste sans tache, on pourra égorger la victime au second jour qu’elle compte comme point de départ de la pureté; si elle a été atteinte pendant deux jours, on peut sacrifier pour elle au 3e jour où elle est intacte; si elle voit des atteintes trois jours consécutifs (ce qui constitue l’état maladif réel), on n’égorgera la victime qu’au 8e jour de purification.",
+            "Pour l’homme en deuil (avant l’enterrement du mot), pour celui qui cherche un homme tombé sous un monceau de pierres (et dont on ne sait s’il est mort, ou vivant), pour celui qui a reçu la promesse d’être tiré de captivité à la fête, pour un malade ou un vieillard capable de manger au moins la valeur d’une olive, on pourra égorger l’agneau pascal. Toutefois, dans aucun de ces cas, on n’égorgera l’agneau pour cet individu seul, dont l’état précaire peut l’empêcher de manger, de crainte que le sacrifice pascal reste sans emploi et devienne impropre au culte. Aussi (en vertu de la validité lors de l’égorgement), s’il est arrivé un motif de défectuosité à l’un de ces hommes, ils sont dispensés de recommencer à la seconde Pâques, sauf celui qui cherchait un homme tombé sous un monceau et qu’il a trouvé mort, dont l’impureté l’avait atteint de suite (avant l’égorgement de la victime).",
+            "On ne devra pas égorger l’agneau pascal pour une personne seule, dit R. Juda; mais R. Yossé le permet, et par contre (dit-il), même pour une compagnie de cent personnes incapables de manger la valeur minimum d’une olive, on ne pourra pas l’égorger. On ne formera pas de groupe (pour cette consommation) composé seulement de femmes, d’esclaves, d’enfants.",
+            "L’homme en deuil (le jour du décès de son parent) pourra prendre le bain légal, de façon à avoir la faculté de manger l’agneau pascal à la nuit; mais cette faculté ne s’étend pas à d’autres saintetés. Le jour où l’on reçoit la nouvelle du décès d’un parent, ou celui de la réunion d’ossements retrouvés d’ancêtres, on pourra prendre le bain l’égal et consommer l’agneau pascal le même soir. Quant au prosélyte converti la veille même de Pâques, d’après l’école de Shammaï, il peut prendre le bain légal en ce jour, puis manger le même soir de l’agneau pascal; d’après l’école de Hillel, la circoncision<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Littéralement: la séparation du prépuce.</i> équivaut à la séparation d’une tombe (comme elle exige des aspersions à intervalles séparés, cette consommation ne lui est pas encore permise)."
+        ],
+        [
+            "Si quelqu’un étant impur, ou à une grande distance de Jérusalem, n’a pas pu offrir le premier sacrifice pascal (au 14 Nissan), il offrira le second (au 14 Iyar). S’il a oublié le premier, ou s’il en a été empêché par violence, il devra aussi offrir la seconde. -S’il en est ainsi (que des cas de force majeure sont une cause d’ajournement), pourquoi le texte biblique parle-t-il seulement de “l’homme impur, ou se trouvant à une grande distance” (Nb 9, 10)? -C’est pour dire qu’à l’égard de ces deux derniers cas, s’il y a omission nouvelle, la pénalité du retranchement ne leur sera pas appliquée; tandis qu’elle le sera à ceux qui, de plein gré, l’auraient omis à la seconde Pâques, après en avoir détournés forcément à la première.",
+            "On appelle distance lointaine ce qui est au-delà de Modéin<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Sépulture de Mathathias Maccabée. Voir Neubauer, Géographie, p. 99.</i>, et à un égal rayon à partir de Jérusalem en tous sens. Tel est l’avis de R. aqiba. Selon R. Eliézer, on comptera depuis cette localité jusqu’au seuil du parvis sacré (non jusqu’à l’enceinte seulement). R. Yossé dit: il y a un point supérieur placé sur le terme biblique “lointain” (pour le souligner), afin d’indiquer qu’il ne s’agit pas en réalité d’une grande distance très éloignée, mais même au-delà du parvis du Temple (si l’on ne peut pas en approcher), c’est considéré comme lointain.",
+            "Quelle différence y a-t-il entre la première Pâques et la seconde? A la première, la présence du levain est interdite par les défenses de “ne pas le laisser voir”, “ni apparaître”, tandis qu’à la seconde on pourra avoir simultanément chez soi du pain et de l’azyme. A la première, il faut réciter le Hallel en mangeant le pain \"ne pas le laisser voir”. Toutefois, pour l’une et l’autre, il faut réciter le Hallel en sacrifiant l’agneau pascal, de même qu’aux deux cas, le rôti sera accompagné d’azyme et d’herbes amères;et, pour chacune, la solennité shabatique cède devant le devoir d’accomplir ce sacrifice.",
+            "L’agneau pascal offert à l’état impur (par une assemblée impure du contact d’un mort) ne pourra pas être consommé par des hommes ou des femmes atteints de gonorrhée, ou des femmes menstruées, ou en couches; si pourtant l’une de ces personnes l’a mangé, elle n’est pas passible de la peine du retranchement pour ce fait; selon R. Eliézer, elles échappent aussi à cette pénalité si elles ont pénétré au Temple, malgré l’interdit formel.",
+            "Voici quelle différence il y a entre la Pâques célébrée en Egypte et celle des autres générations: pour celle de l’Egypte, l’agneau a été acquis dès le 10 Nissan, accompagné forcément de l’aspersion du sang, à l’aide d’un bouquet d’hysope, sur le linteau et les deux poteaux des portes; on le mangerait à la hâte et pendant une seule nuit. Pour la Pâques des autres générations, la loi du levain est applicable pendant sept jours.",
+            "R. Josué dit: j’ai entendu dire par mes maîtres que tantôt l’échange de l’agneau pascal est offert après Pâques comme sacrifice pacifique (rémunératoire), tantôt il ne l’est pas, et je ne sais plus expliquer à quel cas ces règles s’appliquent. Je vais te le dire, répond R. aqiba: si l’agneau pascal, ayant été égaré, a été remplacé par un autre, et qu’avant la cérémonie de l’égorgement on retrouve le premier, celui qui a été écarté devra retourner au pacage et y rester jusqu’à la survenue d’un défaut, puis être vendu, pour qu’avec le montant on achète un autre animal servant de sacrifice pacifique. On agira de même avec l’autre animal, représentant l’équivalent (et avec le montant il sera acquis une victime pacifique). Si l’on retrouve le premier animal après que le second (qui le représente) a été égorgé pour la Pâques, celui-ci pourra être offert directement comme victime pacifique (rien n’en détourne), et il en sera de même pour l’échange qui eût été opéré avec ce premier animal (non écarté).",
+            "Si l’on a destiné à la Pâques une femelle, ou un mâle âgé de deux ans (tous deux impropres à ce sacrifice), cette victime devra retourner au pacage, jusqu’à ce qu’il lui survienne un défaut, puis être vendue, puis le montant doit être versé à la caisse des dons au Temple. Si après avoir déterminé l’agneau pascal le maître meurt, son fils ne pourra pas offrir l’agneau après le père à titre pascal (n’ayant pas été admis à cet effet en principe), mais il pourra l’utiliser comme victime pacifique.",
+            "Lorsque l’agneau pascal se trouve mêlé à des sacrifices obligatoires (dont on ne peut plus le distinguer), toutes ces victimes devront retourner au pacage, jusqu’à ce qu’il leur arrive un défaut qui permet de les rendre; puis, en raison du doute, on devra vendre chacun de ces sacrifices pour le prix du plus beau d’entre eux, en payant de sa propre bourse la différence entre cette vente et le prix supérieur de l'achat. Si l’agneau pascal se trouve mêlé à des premiers-nés (destinés aux cohanim seuls), il pourra être consommé, selon R. Simon, par une compagnie exclusivement composée de cohanim.-<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> La guemara sur ce se retrouve en (Maasser Sheni 3, 2), traduit t. 3, p. 220.</i>",
+            "Lorsqu’une compagnie a perdu son agneau pascal et qu’elle dit à quelqu’un d’aller le lui chercher, puis de l’égorger pour elle, que cet envoyé a suivi cet ordre, l’a trouvé et l’a égorgé, pendant que de son côté la compagnie (ne l’espérant plus retrouver) a acquis un autre agneau qu’elle a égorgé, si l’agneau retrouvé par le messager a été égorgé en premier lieu, celui-ci pourra en manger et réunir autour de lui ladite compagnie<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Le second agneau, étant sans objet, sera brûlé.</i>; si le second agneau acheté a été égorgé avant l’autre, il sera consommé par la compagnie, et le premier (auquel la compagnie a renoncé) ne sera consommé que par le messager. Si l’on ignore lequel des deux a été égorgé le premier, ou s’ils l’ont été au même moment, l’envoyé seul pourra manger du premier qu’il a égorgé; les autres (qui y ont renoncé) ne peuvent pas en consommer, et le second achat (sans objet dans le doute) devra être brûlé, les dispensant toutefois de célébrer la seconde Pâques<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Ils ont, en tous cas, fait partie de l'un des groupes.</i>. Lorsqu’il a été convenu qu’en cas d’absence prolongée du messager, on égorgera un autre agneau pour lequel il sera compté, que cependant il finit par trouver le premier agneau et l’égorge, pendant que de leur côté les gens de la compagnie ont acquis une victime qu’ils ont égorgée, si cette dernière a été égorgée avant l’autre, ces gens la mangeront et pourront admettre le messager auprès d’eux (rejetant le premier agneau); si le sien (le premier agneau) a été égorgé en premier, chacun de son côté mangera celui qu’il a égorgé. En cas d’ignorance sur la priorité, ou de simultanéité, la compagnie peut manger le sien (le nouveau); mais lui (en raison du doute sur sa renonciation) ne peut pas en manger, et celui qu’il a égorgé (le premier) devra être brûlé, sans toutefois obliger cet envoyé à célébrer la seconde Pâques<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Même observation qu'à la note précédente.</i>. Lorsqu’il y a eu double convention, qu’en cas de retard chacun de son côté égorgera la victime en y comprenant l’autre, tous mangeront de celui qui aura été égorgé le premier (en raison de la réciprocité d’adjonction); en cas d’ignorance sur la priorité, les deux victimes devront être brûlées (le doute de l’abandon est reporté sur les deux). Si rien n’a été convenu (ni d’une part, ni de l’autre), nul n’est responsable envers l’autre (et chacun mangera de son côté la victime qu’il a égorgée).",
+            "Si les agneaux de deux compagnies se trouvent mêlés, chacune d’elles attirera une victime de son côté; puis un membre de chaque compagnie quittera les siens, se rendant auprès de l’autre, et les gens, en le recevant, diront: si l’agneau pascal que nous avons retiré est bien le nôtre, renonce à ta part sur l’autre, et sois compté avec nous; si au contraire c’était le vôtre (si notre choix n’a pas réussi), nous déclarons renoncer au nôtre, demandant à être adjoints au tien. On procédera de même s’il y a eu mélange des cinq agneaux appartenant à des groupes composés chacun de dix personnes: chaque compagnie attirera à elle l’un des agneaux au hasard, puis les participants s’échangeront mutuellement entre les groupes, et ils adopteront les conventions réciproques de renonciation et d’adjonction qui viennent d’être énoncées.",
+            "Si les agneaux de deux personnes (A et B) sont mêlés (et il n’est plus possible de les distinguer l’un de l’autre), chacun en attire un de son côté et s’adjoint quelqu’un (C) de la place publique pour cette consommation; puis chacun des deux se rend chez l’autre, et A par exemple dira à C: si le présent agneau est juste le mien, renonce à la part qui te revenait sur l’agneau de B (qui t’avait invité) et sois adjoint à moi; si cet agneau est à toi B, je déclare renoncer au mien et je demande à être adjoint au tien<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cette convention est possible, grâce à la présence d'un tiers, possesseur conditionnel (pour une part) de l'un ou l'autre.</i>."
+        ],
+        [
+            "La veille de Pâques, vers le soir, on ne devra rien manger jusqu’à la nuit. Même les pauvres en Israël devront s’accouder sur le lit pour prendre ce repas, en signe de liberté, et ils ne devront pas boire moins des 4 coupes de vin réglementaires, même ceux qui sont obligés de solliciter leur subsistance à la charité publique.",
+            "Lorsque la première coupe de vin est versée, selon Shammaï, on bénit d’abord la solennité du jour (en prononçant la sanctification de la fête), puis on dit la formule de bénédiction pour le vin; d’après l’école de Hillel, on bénit d’abord Dieu pour le vin, puis pour la fête –.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> La guemara sur ce est reproduite du (Berakhot 8, 1), traduit t. 1, pp. 138-9. Cf. (Yoma 7, 2).</i>",
+            "On apporte ensuite devant l’assistance, des herbes et de la laitue, laissant les herbes tremper au milieu de la laitue, jusqu’à ce que l’on arrive au commencement du repas. Puis l’on apporte ensemble des azymes, de la laitue, de la sauce à tremper, bien que cette dernière sorte ne représente pas un précepte religieux; selon R. Eliézer b. Zadoq, celle-ci aussi représente une observance religieuse. Enfin, au Temple, on y joignait le corps même de l’agneau pascal.",
+            "",
+            "",
+            "Jusqu’à quel passage du Hallel le récitera-t-on? Selon Shammaï, jusqu’à: Il lui donne les joies de la maternité (Ps 113, 8): selon Hillel jusqu’au verset: il change le caillou en source vive (Ps 114, 9). L’on termine par la bénédiction de la délivrance, que R. Tarfon formule ainsi: “qui nous a délivrés de l’Egypte, nous et nos père, qui nous a fait la grâce de nous laisser vivre jusqu’à cette nuit”, sans terminer par une nouvelle forme de bénédiction divine. Selon R. aqiba, on ajoute: “Aussi ô Eternel, notre Dieu et Dieu de nos ancêtres, laisse-nous vivre jusqu’aux fêtes et aux autres solennités prochaines. Accorde-nous la joie de voir relever les murs de ta ville et ton culte rétabli dans ton Temple. Fais que nous y mangions des sacrifices pacifiques et l’agneau pascal, dont le sang aura été répandu sur tes autels pour te plaire. Nous te rendons grâce de notre affranchissement. Sois loué, Eternel, qui as délivré Israël”."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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+    "title": "Mishnah Pesachim",
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+    "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
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+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "On the evening of the fourteenth [of Nissan] they search they house for chametz by the light of a lamp. Every place into which chametz is not brought does not require searching, So why did they rule: two rows of the wine cellar [must be searched]? [This is actually] a place into which chametz might be taken. Bet Shammai say: two rows over the front of the whole cellar; But Bet Hillel say: the two outer rows, which are the uppermost.",
+            "They need not fear that a weasel may have dragged [chametz] from one room to another or from one place to another, for if so, [they must also fear] from courtyard to courtyard and from town to town, and there would be no end to the matter.",
+            "Rabbi Judah says: they search on the evening of the fourteenth and in the morning of the fourteenth, and at the time of destroying. But the sages say: if he did not search in the evening of the fourteenth he must search on the fourteenth; if he did not search in [the morning of] the fourteenth, he must search during the festival; if he did not search during the festival, he must search after the festival. And what he leaves over he must put away in a hidden place, so that he should not need searching after it.",
+            "Rabbi Meir says: one may eat [chametz] the whole of the five [hours] and must burn [it] at the beginning of the sixth. Rabbi Judah says: one may eat the whole of the four [hours], suspend it the whole of the fifth, and must burn it at the beginning of the sixth.",
+            "Rabbi Judah further said: two unfit loaves of thanksgiving used to lie on the roof of the [Temple] portico: as long as they lay [there] all the people would eat [chametz]. When one was removed, they would keep it in suspense, neither eating nor burning [it]. When both were removed, all the people began to burn [their chametz]. Rabban Gamaliel says: non-sacred chametz may be eaten the whole of the four [hours] and terumah the whole of the five [hours] and they burn [them] at the beginning of the sixth [hour].",
+            "Rabbi Hanina the vice-chief of the priests says: during all of the days of the priests they never refrained from burning [sacrificial] meat which had been defiled by an offspring of uncleanness with meat which had been defiled by a father of uncleanness, even though they add uncleanness to its uncleanness. Rabbi Akiva added and said: during [all] the days of the priests they did not refrain from lighting oil which had been rendered unclean by a tevul yom in a lamp which had been made unclean by one who had contracted corpse impurity, even though they add uncleanness to its uncleanness.",
+            "Rabbi Meir said: from their words we learn that we may burn clean terumah together with unclean terumah on Pesah. Rabbi Yose said: that is not a [proper] analogy. And Rabbi Eliezer and Rabbi Joshua agree that each is burnt separately. Concerning what do they disagree? In respect of doubtful [terumah] and unclean [terumah]: Rabbi Eliezer says: each is burnt separately But Rabbi Joshua rules: both together."
+        ],
+        [
+            "Any hour in which one is permitted to eat [chametz], one may feed it to cattle, beasts and birds, and one may sell it to a gentile, and benefit from it is permitted. When its time has passed benefit from it is forbidden, and he may not [even] fire an oven or a stove with it. Rabbi Judah says: there is no removal of chametz except by burning; But the sages say: he may also crumble it and throw it to the wind or cast it into the sea.",
+            "Chametz which belongs to a gentile over which Pesach has passed is permitted for benefit; But that of an Israelite is forbidden for benefit, as it is said, “No leavened bread shall be found with you.”",
+            "If a gentile lent [money] to an Israelite on his chametz, after Pesah it is permitted for use. But if an Israelite lent [money] to a gentile on his chametz, after Pesah it is prohibited for use. If ruins fell on chametz it is as if it is has been removed. Rabban Shimon ben Gamaliel says: provided that a dog cannot search it out.",
+            "One who unwittingly eats terumah chametz on Pesah must repay [to a priest] the principal plus a fifth. Intentionally, he is exempt from payment and from [liability for] its value as fuel.",
+            "These are the things with which they fulfill their obligation on Pesah: with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.",
+            "And these are the herbs with which one discharges his obligation on Pesah: with lettuce [hazaret]; with chicory [olshin]; with wild chicory [tamkah]; with picridium [harhavina], and with sonchus [maror]. They fulfill their obligation whether they are moist or dry, but not preserved [in vinegar], nor stewed nor boiled. And they combine to the size of an olive. And they fulfill their obligation with their stalk[s]. And with demai, and with first tithe from which terumah has been separated, and second tithe and sacred property which have been redeemed.",
+            "One may not soak bran for fowls, but one may scald it. A woman may not soak bran to take with her to the bathhouse, but she may rub dry [bran] on her skin . And a man may not chew wheat and place it on his wound, because it turns into chametz.",
+            "One may not put flour into haroset or into mustard; And if he did put [it], it must be eaten immediately; But Rabbi Meir forbids [it]. One may not boil the Pesah sacrifice, neither in liquids nor in fruit juice but one may baste and dip it in them. The water used by a baker must be poured out, because it causes leavening."
+        ],
+        [
+            "These must be removed on Pesah:Babylonian kutah, Medean beer, Idumean vinegar, Egyptian zitom, The dyer’s pulp, cook’s dough, and the scribes’ paste. Rabbi Eliezer says: women’s ornaments too. This is the general rule: whatever is of a species of grain must be removed on Pesah. These are subject to a warning but they do not involve karet.",
+            "[With regard to] the dough in the cracks of the kneading trough: if there is as much as an olive in one place, he must remove [it]; but if not, it is nullified through the smallness of its quantity. And it is likewise in the matter of uncleanness: if he objects to it, it makes a break; but if he desires its preservation, it is like the kneading-trough. [With regard to] “deaf” dough, if there is [a dough] similar to it which has become chametz, it is forbidden.",
+            "How do they separate hallah on the festival [from dough which is] in [a state of] uncleanness?Rabbi Eliezer says: she should not call it [hallah] until it is baked. Rabbi Judah ben Batera says: she should put [the dough] into cold water. Rabbi Joshua said: this is not the chametz concerning which we are warned with, “It shall not be seen”, and “It shall not be found”. Rather she separates it and leaves it until the evening, and if it ferments it ferments.",
+            "Rabban Gamaliel says: three women may knead at the same time and bake in one oven, one after the other. But the sages say: three women may be engaged with the dough at the same time: one kneads, one shapes and one bakes. Rabbi Akiba says: not all women and not all kinds of wood and not all ovens are alike. This is the general principle: if it [the dough] rises, she should slap it with [hands dipped in] cold water.",
+            "Si’ur must be burnt, while he who eats it is exempt; sidduk must be burnt, while he who eats it is liable to kareth. What is si'ur? [When there are lines on the surface] like locusts’ horns. Sidduk is when the cracks have intermingled with each other, the words of Rabbi Judah. But the sages say: regarding the one and the other, he who eats it is liable for karet. And what is si'ur? When its surface is blanched, like [the face of] a man whose hair is standing [on end].",
+            "If the fourteenth [of Nisan] falls on Shabbat, they remove everything before Shabbat, the words of Rabbi Meir. The sages say: at its [usual] time. Rabbi Eleazar bar Zadok says: terumah before Shabbat, and non-sacred [chametz] at its [usual] time.",
+            "He who is on his way to slaughter his Pesah sacrifice or to circumcise his son or to dine at a betrothal feast at the house of his father-in-law, and remembers that he has chametz at home: if he is able to go back, remove [it], and [then] return to his religious duty, he must go back and remove [it]; but if not, he annuls it in his heart. [If he is on his way] to save from an invasion or from a river or from brigands or from a fire or from a collapse [of a building], he annuls it in his heart. [But if] to rest for pleasure, he must return immediately.",
+            "Similarly, he who went out of Jerusalem and remembered that he had holy meat with him: If he has passed Scopus, he burns it where he is; but if not, he returns and burns it in front of the Temple with the wood of the [altar] pile. And for what [quantity] must they return? Rabbi Meir says: for both when there is as much as an egg; Rabbi Judah says: for both, when there is as much as an olive; But the sages say: holy meat, when there is as much as an olive and chametz, when there is as much as an egg."
+        ],
+        [
+            "In a place where it is the custom to do work on the eve of Pesah until midday one may do work; where it is the custom not to do work, one may not do work. He who goes from a place where they work to a place where they do not work, or from a place where they do not work to a place where they do work, they place upon him the restrictions of the place from where he departed and the restrictions of the place to where he has gone. And a man must not act differently [from local custom] on account of the quarrels [which would ensue].",
+            "Similarly, he who transports sabbatical year produce from a place where it has ceased [to exist in the field] to a place where it has not ceased or from a place where it has not ceased to a place where it has ceased, he is bound to remove it. Rabbi Judah says: he can say to them “You can go out too and bring [produce] for yourself.”",
+            "In a place where it is the custom to sell small domesticated animals to non-Jews, such sale is permitted; but where the custom is not to sell, such sale is not permitted. In no place however is it permitted to sell large animals, calves or foals, whether whole or maimed. Rabbi Judah permits in the case of a maimed one. And Ben Bateira permits in the case of a horse.",
+            "In a place where it is the custom to eat roasted [meat] on the night of Pesah, they may eat [it]; where it is the custom not to eat [it], they may not eat [it]. In a place where it is the practice to light a lamp [at home] on the night of Yom Kippur, they may light; where it is the practice not to light, they may not light. And they light [lamps] in synagogues, study-houses, and dark alleys, and for the sake of invalids.",
+            "In a place where it is the custom to do work on the ninth of Av, one may do it; where it is the custom not to do work, one may not do it. And in all places students of sages desist [from work on that day]. Rabban Shimon ben Gamaliel said: a man should always make himself a student of sages. But the sages say: In Judea they used to do work on the eve of Pesah until midday, while in Galilee they did not work at all. [With regard to] the night: Beth Shammai forbid [work], but Bet Hillel permit it until sunrise.",
+            "Rabbi Meir says: any work which he began before the fourteenth, he may finish it on the fourteenth; but he may not begin [new work] on the fourteenth, even if he can finish it [on the same day]. The sages say: three craftsmen may work on the eve of Pesah until midday, and these are they: tailors, hairdressers, and laundrymen. Rabbi Yose bar Judah says: shoemakers too.",
+            "They may set up chicken-houses for fowls on the fourteenth; and if a fowl ran away, one may return her to her place; and if she died, one may set another in her place. They may sweep away [the manure] from under an animal’s feet on the fourteenth, but on the festival one may only move it to the side. They may take vessels to and bring them back from a craftsman’s house, even if they are not required for the festival.",
+            "Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.",
+            "Six things King Hezekiah did, concerning three they [the sages] agreed with him, and concerning three they did not agree with him: He dragged his father's bones [corpse] on a rope bier, and they agreed with him; He crushed the bronze serpent, and they agreed with him; He hid the book of remedies, and they agreed with him. And concerning three they did not agree with him: He cut down the doors of the Temple and sent them to the king of Assyria, and they did not agree with him; He closed up the waters of the Upper Gihon, and they did not agree with him; He intercalated [the month of] Nisan in Nisan, and they did not agree with him."
+        ],
+        [
+            "The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.",
+            "A pesah sacrifice which a person slaughtered another purpose, or caught [the blood] or brought it or sprinkled its [blood] for another purpose; Or for its own purpose and for another purpose; or for another purpose and for its own purpose, it is disqualified. How is it “for its own purpose” and [then] “for another purpose”? For the purpose of being a pesah sacrifice [first] and [then] for the purpose of being a well-being offering. [How is it] “for another purpose” and [then] “for its own purpose”? For the purpose of being a well-being offering [first] and [then] for the purpose of being a pesah sacrifice.",
+            "If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.",
+            "One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.",
+            "The pesah is slaughtered in three divisions, as it is said, “And the whole assembly of the congregation of Israel shall slaughter it” (Exodus 12:6): “assembly,” “congregation,” and “Israel.” The first division entered, the Temple court was filled, and they closed the doors of the Temple court. They sounded a teki'ah, a teru'ah, and a teki'ah. The priests stood in rows, and in their hands were basins of silver and basins of gold, a row which was entirely of silver was of silver, and a row which was entirely of gold was of gold, they were not mixed. And the basins did not have flat bottoms, lest they put them down and the blood becomes congealed.",
+            "The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague. And he would receive the full [basin] and give back the empty one. The priest nearest the altar would sprinkle it once over against the base [or the altar].",
+            "The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms 116:1), because the people for it were few.",
+            "As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says: he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him.",
+            "How did they hang up [the sacrifices] and flay [them]?There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it].",
+            "Then he tore it and took out its inner fats, placed them in a tray and burnt them on the altar. The first division went out and sat down on the Temple mount, the second [sat] in the hel, while the third remained in its place. When it grew dark they went out and roasted their pesah lambs."
+        ],
+        [
+            "These things in [connection with] the pesah override Shabbat: its slaughtering and the sprinkling of its blood and the cleansing of its innards and the burning of its fat. But its roasting and the washing of its innards do not override Shabbat. Carrying it and bringing it from outside the Shabbat border and cutting off its wart do not override Shabbat. R. Eliezer says they do override [Shabbat].",
+            "Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua? What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him: Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.",
+            "When does he bring a hagigah with it [the pesah sacrifice]? When it comes during the week, in purity, and in small [amounts]. But when it comes on Shabbat, in large [amounts], and in impurity, one does not bring the hagigah with it.",
+            "The hagigah was brought of flocks, herds, lambs or goats, of the males or the females. And it is eaten two days and one night.",
+            "If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.",
+            "If he slaughtered it for those who are not its eaters, or for those who were not registered for it, for uncircumcised or for unclean [persons], he is liable. [If he slaughtered it] for its eaters and for those who are not its eaters, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised, for unclean and for clean [persons], he is exempt. If he slaughtered it, and it was found to possess a blemish, he is liable. If he slaughtered it and it was found to be an internal terefah, he is exempt. If he slaughtered it, and [then] it became known that its owners had withdrawn their hands from it, or that they had died, or that they had become unclean, he is not culpable, because he slaughtered it with permission."
+        ],
+        [
+            "How is the pesah roasted?They bring a spit of pomegranate wood and thrust it into its mouth [right down] as far as its buttocks, and place its legs and its entrails inside it, the words of Rabbi Yose the Galilean. Rabbi Akiva says: this is like boiling, rather they are hung outside it.",
+            "One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.",
+            "If he basted it [the pesah] with oil of terumah: If they who registered for it are a company of priests, they may eat [it]. But if Israelites, if it is [still] raw, they may wash it off; if it is roasted, he must pare the outer part. If he anointed it with oil of second tithe, he must not charge its value for the members of the company, because second tithe must not be redeemed in Jerusalem.",
+            "Five things [sacrifices] may come in uncleanness, but may not be eaten in uncleanness:the omer, the two loaves, the showbread, the sacrifices of the public peace-offerings, and the goats of new months. The pesah which comes in uncleanness is [also] eaten in uncleanness, for from the very beginning it came for no other purpose but to be eaten.",
+            "If the flesh was defiled while the fat remained [clean], he may not sprinkle the blood but if the fat was defiled while the flesh has remained [clean], he must sprinkle the blood. But in the case of [other] dedicated sacrifices it is not so, rather even if the flesh was defiled while the fat has remained clean, he must sprinkle the blood.",
+            "If the community or the majority thereof was unclean, or if the priests were unclean and the community clean, they make [the pesah sacrifice] in uncleanness. If a minority of the community were unclean: those who are clean observe the first [Pesah], while those who are unclean observe the second.",
+            "A pesah whose blood has been sprinkled and then it became known that it was unclean, the frontlet propitiates. If the body of [the owner] became unclean, the frontlet does not propitiate, because they [the sages] said: [in the case of] a nazirite, and he who sacrifices the pesah-offering, the frontlet propitiates for the uncleanness of the blood, but the frontlet does not propitiate for the uncleanness of the body [of the owner]. If he was defiled with the uncleanness of the deep, the frontlet propitiates.",
+            "If all or most of [the pesah] became unclean they burn it in front of the Birah with the wood of the pile. If a lesser part of it became unclean, and also “remainder”, they [the people] burn it in their courtyards or on their roofs with their own wood. Misers burn it in front of the Birah, in order to benefit from the wood of the pile.",
+            "A pesah which went out [beyond the walls of Jerusalem] or was defiled must be burned immediately. If its owners were defiled or they died, its form must change and [then] it is burned on the sixteenth [of Nisan]. Rabbi Yohanan ben Berokah says: this too must be burned immediately, because there are none to eat it.",
+            "The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.",
+            "Everything which can be eaten of a full-grown ox may be eaten of a tender goat, as well as the tops of the forelegs and the cartilages. He who breaks a bone of a clean pesah receives forty [lashes] but he who leaves over [flesh] of a clean [pesah] or breaks [a bone] of an unclean [one] does not receive the forty [lashes.]",
+            "If part of a limb went outside, he cuts [the flesh] as far as the bone and pares it until he reaches the joint and cuts it away. But in the case of [other] sanctified meat he cuts it off with a large knife, because they are not subject to the [prohibition of] breaking a bone. From the door-stop and within it is as the inside; From the door-stop and without is as outside. The windows and the thickness of the wall are as the inside.",
+            "Two companies which are eating in one room, these turn their faces in one direction and eat and they turn their faces in another direction and eat, and the boiler is in the middle. When the servant rises to mix [the wine], he must shut his mouth and turn his face away [from the other company] until he reaches his own company and [there] he eats. But a bride may turn her face away and eat."
+        ],
+        [
+            "A wife, when she is in her husband’s home, and her husband slaughtered on her behalf and her father slaughtered on her behalf, she must eat of her husband's. If she went to spend the first festival in her father's home, and her father slaughtered on her behalf and her husband slaughtered on her behalf, she may eat wherever she pleases. An orphan on whose behalf his guardians slaughtered may eat wherever he pleases. A slave of two partners may not eat of either. He who is half slave and half free may not eat of his master's.",
+            "One who says to his slave, “Go out and slaughter the pesah on my behalf”, if he slaughtered a kid, he may eat it; if he slaughtered a lamb, he may eat it; if he slaughtered a kid and a lamb, he eats the first. If he forgot what his master told him, how should he act? He should slaughter a lamb and a kid and declare, “If my master told me [to slaughter] a kid, the kid is his and the lamb is mine; and if my master told me [to slaughter] a lamb, the lamb is his and the kid is mine.” If his master [also] forgot what he told him, both animals go to the place of burning, but they [the master and the slave] are exempt from sacrificing the second pesah.",
+            "If a man says to his children, “Behold, I am going to slaughter the pesah on behalf of whichever of you goes up first to Jerusalem,” as soon as the first has put his head and the greater part of his body [into Jerusalem] he has acquired his portion, and he acquires it on behalf of his brothers with him. One may always register for it as long as there is as much as an olive’s worth for each one [registered]. They may register and withdraw their hands from it until it has been slaughtered; Rabbi Shimon says: until the blood is sprinkled.",
+            "If one registers others with him [to share] in his portion, the members of the company are permitted to give him his [portion], and he eats his and they eat theirs.",
+            "If a zav saw two instances [of discharge], they slaughter [the pesah] on his behalf on his seventh [day]. If he saw three [instances of discharge], they slaughter on his behalf on his eighth [day]. If a woman observes a “day for a day”, they slaughter on her behalf on her second day. If she saw [a discharge] on two days, they slaughter on her behalf on the third [day]. And as for a zavah, they slaughter on her behalf on the eighth [day].",
+            "[As to] an onen, and one who is removing a heap [of stones], and likewise one whom they promised to take out of prison, and a sick or an old person who can eat as much as an olive, they slaughter on their behalf. [Yet in the case of] all these, they may not slaughter for them alone, lest they bring the pesah to disqualification. Therefore if a disqualification occurs to them, they are exempt from keeping the second pesah, except for one who was removing the heap, because he was unclean from the beginning.",
+            "They may not slaughter the pesah for a single person, the words of Rabbi Judah. But Rabbi Yose permits it. And even a company of a hundred who cannot eat as much as an olive, one may not slaughter [a pesah] for them. And one may not form a company of women and slaves and minors.",
+            "An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave."
+        ],
+        [
+            "He who was unclean or on a far-off journey and did not keep the first [Pesah] must keep the second. If he unwittingly erred or was prevented and did not keep the first, he must keep the second. If so, why does it say “an unclean person” and “one who was one a long journey” specified? That these are not liable to karet, whereas these are liable to karet.",
+            "What is “a far-off journey”?From Modi’im and beyond, and the same distance on all sides [of Jerusalem], the words of Rabbi Akiva. Rabbi Eliezer says: from the threshold of the Temple court and beyond. Rabbi Yose said to him: for that reason the heh has a dot on it in order to say, not because it is really far-off, but [even when one is] from the threshold of the Temple court and beyond.",
+            "What is the difference between the first Pesah and the second?The first is subject to the prohibition of [chametz] shall not be seen and [chametz] shall not be found, while at the second matzah and chametz are in the house with him. The first requires [the reciting of] Hallel when it is eaten, while the second does not require Hallel when it is eaten. But both require [the reciting of] Hallel when they are sacrificed, and they are eaten roasted with matzah and bitter herbs, and they override Shabbat.",
+            "The pesah which comes in impurity: zavin and zavot, menstruant women and women after childbirth do not eat from it, yet if they did eat they are exempt from karet. Rabbi Eliezer exempts [them] even [of the karet normally incurred] for entering the sanctuary.",
+            "What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations?The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].",
+            "Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.",
+            "If a man sets aside a female for his pesah or a two-year old male, it should be left to graze until it becomes unfit, then it should be sold, and its money is spent on a voluntary sacrifice. If a man separates his pesah and dies, his son after him should not bring it as a pesah but rather as a wellbeing offering.",
+            "If a pesah became mixed up with other sacrifices, they all graze until they become unfit [through a blemish], then they are sold, and then he must bring [a replacement] for the price of the best of this type, and bring for the price of the best of this type and he loses the remainder from his own pocket. If it became mixed up with first-borns: Rabbi Shimon says: if [the pesah belonged to] a company of priests, they eat [all of the animals that night].",
+            "A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him: they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.",
+            "Two companies whose pesah sacrifices became mixed up: these take possession of one [animal] and these take possession of one. One member of these joins those, and one member of those joins these, and thus they declare: if this pesah is ours, your hands are withdrawn from your own and you are registered for ours; while if this pesah is yours, our hands are withdrawn from ours and we are registered for yours. Similarly, if there are five companies consisting of five members each or of ten each, they draw one from each company and say thusly.",
+            "If the pesah sacrifices belonging to two [individuals] became mixed up, each takes possession of one [animal]; This one registers someone from the marketplace with him and that one registers someone from the marketplace with him. This one goes over to that one and that one goes over to this one, and thus they declare: “If this pesah is mine, your hands are withdrawn from yours and you are registered for mine; while if this pesah is yours, my hands are withdrawn from mine and I am registered for yours.”"
+        ],
+        [
+            "On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.",
+            "They mixed him the first cup: Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day.",
+            "They bring [it] in front of him. He dips lettuce before until he reaches the appetizer that precedes the bread. They bring before him matzah, lettuce, and haroset (and two dishes) though the haroset is not mandatory. Rabbi Elazar son of Rabbi Zadok says: it is mandatory. And in the Temple they bring the body of the pesah before him.",
+            "They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him: How different this night is from all other nights! On all other nights we eat hametz and matzah, tonight only matzah. On all other nights we eat other vegetables, tonight only bitter herbs. On all other nights, we eat meat roasted, boiled or cooked, tonight only roasted. On all other nights we dip once, tonight twice. And according to the intellect of the son, the father instructs him. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 6:20-25) until he completes the whole section.",
+            "Rabban Gamaliel used to say: whoever does not make mention of these three things on Pesah does not fulfill his duty. And these are they: the pesah, matzah, and bitter herbs. The pesah because the Omnipresent passed over the houses of our fathers in Egypt. The matzah because our fathers were redeemed from Egypt. The bitter herb because the Egyptians embittered the lives of our fathers in Egypt. In every generation a man is obligated to regard himself as though he personally had gone forth from Egypt, because it is said, “And you shall tell your son on that day, saying: ‘It is because of that which the Lord did for me when I came forth out of Egypt” (Exodus 13:8). Therefore it is our duty to thank, praise, laud, glorify, raise up, beautify, bless, extol, and adore Him who made all these miracles for our fathers and ourselves; He brought us forth from slavery into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Let us say before him, Hallelujah!",
+            "How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalms 113:9). But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalms 114:8). And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”",
+            "They poured him a third cup, blesses over his meal. A fourth [cup], he concludes the Hallel, and recites over it the blessing of song. Between these cups if he wants he may drink; between the third and the fourth he may not drink.",
+            "One may not conclude the pesah meal with an afikoman. If some of them fell asleep, they may eat [the pesah when they wake up]. If all of them fell asleep they may not eat. Rabbi Jose says: if they napped, they may eat, but if they fell asleep, they may not eat.",
+            "The pesah defiles one’s hands after midnight. Piggul and remnant defile one’s hands. If he recited the blessing for the pesah, he thereby exempts the sacrifice [the hagigah]; [but] if he recited the blessing for the sacrifice [the hagigah], he does not exempt the pesah, the words of Rabbi Ishmael. Rabbi Akiva says: this does not exempt that nor does that exempt this."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/English/Open Mishnah.json

@@ -0,0 +1,56 @@
+{
+    "language": "en",
+    "title": "Mishnah Pesachim",
+    "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 פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "On the evening of the fourteenth [of Nissan] we check for <i>chamets</i> [leavened grain products] by candlelight. Any place into which we do not bring <i>chamets</i> does not require checking. And why did [the Sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. Beit Shammai says, \"Two rows upon the entire wine-cellar.\" But Beit Hillel says, \"The two outer rows, which are the uppermost.\"",
+            "We do not need to be concerned [that] perhaps a weasel dragged [<i>chamets</i>] from [one] house to [another] house, or from [one] place to [another] place. Since if [we were to be concerned, we would also need to be concerned that <i>chamets</i> was dragged] from [one] courtyard to [another] courtyard, and from [one] city to [another] city — there [would be] no end to the matter.",
+            "Rabbi Yehuda says, \"We check on the evening of the fourteenth, and on the fourteenth in the morning, and at the time of the destruction [of <i>chamets</i>].\" And the Sages say, \"If he did not check on the evening of the fourteenth, he must check on the [day of the] fourteenth. If he did not check on the fourteenth, he must check on [the intermediate days of] the festival. If he did not check on the festival, he must check after the festival.\" And what he leaves over [on the night of the fourteenth in order to eat on the morrow], he must put in a concealed place, in order that checking after it shall not be necessary.",
+            "Rabbi Meir says, \"We may eat [<i>chamets</i>] through all [the first] five [hours of the day], and we must burn [it] at the beginning of the sixth [hour].\" Rabbi Yehuda says, \"We may eat [it] through all [the first] four [hours of the day], we hold [it] in suspense through the fifth [hour], and we must burn it at the beginning of the sixth [hour].\"",
+            "Rabbi Yehudah also said, \"Two loaves of bread of a thank-offering [that had become] unfit were placed on the roof of the [Temple] portico. As long as they [both] lay [there], all the people would eat [<i>chamets</i>]. [When] one of them was removed, they would suspend and neither eat nor burn [their <i>chamets</i>]. [When] the second one of them was removed, all the people would begin burning [their <i>chamets</i>].\" Rabban Gamliel says, \"[<i>Chamets</i> that is] <i>chulin</i> [ food permitted for general consumption] may be eaten through all [the first] four [hours of the day]; but [<i>chamets</i> that is]  <i>terumah</i> [may be eaten even] through all [the first] five [hours of the day]; and we must burn [all <i>chamets</i>] at the beginning of the sixth [hour].\"",
+            "Rabbi Chanina, the adjunct head of the <i>Kohanim</i> [the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], said, \"During [all] the days of the <i>Kohanim</i>, they never refrained from burning [sacrificial] meat that had become impure by a secondary source of impurity [along] with [sacrificial] meat that had become impure by a primary source of impurity, even though it added impurity to impurity.\"  Rabbi Akiva added and said, \"During [all] the days of the <i>Kohanim</i>, they never refrained from lighting oil that had become unfit by [contact with] a <i>tevul yom</i> [a person who has immersed that day for purification but who must wait for night-fall to be fully pure] in a lamp that had become impure by one who had become impure by a corpse, even though they would [by so doing] add impurity to impurity.\"",
+            "Said Rabbi Meir, \"From their words we learn that we may burn <i> terumah</i> that is pure [but is <i>chamets</i>, together] with [<i> terumah</i>] that is impure on Pesach.\"  Rabbi Yose said to him, \"This is not analogous.  [Even] Rabbi Eliezer and Rabbi Yehoshua concede that each is burned separately.  About what do they disagree?  About [<i>terumah</i> whose status of purity was] in question and impure [<i>terumah</i>], where Rabbi Eliezer says, 'Each must be burned separately;' and Rabbi Yehoshua says, 'Both [of them may be burned] together.'\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "“[The Lord spoke to Moses, saying: Speak to the children of Israel, saying: If anyone of you or of your generations] Was unclean [by reason of contact with a dead body] or on a distant journey” (Numbers 9:9-10) And did not observe the first [Passover], [Then] he must observe the second [Passover].  [If] he [unintentionally] erred Or was prevented And did not observe the first [Passover], [Then] he must observe the second [Passover].  If so [asked the Mishnah], Why is it said (in Numbers 9:10): [That those] “unclean [by reason of contact with a dead body] or on a distant journey” [observe the second Passover]?  [The Mishnah answers: It is to teach] that these [“unclean by reason of contact with a dead body or on a distant journey”] are exempt from being cut off from their kin, But those [who deliberately fail to observe the Passover] are liable to being cut off from their kin.",
+            "What is “a distant journey” (within the meaning of Numbers 9:10)?  From Modi’in and beyond, And the same distance in any direction [from Jerusalem is a distant journey] — [These are] the words of Rabbi Akiva.  Rabbi Eliezer says: [A journey is distant anytime one leaves] from the threshold of the Temple Court and beyond.  Said Rabbi Yose [to Rabbi Eliezer]: For that reason there is a dot over the letter <i>hei</i> [ in the word <i>rechokah</i> - “distant” - in Numbers 9:10], [In order] to teach: Not because it is really distant, But [when one has departed] from the threshold of the Temple Court and beyond [One is regarded as being on “a distant journey”].",
+            "What is the difference between the first Passover and the second [Passover]?   The first [Passover] is subject to the prohibition that “[Leaven] shall not be seen [with you]” (Exodus 13:7) And “[leaven] shall not be found [in your houses]” (Exodus 12:19);  While at the second [Passover, One may have both] leavened and unleavened bread in the house.   The first [Passover] requires [the reciting of] Hallel (Psalms 113–118) when [the Passover lamb] is eaten, While the second [Passover] does not require [the reciting of] Hallel when it is eaten.   But both [first and second Passover] require [the reciting of] Hallel when they are offered, And they [both] are eaten roasted with unleavened bread and bitter herbs, And they [both] override the Sabbath."
+        ],
+        [
+            "On the eve of Passover [from] close to [the time of] the afternoon offering, no one must eat until nightfall.  Even the poorest person in Israel must not eat [on the night of Passover] unless he reclines.  And they must give him no fewer than four cups of wine, even [if he receives relief] from the charity plate.",
+            "They pour the first cup [of wine] for [the leader of the seder].  The House of Shammai say: He recites a blessing for the day [first], and then recites a blessing over the wine  But the House of Hillel say: He recites a blessing over the wine [first], and then recites a blessing for the day.",
+            "[Then] they set [food] before him.  He dips the lettuce before he reaches the course following the [unleavened] bread.  [Then] they set before him unleavened bread, lettuce, and a mixture of apples, nuts, and wine, and two dishes, although the mixture of apples, nuts, and wine is not compulsory.  Rabbi Eliezer bar Tzadok says: It is compulsory.  And in the Temple they used to bring before him the body of the Passover-offering.",
+            "They pour a second cup [of wine] for him.  And here the son questions his father.  And if the son has insufficient understanding [to question], his father teaches him [to ask]:  Why is this night different from all [other] nights?  On all [other] nights, we eat leavened and unleavened bread, [but] on this night, [we eat] only unleavened bread.  On all [other] nights, we eat all kinds of vegetables, [but] on this night, [we eat only] bitter herbs.  On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, [we eat] only roasted [meat].  On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice.  And according to the son's intelligence, his father instructs him.  He begins [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory, and expounds from “My father was a wandering Aramean” until he completes the whole passage.",
+            "Rabban Gamliel used to say: Whoever does not mention these three things on Passover does not discharge his duty, and these are they: the Passover-offering, unleavened bread, and bitter herbs. [The] Passover-offering [is offered] because the Omnipresent One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our ancestors were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt.  In every generation a person must regard himself as though he personally had gone out of Egypt, as it is said: “And you shall tell your son in that day, saying: ‘It is because of what the Lord did for me when I came forth out of Egypt.’” Therefore it is our duty to thank, praise, laud, glorify, exalt, honor, bless, extol, and adore Him Who performed all these miracles for our ancestors and us; He brought us forth from bondage into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Therefore let us say before Him, Hallelujah!",
+            "Up until which point should he recite?  The House of Shammai says: Up to 'as a happy mother of children'.  The House of Hillel says: Up to 'flint stone into a water-spring', and conclude with the blessing of redemption.  Rabbi Tarfon says: 'who redeemed us and our ancestors from Egypt', but without a concluding blessing.  Rabbi Akiva says: 'O YHVH our God and God of our ancestors--may we come to reach other seasons and festivals in peace, joyful in the rebuilding of your city, and jubilant in your Temple service, where we will eat from the offerings and Passover sacrifices etc.' until 'Bless you YHVH, Redeemer of Israel.",
+            "They mix a third cup; he blesses his meal. [The] fourth [cup] is concluded with Hallel, which he says with the [concluding] blessing.  Between these cups, if he wishes to drink, he may drink.  Between the third and the fourth [cups], he may not drink.",
+            "They may not add an afikoman after the Pesach offering.  If a few of them fell asleep, they may eat.  If all of them [changed locations], they may not eat.  Rabbi Yossi says:  if they nod off, they may eat. If they fall asleep, they may not eat."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/English/Sefaria Community Translation.json

@@ -0,0 +1,56 @@
+{
+    "language": "en",
+    "title": "Mishnah Pesachim",
+    "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 פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\nOn the evening of the fourteenth [of Nissan] we check for leavened bread by candlelight. Any place which we do not bring leavened bread into does not require checking. And why did [the sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. The House of Shammai say: Two rows upon the entire wine-cellar. The House of Hillel say: The two outer rows, which are the uppermost."
+        ],
+        [
+            "The entire time that one is allowed to eat [<i>chamets</i> - leavened grain products], one may feed it to a domesticated animal, to a wild animal and to birds; or sell it to a gentile; and it is permitted to benefit from it.  [After the] time [that it may still be eaten] has passed, it is prohibited to benefit from it, and one may not feed the fire of an oven or a pot range with it.  Rabbi Yehuda says, \"The destruction of <i>chamets</i> may not be done except by burning.  But the Sages say, \"One may also crumble [it] and throw [it] into the wind or put [it] in the sea.\"",
+            "If there exists <i>chamets</i> of a gentile, which [was in existence] during Pesach, it is permitted to benefit from it  [after Pesach]; but [if it were] of an Israelite, it is forbidden to benefit from it  [after Pesach], as it is stated (Exodus 13:7), \"And there shall not be seen any leaven to you.\"",
+            "If a gentile lent money to an Israelite upon [the security] of [the latter's] <i>chamets</i> [and he defaults on the loan], it is permitted to benefit from it after Pesach; but when an Israelite has lent money to a gentile upon [the security] of [the latter's] <i>chamets</i> [and he defaults on the loan], it is forbidden to benefit from it after Pesach; If <i>chamets</i> has been covered by fallen ruins, behold it is as if it is destroyed; Rabban Shimon ben Gamliel says, \"Only when [it is so covered that] a dog cannot search for it.\"",
+            "[A common Israelite] who eats <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] that is <i>chamets</i> on Pesach, [if it be] through error, he must pay the principal, and the fifth part [in addition]; but if [he did it] willfully, he is exempt from  payments, and [even of paying] for the value of the wood [if the <i> chamets</i> were to have been used for fuel in the place of wood].",
+            "These are the [grains] with which a person may discharge his [obligation to eat matsa] on Pesach:  with wheat, with barley, with spelt, and with rye, and with oats. We may discharge [our obligation] with <i>demai</i>‎ [produce from which it is uncertain whether tithes were already taken], and with <i>ma'aser rishon</i> [the first tithe of produce, which must be given to the Levi] from which <i>terumah</i> has been taken; and with <i>ma'aser sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there] and <i>hekdesh</i> [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] which have been redeemed; and for <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] with <i>challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household], and with <i>terumah</i>. But [we may] not [discharge our obligation] with <i>tevel</i> [produce from which the various tithes have not yet been separated]; and not with <i>ma'aser rishon</i>, from which <i>terumah</i> has not been taken; or with <i>ma'aser sheni</i> and <i>hekdesh</i> which have not been redeemed; and not with the loaves of a thank-offering, and the thin cakes of the offering of a <i>nazir</i> [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products], if one had made them for his own use; if [however] he had made them to sell in the market, we may discharge [our obligation] with them.",
+            "These are the vegetables with which a person discharges his [obligation to eat bitter herbs] on Pesach: with lettuce, and with wild endive, and with garden endive, and with ‏field eryngo, and with bitter coriander; we may discharge [our obligation] with them whether they are fresh or dried, but not [if they are] pickled, boiled, or cooked. [These different vegetables] may combine [together] to [make up the required size of] a <i>kazayit</i> [a specific measure of volume]; and we may discharge [our obligation] with their stalks; and with <i>demai</i>‎, and with <i>ma'aser rishon</i> from which <i>terumah</i>  has been taken; and with <i>ma'aser sheni</i> and <i>hekdesh</i> which have been redeemed.",
+            "We may not soak bran for chickens [on Pesach]; but we may scald it. A woman may not soak the bran which she takes with her to the bathhouse, but may rub it on her body [when it is] dry. One may not chew [grains of] wheat and place them [as a salve] on his wound, because they will become leavened.",
+            "We may not put flour into <i>charoset</i> [a sweet mixture of fruits and spices eaten with the bitter herbs] or into mustard; if one did [so], he should eat [it] immediately. But Rabbi Meir forbids [it]. We may not boil the Pesach sacrifice, not with drinks and not with fruit juices; but [after it has been roasted] we may dab it or dip it in them. Water which a baker uses [in making the dough] must be thrown away [immediately], because it becomes leavened."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "A man may not eat until it gets dark on the eve of Pesach [from] close to [the time of] the afternoon offering.  Even the poorest person in Israel may not eat [on the eve of Pesach] until he reclines [at the night's Seder].  And [the communal officers] must give him no fewer than four cups of wine, and [they must do so] even [if he receives relief] from the charity plate.",
+            "The first cup [of wine] would be mixed for [the leader of the Seder];  Beit Shammai says, \"He recites a blessing for the day [first], and afterwards recites a blessing over the wine.\"  But Beit Hillel says, \"He recites a blessing over the wine [first], and afterwards recites a blessing for the day.\"",
+            "[Then vegetables] would be set before him.  He dips the lettuce until he reaches that which accompanies the [matsa. Then]  matsa, lettuce, <i>charoset</i> [a sweet mixture of fruits and spices eaten with the bitter herbs], and two cooked foods would be set before him, even though [eating] <i>charoset</i> is not a commandment.  Rabbi Eliezer beRabbi Tsadok says, \"It is a commandment.\"  And in the [time of the] Temple, the body of the Pesach sacrifice would be set before [the Seder leader].",
+            "A second cup [of wine] would be mixed for him.  And here the son asks [questions to] his father.  And if the son has no understanding [in order to ask questions], his father teaches him [to ask]:  \"Why is this night different from all [other] nights?  On all [other] nights, we eat <i>chamets</i> (leavened grain products) and matsa, [but] on this night, it is all matsa.  On all [other] nights, we eat other vegetables, [but] on this night, it is all bitter herbs.  On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, it is all roasted.  On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice.\"  And according to the son's understanding, his father instructs him.  He begins [instructing him about the Exodus story] with [the account of Israel’s] shame and concludes with [Israel’s] praise (glory); and expounds from “My father was a wandering Aramean” (Deuteronomy 26:5) until he completes the whole entire passage.",
+            "Rabban Gamliel used to say, \"Anyone who has not mentioned these three things on Pesach has not discharged his obligation, and these are [the items that he must mention]: the Pesach sacrifice, matsa and bitter herbs. [The] Pesach [Passover] sacrifice [is offered] - because the Omnipresent passed over the homes of our ancestors in Egypt. Matsa [is eaten] - because our ancestors were redeemed in Egypt. Bitter herbs [are eaten] - because the Egyptians embittered the lives of our ancestors in Egypt.\"  In every generation a person must see himself as though he [personally] had gone out of Egypt, as it is stated, “And you shall tell your son on that day, saying, ‘It is because of what the Lord did for me when I came forth out of Egypt’” (Exodus 13:8). Therefore we are obligated to thank, praise, laud, glorify, exalt, lavish, bless, extol, and adore He Who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from sorrow to joy, from mourning to [celebration of] a festival, from darkness to great light, and from servitude to redemption. [Therefore,] let us say before Him, Halleluyah!",
+            "Up until [which point in <i>Hallel</i> - Psalms of thanksgiving recited joyously and communally on many festivals] should one recite [before the meal]?  Beit Shammai says, \"Up to [the verse that ends with the phrase] 'A happy mother of children'\" (Psalms 113:9).  Beit Hillel says, \"Up to [the verse that ends with the phrase] 'flint stone into a water-spring'\" (Psalms 114:8). And one should conclude [this section of <i>Hallel</i> with [the blessing of] redemption.  Rabbi Tarfon says, \"[This blessing concludes with the words] 'who redeemed us and our ancestors from Egypt,'\" but [Rabbi Tarfon] would not conclude [this section with a concluding blessing].  Rabbi Akiva says, \"[This blessing concludes with the words]: 'So Lord our God and God of our ancestors, let us come to reach other seasons and festivals in peace, joyful in the rebuilding of your city, and jubilant in your Temple service, where we will eat from the offerings and Pesach sacrifices etc.' until 'Blessed are you Lord, Redeemer of Israel.'\"",
+            "A third cup would be mixed for [the Seder leader]. He [then] blesses [God] for his meal. [The] fourth [cup is mixed] and he finishes <i>Hallel</i> over it [while it is in front of him] and [then] recites the blessing over the song [of praise, i.e., <i>Hallel</i>].  Between these [first three] cups, if he wants to drink, he may drink.  Between the third and the fourth [cups], he may not drink.",
+            "We may not eat an <i>afikoman</i> [a dessert or other foods eaten after the meal] after [we are finished eating] the Pesach sacrifice.  If some of the company fell asleep, they may [continue to] eat [of the Pesach sacrifice].  If all of them [fell asleep], they may not [continue to] eat [it].  Rabbi Yose says,  \"If they [only] nod off, they may [continue to] eat [it]. If they fall asleep [completely], they may not [continue to] eat [it].\"",
+            "[Contact with] the Pesach sacrifice after midnight renders one's hands impure.  [Contact with] <i>piggul</i> [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time] or <i>notar</i> [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption] renders one's hands impure.  [If] one recited a blessing over the Pesach sacrifice, he exempts [himself from the obligation to make a blessing] on [another] sacrifice [that he eats].  If he recited a blessing over [the eating of another] sacrifice, he has not exempted [himself from the obligation to make a blessing] on the Pesach sacrifice - so says Rabbi Yishmael.  Rabbi Akiva says, \"Neither this nor that [blessing] exempts the other.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,135 @@
+{
+    "language": "en",
+    "title": "Mishnah Pesachim",
+    "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 פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>B</b>EIM L<small>ICHTE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Sprachgebräuchliche Benennung des vorangehenden Abends.</i> <small>ZUM VIERZEHNTEN</small> N<small>ISAN</small> <small>SUCHE MAN BEIM</small> S<small>CHEINE EINER</small> L<small>EUCHTE DAS</small> G<small>ESÄUERTE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Um es fortzuschaffen, da man während des Pesaḥfestes (vulgo Osterfest) nichts Gesäuertes in seiner Behausung haben darf; cf. Ex. 13,7.</i> <small>ZUSAMMEN</small>. J<small>EDER</small> R<small>AUM, IN DEN MAN KEIN</small> G<small>ESÄUERTES BRINGT, BENÖTIGT NICHT DER</small> D<small>URCHSUCHUNG</small>. D<small>AS, WAS SIE GESAGT HABEN, ZWEI</small> R<small>EIHEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Der aufgestapelten Wein- u. Ölfässer.</i> <small>IM</small> K<small>ELLER</small> <small>BENÖTIGEN DER</small> D<small>URCHSUCHUNG</small>, <small>BEZIEHT SICH AUF EINEN</small> R<small>AUM, IN DEN MAN</small> G<small>ESÄUERTES ZU BRINGEN PFLEGT</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, ZWEI</small> R<small>EIHEN ÜBER DEN GANZEN</small> K<small>ELLER, UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, DIE ZWEI ÄUSSEREN</small> R<small>EIHEN, DAS SIND DIE OBEREN</small>.",
+            "<b>M</b><small>AN BEFÜRCHTE NICHT, EIN</small> W<small>IESEL KÖNNTE</small> G<small>ESÄUERTES</small> <small>AUS EINEM</small> H<small>AUSE NACH EINEM ANDEREN ODER VON EINEM</small> O<small>RTE NACH EINEM ANDEREN VERSCHLEPPT HABEN; DEMNACH KÖNNTE ES JA AUCH AUS EINEM</small> H<small>OFE NACH EINEM ANDEREN UND AUS EINER</small> S<small>TADT NACH EINER ANDEREN</small> <small>VERSCHLEPPT HABEN</small>, <small>SODASS DUE</small> S<small>ACHE GAR KEIN</small> E<small>NDE HÄTTE</small>.",
+            "<b>R. </b>J<small>EHUDA SAGT, MAN DURCHSUCHE</small> <small>NACH</small> G<small>ESÄUERTEM</small> <small>IN DER</small> N<small>ACHT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wörtl. beim Lichte; cf. supra Fol. 2a.</i> <small>ZUM VIERZEHNTEN, AM</small> M<small>ORGEN DES VIERZEHNTEN UND BEI DER</small> F<small>ORTSCHAFFUNG</small>. D<small>IE</small> W<small>EISEN SAGEN, HAT MAN NICHT IN DER</small> N<small>ACHT ZUM VIERZEHNTEN DURCHSUCHT, SO DURCHSUCHE MAN AM VIERZEHNTEN,</small> HAT MAN NICHT AM VIERZEHNTEN DURCHSUCHT, SO DURCHSUCHE MAN AM F<small>ESTE, UND HAT MAN NIGHT AM</small> F<small>ESTE DURCHSUCHT, SO DURCHSUCHE MAN NACH</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Weil das Gesäuerte auch nach dem Feste verboten ist, so nach Maimonides; nach Raschi ist unter <span dir=\"rtl\">מועד</span> die Zeit der Verbrennung (mit <span dir=\"rtl\">ביעור</span> ident.) zu verstehen.</i><small>DEM</small> F<small>ESTE</small>. W<small>AS MAN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Von der Mahlzeit nach der Durchsuchung.</i><small>ZURÜCKLÄSST, VERSTECKE MAN, DAMIT NICHT HINTERHER EINE</small> D<small>URCHSUCHUNG NÖTIG SEI</small>.",
+            "<b>R. </b> M<small>EÍR SAGT, MAN ESSE</small> G<small>ESÄUERTES</small> <small><small>DIE GANZE FÜNFTE</small> S<small>TÜNDE</small> <small>UND VERBRENNE ES BEI</small> B<small>EGINN DER SECHSTEN</small>; R. J<small>EHUDA SAGT, MAN ESSE ES DIE GANZE VIERTE, DIE FÜNFTE BEFINDE SICH IN DER</small> S<small>CHWEBE, UND MAN VERBRENNE ES BEI</small> B<small>EGINN DER SECHSTEN</small>.</small>",
+            "F<small>ERNER SAGTE</small> R. J<small>EHUDA</small>: Z<small>WEI UNTAUGLICHE</small> D<small>ANKOPFERBROTE LAGEN</small> <small>AM</small> V<small>ORABEND</small> <small>AUF DEM</small> Säulengang; solange sie da lagen, ass das V<small>OLK</small> G<small>ESÄUERTES</small>, <small>WURDE EINES FORTGENOMMEN, SO BEFAND ES SICH IN DER</small> S<small>CHWEBE: MAN ASS ES NICHT UND VERBRANNTE ES AUCH NICHT, WURDEN BEIDE FORTGENOMMEN, SO BEGANN DAS GANZE</small> V<small>OLK ES ZU VERBRENNEN</small>. R. G<small>AMLIÉL SAGT</small>, P<small>ROFANES WERDE DIE GANZE VIERTE</small> S<small>TUNDE</small> <small>GEGESSEN</small>, H<small>EBE DIE GANZE FÜNFTE, BEI</small> B<small>EGINN DER SECHSTEN VERBRENNE MAN ES</small>.",
+            "<b>R. </b>Ḥ<small>ANINA DER</small> P<small>RIESTERPRÄSES SAGTE</small>: N<small>IE IN IHREM</small> L<small>EBEN HABEN ES DIE</small> P<small>RIESTER VERMIEDEN</small>, F<small>LEISCH, DAS AN EINER ERSTGRADIGEN</small> U<small>NREINHEIT UNREIN WURDE, ZUSAMMEN MIT</small> F<small>LEISCH, DAS AN EINER</small> U<small>RUNREINHEIT UNREIN WURDE, ZU VERBRENNEN, OBGLEICH DADURCH DIE</small> U<small>NREINHEIT</small> <small>DES ERSTEN</small> <small>ERHÖHT WIRD</small>. R. Á<small>QIBA FÜGTE HINZU UND SAGTE</small>: N<small>IE IN IHREM</small> L<small>EBEN HABEN ES DIE</small> P<small>RIESTER VERMIEDEN</small>, Ö<small>L, DAS</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM, DER AM SELBEN</small> T<small>AGE UNTERGETAUCHT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Der Unreine, der untergetaucht ist, erlangt erst mit Sonnenuntergang völlige Reinheit.</i><small>IST, UNTAUGLICHT WURDE, IN EINER</small> L<small>EUCHTE ZU BRENNEN, DIE</small> <small>DURCH</small> B<small>ERÜHRUNG</small> <small>MIT EINEM</small> L<small>EICHENUNREINEN UNREIN WURDE, OBGLEICH DADURCH DIE</small> U<small>NREINHEIT</small> <small>DES ERSTEN</small> <small>ERHÖHT WIRD</small>.",
+            "R. M<small>EÍR SAGTE</small>: A<small>US IHREN</small> W<small>ORTEN LERNEN WIR, DASS MAN AM</small> P<small>ESAḤFESTE REINE</small> H<small>EBE ZUSAMMEN MIT UNREINER VERBRENNEN DÜRFE</small>. R. J<small>OSE ENTGEGNETE</small>: D<small>IES IST KEINE RICHTIGE</small> S<small>CHLUSSFOLGERUNG</small>; R. E<small>LIE͑ZER UND</small> R. J<small>EHOŠUA͑ STIMMEN ÜBEREIN, DASS MAN DIESE BESONDERS UND JENE BESONDERS VERBRENNE, UND SIE STREITEN NUR ÜBER DIE ZWEIFELHAFTE MIT DER UNREINEN</small>: R. E<small>LIE͑ZER SAGT, MAN VERBRENNE DIESE BESONDERS UND JENE BESONDERS, UND</small> R. J<small>EHOŠUA͑ SAGT, BEIDE ZUSAMMEN</small>."
+        ],
+        [
+            "<b>S</b>OLANGE <small>ES ERLAUBT IST</small> G<small>ESÄUERTES</small> <small>ZU ESSEN, IST ES ERLAUBT, DAMIT</small> V<small>IEH</small>, W<small>ILD UND</small> G<small>EFLÜGEL ZU FÜTTERN, ES EINEM</small> N<small>ICHTJUDEN ZU VERKAUFEN UND DAVON EINE</small> N<small>UTZNIESSUNG ZU HABEN; IST DIESE</small> F<small>RIST VORÜBER, SO IST DIE</small> N<small>UTZNIESSUNG VERBOTEN, UND MAN DARF DAMIT NICHT</small> O<small>FEN UND</small> H<small>ERD HEIZEN</small>. R. J<small>EHUDA SAGT, DIE</small> F<small>ORTSCHAFFUNG DES</small> G<small>ESÄUERTEN MÜSSE NUR DURCH</small> V<small>ERBRENNEN ERFOLGEN; DIE</small> W<small>EISEN SAGEN, MAN DÜRFE ES AUCH ZERBRÖCKELN UND IN DEN</small> W<small>IND STREUEN ODER INS</small> M<small>EER WERFEN</small>.",
+            "<b>G</b><small>ESÄUERTES EINES NICHTJUDEN, WORÜBER DAS PESA</small>Ḥ<small>FEST DAHINGEGAN-GEN IST, IST ZUR</small> N<small>UTZNIESSUNG ERLAUBT, DAS EINES</small> J<small>ISRAÉLITEN IST ZUR</small> N<small>UTZNIESSUNG VERBOTEN, DENN ES HEISST</small> : <sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Ex. 13,7.</i> <i>kein Sauerteig soll bei dir zu sehen sein.</i>",
+            "<b>W</b><small>ENN EIN</small> N<small>IGHTJUDE EINEM</small> J<small>ISRAÉLITEN AUF SEIN</small> G<small>ESÄUERTES</small> G<small>ELD</small> G<small>EBORGT HAT, SO IST ES NACH DEM</small> P<small>ESAḤFESTE ZUR</small> N<small>UTZNIESSUNG ERLAUBT, WENN ABER EIN</small> J<small>ISRAÉLIT EINEM</small> N<small>ICHTJUDEN AUF GESÄUERTES</small> G<small>ELD</small> <small>GEBORGT HAT, SO IST ES NACH DEM PESAḤFESTE ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>. <b>W</b><small>ENN AUF</small> G<small>ESÄUERTES EIN</small> T<small>RÜMMERHAUFE GEFALLEN IST, SO IST ES WIE FORTGESCHAFFT</small>; R. Š<small>IMO͑N B.GAMLIÉL SAGT: WENN EIN</small> H<small>UND ES</small> N<small>ICHT AUFSPÜREN KANN</small>.",
+            "<b>W</b><small>ER AM</small> P<small>ESAḤFESTE VERSEHENTLICH HEBE VON GESÄUERTEM GEGESSEN HAT, MUSS DEN</small> G<small>RUNDWERT UND DAS</small> F<small>ÜNFTEL</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Lev. 22,14.</i><small>BEZAHLEN; WENN VORSÄTZLICH, SO IST ER FREI VON DER</small> E<small>RSATZLEISTUNG UND</small> <small>DER</small> E<small>NTSCHÄDIGUNG</small> <small>DES</small> H<small>OLZWERTES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn es unrein war u. nur zum Brennen verwendet werden konnte.</i>.",
+            "<b>M</b><small>IT FOLGENDEN</small> D<small>INGEN GENÜGT MAN SEINER</small> P<small>FLICHT AM</small> P<small>ESAḤFESTE</small>: <small>MIT</small> W<small>EIZEN</small>, G<small>ERSTE</small>, D<small>INKEL</small>, R<small>OGGEN UND</small> H<small>AFER</small>. F<small>ERNER GENÜGT MAN SEINER</small> P<small>FLICHT MIT</small> D<small>EMAJ, ERSTEM</small> Z<small>EHNTEN, VON DEM DIE</small> H<small>EBE ABGESONDERT WURDE, UND ZWEITEM</small> Z<small>EHNTEN UND</small> H<small>EILIGENGUT, DIE AUSGELÖST WURDEN</small>; P<small>RIESTER AUCH MIT</small> T<small>EIGHEBE UND</small> H<small>EBE</small>. N<small>ICHT ABER MIT</small> U<small>NVERZEHNTETEM, MIT ERSTEM</small> Z<small>EHNTEN, VON DEM DIE</small> H<small>EBE NICHT ABGESONDERT WURDE, UND ZWEITEM</small> Z<small>EHNTEN UND</small> H<small>EILIGENGUT, DIE NICHT AUSGELÖST WURDEN</small>. M<small>IT DEN</small> B<small>ROTEN DES</small> D<small>ANKOPFERS UND DEN</small> F<small>LADEN DES</small> N<small>AZIRÄERS</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Num. 6,15.</i><small>GENÜGT MAN, WENN MAN SIE FÜR SICH SELBST GEMACHT HAT, SEINER</small> P<small>FLICHT NICHT, HAT MAN SIE FÜR DEN</small> M<small>ARKTVERKAUF GEMACHT, SO GENÜGT MAN MIT IHNEN SEINER</small> P<small>FLICHT</small>.",
+            "<b>M</b><small>IT</small> F<small>OLGENDEN</small> K<small>HÄUTERN GENÜGT MAN SEINER</small> P<small>FLICHT AM</small> P<small>ESAḤFESTE</small>: <small>MIT</small> L<small>ATTICH</small>, M<small>EERRETTICH</small>, M<small>IMOSE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Mimosa flava <i>Forsk.</i></i>, E<small>NDIVIEN UND</small> B<small>ITTERKRAUT</small>. M<small>IT DIESEN GENÜGT MAN SEINER</small> P<small>FLICHT, EINERLEI, OB FRISCH ODER GETROCKNET, NICHT ABER EINGELEGT, GEDÜNSTET ODER GEKOCHT</small>. S<small>IE WERDEN ZUSAMMEN ZUM</small> O<small>LIVENQUANTUM VEREINIGT</small>. M<small>AN GENÜGT SEINER</small> P<small>FLICHT AUCH MIT DEM</small> S<small>TRUNKE; FERNER AUCH MIT</small> D<small>EMAJ, ERSTEM</small> Z<small>EHNTEN, VON DEM DIE</small> H<small>EBE ABGESONDERT WURDE, UND ZWEITEM</small> Z<small>EHNTEN UND</small> H<small>EILIGENGUT</small>, <small>DIE AUSGELÖST WURDEN</small>.",
+            "<b>M</b><small>AN DARF NICHT</small> K<small>LEIE FÜR DIE</small> H<small>ÜHNER EINWEICIIEN, WOHL ABER ABBRÜHEN.</small> E<small>INE</small> F<small>RAU DARF NICHT</small> K<small>LEIE EINWEICHEN, UM IN DIE</small> B<small>ADEANSTALT MITZUNEHMEN, WOHL ABER DARF SIE DAMIT TROCKEN DEN</small> L<small>EIB</small> E<small>INREIBEN.</small> M<small>AN DARF AM</small> P<small>ESAḤFESTE</small> <small>KEINE</small> W<small>EIZENKÖRNER ZERKAUEN UND AUF DIE</small> W<small>UNDE LEGEN, WEIL SIE SAUERN</small>.",
+            "<b>M</b><small>AN DARF KEIN</small> M<small>EHL IN</small> S<small>AUERBREI ODER IN</small> S<small>ENF TUN, HAT MAN HINEINGETAN, SO ESSE MAN IHN SOFORT;</small> R. M<small>EÍR VERBIETET DIES.</small> M<small>AN DARF DAS</small> P<small>ESAḤOPFER NICHT IN</small> F<small>LÜSSIGKEITEN UND NICHT IN</small> F<small>RUCHTSAFT KOCHEN, WOHL ABER DARF MAN ES DAMIT BEIM</small> B<small>RATEN EINREIBEN ODER BEIM</small> E<small>SSEN DARIN EINTUNKEN.</small> D<small>AS VOM</small> B<small>ÄCKER BENUTZTE</small> W<small>ASSER MUSS FORTGEGOSSEN WERDEN, WEIL ES SÄUERT.</small>"
+        ],
+        [
+            "<b>F</b>OLGENDES <small>UNTERLIEGT AM</small> P<small>ESAḤFESTE DEM</small> V<small>ERBOTE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Es am P. in seiner Behausung zu halten. Wörtl. man übertritt ihrethalben das Verbot; nach anderer Erklärung: ist am P. fortzuschaffen.</i>: <small>BABYLONISCHER</small> Q<small>UARKBREI, MEDISCHER</small> M<small>ET, EDOMITISCHER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Edom, im T. stets Bezeichnung für Rom.</i> E<small>SSIG, ÄGYPTISCHES</small> B<small>IER,</small> F<small>ÄRBERBRÜHE,</small> T<small>EIG DER</small> K<small>ÖCHE UND</small> S<small>CHREIBERKLEISTER. </small> R. E<small>LIE͑ZER SAGT, AUCH DIE</small> K<small>OSMETICA DER</small> F<small>RAUEN.</small> D<small>IE</small> R<small>EGEL IST: ALLES, WAS AUS EINER</small> G<small>ETREIDEART HERGESTELLT WIRD, UNTERLIEGT DEM</small> V<small>ERBOTE.</small> D<small>IESE UNTERLIEGEN DER</small> V<small>ERWARNUNG, JEDOCH SIND SIE NICHT MIT DER</small> A<small>USROTTUNG BELEGT.</small>",
+            "<b>D</b><small>EN</small> T<small>EIG IN DEN</small> R<small>ITZEN EINER</small> M<small>ULDE MUSS MAN, WENN SICH EIN OLIVEN-GROSSES</small> Q<small>UANTUM AN EINER</small> S<small>TELLE BEFINDET, FORTSCHAFFEN, WENN</small> <small>ABER NICHT, SO VERLIERT ER SICH DURCH SEINE</small> G<small>ERINGFÜGIGKEIT.</small> D<small>ASSELBE GILT AUCH HINSICHTLICH DER</small> U<small>NREINHEIT.</small> N<small>IMMT MAN DARAN</small> A<small>NSTOSS, SO BILDET ER EINE</small> T<small>RENNUNG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Beim Untertauchen; keine Stelle darf vom Wasser unberührt bleiben.</i>, <small>WÜNSCHT MAN, DASS ER ERHALTEN BLEIBE, SO GLEICHT ER DER</small> M<small>ULDE.</small> D<small>ER VERTROCKNETE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wörtl. der scherbige, der scherbenharte; von dem man nicht weiß, ob er gesäuert hat. Nach and. Erkl. der taube Teig, dh. dem man seine Eigenheit nicht ansieht.</i>T<small>EIG IST, WENN EIN IHM GLEICHER VORHANDEN IST, DER GESÄUERT HAT, VERBOTEN</small>. D<small>ER VERTROCKNETE</small> T<small>EIG IST, WENN EIN IHM GLEICHER &amp;C.</small>",
+            "<b>W</b><small>IE SONDERE MAN AM</small> F<small>ESTE DIE TEIGHEBE IN UNREINHEIT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wenn der Teig unrein geworden ist. Backen darf man sie nicht, da der Priester sie nicht essen darf, verbrennen ebenfalls nicht, da man Geheiligtes am Feste nicht verbrennen darf, auch liegen lassen kann man sie nicht, da sie sauern würde.</i><small>AB?</small> R. E<small>LIE͑ZER SAGT, MAN BESTIMME SIE ERST NACH DEM</small> B<small>ACKEN.</small> B<small>EN</small> B<small>ETHERA</small> <small>SAGT, MAN LEGE SIE IN</small> K<small>ALTES</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Um das Gären zu verhindern.</i>. R. J<small>EHOŠUA͑ SAGT,</small> DIES SEI ÜBERHAUPT KEIN G<small>ESÄUERTES, WORAUF DAS</small> V<small>ERBOT ‘NICHT ZU SEHEN UND NICHT ZU FINDEN’ ZU BEZIEHEN<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Weil es nicht sein unbeschränktes Eigentum ist, da der Priester daran Anteil hat.</i>IST</small>; <small>MAN SONDERE SIE VIELMEHR AB UND LASSE SIE BIS ZUM</small> A<small>BEND LIEGEN, UND WENN SIE SÄUERT, SO IST NICHTS DABEI.</small>",
+            "<b>R</b>.G<small>AMLIÉL SAGT, DREI</small> F<small>RAUEN DÜRFEN GLEICHZEITIG KNETEN UND HINTEREINANDER IN EINEM OFEN BACKEN.</small> D<small>IE WEISEN SAGEN, DREI</small> F<small>RAUEN</small> <small>DÜRFEN SICH ZUSAMMEN MIT EINEM</small> T<small>EIG BEFASSEN: EINE KNETE, EINE RICHTE</small> <small>DIE</small> B<small>ROTE</small> <small>HER UND EINE BACKE</small>. R. A͑<small>QIBA SAGT, NICHT ALLE</small> F<small>RAUEN, NICHT ALLE</small> H<small>OLZARTEN UND NICHT ALLE ÖFEN GLEICHEN EINANDER; DIE</small> R<small>EGEL IST: GÄRT</small> <small>DER</small> T<small>EIG</small>, <small>SO KLATSCHE SIE IHN MIT</small> K<small>ALTEM.</small>",
+            "<b>G</b><small>ÄRENDER</small> T<small>EIG IST ZU VERBRENNEN, UND WER IHN ISST, IST FREI; RISSIGER IST ZU VERBRENNEN, UND WER IHN ISST, MACHT SICH DER</small> A<small>USROTTUNGSSTRAFE SCHULDIG</small>. W<small>ELCHER HEISST GÄRENDER</small>? W<small>ENN</small> <small>DIE</small> R<small>ISSE</small> <small>DEN</small> F<small>ÜHLHÖRNERN DER</small> H<small>EUSCHRECKEN ÄHNLICH</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Im ersten Stadium des Gärens, wo der Teig noch nicht säuert.</i><small>SIND ; WELCHER HEISST RISSIG?</small> W<small>ENN DIE</small> R<small>ISSE SCHON INEINANDERLAUFEN</small> – so <small>R. JEHUDA.</small> D<small>IE</small> W<small>EISEN SAGEN</small>, <small>WEGEN DES EINEN UND DES ANDEREN MACHE SICH, WER IHN ISST, DER</small> <small>AUSROTTUNGSSTRAFE SCHULDIG; GÄRENDER IST VIELMEHR DER</small> T<small>EIG</small>, <small>DESSEN</small> A<small>USSEHEN BLASS IST, WIE DAS EINES</small> M<small>ENSCHEN, DESSEN</small> H<small>AARE SICH VOR</small> S<small>CHRECK STRÄUBEN.</small>",
+            "<b>F</b><small>ÄLLT DER VIERZEHNTE</small> N<small>ISAN</small> <small>AUF EINEN</small> Š<small>ABBATH, SO SCHAFFE MAN ALLES VOR DEM</small> Š<small>ABBATH FORT</small> – <small>SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, ERST ZUR</small> Z<small>EIT</small>; R. E<small>LEÂ͑ZAR</small> B. Ç<small>ADOQ SAGT, HEBE VOR DEM</small> Š<small>ABBATH</small>, P<small>ROFANES ZUR</small> Z<small>EIT.</small>",
+            "<b>W</b><small>ER DAS</small> P<small>ESAḤOPFER SCHLACHTEN</small>, <small>SEINEN</small> S<small>OHN BESCHNEIDEN ODER ZUM VERLOBUNGSMAHLE IM HAUSE SEINES SCHWIEGERVATERS GEHT UND SICH ERINNERT, DASS ER ZUHAUSE</small> G<small>ESÄUERTES HAT</small>, <small>MUSS, FALLS ER UMKEHREN</small>, <small>DAS GESÄUERTE FORTSCHAFFEN UND AUCH DAS GEBOT AUSÜBEN KANN, UMKEHREN UND</small> <small>DAS GESÄUERTE</small> <small>FORTSCHAFFEN, WENN ABER NICHT, SO GEBE ER ES IN SEINEM HERZEN AUF</small>. <small>GEHT ER</small> H<small>ILFE LEISTEN VOR</small> N<small>ICHTJUDEN</small>, <small>DER ÜBERSCHWEMMUNG EINES FLUSSES, STRASSENRÄUBERN, FEUERSBRUNST ODER EINSTURZ, SO GEBE ER ES IN SEINEM HERZEN AUF ; WENN ABER BELIEBIG EINEN PLATZ FÜR DEN ŠABBATH</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Cf. Er. Fol. 49b.</i><small>IN</small> B<small>ESITZ ZU NEHMEN, SO KEHRE ER SOFORT UM</small>.",
+            "D<small>ESGLEICHEN MUSS, WER</small> J<small>ERUŠALEM VERLASSEN HAT UND SICH ERINNERT, DASS ER HEILIGES</small> F<small>LEISCH BEI SICH HAT, FALLS ER</small> Ç<small>OPHIM</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Ortschaft in der Nähe Jerušalems.</i> <small>VORÜBER IST, ES AN</small> O<small>RT UND</small> S<small>TELLE VERBRENNEN, WENN ABER NICHT, UMKEHREN UND ES VOR DER</small> T<small>EMPELHALLE MIT DEM</small> H<small>OLZE DES</small> A<small>LTARS</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Eigentl. der Holzstoß, sc. der für den Altar bestimmt ist.</i><small>VERBRENNEN</small>. B<small>EI WELCHEM</small> Q<small>UANTUM MUSS MAN UMKEHREN</small>? R. M<small>EÍR SAGT, WEGEN DES EINEN UND DES ANDEREN BEI</small> E<small>IGRÖSSE;</small> R. J<small>EHUDA SAGT, IN DIESEM UND IN JENEM</small> F<small>ALLE BEI</small> O<small>LIVENGRÖSSE; DIE</small> W<small>EISEN SAGEN, WEGEN DES HEILIGEN</small> F<small>LEISCHES BEI</small> O<small>LIVENGRÖSSE, WEGEN DES</small> G<small>ESÄUERTEN BEI</small> E<small>IGRÖSSE</small>."
+        ],
+        [
+            "<b>W</b><small>O ES ÜBLICH IST, AM</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES BIS</small> M<small>ITTAG ARBEIT ZU VERRICHTEN, VERRICHTE MAN, UND WO ES ÜBLICH IST</small>, <small>KEINE ZU VERRICHTEN, DARF MAN KEINE VERRICHTEN</small>. W<small>ENN JEMAND AUS EINEM</small> O<small>RTE GEHT, DA MAN</small> A<small>RBEIT VERRICHTET, NACH EINEM</small> O<small>RTE</small>, <small>DA MAN KEINE</small> A<small>RBEIT VERRICHTET, ODER AUS EINEM</small> O<small>RTE, DA MAN KEINE</small> A<small>RBEIT VERRICHTET, NACH EINEM</small> O<small>RTE, DA MAN</small> A<small>RBEIT VERRICHTET, SO LEGT MAN IHM DIE</small> E<small>RSCHWERUNGEN DES</small> O<small>RTES AUF, DEN ER VERLASSEN HAT</small>, <small>UND DIE</small> E<small>RSCHWERUNGEN DES</small> O<small>RTES, IN DEN ER GEKOMMEN IST</small>. M<small>AN DARF</small> <small>NICHT ANDERS VERFAHREN, WEGEN DER</small> Z<small>WIETRACHT</small>.",
+            "D<small>ESGLEICHEN MUSS</small>, <small>WER</small> S<small>IEBENTJAHRSFRÜCHTE BRINGT, AUS EINEM</small> O<small>RTE, DA SIE ZUENDE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Auf dem Felde; sobald keine mehr auf dem Felde vorhanden sind, dürfen auch die eingesammelten nicht mehr gegessen werden.</i> <small>SIND, NACH EINEM</small> O<small>RTE, DA SIE NOCH NICHT ZUENDE SIND, ODER AUS EINEM</small> O<small>RTE, DA SIE NOCH NICHT ZUENDE SIND, NACH EINEM</small> O<small>RTE, DA SIE ZUENDE SIND, SIE FORTSCHAFFEN</small>. R. J<small>EHUDA SAGT</small>: G<small>EH AUCH DU HIN UND HOLE SIE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wird weiter Fol. 52a erklärt.</i>.",
+            "<b>W</b><small>O ES ÜBLICH IST</small>, K<small>LEINVIEH AN</small> N<small>ICHTJUDEN ZU VERKAUFEN, DARF MAN VERKAUFEN, UND WO ES ÜBLICH IST, NICHT ZU VERKAUFEN, DARF MAN NICHT VERKAUFEN; NIRGENDS ABER DARF MAN IHNEN</small> G<small>ROSSVIEH</small>, K<small>ÄLBER UND</small> F<small>ÜLLEN, OB HEILE ODER GEBROCHENE VERKAUFEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Weil sie am Šabbath arbeiten lassen würden.</i>. R. J<small>EHUDA ERLAUBT ES BEI GEBROCHENEN</small>; B<small>EN</small> B<small>ETHERA ERLAUBT DIES BEI EINEM</small> P<small>FERDE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Das nicht zur Arbeit, sondern nur zum Reiten verwandt wurde.</i>.",
+            "W<small>O ES ÜBLICH IST, AN DEN</small> P<small>ESAḤABENDEN</small> G<small>EBRATENES ZU ESSEN, ESSE MAN ES, UND WO ES ÜBLICH IST, ES NICHT ZU ESSEN, ESSE MAN NICHT</small>. <b>W</b><small>O ES ÜBLICH IST, IN DER</small> N<small>ACHT DES</small> V<small>ERSÖHNUNGSTAGES</small> L<small>IGHT ZU BRENNEN, BRENNE MAN, UND WO ES ÜBLICH IST, NICHT ZU BRENNEN, BRENNE MAN NICHT</small>. M<small>AN BRENNE IN</small> B<small>ET- UND LEHRHÄUSERN, IN FINSTEREN</small> D<small>URGHGÄNGEN UND BEI EINEM</small> K<small>RANKEN</small>.",
+            "<b>W</b><small>O ES ÜBLICH IST, AM</small> N<small>EUNTEN</small> A<small>B</small> A<small>RBEIT ZU VERRICHTEN, VERRICHTE MAN, UND WO ES ÜBLICH IST, KEINE</small> A<small>RBEIT ZU VERRICHTEN, VERRICHTE MAN NICHT</small>. Ü<small>BERALL ABER FEIERN DIE</small> S<small>CHRIFTGELEHRTEN</small>. <small>R. ŠIMO͑N B.</small> G<small>AMLIÉL SAGTE</small>: S<small>TETS BETRACHTE SICH JEDER</small> <small>DIESBEZÜGLICH</small> <small>ALS</small> S<small>CHRIFTGELEHRTER</small>. <b>D</b><small>IE</small> W<small>EISEN SAGTEN</small>: I<small>N</small> J<small>UDÄA VERRICHTETE MAN AM</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES</small> A<small>RBEIT BIS</small> M<small>ITTAG, IN</small> G<small>ALILÄA VERRICHTETE MAN SIE ÜBERHAUPT NICHT</small>. I<small>N DER</small> <small>VORANGEHENDEN</small> N<small>ACHT IST ES NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS VERBOTEN UND NACH DER</small> S<small>CHULE</small> H<small>ILLELS BIS ZUM</small> S<small>ONNENAUFGANG ERLAUBT</small>.",
+            "<b>R. </b>M<small>EÍR SAGT, JEDE</small> A<small>RBEIT, DIE MAN VOR DEM VIERZEHNTEN BEGONNEN HAT, DÜRFE MAN AM VIERZEHNTEN BEENDEN, JEDOCH DÜRFE MAN AM VIERZEHNTEN KEINE BEGINNEN, OBGLEICH MAN SIE AUCH BEENDEN KANN</small>. D<small>IE</small> W<small>EISEN SAGEN, DREI</small> B<small>ERÜFSSTÄNDE DÜRFEN AM</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES</small> A<small>RBEIT VERRICHTEN, UND ZWAR</small>: S<small>CHNEIDER</small>, B<small>ARBIERE UND</small> W<small>ÄSCHER</small>; R. J<small>OSE B.</small> J<small>EHUDA SAGT, AUCH</small> S<small>CHUSTER</small>.",
+            "<b>M</b><small>AN DARF AM VIERZEHNTEN</small> H<small>ÜHNER ZUM</small> B<small>RÜTEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wörtl., den Schlag für die Hühner setzen.</i><small>SETZEN; IST EINE</small> H<small>ENNE ENTLAUFEN, SO DARF MAN SIE ZURÜCK AUF IHREN</small> P<small>LATZ BRINGEN; IST SIE VERENDET, SO DARF MAN EINE ANDERE AN IHRE</small> S<small>TELLE SETZEN</small>. M<small>AN DARF AM VIERZEHNTEN</small> <small>DEN</small> M<small>IST</small> <small>UNTER DEN</small> F<small>ÜSSEN DES</small> V<small>IEHS FORTSCHAUFELN, AM</small> H<small>ALBFESTE NUR NACH DEN</small> S<small>EITEN SCHIEBEN</small>. M<small>AN DARF</small> G<small>ERÄTE ZUM</small> H<small>ANDWERKER BRINGEN UND VON DIESEM HOLEN, AUCH VTENN SIE ZUM</small> F<small>ESTE NICHT NÖTIG SIND</small>.",
+            "<b>S</b><small>ECHS</small> D<small>INGE TATEN DIE</small> L<small>EUTE VON</small> J<small>ERIḤO, DREI UNTERSAGTE MAN IHNEN, UND DREI UNTERSAGTE MAN IHNEN NICHT</small>. F<small>OLGENDE UNTERSAGTE MAN IHNEN NICHT: SIE PFROPFTEN</small> D<small>ATTELPALMEN DEN GANZEN</small> T<small>AG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Des 14. Nisan.</i><small>, SIE LEIERTEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wörtl. wickelten, rollten, dh. sie lasen es ohne Unterbrechung herunter, so nach der weiter folgenden Erklärung des T.s.</i><small>DAS</small> Š<small>EMA͑ HERUNTER UND SIE</small> (<small>MÄHTEN UND</small>) <small>SCHOBERTEN</small> <small>DAS</small> G<small>ETREIDE</small> <small>VOR</small> <small>DER</small> D<small>ARBRINGUNG</small> <small>DER</small> S<small>CHWINGEGARBE</small>. F<small>OLGENDES UNTERSAGTE MAN IHNEN: SIE ERLAUBTEN</small> T<small>RIEBE</small> <small>VON</small> B<small>ÄUMEN</small> <small>DES</small> H<small>EILIGTUMS,</small> SIE ASSEN AM Š<small>ABBATH ABGEFALLENE</small> F<small>RÜGHTE, UND SIE LIESSEN DEN</small> E<small>CKENLASS</small> <small>VOM</small> G<small>RÜNKRAUT; DIES UNTERSAGTEN IHNEN DIE</small> W<small>EISEN</small>.",
+            "GEMARA. Die Rabbanan lehrten: Sechs Verfügungen traf der König Ḥizqijahu, in dreien stimmte man ihm bei, in dreien stimmte man ihm nicht bei. Er schleifte die Gebeine seines Vaters<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Als Sühne.</i>auf einer Strickbahre, und man stimmte ihm bei; er zertrümmerte die kupferne<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Cf. Num. 21,9.</i>Schlange, und man stimmte ihm bei; er versteckte das Heilmittelbuch<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Beide Verfügungen, damit man bei einem Krankheitsfälle nur auf Gott vertraue.</i>, und man stimmte ihm bei. In dreien stimmte man ihm nicht bei: er zerschlug die Tempeltüren<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Cf. iiReg. 18,16.</i>und schickte sie dem Könige von Ašur, und man stimmte ihm nicht bei; er sperrte das Wasser des (Ober)gihon ab<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cf. iiChr. 32,30.</i>, und man stimmte ihm nicht bei; er machte den Nisan im Nisan<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Nachdem dieser bereits begonnen hatte, machte er ihn zum 2. Adar (cf. Ber. Fol. 10b, Anm. 429) u. verlegte das Pesaḥfest in den nächstfolgenden Monat; cf. iiChr. 30,2ff.</i>zum Schaltmonat, und man stimmte ihm nicht bei."
+        ],
+        [
+            "<b>D</b>AS <small>BESTÄNDIGE</small> A<small>BEND</small><small>OPFER WIRD NACH ACHTEINHALB</small> S<small>TUNDEN</small> <small>GESCHLACHTET UND NACH NEUNEINHALB DARGEBRACHT; AM</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES WIRD ES NACH SIEBENEINHALB GESCHLACHTET UND NACH ACHTEINHALB DARGEBRACHT, OB AM</small> W<small>OCHENTAGE ODER AM</small> Š<small>ABBATH.</small> F<small>ÄLLT DER</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES AUF EINEN</small> V<small>ORABEND DES</small> Š<small>ABBATH, SO WIRD ES NACH SECHSEINHALB GESCHLACHTET UND NACH SIEBENEINHALB DARGEBRACHT, UND DAS</small> P<small>ESAḤOPFER NACHHER</small>.",
+            "<b>W</b><small>ENN MAN DAS</small> P<small>ESAḤOPFER AUF EINEN ANDEREN</small> N<small>AMEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Auf den Namen eines anderen Opfers.</i><small>GESCHLACHTET, AUF EINEN ANDEREN</small> N<small>AMEN</small> <small>DAS</small> B<small>LUT</small> <small>AUFGENOMMEN, ES</small> <small>ZUM</small> A<small>LTAR</small> <small>GEBRACHT ODER GESPRENGT HAT, ODER AUF SEINEN</small> N<small>AMEN UND AUF EINEN ANDEREN</small> N<small>AMEN, ODER AUF EINEN ANDEREN</small> N<small>AMEN UND AUF SEINEN</small> N<small>AMEN, SO IST ES UNTAUGLICH.</small> W<small>AS HEISST: AUF SEINEN</small> N<small>AMEN UND AUF EINEN ANDEREN</small> N<small>AMEN</small>? A<small>LS</small> P<small>ESAḤOPFER UND ALS</small> H<small>EILSOPFER</small>. A<small>UF EINEN ANDEREN</small> N<small>AMEN UND AUF SEINEN</small> N<small>AMEN</small>? A<small>LS</small> H<small>EILSOPFER UND ALS</small> P<small>ESAḤOPFER</small>.",
+            "<b>H</b><small>AT MAN ES FÜR SOLCHE, DIE DAVON NICHT ESSEN KÖNNEN, FÜR</small> U<small>NBETEILIGTE, FÜR</small> U<small>NBESCHNITTENE ODER FÜR</small> U<small>NREINE GESCHLACHTET, SO IST ES UNTAUGLICH; WENN FÜR SOLCHE, DIE DAVON ESSEN, UND FÜR SOLCHE, DIE DAVON NICHT ESSEN KÖNNEN, FÜR</small> B<small>ETEILIGTE UND</small> U<small>NBETEILIGTE, FÜR</small> B<small>ESCHNITTENE UND</small> U<small>NBESCHNITTENE, FÜR</small> U<small>NREINE UND</small> R<small>EINE, SO IST ES TAUGLICH</small>. H<small>AT MAN ES VOR</small> M<small>ITTAG GESCHLACHTET, SO IST ES UNTAUGLICH, DENN ES HEISST:</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Ex. 12,6.</i><i>zwischen den Abenden</i>. H<small>AT MAN ES VOR DEM BESTÄNDIGEN</small> O<small>PFER GESCHLACHTET, SO IST ES TAUGLICH, NUR MUSS JEMAND DAS</small> B<small>LUT UMRÜHREN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Damit es nicht gerinne.</i>, <small>BIS MAN</small> <small>DAS</small> B<small>LUT</small> <small>DES BESTÄNDIGEN</small> O<small>PFERS GESPRENGT HAT; HAT MAN ES</small> <small>VORHER</small> <small>GESPRENGT, SO IST ES TAUGLICH</small>.",
+            "<b>W</b><small>ER DAS</small> P<small>ESAḤOPFER BEI</small> G<small>ESÄUERTEM</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wenn sich Gesäuertes in seinem Besitze befindet; cf. Ex. 34,25.</i><small>SCHLACHTET, ÜBERTRITT EIN</small> V<small>ERBOT</small>; R. J<small>EHUDA SAGT, DIES GELTE AUCH VOM BESTÄNDIGEN</small> O<small>PFER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Des Abends, am Vorabend des Pesaḥfestes.</i><small>.</small> R. Š<small>IMO͑N SAGTE</small>: A<small>M VIERZEHNTEN IST MAN WEGEN DES</small> P<small>ESAḤOPFERS, WENN MAN ES AUF SEINEN</small> N<small>AMEN</small> <small>SCHLACHTET</small>, <small>SCHULDIG, UND WENN AUF EINEN ANDEREN</small> N<small>AMEN, FREI; WEGEN ALLER ANDEREN</small> O<small>PFER, OB AUF IHREN</small> N<small>AMEN ODER AUF EINEN ANDEREN</small> N<small>AMEN, IST MAN FREI</small>. A<small>M</small> F<small>ESTE IST MAN, WENN AUF SEINEN</small> N<small>AMEN, FREI</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Da es überhaupt ungültig ist.</i>, <small>UND WENN AUF EINEN ANDEREN</small> N<small>AMEN, SCHULDIG; WEGEN ALLER ANDEREN</small> O<small>PFER, OB AUF IHREN ODER EINEN ANDEREN</small> N<small>AMEN, IST MAN SCHULDIG, AUSSER WENN MAN EIN</small> S<small>ÜNDOPFER AUF EINEN ANDEREN</small> N<small>AMEN SCHLACHTET</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Da es überhaupt ungültig ist.</i>.",
+            "<b>D</b><small>AS</small> P<small>ESAḤOPFER WURDE IN DREI</small> G<small>RUPPEN GESCHLACHTET, DENN ES HEISST</small>: <sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Ex. 12,6.</i><i>die ganze Versammlung der Gemeinde Jisraéls soll es schlachten</i>: V<small>ERSAMMLUNG</small>, G<small>EMEINDE UND</small> J<small>ISRAÉL</small>. D<small>IE ERSTE</small> G<small>RUPPE TRAT EIN, DER</small> T<small>EMPELHOF FÜLLTE SICH, UND DIE</small> T<small>ÜREN DES</small> T<small>EMPELHOFES WURDEN GESCHLOSSEN</small>. D<small>ARAUF WURDE IN DIE</small> P<small>OSAUNE GESTOSSEN, GETRILLERT</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Das Trillern od. der Trillerton bestellt aus kurzen aufeinanderfolgenden Stoßtönen.</i><small>UND WIEDERUM GESTOSSEN</small>. D<small>IE</small> P<small>RIESTER STANDEN IN</small> R<small>EIHEN MIT SILBERNEN UND GOLDENEN</small> S<small>CHALEN IN DER</small> H<small>AND; MANCHE</small> R<small>EIHE GANZ</small> S<small>ILBER UND MANCHE</small> R<small>EIHE GANZ</small> G<small>OLD, ABER NICHT GEMISCHT</small>. D<small>IE</small> S<small>CHALEN HATTEN KEINE FLACHEN</small> B<small>ÖDEN, DAMIT MAN SIE NICHT HINSTELLE UND DAS</small> B<small>LUT GERINNEN LASSE</small>.",
+            "D<small>ER</small> J<small>ISRAÉLIT SCHLACHTETE, UND EIN</small> P<small>RIESTER NAHM</small> <small>DAS</small> B<small>LUT</small> <small>AUF, DAS ER SEINEM</small> N<small>ÄCHSTEN REICHTE UND DER</small> N<small>ÄCHSTE SEINEM</small> N<small>ÄCHSTEN, SODASS JEDER DIE GEFÜLLTE</small> S<small>CHALE</small> <small>ABNAHM UND DIE LEERE ZURÜCKREICHTE, UND DER DEM</small> A<small>LTAR AM NÄCHSTEN STEHENDE</small> P<small>RIESTER SCHÜTTETE</small> <small>DAS</small> B<small>LUT</small> <small>MIT EINEM</small> W<small>URF GEGEN DEN</small> A<small>LTARGRUND</small>.",
+            "K<small>AM DIE ERSTE</small> G<small>RUPPE HERAUS, SO TRAT DIE ZWEITE EIN, KAM DIE ZWEITE HERAUS, SO TRAT DIE DRITTE EIN; WIE DIE ERSTE, SO VERFUHREN AUCH DIE ZWEITE UND DIE DRITTE</small>. S<small>IE LASEN DANN DAS</small> L<small>OBLIED, UND HATTEN SIE ES</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Bevor die Priester mit den Opfern der ganzen Gruppe fertig waren.</i><small>BEENDET, SO WIEDERHOLTEN SIE ES, UND HATTEN SIE ES WIEDERHOLT, SO LASEN SIE ES ZUM DRITTEN</small> M<small>ALE; DOCH HATTEN SIE ES LEBTAGS NOCH NIE DREIMAL</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Weil die Priester zahlreich u. behend waren.</i><small>GELESEN</small>. R. J<small>EHUDA SAGTE</small>: N<small>OCH NIE IM</small> L<small>EBEN GELANGTE DIE DRITTE</small> G<small>RUPPE ZUM</small> A<small>BSCHNITTE ‘</small>E<small>S</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Anfang des 116. Psalms, ungefähr die Mitte des Lobliedes.</i><small>IST MIR LIEB, DASS DER</small> H<small>ERR ERHÖRT’, WEIL IHRE</small> M<small>ENGE GERING WAR</small>.",
+            "W<small>IE AM</small> W<small>OCHENTAGE, SO AUCH AM</small> Š<small>ABBATH, NUR DASS DANN DIE</small> P<small>RIESTER GEGEN DEN</small> W<small>ILLEN DER</small> W<small>EISEN DEN</small> T<small>EMPELHOF SPÜLTEN</small>. R. J<small>EHUDA SAGTE</small>: M<small>AN FÜLLTE EINEN</small> B<small>ECHER VOM VERMISCHTEN</small> B<small>LUTE</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Auf dem Foßboden.</i><small>UND SCHÜTTETE IHN MIT EINEM</small> W<small>URF AUF DEN</small> A<small>LTAR</small>. D<small>IE</small> W<small>EISEN ABER PFLICHTETEN IHM NICHT BEI</small>.",
+            "W<small>IE WURDEN</small> <small>DIE</small> O<small>PFER</small> <small>ANGEHÄNGT UND ABGEHÄUTET</small>? A<small>N DEN</small> W<small>ÄNDEN UND AN</small> S<small>ÄULEN WAREN EISERNE</small> H<small>AKEN, AN DENEN SIE ANGEHÄNGT UND ABGEHÄUTET WURDEN, UND FÜR DIE, DIE KEINEN</small> P<small>LATZ ZUM</small> A<small>NHÄNGEN UND</small> A<small>BHÄUTEN HATTEN, WAREN DA DÜNNE, GLATTE</small> S<small>TÄBE, DIE SIE AUF DIE EIGENE</small> S<small>CHULTER UND AUF DIE IHRES</small> N<small>ÄCHSTEN LEGTEN, UND AUF DIESE HÄNGTEN SIE</small> <small>DIE</small> O<small>PFER</small> <small>UND HÄUTETEN SIE AB.</small> R. E<small>LIE͑ZER SAGTE:</small> F<small>IEL DER VIERZEHNTE AUF EINEN</small> Š<small>ABBATH, SO LEGTE EINER SEINE</small> H<small>AND</small> <small>AUF DIE</small> S<small>CHULTER SEINES</small> N<small>ÄCHSTEN UND DIE</small> H<small>AND SEINES</small> N<small>ÄCHSTEN AUF SEINE</small> S<small>CHULTER, UND SO HÄNGTE ER ES AN UND HÄUTETE ES AB</small>.",
+            "M<small>AN SCHLITZTE</small> <small>DAS</small> O<small>PFER</small> <small>AUF, NAHM DIE</small> O<small>PFERTEILE HERAUS, LEGTE SIE IN EINE</small> S<small>CHÜSSEL UND RÄUCHERTE SIE AUF DEM</small> A<small>LTAR AUF</small>. K<small>AM</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Am Šabbath, an dem das Pesaḥopfer nicht nach Hause gebracht werden durfte.</i><small>DIE ERSTE</small> G<small>RUPPE HERAUS, SO LIESS SIE SICH AUF DEM</small> T<small>EMPELBERGE NIEDER, DIE ZWEITE IM</small> Ḥ<small>EL</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Am Šabbath, an dem das Pesaḥopfer nicht nach Hause gebracht werden durfte.</i><small>UND DIE DRITTE BLIEB AUF IHREM</small> P<small>LATZE; BEI</small> D<small>UNKELHEIT GINGEN SIE FORT UND BRIETEN IHRE</small> P<small>ESAḤOPFER</small>."
+        ],
+        [
+            "<b>F</b>OLGENDE V<small>ERRICHTUNGEN AM</small> P<small>ESAḤOPFER VERDRÄNGEN DEN</small> Š<small>ABBATH: DAS</small> S<small>CHLACHTEN, DAS</small> B<small>LUTSPRENGEN, DAS</small> A<small>USKRATZEN DER</small> E<small>INGEWEIDE UND DIE</small> A<small>UFRÄUCHERUNG DER</small> F<small>ETTSTÜCKE; DAS</small> B<small>RATEN ABER UND DAS</small> A<small>BSPÜLEN DER</small> E<small>INGEWEIDE VERDRÄNGEN DEN</small> Š<small>ABBATH NICHT</small>. D<small>AS</small> H<small>INTRAGEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Zum Tempel. Wörtl. das Reitenlassen, da es rittlings auf dem Rücken getragen wurde.</i>, <small>DIE</small> H<small>ERBEISCHAFFUNG VON AUSSERHALB DES</small> Š<small>ABBATHGEBIETES UND DIE</small> A<small>BLÖSUNG EINER IHM ANHAFTENDEN</small> B<small>LATTER VERDRÄNGEN DEN</small> Š<small>ABBATH NICHT</small>; R. E<small>LIE͑ZER SAGT, SIE VERDRÄNGEN IHN WOHL</small>. R. E<small>LIE͑ZER SPRACH</small>:",
+            "D<small>IES IST AUS EINEM</small> S<small>CHLÜSSE ZU FOLGERN</small>: W<small>ENN DAS</small> S<small>CHLACHTEN, DAS EINE RICHTIGE</small> A<small>RBEIT IST, DEN</small> Š<small>ABBATH VERDRÄNGT, WIE SOLLTEN DIESE</small> V<small>ERRICHTUNGEN</small>, <small>DIE NUR DES</small> F<small>EIERNS WEGEN</small> <small>VERBOTEN SIND</small>, <small>NICHT DEN</small> Š<small>ABBATH VERDRÄNGEN</small>!? R. J<small>EHOŠUA͑ ERWIDERTE IHM</small>: D<small>AS</small> F<small>EST BEWEIST ES: AN DIESEM IST DAS ERLAUBT, WAS EINE</small> A<small>RBEIT IST, DENNOCH VERBOTEN, WAS DES</small> F<small>EIERNS WEGEN</small> <small>VERBOTEN IST</small>. R. E<small>LIE͑ZER ENTGEGNETE IHM</small>: W<small>AS SOLL DIES</small>, J<small>EHOŠUA͑: WIESO IST VON</small> F<small>REIGESTELLTEM EIN</small> B<small>EWEIS FÜR</small> G<small>EBOTENES</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Was am Feste bei Freigestelltem verboten ist, braucht ja bei der Herrichtung des Pesaḥopfers, die Pflicht ist, nicht verboten zu sein.</i> <small>ZU ENTNEHMEN</small>!? R. <small>A͑QIBA ERWIDERTE UND SPRACH</small>: D<small>IE</small> B<small>ESPRENGUNG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Eines Unreinen mit dem Entsündigungs- oder Sprengwasser (cf. Num. Kap. 19); wenn dessen Reinheitstag auf einen Šabbath fällt, der ein Vorabend des Pesaḥfestes ist.</i> <small>BEWEIST ES</small>: <small>SIE IST EIN</small> G<small>EBOT, AUCH IST SIE NUR DES</small> F<small>EIERNS WEGEN</small> <small>VERBOTEN</small>, <small>DENNOCH VERDRÄNGT SIE DEN</small> Š<small>ABBATH NICHT; SO WUNDERE DICH AUCH ÜBER JENE NICHT, DASS SIE, OBGLEICH SIE</small> G<small>EBOTENES UND NUR DES</small> F<small>EIERNS WEGEN</small> <small>VERBOTEN</small> <small>SIND, DEN</small> Š<small>ABBATH NICHT VERDRÄNGEN</small>. R. E<small>LIE͑ZER ENTGEGNETE IHM</small>: A<small>UCH DIES BESTREITE ICH: WENN DAS</small> S<small>CHLACHTEN</small>, <small>DAS EINE RICHTIGE</small> A<small>RBEIT IST, DEN</small> Š<small>ABBATH VERDRÄNGT, UM WIEVIEL MEHR DIE</small> B<small>ESPRENGUNG, DIE NUR DES</small> F<small>EIERNS WEGEN</small> <small>VERBOTEN</small> <small>IST</small>. R. A͑<small>QIBA ERWIDERTE IHM</small>: O<small>DER UMGEKEHRT: WENN DAS</small> B<small>ESPRENGEN, DAS NUR DES</small> F<small>EIERNS WEGEN</small> <small>VERBOTEN</small> <small>IST, DEN</small> Š<small>ABBATH NICHT VERDRÄNGT, UM WIEVIEL WENIGER DAS</small> S<small>CHLACHTEN, DAS EINE RICHTIGE</small> A<small>RBEIT IST.</small> R. E<small>LIE͑ZER ENTGEGNETE IHM:</small> A͑<small>QIBA, DU HEBST DEMNACH EIN GEBOT DER</small> T<small>ORA AUF:</small> <sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Num. 9,2.</i><i>zwischen den Abenden, zur festgesetzten Zeit</i>, <small>SOWOHL AM</small> W<small>OCHENTAGE ALS AUCH AM</small> Š<small>ABBATH</small>. D<small>IESER ERWIDERTE</small>: M<small>EISTER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wohl kein Vocativ, vielmehr ist hier der Name &lt;illae/&gt;Aqiba ausgefallen.</i><small>, BEWEISE MIR EINE FESTGESETZTE</small> Z<small>EIT FÜR JENE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Das Holen u. Hinbringen des Pesaḥopfers.</i><small>, WIE ES EINE FESTGESETZTE</small> Z<small>EIT FÜR DAS</small> S<small>CHLACHTEN GIBT</small>! R. A͑<small>QIBA SAGTE EINE</small> R<small>EGEL</small>: J<small>EDE</small> A<small>RBEIT, DIE MAN AM</small> V<small>ORABEND DES</small> Š<small>ABBATHS VERRICHTEN KANN, VERDRÄNGT DEN</small> Š<small>ABBATH NICHT, DAS</small> S<small>CHLACHTEN ABER, DAS MAN AM</small> Ṿ<small>ORABEND DES</small> Š<small>ABBATHS NICHT VERRICHTEN KANN, VERDRANGT DEN</small> Š<small>ABBATH</small>.",
+            "<b>D</b><small>AMIT IST EIN</small> F<small>ESTOPFER NUR DANN DARZUBRINGEN, WENN ES AM</small> W<small>OCHENTAGE, IN</small> R<small>EINHEIT UND IN</small> K<small>NAPPHEIT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn eine größere Gesellschaft am Pesaḥopfer beteiligt ist.</i><small>DARGEBRACHT WIRD; WENN ABER AM</small> Š<small>ABBATH, IN</small> R<small>EICHLICHKEIT UND IN</small> U<small>NREINHEIT, SO IST DAMIT KEIN</small> F<small>ESTOPFER DARZUBRINGEN</small>.",
+            "D<small>AS</small> F<small>ESTOPFER KANN EIN</small> S<small>CHAF ODER EIN</small> R<small>IND SEIN, EIN</small> L<small>AMM ODER EINE</small> Z<small>IEGE, EIN</small> M<small>ÄNNCHEN ODER EIN</small> W<small>EIBCHEN, UND ES DARF WÄHREND ZWEIER</small> T<small>AGE UND EINER</small> N<small>ACHT GEGESSEN WERDEN</small>.",
+            "<b>W</b><small>ER AM</small> Š<small>ABBATH DAS</small> P<small>ESAḤOPFER AUF EINEN ANDEREN</small> N<small>AMEN SCHLACHTET, IST DIESERHALB EIN</small> S<small>ÜNDOPFER SCHULDIG;</small> WER ANDERE O<small>PFER AUF DEN</small> N<small>AMEN EINES</small> P<small>ESAḤOPFERS SCHLACHTET, IST, WENN SIE ALS SOLCHES UNGEEIGNET SIND, SCHULDIG, UND WENN SIE GEEIGNET SIND, NACH</small> R. E<small>LIE͑ZER EIN</small> S<small>ÜNDOPFER SCHULDIG UND NACH</small> R. J<small>EHOŠUA͑ FREI</small>. R. E<small>LIE͑ZER SPRACH ZU IHM</small>: W<small>ENN MAN WEGEN DES AUF SEINEN</small> N<small>AMEN ERLAUBTEN</small> P<small>ESAḤOPFERS SCHULDIG IST, FALLS MAN SEINEN</small> N<small>AMEN GEÄNDERT HAT, UM WIEVIEL MEHR IST MAN WEGEN ANDERER AUCH AUF IHREN</small> N<small>AMEN VERBOTENER</small> O<small>PFER SCHULDIG, FALLS MAN IHREN</small> N<small>AMEN GEÄNDERT HAT</small>. R. J<small>EHOŠUA͑ ERWIDERTE</small> <small>IHM</small>: N<small>EIN, WENN DU DIES SAGST VOM</small> P<small>ESAḤOPFER, DAS MAN AUF</small> V<small>ERBOTENES</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Das Pesaḥopfer darf man am Šabbath schlachten, andere Opfer nicht.</i><small>ABGEÄNDERT HAT, WILLST DU DIES AUCH VON ANDEREN</small> O<small>PFERN SAGEN, DIE MAN AUF</small> E<small>RLAUBTES</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Das Pesaḥopfer darf man am Šabbath schlachten, andere Opfer nicht.</i><small>ABGEÄNDERT HAT</small>!? R. E<small>LIE͑ZER ENTGEGNETE IHM</small>: D<small>IE</small> G<small>EMEINDEOPFER BEWEISEN ES: SIE SIND AUF IHREN</small> N<small>AMEN ERLAUBT, WER ABER</small> <small>ANDERE</small> O<small>PFER</small> <small>AUF IHREN</small> N<small>AMEN SCHLACHTET, IST SCHULDIG</small>. R. J<small>EHOŠUA͑ ERWIDERTE IHM</small>: N<small>EIN, WENN DU DIES SAGST VON DEN</small> G<small>EMEINDEOPFERN, DIE BESCHRÄNKT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Als beständiges Opfer wird nur eines dargebracht, während das Pesaḥopfer jedermann darbringen muß.</i><small>SIND, WILLST DU DIES AUCH VOM</small> P<small>ESAḤOPFER SAGEN, DAS NICHT BESCHRÄNKT</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Als beständiges Opfer wird nur eines dargebracht, während das Pesaḥopfer jedermann darbringen muß.</i><small>IST</small>!? R. M<small>EÍR SAGTE</small>: A<small>UCH WER</small> <small>ANDERE</small> O<small>PFER</small> <small>AUF DEN</small> N<small>AMEN VON</small> G<small>EMEINDEOPFERN SCHLACHTET, IST FREI</small>.",
+            "H<small>AT MAN ES</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Das Pesaḥopfer am Šabbath.</i><small>FÜR SOLCHE, DIE DAVON NICHT ESSEN KÖNNEN, FÜR</small> U<small>NBETEILIGTE, FÜR</small> U<small>NBESCHNITTENE ODER FÜR</small> U<small>NREINE</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> In welchem Falle es unbrauchbar ist.</i><small>GESCHLACHTET, SO IST MAN SCHULDIG; WENN FÜR SOLCHE, DIE DAVON ESSEN, UND SOLCHE, DIE DAVON NICHT ESSEN KÖNNEN, FÜR</small> B<small>ETEILIGTE UND</small> U<small>NBETEILIGTE, FÜR</small> B<small>ESCHNITTENE UND</small> U<small>NBESCHNITTENE, FÜR</small> U<small>NREINE UND</small> R<small>EINE, SO IST MAN FREI</small>. W<small>ENN MAN ES GESCHLACHTET HAT UND ES GEBRECHENBEHAFTET BEFUNDEN WIRD</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> In welchem Falle es unbrauchbar ist.</i><small>, SO IST MAN</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Man sollte es vorher genau untersuchen.</i><small>SGHULDIG; WENN MAN ES GESCHLACHTET HAT UND ES ALS INNERLICH</small> T<small>OTVERLETZTES BEFUNDEN WIRD, SO IST MAN FREI</small>. W<small>ENN MAN ES GESCHLACHTET HAT UND ES SICH HERAUSSTELLT, DASS DER</small> E<small>IGENTÜMER SICH DAVON ZURÜCKGEZOGEN HAT, GESTORBEN IST ODER UNREIN GEWORDEN IST, SO IST MAN FREI, DA MAN ES MIT</small> B<small>ERECHTIGUNG GESCHLACHTET HAT</small>."
+        ],
+        [
+            "<b>W</b><small>IE BRÄT man das</small> P<small>ESAḤOPFER</small>? M<small>AN NEHME EINEN</small> B<small>RATSPIESS AUS</small> H<small>OLZ VOM</small> G<small>RANATAPFELBAUM UND STECKE IHN IN DAS</small> M<small>AUL BIS</small> <small>DURCH DEN</small> A<small>FTER, UND DIE</small> U<small>NTERSCHENKEL UND DAS</small> E<small>INGEWEIDE LEGE MAN HINEIN — SO</small> R. J<small>OSE DER</small> G<small>ALILÄER</small>. R. <small>A͑QIBA SAGTE</small>: D<small>IES IST JA EINE</small> A<small>RT DES</small> K<small>OCHENS</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Das Eingeweide wird nicht direkt am Feuer, sondern in der Bauchhöhle erhitzt.</i>; <small>VIELMEHR HÄNGE MAN SIE VON AUSSEN AN</small>.",
+            "M<small>AN DARF DAS</small> P<small>ESAḤOPFER WEDER AN EINEM</small> <small>EISERNEN</small> S<small>PIESSE NOCH AUF EINEM</small> R<small>OSTE BRATEN</small>. R. Ç<small>ADOQ ERZÄHLTE</small>: E<small>INST SAGTE</small> R. G<small>AMLIÉL ZU SEINEM</small> K<small>NECHTE</small> Ṭ<small>ABI</small>: G<small>EH UND BRATE UNS DAS</small> P<small>ESAḤOPFER AUF DEM</small> R<small>OSTE</small>. <b>B</b><small>ERÜHRTE</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>DEN</small> T<small>ON</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die Erhitzung darf nur direkt vom Feuer kommen.</i><small>DES</small> O<small>FENS, SO KRATZE MAN DIESE</small> S<small>TELLE AB; TROPFTE VON SEINEM</small> S<small>AFTE AUF DEN</small> T<small>ON UND VON DIESEM ZURÜCK</small> <small>AUF DAS</small> P<small>ESAḤOPFER</small>, <small>SO ENTFERNE MAN DIESE</small> S<small>TELLE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Weil die Flüssigkeit in das Fleisch dringt.</i>; <small>TROPFTE ETWAS VON SEINEM</small> S<small>AFTE AUF</small> M<small>EHL, SO HEBE MAN DIESE</small> S<small>TELLE AB</small>.",
+            "H<small>AT MAN ES MIT</small> Ö<small>L VON</small> H<small>EBE BESTRICHEN, SO DÜRFEN SIE, WENN ES EINE</small> G<small>ESELLSCHAFT VON</small> P<small>RIESTERN IST, ES ESSEN, WENN ABER VON</small> J<small>ISRAÉLITEN, SO MUSS MAN, WENN ES ROH IST, ES ABSPÜLEN, UND WENN SCHON GEBRATEN, DAS ÄUSSERE WEGSCHÄLEN</small>. H<small>AT MAN ES MIT</small> Ö<small>L VOM ZWEITEN</small> Z<small>EHNTEN BESTRICHEN, SO KANN MAN VON DEN</small> M<small>ITGLIEDERN DER</small> G<small>ESELLSCHAFT KEINEN</small> E<small>RSATZ VERLANGEN, WEIL MAN IN</small> J<small>ERUŠALEM DEN ZWEITEN</small> Z<small>EHNTEN NICHT AUSLÖSEN DARF</small>",
+            "<b>F</b><small>ÜNF</small> D<small>INGE WERDEN IN</small> U<small>NREINHEIT DARGEBRACHT, JEDOCH NICHT IN</small> U<small>NREINHEIT GEGESSEN: DIE</small> S<small>CHWINGEGARBE, DIE ZWEI</small> B<small>ROTE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die am Wochenfeste dargebracht wurden; cf. Lev. 23, 17.</i>, <small>DAS</small> S<small>CHAUBROT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Ex. 25,30.</i>, <small>DIE</small> G<small>EMEINDE</small>-H<small>EILSOPFER UND DIE</small> Z<small>IEGENBÖGKE DES</small> N<small>EUMONDS</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cf. Num. 28,15.</i>. D<small>AS IN</small> U<small>NREINHEIT DARGEBRACHTE</small> P<small>ESAḤOPFER WIRD AUCH IN</small> U<small>NREINHEIT GEGESSEN, DENN ES WIRD JA VON VORNHEREIN NUR ZUM</small> E<small>SSEN DARGEBRACHT</small>.",
+            "<b>W</b><small>ENN</small> F<small>LEISCH<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Des Pesaḥopfers, das vornehmlich zum Essen dargebracht wird.</i>unrein geworden und das</small> F<small>ETT ERHALTEN IST, SO SPRENGE MAN DAS</small> B<small>LUT NICHT; WENN ABER DAS</small> F<small>ETT UNREIN GEWORDEN UND DAS</small> F<small>LEISCH ERHALTEN IST, SO SPRENGE MAN DAS</small> B<small>LUT WOHL</small>. B<small>EI ANDEREN GEḤEILIGTEN</small> O<small>PFERN</small> <small>IST ES NICHT SO, VIELMEHR SPRENGE MAN DAS</small> B<small>LUT, AUCH WENN DAS</small> F<small>LEISCH UNREIN GEWORDEN UND DAS</small> F<small>ETT ERHALTEN IST</small>.",
+            "<b>I</b><small>ST DIE</small> G<small>EMEINDE ODER IHRE</small> M<small>EHRHEIT UNREIN, ODER SIND DIE</small> P<small>RIESTER UNREIN UND DIE</small> G<small>EMEINDE REIN, SO IST</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>IN</small> U<small>NREINHEIT HERZURICHTEN; IST DIE</small> M<small>INDERHEIT DER</small> G<small>EMEINDE UNREIN, SO RICHTEN DIE</small> R<small>EINEN DAS ERSTE UND DIE</small> U<small>NREINEN DAS ZWEITE</small> P<small>ESAḤFEST</small> <small>HER</small>.",
+            "<b>S</b><small>TELLT ES SICH NACH DEM</small> S<small>PRENGEN DES</small> B<small>LUTES HERAUS, DASS DAS</small> P<small>ESAḤOPFER UNREIN IST, SO MACHT DAS</small> S<small>TIRNBLATT<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Cf. Ex. 28,36.</i>es wohlgefällig; DASS DIE</small> P<small>ERSON<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Einer von den Beteiligten.</i>unrein ist, so macht das</small> S<small>TIRNBLATT ES NICHT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Für seinen Teil, er muß das 2. P. herrichten.</i><small>WOHLGEFÄLLIG, DENN SIE SAGTEN, BEIM</small> N<small>AZIRÄER UND BEIM</small> D<small>ARBRINGER DES</small> P<small>ESAḤOPFERS MACHE DAS</small> S<small>TIRNBLATT WOHLGEFÄLLIG NUR BEI</small> U<small>NREINHEIT DES</small> B<small>LUTES, NICHT ABER BEI</small> U<small>NREINHEIT DES</small> K<small>ÖRPERS;</small> IST ER DURCH EINE UNBEKANNTE U<small>NREINHEIT</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wörtl. Unreinheit des Abgrundes; wenn an einer Stelle Leichenteile entdeckt werden, an der niemand sie vermutete (cf. infra Fol. 81b); in einem solchen Falle ist die Unreinheit zweifelhaft.</i><small>UNREIN GEWORDEN, SO MACHT DAS</small> S<small>TIRNBLATT ES WOHLGEFÄLLIG</small>.",
+            "<b>I</b><small>ST</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>GANZ ODER ZUM GRÖSSEREN</small> T<small>EIL UNREIN GEWORDEN, SO VERBRENNE MAN ES VOR DER</small> T<small>EMPELHALLE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Od. Tempelburg; cf. Zeb. Fol. 104b.</i><small>MIT DEM</small> H<small>OLZE VOM</small> H<small>OLZSTOSSE</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Auf dem Altar.</i>; <small>DEN KLEINEREN</small> T<small>EIL, DER UNREIN GEWORDEN IST, ODER</small> Ü<small>BRIGGEBLIEBENES VERBRENNE JEDER MIT SEINEM EIGENEN</small> H<small>OLZE IN SEINEM</small> H<small>OFE ODER AUF SEINEM</small> D<small>ACHE</small>. D<small>IE</small> G<small>EIZIGEN VERBRENNEN AUCH DIESE VOR DER</small> T<small>EMPELHALLE, UM DAS</small> H<small>OLZ VOM</small> H<small>OLZSTOSSE NUTZNIESSEN ZU KÖNNEN</small>.",
+            "<b>W</b><small>ENN DAS</small> P<small>ESAḤOPFER</small> <small>AUS DER</small> S<small>TADTMAUER</small> <small>HINAUSGEKOMMEN ODER UNREIN GEWORDEN IST, SO IST ES SOFORT ZU VERBRENNEN; IST DER</small> E<small>IGENTÜMER UNREIN GEWORDEN ODER GESTORBEN, SO LASSE MAN</small> <small>DAS</small> F<small>LEISCH</small> <small>DIE</small> F<small>RISCHE VERLIEREN UND VERBRENNE ES AM SECHZEHNTEN</small> N<small>ISAN</small>; R. J<small>OḤANAN B.</small> B<small>EROQA SAGT, AUCH DIESES IST SOFORT ZU VERBRENNEN, WEIL NIEMAND ES ESSEN KANN</small>.",
+            "<b>D</b><small>IE</small> K<small>NOCHEN, DIE</small> S<small>EHNEN UND DAS</small> Ü<small>BRIGGEBLIEBENE SIND AM SECHZEHNTEN ZU VERBRENNEN; FÄLLT DER SECHZEHNTE AUF EINEN</small> Š<small>ABBATH, SO SIND SIE AM SIEBZEHNTEN ZU VERBRENNEN, WEIL DIES WEDER DEN</small> Š<small>ABBATH NOCH DAS</small> F<small>EST VERDRÄNGT</small>.",
+            "<b>A</b><small>LLES, WAS VON EINEM AUSGEWACHSENEN</small> O<small>CHSEN GEGESSEN WIRD, WERDE AUCH VON EINEM JUNGEN</small> B<small>ÖCKCHEN<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Bei etwaiger Beteiligung mehrerer Personen gelten solche Teile als Fleisch.</i>gegessen, auch die</small> L<small>IGAMENTE</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> So Maimonides; nach anderer, mehr dem Wortlaute entsprechender Erklärung: die Spitzen der Schulterblätter.</i> <small>UND</small> K<small>NORPELTEILE</small>. <b>W</b><small>ER VON EINEM REINEN</small> P<small>ESAḤOPFER EINEN</small> K<small>NOCHEN ZERBRICHT, ERHÄLT DIE VIERZIG</small> G<small>EISSELHIEBE; WER ABER VON EINEM REINEN ETWAS ÜBRIGLÄSST ODER VON EINEM UNREINEN EINEN</small> K<small>NOCHEN ZERBRICHT, ERHÄLT DIE VIERZIG</small> G<small>EISSELHIEBE NICHT</small>.",
+            "<b>W</b><small>ENN EIN</small> G<small>LIED TEILWEISE AUSSERHALB HINAUSGEKOMMEN</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Der Mauer Jerušalems od. des Hauses, in dem man es ißt (cf. Ex. 12,46). Man muß diesen Teil bis zum Knochen ablösen; cf. infra Fol. 85b.</i><small>IST, SO SCHNEIDE MAN DAS</small> F<small>LEISCH BIS ZUM</small> K<small>NOCHEN EIN, SCHÄLE ES BIS ZUM</small> G<small>ELENKE AB UND SCHNEIDE</small> <small>DAS</small> G<small>LIED</small> <small>WEG; BEI ANDEREN</small> O<small>PFERN, BEI DENEN ES KEIN</small> V<small>ERBOT</small> <small>DES</small> Z<small>ERBRECHENS EINES</small> K<small>NOCHENS GIBT, HAUE MAN ES MIT EINEM</small> H<small>ACKEMESSER AB.</small> V<small>ON DER</small> T<small>ÜRFUGE<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Die Stelle, wo die Tür hängt und anschlägt.</i>einwärts gehört zum</small> I<small>NNENRAUME, VON DER</small> T<small>ÜRFUGE AUSWÄRTS GEHÖRT ZUM</small> A<small>USSENRAUME</small>. D<small>IE</small> F<small>ENSTER UND DIE</small> M<small>AUERDICKE GEHÖREN ZUM</small> I<small>NNENRAUME</small>.",
+            "<b>W</b><small>ENN ZWEI</small> G<small>ESELLSCHAFTEN</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Die an einem Pesaḥopfer beteiligt sind.</i><small>IN EINEM</small> R<small>AUME ESSEN, SO WENDE</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Nach einer Ansicht ist dies erlaubt, (obgleich sie ein Pesaḥopfer gemeinsam haben,) nach einer anderen hingegen ist dies Pflicht.</i><small>DIE EINE DAS</small> G<small>ESICHT AB UND ESSE, UND DIE ANDERE DAS</small> G<small>ESICHT AB UND ESSE, WÄHREND DER</small> K<small>ESSEL IN DER</small> M<small>ITTE STEHE; WENN DER</small> D<small>IENER EINZUSCHENKEN</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Für die andere Gesellschaft, mit der er nicht speist.</i><small>AUFSTEHT, SCHLIESSE ER DEN</small> M<small>UND UND WENDE DAS</small> G<small>ESICHT</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Damit man sehe, daß er nur mit einer Gesellschaft speist.</i><small>AB, BIS ER WIEDER BEI SEINER</small> G<small>ESELLSCHAFT IST UND</small> <small>MIT DIESER</small> <small>ISST</small>. E<small>INE</small> B<small>RAUT</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Od. Neuvermählte, der die Blicke der Gesellschaft genant sind.</i><small>DARF DAS</small> G<small>ESICHT WEGWENDEN UND ESSEN</small>."
+        ],
+        [
+            "<b>W</b><small>ENN FÜR EINE IM</small> H<small>AUSE IHRES</small> M<small>ANNES WEILENDE</small> F<small>RAU SOWOHL</small> <small>IHR</small> M<small>ANN ALS AUCH IHR</small> V<small>ATER</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>GESCHLACHTET HABEN, SO ESSE SIE VON DEM IHRES</small> M<small>ANNES</small>. G<small>LNG SIE DAS ERSTE</small> F<small>EST<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Nach ihrer Verheiratung.</i> im</small> H<small>AUSE IHRES</small> V<small>ATERS VERBRINGEN, SO ESSE SIE, WENN SOWOHL IHR</small> V<small>ATER ALS AUCH IHR</small> M<small>ANN FÜR SIE DAS</small> P<small>ESAḤOPFER GESCHLACHTET HABEN, WO SIE WILL</small>. E<small>INE</small> W<small>AISE ESSE, WENN</small> <small>MEHRERE</small> V<small>ORMÜNDER FÜR SIE</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>GESCHLACHTET HABEN, WO SIE WILL</small>. E<small>IN</small> S<small>KLAVE ZWEIER</small> T<small>EILHABER, DARF</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>VON BEIDEN NICHT ESSEN.</small> W<small>ER ZUR</small> H<small>ÄLFTE</small> S<small>KLAVE UND ZUR</small> H<small>ÄLFTE</small> F<small>REIER<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wenn von mehreren Teilhabern, denen er gehörte, einer ihn freigelassen hat.</i> ist, darf von dem seines</small> H<small>ERRN NICHT ESSEN</small>.",
+            "<b>W</b><small>ER ZU SEINEM</small> S<small>KLAVEN GESAGT HAT, DASS ER GEHE UND FÜR IHN DAS</small> P<small>ESAHOPFER SCHLACHTE, DARF, WENN DIESER EIN</small> B<small>ÖCKCHEN GESCHLACHTET HAT, DAVON ESSEN, WENN ER EIN</small> L<small>ÄMMCHEN GESCHLACHTET HAT, DAVON ESSEN, UND WENN ER EIN</small> B<small>ÖCKCHEN UND EIN</small> L<small>ÄMMCHEN GESCHLACHTET HAT, SO ESSE ER VOM ERSTEN</small>. W<small>AS MACHE ER, WENN ER VERGESSEN HAT, WAS IHM SEIN</small> H<small>ERR GESAGT HAT</small>? E<small>R SCHLACHTE EIN</small> L<small>ÄMMCHEN UND EIN</small> B<small>ÖCKCHEN UND SPRECHE</small>: S<small>AGTE MIR MEIN</small> H<small>ERR: EIN</small> B<small>ÖCKCHEN, SEI DAS</small> B<small>ÖCKCHEN FÜR IHN UND DAS</small> L<small>ÄMMCHEN FÜR MICH, UND SAGTE MIR MEIN</small> H<small>ERR: EIN</small> L<small>ÄMMCHEN, SO SEI DAS</small> L<small>ÄMMCHEN FÜR IHN UND DAS</small> B<small>ÖCKCHEN FÜR MICH</small>. H<small>AT AUCH DER</small> H<small>ERR VERGESSEN, WAS ER IHM GESAGT HAT, SO KOMMEN BEIDE</small> O<small>PFER</small> <small>IN DEN</small> V<small>ERBRENNUNGSRAUM, UND SIE BRAUCHEN KEIN ZWEITES</small> P<small>ESAḤOPFER HERZURICHTEN</small>.",
+            "<b>W</b><small>ENN JEMAND ZU SEINEN</small> K<small>INDERN GESAGT HAT, ER SCHLACHTE DAS</small> P<small>ESAḤOPFER FÜR DEN, DER ZUERST IN</small> J<small>ERUŠALEM ANLANGT, SO HAT DERJENIGE, DER MIT DEM</small> K<small>OPFE UND MIT DEM GRÖSSEREN</small> T<small>EIL DES</small> K<small>ÖRPERS ZUERST DARIN IST, SEINEN</small> A<small>NTEIL ERWORBEN, UND ER EIGNE AUCH SEINEN</small> B<small>RÜDERN ZU</small>. <b>E</b><small>S KÖNNEN SICH IMMERZU SO VIELE DARAN BETEILIGEN, DASS JEDER DAVON EIN OLIVENGROSSES</small> S<small>TÜCK HAT</small>. M<small>AN KANN, BIS ES GESCHLACHTET IST, SICH DARAN BETEILIGEN ODER SICH DAVON ZURÜCKZIEHEN</small>; R. Š<small>IMO͑N SAGT, BIS MAN DAS</small> B<small>LUT SPRENGT</small>.",
+            "<b>W</b><small>ENN EINER AN SEINEM</small> A<small>NTEIL</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Ohne Zustimmung der übrigen Mitbeteiligten.</i><small>ANDERE BETEILIGT, SO DÜRFEN DIE</small> M<small>ITGLIEDER</small> <small>DER</small> G<small>ESELLSCHAFT IHM SEINES GEBEN, SODASS ER VON SEINEM UND SIE VON IHREM ESSEN</small>.",
+            "<b>W</b><small>ENN EIN</small> F<small>LUSSBEHAFTETER ZWEIMAL</small> A<small>USFLUSS</small> <small>WAHRGENOMMEN<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Seine Unreinheit dauert sieben Tage, jedoch braucht er kein Opfer darzubringen, sodaß er schon am Abend des 7. Tages vom Pesaḥopfer essen darf.</i> HAT, SO DARF MAN FÜR IHN AN SEINEM SIEBENTEN</small> T<small>AGE</small> <small>DAS</small> P<small>ESAHOPFER</small> <small>SCHLACHTEN; HAT ER IHN DREIMAL<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Dieser erlangt Reinheit, erst nachdem er sein Opfer dargebracht hat.</i>WAHRGENOMMEN, SO DARF MAN ES FÜR IHN AN SEINEM ACHTEN</small> T<small>AGE SCHLACHTEN</small>. F<small>ÜR DIE</small> M<small>ENSTRUATIONSVERDÄCHTIGE<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wörtl. Tag gegen Tag abwartende. Wenn eine Frau innerhalb 11 Tagen nach der der Menstruation folgenden ‘Reinheitswoche’ (dh. außerhalb der Menstruationszeit) Blutfluß wahrnimmt, so muß sie einen Tag ‘abwarten’, sie ist für diesen Tag u. die folgende Nacht unrein, jedoch keine Flußbehaftete; auch die Wahrnehmung am folgenden Tage macht sie nur für diesen Tag unrein, u. erst eine am 3. Tage macht sie zur Flußbehafteten, sodaß sie erst nach 7 Tagen ein Reinigungsbad nehmen darf.</i>schlachte man an ihrem zweiten</small> T<small>AGE; HAT SIE ZWEI</small> T<small>AGE</small> B<small>LUTFLUSS</small> <small>WAHRGENOMMEN, SO SCHLACHTE MAN FÜR SIE AN IHREM DRITTEN</small> T<small>AGE</small>. F<small>ÜR DIE</small> F<small>LUSSBEHAFTETE SCHLACHTE MAN AN IHREM ACHTEN</small> T<small>AGE</small>.",
+            "F<small>ÜR DEN</small> T<small>RAUERNDEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Mit <span dir=\"rtl\">אונן</span> wird derjenige bezeichnet, der einen Verstorbenen noch vor sich liegen hat.</i>, <small>EINEN, DER EINEN</small> T<small>RÜMMERHAUFEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Und nicht weiß, ob der Verunglückte, der sich unten befindet, tot od. lebendig ist.</i><small>FREILEGT, EINEN, DEM MAN IHN AUS DEM</small> G<small>EFÄNGNISSE ZU ENTLASSEN ZUGESICHERT</small> <small>HAT, EINEN</small> K<small>RANKEN UND EINEN</small> G<small>REIS, DIE EIN OLIVENGROSSES</small> Q<small>UANTUM ESSEN KÖNNEN, DARF MAN</small> <small>DAS</small> P<small>ESAḤOPFER</small> <small>MITSCHLACHTEN,</small> JEDOCH DARF MAN ES NICHT FÜR SIE ALLEIN SCHLACHTEN, WEIL SIE DAS O<small>PFER ZUR</small> U<small>NTAUGLICHKEIT BRINGEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Diese können leicht verhindert werden, vom Pesaḥopfer zu essen.</i><small>KÖNNEN</small>. S<small>IE SIND DAHER, WENN SIE VERHINDERT WORDEN SIND, VON DER</small> H<small>ERRICHTUNG DES ZWEITEN</small> P<small>ESAḤOPFERS<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Weil sie beim Schlachten und Sprengen des Blutes zu essen fähig waren.</i>frei, ausgenommen derjenige, der einen</small> T<small>RÜMMERHAUFEN FREILEGT, WEIL ER SCHON VORHER</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Beim Schlachten, noch vor Freilegung der Leiche.</i><small>UNREIN WAR</small>.",
+            "<b>M</b><small>AN DARF DAS</small> P<small>ESAḤOPFER NICHT FÜR EINEN EINZELNEN SCHLACHTEN — SO</small> R. J<small>EHUDA</small>. R. J<small>OSE ERLAUBT DIES; WENN ABER</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Es hängt nicht von der Zahl der Personen ab, sondern vom Essen.</i><small>EINE</small> G<small>ESELLSCHAFT SOGAR AUS HUNDERT</small> P<small>ERSONEN BESTEHT, DIESE ABER KEIN OLIVENGROSSES</small> Q<small>UANTUM ESSEN KÖNNEN, SO DARF MAN ES FÜR SIE NICHT SCHLACHTEN</small>. M<small>AN BILDE KEINE</small> G<small>ESELLSCHAFT AUS</small> F<small>RAUEN</small>, S<small>KLAVEN UND</small> M<small>INDERJÄHRIGEN</small>.",
+            "<b>D</b><small>ER</small> T<small>RAUERNDE DARF UNTERTAUCHEN UND ABENDS VOM</small> P<small>ESAḤOPFER ESSEN, NICHT ABER VON ANDEREN HEILIGEN</small> O<small>PFERN</small>; <small>WER VOM</small> T<small>ODE SEINES</small> A<small>NGEHÖRIGEN ERFÄHRT</small> ODER SEINE G<small>EBEINE EINSAMMELT, DARF UNTERTAUCHEN</small> <small>UND AUCH VON HEILIGEN</small> O<small>PFERN ESSEN</small>. D<small>ER</small> P<small>ROSELYT, DER SICH AM</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES BEKEHRT, DARF, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, UNTERTAUCHEN UND ABENDS VOM</small> P<small>ESAḤOPFER ESSEN; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, WER SICH VON DER</small> V<small>ORHAUT TRENNT, SEI WIE WENN ER SICH VON EINEM</small> G<small>RABE TRENNEN WÜRDE</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Er bleibt 7 Tage unrein.</i>."
+        ],
+        [
+            "<b>W</b><small>ER UNREIN ODER AUF EINER WEITEN</small> R<small>EISE WAR UND DAS ERSTE</small> P<small>ESAḤOPFER</small> <small>NICHT HERGERICHTET HAT, RICHTE DAS ZWEITE HER; WER INFOLGE EINES</small> V<small>ERSEHENS ODER EINES</small> Z<small>WANGSFALLES DAS ERSTE NICHT HERGERICHTET HAT, RICHTE DAS ZWEITE HER</small>. W<small>ESHALB WIRD DIES DEMNACH VOM</small> U<small>NREINEN UND VOM AUF EINER WEITEN</small> R<small>EISE</small> B<small>E</small>FINDLICHEN <small>GELEHRT?</small> W<small>EIL DIESE VON DER</small> A<small>USROTTUNGSSTRAFE FREI SIND, JENE ABER SICH DER</small> A<small>USROTTUNGSSTRAFE SCHULDIG MACHEN</small>.",
+            "<b>W</b><small>ELCHE</small> R<small>EISE IST EINE WEITE</small>? V<small>ON</small> M<small>ODA&amp;I;M AUSWÄRTS, UND IN DIESER</small> E<small>NTFERNUNG NACH JEDER</small> R<small>ICHTUNG</small> <small>UM</small> Jerušalem <small>— SO</small> R. A͑<small>QIBA;</small> R. E<small>LIE͑ZER SAGT, AUSSERHALB DER</small> S<small>CHWELLE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Er muß rechtzeitig in den Tempelhof gelangen können.</i><small>DES</small> T<small>EMPELHOFES</small>. R. J<small>OSE SAGTE</small>: Ü<small>BER DEM</small> H<small>E</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Auf den Buchstaben <span dir=\"rtl\">ח</span> im W.e <span dir=\"rtl\">רחקה</span> (Num. 9,10) befindet sich im masoretischen Texte ein diakritischer Punkt.</i><small>BEFINDET SICH DESHALB EIN</small> P<small>UNKT, UM ANZUDEUTEN: NICHT EINE WIRKLICHE WEITE</small> R<small>EISE</small><small>, SONDERN AUSSERHALB DER</small> S<small>CHWELLE DES</small> T<small>EMPELHOFES</small>.",
+            "<b>W</b><small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN DEM ERSTEN</small> P<small>ESAḤFESTE UND DEM ZWEITEN</small>? A<small>M ERSTEN GILT DAS</small> V<small>ERBOT</small> ‘<small>NICHT ZU SEHEN UND NICHT ZU FINDEN</small>’, <small>AM ZWEITEN DARF MAN</small> G<small>ESÄUERTES NEBEN</small> U<small>NGESÄUERTEM BEI SICH ZU</small> H<small>AUSE HABEN</small>. D<small>AS ERSTE BENÖTIGT BEIM</small> E<small>SSEN DES</small> L<small>OBLIEDES</small>, <small>DAS ZWEITE BENÖTIGT BEIM</small> E<small>SSEN NICHT DES</small> L<small>OBLIEDES</small>. D<small>AS EINE UND DAS ANDERE BENÖTIGEN DES</small> L<small>OBLIEDES BEI DER</small> H<small>ERRICHTUNG, SIND NUR GEBRATEN MIT</small> U<small>NGESÄUERTEM UND</small> B<small>ITTERKRAUT ZU ESSEN UND VERDRÄNGEN DEN ŠABBATH</small>.",
+            "<b>I</b><small>N</small> U<small>NREINHEIT DARGEBRAGHTE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn die Mehrheit der Gemeinde unrein ist.</i>P<small>ESAḤOPFER DÜRFEN MÄNNLICHE</small> F<small>LUSSBEHAFTETE, WEIBLICHE</small> F<small>LUSSBEHAFTETE</small>, M<small>ENSTRUIERENDE UND</small> W<small>ÖCHNERINNEN NICHT ESSEN; HABEN SIE DAVON GEGESSEN, SO SIND SIE VON DER</small> A<small>USROTTUNG FREI</small>. N<small>ACH</small> R. E<small>LIE͑ZER SIND SIE FREI, AUCH WEGEN DES</small> E<small>INTRETENS IN DEN</small> T<small>EMPEL</small>.",
+            "<b>W</b><small>ODURCH UNTERSCHEIDET SICH DAS IN</small> M<small>IÇRAJIM</small> <small>HERGERICHTETE</small> P<small>ESAḤOPFER</small> <small>VON DEM DER</small> <small>SPÄTEREN</small> G<small>ESCHLECHTER</small>? D<small>AS</small> P<small>ESAḤOPFER IN</small> M<small>IÇRAJIM WURDE AM ZEHNTEN</small> N<small>ISAN</small> <small>BESORGT, ES BENÖTIGTE DES</small> B<small>ESPRENGENS DER</small> O<small>BERSGHWELLE UND DER BEIDEN</small> P<small>FOSTEN MITTELST EINES</small> Y<small>SOPBÜNDELS, ES WURDE IN</small> E<small>ILE GEGESSEN, UND IN EINER</small> N<small>ACHT</small>; <small>DAS</small> P<small>ESAḤFEST DER</small> <small>SPÄTEREN</small> G<small>ESCHLECHTER ABER WÄHRT SIEBEN</small> T<small>AGE</small>.",
+            "<b>R. </b>J<small>EHOŠUA͑ SAGTE</small>: I<small>CH HABE GEHÖRT, DASS DAS</small> E<small>INGETAUSCHTE DES</small> P<small>ESAḤOPFERS</small> <small>ALS</small> H<small>EILSOPFER</small> <small>DARZUBRINGEN SEI</small>, <small>UND WIEDERUM</small>, <small>DASS DAS</small> E<small>INGETAUSCHTE DES</small> P<small>ESAḤOPFERS NICHT DARZUBRINGEN SEI, UND WEISS DIES NICHT ZU ERKLÄREN</small>. R. <small>A͑QIBA SPRACH</small>: I<small>CH WILL DIES ERKLÄREN: IST DAS</small> P<small>ESAḤOPFER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Das zuerst als Pesaḥopfer bestimmt und abhanden gekommen war.</i><small>VOR DEM</small> S<small>CHLACHTEN DES</small> E<small>RSATZ</small>-P<small>ESAḤOPFERS GEFUNDEN WORDEN, SO LASSE MAN ES WEIDEN, BIS ES EIN</small> G<small>EBRECHEN BEKOMMT, SODANN VERKAUFE MAN ES UND KAUFE FÜR DEN</small> E<small>RLÖS EIN</small> H<small>EILSOPFER, UND EBENSO DAS DAFÜR</small> E<small>INGETAUSCHTE;</small> WENN ABER NACH DEM S<small>CHLACHTEN DES</small> P<small>ESAḤOPFERS, SO IST ES ALS</small> H<small>EILSOPFER DARZUBRINGEN, UND EBENSO DAS DAFÜR</small> E<small>INGETAUSCHTE</small>.",
+            "<b>W</b><small>ENN JEMAND EIN</small> W<small>EIBCHEN ODER EIN</small> M<small>ÄNNCHEN IM ZWEITEN</small> J<small>AHRE ALS</small> P<small>ESAḤOPFER ABSONDERT, SO LASSE MAN ES WEIDEN, BIS ES EIN</small> G<small>EBRECHEN BEKOMMT, SODANN VERKAUFE MAN ES, UND DER</small> E<small>RLÖS FÄLLT DER FREIWILLIGEN</small> S<small>PENDENKASSE ZU, FÜR</small> H<small>EILSOPFER</small>. W<small>ENN JEMAND SEIN</small> P<small>ESAḤOPFER ABGESONDERT HAT UND GESTORBEN IST, SO DARF SEIN</small> S<small>OHN ES NICHT NACH IHM ALS</small> P<small>ESAḤOPFER DARBRINGEN, SONDERN ALS</small> H<small>EILSOPFER</small>.",
+            "<b>I</b><small>ST EIN</small> P<small>ESAḤOPFER MIT ANDEREN</small> O<small>PFERN VERMISCHT WORDEN, SO MUSS MAN SIE ALLE WEIDEN LASSEN, BIS SIE EIN</small> G<small>EBRECHEN BEKOMMEN, SODANN VERKAUFE MAN SIE UND BRINGE FÜR DEN</small> E<small>RLÖS DES BESTEN UNTER IHNEN EIN</small> O<small>PFER DIESER ART UND FÜR DEN</small> E<small>RLÖS DES BESTEN UNTER IHNEN EIN</small> O<small>PFER JENER</small> A<small>RT DAR, UND DEN</small> M<small>EHRBETRAG ERSETZE MAN AUS SEINER</small> T<small>ASCHE</small>. I<small>ST ES MIT</small> E<small>RSTGEBORENEN VERMISCHT WORDEN, SO DARF ES, WIE</small> R. Š<small>IMO͑N SAGT, WENN DIE</small> G<small>ESELLSCHAFT AUS</small> P<small>RIESTERN BESTEHT, VON DIESEN GEGESSEN WERDEN</small>.",
+            "<b>W</b><small>ENN EINE</small> G<small>ESELLSCHAFT, DER DAS</small> P<small>ESAḤOPFER ABHANDEN GEKOMMEN IST, ZU EINEM SAGT, DASS ER GEHE UND ES FÜR SIE SUCHE UND SCHLACHTE, WORAUF ER GEGANGEN IST UND ES GEFUNDEN UND GESCHLACHTET HAT, ABER AUCH SIE EINES GEHOLT UND GESCHLACHTET HABEN, SO ESSE DIESER, WENN SEINES ZUERST GESCHLACHTET WORDEN IST, VON SEINEM, UND SIE ESSEN MIT IHM EBENFALLS VON SEINEM; WENN ABER IHRES ZUERST GESCHLACHTET WORDEN IST, SO ESSEN SIE VON IHREM, UND ER ESSE VON SEINEM</small>. W<small>EISS MAN NICHT, WELCHES ZUERST GESCHLACHTET WORDEN IST, ODER SIND BEIDE ZU GLEICHER</small> Z<small>EIT GESCHLACHTET WORDEN, SO ESSE ER VON SEINEM, UND SIE DÜRFEN VON SEINEM NICHT ESSEN; IHRES ABER KOMMT IN DEN</small> V<small>ERBRENNUNGSRAUM, UND SIE SIND VON DER</small> H<small>ERRICHTUNG DES ZWEITEN</small> P<small>ESAḤOPFERS FREI</small>. S<small>AGTE ER ZU IHNEN, DASS, WENN ER SICH VERSPÄTEN SOLLTE, SIE FÜR IHN SCHLACHTEN SOLLEN, WORAUF ER GEGANGEN IST UND ES GEFUNDEN UND GESCHLACHTET HAT, ABER AUCH SIE EINES GEHOLT UND GESCHLACHTET HABEN, SO ESSEN SIE, FALLS IHRES ZUERST GESCHLACHTET WORDEN IST, VON IHREM, UND ER ESSE EBENFALLS VON IHREM; WENN ABER SEINES ZUERST GESCHLACHTET WORDEN IST, SO ESSE ER VON SEINEM UND SIE VON IHREM</small>. W<small>EISS MAN NICHT, WELCHES ZUERST GESCHLACHTET WORDEN IST, ODER SIND BEIDE ZU GLEICHER</small> Z<small>EIT GESCHLACHTET WORDEN, SO ESSEN SIE VON IHREM, UND ER DARF VON IHREM NIGHT ESSEN; SEINES ABER KOMMT IN DEN</small> V<small>ERBRENNUNGSRAUM, UND ER IST VON DER</small> H<small>ERRICHTUNG DES ZWEITEN</small> P<small>ESAḤOPFERS FREI</small>. S<small>AGTE ER ZU IHNEN UND SIE ZU</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Daß sie event, das P. für einander schlachten sollen.</i><small>IHM, SO ESSEN SIE ALLE VOM ZUERST</small> G<small>ESCHLACHTETEN</small>; <small>WEISS MAN NICHT, WELCHES ZUERST GESCHLACHTET WORDEN IST, ODER SIND BEIDE ZU GLEICHER</small> Z<small>EIT GESCHLACHTET WORDEN, SO KOMMEN BEIDE IN DEN</small> V<small>ERBRENNUNGSRAUM</small>. S<small>AGTE ER NICHTS ZU IHNEN UND SIE NICHTS ZU IHM, SO SIND SIE NICHT VON EINANDER ABHÄNGIG</small>.",
+            "W<small>ENN DIE</small> P<small>ESAḤOPFER ZWEIER</small> G<small>ESELLSCHAFTEN MIT EINANDER VERMISCHT WORDEN SIND, SO WÄHLEN DIE EINEN DAS EINE UND DIE ANDEREN DAS ANDERE, UND EINER VON DIESEN VERFÜGT SICH ZU JENEN, UND EINER VON JENEN VERFÜGT SICH ZU DIESEN, UND SIE SPRECHEN</small> <small>ZUM VERTRETER</small> <small>WIE FOLGT</small>: G<small>EHÖRT DIESES</small> P<small>ESAḤOPFER UNS, SO SEIEN DEINE</small> H<small>ÄNDE VON DEINEM ZURÜCKGEZOGEN UND DU AN UNSEREM BETEILIGT, UND GEHÖRT DIESES</small> P<small>ESAḤOPFER DIR, SO SEIEN UNSERE</small> H<small>ÄNDE VON UNSEREM ZURÜCKGEZOGEN UND WIR AN DEINEM BETEILIGT</small>. S<small>O AUCH FÜNF</small> G<small>ESELLSCHAFTEN VON JE FÜNF ODER ZEHN PERSONEN; SIE WÄHLEN EINEN AUS JEDER</small> G<small>ESELLSCHAFT UND SPRECHEN EBENSO ZU EINANDER</small>.",
+            "W<small>ENN DIE</small> P<small>ESAḤOPFER ZWEIER EIGENTÜMER VERMISCHT WORDEN SIND, SO WÄHLE EINER DAS EINE UND DER ANDERE DAS ANDERE, UND DER EINE NEHME JEMAND VON DER</small> S<small>TRASSE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Damit, wenn einer sich zurückzieht, das Pesaḥopfer nicht herrenlos bleibe.</i><small>ALS</small> T<small>EILNEHMER, UND DER ANDERE NEHME JEMAND VON DER</small> S<small>TRASSE ALS</small> T<small>EILNEHMER,</small> SODANN VERFÜGE SICH DIESER ZU JENEM UND JENER ZU DIESEM UND SIE SPRECHEN ZU EINANDER WIE FOLGT: G<small>EHÖRT DIESES</small> P<small>ESAḤOPFER MIR, SO SEIEN DEINE</small> H<small>ÄNDE VON DEINEM ZURÜCKGEZOGEN UND DU AN MEINEM BETEILIGT, UND GEHÖRT DIESES</small> P<small>ESAḤOPFER DIR, SO SEIEN MEINE</small> H<small>ÄNDE VON MEINEM ZURÜCKGEZOGEN UND ICH AN DEINEM BETEILIGT</small>."
+        ],
+        [
+            "<b>A</b><small>M</small> V<small>ORABEND DES</small> P<small>ESAḤFESTES, KURZ VOR DEM</small> V<small>ESPERGEBETE, DARF MAN BIS ZUR</small> D<small>UNKELHEIT NICHT MEHR ESSEN</small>. S<small>ELBST DER</small> Ä<small>RMSTE IN</small> J<small>ISRAÉL ESSE NICHT ANDERS ALS ANGELEHNT</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Halb lagernd, mit dem linken Arm auf das Polster gestützt, wie bei den Vornehmen der antiken Völker üblich; cf. Ber. Fol. 46b.</i>; <small>AUCH</small> <small>REICHE</small> <small>MAN IHM NICHT WENIGER ALS VIER</small> B<small>ECHER</small> W<small>EIN, SELBST AUS DER</small> A<small>RMEN-SCHÜSSEL</small>.",
+            "<b>S</b><small>CHENKT MAN IHM DEN ERSTEN</small> B<small>ECHER EIN, SO SPRECHE ER, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, ZUERST DEN</small> S<small>EGEN</small> <small>ZUR</small> W<small>EIHE DES</small> T<small>AGES UND NACHHER DEN</small> S<small>EGEN ÜBER DEN</small> W<small>EIN, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, ZUERST DEN</small> S<small>EGEN ÜBER DEN</small> W<small>EIN UND NACHHER DEN</small> <small>ZUR</small> W<small>EIHE</small> <small>DES</small> T<small>AGES</small>.",
+            "<b>M</b><small>AN SETZE IHM</small> K<small>RÄUTER UND</small> L<small>ATTICH VOR, UND ER TUNKE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Der Ausdruck ‘tunken’ wird hier für essen gebraucht, da die Speisen zuerst in Tunke getan wurden.</i><small>DEN</small> L<small>ATTICH EIN</small>. S<small>ODANN GELANGT ER ZUR</small> V<small>ORSPEISE DES</small> B<small>ROTES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Od. Zukost.</i>, <small>UND MAN SETZE IHM</small> U<small>NGESÄUERTES</small>, L<small>ATTICH</small>, F<small>RUCHTBREI UND ZWEI GEKOCHTE</small> S<small>PEISEN VOR, WIEWOHL DER</small> F<small>RUCHTBREI</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Eine Art Brei od. Mus aus verschiedenen Früchten, Gewürzen u. Essig, nur für das Mahl am 1. Pesaḥabend bestimmt.</i><small>NICHT</small> G<small>EBOT IST</small>; R. E<small>LEA͑ZAR B</small>. Ç<small>ADOQ SAGT</small>, <small>AUCH DIESER</small> <small>SEI</small> G<small>EBOT</small>. Z<small>UR</small> Z<small>EIT DES</small> T<small>EMPELS SETZTE MAN IHM DAS</small> P<small>ESAḤLAMM SELBST VOR</small>.",
+            "<b>M</b><small>AN SCHENKE IHM DEN ZWEITEN</small> B<small>ECHER EIN, UND NUN RICHTE DAS</small> K<small>IND AN SEINEN</small> V<small>ATER DIE FOLGENDEN</small> F<small>RAGEN, DIE, WENN DAS</small> K<small>IND DAZU KEINEN</small> V<small>ERSTAND HAT, SEIN</small> V<small>ATER ES LEHRE</small>: W<small>ARUM IST DIESE</small> N<small>ACHT ANDERS ALS JEDE ANDERE</small> N<small>ACHT</small> : <small>IN JEDER ANDEREN</small> N<small>ACHT ESSEN WIR</small> G<small>ESÄUERTES ODER</small> U<small>NGESÄUERTES, IN DIESER</small> N<small>ACHT NUR</small> U<small>NGESÄUERTES; IN JEDER ANDEREN NACHT ESSEN WIR VERSCHIEDENE</small> K<small>RÄUTER, IN DIESER</small> N<small>ACHT NUR</small> B<small>ITTERKRAUT; IN JEDER ANDEREN</small> N<small>ACHT ESSEN WIR GEBRATENES, GESCHMORTES ODER GEKOCHTES</small> F<small>LEISCH, IN DIESER</small> N<small>ACHT NUR GEBRATENES ; IN JEDER ANDEREN</small> N<small>ACHT TUNKEN WIR NUR EINMAL EIN, IN DIESER</small> N<small>ACHT ZWEIMAL</small>. N<small>ACH DEM</small> V<small>ERSTÄNDNIS DES</small> K<small>INDES LEHRE ES SEIN</small> V<small>ATER</small>. M<small>AN BEGINNE MIT DER</small> S<small>CHMACH UND SCHLIESSE MIT DEM</small> R<small>UHME, UND SO TRAGE MAN VOR VON</small>:<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Dt. 26,5.</i><i>Ein verlorener Aramäer war mein Ahn,</i> <small>BIS ZUM</small> S<small>CHLUSSE DES GANZEN</small> A<small>BSCHNITTES</small>.",
+            "<b>R</b>.G<small>AMLIÉL SAGTE</small>: W<small>ER AM</small> P<small>ESAḤFESTE ÜBER FOLGENDE DREI</small> D<small>INGE NICHT SPRICHT, GENÜGT NICHT SEINER</small> P<small>FLICHT, UND ZWAR: DAS</small> P<small>ESAḤOPFER, DAS</small> U<small>NGESÄUERTE UND DAS</small> B<small>ITTERKRAUT</small>. D<small>AS</small> P<small>ESAḤOPFER</small> <small>ISST MAN</small>, <small>WEIL</small> G<small>OTT DIE</small> H<small>ÄUSER UNSERER</small> V<small>ORFAHREN IN</small> M<small>IÇRAJIM ÜBER-SPRUNGEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Gf. Ex. 12,27.</i> <small>PASAḤ</small> <small>HAT</small>; <small>DAS</small> U<small>NGESÄUERTE, WEIL UNSERE</small> V<small>ORFAHREN IN</small> M<small>IÇRAJIM ERLÖST</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Dies geschah in solcher Eile, daß sie keine Zeit hatten, den Teig sauern zu lassen.</i><small>WURDEN</small>; <small>DAS</small> B<small>ITTERKRAUT, WEIL DIE</small> M<small>IÇRIJIM DAS</small> L<small>EBEN UNSERER</small> V<small>ORFAHREN IN</small> M<small>IÇRAJIM VERBITTERT HATTEN</small>. I<small>N JEDEM</small> Z<small>EITALTER IST JEDER VERPFLICHTET, SICH VORZUSTELLEN, ALS SEI ER SELBST AUS</small> M<small>IÇRAJIM GEZOGEN, DENN ES HEISST</small>:<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Ex. 13,8.</i><i>an jenem Tage sollst du deinem Sohne also erzählen: Wegen dessen, was der Herr an mir getan hat, als ich aus Miçrajim zog.</i> D<small>ARUM SIND WIR VERPFLICHTET ZU DANKEN, ZU RÜHMEN, ZU LOBEN, ZU VERHERRLICHEN, ZU ERHEBEN, ZU VEREHREN, ZU PREISEN, ZU ERHÖHEN UND ZU HULDIGEN VOR DEM, DER UNSEREN</small> V<small>ÄTERN UND UNS ALL DIESE</small> W<small>UNDER GETAN; DER UNS GEFÜHRT AUS</small> K<small>NECHTSCHAFT ZU</small> F<small>REIHEIT, AUS</small> K<small>UMMER ZUR</small> F<small>REUDE, AUS</small> T<small>RAUER ZUR</small> F<small>ESTLICHKEIT, AUS</small> F<small>INSTERNIS ZU GROSSEM</small> L<small>ICHTE UND AUS</small> S<small>KLAVEREI ZUR</small> E<small>RLÖSUNG; LASSET UNS VOR IHM SPRECHEN</small> : <sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Beginn des Lobliedes aus dem Buche der Psalmen (113-118).</i><i>Preiset Gott</i>. W<small>IE WEIT LESE MAN</small>? D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT: BIS</small>:<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Schluß des Ps.s 113.</i><i>Die Mutter der Kinder frohlockt</i>, <small>DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, BIS</small>: <sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Schluß des Ps.s 114.</i><i>Den Kiesel in einen Wasserquell.</i>",
+            "M<small>AN SCHLIESSE MIT DER</small> E<small>RLÖSUNGSFORMEL</small>. R. T<small>RYPHON SAGT</small>: ‘D<small>ER UNS UND UNSERE</small> V<small>ORFAHREN AUS</small> M<small>IÇRAJIM ERLÖST HAT</small>’, <small>OHNE WEITERE</small> S<small>CHLUSSFORMEL</small>. R. <small>A͑QIBA SAGT</small>: ‘S<small>O MÖGE DER</small> H<small>ERR, UNSER</small> G<small>OTT UND DER</small> G<small>OTT UNSERER</small> V<small>ORFAHREN, UNS ANDERE FEIERTAGE UND</small> F<small>ESTE, DIE UNS ENTGEGENKOMMEN, IN</small> F<small>RIEDEN ERREICHEN LASSEN; ERFREUT ÜBER DEN</small> B<small>AU DEINER</small> S<small>TADT, JUBELND IN DEINEM</small> D<small>IENSTE</small>. D<small>ORT WERDEN WIR VON DEN</small> P<small>ESAḤOPFERN UND VON</small> S<small>CHLACHTOPFERN ESSEN</small> &amp;<small>C.</small>, <small>BIS</small>: ‘G<small>EPRIESEN SEIEST DU, O</small> H<small>ERR, DER DU</small> J<small>ISRAÉL ERLÖST HAST</small>’.",
+            "<b>M</b><small>AN SCHENKE IHM DEN DRITTEN BECHER EIN, UND ER SPRICHT DEN</small> S<small>EGEN ÜBER DAS</small> M<small>AHL, ALSDANN DEN VIERTEN, UND ER LIEST DAS</small> L<small>OBLIED ZUENDE UND SPRICHT DEN</small> S<small>EGEN ÜBER DAS</small> L<small>IED</small>. Z<small>WISCHEN JENEN</small> B<small>ECHERN DARF MAN, WENN MAN WILL</small>, <small>NOCH AUSSERDEM</small> <small>TRINKEN, NICHT ABER ZWISCHEN DEM DRITTEN UND DEM VIERTEN</small>.",
+            "<b>M</b><small>AN DARF SICH NACH DEM</small> P<small>ESAḤOPFER NICHT ZU EINEM</small> N<small>ACHTISCH BEGEBEN</small>. <b>S</b><small>IND WELCHE</small> <small>VON DER</small> T<small>ISCHGESELLSCHAFT</small> <small>EINGESCHLAFEN, SO DÜRFEN SIE WEITER ESSEN, SIND ALLE</small> <small>EINGESCHLAFEN</small>, <small>SO DÜRFEN SIE NICHT WEITER</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Durch das Einschlafen wird die Tafel geteilt, u. es hat den Anschein, als äße man das Pesaḥopfer zweimal.</i><small>ESSEN</small>. R. J<small>OSE SAGT, SIND SIE EINGENICKT, DÜRFEN SIE</small> <small>WEITER</small> <small>ESSEN, SIND SIE FEST EINGESCHLAFEN, DÜRFEN SIE NICHT</small> <small>WEITER</small> <small>ESSEN</small>. D<small>AS</small> P<small>ESAḤOPFER</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Das nur bis Mitternacht gegessen werden darf; cf. Zeb. 56b.</i><small>MACHT NACH</small> M<small>ITTERNACHT DIE</small> H<small>ÄNDE UNREIN</small>; V<small>ERWERFLICHES UND</small> Ü<small>BRIGGEBLIEBENES</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Was vom vorschriftsmäßig dargebrachten Opfer nach Ablauf der für das Essen festgesetzten Frist zurückbleibt. Bd. I, S. 400 ist Anm. 1 dahin zu ergänzen, daß das Opfer durch die tatsächliche od. beabsichtigte unvorschriftsmäßige Herrichtung (außerhalb des Raumes od. außerhalb der Zeit) verwerflich wird; cf. Zeb. Fol. 27b.</i><small>MACHEN DIE</small> H<small>ÄNDE UNREIN</small>.",
+            "D<small>AS</small> P<small>ESAḤOPFER</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Das nur bis Mitternacht gegessen werden darf; cf. Zeb. 56b.</i><small>MACHT NACH</small> M<small>ITTERNACHT DIE</small> H<small>ÄNDE UNREIN</small>; V<small>ERWERFLICHES UND</small> Ü<small>BRIGGEBLIEBENES</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Was vom vorschriftsmäßig dargebrachten Opfer nach Ablauf der für das Essen festgesetzten Frist zurückbleibt. Bd. I, S. 400 ist Anm. 1 dahin zu ergänzen, daß das Opfer durch die tatsächliche od. beabsichtigte unvorschriftsmäßige Herrichtung (außerhalb des Raumes od. außerhalb der Zeit) verwerflich wird; cf. Zeb. Fol. 27b.</i><small>MACHEN DIE</small> H<small>ÄNDE UNREIN</small>. <b>H</b><small>AT MAN DEN</small> S<small>EGEN ÜBER DAS</small> P<small>ESAḤOPFER GESPROCHEN, SO ENTHEBT ES DAS</small> S<small>CHLACHTOPFER</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Das außerdem zum Feste geschlachtet wird, bezw. gelobte und gespendete Opfer.</i>, <small>HAT MAN DEN</small> S<small>EGEN ÜBER DAS</small> S<small>CHLACHTOPFER GESPROCHEN, SO ENTHEBT ES DAS</small> P<small>ESAḤOPFER NICHT – SO</small> R. J<small>IŠMA͑ÉL</small>; R. A͑<small>QIBA SAGT, WEDER ENTHEBE DIESES JENES, NOCH JENES DIESES</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json

@@ -0,0 +1,134 @@
+{
+    "language": "he",
+    "title": "Mishnah Pesachim",
+    "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 פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nאוֹר לְאַרְבָּעָה עָשָׂר, \nבּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר.  \nכָּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ, \nאֵינוּ צָרִיךְ בְּדִיקָה.  \nוְלָמָּה אָמָרוּ \"שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף\"? \nבְּמָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ.  \nבֵּית שַׁמַּי אוֹמְרִים: \nשְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָל הַמַּרְתֵּף; \nוּבֵית הֶלֵּל אוֹמְרִים: \nשְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת, שֶׁהֵן הָעֶלְיוֹנוֹת. \n",
+            "<small>ב</small>\nאֵין חוֹשְׁשִׁין שֶׁמֵּא גֵרְרָה חֻלְדָּה \nמִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם.  \nאִם כֵּן, מֵחָצֵר לֶחָצֵר אוֹ מֵעִיר לָעִיר, \nאֵין לַדָּבָר סוֹף. \n",
+            "<small>ג</small>\nרְבִּי יְהוּדָה אוֹמֵר: \nבּוֹדְקִים אוֹר אַרְבָּעָה עָשָׂר, \nוּבְאַרְבָּעָה עָשָׂר בַּשַּׁחְרִית וּבְשָׁעַת הַבֵּעוּר; \nוַחֲכָמִים אוֹמְרִים: \nלֹא בָדַק בְּאוֹר אַרְבָּעָה עָשָׂר, \nיִבְדֹּק בְּאַרְבָּעָה עָשָׂר; \nאִם לֹא בָדַק בְּאַרְבָּעָה עָשָׂר, \nיִבְדֹּק בְּתוֹךְ הַמּוֹעֵד; \nלֹא בָדַק בְּתוֹךְ הַמּוֹעֵד, \nיִבְדֹּק לְאַחַר הַמּוֹעֵד.  \nוּמַה שֶׁהוּא מְשַׁיֵּר יַנִּיחֶנוּ בְצִנְעָה, \nכְּדֵי שֶׁלֹּא יְהֵי צָרִיךְ בְּדִיקָה אַחֲרָיו. \n",
+            "<small>ד</small>\nרִבִּי מֵאִיר אוֹמֵר: \nאוֹכְלִים כָּל חָמֵשׁ, \nוְשׁוֹרְפִים בִּתְחִלַּת שֵׁשׁ; \nרַבִּי יְהוּדָה אוֹמֵר: \nאוֹכְלִים כָּל אַרְבַּע, \nוְתוֹלִים כָּל חָמֵשׁ, \nוְשׁוֹרְפִים בִּתְחִלַּת שֵׁשׁ. \n",
+            "<small>ה</small>\nוְעוֹד אָמַר רְבִּי יְהוּדָה: \nשְׁתֵּי חַלּוֹת שֶׁלַתּוֹדָה פְסוּלוֹת &lt; שֶׁלתּוֹדָה &gt;\nוּמֻנָּחוֹת עַל גַּג הָאַסְטְוָה, \nכָּל זְמַן שֶׁהֵן מֻנָּחוֹת, כָּל הָעָם אוֹכְלִים; \nנִטְּלָה אַחַת מֵהֶן, \nתּוֹלִים, לֹא אוֹכְלִים וְלֹא שׁוֹרְפִים; \nנִטְּלוּ שְׁתֵּיהֶן, \nהִתְחִילוּ כָל הָעָם שׂוֹרְפִין.  \n\n<small>ו</small>\nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nחֻלִּים נֶאֱכָלִים כָּל אַרְבַּע, \nוּתְרוּמָה כָל חָמֵשׁ, \nוְשׁוֹרְפִים בִּתְחִלַּת שֵׁשׁ. \n",
+            "<small>ז</small>\nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר: \nמִימֵיהֶם שֶׁלַּכֹּהֲנִים, \nלֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטַּמָּא בִוְלַד הַטֻּמְאָה, \nעִם הַבָּשָׂר שֶׁנִּטַּמָּא בְאַב הַטֻּמְאָה, \nאַף עַל פִּי שֶׁמּוֹסִיפִין לוֹ טֻמְאָה עַל טֻמְאָתוֹ.  \n\n<small>ח</small>\nהוֹסִיף רְבִּי עֲקִיבָה: \nמִימֵיהֶן שֶׁלַּכֹּהֲנִים, \nלֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם, \nבְּנֵר שֶׁנִּטַּמָּא בִטְמֵא מֵת, \nאַף עַל פִּי שֶׁמּוֹסִיפִין לוֹ טֻמְאָה עַל טֻמְאָתוֹ. \n",
+            "<small>ט</small>\nאָמַר רְבִּי מֵאִיר: \nמִדִּבְרֵיהֶם לָמַדְנוּ, \nשֶׁשּׂוֹרְפִים תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בַפֶּסַח.  \nאָמַר לוֹ רְבִּי יוֹסֵה: \nאֵינָה הִיא הַמִּדָּה.  \nמוֹדֶה רְבִּי אֱלִיעֶזֶר וּרְבִּי יְהוֹשֻׁעַ, \nשֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ; \nוְעַל מָה נֶחְלָקוּ? \nעַל הַתְּלוּיָה וְעַל הַטְּמֵאָה, \nשֶׁרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nתִּשָּׂרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ; \nוּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nשְׁתֵּיהֶם כְּאַחַת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל שָׁעָה שֶׁהוּא מֻתָּר לֹאכָל, \nמַאֲכִיל לַבְּהֵמָה וְלַחַיָּה וְלָעוֹפוֹת, \nוּמוֹכְרוֹ לַנָּכְרִי, \nוּמֻתָּר בַּהֲנָיָתוֹ.  \nעִבֵּר זְמַנּוֹ, אָסוּר בַּהֲנָיָתוֹ.  \nלֹא יַסִּיק בּוֹ תַנּוּר וְכִירַיִם.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאֵין בֵּעוּר חָמֵץ אֶלָּא שְׂרֵפָה; \nוַחֲכָמִים אוֹמְרִים: \nמְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מֵטִיל לַיָּם. \n",
+            "<small>ב</small>\nחָמֵץ שֶׁלַּנָּכְרִי שֶׁעָבַר עָלָיו הַפֶּסַח, \nמֻתָּר בַּהֲנָיָה; \nוְשֶׁלְּיִשְׂרָאֵל אָסוּר, שֶׁנֶּאֱמַר: \n(שמות יג,ז) \"לֹא יֵרָאֶה לָךְ\". \n",
+            "נָכְרִי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ לְאַחַר הַפֶּסַח, \nמֻתָּר בַּהֲנָיָה; \nוְיִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חֲמֵצוֹ לְאַחַר הַפֶּסַח, \nאָסוּר בַּהֲנָיָה.  \nחָמֵץ שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, \nהֲרֵי הוּא כִמְבֹעָר; \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכָּל שֶׁאֵין הַכֶּלֶב יָכוֹל לְחַפֵּשׁ אַחֲרָיו. \n",
+            "<small>ג</small>\nהָאוֹכֵל תְּרוּמָה חָמֵץ בַּפֶּסַח, \nשׁוֹגֵג, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ; \nמֵזִיד, פָּטוּר מִתַּשְׁלוּמִים וּמִדְּמֵי עֵצִים. \n",
+            "<small>ד</small>\nוְאֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בַפֶּסַח: \nבַּחִטִּים וּבַשְׂעוֹרִים וּבַכֻּסְּמִים וּבְשִׁבֹּלֶת שׁוּעָל וּבְשִׁיפוֹן \nוּבִדְמַי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, \nוּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ.  \nהַכֹּהֲנִים בַּחַלָּה וּבַתְּרוּמָה, \nאֲבָל לֹא בַטֶּבֶל, \nוְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, \nוְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ.  \nחַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, \nעֲשָׂאָן לְעַצְמוֹ, אֵינוּ יוֹצֵא בָהֶן; \nלִמְכֹּר בַּשּׁוּק, יוֹצֵא בָהֶן. \n",
+            "<small>ה</small>\nוְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בַפֶּסַח: \nבַּחַזֶּרֶת וּבָעֻלְשִׁים וּבִתְמָכָא וּבְחַרְחֲבִנָּה וּבְמַרוֹר.  \nיוֹצְאִין בָּהֶן בֵּין לַחִים, בֵּין כְּמֵשִׁין, \nאֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִים.  \nמִצְטָרְפִין בְּכַזַּיִת.  \nוְיוֹצְאִין בְּקֶלַח שֶׁלָּהֶן, \nוּבַדְּמַאי, \nוּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, \nוּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ. \n",
+            "<small>ו</small>\nאֵין שׁוֹרִים אֶת הַמֻּרְסָן לַתַּרְנוֹגְלִים, \nאֲבָל חוֹלְטִין.  \nהָאִשָּׁה לֹא תִשְׁרֵי אֶת הַמֻּרְסָן שֶׁתּוֹלֵךְ בְּיָדָהּ לַמַּרְחֵץ, \nאֲבָל שָׁפָה הִיא עַל בְּשָׂרָהּ יָבֵשׁ.  \nלֹא יִלְעֹס אָדָם חִטִּין וְיִתֵּן עַל מַכָּתוֹ, \nמִפְּנֵי שֶׁהֵן מַחְמִיצוֹת. \n",
+            "<small>ז</small>\nאֵין נוֹתְנִין אֶת הַקֶּמַח לְתוֹךְ חֲרֹסֶת \nוְלֹא לְתוֹךְ חַרְדַּל.  \nאִם נָתַן יֵאָכֵל מִיָּד; \nרַבִּי מֵאִיר אוֹסֵר.  \nאֵין מְבַשְּׁלִין אֶת הַפֶּסַח \nלֹא בְמַשְׁקִים וְלֹא בְמֵי פֵרוֹת; \nאֲבָל סָכִים וּמַטְבִּילִין אוֹתוֹ בָהֶן.  \nמֵי תַשְׁמִישָׁיו שֶׁלַּנַּחְתּוֹם יִשָּׁפֵכוּ, \nמִפְּנֵי שֶׁהֵן מַחְמִיצִים. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nוְאֵלּוּ עוֹבְרִים בַּפֶּסַח: \nכֻּתַּח הַבַּבְלִי, \nשֵׁכַר הַמָּדִי, \nחֹמֶץ הָאֲדוֹמִי, \nזִיתוֹם הַמִּצְרִי, \nזֵמַן שֶׁלַּצַּבָּעִים, \nוַאֲמֵילָן שֶׁלַּטַּבָּחִים, \nוְקוֹלָן שֶׁלַּסּוֹפְרִים.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַף טִפּוּלֵי נָשִׁים.  \nזֶה הַכְּלָל: \nכָּל שֶׁהוּא מִין דָּגָן הֲרֵי זֶה עוֹבֵר בַּפֶּסַח.  \nהֲרֵי אֵלּוּ בְאַזְהָרָה, \nוְאֵין בָּהֶן מִשֵּׁם כָּרֵת. \n",
+            "<small>ב</small>\nבָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, \nאִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, \nחַיָּב לְבַעֵר, \nפָּחוּת מִכֵּן, בָּטֵל בְּמֵעוּטוֹ.  \nוְכֵן לְעִנְיַן הַטֻּמְאָה: \nאִם הִקְפִּיד עָלָיו, חוֹצֵץ, \nאִם רוֹצֶה הוּא בְקִיּוּמוֹ, \nהֲרֵי הוּא כַעֲרֵבָה.  \nבָּצֵק הַחֵרֵשׁ, \nאִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחְמִיץ, \nהֲרֵי זֶה אָסוּר. \n",
+            "<small>ג</small>\nכֵּיצַד מַפְרִישִׁין חַלַּת טֻמְאָה בְיוֹם טוֹב? \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַל תִּקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה; \nבֶּן בְּתִירָה אוֹמֵר: \nתָּטִיל לַצּוֹנִים.  \nאָמַר רְבִּי יְהוֹשֻׁעַ: \nלֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִים עָלָיו \nבַּל יֵרָאֶה וּבַל יִמָּצֵא, \nאֶלָּא מַפְרְשַׁתָּהּ וּמַנְּחַתָּהּ עַד הָעֶרֶב, \nוְאִם הֶחְמִיצָה, הֶחְמִיצָה. \n",
+            "<small>ד</small>\nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nשָׁלוֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת \nוְאוֹפוֹת בְּתַנּוּר אֶחָד זוֹ אַחַר זוֹ; \nוַחֲכָמִים אוֹמְרִים: \nשָׁלוֹשׁ נָשִׁים עֲסִיקוֹת בַּבָּצֵק, \nאַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nלֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִים.  \nזֶה הַכְּלָל: \nתֹּאפָה תִלְטֹשׂ בְּצוֹנִין. \n",
+            "<small>ה</small>\nסֵעוּר יִשָּׂרֵף, \nוְהָאוֹכְלוֹ פָטוּר. \nסִדּוּק יִשָּׂרֵף, \nוְהָאוֹכְלוֹ חַיָּב מִיתָה.  \nאֵי זֶה הוּא סֵעוּר? \nכְּקַרְנֵי חֲגָבִים.  \nסִדּוּק? \nשֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nוַחֲכָמִים אוֹמְרִים: \nזֶה וָזֶה, הָאוֹכְלוֹ חַיָּב מִיתָה; &lt;בַזֶה&gt;\nאֵי זֶה הוּא סֵעוּר? \nכָּל שֶׁהִכְסִיפוּ פָנָיו, \nכְּאָדָם שֶׁעָמְדוּ שְׂעָרוֹתָיו. \n",
+            "<small>ו</small>\nאַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nמְבַעֲרִים אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nבִּזְמַנָּן.  \nרְבִּי אֶלְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: \nתְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת וְחֻלִּים בִּזְמַנָּן. \n",
+            "<small>ז</small>\nהַהוֹלֵךְ לִשְׁחוֹט אֶת פִּסְחוֹ, \nוְלָמוֹל אֶת בְּנוֹ, \nוְלֹאכַל סְעוֹדַת אֵרוּסִים בְּבֵית חָמִיו, \nוְנִזְכַּר שֶׁיֵּשׁ לוֹ חָמֵץ בְּתוֹךְ הַבַּיִת; \nאִם יָכוֹל לַחְזוֹר וּלְבָעֵר וְלַחְזוֹר בְּמִצְוָתוֹ, \nיַחְזוֹר; \nוְאִם לָאו, יְבַטֵּל בְּלִבּוֹ.  \nוּלְהַצִּיל מִיַּד הַגַּיִס, \nוּמִיַּד הַנָּהָר, \nוּמִיַּד הַדְּלֵקָה, \nוּמִיַּד הַמַּפְּלוֹת, יְבַטֵּל בְּלִבּוֹ, \nוְיִשְׁבּוֹת שְׁבִיתַת הָרֵשׁוּת וְיַחְזוֹר מִיָּד. \n",
+            "<small>ח</small>\nוְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם, \nוְנִזְכַּר שֶׁיֵּשׁ בְּיָדוֹ בְשַׂר הַקֹּדֶשׁ, \nאִם עִבּ��ר הַצּוֹפִים, \nשׁוֹרְפוֹ בִמְקוֹמוֹ, \nוְאִם לָאו, \nחוֹזֵר וְשׁוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה.  \nוְעַד כַּמָּה הֵן חוֹזְרִין? \nרְבִּי מֵאִיר אוֹמֵר: \nזֶה וָזֶה כַבֵּיצָה. &lt;מחוק ע\"י מגיה: כַזַּיִת&gt; \nרְבִּי יְהוּדָה אוֹמֵר: \nזֶה וָזֶה בְּכַזַּיִת.  &lt;מחוק ע\"י מגיה: כַבֵּיצָה&gt;\nוַחֲכָמִים אוֹמְרִים: \nבְּשַׂר הַקֹּדֶשׁ כַּזַּיִת, \nוְחָמֵץ כַּבֵּיצָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nמָקוֹם שֶׁנָּהֲגוּ לַעֲשׁוֹת מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, \nעוֹשִׂין, \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׁוֹת, \nאֵינָן עוֹשִׂין.  \nהַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵינָן עוֹשִׂין, \nאוֹ מִמָּקוֹם שֶׁאֵינָן עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין, \nנוֹתְנִין עָלָיו חָמְרֵי הַמָּקוֹם שֶׁיָּצָא מִשָּׁם, \nוְחָמְרֵי הַמָּקוֹם שֶׁהָלַךְ לַשָּׁם.  \nוְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחְלְקוֹת. \n",
+            "<small>ב</small>\nכַּיּוֹצֵא בוֹ: \nהַמּוֹלִיךְ פֵּרוֹת שְׁבִיעִית \nמִמָּקוֹם שֶׁכָּלוּ לְמָקוֹם שֶׁלֹּא כָלוּ, \nאוֹ מִמָּקוֹם שֶׁלֹּא כָלוּ לְמָקוֹם שֶׁכָּלוּ, \nחַיָּב לְבַעֵר.  \nרְבִּי יְהוּדָה אוֹמֵר: \nצֵא וְהָבֵא לָךְ אַף אַתָּה. \n",
+            "<small>ג</small>\nמָקוֹם שֶׁנָּהֲגוּ לִמְכּוֹר בְּהֵמָה דַקָּה לַגּוֹיִם, \nמוֹכְרִין; \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכּוֹר, \nאֵינָן מוֹכְרִין.  \nוְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחְלְקוֹת. \nבְּכָל מָקוֹם, \nאֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, \nעֲגָלִים וּסְיָחִים שְׁלֵמִים וּשְׁבוּרִים; \nרְבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה; \nבֶּן בְּתִירָה מַתִּיר בַּסּוּס. \n",
+            "<small>ד</small>\nמָקוֹם שֶׁנָּהֲגוּ לֹאכַל צָלִי בְלֵילֵי פְסָחִים, \nאוֹכְלִין; \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֹאכַל, \nאֵינָן אוֹכְלִין.  \nמָקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, \nמַדְלִיקִים; \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, \nאֵינָן מַדְלִיקִים; \nמַדְלִיקִים בְּבָתֵּי כְנֵסָיוֹת וּבְבָתֵּי מִדְרָשׁוֹת, \nוּבְמָבוֹאוֹת אֲפֵלִים וְעַל גַּבֵּי הַחוֹלִים. \n",
+            "<small>ה</small>\nמָקוֹם שֶׁנָּהֲגוּ לַעֲשׁוֹת מְלָאכָה בְתִשְׁעָה בְאָב, \nעוֹשִׂין; \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׁוֹת, \nאֵינָן עוֹשִׂין; \nבְּכָל מָקוֹם, \nתַּלְמִידֵי חֲכָמִים בְּטֵלִים.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nיַעֲשׂוּ כָל הָעָם עַצְמָן כְּתַלְמִידֵי חֲכָמִים.  \n\n<small>ו</small>\nוַחֲכָמִים אוֹמְרִים: \nבִּיהוּדָה עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, \nוּבַגָּלִיל אֵינָן עוֹשִׂין כָּל עִקָּר.  \nוּבַלַּיְלָה, \nבֵּית שַׁמַּי אוֹסְרִין, \nוּבֵית הֶלֵּל מַתִּירִין עַד שֶּתָּנֵץ הַחַמָּה. \n",
+            "<small>ז</small>\nרְבִּי מֵאִיר אוֹמֵר: \nכָּל מְלָאכָה שֶׁהִתְחִיל בָּהּ קֹדֶם לְאַרְבָּעָה עָשָׂר, \nגּוֹמְרָהּ בְּאַרְבָּעָה עָשָׂר; \nאֲבָל לֹא יַתְחִיל בָּהּ כַּתְּחִלָּה בְאַרְבָּעָה עָשָׂר, \nאַף עַל פִּי שֶׁהוּא יָכוֹל לְגָמְרָהּ.  \nוַחֲכָמִים אוֹמְרִים: \nשָׁלוֹשׁ אֻמָּנִיּוֹת עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים: \nהַחַיָּטִים וְהַסַּפָּרִים וְהַכּוֹבְסִים.  \nרְבִּי יוֹסֵה בִרְבִּי יְהוּדָה אוֹמֵר: \nאַף הָרוֹצְעָנִים. \n",
+            "<small>ח</small>\nמוֹשִׁיבִים שׁוֹבַכִּים לַתַּרְנוֹגְלִים בְּאַרְבָּעָה עָשָׂר.  \nתַּרְנְגֹלֶת שֶׁבָּרָחָה, \nמַחְזִירִין אוֹתָהּ לִמְקוֹמָהּ, \nוְאִם מֵתָה, \nמוֹשִׁיבִין אַחֶרֶת תַּחְתֶּיהָ.  \nגּוֹרְפִין מִתַּחַת רַגְלֵי בְהֵמָה בְאַרְבָּעָה עָשָׂר, \nוּבַמּוֹעֵד, מְסַלְּקִים לִצְדָדִים.  \nמוֹלִיכִים וּמְבִיאִין כֵּלִים מִבֵּית הָאֻמָּן, \nאַף עַל פִּי שֶׁאֵינָן לְצֹרֶךְ הַמּוֹעֵד. \n",
+            "<small>ט</small>\nשִׁשָּׁה דְבָרִים עָשׁוּ אַנְשֵׁי יְרִיחוֹ; \nעַל שְׁלֹשָׁה מֵחוּ בְיָדָן, \nוְעַל שְׁלֹשָׁה לֹא מֵחוּ בְיָדָן.  \nוְאֵלּוּ שֶׁלֹּא מֵחוּ בְיָדָן: \nמַרְכִּיבִים דְּקָלִים בְּכָל יוֹם, \nוְכוֹרְכִים אֶת שְׁמַע, \nוְקוֹצְרִים וְגוֹדְשִׁים לִפְנֵי הָעֹמֶר, \nוְלֹא מֵחוּ בְיָדָן.  \nוְאֵלּוּ שֶׁמֵּחוּ בְיָדָן: \nמַתִּירִין בְּגַמְזִיּוֹת שֶׁלַּהֶקְדֵּשׁ, \nוְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים, \nוְנוֹתְנִין פֵּאָה לַיָּרָק; \nוּמֵחוּ בְיָדָן חֲכָמִים. \n",
+            "(בכתב יד קאופמן נמצאת כהוספת מגיה בשוליים, בלי ניקוד)\n\nשִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּה הַמֶּלֶךְ, \nעַל שְׁלֹשָׁה הוֹדוּ לוֹ וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ: \nגֵּרֵר עַצְמוֹת אָבִיו עַל מִטָּה שֶׁל חֲבָלִים, \nוְהוֹדוּ לוֹ; \nכִּתֵּת נְחַשׁ הַנְּחֹשֶׁת, \nוְהוֹדוּ לוֹ; \nגָּנַז סֵפֶר רְפוּאוֹת, \nוְהוֹדוּ לוֹ.  \nעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ: \nקִצֵּץ דְּלָתוֹת שֶׁלַּהֵיכָל וְשִׁגְּרָן לְמֶלֶךְ אַשּׁוּר, \nוְלֹא הוֹדוּ לוֹ; \nסָתַם מֵי גִיחוֹן הָעֶלְיוֹן, \nוְלֹא הוֹדוּ לוֹ; \nעִבֵּר נִיסָן בְּנִיסָן, \nוְלֹא הוֹדוּ לוֹ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nתָּמִיד נִשְׁחָט בִּשְׁמוֹנֶה וּמַחְצָה, \nוְקָרֵב בְּתֵשַׁע וּמַחְצָה.  \nעֶרֶב פְּסָחִים, נִשְׁחָט בְּשֶׁבַע וּמַחְצָה, \nוְקָרֵב בִּשְׁמוֹנֶה וּמַחְצָה, \nבֵּין בַּחוֹל בֵּין בַּשַּׁבָּת.  \nחָל עֶרֶב פְּסָחִים לִהְיוֹת עֶרֶב שַׁבָּת, \nנִשְׁחָט בְּשֵׁשׁ וּמַחְצָה \nוְקָרֵב בְּשֶׁבַע וּמַחְצָה, \nוְהַפֶּסַח אַחֲרָיו. \n",
+            "<small>ב</small>\nהַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, \nקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, \nאוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, \nאוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, \nפָּסוּל.  \nכֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ? \nלְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים; \nשֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ? \nלְשֵׁם שְׁלָמִים וּלְשֵׁם הַפֶּסַח. \n",
+            "<small>ג</small>\nשְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, \nלָעֲרֵלִים וְלַטְּמֵאִים, \nפָּסוּל.  \nלְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, \nלִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, \nלַמּוּלִים וְלָעֲרֵלִים וְלַטְּמֵאִים וְלַטְּהוֹרִים, \nכָּשֵׁר.  \nשְׁחָטוֹ קֹדֶם לַחֲצוֹת, \nפָּסוּל, שֶׁנֶּאֱמַר בּוֹ: \n(שְׁמוֹת יב, ו) \"בֵּין הָעַרְבָּיִם\".  \nקֹדֶם לַתָּמִיד, \nכָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ, \nעַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד; \nוְאִם נִזְרַק, \nכָּשֵׁר. \n",
+            "<small>ד</small>\nהַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, \nעוֹבֵר בְּלֹא תַעֲשֶׂה.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף הַתָּמִיד.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nהַפֶּסַח בְּאַרְבָּעָה עָשָׂר, \nלִשְׁמוֹ, חַיָּב, \nוְשֶׁלֹּא לִשְׁמוֹ, פָּטוּר; \nוּשְׁאָר כָּל הַזְּבָחִים, \nבֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, \nפָּטוּר.  \nוּבַמּוֹעֵד, \nלִשְׁמוֹ, פָּטוּר, \nשֶׁלֹּא לִשְׁמוֹ, חַיָּב; \nוְשֶׁאָר כָּל הַזְּבָחִים, \nבֵּין לִשְׁמָן, בֵּין שֶׁלֹּא לִשְׁמָן, חַיָּב, \nחוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ. \n",
+            "<small>ה</small>\nהַפֶּסַח נִשְׁחָט בְּשָׁלוֹשׁ כִּתִּים, \nשֶׁנֶּאֱמַר: (שמות יב,ו) \n\"וְשָׁחֲטוּ אתוֹ כֹל קְהַל עֲדַת יִשְׂרָאֵל\", \nקָהָל וְעֵדָה וְיִשְׂרָאֵל.  \nנִכְנְסָה כַת הָרִאשׁוֹנָה וְנִתְמַלַּת הָעֲזָרָה, \nנָעֲלוּ דַלְתוֹת הָעֲזָרָה, \nתָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ.  \nהַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, \nוּבִידֵיהֶם בַּזִּכֵּי כֶסֶף וּבַזִּכֵּי זָהָב; \nשׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף, כֶּסֶף, \nוְשׁוּרָה שֶׁכֻּלָּהּ זָהָב, זָהָב, \nוְלֹא הָיוּ מְעֹרָבִים.  \nוְלֹא הָיוּ לַבַּזִּכִּים שׁוּלַיִם, \nשֶׁמֵּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם. \n",
+            "<small>ו</small>\nשָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, \nנוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, \nמְקַבֵּל אֶת הַמָּלֵא, וּמַחְזִיר אֶת הָרֵיקָם.  \nכֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ, \nזוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד. \n",
+            "<small>ז</small>\nיָצָאת כַּת הָרִאשׁוֹנָה וְנִכְנְסָה שְׁנִיָּה, \nיָצָאת שְׁנִיָּה וְנִכְנְסָה שְׁלִישִׁית.  \nכְּמַעֲשֵׂה הָרִאשׁוֹנָה, \nכֵּן מַעֲשֵׂה שְׁנִיָּה וּשְׁלִישִׁית.  \nקָרְאוּ אֶת הַהַלֵּל.  \nאִם גָּמָרוּ, שָׁנוּ, \nוְאִם שָׁנוּ, שִׁלֵּשׁוּ, \nאַף עַל פִּי שֶׁלֹּא שִׁלֵּשׁוּ מִימֵיהֶם.  \nרְבִּי יְהוּדָה אוֹמֵר: \nמִיָּמֶיהָ שֶׁלְּכַת הַשְּׁלִישִׁית, \nלֹא הִגִּיעָה לְ\"אָהַבְתִּי כִי יִשְׁמַע יי\", \nמִפְּנֵי שֶׁעַמָּהּ מְמֻעָטִים. \n",
+            "<small>ח</small>\nכְּמַעֲשֵׂהוּ בַחוֹל, כֵּן מַעֲשֵׂהוּ בַשַּׁבָּת, \nאֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִין אֶת הָעֲזָרָה, \nשֶׁלֹּא כִרְצוֹן חֲכָמִים.  \nרְבִּי יְהוּדָה אוֹמֵר: \nכּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבֶת, \nזוֹרְקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ.  \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+            "<small>ט</small>\nכֵּיצַד תּוֹלִים וּמַפְשִׁיטִים? \nאַנְקְלָיוֹת שֶׁלַּבַּרְזֶל הָיוּ קְבוּעִים בַּכּוֹתָלִים וּבָעַמּוּדִים, \nשֶׁבָּהֶן תּוֹלִים וּמַפְשִׁיטִים.  \nכָּל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת, \nמַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, \nוּמַנִּיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, \nוְתוֹלֶה וּמַפְשִׁיט.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nמַנִּיחַ אֶת יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, \nוְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, \nוְתוֹלֶה וּמַפְשִׁיט. \n",
+            "<small>י</small>\nקְרָעוֹ וְהוֹצִיא אֶת אֱמוּרָיו, \nנְתָנָן בַּמֶּגֶס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ.  \nיָצָאת כַּת הָרִאשׁוֹנָה, \nוְיָשְׁבָה לָהּ לְהַר הַבַּיִת, \nשְׁנִיָּה בַחֵיל, \nוְהַשְּׁלִישִׁית בִּמְקוֹמָהּ.  \nחֲשֵׁכָה, \nיָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶם. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאֵלּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת: \nשְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ, \nוּמֵחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו; \nאֲבָל צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו, \nאֵינָן דּוֹחִים.  \nהֶרְכֵּבוֹ וַהֲבָאָתוֹ מִחוּץ לִתְחוּם וַחֲתִיכַת יַבַּלְתּוֹ, \nאֵינָן דּוֹחִים.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nדּוֹחִים. \n",
+            "<small>ב</small>\nאָמַר רְבִּי אֱלִיעֶזֶר: \nמָה אִם שְׁחִיטָה, שֶׁהִיא מִשֵּׁם מְלָאכָה, \nדּוֹחָה אֶת הַשַּׁבָּת, \nאֵלּוּ שֶׁהֵן מִשֵּׁם שְׁבוּת, \nלֹא יִדְחוּ אֶת הַשַּׁבָּת? \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nיוֹם טוֹב יוֹכִיח, \nשֶׁהִתִּיר בּוֹ מִשֵּׁם מְלָאכָה, \nוְאָסַר בּוֹ מִשֵּׁם שְׁבוּת.  \nאָמַר לוֹ רְבִּי אֱלִיעֶזֶר: \nמַה זֶּה, יְהוֹשֻׁעַ? \nוּמָה רְאָיָה רְשׁוּת לַמִּצְוָה? \n\n<small>ג</small>\nהֵשִׁיב רְבִּי עֲקִיבָה: \nהַזָּיָה תוֹכִיחַ, \nשֶׁהִיא מִצְוָה וְהִיא מִשֵּׁם שְׁבוּת, \nאֵינָה דּוֹחָה אֶת הַשַּׁבָּת; \nאַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, \nשֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשֵּׁם שְׁבוּת, \nלֹא יִדְחוּ אֶת הַשַּׁבָּת.  \n\n<small>ד</small>\nאָמַר לוֹ רְבִּי אֱלִיעֶזֶר: \nוְעָלֶיהָ אֲנִי דָן; \nמָה אִם שְׁחִיטָה, שֶׁהִיא מִשֵּׁם מְלָאכָה, \nדּוֹחָה אֶת הַשַּׁבָּת, \nהַזָּיָה שֶׁהִיא מִשֵּׁם שְׁבוּת, \nאֵינָה דּוֹחָה אֶת הַשַּׁבָּת? \nאָמַר לוֹ רְבִּי עֲקִיבָה: \nחִלּוּף! \nמָה אִם הַזָּיָה, שֶׁהִיא מִשֵּׁם שְׁבוּת, \nאֵינָה דּוֹחָה אֶת הַשַּׁבָּת, \nאַף שְׁחִיטָה, שֶׁהִיא מִשֵּׁם מְלָאכָה, \nלֹא תִדְחֶה אֶת הַשַּׁבָּת? \n\n<small>ה</small>\nאָמַר לוֹ רְבִּי אֱלִיעֶזֶר: \n\"עֲקִיבָה! \nעָקַרְתָּ מַה שֶּׁכָּתוּב: (במדבר ט,ג) \n\"בֵּין הָעַרְבַּיִם... בְּמֹעֲדוֹ\", \nבֵּין בַּחוֹל בֵּין בַּשַּׁבָּת.\"  \nאָמַר לוֹ: \n\"הָבֵא לִי מוֹעֵד לָאֵלּוּ כְּמוֹעֵד לִשְׁחִיטָה!\"  \n\n<small>ו</small>\nכְּלָל אָמַר רְבִּי עֲקִיבָה: \nכָּל מְלָאכָה שֶׁאֶפְשָׁר לָהּ לֵעָשׁוֹת מֵעֶרֶב שַׁבָּת, \nאֵינָה דּוֹחָה אֶת הַשַּׁבָּת.  \nשְׁחִיטָה, \nשֶׁאֵי אֶפְשָׁר לָהּ לֵעָשׁוֹת מֵעֶרֶב שַׁבָּת, &lt;שאיפשר&gt;\nדּוֹחָה אֶת הַשַּׁבָּת. \n",
+            "<small>ז</small>\nאֵימָתַי מֵבִיאִים עִמּוֹ חֲגִיגָה? \nבִּזְמַן שֶׁהוּא בָא בַחוֹל בְּטַהֲרָה וּבִמְמֻעָט.  \nבִּזְמַן שֶׁהוּא בָא בַשַּׁבָּת בִּמְרֻבֶּה וּבְטֻמְאָה, \nאֵין מְבִיאִין עִמּוֹ חֲגִיגָה. \n",
+            "<small>ח</small>\nחֲגִיגָה הָיְתָה בָאָה מִן הַבָּקָר וּמִן הַצֹּאן, \nמִן הַכְּבָשִׂים וּמִן הָעִזִּים, \nמִן הַזְּכָרִים וּמִן הַנְּקֵבוֹת; \nוְנֶאֱכֶלֶת לִשְׁנֵי יָמִים. \n",
+            "<small>ט</small>\nהַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בַּשַּׁבָּת, \nחַיָּב עָלָיו חַטָּאת. \nוּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשֵׁם הַפֶּסַח, \nאִם אֵינָן רְאוּיִים הֵן, \nחַיָּב; \nוְאִם רְאוּיִין, \nרְבִּי לִיעֶזֶר מְחַיֵּב חַטָּאת, \nרְבִּי יְהוֹשֻׁעַ פּוֹטֵר.  \n\n<small>י</small>\nאָמַר רְבִּי אֱלִיעֶזֶר: \nמָה אִם הַפֶּסַח, שֶׁהוּא מֻתָּר לִשְׁמוֹ, \nכְּשֶׁשִּׁנָּה אֶת שְׁמוֹ, חַיָּב, \nזְבָחִים, שֶׁהֵם אֲסוּרִים לִשְׁמָן, \nכְּשֶׁשִּׁנָּה אֶת שְׁמָן, \nאֵינוּ דִין שֶׁיְּהֵא חַיָּב? \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nלֹא, אִם אָמַרְתָּ בַפֶּסַח שֶׁשִּׁנָּהוּ בְדָבָר אָסוּר, \nתֹּאמַר בִּזְבָחִים, שֶׁשִּׁנָּן בְּדָבָר מֻתָּר? \nאָמַר לוֹ רְבִּי לִיעֶזֶר: \nאֱמוּרֵי צִבּוּר יוֹכִיחוּ, \nשֶׁהֵן מֻתָּרִין לִשְׁמָן, \nוְהַשּׁוֹחֵט לִשְׁמָן חַיָּב.  \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nלֹא, אִם אָמַרְתָּ בֶאֱמוּרֵי צִבּוּר, \nשֶׁיֵּשׁ לָהֶן קִצְב��ה, \nתֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָה? \nרְבִּי מֵאִיר אוֹמֵר: \nאַף הַשּׁוֹחֵט לְשֵׁם אֱמוּרֵי צִבּוּר פָּטוּר. \n",
+            "<small>יא</small>\nשְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, \nלָעֲרֵלִים וְלַטְּמֵאִים, \nחַיָּב.  \nלְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, \nלִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, \nלַמּוּלִים וְלָעֲרֵלִים, \nוְלַטְּמֵאִים וְלַטְּהוֹרִים, \nפָּטוּר.  \nשְׁחָטוֹ וְנִמְצָא בַעַל מוּם, \nחַיָּב.  \nשְׁחָטוֹ וְנִמְצָא טְרֵפָה בַסֵּתֶר, \nפָּטוּר.  \nשְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יְדֵיהֶן, \nאוֹ שֶׁמֵּתוּ, אוֹ שֶׁנִּטַּמְּאוּ, \nפָּטוּר, מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכֵּיצַד צוֹלִין אֶת הַפֶּסַח? \nשְׁפוּד שֶׁלָּרִמּוֹן, \nתּוֹחֲבוֹ מִתּוֹךְ פִּיו עַד בֵּית נְקוּבָתוֹ, \nוְנוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nכְּמִין בִּשּׁוּל הוּא זֶה! \nאֶלָּא תוֹלָן חוּצָה לוֹ. \n",
+            "<small>ב</small>\nאֵין צוֹלִין אֶת הַפֶּסַח \nלֹא בִשְׁפוּד וְלֹא בְאַסְכָּלָה.  \nרְבִּי צָדוֹק אוֹמֵר: \nמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁאָמַר לִטְבִי עַבְדּוֹ: \n\"צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכָּלָה!\"  \nנָגַע בְּחַרְסוֹ שֶׁלַּתַּנּוּר, \nיִקְלֹף אֶת מְקוֹמוֹ.  \nנָטַף מֵרֻטְבוֹ עַל הַחֶרֶס, חָזַר עָלָיו, \nיִטֹּל אֶת מְקוֹמוֹ.  \nנָטַף מֵרֻטְבוֹ עַל הַסֹּלֶת, \nיִקְמֹץ אֶת מְקוֹמוֹ. \n",
+            "<small>ג</small>\nסָכוֹ בְשֶׁמֶן שֶׁלַּתְּרוּמָה, \nאִם חֲבוֹרַת הַכֹּהֲנִים, \nיֹאכֵלוּ; \nאִם שֶׁלְּיִשְׂרָאֵל, אִם חַי, \nיְדִיחֶנּוּ, \nוְאִם צָלִי, \nיִקְלֹף אֶת הַחִיצוֹן.  \nסָכוֹ בְשֶׁמֶן שֶׁלְּמַעֲשֵׂר שֵׁנִי, \nלֹא יַעֲשֶׂנּוּ דָמִים עַל בְּנֵי חֲבוֹרָה, \nשֶׁאֵין פּוֹדִים מַעֲשֵׂר שֵׁנִי בִירוּשָׁלַיִם. \n",
+            "<small>ד</small>\nחֲמִשָּׁה דְבָרִים בָּאִים בְּטֻמְאָה, \nוְאֵינָן נֶאֱכָלִים בְּטֻמְאָה: \nהָעֹמֶר, \nוּשְׁתֵּי הַלֶּחֶם, \nוְלֶחֶם הַפָּנִים, \nוְזִבְחֵי שַׁלְמֵי צִבּוּר, \nוּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים.  \nהַפֶּסַח שֶׁבָּא בְטֻמְאָה נֶאֱכָל בְּטֻמְאָה, \nשֶׁלֹּא בָא מִתְּחִלָּתוֹ אֶלָּא לַאֲכִילָה. \n",
+            "<small>ה</small>\nנִטַּמָּא הַבָּשָׂר, וְהַחֵלֶב קַיָּם, \nאֵינוּ זוֹרֵק אֶת הַדָּם.  \nנִטַּמָּא הַחֵלֶב, וְהַבָּשָׂר קַיָּם, \nזוֹרֵק אֶת הַדָּם.  \nוּבַמֻּקְדָּשִׁים אֵינוּ כֵן, \nאַף עַל פִּי שֶׁנִּטַּמָּא הַבָּשָׂר וְהַחֵלֶב קַיָּם, \nזוֹרֵק אֶת הַדָּם. \n",
+            "<small>ו</small>\nנִטַּמָּא קָהָל אוֹ רֻבּוֹ, \nאוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִין וְהַקָּהָל טָהוֹר, \nיֵעָשֶׂה בְטֻמְאָה.  \nנִטַּמָּא מֵעוּט הַקָּהָל, \nהַטְּהוֹרִים עוֹשִׂין אֶת הָרִאשׁוֹן, \nוְהַטְּמֵאִים עוֹשִׂין אֶת הַשֵּׁנִי. \n",
+            "<small>ז</small>\nהַפֶּסַח שֶׁנִּזְרַק אֶת דָּמוֹ, \nוְאַחַר כָּךְ נוֹדַע שֶׁהוּא טָמֵא, \nהַצִּיץ מְרַצֶּה.  \nנִטַּמָּא הַגּוּף, \nאֵין הַצִּיץ מְרַצֶּה; \nמִפְּנֵי שֶׁאָמְרוּ: \nנָזִיר וְעוֹשֵׂה פֶסַח, \nהַצִּיץ מְרַצֶּה עַל טֻמְאַת הַדָּם, \nוְאֵין הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַגּוּף.  \nנִטַּמָּא טֻמְאַת הַתְּהוֹם, \nהַצִּיץ מְרַצֶּה. \n",
+            "<small>ח</small>\nנִטַּמָּא שָׁלֵם אוֹ רֻבּוֹ, \nשׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה.  \nנִטַּמָּא מֵעוּטוֹ, וְהַנּוֹתָר, \nשׂוֹרְפִים אוֹתוֹ בְחַצְרוֹתֵיהֶם עַל גַּגּוֹתֵיהֶן, \nמֵעֲצֵי עַצְמָן.  \nהַצִּיקָנִים שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה, \nבִּשְׁבִיל לֵהָנוֹת מֵעֲצֵי הַמַּעֲרָכָה. \n",
+            "<small>ט</small>\nהַפֶּסַח שֶׁיָּצָא אוֹ שֶׁנִּטַּמָּא, \nיִשָּׂרֵף מִיָּד.  \nנִטַּמּוּ הַבְּעָלִים אוֹ שֶׁמֵּתוּ, \nתְּעֻבַּר צוּרָתוֹ &lt;מחוק: וישרף בששה עשר&gt;\nוְיֵצֵא לְבֵית הַשְּׂרִיפָה.  \nרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nאַף זֶה יִשָּׂרֵף מִיָּד, \nשֶׁאֵין לוֹ אוֹכְלִים. \n",
+            "<small>י</small>\nהָעֲצָמוֹת וְהַגִּידִים וְהַנּוֹתָר יִשָּׂרְפוּ בְשִׁשָּׁה עָשָׂר.  \nחָל שִׁשָּׁה עָשָׂר לִהְיוֹת בַּשַּׁבָּת, \nיִשָּׂרְפוּ בְשִׁבְעָה עָשָׂר, \nשֶׁאֵינָן דּוֹחִים לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. \n",
+            "<small>יא</small>\nכָּל הַנֶּאֱכָל בְּשׁוֹר הַגָּדוֹל יֵאָכֵל בִּגְדִי הָרַךְ, \nוּבְרָאשֵׁי הַכְּנָפַיִם וְהַסְּחוּסִים.  \nהַשּׁוֹבֵר אֶת הָעֶצֶם בַּפֶּסַח הַטָּהוֹר, \nהֲרֵי זֶה לוֹקֶה אַרְבָּעִים; \nאֲבָל הַמּוֹתִיר בַּטָּהוֹר, וְהַשּׁוֹבֵר בַּטָּמֵא, \nאֵינוּ לוֹקֶה אַרְבָּעִים. \n",
+            "<small>יב</small>\nאֵבֶר שֶׁיָּצָא מִקְצָתוֹ, \nחוֹתֵךְ עַד שֶׁמַּגִּיעַ לָעֶצֶם, \nוְקוֹלֵף עַד שֶׁמַּגִּיעַ לַפֶּרֶק, וְחוֹתֵךְ.  \nוּבַמֻּקְדָּשִׁים, קוֹצֵץ בַּקּוֹפִיס, \nשֶׁאֵין בּוֹ שְׁבִירַת הָעֶצֶם.  \nמִן הָאֶגֶף וְלִפְנִים כְּלִפְנִים, \nמִן הָאֶגֶף וְלַחוּץ כְּלַחוּץ.  \nוְהַחַלּוֹנוֹת וְעֹבִי הַחוֹמָה כְלִפְנִים. \n",
+            "<small>יג</small>\nשְׁתֵּי חֲבוֹרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, \nאֵלּוּ הוֹפְכִים אֶת פְּנֵיהֶן הֵילָךְ וְאוֹכְלִין, \nוְאֵלּוּ הוֹפְכִים אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִים, \nוְהַמֵּחַם בָּאֶמְצַע.  \nוּכְשֶׁהַשַּׁמָּשׁ עוֹמֵד לִמְזוֹג, \nקוֹפֵּץ אֶת פִּיו וּמַחְזִיר אֶת פָּנָיו, \nעַד שֶׁהוּא מַגִּיעַ אֵצֶל חֲבוֹרָתוֹ וְאוֹכֵל.  \nוְהַכַּלָּה הוֹפֶכֶת אֶת פָּנֶיהָ וְאוֹכֶלֶת. &lt;וְהַכָּלָה&gt;\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהָאִשָּׁה, בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, \nשָׁחַט עָלֶיהָ אָבִיהָ, שָׁחַט עָלֶיהָ בַעְלָהּ, \nתֹּאכַל מִשֶּׁלְּבַעְלָהּ.  \nהָלְכָה רֶגֶל הָרִאשׁוֹן לַעֲשׁוֹת בְּבֵית אָבִיהָ, \nשָׁחַט עָלֶיהָ אָבִיהָ, שָׁחַט עָלֶיהָ בַעְלָהּ, \nתֹּאכַל מִמָּקוֹם שֶׁהִיא רוֹצָה.  \nיָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אַפִּטְרוֹפִּים, \nיֹאכַל מִמָּקוֹם שֶׁהוּא רוֹצֶה.  \nעֶבֶד שֶׁלִּשְׁנֵי שׁוּתָפִים, \nלֹא יֹאכַל מִשֶּׁלִּשְׁנֵיהֶם.  \nמִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִים, \nלֹא יֹאכַל מִשֶּׁלְּרַבּוֹ. \n",
+            "<small>ב</small>\nהָאוֹמֵר לְעַבְדּוֹ: \n\"צֵא וּשְׁחֹט עָלַי אֶת הַפֶּסַח\", \nשָׁחַט גְּדִי, יֹאכַל, \nשָׁחַט טָלֶה, יֹאכַל, \nשָׁחַט גְּדִי וְטָלֶה, יֹאכַל מִן הָרִאשׁוֹן.  \nשָׁכַח מָה אָמַר לוֹ רַבּוֹ, \nכֵּיצַד יַעֲשֶׂה? \nיִשְׁחֹט גְּדִי וְטָלֶה וְיֹאמַר: \nאִם גְּדִי אָמַר לִי רְבִּי, \nגְּדִי שֶׁלּוֹ וְטָלֶה שֶׁלִּי; \nוְאִם טָלֶה אָמַר לִי רְבִּי, \nטָלֶה שֶׁלּוֹ וּגְדִי שֶׁלִּי.  \nשָׁכַח רַבּוֹ מָה אָמַר לוֹ, \nשְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרִיפָה; \nוּפְטוּרִים מִלַּע��שׁוֹת פֶּסַח שֵׁנִי. \n",
+            "<small>ג</small>\nהָאוֹמֵר לְבָנָיו: \n\"הֲרֵי אֲנִי שׁוֹחֵט אֶת הַפֶּסַח \nלְמִי שֶׁיַּעֲלֶה מִכֶּם רִאשׁוֹן לִירוּשָׁלַיִם\", \nכֵּיוָן שֶׁהִכְנִיס הָרִאשׁוֹן רֹאשׁוֹ וְרֻבּוֹ לָעִיר, \nזָכָה בְחֶלְקוֹ וְזִכָּה אֶת אֶחָיו עִמּוֹ.  \nלְעוֹלָם נִמְנִים עָלָיו, \nעַד שֶׁיְּהֵא בוֹ כַזַּיִת לְכָל אֶחָד וְאֶחָד.  \nנִמְנִים וּמוֹשְׁכִים אֶת יְדֵיהֶם מִמֶּנּוּ, \nעַד שֶׁיִּשְׁחֹט.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nעַד שֶׁיִּזָרֵק הַדָּם. \n",
+            "<small>ד</small>\nהַמַּמְנֶה אֲחֵרִים עִמּוֹ עַל חֶלְקוֹ, \nרַשָּׁיִים לִתֵּן לוֹ אֶת שֶׁלּוֹ, \nהוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶם. \n",
+            "<small>ה</small>\nזָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, \nשׁוֹחֲטִים עָלָיו בַּשְּׁבִיעִי.  \nרָאָה שָׁלוֹשׁ, \nשׁוֹחֲטִין עָלָיו בַּשְּׁמִינִי.  \nוְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, \nשׁוֹחֲטִין עָלֶיהָ בַשֵּׁנִי.  \nרָאָת שְׁנֵי יָמִים, \nשׁוֹחֲטִים עָלֶיהָ בַשְּׁלִישִׁי.  \nוְהַזָּבָה, \nשׁוֹחֲטִין עָלֶיהָ בַשְּׁמִינִי. \n",
+            "<small>ז</small>\nהָאוֹנֵן וְהַמְפַקֵּחַ בַּגַּל, \nוְכֵן מִי שֶׁהִבְטִיחוּהוּ לְהוֹצִיאוֹ מִבֵּית הָאֲסוּרִים, \nהַחוֹלֶה וְהַזָּקֵן שֶׁהֵן יְכוּלִין לֹאכַל כַּזַּיִת, \nשׁוֹחֲטִין עֲלֵיהֶם.  \nוְעַל כֻּלָּם, \nאֵין שׁוֹחֲטִים עֲלֵיהֶם בִּפְנֵי עַצְמָן, \nשֶׁלֹּא יְבִיאוּהוּ לִידֵי פָּסוּל.  \nלְפִיכָךְ, אִם אֵרַע בָּהֶם פְּסוּל, \nפְּטוּרִים מִלַּעֲשׁוֹת פֶּסַח שֵׁנִי, \nחוּץ מִן הַמְפַקֵּחַ בַּגַּל, \nשֶׁהָיָה טָמֵא מִתְּחִלָּתוֹ. \n",
+            "(בכתב יד קאופמן, סדורה לפני משנה ו, \nומעתקת שוב בשוליים לפני משנה ח)\n<small>ו</small>\nאֵין שׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nרְבִּי יוֹסֵה מַתִּיר.  \nאֲפִלּוּ חֲבוֹרָה שֶׁלְּמֵאָה וְאֵינָן יְכוּלִין לֹאכַל כַּזַּיִת, \nאֵין שׁוֹחֲטִים עֲלֵיהֶם,  \nוְאֵין עוֹשִׂין חֲבוֹרַת נָשִׁים וַעֲבָדִים וּקְטַנִּים. \n",
+            "<small>ח</small>\nהָאוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, \nאֲבָל לֹא בַקָּדָשִׁים.  \nהַשּׁוֹמֵעַ עַל מֵתוֹ, \nוְהַמְלַקֵּט עֲצָמוֹת, \nטוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים.  \nגֵּר שֶׁנִּתְגַּיַּר עֶרֶב פְּסָחִים, \nבֵּית שַׁמַּי אוֹמְרִים: \nטוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב; \nוּבֵית הֶלֵּל אוֹמְרִים: \nהַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקֶּבֶר. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nמִי שֶׁהָיָה טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה, \nוְלֹא עָשָׂה אֶת הָרִאשׁוֹן, \nיַעֲשֶׂה אֶת הַשֵּׁנִי.  \nשָׁגַג אוֹ נֶאֱנַס וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, \nיַעֲשֶׂה אֶת הַשֵּׁנִי.  \nאִם כֵּן, לָמָּה נֶאֱמַר: \n\"טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה\"? \nשֶׁאֵלּוּ פְטוּרִין מִן הַהֶכָּרֵת, \nוְאֵלּוּ חַיָּבִים בַּהֶכָּרֵת. \n",
+            "<small>ב</small>\nוְאֵי זוֹ הִיא דֶּרֶךְ רְחוֹקָה? \nמִן הַמּוֹדִיעִית וְלַחוּץ, \nוּכְמִדָּתָהּ לְכָל רוּחַ.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ.  \nאָמַר רְבִּי יוֹסֵה: \nלְפִיכָךְ נָקוּד עַל הֵ, לוֹמַר: \nלֹא מִפְּנֵי שֶׁהִיא רְחוֹקָה וַדַּי, \nאֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ. \n",
+            "<small>ג</small>\nמַה בֵּין הָרִאשׁוֹן לַשֵּׁנִי? \nהָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא; \nהַשֵּׁנִי, חָמֵץ וּמַצָּה עִמּוֹ בַבַּיִת.  \nהָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ, \nוְהַשֵּׁנִי אֵינוּ טָעוּן הַלֵּל בַּאֲכִילָתוֹ.  \nוְזֶה וָזֶה טְעוּנִים הַלֵּל בַּעֲשִׂיָּתָן, \nנֶאֱכָלִים צָלִי עַל מַצָּה וּמְרוֹרִים, \nוְדוֹחִים אֶת הַשַּׁבָּת. \n",
+            "<small>ד</small>\nהַפֶּסַח שֶׁבָּא בְטֻמְאָה, \nלֹא יֹאכְלוּ מִמֶּנּוּ זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת; \nאִם אָכָלוּ, פְּטוּרִים.  \nרְבִּי אֱלִיעֶזֶר פּוֹטֵר אַף עַל בִּיאַת הַמִּקְדָּשׁ. \n",
+            "<small>ה</small>\nמַה בֵּין פֶּסַח מִצְרַיִם לְפֶסַח דּוֹרוֹת? \nפֶּסַח מִצְרַיִם מַקָּחוֹ מִבֶּעָשׁוֹר, \nוְטָעוּן הַזָּיָה וַאֲגֻדַּת אֵזוֹב \nעַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת, \nוְנֶאֱכָל בְּחִפָּזוֹן לַיְלָה אֶחָד. \nוּפֶסַח דּוֹרוֹת נוֹהֵג כָּל שִׁבְעָה. \n",
+            "<small>ו</small>\nאָמַר רְבִּי יְהוֹשֻׁעַ: \nשָׁמַעְתִּי שֶׁתְּמוּרַת הַפֶּסַח קְרֵבָה, \nוּתְמוּרַת הַפֶּסַח אֵינָה קְרֵבָה, \nוְאֵין לִי לְפָרֵשׁ.  \nאָמַר רְבִּי עֲקִיבָה: \nאֲנִי אֲפָרֵשׁ: \nהַפֶּסַח שֶׁנִּמְצָא קֹדֶם לִשְׁחִיטַת הַפֶּסַח, \nיִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, \nוְיָבִיא בְדָמָיו שְׁלָמִים, וְכֵן תְּמוּרָתוֹ; \nלְאַחַר הַפֶּסַח, יָבִיא שְׁלָמִים, וְכֵן תְּמוּרָתוֹ. \n",
+            "<small>ז</small>\nהַמַּפְרִישׁ נְקֵבָה לְפִסְחוֹ, \nאוֹ זָכָר בֶּן שְׁתֵּי שָׁנִים, \nיִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, \nוְיִפְּלוּ דָמָיו לִנְדָבָה.  \nהַמַּפְרִישׁ פִּסְחוֹ וּמֵת, \nלֹא יְבִיאֶנּוּ בְנוֹ אַחֲרָיו לְשֵׁם פֶּסַח, \nאֶלָּא לְשֵׁם שְׁלָמִים. \n",
+            "<small>ח</small>\nהַפֶּסַח שֶׁנִּתְעָרַב בַּזְּבָחִים, \nיִרְעוּ עַד שֶׁיִּסְתָּאֵבוּ, וְיִמָּכְרוּ, \nוְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, \nוּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, \nוְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ.  \nנִתְעָרַב בִּבְכוֹרוֹת, \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאִם חֲבוֹרַת הַכֹּהֲנִים, \nיֹאכֵלוּ. \n",
+            "<small>ט</small>\nחֲבוֹרָה שֶׁאָבַד פִּסְחָהּ, \nאָמְרוּ לְאֶחָד: \n\"צֵא וּבַקֵּשׁ, וּשְׁחֹט עָלֵינוּ!\" \nוְהָלַךְ וּמָצָא וְשָׁחַט, \nוְהֵם לָקְחוּ וְשָׁחָטוּ; \nאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, \nהוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין עִמּוֹ; \nוְאִם שֶׁלָּהֶם נִשְׁחַט רִאשׁוֹן, \nהוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִין מִשֶּׁלָּהֶם; \nוְאִם אֵין יָדוּעַ אֵי זֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, \nאוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶם כְּאַחַת, \nהוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אֵינָן אוֹכְלִים עִמּוֹ, \nוְשֶׁלָּהֶם יֵצֵא לְבֵית הַשְּׂרִיפָה, \nוּפְטוּרִים מִלַּעֲשׁוֹת פֶּסַח שֵׁנִי.  \n\n<small>י</small>\nאָמַר לָהֶם: \n\"אִם אֵחַרְתִּי, שַׁחֲטוּ עָלַי!\" \nהָלַךְ וּמָצָא וְשָׁחַט, \nוְהֵן לָקְחוּ וְשָׁחָטוּ; \nאִם שֶׁלָּהֶם נִשְׁחַט רִאשׁוֹן, \nהֵן אוֹכְלִין מִשֶּׁלָּהֶם, וְהוּא אוֹכֵל עִמָּהֶן; \nאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, \nהוּא אוֹכֵל מִשֶּׁלּוֹ וְהֵן אוֹכְלִים מִשֶּׁלָּהֶן; \nאֵין יָדוּעַ אֵי זֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, \nאוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶם כְּאַחַת, \nהֵם אוֹכְלִים מִשֶּׁלָּהֶם, וְהוּא אֵינוּ אוֹכֵל עִמָּהֶם, \nוְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּׂרִיפָה, \nוּפָטוּר ��ִלַּעֲשׁוֹת פֶּסַח שֵׁנִי.  \n\n<small>יא</small>\nאָמַר לָהֶם וְאָמְרוּ לוֹ, \nאוֹכְלִים מִן הָרִאשׁוֹן; \nלֹא אָמַר לָהֶם וְלֹא אָמְרוּ לוֹ, \nאֵינָן אַחְרָיִים זֶה בָזֶה. \n",
+            "<small>יב</small>\nשְׁתֵּי חֲבוֹרוֹת שֶׁנִּתְעָרְבוּ פִסְחֵיהֶם, \nאֵלּוּ מוֹשְׁכִים לָהֶם אֶחָד, \nוְאֵלּוּ מוֹשְׁכִים לָהֶם אֶחָד; \nאֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, \nוְאֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ; \nוְכָךְ הֵם אוֹמְרִים: \nאִם שֶׁלָּנוּ הוּא הַפֶּסַח הַזֶּה, \nיָדֶיךָ מְשׁוּכוֹת מִשֶּׁלָּךְ וְנִמְנֵיתָ עַל שֶׁלָּנוּ; \nוְאִם שֶׁלָּךְ הוּא הַפֶּסַח הַזֶּה, \nיָדֵינוּ מְשׁוּכוֹת מִשֶּׁלָּנוּ וְנִמְנִינוּ עַל שֶׁלָּךְ.  \n\n<small>יג</small>\nוְכֵן חָמֵשׁ חֲבוֹרוֹת שֶׁלַּחֲמִשָּׁה חֲמִשָּׁה, \nוְשֶׁלַּעֲשָׂרָה עֲשָׂרָה, \nנִמְשָׁכִים לָהֶם אֶחָד מִכָּל חֲבוֹרָה וַחֲבוֹרָה, \nוְכָךְ הֵם אוֹמְרִים. \n",
+            "שְׁנַיִם שֶׁנִּתְעָרְבוּ פִסְחֵיהֶם, \nזֶה מוֹשֵׁךְ לוֹ אֶחָד וְזֶה מוֹשֵׁךְ לוֹ אֶחָד; \nזֶה מַמְנֶה עִמּוֹ אֶחָד מֵהַשּׁוּק, \nוְזֶה מַמְנֶה עִמּוֹ אֶחָד מֵהַשּׁוּק; \nזֶה בָא אֵצֶל זֶה וְזֶה בָא אֵצֶל זֶה, \nוְכָךְ הוּא אוֹמֵר: \nאִם שֶׁלִּי הוּא הַפֶּסַח הַזֶּה, \nיָדֶיךָ מְשׁוּכוֹת מִשֶּׁלָּךְ, וְנִמְנֵיתָ עַל שֶׁלִּי; \nוְאִם שֶׁלָּךְ הוּא הַפֶּסַח הַזֶּה, \nיָדַי מְשׁוּכוֹת מִשֶּׁלִּי וְנִמְנֵיתִי עַל שֶׁלָּךְ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nעֶרֶב פְסָחִים סָמוּךְ לַמִּנְחָה \nלֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשַׁךְ.  \nאֲפִילוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיֵּסֵב.  \nלֹא יִפְחֲתוּ לוֹ מֵאַרְבָּעָה כוֹסוֹת שֶׁלַּיַּיִן, \nאֲפִלּוּ מִן הַתַּמְחוּי. \n",
+            "<small>ב</small>\nמָזְגוּ לוֹ כוֹס רִאשׁוֹן, \nבֵּית שַׁמַּי אוֹמְרִים: \nמְבָרֵךְ עַל הַיּוֹם, \nוְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן; \nוּבֵית הֶלֵּל אוֹמְרִים: \nמְבָרֵךְ עַל הַיַּיִן, \nוְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם. \n",
+            "<small>ג</small>\nהֵבִיאוּ לְפָנָיו, \nמְטַבֵּל בַּחֲזֶרֶת עַד שֶׁהוּא מַגִּיעַ לְפַרְפֶּרֶת הַפַּת.  \nהֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת, \nאַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה.  \nרְבִּי לְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: \nמִצְוָה.  \nוּבַמִּקְדָּשׁ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁלַּפֶּסַח. \n",
+            "<small>ד</small>\nמָזְגוּ לוֹ כוֹס שֵׁנִי, \nוְכֵן הַבֵּן שׁוֹאֵל.  \nאִם אֵין דַּעַת בַּבֵּן, \nאָבִיו מְלַמְּדוֹ: \n\"מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת? \nשֶׁבְּכָל הַלֵּילוֹת אֵין אָנוּ מְטַבְּלִים אֲפִלּוּ פַעַם אַחַת, \nהַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים;\nשֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, \nהַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה; \nשֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִים בָּשָׂר צָלִי שָׁלוּק וּמְבֻשָּׁל, \nהַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי.\"\nלְפִי דַעְתּוֹ שֶׁלַּבֵּן אָבִיו מְלַמְּדוֹ.  \nמַתְחִיל בִּגְנוּת וּמְסַיֵּם בִּשְׁבָח, \nוְדוֹרֵשׁ מֵ \"אֲרַמִּי אֹבֵד אָבִי\" (דברים כו,ה), \nעַד שֶׁהוּא גוֹמֵר כָּל הַפָּרָשָׁה. \n",
+            "<small>ה</small>\nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nכָּל שֶׁלֹּא אָמַר שְׁלוֹשָׁה דְבָרִים אֵלּוּ בַפֶּסַח, \nלֹא יָצָא יְדֵי חוֹבָתוֹ: \n\"פֶּסַח, מַצָּה וּמְרוֹרִים.  \nפֶּס��ח, \nעַל שֵׁם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרַיִם. \nמְרוֹרִים, \nעַל שֵׁם שֶׁמֵּרְרוּ הַמִּצְרִיִּים אֶת חַיֵּי אֲבוֹתֵינוּ בְמִצְרַיִם.  \nמַצָּה, \nעַל שֵׁם שֶׁנִּגְאָלוּ.  \nלְפִיכָךְ אָנוּ חַיָּבִים לְהוֹדוֹת, \nלְהַלֵּל, לְשַׁבֵּח, לְפָאֵר, לְרוֹמֵם, לְגַדֵּל \nלְמִי שֶׁעָשָׂה לָנוּ וְלַאֲבוֹתֵינוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ, \nוְהוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, \nוְנֹאמַר לְפָנָיו הַלְלוּיָהּ.\" \n",
+            "<small>ו</small>\nעַד אֵיכָן הוּא אוֹמֵר? \nבֵּית שַׁמַּי אוֹמְרִים: \nעַד \"אֵם הַבָּנִים שְׂמֵחָה\", \nוּבֵית הֶלֵּל, \nעַד \"חַלָּמִישׁ לְמַעְיְנוֹ מָיִם\".  \nוְחוֹתֵם בִּגְאֻלָּה.  \n\n<small>ז</small>\nרְבִּי טַרְפוֹן אוֹמֵר: \n\"אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרַיִם, \nוְהִגִּיעָנוּ הַלַּיְלָה הַזֶּה\",\nוְאֵינוּ חוֹתֵם.  \nרְבִּי עֲקִיבָה אוֹמֵר: \n\"כֵּן יי אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, \nיַגִּיעֵנוּ לִָרְגָלִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, \nשְׂמֵחִים בְּבִנְיַן עוֹלָם, \nלֹאכַל מִן הַפְּסָחִים וּמִן הַזְּבָחִים \nאֲשֶׁר יַגִּיעַ דָּמָם עַל קִיר מִזְבְּחָךְ לְרָצוֹן, \nוְנוֹדֶה לָךְ עַל גְּאֻלָּתֵנוּ.  \nבָּרוּךְ אַתָּה יי, גָּאַל יִשְׂרָאֵל\". &lt;גואל&gt;\n",
+            "<small>ח</small>\nמָזְגוּ לוֹ כוֹס שְׁלִישִׁי, \nוּבֵרַךְ עַל מְזוֹנוֹ. \nרְבִיעִי, גּוֹמֵר אֶת הַהַלֵּל, \nוְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר.  \nבֵּין הַכּוֹסוֹת הָאֵלּוּ, \nאִם רָצָה לִשְׁתּוֹת, יִשְׁתֶּה. \nבֵּין הַשְּׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה. \n",
+            "וְאֵין מַפְטִירִים אַחַר הַפֶּסַח אֲפִיקִימוֹן.  \nיָשְׁנוּ, מִקְצָתָם יֹאכֵלוּ, וְכֻלָּם לֹא יֹאכֵלוּ.  \nרְבִּי יוֹסֵה אוֹמֵר: \nאִם נִתְנַמְנְמוּ, יֹאכֵלוּ, \nוְאִם נִרְדְּמוּ, לֹא יֹאכֵלוּ. \n",
+            "<small>ט</small>\nהַפֶּסַח אַחַר חֲצוֹת מְטַמֵּא אֶת הַיָּדַיִם.  \nהַפִּגּוּל וְהַנּוֹתָר מְטַמְּאִים אֶת הַיָּדַיִם.  \nבֵּרַךְ בִּרְכַּת הַפֶּסַח, פָּטַר אֶת שֶׁלָּזֶבַח, \nאֶת שֶׁלָּזֶבַח, לֹא פָטַר אֶת שֶׁלַּפֶּסַח.  \nדִּבְרֵי רְבִּי יִשְׁמָעֵאל.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nלֹא זוֹ פּוֹטֶרֶת זוֹ, \nוְלֹא זוֹ פּוֹטֶרֶת זוֹ. \n\nחסל פסח\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,138 @@
+{
+    "language": "he",
+    "title": "Mishnah Pesachim",
+    "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 פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "אור לארבעה עשר בודקים את החמץ לאור הנר. כל מקום שאין מכניסין בו חמץ אין צריך בדיקה ולמה אמרו שתי שורות במרתף. מקום שמכניסין בו חמץ. בית שמאי אומרים שתי שורות על פני כל המרתף. ובית הלל אומרים שתי שורות החיצונות שהן העליונות:  ",
+            "אין חוששין שמא גררה חולדה מבית לבית. וממקום למקום. דאם כן מחצר לחצר. ומעיר לעיר אין לדבר סוף:  ",
+            "רבי יהודה אומר בודקין אור ארבעה עשר. ובארבעה עשר שחרית ובשעת הביעור. וחכמים אומרים לא בדק אור ארבעה עשר. יבדוק בארבעה עשר. לא בדק בארבעה עשר. יבדוק בתוך המועד. לא בדק בתוך המועד יבדוק לאחר המועד ומה שמשייר יניחנו בצינעא. כדי שלא יהא צריך בדיקה אחריו:  ",
+            "רבי מאיר אומר אוכלין כל חמש ושורפין בתחלת שש. ורבי יהודה אומר אוכלין כל ארבע ותולין כל חמש ושורפין בתחלת שש:  ",
+            "ועוד אמר רבי יהודה שתי חלות של תודה פסולות ומונחות על גג האיצטבא. כל זמן שמונחות כל העם אוכלים. ניטלה אחת תולין. לא אוכלין. ולא שורפין. ניטלו שתיהן. התחילו כל העם שורפין. ר' גמליאל אומר חולין נאכלים כל ארבע. ותרומה כל חמש. ושורפין כתחילת שש:  ",
+            "רבי חנינא סגן הכהנים אומר. מימיהם של כהנים לא נמנעו מלשרוף את הבשר שנטמא בוולד הטומאה. עם הבשר שנטמא באב הטומאה. אף על פי שמוסיפין טומאה על טומאתו. הוסיף ר' עקיבא ואמר מימיהם של כהנים. לא נמנעו מלהדליק את השמן שנפסל בטבול יום. בנר שנטמא בטמא מת. אף על פי שמוסיפין טומאה על טומאתו:  ",
+            "אמר ר' מאיר מדבריהם למדנו. ששורפין תרומה טהורה עם הטמאה בפסח. אמר לו רבי יוסי אינה היא המדה. ומודים רבי אליעזר ורבי יהושע ששורפין זו לעצמה. וזו לעצמה. על מה נחלקו על התלויה ועל הטמאה. שר' אליעזר אומר תשרף זו לעצמה. וזו לעצמה. ורבי יהושע אומר שתיהן כאחת:  "
+        ],
+        [
+            "כל שעה שמותר לאכול מאכיל לבהמה לחיה ולעופות. ומוכרו לנכרי ומותר בהנאתו. עבר זמנו. אסור בהנאתו. ולא יסיק בו תנור וכירים. רבי יהודה אומר אין ביעור חמץ אלא שריפה. וחכמים אומרים אף מפרר וזורה לרוח או מטיל לים:  ",
+            "חמץ של נכרי שעבר עליו הפסח מותר בהנאה. ושל ישראל אסור בהנאה. שנאמר (שמות יג, ז) לא יראה לך שאור:  ",
+            "נכרי שהלוה את ישראל על חמצו אחר הפסח מותר בהנאה וישראל שהלוה את הנכרי על חמצו אחר הפסח אסור בהנאה. חמץ שנפלה עליו מפולת הרי הוא כמבוער רבן שמעון בן גמליאל אומר כל שאין הכלב יכול לחפש אחריו:  ",
+            "האוכל תרומת חמץ בפסח. בשוגג משלם קרן וחומש. במזיד פטור מתשלומים ומדמי עצים:  ",
+            "אלו דברים שאדם יוצא בהן ידי חובתו בפסח בחיטים. בשעורים. בכוסמין ובשיפון. ובשבולת שועל. ויוצאין בדמאי. ובמעשר ראשון שנטלה תרומתו. ובמעשר שני והקדש שנפדו. והכהנים בחלה ובתרומה. אבל לא בטבל. ולא במעשר ראשון שלא נטלה תרומתו ולא במעשר שני והקדש שלא נפדו חלות תודה ורקיקי נזיר. עשאן לעצמו אין יוצאין בהן עשאן למכור בשוק יוצאין בהן:  ",
+            "ואלו ירקות שאדם יוצא בהן ידי חובתו בפסח. בחזרת. ובעולשין. ובתמכא. ובחרחבינה. ובמרור יוצאין בהן. בין לחין בין יבשין. אבל לא כבושין ולא שלוקין. ולא מבושלין. ומצטרפין לכזית ויוצאין בקלח שלהן. ובדמאי ובמעשר ראשון שנטלה תרומתו. ובמעשר שני והקדש שנפדו:  ",
+            "אין שורין את המורסן לתרנגולים אבל חולטין. האשה לא תשרה את המורסן שתוליך בידה למרחץ. אבל שפה היא בבשרה יבש לא ילעוס אדם חיטין ויניח על מכתו בפסח. מפני שהן מחמיצות:  ",
+            "אין נותנין קמח לתוך חרוסת. או לתוך החרדל. ואם נתן יאכל מיד. ורבי מאיר אוסר. אין מבשלין את הפסח לא במשקין. ולא במי פירות אבל סכין ומטבילין אותו בהן מי תשמישו של נחתום ישפכו מפני שהן מחמיצין:  "
+        ],
+        [
+            "אלו עוברין בפסח. כותח הבבלי ושכר המדי. וחומץ האדומי. וזיתום המצרי. וזומן של צבעים ועמילן של טבחים. וקולן של סופרים. רבי אליעזר אומר אף תכשיטי נשים. זה הכלל. כל שהוא ממין דגן הרי זה עובר בפסח. הרי אלו באזהרה ואין בהן משום כרת:  ",
+            "בצק שבסדקי עריבה אם יש כזית במקום אחד חייב לבער. ואם לא בטל במיעוטו. וכן לענין הטומאה. אם מקפיד עליו חוצץ ואם רוצה בקיומו הרי הוא כעריבה. בצק החרש אם יש כיוצא בו שהחמיץ. הרי זה אסור:  ",
+            "כיצד מפרישין חלה בטומאה ביום טוב רבי אליעזר אומר לא תקרא לה שם עד שתאפה. רבי יהודה בן בתירא אומר תטיל בצונן. אמר רבי יהושע לא זה הוא חמץ שמוזהרים עליו בבל יראה ובבל ימצא. אלא מפרשתה ומנחתה עד הערב. ואם החמיצה. החמיצה:  ",
+            "רבן גמליאל אומר שלש נשים לשות כאחת ואופות בתנור אחד זו אחר זו. וחכמים אומרים שלש נשים עוסקות בבצק אחת לשה. ואחת עורכת. ואחת אופה רבי עקיבא אומר לא כל הנשים. ולא כל העצים. ולא כל התנורים שוין זה הכלל תפח תלטוש בצונן:  ",
+            "שיאור ישרף והאוכלו פטור. סידוק ישרף. והאוכלו חייב כרת. איזהו שיאור. כקרני חגבים. סידוק שנתערבו סדקיו זה בזה. דברי רבי יהודה. וחכמים אומרים זה וזה. האוכלו חייב כרת. ואיזהו שיאור. כל שהכסיפו פניו כאדם שעמדו שערותיו:  ",
+            "ארבעה עשר שחל להיות בשבת. מבערים את הכל מלפני השבת דברי רבי מאיר. וחכמים אומרים בזמנן. רבי אלעזר בר צדוק אומר. תרומה מלפני השבת וחולין בזמנן:  ",
+            "ההולך לשחוט את פסחו ולמול את בנו. ולאכול סעודת אירוסין בבית חמיו . ונזכר שיש לו חמץ בתוך ביתו. אם יכול לחזור ולבער ולחזור למצותו. יחזור ויבער. ואם לאו. מבטלו בלבו להציל מן הנכרים [ספרים אחרים הגייס]. ומן הנהר. ומן הלסטים. ומן הדליקה. ומן המפולת. יבטל בלבו. ולשבות שביתת הרשות יחזור מיד:  ",
+            "וכן מי שיצא מירושלם. ונזכר שיש בידו בשר קודש. אם עבר צופים. שורפו במקומו. ואם לאו. חוזר. ושורפו לפני הבירה מעצי המערכה. ועד כמה הן חוזרין רבי מאיר אומר זה וזה בכביצה. רבי יהודה אומר זה וזה בכזית וחכמים אומרים בשר קודש בכזית. וחמץ בכביצה:  "
+        ],
+        [
+            "מקום שנהגו לעשות מלאכה בערבי פסחים עד חצות עושין. מקום שנהגו שלא לעשות אין עושין. ההולך ממקום שעושין למקום שאין עושין. או ממקום שאין עושין למקום שעושין. נותנין עליו חומרי מקום שיצא משם. וחומרי מקום שהלך לשם. ואל ישנה אדם מפני המחלוקת:  ",
+            "כיוצא בו המוליך פירות שביעית ממקום שכלו. למקום שלא כלו. או ממקום שלא כלו למקום שכלו חייב לבער. רבי יהודה אומר אומרים לו צא והבא לך אף אתה:  ",
+            "מקום שנהגו למכור בהמה דקה לעובד כוכבים מוכרין. מקום שלא נהגו למכור (<small>ספרים אחרים וירושלמי</small> שנהגו שלא למכור) אין מוכרין. ובכל מקום אין מוכרין להם בהמה גסה. עגלים וסייחים שלמין ושבורין. רבי יהודה מתיר בשבורה. בן בתירה מתיר בסוס:  ",
+            "מקום שנהגו לאכול צלי בלילי פסחים אוכלין. מקום שנהגו שלא לאכול אין אוכלין. מקום שנהגו להדליק את הנר בלילי יום הכפורים מדליקין. מקום שנהגו שלא להדליק. אין מדליקין. ומדליקין בבתי כנסיות. ובבתי מדרשות. ובמבואות האפלים. ועל גבי החולים:  ",
+            "מקום שנהגו לעשות מלאכה בתשעה באב עושין. מקום שנהגו שלא לעשות מלאכה אין עושין. ובכל מקום תלמידי חכמים בטלים. רבן שמעון בן גמליאל אומר לעולם יעשה אדם עצמו תלמיד חכם. וחכמים אומרים ביהודה היו עושין מלאכה בערבי פסחים עד חצות. ובגליל לא היו עושין כל עיקר. והלילה. בית שמאי אוסרין. ובית הלל מתירין עד הנץ החמה:  ",
+            "ר' מאיר אומר כל מלאכה שהתחיל בה קודם לארבעה עשר גומרה בארבעה עשר. אבל לא יתחיל בה בתחילה בארבעה עשר. אף על פי שיכול לגומרה. וחכמים אומרים שלש אומניות עושין מלאכה בערבי פסחים עד חצות. ואלו הן. החייטים. הספרים. והכובסין ר' יוסי בר יהודה אומר אף הרצענים:  ",
+            "מושיבין שובכין לתרנגולים בארבעה עשר. ותרנגולת שברחה. מחזירין אותה למקומה. ואם מתה מושיבין אחרת תחתיה. גורפין מתחת רגלי בהמה בארבעה עשר. ובמועד מסלקין לצדדין מוליכין ומביאין כלים מבית האומן אף על פי שאינם לצורך המועד:  ",
+            "ששה דברים עשו אנשי יריחו. על שלשה מיחו בידם. ועל שלשה לא מיחו בידם. ואלו הן. שלא מיחו בידם. מרכיבין דקלים כל היום. וכורכין את שמע. וקוצרין וגודשין לפני העומר. ולא מיחו בידם. ואלו שמיחו בידם. מתירין גמזיות של הקדש. ואוכלין מתחת הנשרים בשבת. ונותנים פאה לירק. ומיחו בידם חכמים:  ",
+            "ששה דברים עשה חזקיה המלך. על שלשה הודו לו. ועל שלשה לא הודו לו. גירר עצמות אביו על מטה של חבלים והודו לו. כיתת נחש הנחשת והודו לו. גנז ספר רפואות והודו לו. על שלשה לא הודו לו. קיצץ דלתות של היכל ושיגרן למלך אשור ולא הודו לו. סתם מי גיחון העליון ולא הודו לו. עיבר ניסן בניסן ולא הודו לו:  "
+        ],
+        [
+            "תמיד נשחט בשמנה ומחצה. וקרב בתשע ומחצה. בערבי פסחים נשחט בשבע ומחצה. וקרב בשמנה ומחצה. בין בחול בין בשבת. חל ערב פסח להיות בערב שבת. נשחט בשש ומחצה וקרב בשבע ומחצה. והפסח אחריו:  ",
+            "הפסח ששחטו שלא לשמו. וקבל והלך וזרק שלא לשמו. או לשמו ושלא לשמו. או שלא לשמו ולשמו פסול. כיצד לשמו ושלא לשמו. לשם פסח ולשם שלמים. שלא לשמו ולשמו. לשם שלמים ולשם פסח:  ",
+            "שחטו שלא לאוכליו ושלא למנוייו לערלים ולטמאים פסול. לאוכליו ושלא לאוכליו. למנוייו ושלא למנוייו. למולים ולערלים. לטמאים ולטהורים. כשר. שחטו קודם חצות פסול. משום שנאמר (ויקרא כג, ה) בין הערבים. שחטו קודם לתמיד כשר. ובלבד שיהא אחד ממרס בדמו עד שיזרק דם התמיד. ואם נזרק כשר:  ",
+            "השוחט את הפסח על החמץ. עובר בלא תעשה. רבי יהודה אומר אף התמיד רבי שמעון אומר הפסח בארבעה עשר לשמו חייב. ושלא לשמו פטור. ושאר כל הזבחים בין לשמן ובין שלא לשמן פטור. ובמועד לשמו פטור. שלא לשמו חייב. ושאר כל הזבחים בין לשמן בין שלא לשמן חייב. חוץ מן החטאת ששחט שלא לשמה:  ",
+            "הפסח נשחט בשלש כתות. שנאמר (שמות יב, ו) ושחטו אותו כל קהל עדת ישראל. קהל. ועדה. וישראל נכנסה כת הראשונה נתמלאת העזרה. נעלו דלתות העזרה תקעו הריעו ותקעו. הכהנים עומדים שורות שורות ובידיהם בזיכי כסף ובזיכי זהב. שורה שכולה כסף כסף. ושורה שכולה זהב זהב. לא היו מעורבין ולא היו לבזיכין שוליים שמא יניחום ויקרש הדם:  ",
+            "שחט ישראל וקבל הכהן. נותנו לחבירו. וחבירו לחבירו. ומקבל את המלא. ומחזיר את הריקן. כהן הקרוב אצל המזבח. זורקו זריקה אחת כנגד היסוד:  ",
+            "יצתה כת ראשונה ונכנסה כת שניה. יצתה שניה נכנסה שלישית. כמעשה הראשונה כך מעשה השניה והשלישית. קראו את ההלל אם גמרו שנו. ואם שנו שלשו. אף על פי שלא שלשו מימיהם. רבי יהודה אומר מימיהם של כת שלישית לא הגיע לאהבתי כי ישמע ה'. מפני שעמה מועטין:  ",
+            "כמעשהו בחול כך מעשהו בשבת. אלא שהכהנים מדיחים את העזרה שלא כרצון חכמים. ר' יהודה אומר כוס היה ממלא מדם התערובות. זרקו זריקה אחת על גבי המזבח ולא הודו לו חכמים:  ",
+            "כיצד תולין ומפשיטין. אונקליות של ברזל היו קבועים בכתלים ובעמודים שבהן תולין ומפשיטין. וכל מי שאין לו מקום לתלות ולהפשיט. מקלות דקים חלקים היו שם ומניח על כתפו ועל כתף חבירו ותולה ומפשיט. ר' אליעזר אומר ארבעה עשר שחל להיות בשבת מניח ידו על כתף חברו. ויד חברו על כתפו. ותולה ומפשיט:  ",
+            "קרעו והוציא אימוריו. נתנו במגיס. והקטירן על גבי המזבח. יצתה כת ראשונה וישבה לה בהר הבית שניה בחיל והשלישית במקומה עומדת. חשיכה יצאו וצלו את פסחיהן:  "
+        ],
+        [
+            "אלו דברים בפסח דוחין את השבת. שחיטתו. וזריקת דמו. ומיחוי קרביו. והקטר חלביו. אבל צלייתו והדחת קרביו. אינן דוחין את השבת. הרכבתו והבאתו מחוץ לתחום. וחתיכת יבלתו. אין דוחין את השבת. רבי אליעזר אומר דוחין:  ",
+            "אמר רבי אליעזר והלא דין הוא. מה אם שחיטה שהיא משום מלאכה דוחה את השבת. אלו שהן משום שבות לא ידחו את השבת. אמר לו רבי יהושע יום טוב יוכיח שהתירו בו משום מלאכה ואסור בו משום שבות. אמר לו רבי אליעזר. מה זה יהושע מה ראיה רשות למצוה. השיב רבי עקיבא ואמר הזאה תוכיח. שהיא מצוה והיא משום שבות ואינה דוחה את השבת. אף אתה אל תתמה על אלו. שאף על פי שהן מצוה. והן משום שבות. לא ידחו את השבת. אמר לו רבי אליעזר ועליה אני דן. ומה אם שחיטה שהיא משום מלאכה דוחה את השבת. הזאה שהיא משום שבות אינו דין שדוחה את השבת. אמר לו רבי עקיבא או חלוף. מה אם הזאה שהיא משום שבות אינה דוחה את השבת. שחיטה שהיא משום מלאכה אינו דין שלא תדחה את השבת. אמר לו רבי אליעזר. עקיבא עקרת מה שכתוב בתורה. בין הערבים במועדו. בין בחול. בין בשבת. אמר לו רבי הבא לי מועד לאלו. כמועד לשחיטה. כלל אמר רבי עקיבא. כל מלאכה שאפשר לעשותה מערב שבת אינה דוחה את השבת. שחיטה שאי אפשר לעשותה מערב שבת. דוחה את השבת:  ",
+            "אימתי מביא חגיגה עמו. בזמן שהוא בא בחול בטהרה ובמועט. ובזמן שהוא בא בשבת במרובה ובטומאה אין מביאין עמו חגיגה:  ",
+            "חגיגה היתה באה מן הצאן. מן הבקר. מן הכבשים ומן העזים. מן הזכרים. ומן הנקבות. ונאכלת לשני ימים ולילה אחד:  ",
+            "הפסח ששחטו שלא לשמו בשבת. חייב עליו חטאת. ושאר כל הזבחים ששחטן לשום פסח. אם אינן ראויין חייב ואם ראויין הן. רבי אליעזר מחייב חטאת ורבי יהושע פוטר. אמר רבי אליעזר מה אם הפסח שהוא מותר לשמו. כששינה את שמו חייב. זבחים שהן אסורין לשמן. כששינה את שמן. אינו דין שיהא חייב. אמר לו רבי יהושע לא. אם אמרת בפסח ששינהו לדבר אסור. תאמר בזבחים ששינן לדבר המותר. אמר ליה רבי אליעזר אימורי ציבור יוכיחו שהן מותרין לשמן. והשוחט לשמן חייב. אמר לו רבי יהושע לא אם אמרת באימורי ציבור שיש להן קצבה תאמר בפסח שאין לו קצבה. רבי מאיר אומר אף השוחט לשם אימורי צבור פטור:  ",
+            "שחטו שלא לאוכליו ושלא למנוייו. לערלין ולטמאין חייב. לאוכליו ושלא לאוכליו. למנוייו ושלא למנוייו. למולין ולערלין לטהורים ולטמאים פטור. שחטו ונמצא בעל מום חייב שחטו ונמצא טריפה בסתר פטור שחטו ונודע שמשכו הבעלים את ידם. או שמתו. או שנטמאו פטור. מפני ששחט ברשות:  "
+        ],
+        [
+            "כיצד צולין את הפסח. מביאין שפוד של רימון תוחבו מתוך פיו עד בית נקובתו. ונותן את כרעיו ואת בני מעיו לתוכו. דברי רבי יוסי הגלילי. רבי עקיבא אומר כמין בשול הוא זה. אלא תולין חוצה לו:  ",
+            "אין צולין את הפסח לא על השפוד ולא על האסכלא. אמר רבי צדוק מעשה ברבן גמליאל שאמר לטבי עבדו צא וצלה לנו את הפסח על האסכלא. נגע בחרסו של תנור יקלף את מקומו. נטף מרוטבו על החרס וחזר עליו יטול את מקומו. נטף מרוטבו על הסולת. יקמוץ את מקומו:  ",
+            "סכו בשמן תרומה. אם חבורת כהנים יאכלו. אם ישראל אם חי הוא ידיחנו. ואם צלי הוא יקלוף את החיצון. סכו בשמן של מעשר שני. לא יעשנו דמים על בני חבורה. שאין פודין מעשר שני בירושלם:  ",
+            "חמשה דברים באין בטומאה. ואינן נאכלין בטומאה. העומר. ושתי הלחם. ולחם הפנים. וזבחי שלמי צבור. ושעירי ראשי חדשים. הפסח שבא בטומאה נאכל בטומאה. שלא בא מתחלתו אלא לאכילה:  ",
+            "נטמא הבשר. והחלב קיים. אינו זורק את הדם. נטמא החלב. והבשר קיים. זורק את הדם. ובמוקדשין אינו כן. אלא אף על פי שנטמא הבשר והחלב קיים. זורק את הדם:  ",
+            "נטמא קהל או רובו. או שהיו הכהנים טמאים והקהל טהורים. יעשה בטומאה. נטמא מיעוט הקהל. הטהורין עושין את הראשון והטמאין עושין את השני:  ",
+            "הפסח שנזרק דמו ואחר כך נודע שהוא טמא. הציץ מרצה. נטמא הגוף אין הציץ מרצה. מפני שאמרו. הנזיר ועושה פסח. הציץ מרצה על טומאת הדם. ואין הציץ מרצה על טומאת הגוף. נטמא טומאת התהום הציץ מרצה:  ",
+            "נטמא שלם או רובו. שורפין אותו לפני הבירה מעצי המערכה. נטמא מיעוטו. והנותר. שורפין אותו בחצרותיהן. או על גגותיהן מעצי עצמן. הציקנין שורפין אותו לפני הבירה. בשביל ליהנות מעצי המערכה:  ",
+            "הפסח שיצא או שנטמא. ישרף מיד. נטמאו הבעלים או שמתו. תעובר צורתו וישרף בששה עשר. רבי יוחנן בן ברוקה אומר אף זה ישרף מיד לפי שאין לו אוכלין:  ",
+            "העצמות. והגידין. והנותר. ישרפו בששה עשר. חל ששה עשר להיות בשבת. ישרפו בשבעה עשר. לפי שאינן דוחין לא את השבת ולא את יום טוב:  ",
+            "כל הנאכל בשור הגדול יאכל בגדי הרך. וראשי כנפים. והסחוסים. השובר את העצם בפסח הטהור. הרי זה לוקה ארבעים. אבל המותיר בטהור. והשובר בטמא אינו לוקה את הארבעים:  ",
+            "אבר שיצא מקצתו חותך עד שמגיע לעצם. וקולף עד שמגיע לפרק וחותך. ובמוקדשין. קוצץ בקופיץ שאין בו משום שבירת העצם. מן האגף ולפנים כלפנים. מן האגף ולחוץ. כלחוץ. החלונות. ועובי החומה. כלפנים:  ",
+            "שתי חבורות שהיו אוכלות בבית אחד. אלו הופכין את פניהם הילך ואוכלין. ואלו הופכין את פניהם. הילך ואוכלין. והמיחם באמצע כשהשמש עומד למזוג קופץ את פיו. ומחזיר את פניו. עד שמגיע אצל ��בורתו ואוכל. והכלה הופכת את פניה ואוכלת:  "
+        ],
+        [
+            "האשה בזמן שהיא בבית בעלה. שחט עליה בעלה. ושחט עליה אביה. תאכל משל בעלה. הלכה רגל ראשון לעשות בבית אביה. שחט עליה אביה. ושחט עליה בעלה. תאכל במקום שהיא רוצה. יתום ששחטו עליו אפטרופסין יאכל במקום שהוא רוצה. עבד של שני שותפין. לא יאכל משל שניהן. מי שחציו עבד. וחציו בן חורין. לא יאכל משל רבו: \n",
+            "האומר לעבדו צא ושחוט עלי את הפסח. שחט גדי. יאכל. שחט טלה יאכל. שחט גדי וטלה. יאכל מן הראשון. שכח מה אמר לו רבו. כיצד יעשה. ישחט טלה וגדי ויאמר. אם גדי אמר לי רבי. גדי שלו. וטלה שלי ואם טלה אמר לי רבי. הטלה שלו וגדי שלי. שכח רבו מה אמר לו. שניהם יצאו לבית השריפה. ופטורין מלעשות פסח שני: \n",
+            "האומר לבניו הריני שוחט את הפסח על מי שיעלה מכם ראשון לירושלם. כיון שהכניס הראשון ראשו ורובו זכה בחלקו ומזכה את אחיו עמו. לעולם נימנין עליו עד שיהא בו כזית לכל אחד ואחד. נימנין ומושכין את ידיהן ממנו עד שישחט. רבי שמעון אומר. עד שיזרוק עליו את הדם: \n",
+            "הממנה עמו אחרים בחלקו. רשאין בני חבורה ליתן לו את שלו. והוא אוכל משלו. והן אוכלין משלהן: \n",
+            "זב שראה שתי ראיות. שוחטין עליו בשביעי. ראה שלש שוחטין עליו בשמיני שלו שומרת יום כנגד יום. שוחטין עליה בשני שלה. ראתה שני ימים. שוחטין עליה בשלישי והזבה שוחטין עליה בשמיני: \n",
+            "האונן והמפקח את הגל. וכן מי שהבטיחוהו להוציאו מבית האסורים. והחולה. והזקן. שהן יכולין לאכול כזית שוחטין עליהן. על כולן אין שוחטין עליהן בפני עצמן. שמא יביאו את הפסח לידי פסול. לפיכך אם אירע בהן פסול. פטורין מלעשות פסח שני. חוץ מן המפקח בגל שהוא טמא מתחלתו: \n",
+            "אין שוחטין את הפסח על היחיד. דברי רבי יהודה. ורבי יוסי מתיר. אפילו חבורה של מאה שאין יכולין לאכול כזית. אין שוחטין עליהן. ואין עושין חבורת נשים ועבדים וקטנים: \n",
+            "אונן טובל ואוכל את פסחו לערב. אבל לא בקדשים. השומע על מתו. והמלקט לו עצמות. טובל ואוכל בקדשים גר שנתגייר בערב פסח. בית שמאי אומרים טובל ואוכל את פסחו לערב. ובית הלל אומרים הפורש מן הערלה כפורש מן הקבר: \n"
+        ],
+        [
+            "מי שהיה טמא או בדרך רחוקה ולא עשה את הראשון יעשה את השני. שגג או נאנס ולא עשה את הראשון יעשה את השני. אם כן למה נאמר טמא או שהיה בדרך רחוקה. שאלו פטורין מהכרת. ואלו חייבין בהכרת: ",
+            "איזו היא דרך רחוקה. מן המודיעים ולחוץ. וכמדתה לכל רוח. דברי ר' עקיבא. ר' אליעזר אומר מאיסקופת העזרה ולחוץ. אמר ר' יוסי לפיכך נקוד על ה' לומר לא מפני שרחוקה ודאי. אלא מאיסקופת העזרה ולחוץ: ",
+            "מה בין פסח הראשון לשני. הראשון אסור בבל יראה ובל ימצא. והשני מצה וחמץ עמו בבית. הראשון טעון הלל באכילתו. והשני אינו טעון הלל באכילתו זה וזה טעון הלל בעשייתן. ונאכלין צלי על מצה ומרורים. ודוחין את השבת: ",
+            "הפסח שבא בטומאה לא יאכלו ממנו זבין וזבות. נדות ויולדות. ואם אכלו פטורים מכרת. רבי אליעזר פוטר אף על ביאת מקדש: ",
+            "מה בין פסח מצרים לפסח דורות. פסח מצרים מקחו מבעשור וטעון הזאה באגודת אזוב על המשקוף ועל שתי מזוזות. ונאכל בחפזון בלילה אחד. ופסח דורות נוהג כל שבעה: ",
+            "אמר ר' יהושע שמעתי שתמורת הפסח קריבה. ותמורת הפסח אינה קריבה. ואין לי לפרש. אמר רבי עקיבא אני אפרש. הפסח שנמצא קודם שחיטת הפסח. ירעה עד שיסתאב וימכר. ויקח בדמיו שלמים. וכן תמורתו. אחר שחיטת הפסח. קרב שלמים וכן תמורתו: ",
+            "המפריש נקבה לפסחו. או זכר בן שתי שנים ירעה עד שיסתאב וימכר. ויפלו דמיו לנדבה. המפריש פסחו ומת. לא יביאנו בנו אחריו לשם פסח. אלא לשם שלמים: ",
+            "הפסח שנתערב בזבחים. כולן ירעו עד שיסתאבו. וימכרו ויביא בדמי היפה שבהן ממין זה. ובדמי היפה שבהן ממין זה. ויפסיד המותר מביתו. נתערב בבכורות רבי שמעון אומר אם חבורת כהנים יאכלו: ",
+            "חבורה שאבדה פסחה. ואמרה לאחד צא ובקש ושחוט עלינו. והלך ומצא ושחט. והם לקחו ושחטו. אם שלו נשחט ראשון הוא אוכל משלו. והם אוכלים עמו משלו. ואם שלהן נשחט ראשון. הם אוכלין משלהן והוא אוכל משלו. ואם אינו ידוע איזה מהן נשחט ראשון. או ששחטו שניהן כאחד. הוא אוכל משלו. והם אינם אוכלים עמו. ושלהן יצא לבית השריפה. ופטורין מלעשות פסח שני. אמר להן אם אחרתי. צאו ושחטו עלי. הלך ומצאו ושחט והן לקחו ושחטו. אם שלהן נשחט ראשון. הן אוכלין משלהן. והוא אוכל עמהן. ואם שלו נשחט ראשון. הוא אוכל משלו. והן אוכלין משלהן. ואם אינו ידוע איזה מהם נשחט ראשון. או ששחטו שניהם כאחד. הן אוכלין משלהן. והוא אינו אוכל עמהן. ושלו יצא לבית השריפה ופטור מלעשות פסח שני. אמר להן ואמרו לו אוכלין כולם מן הראשון. ואם אין ידוע איזה מהן נשחט ראשון שניהן יוצאין לבית השריפה. לא אמר להן. ולא אמרו לו. אינן אחראין זה לזה: ",
+            "שתי חבורות שנתערבו פסחיהן. אלו מושכין להן אחד ואלו מושכין להן אחד. אחד מאלו בא לו אצל אלו. ואחד מאלו בא לו אצל אלו. וכך הם אומרים אם שלנו הוא הפסח הזה. ידיך משוכות משלך. ונמנית על שלנו. ואם שלך הוא הפסח הזה ידינו משוכות משלנו ונמנינו על שלך וכן חמש חבורות של חמשה חמשה ושל עשרה עשרה. מושכין להן אחד מכל חבורה וחבורה. וכן הם אומרים: ",
+            "שנים שנתערבו פסחיהם. זה מושך לו אחד. וזה מושך לו אחד. זה ממנה עמו אחד מן השוק. וזה ממנה עמו אחד מן השוק. זה בא אצל זה. וזה בא אצל זה. וכך הם אומרים אם שלי הוא פסח זה. ידיך משוכות משלך ונמנית על שלי. ואם שלך הוא פסח זה. ידי משוכות משלי. ונמניתי על שלך: "
+        ],
+        [
+            "ערבי פסחים סמוך למנחה. לא יאכל אדם עד שתחשך. ואפילו עני שבישראל לא יאכל עד שיסב. ולא יפחתו לו מארבע כוסות של יין. ואפילו מן התמחוי:  ",
+            "מזגו לו כוס ראשון. בית שמאי אומרים מברך על היום. ואחר כך מברך על היין. ובית הלל אומרים מברך על היין. ואחר כך מברך על היום:  ",
+            "הביאו לפניו מטבל בחזרת. עד שמגיע לפרפרת הפת. הביאו לפניו מצה וחזרת. וחרוסת. ושני תבשילין. אף על פי שאין חרוסת מצוה. רבי אליעזר בר צדוק אומר. מצוה. ובמקדש. היו מביאים לפניו גופו של פסח:  ",
+            "מזגו לו כוס שני. וכאן הבן שואל אביו. ואם אין דעת בבן. אביו מלמדו. מה נשתנה הלילה הזה מכל הלילות. שבכל הלילות אנו אוכלין חמץ ומצה. הלילה הזה כולו מצה. שבכל הלילות. אנו אוכלין שאר ירקות. הלילה הזה מרור. שבכל הלילות. אנו אוכלין בשר צלי. שלוק. ומבושל. הלילה הזה כולו צלי. שבכל הלילות. אנו מטבילין פעם אחת. הלילה הזה שתי פעמים. ולפי דעתו של בן. אביו מלמדו. מתחיל בגנות. ומסיים בשבח. ודורש מארמי אובד אבי. עד שיגמור כל הפרשה כולה:  ",
+            "רבן גמליאל היה אומר. כל שלא אמר שלשה דברים אלו בפסח. לא יצא ידי חובתו. ואלו הן. פסח. מצה. ומרור. פסח. על שום שפסח המקום על בתי אבותינו במצרים. מצה. על שום שנגאלו אבותינו במצרים. מרור. על שום שמררו המצריים את חיי אבותינו במצרים. בכל דור ודור חייב אדם לראות את עצמו. כאילו הוא יצא ממצרים. שנאמר (שמות יג, ח) והגדת לבנך ביום ההוא לאמר. בעבור זה עשה ה' לי בצאתי ממצרים. לפיכך אנחנו חייבין להודות. להלל. לשבח. לפאר. לרומם להדר. לברך. לעלה ולקלס. למי שעשה לאבותינו. ולנו את כל הניסים האלו. הוציאנו מעבדות לחירות. מיגון לשמחה. ומאבל ליום טוב. ומאפילה לאור גדול ומשעבוד לגאולה ונאמר לפניו הללויה:  ",
+            "עד היכן הוא אומר. בית שמאי אומרים. עד אם הבנים שמחה. ובית הלל אומרים עד חלמיש למעינו מים וחותם בגאולה. רבי טרפון אומר. אשר גאלנו. וגאל את אבותינו ממצרים. ולא היה חותם. רבי עקיבא אומר. כן ה' אלהינו ואלהי אבותינו יגיענו למועדים ולרגלים אחרים הבאים לקראתינו לשלום. שמחים בבנין עירך וששים בעבודתך. ונאכל שם מן הזבחים ומן הפסחים כו' עד ברוך אתה ה' גאל ישראל:  ",
+            "מזגו לו כוס שלישי מברך על מזונו. רביעי גומר עליו את ההלל. ואומר עליו ברכת השיר. בין הכוסות הללו אם רוצה לשתות ישתה. בין שלישי לרביעי. לא ישתה:  ",
+            "ואין מפטירין אחר הפסח אפיקומן. ישנו מקצתן יאכלו. כולן לא יאכלו. ר' יוסי אומר. נתנמנמו. יאכלו. נרדמו לא יאכלו:  ",
+            "הפסח אחר חצות. מטמא את הידים. הפגול והנותר. מטמאין את הידים. בירך ברכת הפסח. פטר את של זבח. בירך את של זבח. לא פטר את של פסח. דברי רבי ישמעאל. ר' עקיבא אומר. לא זו פוטרת זו. ולא זו פוטרת זו:   "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/Hebrew/Torat Emet 357.json

@@ -0,0 +1,136 @@
+{
+    "language": "he",
+    "title": "Mishnah Pesachim",
+    "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 פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "אוֹר לְאַרְבָּעָה עָשָׂר, בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. כָּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ אֵין צָרִיךְ בְּדִיקָה. וְלָמָה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף, מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָל הַמַּרְתֵּף. וּבֵית הִלֵּל אוֹמְרִים, שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת: \n",
+            "אֵין חוֹשְׁשִׁין שֶׁמָּא גָרְרָה חֻלְדָּה מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם, דְּאִם כֵּן, מֵחָצֵר לְחָצֵר וּמֵעִיר לְעִיר, אֵין לַדָּבָר סוֹף: \n",
+            "רַבִּי יְהוּדָה אוֹמֵר, בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית וּבִשְׁעַת הַבִּעוּר. וַחֲכָמִים אוֹמְרִים, לֹא בָדַק אוֹר אַרְבָּעָה עָשָׂר, יִבְדֹּק בְּאַרְבָּעָה עָשָׂר. לֹא בָדַק בְּאַרְבָּעָה עָשָׂר, יִבְדֹּק בְּתוֹךְ הַמּוֹעֵד. לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד, יִבְדֹּק לְאַחַר הַמּוֹעֵד. וּמַה שֶּׁמְּשַׁיֵּר, יַנִּיחֶנּוּ בְצִנְעָא, כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו: \n",
+            "רַבִּי מֵאִיר אוֹמֵר, אוֹכְלִין כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ. וְרַבִּי יְהוּדָה אוֹמֵר, אוֹכְלִין כָּל אַרְבַּע, וְתוֹלִין כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ: \n",
+            "וְעוֹד אָמַר רַבִּי יְהוּדָה, שְׁתֵּי חַלּוֹת שֶׁל תּוֹדָה פְסוּלוֹת מֻנָּחוֹת עַל גַּג הָאִצְטַבָּא. כָּל זְמַן שֶׁמֻּנָּחוֹת, כָּל הָעָם אוֹכְלִים. נִטְּלָה אַחַת, תּוֹלִין, לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִטְּלוּ שְׁתֵּיהֶן, הִתְחִילוּ כָל הָעָם שׂוֹרְפִין. רַבָּן גַּמְלִיאֵל אוֹמֵר, חֻלִּין נֶאֱכָלִין כָּל אַרְבַּע, וּתְרוּמָה כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ: \n",
+            "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ. הוֹסִיף רַבִּי עֲקִיבָא וְאָמַר, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ: \n",
+            "אָמַר רַבִּי מֵאִיר, מִדִּבְרֵיהֶם לָמַדְנוּ, שֶׁשּׂוֹרְפִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בְּפֶסַח. אָמַר לוֹ רַבִּי יוֹסֵי, אֵינָהּ הִיא הַמִּדָּה. וּמוֹדִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. עַל מַה נֶּחֱלְקוּ, עַל הַתְּלוּיָה וְעַל הַטְּמֵאָה, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, תִּשָּׂרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, שְׁתֵּיהֶן כְּאֶחָת: \n"
+        ],
+        [
+            "כָּל שָׁעָה שֶׁמֻּתָּר לֶאֱכֹל, מַאֲכִיל לַבְּהֵמָה לַחַיָּה וְלָעוֹפוֹת, וּמוֹכְרוֹ לַנָּכְרִי, וּמֻתָּר בַּהֲנָאָתוֹ. עָבַר זְמַנּוֹ, אָסוּר בַּהֲנָאָתוֹ, וְלֹא יַסִּיק בּוֹ תַּנּוּר וְכִירָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין בִּעוּר חָמֵץ אֶלָּא שְׂרֵפָה. וַחֲכָמִים אוֹמְרִים, אַף מְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם: \n",
+            "חָמֵץ שֶׁל נָכְרִי שֶׁעָבַר עָלָיו הַפֶּסַח, מֻתָּר בַּהֲנָאָה. וְשֶׁל יִשְׂרָאֵל, אָסוּר בַּהֲנָאָה. שֶׁנֶּאֱמַר (שמות יג) לֹא יֵרָאֶה לְךָ שְׂאֹר: \n",
+            "נָכְרִי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ, אַחַר הַפֶּסַח מֻתָּר בַּהֲנָאָה. וְיִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חֲמֵצוֹ, אַחַר הַפֶּסַח אָסוּר בַּהֲנָאָה. חָמֵץ שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, הֲרֵי הוּא כִמְבֹעָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל שֶׁאֵין הַכֶּלֶב יָכוֹל לְחַפֵּשׂ אַחֲרָיו: \n",
+            "הָאוֹכֵל תְּרוּמַת חָמֵץ בְּפֶסַח בְּשׁוֹגֵג, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ. בְּמֵזִיד, פָּטוּר מִתַּשְׁלוּמִים וּמִדְּמֵי עֵצִים: \n",
+            "אֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בְּחִטִּים, בִּשְׂעוֹרִים, בְּכֻסְּמִין וּבְשִׁיפוֹן וּבְשִׁבֹּלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַכֹּהֲנִים בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ, אֵין יוֹצְאִין בָּהֶן. עֲשָׂאָן לִמְכֹּר בַּשּׁוּק, יוֹצְאִין בָּהֶן: \n",
+            "וְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בַּחֲזֶרֶת וּבְעֻלָשִׁין וּבְתַמְכָא וּבְחַרְחֲבִינָה וּבְמָרוֹר. יוֹצְאִין בָּהֶן בֵּין לַחִין בֵּין יְבֵשִׁין, אֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִין. וּמִצְטָרְפִין לְכַזָּיִת. וְיוֹצְאִין בַּקֶּלַח שֶׁלָּהֶן, וּבִדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ: \n",
+            "אֵין שׁוֹרִין אֶת הַמֻּרְסָן לַתַּרְנְגוֹלִים, אֲבָל חוֹלְטִין. הָאִשָּׁה לֹא תִשְׁרֶה אֶת הַמֻּרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ, אֲבָל שָׁפָה הִיא בִּבְשָׂרָהּ יָבֵשׁ. לֹא יִלְעֹס אָדָם חִטִּין וְיַנִּיחַ עַל מַכָּתוֹ בְּפֶסַח, מִפְּנֵי שֶׁהֵן מַחֲמִיצוֹת: \n",
+            "אֵין נוֹתְנִין קֶמַח לְתוֹךְ הַחֲרֹסֶת אוֹ לְתוֹךְ הַחַרְדָּל, וְאִם נָתַן, יֹאכַל מִיָּד, וְרַבִּי מֵאִיר אוֹסֵר. אֵין מְבַשְּׁלִין אֶת הַפֶּסַח לֹא בְמַשְׁקִין וְלֹא בְמֵי פֵרוֹת, אֲבָל סָכִין וּמַטְבִּילִין אוֹתוֹ בָהֶן. מֵי תַשְׁמִישׁוֹ שֶׁל נַחְתּוֹם, יִשָּׁפְכוּ, מִפְּנֵי שֶׁהֵן מַחֲמִיצִין: \n"
+        ],
+        [
+            "אֵלּוּ עוֹבְרִין בְּפֶסַח, כֻּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחֹמֶץ הָאֲדוֹמִי, וְזֵתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל, כָּל שֶׁהוּא מִמִּין דָּגָן, הֲרֵי זֶה עוֹבֵר בְּפֶסַח. הֲרֵי אֵלּוּ בְאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת:  ",
+            "בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר:  ",
+            "כֵּיצַד מַפְרִישִׁין חַלָּה בְטֻמְאָה בְיוֹם טוֹב, רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא תִקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, תַּטִּיל בְּצוֹנֵן. אָמַר רַבִּי יְהוֹשֻׁעַ, לֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִים עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא, אֶלָּא מַפְרַשְׁתָּהּ וּמַנַּחְתָּה עַד הָעֶרֶב, וְאִם הֶחֱמִיצָה, הֶחֱמִיצָה:  ",
+            "רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד, זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בַּבָּצֵק, אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. רַבִּי עֲקִיבָא אוֹמֵר, לֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל, תָּפַח, תִּלְטֹשׁ בְּצוֹנֵן:  ",
+            "שִׂאוּר, יִשָּׂרֵף, וְהָאוֹכְלוֹ פָטוּר. סָדוּק, יִשָּׂרֵף, וְהָאוֹכְלוֹ חַיָּב כָּרֵת. אֵיזֶהוּ שִׂאוּר, כְּקַרְנֵי חֲגָבִים. סָדוּק, שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה, הָאוֹכְלוֹ חַיָּב כָּרֵת. וְאֵיזֶהוּ שִׂאוּר, כָּל שֶׁהִכְסִיפוּ פָנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו:  ",
+            "אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מְבַעֲרִים אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּזְמַנָּן. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, תְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת, וְחֻלִּין בִּזְמַנָּן:  ",
+            "הַהוֹלֵךְ לִשְׁחֹט אֶת פִּסְחוֹ, וְלָמוּל אֶת בְּנוֹ, וְלֶאֱכֹל סְעֻדַּת אֵרוּסִין בְּבֵית חָמִיו, וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ, אִם יָכוֹל לַחֲזֹר וּלְבַעֵר וְלַחֲזֹר לְמִצְוָתוֹ, יַחֲזֹר וִיבַעֵר. וְאִם לָאו, מְבַטְּלוֹ בְלִבּוֹ. לְהַצִּיל מִן הַנָּכְרִים, וּמִן הַנָּהָר, וּמִן הַלִּסְטִים, וּמִן הַדְּלֵקָה, וּמִן הַמַּפֹּלֶת, יְבַטֵּל בְּלִבּוֹ. וְלִשְׁבֹּת שְׁבִיתַת הָרְשׁוּת, יַחֲזֹר מִיָּד:  ",
+            "וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכַּר שֶׁיֶּשׁ בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים, שׂוֹרְפוֹ בִמְקוֹמוֹ. וְאִם לָאו, חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. וְעַד כַּמָּה הֵן חוֹזְרִין, רַבִּי מֵאִיר אוֹמֵר, זֶה וָזֶה בְכַבֵּיצָה. רַבִּי יְהוּדָה אוֹמֵר, זֶה וָזֶה בְכַזָּיִת. וַחֲכָמִים אוֹמְרִים, בְּשַׂר קֹדֶשׁ בְּכַזַּיִת, וְחָמֵץ בְּכַבֵּיצָה:  "
+        ],
+        [
+            "מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְּעַרְבֵי פְסָחִים עַד חֲצוֹת, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת, אֵין עוֹשִׂין. הַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵין עוֹשִׂין, אוֹ מִמָּקוֹם שֶׁאֵין עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין, נוֹתְנִין עָלָיו חֻמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחֻמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחֲלֹקֶת:  ",
+            "כַּיּוֹצֵא בוֹ, הַמּוֹלִיךְ פֵּרוֹת שְׁבִיעִית מִמָּקוֹם שֶׁכָּלוּ לְמָקוֹם שֶׁלֹּא כָלוּ, אוֹ מִמָּקוֹם שֶׁלֹּא כָלוּ לְמָקוֹם שֶׁכָּלוּ, חַיָּב לְבַעֵר. רַבִּי יְהוּדָה אוֹמֵר, אוֹמְרִים לוֹ, צֵא וְהָבֵא לְךָ אַף אָתָּה:  ",
+            "מָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לַגּוֹיִם, מוֹכְרִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, עֲגָלִים וּסְיָחִים שְׁלֵמִין וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. בֶּן בְּתֵירָה מַתִּיר בְּסוּס:  ",
+            "מָקוֹם שֶׁנָּהֲגוּ לֶאֱכֹל צָלִי בְלֵילֵי פְסָחִים, אוֹכְלִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכֹל, אֵין אוֹכְלִין. מָקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים:  ",
+            "מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְתִשְׁעָה בְאָב, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה, אֵין עוֹשִׂין. וּבְכָל מָקוֹם תַּלְמִידֵי חֲכָמִים בְּטֵלִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לְעוֹלָם יַעֲשֶׂה אָדָם עַצְמוֹ תַּלְמִיד חָכָם. וַחֲכָמִים אוֹמְרִים, בִּיהוּדָה הָיוּ עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, וּבַגָּלִיל לֹא הָיוּ עוֹשִׂין כָּל עִקָּר. וְהַלַּיְלָה, בֵּית שַׁמַּאי אוֹסְרִין, וּבֵית הִלֵּל מַתִּירִין עַד הָנֵץ הַחַמָּה:  ",
+            "רַבִּי מֵאִיר אוֹמֵר, כָּל מְלָאכָה שֶׁהִתְחִיל בָּהּ קֹדֶם לְאַרְבָּעָה עָשָׂר, גּוֹמְרָהּ בְּאַרְבָּעָה עָשָׂר. אֲבָל לֹא יַתְחִיל בָּהּ בַּתְּחִלָּה בְאַרְבָּעָה עָשָׂר, אַף עַל פִּי שֶׁיָּכוֹל לְגָמְרָהּ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ אֻמָּנֻיּוֹת עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, וְאֵלּוּ הֵן, הַחַיָּטִים, הַסַּפָּרִים וְהַכּוֹבְסִין. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, אַף הָרַצְעָנִים:  ",
+            "מוֹשִׁיבִין שׁוֹבָכִין לַתַּרְנְגוֹלִים בְּאַרְבָּעָה עָשָׂר. וְתַרְנְגֹלֶת שֶׁבָּרְחָה, מַחֲזִירִין אוֹתָהּ לִמְקוֹמָהּ. וְאִם מֵתָה, מוֹשִׁיבִין אַחֶרֶת תַּחְתֶּיהָ. גּוֹרְפִין מִתַּחַת רַגְלֵי בְהֵמָה בְאַרְבָּעָה עָשָׂר, וּבַמּוֹעֵד מְסַלְּקִין לַצְּדָדִין. מוֹלִיכִין וּמְבִיאִין כֵּלִים מִבֵּית הָאֻמָּן, אַף עַל פִּי שֶׁאֵינָם לְצֹרֶךְ הַמּוֹעֵד:  ",
+            "שִׁשָּׁה דְבָרִים עָשׂוּ אַנְשֵׁי יְרִיחוֹ, עַל שְׁלֹשָׁה מִחוּ בְיָדָם, וְעַל שְׁלֹשָׁה לֹא מִחוּ בְיָדָם. וְאֵלּוּ הֵן שֶׁלֹּא מִחוּ בְיָדָם, מַרְכִּיבִין דְּקָלִים כָּל הַיּוֹם, וְכוֹרְכִין אֶת שְׁמַע, וְקוֹצְרִין וְגוֹדְשִׁין לִפְנֵי הָעֹמֶר, וְלֹא מִחוּ בְיָדָם. וְאֵלּוּ שֶׁמִּחוּ בְיָדָם, מַתִּירִין גִּמְזִיּוֹת שֶׁל הֶקְדֵּשׁ, וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים בְּשַׁבָּת, וְנוֹתְנִים פֵּאָה לַיָּרָק, וּמִחוּ בְיָדָם חֲכָמִים:  ",
+            "שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּה הַמֶּלֶךְ, עַל שְׁלֹשָׁה הוֹדוּ לוֹ, וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גֵּרַר עַצְמוֹת אָבִיו עַל מִטָּה שֶׁל חֲבָלִים, וְהוֹדוּ לוֹ. כִּתֵּת נְחַשׁ הַנְּחֹשֶׁת, וְהוֹדוּ לוֹ. גָּנַז סֵפֶר רְפוּאוֹת, וְהוֹדוּ לוֹ. עַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ, קִצֵּץ דְּלָתוֹת שֶׁל הֵיכָל וְשִׁגְּרָן לְמֶלֶךְ אַשּׁוּר, וְלֹא הוֹדוּ לוֹ. סָתַם מֵי גִיחוֹן הָעֶלְיוֹן, וְלֹא הוֹדוּ לוֹ. עִבֵּר נִיסָן בְּנִיסָן, וְלֹא הוֹדוּ לוֹ:   "
+        ],
+        [
+            "תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו: \n",
+            "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח: \n",
+            "שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר: \n",
+            "הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַתָּמִיד. רַבִּי שִׁמְעוֹן אוֹמֵר, הַפֶּסַח בְּאַרְבָּעָה עָשָׂר, לִשְׁמוֹ חַיָּב, וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, פָּטוּר. וּבַמּוֹעֵד, לִשְׁמוֹ פָּטוּר, וְשֶׁלֹּא לִשְׁמוֹ חַיָּב, וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, חַיָּב, חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ: \n",
+            "הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם: \n",
+            "שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד: \n",
+            "יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין: \n",
+            "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין, אֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים, שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. וְכָל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט, מַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, וּמֵנִיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מֵנִיחַ יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, וְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, וְתוֹלֶה וּמַפְשִׁיט: \n",
+            "קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן: \n"
+        ],
+        [
+            "אֵלּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת, שְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ וּמִחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו. אֲבָל צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. הַרְכָּבָתוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם, וַחֲתִיכַת יַבַּלְתּוֹ, אֵין דּוֹחִין אֶת הַשַּׁבָּת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דּוֹחִין: \n",
+            "אָמַר רַבִּי אֱלִיעֶזֶר, וַהֲלֹא דִין הוּא, מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת, אֵלּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, יוֹם טוֹב יוֹכִיחַ, שֶׁהִתִּירוּ בוֹ מִשּׁוּם מְלָאכָה, וְאָסוּר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, מַה זֶּה, יְהוֹשֻׁעַ, מָה רְאָיָה רְשׁוּת לְמִצְוָה. הֵשִׁיב רַבִּי עֲקִיבָא וְאָמַר, הַזָּאָה תוֹכִיחַ, שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת, לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וְעָלֶיהָ אֲנִי דָן, וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, דּוֹחָה אֶת הַשַּׁבָּת, הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינוֹ דִּין שֶׁדּוֹחָה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי עֲקִיבָא, אוֹ חִלּוּף, מָה אִם הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, אֵינוֹ דִין שֶׁלֹּא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, עֲקִיבָא, עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמֹעֲדוֹ (במדבר ט), בֵּין בְּחֹל בֵּין בְּשַׁבָּת. אָמַר לוֹ, רַבִּי, הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד לַשְּׁחִיטָה. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n",
+            "אֵימָתַי מֵבִיא חֲגִיגָה עִמּוֹ, בִּזְמַן שֶׁהוּא בָא בְּחֹל, בְּטָהֳרָה וּבְמֻעָט. וּבִזְמַן שֶׁהוּא בָא בְּשַׁבָּת, בִּמְרֻבֶּה וּבְטֻמְאָה, אֵין מְבִיאִין עִמּוֹ חֲגִיגָה: \n",
+            "חֲגִיגָה הָיְתָה בָאָה מִן הַצֹּאן, מִן הַבָּקָר, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, מִן הַזְּכָרִים וּמִן הַנְּקֵבוֹת. וְנֶאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד: \n",
+            "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת. וּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשׁוּם פֶּסַח, אִם אֵינָן רְאוּיִין, חַיָּב. וְאִם רְאוּיִין הֵן, רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם הַפֶּסַח שֶׁהוּא מֻתָּר לִשְׁמוֹ, כְּשֶׁשִּׁנָּה אֶת שְׁמוֹ, חַיָּב, זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן, כְּשֶׁשִּׁנָּה אֶת שְׁמָן, אֵינוֹ דִין שֶׁיְּהֵא חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בַּפֶּסַח, שֶׁשִּׁנָּהוּ לְדָבָר אָסוּר, תֹּאמַר בַּזְּבָחִים, שֶׁשִּׁנָּן לְדָבָר הַמֻּתָּר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אֵמוּרֵי צִבּוּר יוֹכִיחוּ, שֶׁהֵן מֻתָּרִין לִשְׁמָן, וְהַשּׁוֹחֵט לִשְׁמָן, חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְאֵמוּרֵי צִבּוּר שֶׁיֵּשׁ לָהֶן קִצְבָּה, תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָּה. רַבִּי מֵאִיר אוֹמֵר, אַף הַשּׁוֹחֵט לְשֵׁם אֵמוּרֵי צִבּוּר, פָּטוּר: \n",
+            "שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִין וְלִטְמֵאִין, חַיָּב. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִין וְלַעֲרֵלִין, לִטְהוֹרִים וְלִטְמֵאִים, פָּטוּר. שְׁחָטוֹ וְנִמְצָא בַעַל מוּם, חַיָּב. שְׁחָטוֹ וְנִמְצָא טְרֵפָה בַסֵּתֶר, פָּטוּר. שְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָם, אוֹ שֶׁמֵּתוּ אוֹ שֶׁנִּטְמְאוּ, פָּטוּר, מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת: \n"
+        ],
+        [
+            "כֵּיצַד צוֹלִין אֶת הַפֶּסַח, מְבִיאִין שַׁפּוּד שֶׁל רִמּוֹן, תּוֹחֲבוֹ מִתּוֹךְ פִּיו עַד בֵּית נְקוּבָתוֹ, וְנוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, כְּמִין בִּשּׁוּל הוּא זֶה, אֶלָּא תוֹלִין חוּצָה לוֹ: \n",
+            "אֵין צוֹלִין אֶת הַפֶּסַח לֹא עַל הַשַּׁפּוּד וְלֹא עַל הָאַסְכְּלָא. אָמַר רַבִּי צָדוֹק, מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ, צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכְּלָא. נָגַע בְּחַרְסוֹ שֶׁל תַּנּוּר, יִקְלֹף אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַחֶרֶס וְחָזַר עָלָיו, יִטֹּל אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַסֹּלֶת, יִקְמֹץ אֶת מְקוֹמוֹ: \n",
+            "סָכוֹ בְשֶׁמֶן תְּרוּמָה, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ. אִם יִשְׂרָאֵל, אִם חַי הוּא, יְדִיחֶנּוּ. וְאִם צָלִי הוּא, יִקְלֹף אֶת הַחִיצוֹן. סָכוֹ בְשֶׁמֶן שֶׁל מַעֲשֵׂר שֵׁנִי, לֹא יַעֲשֶׂנּוּ דָמִים עַל בְּנֵי חֲבוּרָה, שֶׁאֵין פּוֹדִין מַעֲשֵׂר שֵׁנִי בִירוּשָׁלָיִם: \n",
+            "חֲמִשָּׁה דְבָרִים בָּאִין בְּטֻמְאָה וְאֵינָן נֶאֱכָלִין בְּטֻמְאָה. הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים. הַפֶּסַח שֶׁבָּא בְטֻמְאָה, נֶאֱכָל בְּטֻמְאָה, שֶׁלֹּא בָא מִתְּחִלָּתוֹ אֶלָּא לַאֲכִילָה: \n",
+            "נִטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, אֵינוֹ זוֹרֵק אֶת הַדָּם. נִטְמָא הַחֵלֶב וְהַבָּשָׂר קַיָּם, זוֹרֵק אֶת הַדָּם. וּבַמֻּקְדָּשִׁין אֵינוֹ כֵן, אֶלָּא אַף עַל פִּי שֶׁנִּטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, זוֹרֵק אֶת הַדָּם: \n",
+            "נִטְמָא קָהָל אוֹ רֻבּוֹ, אוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִים וְהַקָּהָל טְהוֹרִים, יֵעָשֶׂה בְטֻמְאָה. נִטְמָא מִעוּט הַקָּהָל, הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן, וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁנִי: \n",
+            "הַפֶּסַח שֶׁנִּזְרַק דָּמוֹ, וְאַחַר כָּךְ נוֹדַע שֶׁהוּא טָמֵא, הַצִּיץ מְרַצֶּה. נִטְמָא הַגּוּף, אֵין הַצִּיץ מְרַצֶּה, מִפְּנֵי שֶׁאָמְרוּ, הַנָּזִיר וְעוֹשֶׂה פֶסַח, הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַדָּם, וְאֵין הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַגּוּף. נִטְמָא טֻמְאַת הַתְּהוֹם, הַצִּיץ מְרַצֶּה: \n",
+            "נִטְמָא שָׁלֵם אוֹ רֻבּוֹ, שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. נִטְמָא מִעוּטוֹ, וְהַנּוֹתָר, שׂוֹרְפִין אוֹתוֹ בְחַצְרוֹתֵיהֶן אוֹ עַל גַּגּוֹתֵיהֶן מֵעֲצֵי עַצְמָן. הַצַּיְקָנִין שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה, בִּשְׁבִיל לֵהָנוֹת מֵעֲצֵי הַמַּעֲרָכָה: \n",
+            "הַפֶּסַח שֶׁיָּצָא אוֹ שֶׁנִּטְמָא, יִשָּׂרֵף מִיָּד. נִטְמְאוּ הַבְּעָלִים אוֹ שֶׁמֵּתוּ, תְּעֻבַּר צוּרָתוֹ וְיִשָּׂרֵף בְּשִׁשָּׁה עָשָׂר. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, אַף זֶה יִשָּׂרֵף מִיָּד, לְפִי שֶׁאֵין לוֹ אוֹכְלִין: \n",
+            "הָעֲצָמוֹת, וְהַגִּידִין, וְהַנּוֹתָר, יִשָּׂרְפוּ בְשִׁשָּׁה עָשָׂר. חָל שִׁשָּׁה עָשָׂר לִהְיוֹת בְּשַׁבָּת, יִשָּׂרְפוּ בְּשִׁבְעָה עָשָׂר, לְפִי שֶׁאֵינָן דּוֹחִין לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב: \n",
+            "כָּל הַנֶּאֱכָל בְּשׁוֹר הַגָּדוֹל, יֵאָכֵל בִּגְדִי הָרַךְ, וְרָאשֵׁי כְנָפַיִם וְהַסְּחוּסִים. הַשּׁוֹבֵר אֶת הָעֶצֶם בַּפֶּסַח הַטָּהוֹר, הֲרֵי זֶה לוֹקֶה אַרְבָּעִים. אֲבָל הַמּוֹתִיר בַּטָּהוֹר וְהַשּׁוֹבֵר בַּטָּמֵא, אֵינוֹ לוֹקֶה אֶת הָאַרְבָּעִים: \n",
+            "אֵבָר שֶׁיָּצָא מִקְצָתוֹ, חוֹתֵךְ עַד שֶׁמַּגִּיעַ לָעֶצֶם, וְקוֹלֵף עַד שֶׁמַּגִּיעַ לַפֶּרֶק, וְחוֹתֵךְ. וּבַמֻּקְדָּשִׁין קוֹצֵץ בַּקּוֹפִיץ, שֶׁאֵין בּוֹ מִשּׁוּם שְׁבִירַת הָעֶצֶם. מִן הָאֲגַף וְלִפְנִים כְּלִפְנִים, מִן הָאֲגַף וְלַחוּץ כְּלַחוּץ. הַחַלּוֹנוֹת וְעֹבִי הַחוֹמָה, כְּלִפְנִים: \n",
+            "שְׁתֵּי חֲב��ּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, אֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין, וְאֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין, וְהַמֵּחַם בָּאֶמְצַע. וּכְשֶׁהַשַּׁמָּשׁ עוֹמֵד לִמְזֹג, קוֹפֵץ אֶת פִּיו וּמַחֲזִיר אֶת פָּנָיו עַד שֶׁמַּגִּיעַ אֵצֶל חֲבוּרָתוֹ וְאוֹכֵל. וְהַכַּלָּה, הוֹפֶכֶת פָּנֶיהָ וְאוֹכֶלֶת: \n"
+        ],
+        [
+            "הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, שָׁחַט עָלֶיהָ בַּעְלָהּ וְשָׁחַט עָלֶיהָ אָבִיהָ, תֹּאכַל מִשֶּׁל בַּעְלָהּ. הָלְכָה רֶגֶל רִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ, שָׁחַט עָלֶיהָ אָבִיהָ וְשָׁחַט עָלֶיהָ בַּעְלָהּ, תֹּאכַל בִּמְקוֹם שֶׁהִיא רוֹצָה. יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אַפֹּטְרוֹפְּסִין, יֹאכַל בִּמְקוֹם שֶׁהוּא רוֹצֶה. עֶבֶד שֶׁל שְׁנֵי שֻׁתָּפִין, לֹא יֹאכַל מִשֶּׁל שְׁנֵיהֶן. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, לֹא יֹאכַל מִשֶּׁל רַבּוֹ: \n",
+            "הָאוֹמֵר לְעַבְדּוֹ, צֵא וּשְׁחֹט עָלַי אֶת הַפֶּסַח, שָׁחַט גְּדִי, יֹאכַל. שָׁחַט טָלֶה, יֹאכַל. שָׁחַט גְּדִי וְטָלֶה, יֹאכַל מִן הָרִאשׁוֹן. שָׁכַח מָה אָמַר לוֹ רַבּוֹ, כֵּיצַד יַעֲשֶׂה, יִשְׁחַט טָלֶה וּגְדִי וְיֹאמַר, אִם גְּדִי אָמַר לִי רַבִּי, גְּדִי שֶׁלּוֹ וְטָלֶה שֶׁלִּי. וְאִם טָלֶה אָמַר לִי רַבִּי, הַטָּלֶה שֶׁלּוֹ וּגְדִי שֶׁלִּי. שָׁכַח רַבּוֹ מָה אָמַר לוֹ, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי: \n",
+            "הָאוֹמֵר לְבָנָיו, הֲרֵינִי שׁוֹחֵט אֶת הַפֶּסַח עַל מִי שֶׁיַּעֲלֶה מִכֶּם רִאשׁוֹן לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִכְנִיס הָרִאשׁוֹן רֹאשׁוֹ וְרֻבּוֹ, זָכָה בְחֶלְקוֹ וּמְזַכֶּה אֶת אֶחָיו עִמּוֹ. לְעוֹלָם נִמְנִין עָלָיו עַד שֶׁיְּהֵא בוֹ כַזַּיִת לְכָל אֶחָד וְאֶחָד. נִמְנִין וּמוֹשְׁכִין אֶת יְדֵיהֶן מִמֶּנּוּ עַד שֶׁיִּשָּׁחֵט. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיִּזְרֹק עָלָיו אֶת הַדָּם: \n",
+            "הַמַּמְנֶה עִמּוֹ אֲחֵרִים בְּחֶלְקוֹ, רַשָּׁאִין בְּנֵי חֲבוּרָה לִתֵּן לוֹ אֶת שֶׁלּוֹ, וְהוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן: \n",
+            "זָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, שׁוֹחֲטִין עָלָיו בַּשְּׁבִיעִי. רָאָה שָׁלֹשׁ, שׁוֹחֲטִין עָלָיו בַּשְּׁמִינִי שֶׁלּוֹ. שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, שׁוֹחֲטִין עָלֶיהָ בַשֵּׁנִי שֶׁלָּהּ. רָאֲתָה שְׁנֵי יָמִים, שׁוֹחֲטִין עָלֶיהָ בַשְּׁלִישִׁי. וְהַזָּבָה, שׁוֹחֲטִין עָלֶיהָ בַשְּׁמִינִי: \n",
+            "הָאוֹנֵן, וְהַמְפַקֵּחַ אֶת הַגַּל, וְכֵן מִי שֶׁהִבְטִיחוּהוּ לְהוֹצִיאוֹ מִבֵּית הָאֲסוּרִים, וְהַחוֹלֶה וְהַזָּקֵן שֶׁהֵן יְכוֹלִין לֶאֱכֹל כַּזַּיִת, שׁוֹחֲטִין עֲלֵיהֶן. עַל כֻּלָּן אֵין שׁוֹחֲטִין עֲלֵיהֶן בִּפְנֵי עַצְמָן, שֶׁמָּא יָבִיאוּ אֶת הַפֶּסַח לִידֵי פְסוּל. לְפִיכָךְ אִם אֵרַע בָּהֶן פְּסוּל, פְּטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי, חוּץ מִן הַמְפַקֵּחַ בַּגַּל, שֶׁהוּא טָמֵא מִתְּחִלָּתוֹ: \n",
+            "אֵין שׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי יוֹסֵי מַתִּיר. אֲפִלּוּ חֲבוּרָה שֶׁל מֵאָה שֶׁאֵין יְכוֹלִין לֶאֱכֹל כַּזַּיִת, אֵין שׁוֹחֲטִין עֲלֵיהֶן. וְאֵין עוֹשִׂין חֲבוּרַת נָשִׁים וַעֲבָדִים וּקְטַנִּים: \n",
+            "אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַקָּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ, וְהַמְלַקֵּט לוֹ עֲצָמוֹת, טוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים. גֵּר שֶׁנִּתְגַּיֵּר בְּעֶרֶב פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקָּבֶר: \n"
+        ],
+        [
+            "מִי שֶׁהָיָה טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. שָׁגַג אוֹ נֶאֱנַס וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. אִם כֵּן, לָמָּה נֶאֱמַר טָמֵא אוֹ שֶׁהָיָה בְדֶרֶךְ רְחוֹקָה, שֶׁאֵלּוּ פְּטוּרִין מֵהִכָּרֵת, וְאֵלּוּ חַיָּבִין בְּהִכָּרֵת: \n",
+            "אֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה, מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכָל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מֵאַסְקֻפַּת הָעֲזָרָה וְלַחוּץ. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ נָקוּד עַל ה', לוֹמַר, לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי, אֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ: \n",
+            "מַה בֵּין פֶּסַח רִאשׁוֹן לַשֵּׁנִי, הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא, וְהַשֵּׁנִי, מַצָּה וְחָמֵץ עִמּוֹ בַּבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ, וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּן הַלֵּל בַּעֲשִׂיָּתָן, וְנֶאֶכָלִין צָלִי עַל מַצּוֹת וּמְרוֹרִים, וְדוֹחִין אֶת הַשַּׁבָּת: \n",
+            "הַפֶּסַח שֶׁבָּא בְטֻמְאָה, לֹא יֹאכְלוּ מִמֶּנּוּ זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת. וְאִם אָכְלוּ, פְּטוּרִים מִכָּרֵת. רַבִּי אֱלִיעֶזֶר פּוֹטֵר אַף עַל בִּיאַת מִקְדָּשׁ: \n",
+            "מַה בֵּין פֶּסַח מִצְרַיִם לְפֶסַח דּוֹרוֹת, פֶּסַח מִצְרַיִם מִקָּחוֹ מִבֶּעָשׂוֹר, וְטָעוּן הַזָּאָה בַאֲגֻדַּת אֵזוֹב עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי מְזוּזוֹת, וְנֶאֱכָל בְּחִפָּזוֹן בְּלַיְלָה אֶחָד, וּפֶסַח דּוֹרוֹת נוֹהֵג כָּל שִׁבְעָה: \n",
+            "אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי שֶׁתְּמוּרַת הַפֶּסַח קְרֵבָה, וּתְמוּרַת הַפֶּסַח אֵינָהּ קְרֵבָה, וְאֵין לִי לְפָרֵשׁ. אָמַר רַבִּי עֲקִיבָא, אֲנִי אֲפָרֵשׁ. הַפֶּסַח שֶׁנִּמְצָא קֹדֶם שְׁחִיטַת הַפֶּסַח, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִקַּח בְּדָמָיו שְׁלָמִים, וְכֵן תְּמוּרָתוֹ. אַחַר שְׁחִיטַת הַפֶּסַח, קָרֵב שְׁלָמִים, וְכֵן תְּמוּרָתוֹ: \n",
+            "הַמַּפְרִישׁ נְקֵבָה לְפִסְחוֹ אוֹ זָכָר בֶּן שְׁתֵּי שָׁנִים, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. הַמַּפְרִישׁ פִּסְחוֹ וָמֵת, לֹא יְבִיאֶנּוּ בְנוֹ אַחֲרָיו לְשֵׁם פֶּסַח, אֶלָּא לְשֵׁם שְׁלָמִים: \n",
+            "הַפֶּסַח שֶׁנִּתְעָרֵב בִּזְבָחִים, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרֵב בִּבְכוֹרוֹת, רַבִּי שִׁמְעוֹן אוֹמֵר, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ: \n",
+            "חֲבוּרָה שֶׁאָבַד פִּסְחָהּ, וְאָמְרָה לְאֶחָד, צֵא וּבַקֵּשׁ וּשְׁחֹט עָלֵינוּ, וְהָלַךְ וּמָצָא וְשָׁחַט, וְהֵם לָקְחוּ וְשָׁחֲטוּ, אִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אוֹכְלִים עִמּוֹ מִשֶּׁלּוֹ, וְאִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן, הֵם אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אוֹכֵל מִשֶּׁלּוֹ. וְאִם אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאֶחָד, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אֵינָם אוֹכְלִים עִמּוֹ, וְשֶׁלָּהֶן יֵצֵא לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן, אִם אֵחַרְתִּי, צְאוּ וְשַׁחֲטוּ עָלָי. הָלַךְ וּמְצָאוֹ, וְשָׁחַט, וְהֵן לָקְחוּ וְשָׁחֲטוּ, אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן, הֵן אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. וְאִם אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶם נִשְׁחַט רִאשׁוֹן, אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶם כְּאֶחָד, הֵן אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן, וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּׂרֵפָה, וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן וְאָמְרוּ לוֹ, אוֹכְלִין כֻּלָּם מִן הָרִאשׁוֹן. וְאִם אֵין יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, שְׁנֵיהֶם יוֹצְאִין לְבֵית הַשְּׂרֵפָה. לֹא אָמַר לָהֶן וְלֹא אָמְרוּ לוֹ, אֵינָן אַחֲרָאִין זֶה לָזֶה: \n",
+            "שְׁתֵּי חֲבוּרוֹת שֶׁנִּתְעָרְבוּ פִסְחֵיהֶן, אֵלּוּ מוֹשְׁכִין לָהֶן אֶחָד וְאֵלּוּ מוֹשְׁכִין לָהֶן אֶחָד, אֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, וְאֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, וְכָךְ הֵם אוֹמְרִים, אִם שֶׁלָּנוּ הוּא הַפֶּסַח הַזֶּה, יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלְּךָ וְנִמְנֵיתָ עַל שֶׁלָּנוּ, וְאִם שֶׁלְּךָ הוּא הַפֶּסַח הַזֶּה, יָדֵינוּ מְשׁוּכוֹת מִשֶּׁלָּנוּ וְנִמְנֵינוּ עַל שֶׁלָּךְ. וְכֵן חָמֵשׁ חֲבוּרוֹת שֶׁל חֲמִשָּׁה חֲמִשָּׁה, וְשֶׁל עֲשָׂרָה עֲשָׂרָה, מוֹשְׁכִין לָהֶן אֶחָד מִכָּל חֲבוּרָה וַחֲבוּרָה, וְכֵן הֵם אוֹמְרִים: \n",
+            "שְׁנַיִם שֶׁנִּתְעָרְבוּ פִסְחֵיהֶם, זֶה מוֹשֵׁךְ לוֹ אֶחָד, וְזֶה מוֹשֵׁךְ לוֹ אֶחָד, זֶה מַמְנֶה עִמּוֹ אֶחָד מִן הַשּׁוּק, וְזֶה מַמְנֶה עִמּוֹ אֶחָד מִן הַשּׁוּק, זֶה בָא אֵצֶל זֶה, וְזֶה בָא אֵצֶל זֶה, וְכָךְ הֵם אוֹמְרִים, אִם שֶׁלִּי הוּא פֶסַח זֶה, יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלְּךָ וְנִמְנֵיתָ עַל שֶׁלִּי. וְאִם שֶׁלְּךָ הוּא פֶסַח זֶה, יָדַי מְשׁוּכוֹת מִשֶּׁלִּי וְנִמְנֵיתִי עַל שֶׁלָּךָ: \n"
+        ],
+        [
+            "עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי: \n",
+            "מָזְגוּ לוֹ כוֹס רִאשׁוֹן, בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיָּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם: \n",
+            "הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת, עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת וּשְׁנֵי ��ַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר, מִצְוָה. וּבַמִּקְדָּשׁ הָיוּ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁל פָּסַח: \n",
+            "מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, וְאִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ, מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בָּשָׂר צָלִי, שָׁלוּק, וּמְבֻשָּׁל, הַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ: \n",
+            "רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, כָּל שֶׁלֹּא אָמַר שְׁלֹשָׁה דְבָרִים אֵלּוּ בְּפֶסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן, פֶּסַח, מַצָּה, וּמָרוֹר. פֶּסַח, עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרַיִם. מַצָּה, עַל שׁוּם שֶׁנִּגְאֲלוּ אֲבוֹתֵינוּ בְמִצְרַיִם. מָרוֹר, עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵּי אֲבוֹתֵינוּ בְמִצְרָיִם. בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג), וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם. לְפִיכָךְ אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה, וּלְקַלֵּס, לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ, הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו, הַלְלוּיָהּ: \n",
+            "עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל: \n",
+            "מָזְגוּ לוֹ כוֹס שְׁלִישִׁי, מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי, גּוֹמֵר עָלָיו אֶת הַהַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת, יִשְׁתֶּה. בֵּין שְׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה: \n",
+            "וְאֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. יָשְׁנוּ מִקְצָתָן, יֹאכְלוּ. כֻּלָּן, לֹא יֹאכֵלוּ. רַבִּי יוֹסֵי אוֹמֵר, נִתְנַמְנְמוּ, יֹאכְלוּ. נִרְדּ��מוּ, לֹא יֹאכֵלוּ: \n",
+            "הַפֶּסַח אַחַר חֲצוֹת, מְטַמֵּא אֶת הַיָּדָיִם. הַפִּגּוּל וְהַנּוֹתָר, מְטַמְּאִין אֶת הַיָּדָיִם. בֵּרַךְ בִּרְכַּת הַפֶּסַח פָּטַר אֶת שֶׁל זֶבַח. בֵּרַךְ אֶת שֶׁל זֶבַח, לֹא פָטַר אֶת שֶׁל פֶּסַח, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא זוֹ פוֹטֶרֶת זוֹ, וְלֹא זוֹ פוֹטֶרֶת זוֹ: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Pesachim/Hebrew/merged.json

@@ -0,0 +1,132 @@
+{
+    "title": "Mishnah Pesachim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Pesachim",
+    "text": [
+        [
+            "אוֹר לְאַרְבָּעָה עָשָׂר, בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. כָּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ אֵין צָרִיךְ בְּדִיקָה. וְלָמָה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף, מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָל הַמַּרְתֵּף. וּבֵית הִלֵּל אוֹמְרִים, שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת: \n",
+            "אֵין חוֹשְׁשִׁין שֶׁמָּא גָרְרָה חֻלְדָּה מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם, דְּאִם כֵּן, מֵחָצֵר לְחָצֵר וּמֵעִיר לְעִיר, אֵין לַדָּבָר סוֹף: \n",
+            "רַבִּי יְהוּדָה אוֹמֵר, בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית וּבִשְׁעַת הַבִּעוּר. וַחֲכָמִים אוֹמְרִים, לֹא בָדַק אוֹר אַרְבָּעָה עָשָׂר, יִבְדֹּק בְּאַרְבָּעָה עָשָׂר. לֹא בָדַק בְּאַרְבָּעָה עָשָׂר, יִבְדֹּק בְּתוֹךְ הַמּוֹעֵד. לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד, יִבְדֹּק לְאַחַר הַמּוֹעֵד. וּמַה שֶּׁמְּשַׁיֵּר, יַנִּיחֶנּוּ בְצִנְעָא, כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו: \n",
+            "רַבִּי מֵאִיר אוֹמֵר, אוֹכְלִין כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ. וְרַבִּי יְהוּדָה אוֹמֵר, אוֹכְלִין כָּל אַרְבַּע, וְתוֹלִין כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ: \n",
+            "וְעוֹד אָמַר רַבִּי יְהוּדָה, שְׁתֵּי חַלּוֹת שֶׁל תּוֹדָה פְסוּלוֹת מֻנָּחוֹת עַל גַּג הָאִצְטַבָּא. כָּל זְמַן שֶׁמֻּנָּחוֹת, כָּל הָעָם אוֹכְלִים. נִטְּלָה אַחַת, תּוֹלִין, לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִטְּלוּ שְׁתֵּיהֶן, הִתְחִילוּ כָל הָעָם שׂוֹרְפִין. רַבָּן גַּמְלִיאֵל אוֹמֵר, חֻלִּין נֶאֱכָלִין כָּל אַרְבַּע, וּתְרוּמָה כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ: \n",
+            "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ. הוֹסִיף רַבִּי עֲקִיבָא וְאָמַר, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ: \n",
+            "אָמַר רַבִּי מֵאִיר, מִדִּבְרֵיהֶם לָמַדְנוּ, שֶׁשּׂוֹרְפִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בְּפֶסַח. אָמַר לוֹ רַבִּי יוֹסֵי, אֵינָהּ הִיא הַמִּדָּה. וּמוֹדִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. עַל מַה נֶּחֱלְקוּ, עַל הַתְּלוּיָה וְעַל הַטְּמֵאָה, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, תִּשָּׂרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, שְׁתֵּיהֶן כְּאֶחָת: \n"
+        ],
+        [
+            "כָּל שָׁעָה שֶׁמֻּתָּר לֶאֱכֹל, מַאֲכִיל לַבְּהֵמָה לַחַיָּה וְלָעוֹפוֹת, וּמוֹכְרוֹ לַנָּכְרִי, וּמֻתָּר בַּהֲנָאָתוֹ. עָבַר זְמַנּוֹ, אָסוּר בַּהֲנָאָתוֹ, וְלֹא יַסִּיק בּוֹ תַּנּוּר וְכִירָיִם. רַבִּי יְהוּדָה אוֹמֵר, אֵין בִּעוּר חָמֵץ אֶלָּא שְׂרֵפָה. וַחֲכָמִים אוֹמְרִים, אַף מְפָרֵר וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם: \n",
+            "חָמֵץ שֶׁל נָכְרִי שֶׁעָבַר עָלָיו הַפֶּסַח, מֻתָּר בַּהֲנָאָה. וְשֶׁל יִשְׂרָאֵל, אָסוּר בַּהֲנָאָה. שֶׁנֶּאֱמַר (שמות יג) לֹא יֵרָאֶה לְךָ שְׂאֹר: \n",
+            "נָכְרִי שֶׁהִלְוָה אֶת יִשְׂרָאֵל עַל חֲמֵצוֹ, אַחַר הַפֶּסַח מֻתָּר בַּהֲנָאָה. וְיִשְׂרָאֵל שֶׁהִלְוָה אֶת הַנָּכְרִי עַל חֲמֵצוֹ, אַחַר הַפֶּסַח אָסוּר בַּהֲנָאָה. חָמֵץ שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, הֲרֵי הוּא כִמְבֹעָר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּל שֶׁאֵין הַכֶּלֶב יָכוֹל לְחַפֵּשׂ אַחֲרָיו: \n",
+            "הָאוֹכֵל תְּרוּמַת חָמֵץ בְּפֶסַח בְּשׁוֹגֵג, מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ. בְּמֵזִיד, פָּטוּר מִתַּשְׁלוּמִים וּמִדְּמֵי עֵצִים: \n",
+            "אֵלּוּ דְבָרִים שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בְּחִטִּים, בִּשְׂעוֹרִים, בְּכֻסְּמִין וּבְשִׁיפוֹן וּבְשִׁבֹּלֶת שׁוּעָל. וְיוֹצְאִין בִּדְמַאי וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַכֹּהֲנִים בְּחַלָּה וּבִתְרוּמָה. אֲבָל לֹא בְטֶבֶל, וְלֹא בְמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וְלֹא בְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר, עֲשָׂאָן לְעַצְמוֹ, אֵין יוֹצְאִין בָּהֶן. עֲשָׂאָן לִמְכֹּר בַּשּׁוּק, יוֹצְאִין בָּהֶן: \n",
+            "וְאֵלּוּ יְרָקוֹת שֶׁאָדָם יוֹצֵא בָהֶן יְדֵי חוֹבָתוֹ בְּפֶסַח, בַּחֲזֶרֶת וּבְעֻלָשִׁין וּבְתַמְכָא וּבְחַרְחֲבִינָה וּבְמָרוֹר. יוֹצְאִין בָּהֶן בֵּין לַחִין בֵּין יְבֵשִׁין, אֲבָל לֹא כְבוּשִׁין וְלֹא שְׁלוּקִין וְלֹא מְבֻשָּׁלִין. וּמִצְטָרְפִין לְכַזָּיִת. וְיוֹצְאִין בַּקֶּלַח שֶׁלָּהֶן, וּבִדְמַאי, וּבְמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּבְמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ: \n",
+            "אֵין שׁוֹרִין אֶת הַמֻּרְסָן לַתַּרְנְגוֹלִים, אֲבָל חוֹלְטִין. הָאִשָּׁה לֹא תִשְׁרֶה אֶת הַמֻּרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ, אֲבָל שָׁפָה הִיא בִּבְשָׂרָהּ יָבֵשׁ. לֹא יִלְעֹס אָדָם חִטִּין וְיַנִּיחַ עַל מַכָּתוֹ בְּפֶסַח, מִפְּנֵי שֶׁהֵן מַחֲמִיצוֹת: \n",
+            "אֵין נוֹתְנִין קֶמַח לְתוֹךְ הַחֲרֹסֶת אוֹ לְתוֹךְ הַחַרְדָּל, וְאִם נָתַן, יֹאכַל מִיָּד, וְרַבִּי מֵאִיר אוֹסֵר. אֵין מְבַשְּׁלִין אֶת הַפֶּסַח לֹא בְמַשְׁקִין וְלֹא בְמֵי פֵרוֹת, אֲבָל סָכִין וּמַטְבִּילִין אוֹתוֹ בָהֶן. מֵי תַשְׁמִישׁוֹ שֶׁל נַחְתּוֹם, יִשָּׁפְכוּ, מִפְּנֵי שֶׁהֵן מַחֲמִיצִין: \n"
+        ],
+        [
+            "אֵלּוּ עוֹבְרִין בְּפֶסַח, כֻּתָּח הַבַּבְלִי, וְשֵׁכָר הַמָּדִי, וְחֹמֶץ הָאֲדוֹמִי, וְזֵתוֹם הַמִּצְרִי, וְזוֹמָן שֶׁל צַבָּעִים, וַעֲמִילָן שֶׁל טַבָּחִים, וְקוֹלָן שֶׁל סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף תַּכְשִׁיטֵי נָשִׁים. זֶה הַכְּלָל, כָּל שֶׁהוּא מִמִּין דָּגָן, הֲרֵי זֶה עוֹבֵר בְּפֶסַח. הֲרֵי אֵלּוּ בְאַזְהָרָה, וְאֵין בָּהֶן מִשּׁוּם כָּרֵת:  ",
+            "בָּצֵק שֶׁבְּסִדְקֵי עֲרֵבָה, אִם יֵשׁ כַּזַּיִת בְּמָקוֹם אֶחָד, חַיָּב לְבַעֵר. וְאִם לֹא, בָּטֵל בְּמִעוּטוֹ. וְכֵן לְעִנְיַן הַטֻּמְאָה, אִם מַקְפִּיד עָלָיו, חוֹצֵץ. וְאִם רוֹצֶה בְקִיּוּמוֹ, הֲרֵי הוּא כָעֲרֵבָה. בָּצֵק הַחֵרֵשׁ, אִם יֵשׁ כַּיּוֹצֵא בוֹ שֶׁהֶחֱמִיץ, הֲרֵי זֶה אָסוּר:  ",
+            "כֵּיצַד מַפְרִישִׁין חַלָּה בְטֻמְאָה בְיוֹם טוֹב, רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא תִקְרָא לָהּ שֵׁם עַד שֶׁתֵּאָפֶה. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, תַּטִּיל בְּצוֹנֵן. אָמַר רַבִּי יְהוֹשֻׁעַ, לֹא זֶה הוּא חָמֵץ שֶׁמֻּזְהָרִים עָלָיו בְּבַל יֵרָאֶה וּבְבַל יִמָּצֵא, אֶלָּא מַפְרַשְׁתָּהּ וּמַנַּחְתָּה עַד הָעֶרֶב, וְאִם הֶחֱמִיצָה, הֶחֱמִיצָה:  ",
+            "רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד, זוֹ אַחַר זוֹ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בַּבָּצֵק, אַחַת לָשָׁה וְאַחַת עוֹרֶכֶת וְאַחַת אוֹפָה. רַבִּי עֲקִיבָא אוֹמֵר, לֹא כָל הַנָּשִׁים וְלֹא כָל הָעֵצִים וְלֹא כָל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל, תָּפַח, תִּלְטֹשׁ בְּצוֹנֵן:  ",
+            "שִׂאוּר, יִשָּׂרֵף, וְהָאוֹכְלוֹ פָטוּר. סָדוּק, יִשָּׂרֵף, וְהָאוֹכְלוֹ חַיָּב כָּרֵת. אֵיזֶהוּ שִׂאוּר, כְּקַרְנֵי חֲגָבִים. סָדוּק, שֶׁנִּתְעָרְבוּ סְדָקָיו זֶה בָזֶה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, זֶה וָזֶה, הָאוֹכְלוֹ חַיָּב כָּרֵת. וְאֵיזֶהוּ שִׂאוּר, כָּל שֶׁהִכְסִיפוּ פָנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו:  ",
+            "אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מְבַעֲרִים אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּזְמַנָּן. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, תְּרוּמָה מִלִּפְנֵי הַשַּׁבָּת, וְחֻלִּין בִּזְמַנָּן:  ",
+            "הַהוֹלֵךְ לִשְׁחֹט אֶת פִּסְחוֹ, וְלָמוּל אֶת בְּנוֹ, וְלֶאֱכֹל סְעֻדַּת אֵרוּסִין בְּבֵית חָמִיו, וְנִזְכַּר שֶׁיֶּשׁ לוֹ חָמֵץ בְּתוֹךְ בֵּיתוֹ, אִם יָכוֹל לַחֲזֹר וּלְבַעֵר וְלַחֲזֹר לְמִצְוָתוֹ, יַחֲזֹר וִיבַעֵר. וְאִם לָאו, מְבַטְּלוֹ בְלִבּוֹ. לְהַצִּיל מִן הַנָּכְרִים, וּמִן הַנָּהָר, וּמִן הַלִּסְטִים, וּמִן הַדְּלֵקָה, וּמִן הַמַּפֹּלֶת, יְבַטֵּל בְּלִבּוֹ. וְלִשְׁבֹּת שְׁבִיתַת הָרְשׁוּת, יַחֲזֹר מִיָּד:  ",
+            "וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכַּר שֶׁיֶּשׁ בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים, שׂוֹרְפוֹ בִמְקוֹמוֹ. וְאִם לָאו, חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. וְעַד כַּמָּה הֵן חוֹזְרִין, רַבִּי מֵאִיר אוֹמֵר, זֶה וָזֶה בְכַבֵּיצָה. רַבִּי יְהוּדָה אוֹמֵר, זֶה וָזֶה בְכַזָּיִת. וַחֲכָמִים אוֹמְרִים, בְּשַׂר קֹדֶשׁ בְּכַזַּיִת, וְחָמֵץ בְּכַבֵּיצָה:  "
+        ],
+        [
+            "מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְּעַרְבֵי פְסָחִים עַד חֲצוֹת, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת, אֵין עוֹשִׂין. הַהוֹלֵךְ מִמָּקוֹם שֶׁעוֹשִׂין לְמָקוֹם שֶׁאֵין עוֹשִׂין, אוֹ מִמָּקוֹם שֶׁאֵין עוֹשִׂין לְמָקוֹם שֶׁעוֹשִׂין, נוֹתְנִין עָלָיו חֻמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחֻמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחֲלֹקֶת:  ",
+            "כַּיּוֹצֵא בוֹ, הַמּוֹלִיךְ פֵּרוֹת שְׁבִיעִית מִמָּקוֹם שֶׁכָּלוּ לְמָקוֹם שֶׁלֹּא כָלוּ, אוֹ מִמָּקוֹם שֶׁלֹּא כָלוּ לְמָקוֹם שֶׁכָּלוּ, חַיָּב לְבַעֵר. רַבִּי יְהוּדָה אוֹמֵר, אוֹמְרִים לוֹ, צֵא וְהָבֵא לְךָ אַף אָתָּה:  ",
+            "מָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לַגּוֹיִם, מוֹכְרִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, עֲגָלִים וּסְיָחִים שְׁלֵמִין וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. בֶּן בְּתֵירָה מַתִּיר בְּסוּס:  ",
+            "מָקוֹם שֶׁנָּהֲגוּ לֶאֱכֹל צָלִי בְלֵילֵי פְסָחִים, אוֹכְלִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכֹל, אֵין אוֹכְלִין. מָקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים:  ",
+            "מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְתִשְׁעָה בְאָב, עוֹשִׂין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת מְלָאכָה, אֵין עוֹשִׂין. וּבְכָל מָקוֹם תַּלְמִידֵי חֲכָמִים בְּטֵלִים. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לְעוֹלָם יַעֲשֶׂה אָדָם עַצְמוֹ תַּלְמִיד חָכָם. וַחֲכָמִים אוֹמְרִים, בִּיהוּדָה הָיוּ עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, וּבַגָּלִיל לֹא הָיוּ עוֹשִׂין כָּל עִקָּר. וְהַלַּיְלָה, בֵּית שַׁמַּאי אוֹסְרִין, וּבֵית הִלֵּל מַתִּירִין עַד הָנֵץ הַחַמָּה:  ",
+            "רַבִּי מֵאִיר אוֹמֵר, כָּל מְלָאכָה שֶׁהִתְחִיל בָּהּ קֹדֶם לְאַרְבָּעָה עָשָׂר, גּוֹמְרָהּ בְּאַרְבָּעָה עָשָׂר. אֲבָל לֹא יַתְחִיל בָּהּ בַּתְּחִלָּה בְאַרְבָּעָה עָשָׂר, אַף עַל פִּי שֶׁיָּכוֹל לְגָמְרָהּ. וַחֲכָמִים אוֹמְרִים, שָׁלֹשׁ אֻמָּנֻיּוֹת עוֹשִׂין מְלָאכָה בְעַרְבֵי פְסָחִים עַד חֲצוֹת, וְאֵלּוּ הֵן, הַחַיָּטִים, הַסַּפָּרִים וְהַכּוֹבְסִין. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר, אַף הָרַצְעָנִים:  ",
+            "מוֹשִׁיבִין שׁוֹבָכִין לַתַּרְנְגוֹלִים בְּאַרְבָּעָה עָשָׂר. וְתַרְנְגֹלֶת שֶׁבָּרְחָה, מַחֲזִירִין אוֹתָהּ לִמְקוֹמָהּ. וְאִם מֵתָה, מוֹשִׁיבִין אַחֶרֶת תַּחְתֶּיהָ. גּוֹרְפִין מִתַּחַת רַגְלֵי בְהֵמָה בְאַרְבָּעָה עָשָׂר, וּבַמּוֹעֵד מְסַלְּקִין לַצְּדָדִין. מוֹלִיכִין וּמְבִיאִין כֵּלִים מִבֵּית הָאֻמָּן, אַף עַל פִּי שֶׁאֵינָם לְצֹרֶךְ הַמּוֹעֵד:  ",
+            "שִׁשָּׁה דְבָרִים עָשׂוּ אַנְשֵׁי יְרִיחוֹ, עַל שְׁלֹשָׁה מִחוּ בְיָדָם, וְעַל שְׁלֹשָׁה לֹא מִחוּ בְיָדָם. וְאֵלּוּ הֵן שֶׁלֹּא מִחוּ בְיָדָם, מַרְכִּיבִין דְּקָלִים כָּל הַיּוֹם, וְכוֹרְכִין אֶת שְׁמַע, וְקוֹצְרִין וְגוֹדְשִׁין לִפְנֵי הָעֹמֶר, וְלֹא מִחוּ בְיָדָם. וְאֵלּוּ שֶׁמִּחוּ בְיָדָם, מַתִּירִין גִּמְזִיּוֹת שֶׁל הֶקְדֵּשׁ, וְאוֹכְלִין מִתַּחַת הַנְּשָׁרִים בְּשַׁבָּת, וְנוֹתְנִים פֵּאָה לַיָּרָק, וּמִחוּ בְיָדָם חֲכָמִים:  ",
+            "שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּה הַמֶּלֶךְ, עַל שְׁלֹשָׁה הוֹדוּ לוֹ, וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גֵּרַר עַצְמוֹת אָבִיו עַל מִטָּה שֶׁל חֲבָלִים, וְהוֹדוּ לוֹ. כִּתֵּת נְחַשׁ הַנְּחֹשֶׁת, וְהוֹדוּ לוֹ. גָּנַז סֵפֶר רְפוּאוֹת, וְהוֹדוּ לוֹ. עַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ, קִצֵּץ דְּלָתוֹת שֶׁל הֵיכָל וְשִׁגְּרָן לְמֶלֶךְ אַשּׁוּר, וְלֹא הוֹדוּ לוֹ. סָתַם מֵי גִיחוֹן הָעֶלְיוֹן, וְלֹא הוֹדוּ לוֹ. עִבֵּר נִיסָן בְּנִיסָן, וְלֹא הוֹדוּ לוֹ:   "
+        ],
+        [
+            "תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו: \n",
+            "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח: \n",
+            "שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר: \n",
+            "הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַתָּמִיד. רַבִּי שִׁמְעוֹן אוֹמֵר, הַפֶּסַח בְּאַרְבָּעָה עָשָׂר, לִשְׁמוֹ חַיָּב, וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, פָּטוּר. וּבַמּוֹעֵד, לִשְׁמוֹ פָּטוּר, וְשֶׁלֹּא לִשְׁמוֹ חַיָּב, וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, חַיָּב, חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ: \n",
+            "הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם: \n",
+            "שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד: \n",
+            "יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין: \n",
+            "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין, אֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים, שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. וְכָל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט, מַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, וּמֵנִיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מֵנִיחַ יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, וְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, וְתוֹלֶה וּמַפְשִׁיט: \n",
+            "קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן: \n"
+        ],
+        [
+            "אֵלּוּ דְבָרִים בַּפֶּסַח דּוֹחִין אֶת הַשַּׁבָּת, שְׁחִיטָתוֹ וּזְרִיקַת דָּמוֹ וּמִחוּי קְרָבָיו וְהֶקְטֵר חֲלָבָיו. אֲבָל צְלִיָּתוֹ וַהֲדָחַת קְרָבָיו אֵינָן דּוֹחִין אֶת הַשַּׁבָּת. הַרְכָּבָתוֹ וַהֲבָאָתוֹ מִחוּץ לַתְּחוּם, וַחֲתִיכַת יַבַּלְתּוֹ, אֵין דּוֹחִין אֶת הַשַּׁבָּת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דּוֹחִין: \n",
+            "אָמַר רַבִּי אֱלִיעֶזֶר, וַהֲלֹא דִין הוּא, מָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה דּוֹחָה אֶת הַשַּׁבָּת, אֵלּוּ שֶׁהֵן מִשּׁוּם שְׁבוּת לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, יוֹם טוֹב יוֹכִיחַ, שֶׁהִתִּירוּ בוֹ מִשּׁוּם מְלָאכָה, וְאָסוּר בּוֹ מִשּׁוּם שְׁבוּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, מַה זֶּה, יְהוֹשֻׁעַ, מָה רְאָיָה רְשׁוּת לְמִצְוָה. הֵשִׁיב רַבִּי עֲקִיבָא וְאָמַר, הַזָּאָה תוֹכִיחַ, שֶׁהִיא מִצְוָה וְהִיא מִשּׁוּם שְׁבוּת וְאֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, אַף אַתָּה אַל תִּתְמַהּ עַל אֵלּוּ, שֶׁאַף עַל פִּי שֶׁהֵן מִצְוָה וְהֵן מִשּׁוּם שְׁבוּת, לֹא יִדְחוּ אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, וְעָלֶיהָ אֲנִי דָן, וּמָה אִם שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, דּוֹחָה אֶת הַשַּׁבָּת, הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינוֹ דִּין שֶׁדּוֹחָה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי עֲקִיבָא, אוֹ חִלּוּף, מָה אִם הַזָּאָה שֶׁהִיא מִשּׁוּם שְׁבוּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, שְׁחִיטָה שֶׁהִיא מִשּׁוּם מְלָאכָה, אֵינוֹ דִין שֶׁלֹּא תִדְחֶה אֶת הַשַּׁבָּת. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, עֲקִיבָא, עָקַרְתָּ מַה שֶּׁכָּתוּב בַּתּוֹרָה, בֵּין הָעַרְבַּיִם בְּמֹעֲדוֹ (במדבר ט), בֵּין בְּחֹל בֵּין בְּשַׁבָּת. אָמַר לוֹ, רַבִּי, הָבֵא לִי מוֹעֵד לָאֵלּוּ כַּמּוֹעֵד לַשְּׁחִיטָה. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת. שְׁחִיטָה שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת, דּוֹחָה אֶת הַשַּׁבָּת: \n",
+            "אֵימָתַי מֵבִיא חֲגִיגָה עִמּוֹ, בִּזְמַן שֶׁהוּא בָא בְּחֹל, בְּטָהֳרָה וּבְמֻעָט. וּבִזְמַן שֶׁהוּא בָא בְּשַׁבָּת, בִּמְרֻבֶּה וּבְטֻמְאָה, אֵין מְבִיאִין עִמּוֹ חֲגִיגָה: \n",
+            "חֲגִיגָה הָיְתָה בָאָה מִן הַצֹּאן, מִן הַבָּקָר, מִן הַכְּבָשִׂים וּמִן הָעִזִּים, מִן הַזְּכָרִים וּמִן הַנְּקֵבוֹת. וְנֶאֱכֶלֶת לִשְׁנֵי יָמִים וְלַיְלָה אֶחָד: \n",
+            "הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ בְשַׁבָּת, חַיָּב עָלָיו חַטָּאת. וּשְׁאָר כָּל הַזְּבָחִים שֶׁשְּׁחָטָן לְשׁוּם פֶּסַח, אִם אֵינָן רְאוּיִין, חַיָּב. וְאִם רְאוּיִין הֵן, רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם הַפֶּסַח שֶׁהוּא מֻתָּר לִשְׁמוֹ, כְּשֶׁשִּׁנָּה אֶת שְׁמוֹ, חַיָּב, זְבָחִים שֶׁהֵן אֲסוּרִין לִשְׁמָן, כְּשֶׁשִּׁנָּה אֶת שְׁמָן, אֵינוֹ דִין שֶׁיְּהֵא חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בַּפֶּסַח, שֶׁשִּׁנָּהוּ לְדָבָר אָסוּר, תֹּאמַר בַּזְּבָחִים, שֶׁשִּׁנָּן לְדָבָר הַמֻּתָּר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אֵמוּרֵי צִבּוּר יוֹכִיחוּ, שֶׁהֵן מֻתָּרִין לִשְׁמָן, וְהַשּׁוֹחֵט לִשְׁמָן, חַיָּב. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, לֹא, אִם אָמַרְתָּ בְאֵמוּרֵי צִבּוּר שֶׁיֵּשׁ לָהֶן קִצְבָּה, תֹּאמַר בַּפֶּסַח שֶׁאֵין לוֹ קִצְבָּה. רַבִּי מֵאִיר אוֹמֵר, אַף הַשּׁוֹחֵט לְשֵׁם אֵמוּרֵי צִבּוּר, פָּטוּר: \n",
+            "שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִין וְלִטְמֵאִין, חַיָּב. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִין וְלַעֲרֵלִין, לִטְהוֹרִים וְלִטְמֵאִים, פָּטוּר. שְׁחָטוֹ וְנִמְצָא בַעַל מוּם, חַיָּב. שְׁחָטוֹ וְנִמְצָא טְרֵפָה בַסֵּתֶר, פָּטוּר. שְׁחָטוֹ וְנוֹדַע שֶׁמָּשְׁכוּ הַבְּעָלִים אֶת יָדָם, אוֹ שֶׁמֵּתוּ אוֹ שֶׁנִּטְמְאוּ, פָּטוּר, מִפְּנֵי שֶׁשָּׁחַט בִּרְשׁוּת: \n"
+        ],
+        [
+            "כֵּיצַד צוֹלִין אֶת הַפֶּסַח, מְבִיאִין שַׁפּוּד שֶׁל רִמּוֹן, תּוֹחֲבוֹ מִתּוֹךְ פִּיו עַד בֵּית נְקוּבָתוֹ, וְנוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, כְּמִין בִּשּׁוּל הוּא זֶה, אֶלָּא תוֹלִין חוּצָה לוֹ: \n",
+            "אֵין צוֹלִין אֶת הַפֶּסַח לֹא עַל הַשַּׁפּוּד וְלֹא עַל הָאַסְכְּלָא. אָמַר רַבִּי צָדוֹק, מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ, צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכְּלָא. נָגַע בְּחַרְסוֹ שֶׁל תַּנּוּר, יִקְלֹף אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַחֶרֶס וְחָזַר עָלָיו, יִטֹּל אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַסֹּלֶת, יִקְמֹץ אֶת מְקוֹמוֹ: \n",
+            "סָכוֹ בְשֶׁמֶן תְּרוּמָה, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ. אִם יִשְׂרָאֵל, אִם חַי הוּא, יְדִיחֶנּוּ. וְאִם צָלִי הוּא, יִקְלֹף אֶת הַחִיצוֹן. סָכוֹ בְשֶׁמֶן שֶׁל מַעֲשֵׂר שֵׁנִי, לֹא יַעֲשֶׂנּוּ דָמִים עַל בְּנֵי חֲבוּרָה, שֶׁאֵין פּוֹדִין מַעֲשֵׂר שֵׁנִי בִירוּשָׁלָיִם: \n",
+            "חֲמִשָּׁה דְבָרִים בָּאִין בְּטֻמְאָה וְאֵינָן נֶאֱכָלִין בְּטֻמְאָה. הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים. הַפֶּסַח שֶׁבָּא בְטֻמְאָה, נֶאֱכָל בְּטֻמְאָה, שֶׁלֹּא בָא מִתְּחִלָּתוֹ אֶלָּא לַאֲכִילָה: \n",
+            "נִטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, אֵינוֹ זוֹרֵק אֶת הַדָּם. נִטְמָא הַחֵלֶב וְהַבָּשָׂר קַיָּם, זוֹרֵק אֶת הַדָּם. וּבַמֻּקְדָּשִׁין אֵינוֹ כֵן, אֶלָּא אַף עַל פִּי שֶׁנִּטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, זוֹרֵק אֶת הַדָּם: \n",
+            "נִטְמָא קָהָל אוֹ רֻבּוֹ, אוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִים וְהַקָּהָל טְהוֹרִים, יֵעָשֶׂה בְטֻמְאָה. נִטְמָא מִעוּט הַקָּהָל, הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן, וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁנִי: \n",
+            "הַפֶּסַח שֶׁנִּזְרַק דָּמוֹ, וְאַחַר כָּךְ נוֹדַע שֶׁהוּא טָמֵא, הַצִּיץ מְרַצֶּה. נִטְמָא הַגּוּף, אֵין הַצִּיץ מְרַצֶּה, מִפְּנֵי שֶׁאָמְרוּ, הַנָּזִיר וְעוֹשֶׂה פֶסַח, הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַדָּם, וְאֵין הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַגּוּף. נִטְמָא טֻמְאַת הַתְּהוֹם, הַצִּיץ מְרַצֶּה: \n",
+            "נִטְמָא שָׁלֵם אוֹ רֻבּוֹ, שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. נִטְמָא מִעוּטוֹ, וְהַנּוֹתָר, שׂוֹרְפִין אוֹתוֹ בְחַצְרוֹתֵיהֶן אוֹ עַל גַּגּוֹתֵיהֶן מֵעֲצֵי עַצְמָן. הַצַּיְקָנִין שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה, בִּשְׁבִיל לֵהָנוֹת מֵעֲצֵי הַמַּעֲרָכָה: \n",
+            "הַפֶּסַח שֶׁיָּצָא אוֹ שֶׁנִּטְמָא, יִשָּׂרֵף מִיָּד. נִטְמְאוּ הַבְּעָלִים אוֹ שֶׁמֵּתוּ, תְּעֻבַּר צוּרָתוֹ וְיִשָּׂרֵף בְּשִׁשָּׁה עָשָׂר. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, אַף זֶה יִשָּׂרֵף מִיָּד, לְפִי שֶׁאֵין לוֹ אוֹכְלִין: \n",
+            "הָעֲצָמוֹת, וְהַגִּידִין, וְהַנּוֹתָר, יִשָּׂרְפוּ בְשִׁשָּׁה עָשָׂר. חָל שִׁשָּׁה עָשָׂר לִהְיוֹת בְּשַׁבָּת, יִשָּׂרְפוּ בְּשִׁבְעָה עָשָׂר, לְפִי שֶׁאֵינָן דּוֹחִין לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב: \n",
+            "כָּל הַנֶּאֱכָל בְּשׁוֹר הַגָּדוֹל, יֵאָכֵל בִּגְדִי הָרַךְ, וְרָאשֵׁי כְנָפַיִם וְהַסְּחוּסִים. הַשּׁוֹבֵר אֶת הָעֶצֶם בַּפֶּסַח הַטָּהוֹר, הֲרֵי זֶה לוֹקֶה אַרְבָּעִים. אֲבָל הַמּוֹתִיר בַּטָּהוֹר וְהַשּׁוֹבֵר בַּטָּמֵא, אֵינוֹ לוֹקֶה אֶת הָאַרְבָּעִים: \n",
+            "אֵבָר שֶׁיָּצָא מִקְצָתוֹ, חוֹתֵךְ עַד שֶׁמַּגִּיעַ לָעֶצֶם, וְקוֹלֵף עַד שֶׁמַּגִּיעַ לַפֶּרֶק, וְחוֹתֵךְ. וּבַמֻּקְדָּשִׁין קוֹצֵץ בַּקּוֹפִיץ, שֶׁאֵין בּוֹ מִשּׁוּם שְׁבִירַת הָעֶצֶם. מִן הָאֲגַף וְלִפְנִים כְּלִפְנִים, מִן הָאֲגַף וְלַחוּץ כְּלַחוּץ. הַחַלּוֹנוֹת וְעֹבִי הַחוֹמָה, כְּלִפְנִים: \n",
+            "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, אֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין, וְאֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין, וְהַמֵּחַם בָּאֶמְצַע. וּכְשֶׁהַשַּׁמָּשׁ עוֹמֵד לִמְזֹג, קוֹפֵץ אֶת פִּיו וּמַח��זִיר אֶת פָּנָיו עַד שֶׁמַּגִּיעַ אֵצֶל חֲבוּרָתוֹ וְאוֹכֵל. וְהַכַּלָּה, הוֹפֶכֶת פָּנֶיהָ וְאוֹכֶלֶת: \n"
+        ],
+        [
+            "הָאִשָּׁה בִּזְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, שָׁחַט עָלֶיהָ בַּעְלָהּ וְשָׁחַט עָלֶיהָ אָבִיהָ, תֹּאכַל מִשֶּׁל בַּעְלָהּ. הָלְכָה רֶגֶל רִאשׁוֹן לַעֲשׂוֹת בְּבֵית אָבִיהָ, שָׁחַט עָלֶיהָ אָבִיהָ וְשָׁחַט עָלֶיהָ בַּעְלָהּ, תֹּאכַל בִּמְקוֹם שֶׁהִיא רוֹצָה. יָתוֹם שֶׁשָּׁחֲטוּ עָלָיו אַפֹּטְרוֹפְּסִין, יֹאכַל בִּמְקוֹם שֶׁהוּא רוֹצֶה. עֶבֶד שֶׁל שְׁנֵי שֻׁתָּפִין, לֹא יֹאכַל מִשֶּׁל שְׁנֵיהֶן. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, לֹא יֹאכַל מִשֶּׁל רַבּוֹ: \n",
+            "הָאוֹמֵר לְעַבְדּוֹ, צֵא וּשְׁחֹט עָלַי אֶת הַפֶּסַח, שָׁחַט גְּדִי, יֹאכַל. שָׁחַט טָלֶה, יֹאכַל. שָׁחַט גְּדִי וְטָלֶה, יֹאכַל מִן הָרִאשׁוֹן. שָׁכַח מָה אָמַר לוֹ רַבּוֹ, כֵּיצַד יַעֲשֶׂה, יִשְׁחַט טָלֶה וּגְדִי וְיֹאמַר, אִם גְּדִי אָמַר לִי רַבִּי, גְּדִי שֶׁלּוֹ וְטָלֶה שֶׁלִּי. וְאִם טָלֶה אָמַר לִי רַבִּי, הַטָּלֶה שֶׁלּוֹ וּגְדִי שֶׁלִּי. שָׁכַח רַבּוֹ מָה אָמַר לוֹ, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי: \n",
+            "הָאוֹמֵר לְבָנָיו, הֲרֵינִי שׁוֹחֵט אֶת הַפֶּסַח עַל מִי שֶׁיַּעֲלֶה מִכֶּם רִאשׁוֹן לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִכְנִיס הָרִאשׁוֹן רֹאשׁוֹ וְרֻבּוֹ, זָכָה בְחֶלְקוֹ וּמְזַכֶּה אֶת אֶחָיו עִמּוֹ. לְעוֹלָם נִמְנִין עָלָיו עַד שֶׁיְּהֵא בוֹ כַזַּיִת לְכָל אֶחָד וְאֶחָד. נִמְנִין וּמוֹשְׁכִין אֶת יְדֵיהֶן מִמֶּנּוּ עַד שֶׁיִּשָּׁחֵט. רַבִּי שִׁמְעוֹן אוֹמֵר, עַד שֶׁיִּזְרֹק עָלָיו אֶת הַדָּם: \n",
+            "הַמַּמְנֶה עִמּוֹ אֲחֵרִים בְּחֶלְקוֹ, רַשָּׁאִין בְּנֵי חֲבוּרָה לִתֵּן לוֹ אֶת שֶׁלּוֹ, וְהוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן: \n",
+            "זָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, שׁוֹחֲטִין עָלָיו בַּשְּׁבִיעִי. רָאָה שָׁלֹשׁ, שׁוֹחֲטִין עָלָיו בַּשְּׁמִינִי שֶׁלּוֹ. שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם, שׁוֹחֲטִין עָלֶיהָ בַשֵּׁנִי שֶׁלָּהּ. רָאֲתָה שְׁנֵי יָמִים, שׁוֹחֲטִין עָלֶיהָ בַשְּׁלִישִׁי. וְהַזָּבָה, שׁוֹחֲטִין עָלֶיהָ בַשְּׁמִינִי: \n",
+            "הָאוֹנֵן, וְהַמְפַקֵּחַ אֶת הַגַּל, וְכֵן מִי שֶׁהִבְטִיחוּהוּ לְהוֹצִיאוֹ מִבֵּית הָאֲסוּרִים, וְהַחוֹלֶה וְהַזָּקֵן שֶׁהֵן יְכוֹלִין לֶאֱכֹל כַּזַּיִת, שׁוֹחֲטִין עֲלֵיהֶן. עַל כֻּלָּן אֵין שׁוֹחֲטִין עֲלֵיהֶן בִּפְנֵי עַצְמָן, שֶׁמָּא יָבִיאוּ אֶת הַפֶּסַח לִידֵי פְסוּל. לְפִיכָךְ אִם אֵרַע בָּהֶן פְּסוּל, פְּטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי, חוּץ מִן הַמְפַקֵּחַ בַּגַּל, שֶׁהוּא טָמֵא מִתְּחִלָּתוֹ: \n",
+            "אֵין שׁוֹחֲטִין אֶת הַפֶּסַח עַל הַיָּחִיד, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי יוֹסֵי מַתִּיר. אֲפִלּוּ חֲבוּרָה שֶׁל מֵאָה שֶׁאֵין יְכוֹלִין לֶאֱכֹל כַּזַּיִת, אֵין שׁוֹחֲטִין עֲלֵיהֶן. וְאֵין עוֹשִׂין חֲבוּרַת נָשִׁים וַעֲבָדִים וּקְטַנִּים: \n",
+            "אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַקָּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ, וְהַמְלַקֵּט לוֹ עֲצָמוֹת, טוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים. גֵּר שֶׁנִּתְגַּיֵּר בְּעֶרֶב פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקָּבֶר: \n"
+        ],
+        [
+            "מִי שֶׁהָיָה טָמֵא אוֹ בְדֶרֶךְ רְחוֹקָה וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. שָׁגַג אוֹ נֶאֱנַס וְלֹא עָשָׂה אֶת הָרִאשׁוֹן, יַעֲשֶׂה אֶת הַשֵּׁנִי. אִם כֵּן, לָמָּה נֶאֱמַר טָמֵא אוֹ שֶׁהָיָה בְדֶרֶךְ רְחוֹקָה, שֶׁאֵלּוּ פְּטוּרִין מֵהִכָּרֵת, וְאֵלּוּ חַיָּבִין בְּהִכָּרֵת: \n",
+            "אֵיזוֹ הִיא דֶרֶךְ רְחוֹקָה, מִן הַמּוֹדִיעִים וְלַחוּץ, וּכְמִדָּתָהּ לְכָל רוּחַ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מֵאַסְקֻפַּת הָעֲזָרָה וְלַחוּץ. אָמַר רַבִּי יוֹסֵי, לְפִיכָךְ נָקוּד עַל ה', לוֹמַר, לֹא מִפְּנֵי שֶׁרְחוֹקָה וַדַּאי, אֶלָּא מֵאִסְקֻפַּת הָעֲזָרָה וְלַחוּץ: \n",
+            "מַה בֵּין פֶּסַח רִאשׁוֹן לַשֵּׁנִי, הָרִאשׁוֹן אָסוּר בְּבַל יֵרָאֶה וּבַל יִמָּצֵא, וְהַשֵּׁנִי, מַצָּה וְחָמֵץ עִמּוֹ בַּבָּיִת. הָרִאשׁוֹן טָעוּן הַלֵּל בַּאֲכִילָתוֹ, וְהַשֵּׁנִי אֵינוֹ טָעוּן הַלֵּל בַּאֲכִילָתוֹ. זֶה וָזֶה טָעוּן הַלֵּל בַּעֲשִׂיָּתָן, וְנֶאֶכָלִין צָלִי עַל מַצּוֹת וּמְרוֹרִים, וְדוֹחִין אֶת הַשַּׁבָּת: \n",
+            "הַפֶּסַח שֶׁבָּא בְטֻמְאָה, לֹא יֹאכְלוּ מִמֶּנּוּ זָבִין וְזָבוֹת נִדּוֹת וְיוֹלְדוֹת. וְאִם אָכְלוּ, פְּטוּרִים מִכָּרֵת. רַבִּי אֱלִיעֶזֶר פּוֹטֵר אַף עַל בִּיאַת מִקְדָּשׁ: \n",
+            "מַה בֵּין פֶּסַח מִצְרַיִם לְפֶסַח דּוֹרוֹת, פֶּסַח מִצְרַיִם מִקָּחוֹ מִבֶּעָשׂוֹר, וְטָעוּן הַזָּאָה בַאֲגֻדַּת אֵזוֹב עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי מְזוּזוֹת, וְנֶאֱכָל בְּחִפָּזוֹן בְּלַיְלָה אֶחָד, וּפֶסַח דּוֹרוֹת נוֹהֵג כָּל שִׁבְעָה: \n",
+            "אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי שֶׁתְּמוּרַת הַפֶּסַח קְרֵבָה, וּתְמוּרַת הַפֶּסַח אֵינָהּ קְרֵבָה, וְאֵין לִי לְפָרֵשׁ. אָמַר רַבִּי עֲקִיבָא, אֲנִי אֲפָרֵשׁ. הַפֶּסַח שֶׁנִּמְצָא קֹדֶם שְׁחִיטַת הַפֶּסַח, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִקַּח בְּדָמָיו שְׁלָמִים, וְכֵן תְּמוּרָתוֹ. אַחַר שְׁחִיטַת הַפֶּסַח, קָרֵב שְׁלָמִים, וְכֵן תְּמוּרָתוֹ: \n",
+            "הַמַּפְרִישׁ נְקֵבָה לְפִסְחוֹ אוֹ זָכָר בֶּן שְׁתֵּי שָׁנִים, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. הַמַּפְרִישׁ פִּסְחוֹ וָמֵת, לֹא יְבִיאֶנּוּ בְנוֹ אַחֲרָיו לְשֵׁם פֶּסַח, אֶלָּא לְשֵׁם שְׁלָמִים: \n",
+            "הַפֶּסַח שֶׁנִּתְעָרֵב בִּזְבָחִים, כֻּלָּן יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ, וְיִמָּכְרוּ, וְיָבִיא בִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וּבִדְמֵי הַיָּפֶה שֶׁבָּהֶן מִמִּין זֶה, וְיַפְסִיד הַמּוֹתָר מִבֵּיתוֹ. נִתְעָרֵב בִּבְכוֹרוֹת, רַבִּי שִׁמְעוֹן אוֹמֵר, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ: \n",
+            "חֲבוּרָה שֶׁאָבַד פִּסְחָהּ, וְאָמְרָה לְאֶחָד, צֵא וּבַקֵּשׁ וּשְׁחֹט עָלֵינוּ, וְהָלַךְ וּמָצָא וְשָׁחַט, וְהֵם לָקְחוּ וְשָׁחֲטוּ, אִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אוֹכְלִים עִמּוֹ מִשֶּׁלּוֹ, וְאִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן, ��ֵם אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אוֹכֵל מִשֶּׁלּוֹ. וְאִם אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶן כְּאֶחָד, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵם אֵינָם אוֹכְלִים עִמּוֹ, וְשֶׁלָּהֶן יֵצֵא לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן, אִם אֵחַרְתִּי, צְאוּ וְשַׁחֲטוּ עָלָי. הָלַךְ וּמְצָאוֹ, וְשָׁחַט, וְהֵן לָקְחוּ וְשָׁחֲטוּ, אִם שֶׁלָּהֶן נִשְׁחַט רִאשׁוֹן, הֵן אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אוֹכֵל עִמָּהֶן. וְאִם שֶׁלּוֹ נִשְׁחַט רִאשׁוֹן, הוּא אוֹכֵל מִשֶּׁלּוֹ, וְהֵן אוֹכְלִין מִשֶּׁלָּהֶן. וְאִם אֵינוֹ יָדוּעַ אֵיזֶה מֵהֶם נִשְׁחַט רִאשׁוֹן, אוֹ שֶׁשָּׁחֲטוּ שְׁנֵיהֶם כְּאֶחָד, הֵן אוֹכְלִין מִשֶּׁלָּהֶן, וְהוּא אֵינוֹ אוֹכֵל עִמָּהֶן, וְשֶׁלּוֹ יֵצֵא לְבֵית הַשְּׂרֵפָה, וּפָטוּר מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי. אָמַר לָהֶן וְאָמְרוּ לוֹ, אוֹכְלִין כֻּלָּם מִן הָרִאשׁוֹן. וְאִם אֵין יָדוּעַ אֵיזֶה מֵהֶן נִשְׁחַט רִאשׁוֹן, שְׁנֵיהֶם יוֹצְאִין לְבֵית הַשְּׂרֵפָה. לֹא אָמַר לָהֶן וְלֹא אָמְרוּ לוֹ, אֵינָן אַחֲרָאִין זֶה לָזֶה: \n",
+            "שְׁתֵּי חֲבוּרוֹת שֶׁנִּתְעָרְבוּ פִסְחֵיהֶן, אֵלּוּ מוֹשְׁכִין לָהֶן אֶחָד וְאֵלּוּ מוֹשְׁכִין לָהֶן אֶחָד, אֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, וְאֶחָד מֵאֵלּוּ בָא לוֹ אֵצֶל אֵלּוּ, וְכָךְ הֵם אוֹמְרִים, אִם שֶׁלָּנוּ הוּא הַפֶּסַח הַזֶּה, יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלְּךָ וְנִמְנֵיתָ עַל שֶׁלָּנוּ, וְאִם שֶׁלְּךָ הוּא הַפֶּסַח הַזֶּה, יָדֵינוּ מְשׁוּכוֹת מִשֶּׁלָּנוּ וְנִמְנֵינוּ עַל שֶׁלָּךְ. וְכֵן חָמֵשׁ חֲבוּרוֹת שֶׁל חֲמִשָּׁה חֲמִשָּׁה, וְשֶׁל עֲשָׂרָה עֲשָׂרָה, מוֹשְׁכִין לָהֶן אֶחָד מִכָּל חֲבוּרָה וַחֲבוּרָה, וְכֵן הֵם אוֹמְרִים: \n",
+            "שְׁנַיִם שֶׁנִּתְעָרְבוּ פִסְחֵיהֶם, זֶה מוֹשֵׁךְ לוֹ אֶחָד, וְזֶה מוֹשֵׁךְ לוֹ אֶחָד, זֶה מַמְנֶה עִמּוֹ אֶחָד מִן הַשּׁוּק, וְזֶה מַמְנֶה עִמּוֹ אֶחָד מִן הַשּׁוּק, זֶה בָא אֵצֶל זֶה, וְזֶה בָא אֵצֶל זֶה, וְכָךְ הֵם אוֹמְרִים, אִם שֶׁלִּי הוּא פֶסַח זֶה, יָדֶיךָ מְשׁוּכוֹת מִשֶּׁלְּךָ וְנִמְנֵיתָ עַל שֶׁלִּי. וְאִם שֶׁלְּךָ הוּא פֶסַח זֶה, יָדַי מְשׁוּכוֹת מִשֶּׁלִּי וְנִמְנֵיתִי עַל שֶׁלָּךָ: \n"
+        ],
+        [
+            "עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי: \n",
+            "מָזְגוּ לוֹ כוֹס רִאשׁוֹן, בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיָּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן, וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם: \n",
+            "הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת, עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר, מִצְוָה. וּבַמִּקְדָּשׁ הָיוּ מְבִיאִים לְפָנָיו גּוּפוֹ שֶׁל פָּסַח: \n",
+            "מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, ו��אִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ, מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת, שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין חָמֵץ וּמַצָּה, הַלַּיְלָה הַזֶּה כֻלּוֹ מַצָּה. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין שְׁאָר יְרָקוֹת, הַלַּיְלָה הַזֶּה מָרוֹר. שֶׁבְּכָל הַלֵּילוֹת אָנוּ אוֹכְלִין בָּשָׂר צָלִי, שָׁלוּק, וּמְבֻשָּׁל, הַלַּיְלָה הַזֶּה כֻלּוֹ צָלִי. שֶׁבְּכָל הַלֵּילוֹת אָנוּ מַטְבִּילִין פַּעַם אַחַת, הַלַּיְלָה הַזֶּה שְׁתֵּי פְעָמִים. וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ: \n",
+            "רַבָּן גַּמְלִיאֵל הָיָה אוֹמֵר, כָּל שֶׁלֹּא אָמַר שְׁלֹשָׁה דְבָרִים אֵלּוּ בְּפֶסַח, לֹא יָצָא יְדֵי חוֹבָתוֹ, וְאֵלּוּ הֵן, פֶּסַח, מַצָּה, וּמָרוֹר. פֶּסַח, עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְמִצְרַיִם. מַצָּה, עַל שׁוּם שֶׁנִּגְאֲלוּ אֲבוֹתֵינוּ בְמִצְרַיִם. מָרוֹר, עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִים אֶת חַיֵּי אֲבוֹתֵינוּ בְמִצְרָיִם. בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְאִלּוּ הוּא יָצָא מִמִּצְרַיִם, שֶׁנֶּאֱמַר (שמות יג), וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר, בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם. לְפִיכָךְ אֲנַחְנוּ חַיָּבִין לְהוֹדוֹת, לְהַלֵּל, לְשַׁבֵּחַ, לְפָאֵר, לְרוֹמֵם, לְהַדֵּר, לְבָרֵךְ, לְעַלֵּה, וּלְקַלֵּס, לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כָּל הַנִּסִּים הָאֵלּוּ, הוֹצִיאָנוּ מֵעַבְדוּת לְחֵרוּת, מִיָּגוֹן לְשִׂמְחָה, וּמֵאֵבֶל לְיוֹם טוֹב, וּמֵאֲפֵלָה לְאוֹר גָּדוֹל, וּמִשִּׁעְבּוּד לִגְאֻלָּה. וְנֹאמַר לְפָנָיו, הַלְלוּיָהּ: \n",
+            "עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל: \n",
+            "מָזְגוּ לוֹ כוֹס שְׁלִישִׁי, מְבָרֵךְ עַל מְזוֹנוֹ. רְבִיעִי, גּוֹמֵר עָלָיו אֶת הַהַלֵּל, וְאוֹמֵר עָלָיו בִּרְכַּת הַשִּׁיר. בֵּין הַכּוֹסוֹת הַלָּלוּ, אִם רוֹצֶה לִשְׁתּוֹת, יִשְׁתֶּה. בֵּין שְׁלִישִׁי לָרְבִיעִי, לֹא יִשְׁתֶּה: \n",
+            "וְאֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. יָשְׁנוּ מִקְצָתָן, יֹאכְלוּ. כֻּלָּן, לֹא יֹאכֵלוּ. רַבִּי יוֹסֵי אוֹמֵר, נִתְנַמְנְמוּ, יֹאכְלוּ. נִרְדְּמוּ, לֹא יֹאכֵלוּ: \n",
+            "הַפֶּסַח אַחַר חֲצוֹת, מְטַמֵּא אֶת הַיָּדָיִם. הַפִּגּוּל וְהַנּוֹתָר, מְטַמְּאִין אֶת הַיָּדָיִם. בֵּרַךְ בִּרְכַּת הַפֶּסַח פָּטַר אֶת שֶׁל זֶבַח. בֵּרַךְ אֶת שֶׁל זֶבַח, לֹא פָטַר אֶת שֶׁל פֶּסַח, דּ��בְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא זוֹ פוֹטֶרֶת זוֹ, וְלֹא זוֹ פוֹטֶרֶת זוֹ: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה פסחים",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Eighteen Treatises from the Mishna.json

@@ -0,0 +1,68 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "versionSource": "http://www.sacred-texts.com/jud/etm/index.htm",
+    "versionTitle": "Eighteen Treatises from the Mishna",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionTitleInHebrew": "שמונה עשרה מסכתות משנה",
+    "shortVersionTitle": "David Aaron Sola and Morris Jacob Raphall, 1845",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "From what time is the mention of God's power, as manifested in the descent of rain, to be commenced [in the prayers]? R. Eleazar says from the first day of tabernacles; R. Joshua says from the last day of that festival: for said R. Joshua to [R. Eleazar], \"Since the descent of rain on the festival of tabernacles is to be considered an unpropitious event, 1 why should it be mentioned [in the prayers]?\" To this R. Eleazar answered, \"I also am not of opinion that they should be prayed for, but only that they should be mentioned with the words, 'Thou causedst the wind to blow, and the rain to descend in its proper time.'\" \"If so,\" replied R. Joshua, \"this mention might be made at all seasons of the year.\"",
+            "Prayers for rain are not to be said sooner than shortly before the commencement of the rainy season. R. Jehudah says, \"The last of the ministers of the congregation who on the last day of the feast of tabernacles officiates at the reading-desk [‏תיבה‎], shall mention the rain, but not he who officiates first. On the first day of Passover the first minister still mentions it, but not he who officiates last.\" Till how long is the rain to be prayed for? R. Jehudah says till after the Passover; R. Meir says till the month of Nissan is passed, because it is said [Joel 2:23], \"And he will cause to come down for you the rain, the early rain and the late rains in the first month.\"",
+            "On the third of Mar-Cheshvan prayers for the rain are to be said, but according to Rabbon Gamaliel, on the seventh of the same month, namely, fifteen days after the feast of tabernacles, in order that the last Israelites might have reached the river Euphrates.",
+            "If the seventeenth of Mar-Cheshvan has come without the rain having yet descended, private individuals commence to keep three fast-days, on the preceding nights of which it is lawful to eat and drink, to work [on the fast-day], to bathe, to anoint the body, to wear [leather] shoes, and to perform the marriage duty.",
+            "If the new moon of Kislev has arrived without the rain having yet descended, the tribunal of justice [‏בית דין‎] shall order three public and general fast-days, on which it is lawful to eat and drink on the nights preceding them, to work [on the days of the said fasts] to bathe, to anoint the body, to wear [leather] shoes, and to perform the marriage duty.",
+            "When these have passed, without their prayers having been favorably answered, the Beth Din shall decree three more public and general fasts, on which it will be lawful to eat and drink on the nights preceding them; but on which it is prohibited to work, to bathe, anoint the body, wear [leather] shoes, and to perform the marriage duty, the [public] bathing places are also to be closed. Should these fasts also have passed over without their prayers having been favorably answered, the Beth Din shall decree seven more fast-days, which altogether make thirteen public and general fasts, these last fasts differ from the [six] preceding, inasmuch as on them an alarm is sounded [on the shophar], and the shops remain closed, excepting that on Mondays, towards the evening, the shop-shutters [of those who sell articles of food] may be [loosely] leaned on [that is, not fully closed, but in a slanting position], and on Thursdays, they may be entirely taken off, in honor of the [approaching] Sabbath.",
+            "When these have also passed without their prayers having been favorably answered, they are to lessen or withdraw themselves from engaging in joyful transactions, the erecting of buildings, and planting of gardens for pleasure; from betrothings, weddings, and mutual greetings, like men who are under the displeasure of the Almighty; [pious] private individuals recommence fasting till the end of the month Nissan. When Nissan has elapsed without rain it must be considered as a curse, for thus it is written [I Samuel 12:17], \"Is it not wheat harvest to day? I will call unto the Lord, and he shall send thunder and rain.\""
+        ],
+        [
+            "What is the order of the [seven last] fast-days? The ark containing the rolls of the law is to be brought in an open place of the city; ashes of burnt [substances] are to be strewed on the heads of the [‏נשיא‎] prince, and of the chief of the tribunal of justice, and other persons shall also put ashes on their heads; the eldest among them shall then address them in heart-moving terms: \"My brethren, consider that it is not written in respect to [the repentance of] the Ninevites, that God regarded their having wrapped themselves in sackcloth, and considered their fast-days, but that 'God saw their acts, and that they had turned from their evil ways' (Jonah 3:10), and the tradition of the prophets also is, 'Tear your hearts, and not your garments' (Joel 2:13).\"",
+            "When they have stood up to pray, they shall place at the reading-desk to minister an old experienced person, who has children, and whose house or family is free [from transgression], so that his mind may be entirely devoted to his prayer: he shall say twenty-four blessings, namely, the eighteen blessings of the daily prayer [Amidah], to which he shall add six more.",
+            "Which are as follows:—texts of ‏זכרונות‎ and ‏שופרות‎ [Psalms 120, Psalms 121, Psalms 130, and Psalms 102], \"In my distress I cried unto the Lord, and he answered me,\" &c., \"I raise my eyes unto the hills,\" &c., \"Out of the depths have I cried unto thee, O Lord,\" &c., \"A prayer for the afflicted when he is overwhelmed,\" &c. R. Jehudah says it was not necessary to mention the ‏זכרונות‎ and ‏שופרות‎, but the following passages instead are to he read, \"When there is famine in the land, when there is pestilence in the land,\" &c. (First Kings 8:37), and, \"The word of the Lord that came to Jeremiah concerning the dearth,\" &c. (Jer. 14:1), the concluding blessing is then added to each.",
+            "To the first blessing he shall say [in addition], \"May he who answered Abraham on Mount Moriah answer you, and listen to your [petition and] cry on this day. Blessed art thou, O Lord, Redeemer of Israel!\" To the second he shall say, \"May he who answered our ancestors on the Red Sea answer you, and listen favourably this day to your cry. Blessed art thou, O Lord, who rememberest all things forgotten [by man]!\" To the third he shall say, \"May he who answered Joshua in Gilgal answer you, and listen [favourably] this day to your cry. Blessed art thou, O Lord, who deignest to listen to the sound of the shophar!\" To the fourth he shall say, \"May he who answered Samuel in Mizpah answer you, and listen [favourably] to your cry on this day. Blessed art thou, O Lord, who hearkenest to [our] cry!\" To the fifth he shall say, \"May he who answered Elijah on Mount Carmel answer you, and listen [favourably] to your cry on this day. Blessed art thou, O Lord, who hearkenest to prayer!\" To the sixth he shall say, \"May he who answered Jonah in the entrails of the fish answer you, and listen [favourably] to your cry on this day. Blessed art thou, O Lord, who answerest in the time of distress!\" To the seventh he shall say, \"May he who answered David, and his son Solomon, in Jerusalem answer you, and listen [favourably] to your cry on this day. Blessed art thou, O Lord, who hast compassion on the earth!\"",
+            "It happened in the times of R. Halaphta and R. Hanina, son of Teradion, that a minister advanced to the reading-desk and finished the whole of the blessing without any [of the congregation] answering thereupon, \"Amen:\" [a minister called], \"Sound, O priests! sound!\" [the minister who said the prayers continued], \"May he who answered our father Abraham on Mount Moriah answer you, and listen [favourably] to your prayer this day:\" [a minister called] \"Sound an alarm, sons of Aaron! sound an alarm!\" [the minister who said the prayers continued], \"May he who answered our ancestors on the Red Sea answer you, and listen [favourably] to your cry this day.\" When the sages were informed of this, they said, \"This was not our custom, except at the eastern door [of the Temple], and on the Temple-mountain [Mount Moriah].\"",
+            "On the three first fasts, the priests who had the weekly watch of the Temple fasted, but not the whole day; and the ministering priests did not fast at all. On the second three fasts, the priests on the weekly duty fasted the whole day; and the ministering priests fasted, but not the whole day. But on the last seven, both classes of priests fasted the whole day. Such is the opinion of R. Joshua; but the sages say, \"The three first fasts were not kept by any of the said priests: on the second three, the priests who had the weekly duty used to fast, but not the whole day; and the officiating priests did not fast at all. On the last seven, the priests on the weekly duty fasted the whole day; and the officiating priests fasted, but not the whole day.\"",
+            "The priests on the weekly duty may drink wine at night, but not during the day; the officiating priests may not drink it either by day or night. The priests of the weekly watch, and the standing men are prohibited from shaving their beards, and washing their clothes; but, on Thursday, they are allowed to do so, in honour of the [approaching] Sabbath.",
+            "Wherever it is mentioned in \"The Roll of Fasts,\" that \"no lamentation and mourning is to be made\" on certain days, it is also prohibited to do so on the day preceding, but allowed on the day following them; but R. José says, \"It is prohibited to do so on the day preceding, and on the day following; where it is said, that 'no fasts are to be kept thereon,' it is allowed to fast on the day preceding and following days.\" R. José says, \"It is prohibited on the preceding, but allowed on the following day.\"",
+            "Public fasts are not to be ordered to commence on a Thursday, in order not to raise the price of victuals in the markets; but the first fasts are to be on Monday, Thursday, and [the following] Monday; but the second three fasts may follow on Thursday, Monday, and [the following] Thursday. R. José says, \"Even as the first fasts are not to be commenced on Thursday, so also are the second and last fasts not to commence on that day.\"",
+            "Public fasts are not to be ordered to take place on the feast of new moon, nor on that of dedication and of lots [pureem]; but if the fast has been already commenced thereon, it need not be broken. Such is the opinion of Rabbon Gamaliel. R. Meir says, \"Although Rabbon Gamaliel has said that the fast need not be broken, he agrees that on these days they are not to fast the whole of the day; and thus is it with the [fast of the] ninth of Ab, when it happens on a Friday.\""
+        ],
+        [
+            "The order of fasts above-mentioned applies only when the first fructifying rains do not descend; but when the sprouts degenerate, they shall immediately commence to sound an alarm. It is also to be sounded immediately if there be an interval of forty days between each rain; because it is a general plague on the land, causing dearth.",
+            "If rain sufficient for the growth of sprouts and herbage has fallen, but not for the growth of trees; or sufficient for the growth of trees, but inadequate to the growth of herbage; or sufficient for both, but not to fill the wells, cisterns, and caves, an alarm is immediately to be sounded.",
+            "And thus if no rain should have fallen over any particular city similar to that which is written (Amos 4:7), \"I caused it to rain upon one city, and caused it not to rain upon another city, one piece was rained upon,\" &c., [the inhabitants of] such a city must fast, and sound an alarm, and those of the circumjacent places shall fast, but not sound. R. Akivah says, \"they are to sound, but not to fast.\"",
+            "And thus, when pestilence reigns in a city, or when the [sound] walls fall down, [the inhabitants of] such a city must fast, and sound an alarm: and those of the circumjacent places shall fast, but not sound. R. Akivah says, \"they are to sound, but not to fast.\" What must be considered as a pestilence? When in a city, capable of furnishing five hundred able men, three persons die in three consecutive days, it is a pestilence; less than this is not a pestilence.",
+            "An alarm is to be sounded in all places for the following plagues:—For a corn-blast, mildew, locusts, caterpillars, attacks of ferocious animals, hosts of armed men; for all these an alarm must be sounded, because they are spreading evils.",
+            "It once happened, that some elders went from Jerusalem, each to his own place, and they decreed a fast, because a corn-blast, of a size to cover therewith the mouth of an oven, had been seen near Ascalon. They also decreed a fast on account of two children having been devoured by wolves on the other side of the Jordan. R. José says, \"it was not because the wolves actually devoured [children], but because they had appeared [in the towns prowling for food].\"",
+            "For the following calamities an alarm is to be sounded even on the Sabbath:—For a city surrounded by enemies; for a flood threatening to inundate the country; for a ship in imminent danger of being wrecked at sea [in a storm]. R. José says, This sounding is to be, to obtain assistance [from men], not as an imploring cry [to God].\" Simeon the Temanite says, \"They shall also sound on the Sabbath in case of pestilence;\" but the sages did not agree with him [in this].",
+            "For every plague—which may the community never be visited with! —an alarm is to be sounded, except for a superabundance of rain. It happened once, that they said to Honee, ‏המעגל‎, \"Pray for us, that rain may fall.\" He told them, \"Go and bring in the Passover ovens, that they may not be spoiled by the rain.\" He prayed, and the rain did not descend. What did he then? He marked out a circle, and placing himself within it, thus prayed, \"Creator of the world! thy children have looked up to me as being peculiarly favoured by thee; I swear, by thy Great Name, that I will not move from this place until thou wilt have compassion on thy children.\" The rain began to drop down [gently]. He said, \"It was not for this that I petitioned, but for rain [sufficient to fill] wells, cisterns, and caves.\" The rain then fell in violent torrents; when he said, \"Not for such rains did I petition, but for mild, felicitous, and liberal showers.\" The rain then fell in the usual manner, until the Israelites of Jerusalem were obliged to go from the city to the Temple mountain, on account of the rain. They came and said to him, \"Even as thou didst pray that the rains might come down, thus pray now that they may cease.\" He said to them, \"Go and see whether the stone ‏טועים‎ is covered by the waters.\" Simeon, son of Shatach sent him word, \"If thou wert not Honee, I would order thee to be anathematised; but what shall I do to thee? since thou sinnest against God, and yet he forgives and indulges thee like a favoured child, who sins against his father, and is yet forgiven and indulged. To thee may be applied the text, 'Thy father and mother shall rejoice, and they who begot thee shall be glad.' (Prov. 23:25)\"",
+            "If, while they are fasting, rain should fall before sunrise, they shall not continue to fast the whole day; but they must if after sunrise. R. Eleazar says, \"If [it rains] before noon they need not continue to fast the whole day; but they must if the rain commenced after noon is passed.\" It happened once that a fast [for rain] was ordered in Lydda [‏לוד‎], and it rained before noon; when R. Tarphon said unto them, \"Go, eat and drink, and make a feast.\" They went, eat and drank, and made a feast; but in the evening they returned, and sang the great Hallel. (Ps. 136, &c.)"
+        ],
+        [
+            "At three periods of the year, the priests shall raise their hands [to bless the people], in each prayer, [and] four times [in one of them], in the morning, additional, afternoon, and closing [or concluding] prayers. [The three mentioned periods are] on the fast-days, on the fast of the standing men, and on the day of atonement.",
+            "These are ‏מעמדות‎, standing men [and this is the cause of their institution]. It is written (Numbers 28:2), \"Command the children of Israel, and say unto them, My offering, viz. my bread,\" &c. How can an offering be brought for a person without his standing near it [at the time of its being sacrificed]? Therefore did the elder prophets institute twenty-four \"mishmaroth\" [or divisions of orders]; each mishmarah had always a \"mahamad\" [or section of standing men], composed of cohanim [priests], Levites, and Israelites, stationed at Jerusalem. When it came to the turn of each mishmarah to go up [from their cities to the Temple], the priests and Levites went up to Jerusalem, and the Israelites who belonged to that mishmarah, assembled in [the synagogues of] their cities to read the history of the creation [viz. the 1st chapter of Genesis].",
+            "The standing men used to fast four times in the week, viz. from Monday till Thursday [inclusive], but they did not fast on Friday, on account of the honour due to the Sabbath, nor on Sunday, that they might not [suddenly] pass over from repose and pleasure to weariness and fasting, which might endanger their lives. On Sunday they read [the sections] ‏בראשית‎ and ‏יהי רקיע‎ (Gen. i. 1, &c. and v. 6, &c.); on Monday ‏יהי רקיע‎ (v. 6, &c.) and ‏יקוו המים‎ (v. 9, &c.); on Tuesday ‏יקוו המים‎ (v. 9, &c.) and ‏יהי מאורות‎ (v. 14); on Wednesday ‏יהי מאורות‎ (v. 14) and ‏ישרצו המים‎ (v. 20); on Thursday ‏ישרצו המים‎ (v. 20) and ‏תוצא הארץ‎ (v. 24); on Friday ‏תוצא הארץ‎ (v. 24) and ‏ויכלו‎ (ii. 1–4). A long section was read by two persons, and a short one by one only; that is to say, in the morning and additional prayers, but at the afternoon prayers they entered [the synagogue] and read the mentioned sections by heart, even as the \"Shemah\" is read. On Friday [afternoon] they did not go [to the synagogue] at all, in honour of the Sabbath.",
+            "On those days on which \"Hallel\" is sung, the standing men used not to attend during the morning prayer [in Jerusalem]. When there was an additional offering ‏קרבן מוסף‎, they did not assemble at the time of the closing prayer. When a wood-offering 6 was brought, they did not assemble during the afternoon prayer. Thus saith R. Akivah; but Ben Azzai said to him, \"Rabbi Joshua taught as follows: When there was an additional offering, the standing men did not assemble during the afternoon prayers; when a wood-offering was brought, they did not assemble at the time of the closing prayer.\" Then R. Akivah changed [his opinion] and taught like Ben Azzai.",
+            "The times [of the delivery] of wood [for the altar] by priests and people, were on nine appointed days; on the 1st of Nissan, the family Arah ben Jehudah [delivered]; on the 20th of Tamuz, the family of David ben Jehudah; on the 5th of Ab, the family of Parhos ben Jehudah; on the 7th, the family of Jonadab ben Rechab; on the 10th, the family of Sinha ben Benjamin; on the 15th, the family of Zatoo ben Jehudah, and with them priests and Levites, and all those who did not know from what tribe [they were descended], also the family of Gonebé Eli, and that of Kosehai Kesignot; and on the 20th, the family Pachat Moab ben Jehudah; on the 20th of Elul, the family Adeen ben Jehudah; on the 1st of Tebet, the family Parhos, for the second time. There was no meeting of the standing men on the 1st of Tebet; because \"Hallel\" was sung, and an additional sacrifice and wood-offering were brought [on that day].",
+            "Five [calamitous] events happened to our ancestors on the 17th of Tamuz, and five on the 9th of Ab. On the 17th of Tamuz, the tables of the Holy Law were broken; on that day the continual sacrifice ceased, and the city of Jerusalem was stormed; on it Opostamos burned the Holy Law, and placed an idol in the Temple; on the 9th of Ab, it was decreed that our ancestors should not enter the Holy Land; on the same day the first and second Temples were destroyed the city of Bethar was taken, 12 and the site of [Jerusalem] was ploughed [like a field 13]. From the 1st of Ab a person is bound to lessen his participation in joyous occasions [till after the fast on the 9th].",
+            "During the week in which the 9th of Ab happens, it is prohibited to a person to shave himself, or to wash [his clothes 14], but on Thursday it is allowed in honour of the Sabbath. On the day before the 9th of Ab, a person may not partake of two [different kinds] of cookeries [or dishes], eat meat, or drink wine thereon. Rabbon Simeon ben Gamaliel says \"[It is sufficient to] alter [from one's customary mode of living].\" R. Jehudah considers it obligatory to turn over the bed places, but the sages do not agree in this.",
+            "Rabbon Simeon hen Gamaliel says, \"Never were more joyous festivals in Israel than the 15th of Ab and the day of atonement, for on them the maidens of Jerusalem used to go out dressed in white garments—borrowed ones, in order not to cause shame to those who had them not of their own;—these clothes were also to be previously immersed, and thus they went out and danced in the vineyards, saying, Young men, look and observe well whom you are about to choose [as a spouse]; regard not beauty [alone], but rather look to a virtuous family, for 'Gracefulness is deceitful, and beauty is a vain thing, but the woman that feareth the Lord, she is worthy of praise' (Prov. 31:30); and it is also said (Prov. 31:31), 'Give her of the fruit of her hands, and let her own works praise her in the gates.' And thus is it said [in allusion to this custom], 'Go out, maidens of Jerusalem, and look on King Solomon, and on the crown wherewith his mother has encircled [his head] on the day of his espousals, and on the day of the gladness of his heart' (Cant. iii. 11); 'the day of his espousals,' alludes to the day of the gift of the law, and 'the day of the gladness of his heart,' was that when the building of the Temple was completed.\" May it soon be rebuilt in our days. Amen!"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr].json

@@ -0,0 +1,66 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "A partir de quel jour intercale-t-on, dans la prière de l’Amida, la mention du don céleste des pluies? Selon R. Eliézer depuis le 1er jour de la fête des Tentes; selon R. Josué, depuis le dernier jour de cette fête: car, dit-il, puisque la pluie n’est pas agréable à ce moment (où l’on reste sous les tentes de feuillage), il n’y a pas lieu d’en parler. Il s’agit seulement, répliqua R. Eliézer, de constater un des attributs divins, en disant: “il fait souffler le vent et tomber la pluie,” en temps opportun. S’il en était ainsi, dit R. Josué, on pourrait toujours rappeler cette qualité divine (tandis que la limite du temps implique l’opportunité).",
+            "On ne sollicitera la pluie dans la prière de l’amida (9e section) qu’au moment de la saison pluviale. Selon R. Juda, aux offices du dernier jour de la fête des tentes, le deuxième (chargé de dire le Moussaf) fera cette mention, non le 1er; tandis qu’au 1er jour de la fête de Pâques (jour d’arrêt pour cette formule), le premier la mentionne encore, non plus le second. La sollicitation (section 9) a lieu, selon R. Juda, jusqu’à Pâques; selon R. Meir, jusqu’à la fin de Nissan, d’après ces mots (Jl 2, 23) il vous donnera la pluie, celle de la première et celle de l’arrière saison, au premier<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Sens habituelÊ: comme autrefois.</i> (au premier mois).",
+            "Le 3 Marheshwan, on sollicite la pluie dans la prière; selon R. Gamliel, ce sera le 7, soit 15 jours après la fête des Tentes, pour laisser cette latitude à l’Israélite le plus éloigné, se rendant aux bords de l’Euphrate, de rentrer.",
+            "Lorsqu’au 17 Marheshwan la pluie n’est pas encore survenue, les particuliers commencent à jeûner en signe de supplications. Toutefois, ils peuvent manger et boire à la nuit; il leur est permis de travailler, de se laver, de s’oindre le corps, de se chausser et de se livrer à la cohabitation.",
+            "Si à la néoménie de Kisslev la pluie n’est pas tombée, le tribunal supérieur ordonne aux fidèles 3 jours de jeûne, en lesquels on pourra manger et boire la nuit; il est permis à ce moment de travailler, de se laver, de s’oindre le corps, de se chausser et de se livrer à la cohabitation.",
+            "Lorsque ces jours de jeûne sont passés sans que les prières aient été exaucées, le même tribunal impose encore 3 jours de jeûne aux fidèles, pour lesquels on cesse de manger et boire dès la veille avant la nuit; il est interdit à ce moment de travailler, de se laver, de s’oindre le corps, de se chausser, de se livrer à la cohabitation, et l’on ferme les bains. Si après la deuxième série de jeûne les prières n’ont pas été exaucées et la pluie n’est pas tombée, le tribunal supérieur ordonnera une suite de 7 jours de jeûne, ce qui fait un total de 13 jeûnes publics. La nouvelle série a plus de gravité que la précédente, en ce que l’on fait sonner le cor, et l’on ferme les boutiques en signe d’affliction. Toutefois, au deuxième jour de la semaine, on ouvre un peu les portes vers le soir (pour les besoins urgents); et le 5e jour (jeudi), on les laisse tout-à-fait ouvertes en vue des achats pour honorer le Shabat.",
+            "Après que cette nouvelle période est passée sans succès, on diminue les affaires commerciales, les constructions, les plantations, les fiançailles, les mariages, et même les saluts que les hommes s’adressent entre eux, comme des hommes repoussés par la Providence. Les particuliers recommencent à jeûner de temps en temps isolément, jusqu’à l’arrivée du mois de Nissan. Si dans ce mois il pleut enfin, c’est un signe de malédiction, puisqu’il est dit de cette époque (1S 12, 17): c’est maintenant la moisson du froment (et la pluie n’a plus d’effet)."
+        ],
+        [
+            "Voici le cérémonial à observer pour la dernière série des 7 jours de jeûne: On porte l’arche sainte sur la voie publique, et l’on répand sur l’arche de la cendre de bois, ainsi que sur la tête du nassi et du chef du tribunal; puis chacun en prend et s’en répand sur la tête. Le plus ancien d’entre eux fera un exposé pathétique qui ramène les cœurs au bien. Ainsi il dira p. ex.: mes frères, au sujet des habitants de Ninive (désolés d’abord comme nous), il n’est pas dit que Dieu vit leurs sacs et leurs jeûnes (la manifestation de la pénitence), mais il est dit (Jon 3, 10): Dieu vit par leurs actes qu’ils étaient revenus du mauvais chemin. Il leur rappellera aussi des sentences prophétiques, savoir (Jl 2, 13): déchirez vos cœurs, non vos vêtements, et retournez à l’Éternel votre Dieu.",
+            "Pour réciter la prière publique, on choisissait, comme officiant, un vieillard, bien au courant de la liturgie<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Voir de mme (Berakhot 5, 5).</i>, ayant des fils et la maison vide, de façon à ce qu’il porte toute l’attention de son cœur à la prière. Il récitera devant les fidèles la série de 24 bénédictions, savoir les 18 quotidiennes et 6 supplémentaires (intercalées entre les 7e et 8e).",
+            "Elles comprennent<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Dans les édit. de la Mishna, c’est ici le Ê3.</i> des versets traitant du souvenir de Dieu et du Shofar<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Cf. (Rosh Hashana 4, 8).</i>, puis ceux-ci: A l’Éternel en ma misère (Ps 120, 1); j’élève les yeux vers les montagnes (Ps 121, 1); des profondeurs je t’invoque, Éternel (Ps 130, 1); prière du pauvre qui est abattu (Ps102, 1). Selon R. Juda, il n’est pas nécessaire de réciter les versets traitant du souvenir de Dieu ou du Shofar; mais en leur lieu et place, on dira (1R 8, 37): Lorsqu’il y aura de la famine au pays, ou de la mortalité etc., exauce-les; puis (Jr 14, 1) La parole de l’Eternel qui fut adressée à Jérémie au sujet de la sécheresse, et l’on terminera par la formule de clôture usuelle. –<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La Guemara de ce est traduite, ibid., 1, 8, fin.</i>",
+            "Dans la première des bénédictions prolongées de l’amida (la 7e), on ajoutera ces mots: “Celui qui a exaucé notre patriarche Abraham au mont Moria vous exaucera aussi et écoutera la voix de votre appel en ce jour; sois loué, Éternel, libérateur d’Israël.” Dans la deuxième de ces bénédictions, on ajoutera: “Celui qui a exaucé nos ancêtres sur la mer rouge vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, Eternel, qui te souviens de ce qui semble oublié.” Dans la deuxième de ces bénédictions, on ajoutera: “Celui qui a exaucé nos ancêtres sur la mer rouge vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, Eternel, qui te souviens de ce qui semble oublié.” Dans la troisième, on ajoutera: “Celui qui a exaucé Josué à Guilgal vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, Eternel, qui entends le son de la trompette.” Dans la troisième, on ajoutera: “Celui qui a exaucé Josué à Guilgal vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, Eternel, qui entends le son de la trompette.” Dans la 4e bénédiction on ajoute: “Celui qui a exaucé Samuel à Mitspa vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, Eternel, qui écoutes l’invocation.” Dans la 4e bénédiction on ajoute: “Celui qui a exaucé Samuel à Mitspa vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, Eternel, qui écoutes l’invocation.” Dans la 5e on dit: “Celui qui a exaucé Elie au mont Carmel vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, qui écoutes la prière.” Dans la 5e on dit: “Celui qui a exaucé Elie au mont Carmel vous exaucera aussi et entendra la voix de votre appel en ce jour; sois loué, qui écoutes la prière.” Dans la 6e on dit: “Celui qui a exaucé Jonas au sein de la baleine vous exaucera aussi et entendra la voix de votre appel; sois loué, Eternel, qui nous réponds à l’heure de l’oppression.” Dans la 7e on dit: “Celui qui a exaucé David et Salomon son fils à Jérusalem vous exaucera aussi et entendra la voix de votre appel; sois loué, Eternel, qui as pitié de la Terre-Sainte.”",
+            "Il est arrivé au temps de R. Halafta et de R. Hanania b. Teradion que quelqu’un alla occuper l’estrade pour officier. Lorsqu’il eut achevé le récit des bénédictions, les fidèles ne répondirent pas \"amen\" (selon l’usage des synagogues, mais ils dirent la formule usitée au Temple), puis les cohanim sonnèrent du cor, un coup bref, et l’on dit les mots: “Celui qui a exaucé Abraham au mont Moria vous exaucera aussi et écoutera la voix de votre appel en ce jour.” Puis on sonnait du cor, un coup prolongé (rond), suivi des mots: “Celui qui a exaucé vos ancêtres aux bords de la mer rouge vous exaucera et écoutera votre appel en ce jour.” Lorsque les autres sages en eurent connaissance, ils dirent: on agit seulement ainsi à la porte orientale (où il est d’usage de prononcer le tétragramme sacré, pour lequel il ne suffit pas de répondre amen).",
+            "Aux 3 premiers jours de jeûne, la section hebdomadaire de service au Temple jeûnait une demi-journée, et ceux qui officiaient le jour même ne jeûnaient pas du tout. A la deuxième série (plus grande), la section hebdomadaire jeûnait entièrement, et les gens de service du jour jeûnaient à moitié. Enfin aux 7 derniers jours de jeûne (les plus sévères), tous jeûnaient toute la journée. Tel est l’avis de R. Josué. Selon les autres sages, aux 3 premiers jeûnes, personne de ces catégories ne jeûnait; à la deuxième série, la section hebdomadaire jeûnait une demi-journée, mais ceux qui étaient de service du jour ne jeûnaient pas du tout; enfin, pour les 7 derniers, la section hebdomadaire jeûnait toute la journée, et les gens de service du jour jeûnaient la moitié.",
+            "Les membres de la section hebdomadaire peuvent boire du vin la nuit, non le jour, et les gens de service immédiat, ni le jour ni la nuit. Il est défendu aux membres de la section et aux auxiliaires simples israélites, de se raser pendant la semaine de service, ou de blanchir du linge, sauf le jeudi pour se préparer à honorer le Shabat.",
+            "Pour toute journée dont il est dit au Rouleau des jeûnes<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Liste des journées commémoratives de faits heureux pour Isra‘l, à célébrer par l’abstention du deuil.</i>de ne pas s’y livrer au deuil, l’interdit s’étendra à la veille, non au lendemain; R. Yossé interdit la veille et le lendemain. Pour toute journée dans laquelle il est défendu seulement de jeûner, c’est permis la veille et le lendemain; R. Yossé étend la défense à la veille, non au lendemain.",
+            "En principe, on n’imposera pas de jeûne public un jeudi, afin de ne pas nuire à l’apport des denrées sur le marché (qui a lieu ce jour); mais la série des 3 premiers jeûnes sera disposée par: lundi, jeudi, lundi, et la deuxième série de même. Selon R. Jossé, comme on ne doit pas commencer un jeudi, on ne consacrera pas ce jour ni au deuxième jeûne, ni au dernier.",
+            "On ne doit pas fixer de jeûne public aux jours de néoménie, ou de la fête des Macchabées, ou d’Esther; si cependant l’on a commencé une série de jeûnes dont l’un coïncide avec une de ces solennités, on ne l’interrompra pas, selon R. Gamliel. R. Meir dit; bien que R. Gamliel soit d’avis de ne pas interrompre une telle série de jeûnes, il reconnaît que l’on ne devra pas jeûner ces jours en entier, pas plus qu’au 9 Ab s’il est un vendredi."
+        ],
+        [
+            "L’ordre des jeûnes tel qu’il a été prescrit auparavant est applicable au défaut de pluie. Mais s’il survient des changements fâcheux dans les pousses des champs<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Si au lieu de blé il pousse des chardons.</i>, il faut de suite sonner du cor (et appliquer aux jeûnes les sévérités des derniers jours). Il en sera de même si entre les pluies il y a une interruption de 40 jours; car s’est la pluie de la sécheresse<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> V. Avot 5, 8.</i>.",
+            "Si la pluie est tombée d’une façon propice pour les produits de la terre, non pour ceux des arbres, ou pour les arbres, non pour les produits de la terre, ou pour tous deux, mais non d’une façon appropriée aux citernes, aux puits, aux cavernes, on procédera aussitôt à la sonnerie du cor (avec le cérémonial des jeûnes sévères).",
+            "De même s’il arrive qu’une ville n’a pas reçu de pluie, comme il est écrit (Am 4, 7): j’ai fait pleuvoir sur une ville, non sur telle autre; une partie a été arrosée de pluie, et la partie qui n’a pas eu de pluie, est desséchée, les habitants de cette ville devront aussitôt jeûner et sonner du cor (avec cérémonial sévère); ceux des environs devront aussi jeûner, mais sans faire sonner le cor (moins grave); selon R. aqiba, ces derniers feront sonner du cor, mais ne jeûneront pas.",
+            "La ville où a éclaté la peste, ou une ruine, devra jeûner et sonner du cor. Les habitants des environs jeûneront aussi, mais sans sonner du cor; R. aqiba au contraire leur prescrit de sonner du cor sans jeûner. On reconnaît que la peste a éclaté dans une ville, si dans une localité de 500 âmes trois personnes sont mortes en trois jours consécutifs. R. Levi compare ce verset (Dt 28, 21) l’Eternel t’attachera la peste, à une femme qui attache trois pains l’un à l’autre (de même, en cas d’épidémie, s’il y a trois décès suivis); mais si la ville est plus grande, faut-il une autre mesure? —On peut répondre à cette question d’après ce qui suit: la ville fût-elle grande comme Antioche, s’il y a eu trois décès en trois jours consécutifs, c’est une épidémie; donc, la mesure est la même pour toutes les villes.",
+            "Pour les fléaux suivants, on sonne du cor en tous cas: pour le desséchement des végétaux, pour la nielle, pour l’invasion des diverses espèces de sauterelles, pour l’arrivée des bêtes fauves, ou d’une armée; on sonne du cor, parce que ce sont des plaies contagieuses.",
+            "Il est arrivé que des vieillards ayant quitté Jérusalem pour se rendre dans leurs propriétés et ayant vu dans la campagne d’Ascalon une place du champ desséchée, de quoi fournir une cuisson de four, le jeûne public fut institué. Le lendemain, un autre jeûne fut prescrit, parce que 2 enfants avaient été dévorés par des loups de l’autre côté du Jourdain; selon R. Yossé, un tel jeûne fut prescrit, non que des enfants aient été dévorés, mais pour la vue des loups.",
+            "Pour les faits suivants, on sonne du cor, même le Shabat: pour une ville assiégée par des païens, ou inondée par un fleuve, ou un bateau en danger de naufrage sur mer. Cet appel du cor, dit R. Yossé, servira à obtenir l’aide des habitants, non à les convoquer un tel jour pour la prière. Selon Simon de Teman, on sonne aussi du cor le samedi pour la peste; mais cet avis n’a pas été admis par les sages.",
+            "En général, pour toute calamité que l’on voudrait voir détournée du public, on sonne du cor, sauf en cas d’excédent de pluie (causant des peines inutiles). Il est arrivé que l’on pria Honi, le faiseur de cercles, d’intercéder auprès de Dieu pour obtenir de la pluie. Allez, dit-il, faites rentrer les fours servant à rôtir l’agneau pascal (ou: cuire l’azyme), qu’ils ne fondent pas sous l’eau (tant il était certain du succès); mais, malgré sa prière, la pluie ne tomba pas. Il traça alors un cercle, se plaça au milieu et dit: Maître de l’univers, tes enfants ont mis leur confiance en moi, jugeant que je suis un de tes familiers; je jure par ton grand nom que je ne sortirai pas d’ici jusqu’à ce que tu aies pitié de tes enfants. Des gouttes de pluie commencèrent alors à tomber. Ce n’est pas là ce que j’ai demandé, s’écria-t-il, mais de quoi remplir des puits, des citernes et des grottes. La pluie tomba alors à torrents. Ce n’est pas ainsi que je la désire, dit-il, mais une pluie agréable, de bénédiction et de faveur. La pluie tomba alors régulièrement, en telle quantité que les Israélites durent se rendre de Jérusalem à la montagne du Temple pour échapper à l’inondation. Comme tu as prié pour que la pluie vienne, lui dit-on alors, supplie qu’elle cesse. Allez voir, leur répondit-il, si la pierre des Toïm<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Suit un passage traduit (Berakhot 9, 7). Après quoi, dans l’édit. du Venise, commence le Ê10.</i> a disparu sous l’eau (elle reparaîtra). Simon b. Shetah envoya dire à Honi qu’il méritait d’être mis en anathème (pour sa façon de prier); mais je ne puis rien te faire, car tu pèches envers la Providence, comme un enfant se conduisant mal à l’égard de son père, lequel pourtant lui accorde ses désirs. On peut t’appliquer ce verset (Pr 23, 25): Que ton père et ta mère se réjouissent, que celle qui t’a enfanté soit joyeuse.",
+            "<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> B., Shabat 118b.</i>. Lorsqu’au jour même du jeûne pour l’obtention de la pluie, celle-ci tombe, si c’est avant le lever du soleil, on ne donnera pas suite au jeûne; si c’est après, on terminera la journée dans le jeûne. Selon R. Eliézer, si la pluie arrive avant midi, on rompra le jeûne; si c’est après-midi, on le continuera. Il est arrivé qu’un jeûne de ce genre ayant été prescrit à Lydda, la pluie survint avant midi: Allez, dit R. Tarfon aux fidèles, mangez et buvez, faites jour de fête; ce qui fut fait, et l’après-midi on revint à la synagogue pour réciter le grand Hallel (Ps 136)."
+        ],
+        [
+            "A trois périodes (époques), les cohanim étendent les mains pour bénir le peuple, et à l’une d’elles quatre fois par jour, savoir le matin, à la prière moussaf (additionnelle), à celle de vêpres et à celle de clôture. Les trois périodes sont les jours de jeûne, ceux des postes de service au Temple, et le jour du grand pardon.",
+            "Voici l’origine des postes de service composés de simples Israélites: Comme il est écrit (Nb 28, 2): Ordonne aux enfants d’Israël et dis-leur qu’ils aient soin de me présenter au temps fixé le sacrifice à consumer par mon feu. Or, on ne saurait présenter le sacrifice de quelqu’un sans que celui-ci soit présent. Les premiers prophètes donc, après avoir institué la division de toute la caste sacerdotale en 24 sections, constituèrent pour chacune de celles-ci un poste de service, composé de cohanim, de lévites et de simples israélites. Lorsque le tour d’une section arrivait, les cohanim et les lévites qui la composaient se rendaient dans Jérusalem au Temple, tandis que les simples israélites assignés a ce poste se réunissaient dans leur ville (vu la distance), et lisaient le commencement de la Bible, ou le récit de la Création (pour montrer de loin leur attachement au culte).",
+            "Quant aux lectures bibliques à faire pendant le service officiel, le premier jour de la semaine, on lit dans la Genèse, Chapitre 1, verset 1 à 8 (Gn 1, 1-8); le deuxième jour v. 6 (repris) à 13; (Gn 1, 6-13) le troisième jour, v. 9 à 19 (Gn 1, 9-19); le 4e jour v. 14 à 24 (Gn 1, 14-24); le 5e j. v. 20 à 31 (Gn 1, 20-31); le 6e j., v. 1, 24 à 3 du ch. 2. Toute grande section (d’au moins 5 versets) sera lue à deux (sauf à reprendre au besoin pour le deuxième un verset déjà lu), et la petite section à une seule personne. Ceci a lieu pour les lectures officielles faites le matin, ou à la prière additionnelle du moussaf; pour celle de vêpres, on entre à la synagogue et l’on fait la récitation orale, comme on lit le shema’. Le vendredi après-midi, on ne va même pas à la synagogue faire cette récitation, afin de réserver cet honneur au commencement du Shabat.",
+            "A chaque jour où l’on récite le Hallel<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> P. ex. à Hanouca, ou la veille de Pâques au Temple. V. (Pessahim 5, 7).</i>, sans moussaf, on ne fera pas à la prière du matin la récitation des gens de service (ayant déjà à dire le Hallel); lorsqu’il y avait un sacrifice supplémentaire à offrir<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> P. ex. à la Néoménie.</i>, on ne disait rien à la clôture (étant trop occupé); lorsqu’il y avait des offrandes de bois à recevoir (autre supplément d’occupation), on ne disait rien à vêpres. Tel est l’avis de R. aqiba. R. Josué enseignait, lui dit Ben-Azaï, qu’en cas de sacrifice supplémentaire on ne disait rien à vêpres, et en cas d’offrande de bois on ne disait rien à la clôture (ordre plus rationnel). Aussi, R. aqiba, en l’entendant, adopta l’avis de Ben-Azaï.",
+            "A 9 époques, les prêtres et le peuple apportent le bois nécessaire au culte: le 1er nissan, c’est la famille d’Orah b. Juda; le 20 Tamouz, les David b. Juda; le 5 Ab, les Paros b. Juda; le 7 du même mois, les Jonadab b. Rakhab; le 10, les Sana b. Benjamin; le 15, les Zétho b. Juda; avec ces derniers venaient les prêtres, les Lévites et tous ceux qui ne connaissaient plus leur généalogie (ne savaient à qui des précédents se rattacher) ainsi que la famille des Gonbé’Eli (qui ont pu offrir les prémices par ruse). Le 20, c’étaient les Pahath Moab b. Juda; le 20 Eloul, les ’Edion b. Juda. Le 1er Tebeth, la famille de Paros revenait et apportait du bois la deuxième fois. En ce jour n’avait pas lieu la récitation des gens de service, car il y avait à la fois la récitation du Hallel complet (à cause de la fête de Macchabées), le sacrifice additionnel (pour la néoménie) et l’offrande de bois (spéciale à la journée).",
+            "Cinq malheurs arrivèrent à nos ancêtres le 17 Tamouz, et 5 le 9 Ab. —Le 17 Tamouz: les tables de la Loi furent brisées; le sacrifice quotidien cessa d’être offert; la ville de Jérusalem subit une brèche; Apostomos<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> OuÊ: Postumos. M. S. J. Halberstam, Revue des études juives, 2, pp. 127-9, propose de lireÊ: Faustinus (Julius Severus), par suite de deux légères mutations, Pen F et m en n.</i> brûla la Loi, et érigea une idole (statue) au sanctuaire. —Le 9 Ab: la défense fut notifiée à nos ancêtres de n’avoir plus à entrer en Palestine; le premier et le deuxième temple furent ruinés en ce jour; Bethar fut prise, et la charrue passa sur le sol de la capitale. Dès le commencement du mois d’Ab, on diminue tout acte de joie<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Dans les éditions de la Mishna, le Ê7 commence ici.</i>.",
+            "Dans la semaine, où survient le 9 Ab, il est interdit de se raser et de blanchir, sauf le jeudi pour se mettre en état d’honorer le Shabat. La veille du 9 Ab, on ne devra pas manger de 2 plats différents, ni manger de la viande, ni boire du vin. R. Simon b. Gamliel prescrit de faire des changements (en signe de deuil). R. Juda tient pour obligatoire l’action de renverser le lit; mais les autres sages ne partagent pas cet avis.",
+            "R. Simon b. Gamliel dit: il n’y a pas de plus grande fête en Israël que les journées du grand pardon et du 15 Ab. En ces jours, les enfants de Jérusalem sortent vêtus de blanc, en empruntant au besoin de tels vêtements pour ne pas être exposés à la honte si l’on n’en a pas, sauf en ce cas à les tremper dans un bain légal (pour éviter tout contact douteux). Les filles de Jérusalem sortent par groupes dans les champs et vignes, en disant: jeunes gens, levez les yeux et voyez celles que vous allez choisir; ne regardez pas à la beauté, mais à la famille. Ainsi il est dit (Ct 3, 11): Allez, filles de Sion, et voyez le roi Salomon au jour de ses fiançailles, ce qui est une allusion à la promulgation de la Loi, et au jour de la joie de son cœur, ce qui vise la construction du Temple, que nous espérons voir réédifié bientôt, de nos jours."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de].json

@@ -0,0 +1,69 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+    "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+    "status": "locked",
+    "priority": 0.5,
+    "license": "Public Domain",
+    "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.<br>Ordnung Moed, von Eduard Baneth. 1887-1927.<br>Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.<br>Ordnung Nesikin, von David Hoffmann. 1893-1898.<br>Ordnung Kodaschim, von John Cohn. 1910-1925.<br>Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+    "digitizedBySefaria": true,
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Von wann an erwähnt man die Wunderkräfte des Regens<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dass man im zweiten Segensspruche der T‘filla der Wunderwirkungen des Regens Erwähnung tut, wurde schon in Berachot (V 2) gelehrt. Dass dies im heiligen Lande, wo es doch im Sommer nicht regnet, nur während des Winters geschieht, wird als selbstverständlich vorausgesetzt. Die Frage ist nun, wann soll mit der Erwähnung begonnen werden?</i> ? Rabbi Eli‘ezer sagt: Vom ersten Feiertage des Hüttenfestes an; Rabbi Josua sagt: Vom letzten Feiertage des Festes an<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> d. i. der achte Tag des Festes, nicht der siebente, der ja kein Feiertag ist.</i>. Da sagte Rabbi Josua zu ihm: Da der Regen am Hüttenfeste nur ein Zeichen des Fluches ist<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn es an diesem Feste regnet, so dass man das Gebot, in Hütten zu wohnen, nicht erfüllen kann, wird das als ein Zeichen der göttlichen Unzufriedenheit mit uns angesehen (Sukka II Ende).</i>, warum soll man seiner erwähnen? Worauf ihm Rabbi Eli‘ezer erwiderte: Ich sprach ja auch nicht von einer Bitte, sondern nur von einer Erwähnung: Der den Wind wehen lässt und den Regen herniedersendet zu seiner Zeit<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> <span dir=\"rtl\">משיב הרוח ומוריד הגשם</span> ist der Wortlaut der Einschaltung; <span dir=\"rtl\">בעונתו</span> („zu seiner Zeit“) ist nur die Deutung, die Rabbi Eli‘ezer dem Satze gibt.</i>. Jener aber meinte: Wenn dem so ist, wäre die Erwähnung stets am Platze<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> das ganze Jahr hindurch, auch im Sommer. Rabbi Eli‘ezer hat indessen einen besondern Grund dafür, dass man schon am ersten Tage des Festes, wenn auch der Regen noch nicht erwünscht ist, wenigstens mit der Erwähnung beginne, weil an diesem Feste im Himmel die Entscheidung über die Regenmenge gefällt wird (Rosch haschana I 2).</i>.",
+            "Man bittet um Regen<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Die Bitte um Regen ist nach Berachot (V 2) in den nennten Segensspruch der werktäglichen T’filla einzuschalten.</i> erst kurz vor der Regenzeit<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Ein genaues Datum ist hier nicht angegeben, weil der regelmässige Eintritt der verschiedenen Regenperioden nicht mit dem Synagogenkalender, sondern mit den tropischen Jahreszeiten zusammenhängt (s. jedoch Mischna 3 und Anm. 16).</i>. Rabbi Juda sagt: Tritt man<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> um das Morgengebet und im Anschluss an dieses das Musaf öffentlich vorzutragen.</i> vor die Lade<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> in der die Torarollen verwahrt werden.</i> am letzten Feiertage des Festes<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> d. i. der achte Tag des Festes, nicht der siebente, der ja kein Feiertag ist.</i>, so erwähnt der letzte<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> der das Musafgebet vorträgt.</i>, der erste<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> der das Morgengebet vorträgt.</i> aber erwähnt nicht; am ersten Feiertage des Pesaḥfestes erwähnt der erste<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> der das Morgengebet vorträgt.</i>, der letzte<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> der das Musafgebet vorträgt.</i> dagegen erwähnt nicht<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Mit anderen Worten: Am achten Tage des Hüttenfestes wird die Erwähnung des Regens erst zu Musaf vom Vorbeter eingeschaltet, im Morgengebete aber noch nicht; am ersten Tage des Pesaḥfestes wird sie im Morgengebete noch eingeschaltet, zu Musaf aber nicht mehr. Als Grund wird im Jeruschalmi (zur vorigen Mischna) angegeben, dass sich zum öffentlichen Abendgebete, mit welchem die Feste eingeleitet werden, nur ein Teil der Gemeinde einfindet; von den übrigen, die zu Hause beten, würden einige die Einschaltung machen, andere wieder nicht. Diese Ungleichmässigkeit bestünde weiter, wenn der Vorbeter schon im Morgengebete die Regenerwähnung einschaltete, beziehungsweise fortliesse; denn diejenigen, die gestern nicht in der Synagoge waren, würden immer noch nicht wissen, wie sich der Vorbeter beim Abendgebete verhielt. Nun aber die Änderung erst mit Musaf eintritt, wird niemand mehr darüber im Zweifel sein können, wie er es mit der Einschaltung am Abend bei Beginn des Feiertages zu halten habe.</i>. Bis wann bittet man um Regen? Rabbi Juda sagt: Bis Pesaḥ vorüber ist<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Da nicht anzunehmen ist, dass man zu einer Zeit, da man des Regens im zweiten Segensspruche nicht mehr erwähnt, im neunten Segensspruche noch um ihn bitten soll (ist doch nach Rabbi Eli‘ezer in der vorigen Mischna umgekehrt die Erwähnung eher einzuschalten als die Bitte), so besteht hier ein Widerspruch zwischen dem Satze des Rabbi Juda im ersten und seinen Worten im zweiten Teil der Mischna. Jeruschalmi meint, dass er die erste Ansicht, laut welcher die Erwähnung des Regens schon im Musaf des ersten Pesaḥtages auszuschalten ist, im eigenen Namen, die folgende dagegen, nach der die Bitte um Regen noch während des ganzen Festes einzuschalten wäre, im Namen seines Lehrers vorträgt. Im bab. Talmud ist aber doch eine Auffassung vertreten, nach welcher Rabbi Juda tatsächlich zwischen Bitte und Erwähnung unterscheidet und diese früher als jene ausgeschaltet wissen will. Man kann das damit begründen, dass der Regen, der nicht nur den Boden bewässert, sondern auch die Zisternen füllt, während des Festes noch eine erwünschte und darum zu erflehende Himmelsgabe ist, seine blosse Erwähnung aber besser hinter der des Taues (<span dir=\"rtl\">משיב חרוח ומוריד חטל</span>) zurücktritt, der nach Jesaia (26, 19) ebenso ein Symbol der Auferstehung ist wie das Wiedererwachen der Natur zu neuem Leben, das wir am Pesaḥfeste feiern. Aehnlich Jeruschalmi z. St.: <span dir=\"rtl\">טעמא דרבי יהודה כדי שיצאו המועדות בטל מפני שחטל סימן יפה לעולם </span>.</i>; Rabbi Mêïr sagt: Bis Nisan zu Ende geht, denn es heisst<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Joël 2, 28.</i>: Er liess euch Regen herniederströmen, Früh- und Spätregen im Ersten<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Es kann also der Regen auch noch im ersten Monate (Nisan) zum Segen gereichen.</i>.",
+            "Am dritten Marḥeschwan bittet man um Regen; Rabban Gamliel sagt: Am siebenten<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Die Ansichten gehen, wie es scheint, über den Sinn der Worte <span dir=\"rtl\">סמוך לגשמים</span> (kurz vor der Regenzeit) in der vorigen Mischna auseinander. Dieser Meinungsstreit hätte daher dort an den ersten Satz anknüpfen sollen. Auch sonst beobachtet man in der Anordnung hier einige Unebenheiten. Sie beginnt mit der Erwähnung des Regens, geht dann zur Bitte um Regen über, kehrt wieder zur Erwähnung zurück und schliesst endlich mit der Bitte. Bei der Erwähnung wird zunächst die Frage des Beginnes erörtert und dann der Zeitpunkt des Aufhörens bestimmt; bei der Bitte wird umgekehrt der Zeitpunkt der Ausschaltung vor dem der Einschaltung besprochen. Wir sehen hier deutlich die Spuren der verschiedenen Umarbeitungen und Bereicherungen, die die Mischnasammlung bis zu ihrem endgültigen Abschluss erfahren hat, und von denen schon wiederholt (zuletzt Rosch haschana Kap. IV, Anm. 66 und Kap. III, Vorbem.) die Rede war. Da Rabbi Josua viel selbständiger in seinen Ansichten war als Rabbi Eli‘ezer, der treue Hüter der Überlieferungen (<span dir=\"rtl\">בור סוד שאינו מאבד טפה</span>, Abot II 8), der nichts lehrte, was er nicht von seinen Lehrern gehört hatte (<span dir=\"rtl\">,שלא אמר דבר שלא שמע מפי רבו מעולם</span>, Joma 66 b u. ö.), ist anzunehmen, dass die erste Mischna unseres Traktats ursprünglich so gelautet hat, wie Rabbi Eli‘ezer sie vorträgt: <span dir=\"rtl\">מאמתי מזכירין גבורות גשמים מיום טוב הראשון של חג </span>. Daran schloss sich der erste Satz aus M. 2: <span dir=\"rtl\">ואין שואלין את הגשמים אלא סמוך לגשמים </span>, in welchem ein genauer Zeitpunkt für den Beginn der Regenbitte noch unbekannt ist (s. Anm. 7), worauf <span dir=\"rtl\">הגיע שבעה עשר במרחשון וכו׳</span> (M. 4 bis 7) folgte. Alles übrige ist späterer Zusatz. Zuerst (von Rabbi ‘Aḳiba?) wurde die Meinungsverschiedenheit zwischen Rabbi Elie‘zer und Rabbi Josua im Anschluss an <span dir=\"rtl\">מזבירין גבורות גשמים מאמתי</span> hinzugefügt und der Streit zwischen Rabban Gamliel und seinen Freunden an den folgenden Satz <span dir=\"rtl\">ואין שואלין את הגשמים אלא סמוך לגשמים</span> angeknüpft, der nun zwar gegenstandslos geworden war, aber dennoch aus Pietät beibehalten wurde (<span dir=\"rtl\">משנה לא זזה ממקומה</span>, Jebamot 30 a u. ö.). Später wurde dieser Zusammenhang durch die Einschiebung zweier Sätze von Rabbi Juda, unter denen der eine auf den Widerspruch seines Freundes Rabbi Meïr stiess, noch einmal durchbrochen, weil M. 4 nicht gut von M. 3 getrennt werden konnte.</i>, fünfzehn Tage nach dem Hüttenfeste<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> wenn Tischri 30 Tage hat. Ist dieser Monat mangelhaft, so ist freilich der siebente Marheschwan erst der vierzehnte Tag nach Schluss des Hüttenfestes; aber es kommt ja auf einen Tag nicht so sehr an. Müssen doch auch so zwei Schabbate, an denen die Heimreise unterbrochen werden muss, in Abzug gebracht werden. Es sind also die 15 Tage nicht so genau zu rechnen; sie sollen nur ungefähr die abweichende Meinung des Rabban Gamliel rechtfertigen.</i>, damit inzwischen der Letzte in Israel<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> d. i. derjenige, der unter den zur Feier des Hüttenfestes in Jerusalem Erschienenen (2. B. M. 34, 23; 5. B. M. 16, 16) am spätesten den Rückweg antritt, und dessen Wohnort am weitesten von der heiligen Stadt entfernt ist.</i> bis zum Euphratstrome gelange.",
+            "Trat der siebzehnte Marḥeschwan ein, und es war noch kein Regen gefallen, fingen Einzelne<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> <span dir=\"rtl\">היחידים</span> im Gegensatz zu <span dir=\"rtl\">הצבור</span> in der folgenden Mischna. Gemeint sind die durch Frömmigkeit und Gelehrsamkeit hervorragenden Männer.</i> zu fasten an und zwar drei Fasttage<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> am nächsten Montag, am Donnerstag derselben Woche und am folgenden Montag.</i>. Sie assen und tranken, nachdem es dunkel geworden war<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> d. h. der Fasttag beginnt erst mit dem Morgengrauen und nicht schon (wie in Mischna 6) mit Anbruch der Nacht; vielmehr nahmen sie den Tag vorher die Hauptmahlzeit wie gewöhnlich nach Eintritt der Dunkelheit <span dir=\"rtl\">משחשיכה</span>) ein.</i>, und es war ihnen<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> auch am Tage.</i> sowohl Arbeitsverrichtung wie auch Baden, Salben, Sandalenbeschuhung<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> s. Joma Kap. VIII Anm. 2.</i> und Benutzung des Bettes<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> des Ehebettes (Joma das. Anm. 3).</i> gestattet.",
+            "Ist der Anfang des Monats Kislew eingetreten und immer noch kein Regen gefallen, so verhängt der Gerichtshof drei Fasttage<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Montag, Donnerstag und Montag wie oben Anm. 20; s. Kap II M. 9.</i> über die Gemeinde. Man isst und trinkt, nachdem es dunkel geworden<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> d. h. der Fasttag beginnt erst mit dem Morgengrauen und nicht schon (wie in Mischna 6) mit Anbruch der Nacht; vielmehr nahmen sie den Tag vorher die Hauptmahlzeit wie gewöhnlich nach Eintritt der Dunkelheit <span dir=\"rtl\">משחשיכה</span>) ein.</i>, und Arbeitsverrichtung wie auch Baden, Salben, Sandalenbeschuhung<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> s. Joma Kap. VIII Anm. 2.</i> und Benutzung des Bettes<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> des Ehebettes (Joma das. Anm. 3).</i> sind erlaubt<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> auch am Tage.</i>.",
+            "Sind diese vorübergegangen, ohne dass man Erhörung gefunden, verhängt der Gerichtshof fernere drei Fasttage über die Gemeinde<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Über die Reihenfolge s. weiter unten II 9.</i>. Man isst und trinkt nur, solange es noch Tag ist<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> An dem Abend, der dem Fasttage vorangeht, muss die Hauptmahlzeit noch vor Eintritt der Dämmerung beendet sein; des Nachts darf man weder essen noch trinken.</i>, Arbeitsverrichtung wie auch Baden, Salben, Sandalenbeschuhung<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> s. Joma Kap. VIII Anm. 2.</i> und Benutzung des Bettes<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> des Ehebettes (Joma das. Anm. 3).</i> sind untersagt, und die Badehäuser werden geschlossen. Sind auch diese ohne Erhörung vorübergegangen, verhängt das Gericht noch sieben — das wären nun schon dreizehn — Fasttage über die Gemeinde<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Jeden Montag und Donnerstag der nächsten drei Wochen und am Montag der vierten Woche.</i>. Bei diesen tritt gegenüber den früheren die Verschärfung ein, dass man an ihnen den Schofar bläst<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> s. Kap. II M. 5 und Rosch haschana III 4.</i> und die Kaufläden schliesst. Am zweiten Wochentage lenkt man mit der Abenddämmerung ein<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> An den Montagen, an denen man fastete, wurde zugestanden, gegen Abend die Läden für den Einkauf der zum Nachtmahl notwendigen Lebensmittel ein wenig zu öffnen. Der Ausdruck <span dir=\"rtl\">מטין</span> (part. Hif‘il von <span dir=\"rtl\">נטה</span>) scheint der Rechtssprache entlehnt zu sein, wo er zum Unterschiede von <span dir=\"rtl\">הלכה</span> die Bedeutung hat, dass die Entscheidung sich einer bestimmten Ansicht nur zuneigt, ohne sich so mit ihr zu decken, dass ein entgegengesetzter Urteilsspruch anfechtbar wäre (Ketubbot 84 b Mitte u. ö.; s. auch Raschi das). Im eigentlichen Sinne bezeichnet das Wort die schräge Stellung, im übertragenen also, wie hier, die halben Konzessionen. Es ist auch möglich, dass <span dir=\"rtl\">מטין</span> hier in seiner gewöhnlichen Bedeutung steht und etwa <span dir=\"rtl\">את התריסין</span> (Jom Ṭob Kap. I, Anm. 12) zu ergänzen wäre: Man neigt die Ladentüren, stellt sie schräg, so dass sie nur halb geöffnet sind. Unwahrscheinlich aber ist die Ableitung von <span dir=\"rtl\">מוט</span>, wonach <span dir=\"rtl\">מטין</span> (part. Ḳal) hier und in Ketubbot schwanken hiesse. Raschi hat jedenfalls a. a. O. maṭṭîn und nicht mâṭîn gelesen.</i>, am fünften ist man wegen der Ehre des Schabbats unbeschränkt<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> An den Fasttagen, die auf Donnerstag fallen, darf man zu Einkäufen für eine würdige Schabbatfeier den ganzen Tag den Laden offen halten.</i>.",
+            "Sind auch diese vorübergegangen, ohne dass man erhört wurde, werden Handel und Verkehr<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> <span dir=\"rtl\">משא ומתן</span>, wörtlich = Nehmen und Geben, Kauf und Verkauf.</i>, Bauten und Pflanzungen, Trauungen und Hochzeiten<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> Zur Zeit der Mischna wie auch noch später fielen Trauung und Hochzeit zeitlich nicht zusammen; vielmehr blieb die Braut nach der Eheschliessung (Trauung) noch längere Zeit bis zur Heimführung (Vermählung, Hochzeit) im Elternhause.</i> sowie gegenseitige Begrüssungen eingeschränkt<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Der Handel wird auf die unentbehrlichen Gebrauchs- und Verbrauchsgegenstände beschränkt, die Bautätigkeit auf notwendige Wohn- und Wirtschaftsräume, die Landarbeit auf nutzbringende Pflanzen, Trauung und Hochzeit auf kinderlose Personen, der Gruss auf die Erwiderung empfangener Grüsse. Ausgeschlossen sind insbesondere der Verkauf von Luxuswaren, die Herstellung von Lusthäusern und Parkanlagen, polygamische Eheschliessungen.</i>, wie es Leuten zukommt, die von Gott eine Rüge erhalten haben<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> <span dir=\"rtl\">נזף</span> ist in den Targumim die Übersetzung des hebr. <span dir=\"rtl\">גער</span>.</i>. Die Einzelnen<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> <span dir=\"rtl\">היחידים</span> im Gegensatz zu <span dir=\"rtl\">הצבור</span> in der folgenden Mischna. Gemeint sind die durch Frömmigkeit und Gelehrsamkeit hervorragenden Männer.</i> fasten wieder bis zum Ausgange des Nîsân<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> Nach Jeruschalmi ist hier nicht der Kalendermonat Nisan gemeint, sondern der erste Frühlingsmonat. Demnach wäre der Ausgang des Nisan der dreissigste Tag nach Eintritt der Tagundnachtgleiche.</i>. Ist der Nisan zu Ende gegangen und es fällt Regen<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> Andere Lesart: <span dir=\"rtl\">ולא ירדו גשמים </span> (ohne dass Regen gefallen wäre).</i>, so ist das ein Zeichen des Fluches, denn es heisst<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> 1 Sam. 12, 17.</i>: „Es ist ja heute Weizenernte, ich werde zu Gott rufen und er wird Donner und Regen geben, damit ihr erkennet und sehet, dass die Sünde schwer ist, die ihr vor Gott begangen, da ihr euch einen König wünschtet“."
+        ],
+        [
+            "Welches ist die Ordnung der Fasttage<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> der sieben letzten Fasttage, von denen im vorigen Kapitel, am Schluss der sechsten Mischna die Rede war.</i> ? Man trägt die Lade<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> in der die Torarollen aufbewahrt werden.</i> auf einen freien Platz der Ortschaft und tut Asche<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> <span dir=\"rtl\">אפר</span> bezeichnet im Hebräischen gleich dem nahe verwandten <span dir=\"rtl\">עפר</span> in erster Reihe den Staub (s. besonders Malachi 3, 21); daher wird hier, wo wirkliche Asche gemeint ist, der grössern Deutlichkeit wegen das Wort <span dir=\"rtl\">מקלה</span> (Brandasche) hinzugefügt, wie in Jom Ṭob I 2 auf <span dir=\"rtl\">אפר</span> der Zusatz <span dir=\"rtl\">כירה</span> (Herdasche) folgt.</i> auf die Lade, auf das Haupt des Nasi und auf das Haupt des Ab-Bêt-Dîn<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Nasi ist der Titel des Synhedrialoberhauptes (Patriarch), Ab-Bêt-Dîa des Vorsitzenden im obersten Gerichtshofe.</i> und jeder einzelne nimmt welche und legt sie sich selbst aufs Haupt<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> an die Stelle der Tefillin, zum Zeichen der Trauer und der demütigen Zerknirschung. Dass aber statt des Staubes mit Nachdruck (s. Anm. 3) Asche gefordert wird, geschieht zur Erinnerung an die Bereitwilligkeit Abrahams, seinen Sohn auf dem Altar zu verbrennen (1. B. M. 22, 9). Die symbolische Handlung soll zugleich das Gelöbnis opferfreudiger Hingabe an Gott zum Ausdruck bringen.</i>. Der Älteste unter ihnen spricht vor ihnen eindringliche Worte<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Das Folgende ist entweder die Einleitung einer wirklich gehaltenen Predigt oder der vorgeschriebene Text, über den der Redner sprechen soll.</i>: Unsere Brüder, es heisst nicht bei den Männern Ninives: Gott sah ihr Sackgewand und ihr Fasten, sondern: Und Gott sah ihre Taten, dass sie von ihrem bösen Wege umkehrten<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Jona 3, 10.</i>; und in einer Strafrede heisst es<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Joël 2, 13. Das Wort <span dir=\"rtl\">קבל</span> bat in der Mischna (z. B. Jadajim IV 6—8) ebenso wie im Aramäischen die Bedeutung des Vorwurfs, der Anklage. Daher werden die Strafreden der Propheten und in erweiterter Anwendung ihre Schriften überhaupt als <span dir=\"rtl\">דברי קבלה</span> (Worte der Anklage) bezeichnet. Das Buch Jona, dem der zuerst angeführte Satz entnommen ist, gehört zwar ebenfalls zu den Prophetenschriften, scheint aber nicht in dem Begriff der <span dir=\"rtl\">דברי קבלה</span> eingeschlossen zu sein, vermutlich weil seine Strafrede nicht gegen Israel gerichtet war.</i>: Und zerreisset euer Herz und nicht eure Kleider!",
+            "Treten sie zum Gebete hin, lässt man vor die Lade<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> in der die Torarollen aufbewahrt werden.</i> einen Greis hinabsteigen<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Die Stelle, auf der der Vorbeter stand, lag gewöhnlich etwas tiefer; daher der Ausdruck <span dir=\"rtl\">ירד לפני התיבה</span> (vor die Lade hinabsteigen), der so oft mit <span dir=\"rtl\">עבר לפני התיבה</span> (z. B. weiter unten M. 5 und oben I 2) wechselt.</i>, der Übung besitzt<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> die vorgeschriebenen Gebete gut und geläufig vortragen kann.</i> und im leeren Hause Kinder hat<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> mit seiner zahlreichen Familie Not leidet. Nach einer Erklärung im bab. Talmud ist mit dem „leeren (d. i. sündenreinen) Hause“ die tadellose Lebensführung seiner Familie gemeint.</i>, damit sein Herz ganz beim Gebete sei. Dieser spricht vor ihnen vierundzwanzig Segenssprüche: die täglichen achtzehn<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Das tägliche Gebet, das jetzt aus neunzehn Benediktionen besteht, hatte ursprünglich deren nur achtzehn, daher noch heute die Bezeichnung <span dir=\"rtl\">שמנה עשרה</span>.</i>, denen er noch sechs anfügt<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> zwischen dem siebenten und dem achten, also zwischen <span dir=\"rtl\">גואל ישראל</span> und <span dir=\"rtl\">רפאנו</span>.</i>.",
+            "Es sind die folgenden: Erinnerungs- und Schofargebete<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> s. Rosch haschana, Einleitung, Abs. 1 und Kap. IV daselbst, Anm. 31—32. Die Auswahl der zehn Bibelverse war wie am Neujahrstage dem Ermessen des Vorbeters überlassen, der die Stimmung des Tages und das, was die Herzen bewegte, durch sie zum Ausdruck brachte.</i>; „Zu Gott rufe ich in meiner Not, und er antwortet mir …“<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Ps. 120.</i>; „Ich erhebe meine Augen zu den Bergen …“<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Ps. 121.</i>; „Aus den Tiefen rufe ich Dich, o Gott …“<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Ps. 130.</i>; „Gebet des Armen, wenn er verzagt …“<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Ps. 102.</i>. Rabbi Juda meint: Er brauchte keine Erinnerungs- und Schofargebete vorzutragen<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Es bedurfte keiner Auswahl, denn man ist auf diese Gebetstücke, die aus zerstreuten Bibelversen sich zusammensetzen, nicht angewiesen; es ist vielmehr richtiger, zu den beiden ersten Einschaltungen ebenfalls wie zu den vier letzten zusammenhängende Bibelstücke zu wählen.</i>; er sprach vielmehr an deren Stelle: „Wenn Hungersnot im Lande sein, wenn eine Seuche auftreten sollte …“<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> 1. Könige 8, 37 ff.</i>; „Wie das Wort Gottes an Jirmejahu lautete aus Anlass des Regenmangels …“<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Jirm. 14, 1 ff.</i>. Dazu sagt er die entsprechenden Schlussformeln.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Unter <span dir=\"rtl\">חותם</span> (Siegel) versteht man den mit <span dir=\"rtl\">ברוך אתה</span> beginnenden und mit einer auf den Inhalt des Segensspruches Bezug nehmenden Wendung endigenden Schlusssatz einer Benediktion.</i>",
+            "Nach dem ersten<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Als erster Segensspruch ist hier der den sechs einzuschaltenden vorangehende gedacht, also der siebente des täglichen Gebetes. Er schliesst auch hier wie gewöhnlich mit den Worten <span dir=\"rtl\">גואל ישראל</span>, der Schlussformel geht aber diesmal ein Zusatz (<span dir=\"rtl\">מי שענה</span>) voraus, wie er den folgenden sechs Einschaltungen eigentümlich ist, weshalb dieser Segensspruch als erster bezeichnet wird, die erste Einschaltung als zweiter u. s. w., die sechste als siebenter. In allen diesen Zusätzen hat Maimuni (<span dir=\"rtl\">הלכות תעניות</span> IV 8—16) statt <span dir=\"rtl\">בקול</span> durchweg die bessere Lesart <span dir=\"rtl\">קול</span>. Alfasi liest: <span dir=\"rtl\"> הוא יענה אותנו וישמע קול צעקתנו היום הזה</span>.</i> sagt er: Er, der Abraham am Berge Morija erhört hat<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> 1. B. M. 22, 11—12 u. 15—18.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist Du, o Gott, Erlöser Israels. Nach dem zweiten sagt er: Er, der unsere Väter am Schilfmeere erhört hat<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> 2. B. M. 14, 10—31.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist Du, o Gott, der du eingedenk bist des Vergessenen. Nach dem dritten sagt er: Er, der Josua in Gilgal erhört hat<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Josua 10, 12—14.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist Du, o Gott, der du das Posaunengeschmetter vernimmst. Nach dem vierten sagt er: Er, der Samuel in Miṣpa erhört hat<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> 1 Sam. 7, 5—9.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist du, o Gott, der du das Flehen vernimmst. Nach dem fünften sagt er: Er, der Elijahu am Berge Karmel erhört hat<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> 1 Kön. 18, 36—39.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist du, o Gott, der du das Gebet vernimmst. Nach dem sechsten sagt er: Er, der Jona im Leibe des Fisches erhört hat<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Jona 2, 2—11.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist du, o Gott, der du Erhörung gewährst zur Zeit der Not. Nach dem siebenten sagt er: Er, der David und seinen Sohn Salomo in Jerusalem erhört hat<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> 2 Sam. 21, 1 u. 14; 1 Kön. 8, 22—53 u. 9, 3.</i>, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage. Gepriesen seist du, o Gott, der du dich des Landes erbarmst.",
+            "Es ereignete sich in den Tagen des Rabbi Ḥalafta und des Rabbi Hananja ben T’adjon<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> also nach der Zerstörung des Tempels durch die Römer.</i>, dass einer vor die Lade trat und den ganzen Segensspruch vollendete<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Er trug den siebenten Segensspruch (<span dir=\"rtl\">ראה בענינו</span>) mit der Schlussformel (<span dir=\"rtl\">ברוך אתה ה׳ גואל ישראל</span>) wie gewöhnlich vor, ohne gemäss der Vorschrift der vorigen Mischna <span dir=\"rtl\">מי שענה את אברהם</span> einzuschalten.</i>, ohne dass man nach ihm mit Amen einstimmte<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> weil auf die Schlussformel noch der Zusatz <span dir=\"rtl\">מי שענה</span> als eigentlicher Abschluss des Segensspruches folgen sollte.</i>. „Blaset, ihr Priester!“<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Diese Aufforderung wurde den Priestern laut einer im bab. Talmud angeführten Baraita vom Synagogendiener zugerufen.</i> Sie bliesen<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> mit den in Rosch Haschana III 4 erwähnten Widderhörnern und Trompeten. Mann kann übrigens dieses zweite <span dir=\"rtl\">תקעו</span> und ebenso weiter unten das zweite <span dir=\"rtl\">הריעו</span> zur Verstärkung des ersten gleich diesem als Imperativ lesen. („Blaset, ihr Priester, blaset“! „Schmettert, ihr Söhne Aharons, schmettert“!)</i>. „Er, der unsern Vater Abraham auf dem Berge Morija erhört hat, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage“<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> Darauf trug der Vorbeter die erste der sechs Einschaltungen vor, die er mit der Schlussformel <span dir=\"rtl\">ברוך אתה ה׳ זוכר הנשכחות</span> beendete, wiederum ohne <span dir=\"rtl\">מי שענה את אבותינו</span> einzufügen und ohne dass die Gemeinde mit <span dir=\"rtl\">אמן</span> einfiel.</i>. „Schmettert, ihr Söhne Aharons!<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> Es folgten dann die übrigen fünf Einschaltungen in derselben Weise. Jedesmal vollendete der Vorbeter den Segensspruch ohne das Gebet <span dir=\"rtl\">מי שענה</span>, das er erst auf die Schlussformel folgen liess, weshalb diese von der Gemeinde nicht mit <span dir=\"rtl\">אמן</span> beantwortet wurde. Eine andere Abweichung vom allgemeinen Brauche bestand vielleicht darin, dass nach den einzelnen Segenssprüchen aus den Hörnern und Posaunen der Priester abwechselnd gedehnte und schmetternde Töne erschollen, während es sonst üblich war (s. Mischne Tora <span dir=\"rtl\">הלכות תעניות</span> IV 14), erst nach Beendigung des ganzen Gebetes zu blasen. Aus dem Umstande, dass in der vorigen Mischna von diesen Tönen nichts erwähnt wird, könnte man zwar schliessen, dass anderwärts an den in Rede stehenden Fasttagen überhaupt nicht geblasen wurde; das ist aber nach der unbestrittenen Vorschrift oben I 6 und Rosch Haschana III 4 nicht anzunehmen.</i> Sie schmetterten<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Diese Aufforderung wurde den Priestern laut einer im bab. Talmud angeführten Baraita vom Synagogendiener zugerufen.</i>. „Er, der unsere Väter am Schilfmeere erhört hat, erhöre auch euch und vernehme die Stimme eures Flehens an diesem Tage“<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> Es folgten dann die übrigen fünf Einschaltungen in derselben Weise. Jedesmal vollendete der Vorbeter den Segensspruch ohne das Gebet <span dir=\"rtl\">מי שענה</span>, das er erst auf die Schlussformel folgen liess, weshalb diese von der Gemeinde nicht mit <span dir=\"rtl\">אמן</span> beantwortet wurde. Eine andere Abweichung vom allgemeinen Brauche bestand vielleicht darin, dass nach den einzelnen Segenssprüchen aus den Hörnern und Posaunen der Priester abwechselnd gedehnte und schmetternde Töne erschollen, während es sonst üblich war (s. Mischne Tora <span dir=\"rtl\">הלכות תעניות</span> IV 14), erst nach Beendigung des ganzen Gebetes zu blasen. Aus dem Umstande, dass in der vorigen Mischna von diesen Tönen nichts erwähnt wird, könnte man zwar schliessen, dass anderwärts an den in Rede stehenden Fasttagen überhaupt nicht geblasen wurde; das ist aber nach der unbestrittenen Vorschrift oben I 6 und Rosch Haschana III 4 nicht anzunehmen.</i>. Als die Nachricht zu den Weisen gelangte, sprachen sie: Wir hatten diesen Brauch nur am Osttore und nur auf dem Tempelberge<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> <span dir=\"rtl\">ובהר הבית</span> fehlt im Jeruschalmi. Es ist nach <span dir=\"rtl\">בשער המזרח</span> überflüssig, das <span dir=\"rtl\">ו</span> sogar störend. — Das Gebet um Regen wurde, als der Tempel noch stand, vor dem bekannten Ost- oder Nikanortore verrichtet, das die Vorhalle des Heiligtums öffnete. Im Tempel folgte übrigens auch sonst auf keine Benediktion ein <span dir=\"rtl\">אמן</span> der Gemeinde; die Zuhörer stimmten vielmehr mit <span dir=\"rtl\">ברוך שם כבור מלכותו לעולם ועד</span> ein.</i>.",
+            "An den ersten drei Fasttagen<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> s. oben I 5.</i> fasteten die Männer der Wochenabteilung<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> s. Joma II, Anm. 1. [<span dir=\"rtl\">ושמטו שם דברי חזקיה שאמר ששה בתי</span> (:<span dir=\"rtl\">שקלים ספ״ו ומנחות ק״ז</span>) <span dir=\"rtl\"> אבות הכהנים ועיין ירושלמי כאן פ״ד ה״ב </span>].</i>, aber nicht bis zu Ende<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"> weil sie gewärtig sein mussten, den Männern des Tagesdienstes beizustehen, wenn diese die Arbeit nicht allein zu bewältigen vermochten.</i>, während, die Männer des Tagesdienstes<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> s. Joma II, Anm. 1. [<span dir=\"rtl\">שאמר ששה בתי</span> (:<span dir=\"rtl\">שקלים ספ״ו ומנחות ק״ז</span>) <span dir=\"rtl\">אבות הכהנים ועיין ירושלמי כאן פ״ד ה״ב ונשמטו שם דברי חזקיה</span>].</i> überhaupt nicht fasteten; an den nächsten drei<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> s. oben I 6.</i> fasteten die Männer der Wochenabteilung bis zu Ende, die Männer des Tagesdienstes aber fasteten zwar, jedoch nicht bis zu Ende; an den sieben letzten<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> s. oben I 6.</i> fasteten diese wie jene bis zu Ende. Dies die Worte des Rabbi Josua. Die Weisen sagen: An den ersten drei Fasttagen fasteten die einen wie die anderen überhaupt nicht; an den drei folgenden fasteten die Männer der Wochenabteilung, aber nicht bis zu Ende, während die Männer des Tagesdienstes überhaupt nicht fasteten; an den sieben letzten fasteten die Männer der Wochenabteilung bis zu Ende, während die Männer des Tagesdienstes zwar fasteten, jedoch nicht bis zu Ende.",
+            "Die Männer der Wochenabteilung<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> s. Joma II, Anm. 1. [<span dir=\"rtl\">שאמר ששה בתי</span> (:<span dir=\"rtl\">שקלים ספ״ו ומנחות ק״ז</span>) <span dir=\"rtl\">אבות הכהנים ועיין ירושלמי כאן פ״ד ה״ב ונשמטו שם דברי חזקיה</span>].</i> dürfen des Nachts Wein trinken, aber nicht am Tage, die Männer des Tagesdienstes<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> s. Joma II, Anm. 1. [<span dir=\"rtl\">שאמר ששה בתי</span> (:<span dir=\"rtl\">שקלים ספ״ו ומנחות ק״ז</span>) <span dir=\"rtl\">אבות הכהנים ועיין ירושלמי כאן פ״ד ה״ב ונשמטו שם דברי חזקיה</span>].</i> weder am Tage noch in der Nacht<sup class=\"footnote-marker\">43</sup><i class=\"footnote\"> Diese Vorschrift, die für alle Tage des Jahres Gültigkeit hat, wurde hier eingeschoben, weil auch sie gleich der vorigen Mischna zwischen den Männern der Wochenabteilung und denen des Tagesdienstes unterscheidet. Nach 3. B. M. 10, 9 darf ein Priester, der Wein getrunken hat, keine Opferhandlung verrichten. Die Männer des Tagesdienstes mussten sich auch in der Nacht, da sie mit dem Verbrennen der am Tage dargebrachten Opfer beschäftigt blieben, des Weines enthalten. Dieser Dienst erforderte aber wenig Arbeitskräfte, weshalb den übrigen Männern der Wochenabteilung nur am Tage (vgl. Anm. 41) der Weingenuss versagt war.</i>. Den Männern der Wochenabteilung und den Männern des Beistandes<sup class=\"footnote-marker\">44</sup><i class=\"footnote\"> den in der heiligen Stadt anwesenden Abgeordneten, die gemäss der zweiten Mischna des vierten Kapitels das Volk bei der Darbringung der öffentlichen Opfer vertraten.</i> ist Haarschneiden und Kleiderwaschen verboten<sup class=\"footnote-marker\">45</sup><i class=\"footnote\"> damit sie diese Geschäfte noch vor Antritt ihres Wochendienstes erledigen.</i>; am fünften [Wochentage] ist es ihnen dem Schabbat zu Ehren gestattet<sup class=\"footnote-marker\">46</sup><i class=\"footnote\"> so dass sie den Freitag für die Vorbereitungen auf den Schabbat völlig frei haben.</i>.",
+            "So oft es in der Fastenrolle<sup class=\"footnote-marker\">47</sup><i class=\"footnote\"> einem alten, noch heute erhaltenen, aber längst ausser Kraft gesetzten Verzeichnis nationaler Erinnerungstage. Es ist nach den Monaten des Jahres geordnet und knüpft an jedes festlich zu begehende Datum einen kurzen Vermerk über die Veranlassung der Feier, bald mit dem Zusatz <span dir=\"rtl\">דלא למספד</span>, bald mit dem Zusatz <span dir=\"rtl\">דלא להתענאה</span>. Das Verbot der Totenklage schliesst das Verbot des Fastens in sich, aber nicht umgekehrt.</i> heisst: „Keine Trauerfeier!“, ist diese auch vorher<sup class=\"footnote-marker\">48</sup><i class=\"footnote\"> am vorangehenden Tage.</i> verboten, aber nachher erlaubt<sup class=\"footnote-marker\">49</sup><i class=\"footnote\"> am folgenden Tage.</i>, nach der Ansicht des Rabbi Jose vorher und nachher verboten; „Keine Kasteiung!“, ist sie vorher wie nachher gestattet, nach der Ansicht des Rabbi Jose vorher verboten und nur nachher erlaubt.",
+            "Man setzt für die Gemeinde kein Fasten zum ersten Male auf den fünften [Wochentag] fest<sup class=\"footnote-marker\">50</sup><i class=\"footnote\"> Wenn mehrere Fasttage der Gemeinde auferlegt werden, vermeidet man es, mit dem Donnerstage zu beginnen.</i>, um die Märkte nicht zu erschüttern<sup class=\"footnote-marker\">51</sup><i class=\"footnote\"> Aus dem Umstande, dass die Behörde so kurz vor Schabbat einen Fasttag angesetzt hat, würden die Kaufleute schliessen, dass die Gefahr der Hungersnot schon dringend geworden, und ihre Vorräte an Lebensmitteln nur gegen Wucherpreise abgeben. — <span dir=\"rtl\">פקע</span>, verwandt mit <span dir=\"rtl\">פגע</span> = stossen, bedeutet hier erschüttern oder in die Höhe treiben, sonst = <span dir=\"rtl\">בקע</span> spalten (so Sukka V 3: Dochte abtrennen). <span dir=\"rtl\">שער</span>, die übliche Bezeichnung für Marktpreis, kann ebenso mit <span dir=\"rtl\">שער</span> = Tor, Marktplatz wie mit <span dir=\"rtl\">שער</span> = bemessen, erwägen zusammenhängen.</i>; vielmehr seien die ersten drei Fasttage<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> s. oben I 5.</i> der zweite, der fünfte und wieder der zweite [Wochentag], die folgenden drei<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> s. oben I 6.</i> der fünfte, der zweite und wieder der fünfte. Rabbi Jose meint: Wie die ersten nicht am fünften [Wochentage beginnen sollen], so auch nicht die zweiten und auch nicht die letzten<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> s. oben I 6.</i>.",
+            "Man legt keinen Gemeindefasttag auf die Neumondstage<sup class=\"footnote-marker\">52</sup><i class=\"footnote\"> weil sie zu den Festen zählen.</i>, das Weihefest<sup class=\"footnote-marker\">53</sup><i class=\"footnote\"> das am 25. Kislew beginnt und acht Tage währt.</i> und das Purimfest<sup class=\"footnote-marker\">54</sup><i class=\"footnote\"> den 14. und 15. Adar.</i>; hat man aber schon begonnen, so unterbricht man nicht<sup class=\"footnote-marker\">55</sup><i class=\"footnote\"> Wenn ein für bestimmte Wochentage angeordnetes Fasten bereits begonnen hat und es trifft nun der nächste Fasttag auf eines der genannten Feste, wird doch an ihm gefastet.</i>. So die Worte des Rabban Gamliel. Rabbi Meïr erklärte: Wenn auch Rabban Gamliel gesagt hat, dass man nicht unterbricht, gibt er doch zu, dass man nicht bis zu Ende fastet. Dasselbe<sup class=\"footnote-marker\">56</sup><i class=\"footnote\"> dass man nicht zu Ende fastet.</i> gilt vom „Neunten Ab“<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"> dem der Trauer um die Zerstörung des heiligen Tempels geweihten Fasttage.</i>, wenn er auf den Rüsttag zum Schabbat trifft<sup class=\"footnote-marker\">58</sup><i class=\"footnote\"> Zur Zeit der Mischna, da der Monatsanfang noch auf Grund von Zeugenaussagen festgesetzt wurde (s. Rosch haschana II 5—7), konnte der 9. Ab auch auf einen Freitag fallen (heute nur auf Sonntag, Dienstag, Donnerstag oder Schabbat).</i>."
+        ],
+        [
+            "Die Ordnung dieser Fasttage, wie sie oben<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Kapitel I, Mischna 4—6.</i> angeführt ist, gilt nur für die erste Regenzeit<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Im heiligen Lande ist das Winterhalbjahr die Zeit des Regens, der gewöhnlich in verschiedenen, mit ziemlicher Regelmässigkeit wiederkehrenden Perioden dort niederfällt. Der erste Regen wird zu Beginn des zweiten Herbstmonats (Marḥeschwan) erwartet. — Der Ausdruck <span dir=\"rtl\">רביעה</span>, der die Begattung, besonders der Tiere bezeichnet, wird hier auf die Befruchtung des Bodens durch den Regen übertragen.</i>; wenn aber die Saaten entarten<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> wenn Misswachs sich bemerkbar macht.</i>, wird ihretwegen sofort in die Posaune gestossen<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> d. h. es treten sofort alle Verschärfungen, auch die der sieben letzten Fasttage in Kraft, an deren Spitze oben (I 6) der Posaunenschall erwähnt wurde. Nach Rosch Haschana III 4 wurde zwar auch mit Widderhörnern geblasen; das geschah aber nur im Heiligtum. Sonst wurde an den Fasttagen nur in die Posaune gestossen. Deshalb ist hier und oben I 6 bloss vom Posaunenschall die Rede, zumal dieser auch im Heiligtume die Hauptsache war und darum den Schofar übertönte, wie aus der angeführten Stelle in Rosch Haschana ersichtlich ist. — <span dir=\"rtl\">מתריעין</span> (statt <span dir=\"rtl\">מריעין</span>) ist eine Sekundärbildung von <span dir=\"rtl\">תרועה</span> wie <span dir=\"rtl\">מתחילין</span> von <span dir=\"rtl\">תורמין ,תחלה</span> von <span dir=\"rtl\">תרומה</span> u. v. a.</i>. Desgleichen wird, wenn die Niederschläge zwischen einem Regenfall und dem andern vierzig Tage aussetzen<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> zwischen der ersten und der zweiten Periode 40 Tage verstreichen.</i>, aus solchem Anlass sofort in die Posaune gestossen, denn dieser Schlag bedeutet Hungersnot<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> da die bereits geweckten Keime bei anhaltender Dürre zu Grunde gehen müssten. Es ist daher keine Zeit zu verlieren, die Gefahr steht vor der Tür, während das Ausbleiben des Regens in der ersten Periode eine Hungersnot nur befürchten lässt, sie aber noch nicht in so drohende Nähe rückt, dass man sofort mit dem verschärften Fasten beginnen müsste.</i>.",
+            "Fiel er<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> der Regen.</i> den Saaten zum Gedeihen, aber nicht der Baumfrucht, der Baumfrucht, aber nicht den Saaten<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Ein sanfter Regen ist den Saaten, ein heftiger der Baumfrucht förderlich.</i>, diesen wie jener, aber nicht hinreichend für Zisternen, Gruben und Höhlen<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> in denen das Regenwasser zum Trinken, Kochen und Waschen gesammelt wird.</i>, wird ihretwegen sofort in die Posaune gestossen<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> d. h. es treten sofort alle Verschärfungen, auch die der sieben letzten Fasttage in Kraft, an deren Spitze oben (I 6) der Posaunenschall erwähnt wurde. Nach Rosch Haschana III 4 wurde zwar auch mit Widderhörnern geblasen; das geschah aber nur im Heiligtum. Sonst wurde an den Fasttagen nur in die Posaune gestossen. Deshalb ist hier und oben I 6 bloss vom Posaunenschall die Rede, zumal dieser auch im Heiligtume die Hauptsache war und darum den Schofar übertönte, wie aus der angeführten Stelle in Rosch Haschana ersichtlich ist. — <span dir=\"rtl\">מתריעין</span> (statt <span dir=\"rtl\">מריעין</span>) ist eine Sekundärbildung von <span dir=\"rtl\">תרועה</span> wie <span dir=\"rtl\">מתחילין</span> von <span dir=\"rtl\">תורמין ,תחלה</span> von <span dir=\"rtl\">תרומה</span> u. v. a.</i>.",
+            "So auch wenn über einer Stadt kein Regen fällt (wie es heisst<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Amos 4, 7. Das Zitat gibt sich schon äusserlich durch das aram. <span dir=\"rtl\">דכתיב</span> als späte, aus Versehen in den Text geratene Randbemerkung zu erkennen.</i>: Ich werde über eine Stadt Regen senden und über eine andere Stadt werde ich keinen senden, ein Gebiet wird Regen erhalten und ein anderes, das keinen erhält, wird verdorren); diese Stadt fastet und stösst in die Posaune, und alle ihre Umwohner<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> die insofern, als die notleidende Stadt bei ihnen Einkäufe machen und durch die vermehrte Nachfrage die Preise der Lebensmittel in die Höhe treiben würde, in Mitleidenschaft gezogen werden.</i> fasten, ohne in die Posaune zu stossen<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> wie am Versöhnungstage, an dem nur gefastet wird, aber kein Posaunenschall ertönt.</i>. Rabbi ‘Aḳiba meint: Sie stossen in die Posaune, fasten aber nicht<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> wie am Neujahrstage, an dem man in die Posaune stösst, aber nicht fastet.</i>.",
+            "Ebenso wenn in einer Stadt Pest oder Häusereinsturz<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> infolge von Erdbeben.</i> herrscht; diese Stadt fastet und stösst in die Posaune, und alle ihre Umwohner<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> die ja ebenfalls bedroht sind.</i> fasten, ohne in die Posaune zu stossen<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> wie am Versöhnungstage, an dem nur gefastet wird, aber kein Posaunenschall ertönt.</i>. Rabbi ‘Akiba sagt: Sie stossen in die Posaune, fasten aber nicht<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> wie am Neujahrstage, an dem man in die Posaune stösst, aber nicht fastet.</i>. Wann ist es eine Pest? Wenn in einer Stadt, die fünfhundert Krieger<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Im Texte steht <span dir=\"rtl\">רגלי</span> = Fussvolk. Das ist sicher nicht buchstäblich zu nehmen. Wohl aber sind durch diese Heeresbezeichnung Kinder, Greise und Frauen, überhaupt Personen schwächlicher Konstitution ausgeschlossen.</i> stellt, drei Leichen an drei aufeinander folgenden Tagen hinausgetragen werden, so ist es eine Pest. Sind es weniger<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Tote oder Tage. Also auch dann, wenn drei Personen an einem Tage oder in zwei Tagen sterben, die beiden anderen aber, bezw. der dritte oder der mittlere keinen Todesfall zu verzeichnen haben, ist es nur ein böser Zufall und keine Seuche. Ist dagegen die Zahl ihrer kampffähigen Leute geringer als 500, und es werden ihrer drei nach Maimuni müssen auch die Verstorbenen kräftige Männer gewesen sein) an drei Tagen hintereinander, an jedem Tage einer hinweggerafft, ist selbstverständlich erst recht eine Pest zu vermuten.</i>, ist es keine Pest.",
+            "Wegen der folgenden Dinge wird allerorten<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> auch in den von der betroffenen Gegend entfernten Orten, soweit die Nachricht dringt.</i> in die Posaune gestossen<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> d. h. es treten sofort alle Verschärfungen, auch die der sieben letzten Fasttage in Kraft, an deren Spitze oben (I 6) der Posaunenschall erwähnt wurde. Nach Rosch Haschana III 4 wurde zwar auch mit Widderhörnern geblasen; das geschah aber nur im Heiligtum. Sonst wurde an den Fasttagen nur in die Posaune gestossen. Deshalb ist hier und oben I 6 bloss vom Posaunenschall die Rede, zumal dieser auch im Heiligtume die Hauptsache war und darum den Schofar übertönte, wie aus der angeführten Stelle in Rosch Haschana ersichtlich ist. — <span dir=\"rtl\">מתריעין</span> (statt <span dir=\"rtl\">מריעין</span>) ist eine Sekundärbildung von <span dir=\"rtl\">תרועה</span> wie <span dir=\"rtl\">מתחילין</span> von <span dir=\"rtl\">תורמין ,תחלה</span> von <span dir=\"rtl\">תרומה</span> u. v. a.</i>: Wegen Brand und Gelbsucht<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> beides Krankheiten des Getreides.</i>, Heuschrecke und Feldgrille, wilder Tiere<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> die am hellen Tage in bewohnten Orten erscheinen.</i> und bewaffneter Horden<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> auch wenn sie nur durchziehen, ohne einen Angriff zu planen.</i>. Man stösst ihretwegen in die Posaune, weil sie eine wandernde Plage sind.",
+            "Es ist vorgekommen, dass Älteste aus Jerusalem nach ihren Wohnorten hinabzogen und ein Fasten anordneten, weil in Askalon<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> der bekannten Philisterstadt, also im Auslande; s. auch Giṭṭin I 2 [<span dir=\"rtl\">ולפיכך נפלא ממני מה שבתוב בם׳ תפארת ישראל כאן בסי׳ י״ט אפלו במקום הרחוק מאד מהצער ורק באותח מלכות</span>].</i> Kornbrand von der Grösse eines Ofenlochs bemerkt wurde<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> d. h. es war nur eine solche Menge Getreide von der Krankheit befallen, dass man mit dem aus ihr hergestellten Brote die Mündung des Backofens hätte ausfüllen können.</i>. Ferner wurde ein Fasten angeordnet, weil Wölfe zwei Kinder jenseits des Jardên gefressen hatten. Rabbi Jose berichtet: Nicht weil sie sie gefressen, sondern weil sie sich bloss gezeigt hatten.",
+            "Wegen der folgenden Dinge wird selbst am Schabbat in die Posaune gestossen: Wegen einer Stadt, die von Heiden oder von einem Strome eingeschlossen wurde<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> durch Belagerung oder Überschwemmung in Gefahr schwebt.</i>, und wegen eines Schiffes, das mit der Brandung kämpft. Rabbi Jose meint: Als Hilferuf, aber nicht als Notschrei<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> die Hilfe der Menschen anzurufen, aber nicht das Erbarmen Gottes zu erflehen.</i>. Simon Hattêmani behauptete: Auch wegen der Pest<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> dürfe man am Schabbath in die Posaune stossen.</i>; aber die Weisen stimmten ihm nicht zu.",
+            "Wegen jeder Notlage — möge die Gemeinde von keiner betroffen werden<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> <span dir=\"rtl\">שלא תבא</span> kann auch Euphemie für <span dir=\"rtl\">שתבא</span> sein: Wegen jeder Notlage, die über die Gemeinde hereinbricht.</i> — stösst man in die Posaune mit Ausnahme eines Übermasses an Regen<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Man soll den Segen nicht ablehnen, auch wenn er durch Übermass sich in sein Gegenteil zu verwandeln droht. [<span dir=\"rtl\"> והמפרשים שפרשו לא שמקלקלין את התבואה אלא שהם לטורח על בני אדם לא ירדתי לסוף דעתם ראם כן מאי צרה יש כאן ומאי חוץ דחנן במתניתן </span>].</i>. Es ereignete sich, dass man zu Ḥonni, dem Zirkler sagte: Bete, dass Regen falle. Da sprach er zu ihnen: Gehet und schaffet die Pesaḥöfen<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Traget die zur Bereitung des Pesaḥopfers bestimmten Bratöfen in eure Häuser.</i> hinein, damit sie nicht erweichen<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Diese transportablen Öfen waren aus Lehm gemacht und draussen zum Trocknen aufgestellt.</i>. Darauf betete er, allein es kam kein Regen. Was tat er nun? Er zog einen Kreis, stellte sich hinein und sprach vor Ihm<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Ehrerbietige Redewendung statt: zu Gott.</i>: Herr der Welt! Deine Kinder haben ihre Augen auf mich gerichtet, als wäre ich wie ein Haussohn vor dir; ich schwöre bei deinem grossen Namen, dass ich mich hier nicht wegrühre, ehe du dich deiner Kinder erbarmt hast. Da begann der Regen zu tröpfeln. Er aber sprach: Nicht so habe ich es verlangt, sondern Regengüsse für Zisternen, Gruben und Höhlen<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> in denen das Regenwasser zum Trinken, Kochen und Waschen gesammelt wird.</i>. Da begann es stürmisch zu regnen. Und wiederum sprach er: Nicht so habe ich es verlangt, sondern Regengüsse des Wohlwollens, des Segens und der Milde. Nun regnete es gehörig, bis die Israeliten sich vor dem Regen aus Jerusalem auf den Tempelberg<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> auf dem sich ein gedeckter Säulengang befand.</i> hinaufflüchten mussten. Jetzt kamen sie zu ihm und sprachen: Wie du gebetet hast, dass er niederfalle, bete jetzt, dass er sich verziehe. Da sagte er zu ihnen: Gehet hin und schauet nach, ob sich der Stein der Irrenden<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> So hiess ein grosser Stein, auf welchem in Jerusalem die gefundenen Gegenstände ausgerufen wurden. Unter den Irrenden (Umherstreifenden) sind wohl die nach dem Verlorenen suchenden Besitzer zu verstehen.</i> schon aufgelöst hat<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Erst wenn das geschieht — und der Fall wird nimmer eintreten — erfülle ich euern Wunsch.</i>. Darauf liess ihn Simon ben Scheṭaḥ<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> Gerichtsvorsitzender unter Juda ben Tabbai (s. Ḥagiga II 2) und Schwager des Königs Jannai Alexander.</i> wissen: Wärest du nicht Ḥonni, ich verhängte den Bann über dich<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> wegen Verletzung der dem Himmel schuldigen Ehrfurcht. — <span dir=\"rtl\">גוזרני</span> ist aus <span dir=\"rtl\">גוזר אני</span> zusammengezogen.</i>; doch was kann ich dir anhaben? Du benimmst dich zudringlich vor dem Allgegenwärtigen<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> Über <span dir=\"rtl\">מקום</span> als Bezeichnung für Gott s. Pesaḥim X, Anm. 38</i>, und er tut dir deinen Willen, gleich einem Kinde, dass sich gegen den Vater zudringlich beträgt, der ihm dennoch seinen Willen erfüllt<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> Man könnte versucht sein, <span dir=\"rtl\">מתחטא</span> die Bedeutung sich versündigen beizulegen. In Wahrheit ist unser rabbinisches <span dir=\"rtl\">חטא</span> dem biblischen nur homonym, bezeichnet aber Zärtelei, kosendes Anschmiegen, Vertraulichkeit, Ungezwungenheit.</i>. Von dir sagt die Schrift<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> Sprüche 23, 25.</i>: Es freue sich dein Vater und deine Mutter, es juble, die dich geboren hat.",
+            "Fasteten sie, und es fiel Regen hernieder, so fasten sie, wenn es vor Sonnenaufgang geschah, nicht weiter, wenn aber nach Sonnenaufgang, bis zu Ende. Rabbi Eli‘ezer sagt: Wenn vor Mittag, fasten sie nicht weiter, wenn nach Mittag, fasten sie bis zu Ende. Es ereignete sich, dass sie in Lod<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> einer südwestlich von Jerusalem gelegenen Stadt, Wohnort des Rabbi Tarfon.</i> ein Fasten beschlossen hatten und der Regen vor Mittag niederfiel, worauf Rabbi Ṭarfon zu ihnen sagte: Gehet heim<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"> Sie waren in der Synagoge zum Gebete versammelt.</i>, esset und trinket und feiert einen Festtag. Sie gingen auch heim, assen und tranken und feierten einen Festtag. Nachmittags kamen sie wieder<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> ins Gotteshaus.</i> und lasen das grosse Hallel<sup class=\"footnote-marker\">43</sup><i class=\"footnote\"> Psalm 136.</i>."
+        ],
+        [
+            "Zu drei Zeiten im Jahre erheben die Priester viermal des Tages, nämlich beim Frühgebet<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> das dem täglichen Morgenopfer entspricht.</i>, zu Musaf<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> <span dir=\"rtl\">מוסף</span> heisst das hinzugefügte Gebet, das an Schabbat-, Fest- und Neumondstagen, entsprechend dem besondern, für diese Zeiten vorgeschriebenen Zusatzopfer (4. B. M. Kap. 28—29), zwischen dem Morgen- und dem Abendgebete verrichtet wird.</i>, zu Minḥa<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> <span dir=\"rtl\">מנחה</span> ist der Name des Nachmittagsgebetes (s. P’saḥim X, Anm. 2), das dem täglichen Abendopfer entspricht.</i> und bei Toresschluss<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> ein Schlussgebet, das bei den am Ende dieser Mischna erwähnten Gelegenheiten in der Abenddämmerung verrichtet wurde, um die Zeit, da die Tore des Tempels geschlossen wúrden oder die Himmelspforten sich hinter der untergegangenen Sonne schliessen (Jeruschalmi).</i>, ihre Hände<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> um nach 4. B. M. 6, 22—27 den Segen über die Gemeinde zu sprechen.</i>: an den Fasttagen<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> die bei drohender Gefahr — insbesondere bei Regenmangel angeordnet wurden. Ein Musafgebet wurde zwar an diesem Tage nicht verrichtet; es konnte aber vorkommen, dass das Fasten an einem Neumondstage fortgesetzt wurde (s. oben II 10), wo es dann vier Gebetszeiten gab.</i>, in den Beiständen<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> s. die folgende Mischna. Die Mitglieder des Beistandes versammelten sich in ihrer Woche täglich zu gemeinsamer Andacht mit Toravorlesung und Priestersegen. An den vier Tagen dieser Woche, an denen sie fasteten (s. Mischna 3), verrichteten sie neben dem Morgen- und dem Abendgebete auch noch ein Schlussgebet, am Monatsanfang, an welchem sie vermutlich, wenn er in die vier Tage fiel, ebenfalls fasteten, ausserdem das Musafgebet.</i> und am Versöhnungstage<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> dem einzigen Fasttage, an dem die genannten vier Gebete ständig verrichtet werden. Wenn nicht gefastet wird, sprechen die Priester den Segen bloss vormittags, solange sie noch keine Mahlzeit eingenommen haben.</i>.",
+            "Was bedeuten<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> <span dir=\"rtl\">אילו</span> ist häufig Fragewort, zusammengezogen aus <span dir=\"rtl\">אי אלו</span>, dem Plural von <span dir=\"rtl\">אי זה</span> und <span dir=\"rtl\">אי זו</span>.</i> die Beistände? Da es heißt<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> 4. B. M. 28, 2.</i>: Befiehl den Kindern Israels und sprich zu ihnen: „Mein Opfer, mein Brot für mein Feuer, den Duft meiner Befriedigung sollt ihr in acht nehmen zu seiner Zeit mir darzubringen“ — wie soll denn aber das Opfer eines Menschen dargebracht werden, wenn er nicht dabei steht? — so richteten die ersten Propheten vierundzwanzig Abteilungen ein, zu denen für jede einzelne Abteilung ein Beistand<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> eine Vertretung, die in der heiligen Stadt ihren Wohnsitz hatte und abwechselnd je eine Woche lang im Tempel zusammenkam, um bei Darbringung der öffentlichen Opfer anwesend zu sein.</i> in Jerusalem gehörte, aus Priestern, Leviten und Israeliten gebildet<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Der Zusammenhang ist der folgende: Wer ein Opfer darbringt, soll der heiligen Handlung beiwohnen. Das Gebot der öffentlichen Opfer ist an ganz Israel gerichtet (<span dir=\"rtl\">צו את בני ישראל . . תשמרו להקריב</span>). Es ist aber nicht möglich, dass das ganze Volk zugegen sei. Darum wurden die Vertretungen eingerichtet. Priester, Lewiten und Israeliten wurden in 24 Abteilungen gegliedert und für jede eine bestimmte Dienstwoche festgesetzt, sowie ein „Beistand“ von Männern, die in Jerusalem ansässig waren.</i>. Kam für eine Abteilung die Zeit hinaufzuziehen, begaben sich ihre Priester und Leviten nach Jerusalem hinauf<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> um eine Woche hindurch dem Tempeldienste zu obliegen.</i>, während die Israeliten dieser Abteilung in ihren Städten zusammenkamen, um den Schöpfungsbericht zu lesen<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Das folgende Einschiebsel (<span dir=\"rtl\">ואנשי</span> bis <span dir=\"rtl\">וימותו</span>) fehlt im Jeruschalmi.</i>. (Und die Männer des Beistandes fasteten vier Tage in der Woche<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> von Tagesanbruch bis Eintritt der Nacht.</i>, vom zweiten bis zum fünften Tage. Sie fasteten nicht am Rüsttage zum Schabbat, wegen der Ehre des Schabbat, auch nicht am ersten Wochentage, damit sie nicht, von Ruhe und Behagen zu Mühsal und Fasten übergehend, in Todesgefahr geraten<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Ein zu schroffer Wechsel der Lebensweise hat nach dem Talmud (Baba batra 146a) Krankheiten der Verdauungsorgane zur Folge.</i>.)",
+            "Am ersten Tage<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> lasen sie aus dem Schöpfungsberichte (1. B. M. 1, 1 bis 2, 3).</i>: „Im Anfange“<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Kap. 1, Vers 1—5.</i> und „Es werde eine Veste“<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Vers 6—8.</i>, am zweiten: „Es werde eine Veste“ und „Es sammle sich das Wasser“,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Vers 9—13.</i> am dritten: „Es sammle sich das Wasser“ und „Es werden Lichter“<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Vers 14—19.</i>, am vierten: „Es werden Lichter“ und „Es wimmle das Wasser“<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Vers 20—23.</i>, am fünften: „Es wimmle das Wasser“ und „Die Erde bringe hervor“<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Vers 24—31.</i>, am sechsten: „Die Erde bringe hervor“ und „Es wurden vollendet die Himmel“<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Kap. 2, Vers 1—3.</i> Einen grössern Abschnitt liest man mit Zweien; einen kleinern mit einem Einzigen<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Drei Personen wurden nacheinander zur Tora gerufen. Jede las mindestens drei Verse. Hat ein Abschnitt sechs Verse, teilen sich zwei Personen in ihn; hat er deren nur fünf, wie z. B. gleich der erste Abschnitt des Schöpfungsberichtes, liest der zuerst Aufgerufene die Verse 1—3 und der folgende die Verse 3—5, so dass der mittlere Vers zweimal gelesen wird. Hat ein Abschnitt nur vier Verse, wird er nicht geteilt; vielmehr liest eine Person den ganzen.</i>. So beim Morgen- und beim Musafgebete<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> an Neumondstagen (s. Anm. 35).</i>. Zum Nachmittagsgebete aber<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Die Lesart <span dir=\"rtl\">בשחרית במוסף ובמנחה</span> ist irreführend. Sie verleitet zu der falschen Annahme, dass nur des Morgens aus der Tora, zu Musaf aber ebenso wie zu Minḥa auswendig gelesen wurde, oder gar dass man bloss zu Ne‘ila die Tora heraushob, sonst aber — auch beim Frühgebete — auswendig vortrug. Es ist mit beiden Talmuden <span dir=\"rtl\">ובמוסף</span> statt <span dir=\"rtl\">במוסף</span> zu lesen.</i> versammelten sie sich und lasen auswendig<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> weil sie vom Fasten schon ermattet waren. Beim Schlussgebete, wo die Erschöpfung ihren Höhepunkt erreichte, wurde nicht einmal auswendig gelesen. An den beiden Tagen, an denen sie nicht fasteten, hielten sie es der Gleichmässigkeit wegen ebenso.</i>, wie man das Sch’ma<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> 5. B. M. 6, 4—9 u. 11, 13—21.</i> liest. Am Rüsttage zum Schabbat versammelten sie sich nachmittags nicht, wegen der Ehre des Schabbats<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> damit ihnen mehr Zeit für die Vorbereitungen auf den Schabbat bleibe.</i>.",
+            "An jedem Tage, an welchem das Hallel<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Ps. 113—118.</i> angesetzt ist<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> an den acht Tagen des Ḥanukkafestes. An den Neumondstagen ist der Vortrag des Hallel keine Vorschrift, sondern nur alter Brauch; an den Feiertagen gab es ohnehin keine Zusammenkünfte der Beistände.</i>, versammelt sich der Beistand nicht des Morgens<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> zu Bußgebeten und zum Lesen des Schögfungsberichtes.</i>; an welchem ein Musaf dargebracht wird<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> an den Neumondstagen. Schabbat- und Feiertag kommen für diese Zusammenkünfte überhaupt nicht in Betracht.</i>, nicht zum Schlussgebete<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> um Bußgebete zu verrichten. Ein Toralesen fand ja bei Toresschluss auch sonst nicht statt. — <span dir=\"rtl\">בנעילה</span> bedeutet hier: nicht einmal beim Schlussgebete, geschweige denn zu Minḥa oder gar zu Musaf selbst. Die Rede ist in dieser Mischna von den Beiständen in Jerusalem, wo nicht nur die Priester, sondern auch die Lewiten und die übrigen Mitglieder der Abteilung durch den Tempeldienst in Anspruch genommen waren. Ausserhalb der heiligen Stadt war das Hallel kein Hinderungsgrund für die Zusammenkünfte, fanden sie sämtlich auch an Neumondstagen statt. Heisst es doch in der vorigen Mischna ausdrücklich, dass man <span dir=\"rtl\">במוסף</span>, also am Neumondstage, den Schöpfungsbericht las.</i>; an welchem Holz geopfert wird<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> s. die folgende Mischna.</i>, nicht nachmittags<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> weil das Holz um diese Zeit ins Heiligtum gebracht wurde.</i>. Dies die Worte des Rabbi ‘Aḳiba. Ben ‘Azzai aber sagte ihm, Rabbi Josua hätte so gelehrt: Wird ein Musaf dargebracht, versammelt er sich nicht nachmittags<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> geschweige denn zu Musaf, wohl aber beim Morgen- und beim Schlussgebete,</i>; wird Holz geopfert, nicht zum Schlussgebete<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> und zu Minḥa selbst erst recht nicht, wohl aber des Morgens.</i>. Worauf Rabbi ‘Akiba zurücktrat, um fortan wie Ben Azzai zu lehren.",
+            "Ein Holzfest der Priester und des Volkes<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> Als die Juden aus dem babylonischen Exil ins heilige Land zurückkehrten und den Altar wieder aufrichteten, war kein Holz fürs Opferfeuer vorhanden, bis die hier genannten Familien solches spendeten. Zum Danke wurde ihnen das Vorrecht eingeräumt, auch in Zukunft an bestimmten Tagen des Jahres das Opferholz abwechselnd unentgeltlich liefern zu dürfen (s. N’ḥemja 10, 35). Die Tage, an denen sie es in die Vorratskammern des Tempels brachten, wurden als Feste gefeiert.</i> gab es neunmal<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"> an den folgenden neun Tagen im Laufe eines jeden Jahres.</i>: Am ersten Nisan das der Familie Araḥ vom Stamme Juda; am zwanzigsten Tammuz das der Familie Dawid vom Stamme Juda; am fünften Ab das der Familie Par‘osch vom Stamme Juda; am siebenten das der Familie Jonadab ben Rechab; am zehnten das der Familie S’na’a vom Stamme Binjamin; am fünfzehnten das der Familie Zattu vom Stamme Juda und gleichzeitig der Priester und Lewiten und aller, die über ihren Stamm in Ungewissheit waren, wie auch der Familien der Stösseltäuscher und der Feigenstampfer<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> alte Geschlechter, deren fromme Ahnen (nach Jeruschalmi unter Jerobeam, nach Tosefta und bab. Talmud während der Syrerherrschaft) durch keine Drohung sich abschrecken liessen, ihre Erstlingsfrüchte gemäss der göttlichen Vorschrift (5. B. M. 26, 1—11) in das Heiligtum zu bringen. Sie bedeckten sie mit getrockneten Feigen (<span dir=\"rtl\">קציעות</span>), nahmen eine Mörserkeule auf die Schulter und schützten, von den Schergen angehalten, die Absicht vor, in Jerusalem die trockenen Feigen mittels des Stössels zu Kuchen stampfen zu wollen. Daher die seltsamen Beinamen.</i>; am zwanzigsten das der Famlie Paḥat Moab vom Stamme Juda; am zwanzigsten Elul das der Familie Adîn vom Stamme Juda; am ersten Ṭebet kam die Familie Par‘osch zum zweiten Male an die Reihe. Am ersten Tebet trat der Beistand nicht zusammen<sup class=\"footnote-marker\">43</sup><i class=\"footnote\"> in der heiligen Stadt (s. Anm. 35). Des Morgens nicht wegen des Hallel, zu Musaf nicht wegen des Neumondsopfers, beim Schlussgebete nicht wegen des Holzopfers, zu Minḥa aus doppeltem Grunde nicht, sowohl wegen des Neumonds- als auch wegen des Holzopfers (s. die vorige Mischna)</i>, weil da Hallel<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Ps. 113—118.</i>, Musafopfer und Holzopfer vereinigt waren<sup class=\"footnote-marker\">44</sup><i class=\"footnote\"> Der erste Ṭebet fällt in das Ḥanukkafest, für welches das Hallel vorgeschrieben ist. Am ersten Nisan fiel wegen des Musaf- und des Holzopfers die Zusammenkunft wohl zu Musaf, Minḥa und Ne‘îla aus, aber nicht des Morgens, trotz des Neumondshallel; denn abgesehen davon, dass am Monatsanfang nicht das ganze Hallel gelesen wird, beruht selbst der verkürzte Vortrag, wie bereits erwähnt wurde (Anm. 32), doch nur auf Herkommen.</i>.",
+            "Fünf Dinge trafen unsere Väter am siebzehnten Tammuz und fünf am neunten Ab. Am siebzehnten Tammuz wurden die Tafeln zerbrochen<sup class=\"footnote-marker\">45</sup><i class=\"footnote\"> 2. B. M. 32, 19.</i>, hörte das tägliche Opfer auf<sup class=\"footnote-marker\">46</sup><i class=\"footnote\"> aus Mangel an Lämmern während der Belagerung Jerusalems durch das Heer Nebuchadneṣars.</i>, wurde die Stadt erstürmt<sup class=\"footnote-marker\">47</sup><i class=\"footnote\"> durch die Römer unter Titus. Die Stadt schlechthin ist in der Mischna selbstverständlich Jerusalem, wie weiter unten das Land schlechthin das gelobte Land ist.</i>, verbrannte Apostomos die Tora<sup class=\"footnote-marker\">48</sup><i class=\"footnote\"> Zeit und Ort dieser Untat sind ebenso unbekannt wie der traurige „Held“ dieser Ruchlosigkeit (dessen Name übrigens auch Posthumus gelesen werden kann).</i>, wurde ein Götzenbild im Hêchâl aufgestellt<sup class=\"footnote-marker\">49</sup><i class=\"footnote\"> Andere Lesart: <span dir=\"rtl\">והעמיד</span> (er stellte auf). Schon Jeruschalmi kennt beide Lesarten. Nach der einen (<span dir=\"rtl\">והועמד</span>) war es der König M’nasche, der das Heiligtum so schändete (2 Könige 21, 7), nach der andern (<span dir=\"rtl\">והעמיד</span>) war es der eben erwähnte Apostomos.</i>. Am neunten Ab wurde über unsere Väter verhängt, dass sie nicht ins Land einziehen<sup class=\"footnote-marker\">50</sup><i class=\"footnote\"> 4. B, M.14, 29 ff.</i>, wurde der Tempel das erste Mal und das zweite Mal zerstört<sup class=\"footnote-marker\">51</sup><i class=\"footnote\"> der erste Tempel durch Nebuchadneṣar, der zweite durch Titus.</i>, Bêt Tor erobert<sup class=\"footnote-marker\">52</sup><i class=\"footnote\"> <span dir=\"rtl\">בית תור</span> (so in einigen Handschriften, meist jedoch in <span dir=\"rtl\">ביתר</span> zusammengezogen) wurde in dem unglücklichen von Bar Kochba geleiteten Freiheitskriege durch die Römer zerstört.</i> und die Stadt gepflügt<sup class=\"footnote-marker\">53</sup><i class=\"footnote\"> Jerusalem dem Erdboden gleichgemacht.</i>. Mit dem Eintritt des Ab soll man die Fröhlichkeit herabstimmen.",
+            "In der Woche, in welche der neunte Ab fällt, ist Haarschneiden und Kleiderwaschen verboten<sup class=\"footnote-marker\">54</sup><i class=\"footnote\"> bis der Fasttag zu Ende ist. Die Woche beginnt mit dem Sontag.</i>. Am fünften Tage aber ist es dem Schabbat zu Ehren gestattet<sup class=\"footnote-marker\">55</sup><i class=\"footnote\"> wenn der neunte Ab auf Freitag fällt (s. Kapitel II, Anm. 58); am Trauertage selbst ist es auf keinen Fall erlaubt.</i>. Am Vorabend des neunten Ab<sup class=\"footnote-marker\">56</sup><i class=\"footnote\"> nachmittags bei der letzten Mahlzeit vor Beginn des Fastens.</i> esse man nicht zwei Gerichte, geniesse man kein Fleisch und trinke keinen Wein. Rabban Simon ben Gamliel sagt: Man mache eine Abänderung<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"> es genügt, wenn man weniger Gerichte als sonst aufträgt, im Genuss von Fleisch und Wein sich grössere Mässigkeit auferlegt,</i>. Rabbi Juda verpflichtet zum Umwenden des Ruhebettes<sup class=\"footnote-marker\">58</sup><i class=\"footnote\"> gemäss der Vorschrift für Trauernde, die nur auf der Erde sitzen und schlafen dürfen.</i>; aber die Weisen stimmten ihm nicht zu.",
+            "Rabban Simon ben Gamliel berichtete: Es hat in Israel keine fröhlicheren Tage gegeben als den fünfzehnten Ab und den Versöhnungstag. An ihnen zogen die Töchter Jerusalems in weissen Kleidern hinaus, und zwar in geborgten<sup class=\"footnote-marker\">59</sup><i class=\"footnote\"> Auch die reichsten Mädchen mussten die Kleider von anderen borgen. — Jeruschalmi hat in der Mischna die bessere Lesart: <span dir=\"rtl\"> שבהם בני ירושלם יוצאין בכלי לבן שאולים</span> (also nicht die Mädchen, sondern die Männer), führt aber im Talmud eine Baraita an, aus der hervorgeht, dass auch jene ihre Kleider borgten.</i>, um diejenigen, die keine besassen, nicht zu beschämen, weshalb auch alle Kleider ein Reinigungsbad erforderten<sup class=\"footnote-marker\">60</sup><i class=\"footnote\"> weil man eben nur fremde Kleider benutzen durfte, deren hierologische Reinheit (s. P’saḥim Kapitel I, Anm. 26) nicht immer über jeden Zweifel erhaben war, da viele Familien es mit den Reinheitsgesetzen nicht so genau nahmen. — <span dir=\"rtl\">טעונין רחיצה</span>, wörtlich: sie sind mit einem Tauchbade belastet.</i>. Die Töchter Jerusalems zogen also hinaus und führten in den Weingärten Reigentänze auf<sup class=\"footnote-marker\">61</sup><i class=\"footnote\"> <span dir=\"rtl\">חולות</span> ist Partizip von <span dir=\"rtl\">חול</span> wie <span dir=\"rtl\">בושים</span> von <span dir=\"rtl\">בוש</span> oder aus <span dir=\"rtl\">מחוללות</span> verkürzt. Da nach Jom Ṭob V 2 das Tanzen am Versöhnungstage untersagt ist, muss man entweder annehmen, dass dieses rabbinische Verbot erst aus späterer Zeit stammt, oder dass der Reigen kein eigentlicher Tanz ist (<span dir=\"rtl\">מרקרין</span> = springen) sondern bloss in rhythmischen Bewegungen besteht.</i>. Und was sangen sie dabei? „Jüngling, erhebe die Augen und betrachte, was du dir wählst. Richte deinen Blick nicht auf Schönheit, richte deinen Blick auf Familie. Trügerisch ist Anmut und eitel ist Schönheit; eine gottesfürchtige Frau, nur sie ist Lobes wert<sup class=\"footnote-marker\">62</sup><i class=\"footnote\"> Sprüche 31, 30</i>. Und es heisst auch: Gebet ihr von der Frucht ihrer Hände, es rühmen sie in den Toren ihrer Werke“<sup class=\"footnote-marker\">63</sup><i class=\"footnote\"> Daselbst Vers 31.</i>. — In gleichem Sinne sagt die Schrift<sup class=\"footnote-marker\">64</sup><i class=\"footnote\"> Hoheslied 3, 11.</i>: Gehet hin, ihr Töchter Zions, und betrachtet den König Salomo in dem Kranze, den seine Mutter ihm gewunden am Tage seiner Hochzeit und am Tage seiner Herzensfreude. „Am Tage seiner Hochzeit“ — das ist das Geschenk der Tora; „Am Tage seiner Herzensfreude“ — das ist die Errichtung des heiligen Hauses<sup class=\"footnote-marker\">65</sup><i class=\"footnote\"> Das Hohelied wird von den Rabbinen als allegorische Verherrlichung des bräutlichen Verhältnisses zwischen Gott und Israel gedeutet. Der König Sch’lomo ist der Herr des Friedens (<span dir=\"rtl\">שלום</span>), der Heilige, gelobt sei er! Seine Mutter ist die Gemeinde Israels, in deren Schosse der Gedanke des reinen Monotheismus geboren wurde. Die Tora, die sie am Hochzeitstage aus seiner Hand empfing, ist ihre Morgengabe (<span dir=\"rtl\">בקבלת כלה כחובת חתן</span>), die Wohnung, die sie ihm errichtet, das sichtbare Zeichen ihrer Vermählung (<span dir=\"rtl\">ועשו לי מקרש ושכנתי בתוכם</span>). Der am Horeb geschlossene Bund und der später errichtete heilige Bau werden hier eine Krone genannt, die Israel dem Herrn der Welt aufs Haupt gesetzt hat. Das ist Israels unvergänglicher Ruhm, die Schönheit der Völker aber ist eitel und trügerisch. So ist auch im Hoheliede der Gedanke ausgesprochen, dass die Taten es sind, nicht äussere Vorzüge, die des Weibes Lob weithin verkünden, wie durch das Werk, das Israel geschaffen, in alle Ewigkeit dessen Ruhm verkündet wird als Kleinod Gottes, sein Priesterreich und sein geweihtes Volk.</i>. Möge es bald, in unseren Tagen noch, wieder erbaut werden! Amen."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,68 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "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 תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "From when do they mention the powers of [bringing] rain? Rabbi Eliezer says: from the first day of the Festival [of Sukkot]. Rabbi Joshua says: on the last day of the Festival [of Sukkot]. Rabbi Joshua said to him: Since rain on the Festival is nothing but a sign of [God’s] curse why should he mention it? Rabbi Eliezer said to him: I also did not say to request [rain] but to make mention, “He causes the wind to blow and the rain to fall” in its due season. He replied to him: if so one should at all times make mention of it.",
+            "They don’t pray for rain except close to the rainy season. Rabbi Judah says: One who goes down before the ark on the last day of Sukkot the last one mentions [rain], the first does not; on the first day of Pesah, the first mentions, the last does not. Up until when do they request rain? Rabbi Judah says: Until Pesah is over. Rabbi Meir says: Until Nissan is over, as it says, “Now He makes the rain fall in the first month, early rain and late rain” (Joel 2:23).",
+            "On the third of Marheshvan they [begin to] ask for rain. Rabban Gamaliel says: on the seventh, fifteen days after the Festival [of Sukkot] so that the last of the Jews reaches the river Euphrates.",
+            "If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.",
+            "If Rosh Hodesh Kislev came and no rain fell the court ordains upon the community three fasts; they may eat and drink while it is still dark and it is permissible to do work, to bathe, to anoint oneself with oil, to wear shoes, and to have marital relations.",
+            "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.",
+            "If these passed and there was [still] no answer then they restrict engaging in business, and in building, planting, betrothal and marriage, and in greeting one another, as if they were people undesirable to God. The individuals go back to fasting anew until the end of Nisan. If Nisan passes and then rain falls this is a sign of a curse, as it is written, “It is the season of the wheat harvest. [I will pray to the Lord and He will send thunder and rain; then you will take thought and realize what a wicked thing you did in the sight of the Lord when you asked for a king” (I Samuel 12:17)."
+        ],
+        [
+            "What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).",
+            "[When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six.",
+            "These are they [the six additional benedictions]: Zikhronot, Shofarot, “In my distress I called to the Lord and He answered me” (Psalm 120), “I turn my eyes to the mountains” (Psalm 121).“Out of the depths I call you, O Lord” (Psalm 130), “A prayer of lowly man when he is faint” (Psalm 102). Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: “If there is famine in the land, if there is pestilence” (I Kings 8:37), “The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah 14). And he ends each [of the additional six] sections with its appropriate concluding benediction.",
+            "For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land.",
+            "It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount.",
+            "On the first three fasts the men of the guard fast but do not complete their fast, and the men of the father’s house do not fast at all. On the second three fasts the men of the guard fast and complete their fast and the men of the father’s house fast but do not complete their fast. On the last seven both fast and complete their fast, the words of Rabbi Joshua. The sages say: on the first three fasts neither fast at all. On the second three, the men of the guard fast but do not complete their fast, and the men of the father’s house do not fast at all. On the last seven, the men of the guard fast and complete their fast and the men of the father’s house fast but do not complete their fast.",
+            "The men of the guard are permitted to drink wine in the evenings but not during the day, but the men of the father’s house may not [drink wine] either on the day or on the preceding evening. Both the men of the guard and the men of the ma'amad may not cut their hair nor wash their clothes, but on Thursday they may [do so] in honor of Shabbat.",
+            "[With regard to every day] about which it is written in the Scroll of Fasts (Megillat Taanit) “One may not eulogize” on the preceding day it is prohibited but on the following day it is permitted. Rabbi Yose says: it is forbidden [to mourn] both on the preceding day and on the following day. [On days about which it is written], “One may not fast” on the preceding day and on the following day it is permitted. Rabbi Yose says: on the preceding day it is forbidden but on the following day it is permitted.",
+            "They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].",
+            "They do not ordain upon the community a fast on Rosh Hodesh, on Hanukkah, or on Purim, but if they had already begun [a series of fasts and one of these days intervened] they do not interrupt [their fasts], the words of Rabban Gamaliel. Rabbi Meir said: even though Rabban Gamaliel said that the [fasts] should not be interrupted he agrees that they should not complete their fasts. And the same applies to the Ninth of Av should it fall on Friday."
+        ],
+        [
+            "The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought.",
+            "If [rain] falls for crops but not for the trees, for the trees but not for crops, for both of these but not for cisterns, ditches and caves they sound a blast immediately.",
+            "And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.",
+            "And so too a city which has a plague or [its buildings] collapse that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast. What constitutes a plague? If in a city that can supply five hundred foot-soldiers and three deaths occurred on three consecutive days, behold this constitutes a plague, less than this is not a plague.",
+            "For these they sound a blast in all places: for the drying up of crops (shidafon), for plant disease, for locusts, and for the hasil (a type of locust), for wild beasts and for the sword they sound a blast for these are plagues likely to spread.",
+            "It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.",
+            "For these matters they sound a blast even on Shabbat: if a city is besieged by Gentile [troops] or a river, or if a ship is foundering on the sea. Rabbi Yose says: [they sound a blast] for help but not for an outcry (for the sake of prayer). Shimon the Yemenite says: also for a plague, but the sages did not agree with him.",
+            "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).",
+            "If while they are fasting rain falls: If before sunrise they do not complete the fast, If after sunrise, they do complete the fast. Rabbi Eliezer says: if before noon they do not complete the fast, if after noon they do complete it. It happened that the rabbis decreed a fast in Lod and rain fell before noon. Rabbi Tarfon said to them: go, eat and drink and make a holiday. They went and ate and drank and observed the day as a holiday and at evening time they came and recited the Hallel Hagadol."
+        ],
+        [
+            "On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah.",
+            "What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.",
+            "The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.",
+            "On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai.",
+            "The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.",
+            "There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.",
+            "During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him.",
+            "Section one: Rabban Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Rodkinson.json

@@ -0,0 +1,32 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "versionSource": "http://www.sacred-texts.com/jud/t04/taa09.htm",
+    "versionTitle": "Rodkinson",
+    "status": "locked",
+    "method": "copypaste",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
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+    "direction": "ltr",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "The standing men used to fast four times in the week; viz., from Monday until Thursday (inclusive), but they did not fast on Friday, on account of the honor due the Sabbath, nor on Sunday, that they might not (too suddenly) pass over from rest and pleasure to weariness and fasting--for that might endanger their lives. On Sunday the standing men read (the sections commencing): 'In the beginning,' etc. (Genesis 1:1-5), and, 'Let there be an expansion,' etc. (Genesis 1:6)"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Sefaria Community Translation.json

@@ -0,0 +1,67 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "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 תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "From when do we begin to mention the power of [bringing] rain [in the <i> Shemoneh Esrai</i>], Rabbi Eliezer says, from the first day of the festival [Sukkot]. Rabbi Yehoshua says, from the last day of the festival [Sukkot]. Rabbi Yehoshua said to him [Rabbi Eliezer], since rain on the festival is nothing but a sign of a curse why should he mention it?  Rabbi Eliezer said to him: I also did not say to request [rain] but to make mention, “He causes the wind to blow and the rain to fall” in its due season. He replied to him: if so one should at all times make mention of it.",
+            "We do not ask for rain, unless it is near [or during] the rains. Rabbi Yehudah says, \"He who passes in front of the ark [the chazzan] on the last day of the festival [Shmini Atzeret], the last one [the chazzan who does the Musaf service] mentions [that G-d brings rain], but the first one [the one who does the Shacharit service] does not. On the first day of Passover, the first [chazzan] still mentions it, but the last one does not.\" Until when is the rain to be prayed for? Rabbi Yehudah says till after the Passover; Rabbi Meir says till the month of Nissan has passed, because it is said [Joel 2:23], \"And he will cause to come down for you the rain, the early rain and the late rains in the first month.\"",
+            "On the third of Mar-Cheshvan prayers for the rain are to be said, but according to Rabbon Gamaliel, on the seventh of the same month, namely, fifteen days after the feast of tabernacles, in order that the last Israelites might have reached the river Euphrates.",
+            "If the seventeenth of Mar-Cheshvan has come without the rain having yet descended, private individuals commence to keep three fast-days. On the night beforehand, they are allowed to eat and drink, and it is allowed [on the fast day itself] to work, to bathe, to anoint the body, to wear [leather] shoes, and to perform the marriage duty.",
+            "If the new moon of Kislev has arrived without the rain having yet descended, the Beth Din (law court) shall order three public fast days. On the night beforehand, we may eat and drink, and it is allowed [on the fast day itself] to work to bathe, to anoint the body, to wear [leather] shoes, and to perform the marriage duty.",
+            "If these [fasts] have passed and were not [favorably] answered, the Beth Din shall decree three more public fasts. On the night beforehand, we may eat and drink, but [on the fast day itself] it is prohibited to work, to bathe, anoint the body, wear [leather] shoes, and to perform the marriage duty. Additionally, we lock the bathhouses. If these [fasts] have passed and were not [favorably] answered, the Beth Din shall decree seven more fast days, which altogether make thirteen public fasts. These are more [strict] than the earlier [fast days], because [on these new fasts] we cry out [with shofar or voice], and we lock the shops. On Mondays, towards the evening, the shop-shutters [of those who sell articles of food] may be [loosely] leaned on [that is, not fully closed, but in a slanting position, so as to discourage but not completely prohibit buying], and on Thursdays, they may be entirely taken off, in honor of the [approaching] Sabbath.",
+            "If these [fasts] have passed and were not [favorably] answered, we lessen from engaging in business transactions; from erecting buildings and planting; and from betrothings, weddings, and mutual greetings, like men who have been rebuked [and, so to speak, put] in their place. Private individuals return to fasting until the end of the month of Nissan. If Nissan has elapsed, and then the rain falls (some change the words to read \"without rain,\" though not all. Due to the verse quoted, it seems that the phrase should be left out), it must be considered as a curse, for thus it is written [I Samuel 12:17], \"Is it not wheat harvest to day? I will call unto the Lord, and he shall send thunder and rain (proving through context that rain during the harvest season is a curse).\""
+        ],
+        [
+            "What is the order of the [prayer service of the] fast-days? We take out the ark to the square of the city, and we place ashes of burnt [substances] on the heads of the <i>Nasie</i> and of the chief of the tribunal of justice, and other persons shall also put ashes on their heads; the eldest among them shall then address them in heart-moving terms: \"My brethren, consider that it is not written in respect to [the repentance of] the Ninevites, that God regarded their having wrapped themselves in sackcloth, and considered their fast-days, but that 'God saw their acts, and that they had turned from their evil ways' (Jonah 3:10), and the tradition of the prophets also is, 'Tear your hearts, and not your garments' (Joel 2:13).",
+            "They stand to pray. We bring in front of the ark (meaning, to be the chazzan) an elderly man who is regular [to function as chazzan], who has children, and whose house is empty (meaning, he is poor), so that his heart may be entirely [devoted] to his prayer, and he says before them twenty-four blessings: the eighteen that are [said] every day, and he adds upon them another six.",
+            "These [extra blessings] are as follows: (1) [The blessing of] Remembrances, (2) [The blessing of] Shofars, (3) [Psalm 120,] \"Hashem is my G-d in times of distress to me,\" (4) [Psalm 121,] \"I lift my eyes up to the mountains,\" (5) [Psalm 130,] \"From the depths I have called to you, O G-d,\" (6) [Psalm 102,] \"A prayer of the impoverished, when he wraps himself [in a Tallit]. Rabbi Yehudah says, \"It was not necessary to say [the blessings of] Remembrances and Shofars‎, but rather he says in their place, \"When there is famine in the land, when there is pestilence in the land (I Kings 8:37),\" and, \"The word of the Lord that came to Jeremiah concerning the droughts (Jer. 14:1).\" And he says their conclusions:",
+            "Upon the first blessing he shall say [in conclusion], \"He who answered Abraham on Mount Moriah, may He answer you, and listen to your cry on this day. Blessed art thou, O Lord, Redeemer of Israel!\" Upon the second he shall say, \"He who answered our ancestors on the Red Sea, may He answer you, and listen to your cry on this day. Blessed art thou, O Lord, who remembers the [things] forgotten [by man]!\" Upon the third he shall say, \"He who answered Yejoshua in Gilgal, may He answer you, and listen this day to your cry. Blessed art thou, O Lord, who deigns to listen to the sound of the shofar!\" Upon the fourth he shall say, \"He who answered Samuel in Mizpah, may He answer you, and listen to your cry on this day. Blessed art thou, O Lord, who hearkens to [our] cry!\" Upon the fifth he shall say, \"He who answered Elijah on Mount Carmel, may He answer you, and listen  to your cry on this day. Blessed art thou, O Lord, who hearkens to prayer!\" Upon the sixth he shall say, \"He who answered Jonah in the entrails of the fish, may He answer you, and listen  to your cry on this day. Blessed art thou, O Lord, who answers in the time of distress!\" Upon the seventh he shall say, \"He who answered David, and his son Solomon, in Jerusalem, may He answer you, and listen to your cry on this day. Blessed art thou, O Lord, who has compassion on the earth!\"",
+            "It happened in the times of Rabbi Halaphta and Rabbi Hanina ben Teradion, that a minister advanced to the reading-desk and finished the whole of the blessing without any [of the congregation] answering thereupon, \"Amen:\" [a minister called], \"Sound, O priests! sound!\" [the minister who said the prayers continued], \"May he who answered our father Abraham on Mount Moriah answer you, and listen [favourably] to your prayer this day:\" [a minister called] \"Sound an alarm, sons of Aaron! sound an alarm!\" [the minister who said the prayers continued], \"May he who answered our ancestors on the Red Sea answer you, and listen [favourably] to your cry this day.\" When the sages were informed of this, they said, \"This was not our custom, except at the eastern door [of the Temple], and on the Temple-mountain [Mount Moriah].\"",
+            "On the three first fasts, the priests who had the weekly watch of the Temple fasted, but not the whole day; and the ministering priests did not fast at all. On the second three fasts, the priests on the weekly duty fasted the whole day; and the ministering priests fasted, but not the whole day. But on the last seven, both classes of priests fasted the whole day. Such is the opinion of R. Joshua; but the sages say, \"The three first fasts were not kept by any of the said priests: on the second three, the priests who had the weekly duty used to fast, but not the whole day; and the officiating priests did not fast at all. On the last seven, the priests on the weekly duty fasted the whole day; and the officiating priests fasted, but not the whole day.\"",
+            "The priests on the weekly duty may drink wine at night, but not during the day; the officiating priests may not drink it either by day or night. The priests of the weekly watch, and the standing men are prohibited from shaving their beards, and washing their clothes; but, on Thursday, they are allowed to do so, in honour of the [approaching] Sabbath.",
+            "Wherever it is mentioned in \"The Roll of Fasts,\" that \"no lamentation and mourning is to be made\" on certain days, it is also prohibited to do so on the day preceding, but allowed on the day following them; but Rabbi Yose says, \"It is prohibited to do so on the day preceding, and on the day following; where it is said, that 'no fasts are to be kept thereon,' it is allowed to fast on the day preceding and following days.\" Rabbi Yose says, \"It is prohibited on the preceding, but allowed on the following day.\"",
+            "Public fasts are not to be ordered to commence on a Thursday, in order not to raise the price of victuals in the markets; but the first fasts are to be on Monday, Thursday, and [the following] Monday; but the second three fasts may follow on Thursday, Monday, and [the following] Thursday. Rabbi Yose says, \"Even as the first fasts are not to be commenced on Thursday, so also are the second and last fasts not to commence on that day.\"",
+            "Public fasts are not to be ordered to take place on the feast of new moon, nor on that of dedication and of lots [pureem]; but if the fast has been already commenced thereon, it need not be broken. Such is the opinion of Rabbon Gamaliel. Rabbi Meir says, \"Although Rabbon Gamaliel has said that the fast need not be broken, he agrees that on these days they are not to fast the whole of the day; and thus is it with the [fast of the] ninth of Av, when it happens on a Friday.\""
+        ],
+        [
+            "This [previously mentioned] order of fasts applies with regard to the first rains [ie., when they do not descend]; but [if] the plants change [from their normal stage of growth] , we cry out upon them immediately. And so too, if there is an interval between rains of forty days, we cry out upon them immediately, since this is a plague of drought.",
+            "If rain sufficient for the growth of sprouts and herbage has fallen, but not for the growth of trees; or sufficient for the growth of trees, but inadequate to the growth of herbage; or sufficient for both, but not to fill the wells, cisterns, and caves, an alarm is immediately to be sounded.",
+            "And thus if no rain should have fallen over any particular city similar to that which is written (Amos 4:7), \"I caused it to rain upon one city, and caused it not to rain upon another city, one piece was rained upon,\" &amp;c., [the inhabitants of] such a city must fast, and sound an alarm, and those of the circumjacent places shall fast, but not sound. Rabbi Akivah says, \"they are to sound, but not to fast.\"",
+            "And thus, when pestilence reigns in a city, or when the [sound] walls fall down, [the inhabitants of] such a city must fast, and sound an alarm: and those of the circumjacent places shall fast, but not sound. Rabbi Akivah says, \"they are to sound, but not to fast.\" What must be considered as a pestilence? When in a city, capable of furnishing five hundred able men, three persons die in three consecutive days, it is a pestilence; less than this is not a pestilence.",
+            "An alarm is to be sounded in all places for the following plagues:—For a corn-blast, mildew, locusts, caterpillars, attacks of ferocious animals, hosts of armed men; for all these an alarm must be sounded, because they are spreading evils.",
+            "It once happened, that some elders went from Jerusalem, each to his own place, and they decreed a fast, because a corn-blast, of a size to cover therewith the mouth of an oven, had been seen near Ashkelon. They also decreed a fast on account of two children having been devoured by wolves on the other side of the Jordan. Rabbi Yose says, \"it was not because the wolves actually devoured [children], but because they had appeared [in the towns prowling for food].\"",
+            "For the following calamities an alarm is to be sounded even on the Sabbath:—For a city surrounded by enemies; for a flood threatening to inundate the country; for a ship in imminent danger of being wrecked at sea [in a storm]. Rabbi Yose says, This sounding is to be, to obtain assistance [from men], not as an imploring cry [to God].\" Simeon the Temanite says, \"They shall also sound on the Sabbath in case of pestilence;\" but the sages did not agree with him [in this].",
+            "For every plague—which may the community never be visited with! —an alarm is to be sounded, except for a superabundance of rain. It happened once, that they said to Choni Hama'gal, \"Pray for us, that rain may fall.\" He told them, \"Go and bring in the Passover ovens, that they may not be spoiled by the rain.\" He prayed, and the rain did not descend. What did he then? He marked out a circle, and placing himself within it, thus prayed, \"Creator of the world! thy children have looked up to me as being peculiarly favoured by thee; I swear, by thy Great Name, that I will not move from this place until thou wilt have compassion on thy children.\" The rain began to drop down [gently]. He said, \"It was not for this that I petitioned, but for rain [sufficient to fill] wells, cisterns, and caves.\" The rain then fell in violent torrents; when he said, \"Not for such rains did I petition, but for mild, felicitous, and liberal showers.\" The rain then fell in the usual manner, until the Israelites of Jerusalem were obliged to go from the city to the Temple mountain, on account of the rain. They came and said to him, \"Even as thou didst pray that the rains might come down, thus pray now that they may cease.\" He said to them, \"Go and see whether the stone ‏טועים‎ is covered by the waters.\" Simeon, son of Shatach sent him word, \"If thou wert not Honee, I would order thee to be anathematised; but what shall I do to thee? since thou sinnest against God, and yet he forgives and indulges thee like a favoured child, who sins against his father, and is yet forgiven and indulged. To thee may be applied the text, 'Thy father and mother shall rejoice, and they who begot thee shall be glad.' (Prov. 23:25)\"",
+            "If, while they are fasting, rain should fall before sunrise, they shall not continue to fast the whole day; but they must if after sunrise. Rabbi Eleazar says, \"If [it rains] before noon they need not continue to fast the whole day; but they must if the rain commenced after noon is passed.\" It happened once that a fast [for rain] was ordered in Lod and it rained before noon; when Rabbi Tarfon said unto them, \"Go, eat and drink, and make a feast.\" They went, eat and drank, and made a feast; but in the evening they returned, and sang the great Hallel. (Ps. 136, &amp;c.)"
+        ],
+        [
+            "At three periods of the year, the priests shall raise their hands [to bless the people], in each prayer, [and] four times [in one of them], in the morning, additional, afternoon, and closing [or concluding] prayers. [The three mentioned periods are] on the fast-days, on the fast of the standing men, and on the day of atonement.",
+            "These are ‏<i>ma'amadot</i>; [standing men]. [The reason for this institution is] as it is written (Numbers 28:2), \"Command the children of Israel, and say unto them, My offering, viz. my bread,\" &amp;c. How can an offering be brought for a person without his standing near it [at the time of its being sacrificed]? Therefore did the elder prophets institute twenty-four \"mishmar\" [or divisions of orders]; each mishmarah always always a \"ma'amad\" [or section of standing men], composed of <i>Kohanim</i> [priests], Levites, and Israelites, stationed at Jerusalem. When it came to the turn of each mishmarah to go up [from their cities to the Temple], the priests and Levites went up to Jerusalem, and the Israelites who belonged to that mishmarah, assembled in [the synagogues of] their cities to read the history of the creation [Genesis 1].",
+            "The standing men used to fast four times in the week; viz., from Monday until Thursday (inclusive), but they did not fast on Friday, on account of the honor due the Sabbath, nor on Sunday, that they might not (too suddenly) pass over from rest and pleasure to weariness and fasting--for that might endanger their lives. On Sunday the standing men read (the sections commencing): 'In the beginning,' etc. (Genesis 1:1-5), and, 'Let there be an expansion,' etc. (Genesis 1:6)",
+            "On those days on which <i>Hallel</i> is sung, the standing men used not to attend during the morning prayer [in Jerusalem]. When there was an additional offering of the <i>korban mussaf</i>, they did not assemble at the time of the closing prayer. When a wood-offering was brought, they did not assemble during the afternoon prayer. So says Rabbi Akivah; but Ben Azzai said to him, \"Rabbi Yehoshua taught as follows: When there was an additional offering, the standing men did not assemble during the afternoon prayers; when a wood-offering was brought, they did not assemble at the time of the closing prayer.\" Then Rabbi Akivah changed [his opinion] and taught like Ben Azzai.",
+            "The times [of the delivery] of wood [for the altar] by priests and people, were on nine appointed days; on the first of Nissan, the family Arah of Yehudah [delivered]; on the twentieth of Tamuz, the family of David of  Yehudah; on the fifth of Av, the family of Parosh of Jehudah; on the seventh, the family of Jonadav ben Rechav; on the tenth, the family of Sinha of Benjamin; on the fifteenth, the family of Zatu of Jehudah, and with them priests and Levites, and all those who did not know from what tribe [they were descended], also the family of Gonve Eli, and the family of Kotzei Ketziot; and on the twentieth the family Pachat Moav of Jehudah; on the twentieth of Elul, the family Adin of Jehudah; on the first of Tevet, the family Parosh, [offered a] second time. There was no meeting of the standing men on the first of Tevet; because <i>Hallel</i> was recited, and an additional sacrifice and wood-offering were brought [on that day].",
+            "Five events befell out ancestors on the seventeeth of Tamuz and five on the Ninth of Av. On the seventeenth of Tamuz, the Tablets were broken, the Tamid offering was ended, the city walls were breached, Apaustamous burned the Torah, an idol was placed in the temple courtyard. On the Ninth of Av, it was decreed upon our ancestors that they would not be allowed to enter the Land of Israel, the First and Second temples were destroyed, Beitar was captured, The city of Jerusalem was plowed over. From when the month of Av starts, we reduce joy.",
+            "During the week in which the ninth of Av happens, it is prohibited to a person to shave himself, or to wash [his clothes], but on Thursday it is allowed in honour of the Sabbath. On the day before the ninth of Ab, a person may not partake of two [different kinds] of cookeries [or dishes], eat meat, or drink wine thereon. Rabbon Simeon ben Gamaliel says \"[It is sufficient to] alter [from one's customary mode of living].\" Rabbi Yehudah considers it obligatory to turn over the bed places, but the sages do not agree in this.",
+            "R. Simeon ben Gamaliel said, \"Never were more joyous festivals in Israel than the fifteenth of Av and <i>Yom Kippur</i>, for on them the maidens of Jerusalem used to go out dressed in white garments—borrowed ones, in order not to cause shame to those who had them not of their own;—these clothes were also to be previously immersed, and thus they went out and danced in the vineyards, saying, Young men, look and observe well whom you are about to choose [as a spouse]; regard not beauty [alone], but rather look to a virtuous family, for 'Gracefulness is deceitful, and beauty is a vain thing, but the woman that feareth the Lord, she is worthy of praise' (Prov. 31:3); and it is also said (Prov. 31:31), 'Give her of the fruit of her hands, and let her own works praise her in the gates.' And thus is it said [in allusion to this custom], 'Go out, maidens of Jerusalem, and look on King Solomon, and on the crown wherewith his mother has encircled [his head] on the day of his espousals, and on the day of the gladness of his heart' (Song of Songs 3:11); 'the day of his espousals,' alludes to the day of the gift of the law, and 'the day of the gladness of his heart,' was that when the building of the Temple was completed.\" May it soon be rebuilt in our days. Amen!"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,68 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "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 תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>V</b><small>ON WANN AN ERWÄHNE MAN</small> <small>IM</small> G<small>EBETE</small> <small>DER</small> R<small>EGENKRAFT</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Im 2. Segen des Achtzehngebetes wird während des Winters auch des Regens erwähnt (cf. Br. Fol. 33a). Die Bezeichnung, ‘Regenkraft’ rührt wohl vom 2. Segen her, der ‘Kraftsegen’ heißt, weil er mit den Worten ‘du bist ein Held kräftig’ beginnt, wiewohl der Talmud weiter eine andere Erklärung gibt.</i>? R. E<small>LIE͑ZER SAGT</small>, <small>VOM ERSTEN</small> T<small>AGE DES</small> H<small>ÜTTENFESTES AN</small>; R. J<small>EHOŠUA͑ SAGT, VOM LETZTEN</small> T<small>AGE DES</small> H<small>ÜTTENFESTES AN</small>. R. J<small>EHOŠUA͑ SPRACH ZU IH</small><small>M</small>: A<small>M</small> H<small>ÜTTENFESTE IST JA DER</small> R<small>EGEN NICHTS ALS EIN</small> Z<small>EICHEN DES</small> F<small>LUCHES</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Da er den Aufenthalt in der Festhütte behindert.</i>, <small>WOZU SOLLTE MAN SEINER ERWÄHNEN</small>!? R. E<small>LIE͑ZER ERWIDERTE</small>: I<small>CH SAGE AUCH NICHT, DASS MAN DARUM BITTE, SONDERN NUR, DASS MAN SEINER</small> <small>DURCH DIE</small> F<small>ORMEL</small> ‘E<small>R LÄSST DEN</small> W<small>IND WEHEN UND DEN</small> R<small>EGEN NIEDERFALLEN’ ZUR GEEIGNETEN ZEIT</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das Wort <span dir=\"rtl\">בעונתו</span> bezieht sich möglicherweise nicht auf die Erwähnung, sondern auf den Regen, jed, gehört es nicht zur Formel.</i> <small>ERWÄHNE</small>. J<small>ENER ENTGEGNETE</small>: W<small>ENN DEM SO WÄRE, MÜSSTE MAN DESSEN IMMER ERWÄHNEN</small>.",
+            "M<small>AN BITTE UM</small> R<small>EGEN ERST KURZ VOR DER</small> R<small>EGENZEIT</small>. R. J<small>EHUDA SAGT, AM LETZTEN</small> T<small>AGE DES</small> H<small>ÜTTENFESTES ERWÄHNE DESSEN DER, DER ALS LETZTER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der 1. Vorbeter leitet das Morgengebet, der 2. das Zusatzgebet,</i> <small>VOR DAS</small> B<small>ETPULT TRITT, DER ERSTE ABER NICHT; AM ERSTEN</small> T<small>AGE DES</small> P<small>ESAḤFESTES ERWÄHNE SEINER DER ERSTE, DER LETZTE ABER NICHT</small>. <b>B</b><small>IS WANN BITTE MAN UM</small> R<small>EGEN</small>? R. J<small>EHUDA SAGT, BIS DAS</small> P<small>ESAḤFEST VORÜBER IST</small>; R. M<small>EÍR SAGT, BIS DER</small> N<small>ISAN VORÜBER IST, DENN ES HEISST</small>:<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Jo. 2,23.</i><i>er wird euch im ersten Monat Frühregen und Spätregen herniedersenden.</i>",
+            "<b>A</b><small>M DRITTEN MARḤEŠVAN</small> <small>BEGINNT MAN</small>, <small>UM</small> R<small>EGEN ZU BITTEN</small>; R. G<small>AMLIÉL SAGT, AM SIEBENTEN DESSELBEN, FÜNFZEHN</small> T<small>AGE NACH DEM</small> H<small>ÜTTENFESTE, DAMIT DER LETZTE IN</small> J<small>ISRAE͑L</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Der das Hüttenfest in Jerusalem feierte u. als letzter die Rückreise nach seiner fernen Heimat antritt.</i><small>DEN</small> E<small>UPHRAT ERREICHEN KÖNNE</small>.",
+            "<b>I</b><small>ST DER SIEBZEHNTE</small> M<small>ARḤEŠVAN HERANGEREICHT, OHNE DASS</small> R<small>EGEN GEFALLEN IST, SO BEGINNEN</small> V<small>EREINZELTE DREI</small> F<small>ASTTAGE ABZUHALTEN</small>. M<small>AN DARF ESSEN UND TRINKEN, NACHDEM ES DUNKEL GEWORDEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die Obliegenheiten des Fasttages beginnen an diesen nicht wie sonst am Abend vorher, sondern erst am Morgen desselben Tages.</i><small>IST, AUCH IST DIE</small> A<small>RBEIT, DAS</small> B<small>ADEN, DAS</small> S<small>ALBEN, DAS</small> A<small>NZIEHEN DER</small> S<small>ANDALEN UND DER</small> B<small>EISCHLAF ERLAUBT</small>.",
+            "I<small>ST DER ERSTE</small> K<small>ISLEV HERANGEREICHT, OHNE DASS</small> R<small>EGEN GEFALLEN IST, SO VERFÜGT DAS</small> G<small>ERICHT DREI</small> G<small>EMEINDEFASTTAGE</small>. M<small>AN DARF ESSEN UND TRINKEN, NACHDEM ES DUNKEL GEWORDEN IST</small>, <small>AUCH IST DIE</small> A<small>RBEIT, DAS</small> B<small>ADEN, DAS</small> S<small>ALBEN, DAS</small> A<small>NZIEHEN DER</small> S<small>ANDALEN UND DER</small> B<small>EISCHLAF ERLAUBT</small>.",
+            "<b>S</b><small>IND DIESE</small> F<small>ASTTAGE</small> <small>VORÜBER, OHNE DASS MAN ERHÖRT WORDEN IST, SO VERFÜGT DAS</small> G<small>ERICHT WEITERE DREI</small> G<small>EMEINDEFASTTAGE</small>. M<small>AN DARF ESSEN UND TRINKEN NUR SOLANGE ES NOCH</small> T<small>AG IST, AUCH IST DIE</small> A<small>RBEIT, DAS</small> B<small>ADEN, DAS</small> S<small>ALBEN, DAS</small> A<small>NZIEHEN DER</small> S<small>ANDALEN UND DER</small> B<small>EISCHLAF VERBOTEN, UND MAN SCHLIESSE DIE</small> B<small>ADEHÄUSER</small>. S<small>IND AUCH DIESE VORÜBER, OHNE DASS MAN ERHÖRT WORDEN IST, SO VERFÜGT DAS</small> G<small>ERIGHT WEITERE SIEBEN</small> G<small>EMEINDEFASTTAGE; ZUSAMMEN ALSO DREIZEHN</small>. D<small>IESE SIND DADURCH STRENGER ALS DIE ERSTEREN, INDEM MAN AN DIESEN LÄRMBLÄST UND DIE</small> K<small>AUFLÄDEN SCHLIESST</small>. A<small>M</small> M<small>ONTAG LEHNE MAN BEI</small> D<small>UNKELUNG</small> <small>DIE</small> L<small>ADENTÜREN</small> <small>EIN WENIG, UND AM</small> D<small>ONNERSTAG IST ES GANZ ERLAUBT, WEGEN DER</small> E<small>HRUNG</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Um die Einkäufe für den Šabbath besorgen zu können.</i><small>DES</small> Š<small>ABBATHS</small>.",
+            "S<small>IND AUCH DIESE VORÜBER</small>, <small>OHNE DASS MAN ERHÖRT WORDEN IST, SO SIND</small> K<small>AUF UND</small> V<small>ERKAUF</small>, B<small>AUTEN</small>, P<small>FLANZUNGEN</small>, V<small>ERLOBUNGEN</small>, H<small>EIRATEN UND GEGENSEITIGE</small> B<small>EGRÜSSUNGEN EINZUSCHRÄNKEN, WIE UNTER</small> M<small>ENSCHEN, DIE VON</small> G<small>OTT EINEN</small> V<small>ERWEIS ERHALTEN HABEN</small>. U<small>ND ABERMALS FASTEN</small> V<small>EREINZELTE, BIS DER</small> N<small>ISAN VORÜBER IST</small>. K<small>OMMT</small> R<small>EGEN, NACHDEM DER</small> N<small>ISAN VORÜBER IST, SO IST DIES EIN</small> Z<small>EICHEN DES</small> F<small>LUCHES, DENN ES HEISST</small> :<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> iSam. 12,17.</i><i>ist ja heute Weizenernte &amp;c.</i>"
+        ],
+        [
+            "<b>W</b><small>ELCHES IST DIE</small> O<small>RDNUNG FÜR DIE</small> F<small>ASTTAGE</small>? M<small>AN BRINGT DIE</small> L<small>ADE AUF DEN</small> S<small>TADTPLATZ HINAUS, TUT</small> A<small>SCHE AUF DIE</small> L<small>ADE UND AUF DAS</small> H<small>AUPT DES FÜRSTEN UND AUF DAS</small> H<small>AUPT DES</small> G<small>ERICHTSPRÄSIDENTEN, UND AUCH JEDER ANDERE</small> <small>TUT</small> A<small>SCHE</small> <small>AUF SEIN</small> H<small>AUPT</small>. D<small>ER</small> Ä<small>LTESTE UNTER IHNEN TRÄGT EINDRINGLICHE</small> W<small>ORTE VOR</small>: B<small>RÜDER, VON DEN</small> E<small>INWOHNERN</small> N<small>INVES HEISST ES NICHT</small>, G<small>OTT HABE IHR</small> S<small>ACKZEUG UND IHR</small> F<small>ASTEN GESEHEN, SONDERN</small>:<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Jon. 3,10.</i><i>Gott sah ihre Handlungen, daß sie von ihrem schlechten Wandel zurückgekehrt waren.</i> F<small>ERNER HEISST ES IN DEN</small> P<small>ROPHETEN</small>: <sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Jo. 13.</i><i>zerreißt euer Herz und nicht eure Kleider.</i>",
+            "S<small>TELLT MAN SICH ZUM</small> B<small>ETEN HIN, SO LÄSST MAN EINEN</small> G<small>REIS UND</small> G<small>EÜBTEN ALS</small> V<small>ORBETER VOR DIE</small> L<small>ADE TRETEN, DER</small> K<small>INDER HAT UND SEIN</small> H<small>AUS LEER IST, DAMIT SEIN</small> H<small>ERZ SICH GANZ DEM</small> G<small>EBETE HINGEBE</small>. D<small>IESER SPRICHT VOR IHNEN VIERUNDZWANZIG</small> S<small>EGENSSPRÜCHE, DIE ACHTZEHN ALLTÄGLICHEN, ZU DENEN ER NOCH SECHS HINZUFÜGT</small>.",
+            "F<small>OLGENDE SIND ES</small>: D<small>IE</small> V<small>ERSE VON DEN</small> E<small>RINNERUNGEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die am Neujahrsfeste gesprochen werden; cf. Rh. Fol. 32a.</i> <small>UND VON DER</small> P<small>OSAUNE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Die am Neujahrsfeste gesprochen werden; cf. Rh. Fol. 32a.</i><small>UND</small> <small>DIE</small> P<small>SALMEN</small> : <sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Ps. 120,1.</i><i>In meiner Not rief ich zum Herrn und er erhört mich</i>.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Ib. 121,1.</i><i>Inch erhebe meine Augen zu den Bergen &amp;c</i>.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Ib. 130,1.</i> <i>Aus der Tiefe rufe ich dich, o Herr</i>.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Ib.102,1.</i> <i>Gebet eines Armen, wenn er schmachtet.</i> R. J<small>EHUDA SAGT, ER BRAUCHE NICHT</small> <small>DIE</small> Y<small>ERSE VON DEN</small> E<small>RINNERUNGEN UND VON DER</small> P<small>OSAUNE ZU SPRECHEN, AN DEREN</small> S<small>TELLE SPRECHE ER VIELMEHR</small>: <sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> iReg. 37.</i><i>Wenn Hungersnot im Lande sein sollte, wenn Pest sein sollte</i>.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Jer. 14,1.</i><i>Was als Wort des Herrn an Jirmejahu erging</i>, <i>inbetreff der Dürre.</i> Z<small>U DIESEN LESE ER DIE ENTSPRECHENDEN</small> S<small>CHLUSSFORMELN</small>.",
+            "Z<small>UM ERSTEN SPRICHT ER</small> : ‘D<small>ER</small> A<small>BRAHAM AM</small> B<small>ERGE</small> M<small>ORIJA ERHÖRT HAT, ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>. G<small>EPRIESEN SEIST DU, O</small> H<small>ERR</small>, E<small>RLÖSER</small> J<small>ISRAÉLS</small>’. Z<small>UM ZWEITEN SPRICHT ER</small>: ‘D<small>ER UNSERE</small> Y<small>ORFAHREN AM</small> S<small>CHILFMEERE ERHÖRT HAT</small>, <small>ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>. G<small>EPRIESEN SEIST DU, O</small> H<small>ERR</small>, <small>DER DU DES</small> V<small>ERGESSENEN GEDENKEST</small>’. Z<small>UM DRITTEN SPRICHT ER</small>: ‘D<small>ER</small> J<small>EHOŠUA͑ IN</small> G<small>ILGAL ERHÖRT HAT</small>, <small>ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>. G<small>EPRIESEN SEIST DU. O</small> H<small>ERR, DER DU DAS</small> L<small>ÄRMBLASEN HÖREST’</small>. Z<small>UM VIERTEN SPRICHT ER</small>: ‘D<small>ER</small> Š<small>EMUÉL IN</small> M<small>IZPA ERHÖRT HAT</small>, <small>ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>. G<small>EPRIESEN SEIST DU, O</small> H<small>ERR, DER DU DIE</small> K<small>LAGE ERHÖRST’</small>. Z<small>UM FÜNFTEN SPRICHT ER</small>: ‘D<small>ER</small> E<small>LIJAHU AM</small> B<small>ERGE</small> K<small>ARMEL</small> E<small>RHÖRT HAT, ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCIIREI</small>. G<small>EPRIESEN SEIST DU, O</small> H<small>ERR, DER DU DAS</small> G<small>EBET ERHÖRST’</small>. Z<small>UM SECHSTEN SPRICHT ER</small>: ‘D<small>ER</small> J<small>ONA VOM</small> L<small>EIBE DES</small> F<small>ISCHES AUS</small> E<small>RHÖRT HAT, ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>. G<small>EPRIESEN SEIST DU, O</small> H<small>ERR, DER DU ZUR ZEIT DER</small> N<small>OT ERHÖRST’</small>. Z<small>UM SIEBENTEN SPRICHT ER</small>: ‘D<small>ER</small> D<small>AVID UND SEINEN</small> S<small>OHN</small> Š<small>ELOMO IN</small> J<small>ERUŠALEM ERHÖRT HAT, ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>. G<small>EPRIESEN SEIST DU, O</small> H<small>ERR, DER DU DICH DES</small> L<small>ANDES ERBARMST</small>’.",
+            "I<small>N DEN</small> T<small>AGEN DES</small> R. Ḥ<small>ALAPHTA UND DES</small> R. Ḥ<small>ANANJA B.</small>T<small>ERADJON TRAT EINST JEMAND VOR DIE</small> L<small>ADE UND BEENDETE DEN GANZEN</small> S<small>EGEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Den 7. des Achtzehngebetes, ohne die genannten Gebete einzuschalten.</i>, U<small>ND MAN ANTWORTETE NICHT</small> A<small>MEN</small>. D<small>ER</small> D<small>IENER RIEF</small>: ‘B<small>LASET</small>, P<small>RIESTER</small>!’ <small>UND SIE BLIESEN</small>. ‘D<small>ER UNSEREN</small> V<small>ATER</small> A<small>BRAHAM AM</small> B<small>ERGE</small> M<small>ORIJA ERHÖRT HAT, ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>’. E<small>R RIEF</small>: ‘L<small>ÄRMT</small>, S<small>ÖHNE</small> A<small>HRONS</small>’. U<small>ND SIE LÄRMTEN</small>. ‘D<small>ER UNSERE</small> V<small>ORFAHREN AM</small> S<small>CHILFMEERE ERHÖRT HAT, ERHÖRE EUCH UND HÖRE AM HEUTIGEN</small> T<small>AGE AUF EUREN</small> K<small>LAGESCHREI</small>’. A<small>LS DIES ZU DEN</small> W<small>EISEN GELANGTE, SAGTEN SIE</small>: S<small>O VERFUHREN WIR NUR AM</small> O<small>STTORE AUF DEM</small> T<small>EMPELBERGE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Dh. nur beim Bestehen des Tempels.</i>.",
+            "A<small>N DEN ERSTEN DREI</small> F<small>ASTTAGEN FASTETEN DIE</small> M<small>ÄNNER DER BETREFFENDEN</small> P<small>RIESTERWACHE UND BEENDETEN</small> <small>DAS</small> F<small>ASTEN</small> <small>NICHT</small>, W<small>ÄHREND DIE</small> M<small>ÄNNER DER</small> F<small>AMILIENWACHE ÜBERHAUPT NICHT FASTETEN; AN DEN NACHSTEN DREI</small> F<small>ASTTAGEN FASTETEN DIE</small> M<small>ÄNNER DER</small> P<small>RIESTERWACHE UND BEENDETEN ES AUCH</small>, <small>WÄHREND DIE</small> M<small>ÄNNER DER</small> F<small>AMILIENWACHE FASTETEN UND ES NICHT BEENDETEN; AN DEN LETZTEN SIEBEN</small> F<small>ASTTAGEN FASTETEN ALLE UND BEENDETEN ES AUCH</small> – <small>SO</small> R. J<small>EHOŠUA͑</small>. D<small>IE</small> W<small>EISEN SAGEN</small>: A<small>N DEN ERSTEN DREI</small> F<small>ASTTAGEN FASTETEN WEDER DIESE NOCH JENE; AN DEN NÄCHSTEN DREI FASTETEN DIE</small> M<small>ÄNNER DER</small> P<small>RIESTERWACHE UND BEENDETEN ES NICHT, WÄHREND DIE</small> M<small>ÄNNER DER</small> F<small>AMILIENWACHE ÜBERHAUPT NICHT FASTETEN; AN DEN LETZTEN SIEBEN</small> F<small>ASTTAGEN FASTETEN DIE</small> M<small>ÄNNER DER</small> P<small>RIESTERWACHE UND BEENDETEN ES AUCH, WÄHREND DIE</small> M<small>ÄNNER DER</small> F<small>AMILIENWACHE FASTETEN UND ES NICHT BEENDETEN</small>.",
+            "D<small>IE</small> M<small>ÄNNER DER</small> P<small>RIESTERWACHE DURFTEN NACHTS</small> W<small>EIN TRINKEN, NICHT ABER AM</small> T<small>AGE, DIE</small> M<small>ÄNNER DER</small> F<small>AMILIENWACHE DURFTEN ES WEDER AM</small> T<small>AGE NOCH NACHTS</small>. D<small>IE</small> M<small>ÄNNER DER</small> P<small>RIESTERWACHE UND DES</small> B<small>EISTANDES DURFTEN SICH DAS</small> H<small>AAR NICHT SCHNEIDEN NOCH IHRE</small> K<small>LEIDER WASCHEN; AM</small> D<small>ONNERSTAG WAR ES IHNEN ERLAUBT, ZUR</small> E<small>HRUNG DES</small> Š<small>ABBATHS</small>.",
+            "W<small>ENN ES IN DER</small> F<small>ASTENROLLE HEISST, MAN DÜRFE AUCH</small> <small>AN DIESEM</small> T<small>AGE</small> <small>KEINE</small> T<small>RAUER VERANSTALTEN, SO IST ES</small> <small>AM</small> T<small>AGE</small> <small>VORHER VERBOTEN UND NACHHER ERLAUBT</small>; R. J<small>OSE SAGT, VORHER UND NACHHER VERBOTEN</small>. W<small>ENN ES ABER HEISST</small>, <small>MAN DÜRFE</small> <small>AN DIESEM</small> T<small>AGE</small> <small>NICHT FASTEN, SO IST ES</small> <small>AM</small> T<small>AGE</small> <small>VORHER UND NACHHER ERLAUBT</small>; R. J<small>OSE SAGT</small>, <small>VORHER VERBOTEN UND NACHHER ERLAUBT</small>.",
+            "M<small>AN VERFÜGE DIE</small> G<small>EMEINDEFASTEN NICHT MIT DEM</small> D<small>ONNERSTAG BEGINNEND, UM NICHT DIE</small> M<small>ARKTPREISE IN DIE</small> H<small>ÖHE ZU</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Cf. supra Fol. 10a Anm. 271.</i>T<small>REIBEN; DIE ERSTEN DREI</small> F<small>ASTTAGE SIND VIELMEHR</small> M<small>ONTAG</small>, D<small>ONNERSTAG</small>, M<small>ONTAG, UND DIE NÄCHSTEN DREI</small> F<small>ASTTAGE SIND</small> D<small>ONNERSTAG</small>, M<small>ONTAG UND</small> D<small>ONNERSTAG</small>; R. J<small>OSE SAGT, WIE DIE ERSTEN</small> F<small>ASTTAGE NICHT MIT EINEM</small> D<small>ONNERSTAG BEGINNEN, EBENSO AUCH NICHT DIE</small> N<small>ÄCHSTEN UND DIE LETZTEN</small>.",
+            "M<small>AN VERFÜGE KEIN</small> G<small>EMEINDEFASTEN AUF</small> N<small>EUMONDE, AUF DAS</small> Ḥ<small>ANUKAFEST UND AUF DAS</small> P<small>URIMFEST; HAT MAN</small> <small>DIE</small> F<small>ASTTAGE</small> <small>BEREITS BEGONNEN, SO UNTERBRECHE MAN SIE NICHT</small> – <small>SO</small> R. G<small>AMLIÉL</small>. R. M<small>EÍR SPRACH</small>: O<small>BGLEICH</small> R. G<small>AMLIÉL GESAGT HAT</small>, <small>MAN UNTERBRECHE SIE NICHT, SO PFLICHTET ER DENNOCH BEI, DASS MAN</small> <small>DAS</small> F<small>ASTEN</small> <small>NICHT BEENDE</small>. D<small>ASSELBE GILT AUCH, WENN DER</small> N<small>EUNTE</small> A<small>B AUF EINEN</small> V<small>ORABEND DES</small> Š<small>ABBATHS FÄLLT</small>."
+        ],
+        [
+            "<b>D</b>IESE <small>GENANNTE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. supra Fol. 10a.</i> O<small>RDNUNG VON DEN</small> F<small>ASTEN GILT NUR VOM ERSTEN</small> R<small>EGENFALLE, WENN ABER DIE</small> G<small>EWÄCHSE ENTARTEN, WIRD DIESERHALB SOFORT GELÄRMT</small>. E<small>BENSO BEGINNT MAN SOFORT ZU LÄRMEN, WENN ZWISCHEN DEM EINEN</small> R<small>EGEN UND DEM ANDEREN</small> R<small>EGEN DER</small> R<small>EGEN VIERZIG</small> T<small>AGE AUSSETZT, WEIL DIES DIE</small> P<small>LAGE DER</small> D<small>ÜRRE IST</small>.",
+            "R<small>EGNET ES FÜR</small> G<small>EWÄCHSE UND NICHT FÜR DIE</small> B<small>ÄUME, FÜR DIE</small> B<small>ÄUME UND NICHT FÜR</small> G<small>EWÄCHSE, ODER FÜR DIESE UND JENE, ABER NICHT FÜR</small> B<small>RUNNEN</small>, G<small>RUBEN UND</small> H<small>ÖHLEN, SO LÄRME MAN DIESERHALB SOFORT</small>.",
+            "D<small>ESGLEICHEN AUCH, WENN ÜBER EINE EINZELNE</small> S<small>TADT KEIN</small> R<small>EGEN GEKOMMEN IST, WIE ES HEISST</small>: <sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Am. 4,7.</i><i>ich werde über eine Stadt Regen fallen lassen, über die andere nicht, das eine Feld wird vom Regen betroffen &amp;c</i>.; <small>DIE BETREFFENDE</small> S<small>TADT</small> <small>FASTE UND LÄRME, DIE IHRER</small> U<small>MGEGEND ABER FASTEN, LÄRMEN JEDOCH NICHT</small>; R. A͑<small>QIBA SAGT, DIESE LÄRMEN, FASTEN JEDOCH NICHT</small>.",
+            "D<small>ESGLEICHEN AUCH, WENN IN EINER</small> S<small>TADT</small> P<small>EST ODER</small> E<small>INSTURZ HERRSCHT; DIE BETREFFENDE</small> S<small>TADT FASTE UND LÄRME, DIE IHRER</small> U<small>MGEBUNG ABER FASTEN, LÄRMEN JEDOCH NICHT</small>; R. <small>A͑QIBA SAGT, DIESE LÄRMEN, FASTEN JEDOCH NICHT</small>. W<small>AS GILT ALS</small> P<small>EST</small>? W<small>ENN AUS EINER</small> S<small>TADT, DIE FÜNFHUNDERT</small> M<small>ANN STELLT, IN DREI</small> T<small>AGEN HINTEREINANDER DREI</small> T<small>OTE HINAUSGEBRACHT WERDEN</small>. W<small>ENN WENIGER, SO IST DIES KEINE</small> P<small>EST</small>.",
+            "W<small>EGEN FOLGENDER</small> P<small>LAGEN</small> <small>LÄRME MAN ALLERORTEN: WEGEN DES</small> K<small>ORNBRANDES, WEGEN DES</small> R<small>OSTES, WEGEN DER</small> H<small>EUSCHRECKEN, WEGEN DER</small> N<small>AGER, WEGEN DER WILDEN</small> T<small>IERE UND WEGEN DES</small> S<small>CHWERTES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Plündernde od. auch reguläre Truppen.</i>; <small>WEGEN DIESER LÄRME MAN, WEIL SIE UMHERZIEHENDE</small> P<small>LAGEN SIND</small>.",
+            "E<small>INST VERFÜGTEN DIE</small> Ä<small>LTESTEN EIN</small> F<small>ASTEN, WEIL AUF IHRER</small> H<small>EIMREISE AUS</small> J<small>ERUŠALEM IN</small> A<small>ŠQELON</small> K<small>ORNBRAND IM</small> U<small>MFANGE EINES</small> O<small>FENLOCHES BEMERKT WURDE</small>. F<small>ERNER VERFÜGTEN SIE EIN</small> F<small>ASTEN, WEIL</small> W<small>ÖLFE JENSEITS DES</small> J<small>ARDEN ZWEI</small> K<small>INDER FRASSEN</small>. R. J<small>OSE SAGT, NICHT WEIL SIE FRASSEN, SONDERN WEIL SIE GESEHEN WURDEN</small>.",
+            "W<small>EGEN FOLGENDER</small> U<small>NGLÜCKSFÄLLE</small> <small>LÄRME MAN AM</small> Š<small>ABBATH: WENN EINE</small> S<small>TADT VON EINEM</small> T<small>RUPP</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> So besser nach Handschriften u. der Parallelstelle supra Fol. 14a; nach unserem Texte: Nichtjuden.</i> <small>UMZINGELT ODER VON EINEM</small> S<small>TROME</small> <small>BEDROHT</small> <small>WIRD ODER WENN EIN</small> S<small>CHIFF AUF DEM</small> M<small>EERE UMHERGETRIEBEN WIRD</small>; R. J<small>OSE SAGT</small>, <small>MAN RUFE</small> <small>UM</small> H<small>ILFE, ABER KEIN</small> S<small>CHREIEN</small> <small>ZU</small> G<small>OTT</small>. Š<small>IMO͑N DER</small> T<small>EMANITE SAGT, AUCH WEGEN DER</small> P<small>EST; DIE</small> W<small>EISEN ABER PFLICHTEN IHM NICHT BEI</small>.",
+            "W<small>EGEN JEDER</small> P<small>LAGE – VON DER DIE</small> G<small>EMEINDE VERSCHONT BLEIBEN MÖGE – LÄRME MAN, AUSSER WEGEN DES ÜBERMÄSSIGEN</small> R<small>EGENS</small>. E<small>INST SPRACH MAN ZU</small> Ḥ<small>ONI</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Bei Josephus, der Antt. 14,2,1 diese Erzählung berichtet, Onias.</i><small>DEM</small> K<small>REISZEICHNER</small>: B<small>ETE, DASS</small> R<small>EGEN NIEDERFALLE</small>. D<small>A SPRACH ER ZU IHNEN</small>: G<small>EHET HINAUS UND BRINGET DIE</small> P<small>ESAḤÖFEN HEIM, DAMIT SIE NICHT AUFWEICHEN</small>. D<small>ARAUF BETETE ER, ALLEIN ES FIEL KEIN</small> R<small>EGEN NIEDER</small>. W<small>AS TAT ER NUN</small>? E<small>R ZEICHNETE EINEN</small> K<small>REIS, STELLTE SICH IN DIESEN UND SPRACH VOR IHM</small>: H<small>ERR DER</small> W<small>ELT, DEINE</small> K<small>INDER HABEN SICH AN MICH GEWANDT, WEIL ICH WIE EIN</small> H<small>ÄUSLING VOR DIR BIN; ICH SCHWÖRE BEI DEINEM HEILIGEN</small> N<small>AMEN, DASS ICH MICH VON HIER NICHT RÜHRE, BIS DU DICH DEINER</small> K<small>INDER ERBARMT HAST</small>. D<small>A BEGANN DER</small> R<small>EGEN ZU TRÖPFELN</small>. D<small>A SPRACH ER</small>: N<small>ICHT UM SO ETWAS BAT ICH, SONDERN UM</small> R<small>EGEN FÜR</small> B<small>RUNNEN</small>, G<small>RUBEN UND</small> H<small>ÖHLEN</small>. D<small>A BEGANN</small> <small>DER</small> R<small>EGEN</small> <small>STÜRMISCH NIEDERZUSCHLAGEN</small>. D<small>A SPRACH ER</small>: N<small>ICHT UM SO ETWAS BAT ICH, SONDERN UM EINEN</small> R<small>EGEN DER</small> W<small>ILLFÄHRIGKEIT, SEGENSREICH UND WOHLTUEND</small>. N<small>UN FIEL ER WIE GEHÖRIG, BIS DIE</small> J<small>ISRAÉLITEN IN</small> J<small>ERUŠALEM SICH VOR DEM</small> R<small>EGEN AUF DEN</small> T<small>EMPELBERG FLÜCHTEN MUSSTEN</small>. S<small>ODANN KAMEN SIE UND SPRACHEN ZU IHM</small>: W<small>IE DU GEBETET HAST, DASS ER NIEDERFALLE, SO BETE AUCH, DASS ER AUFHÖRE</small>. D<small>A SPRACH ER ZU IHNEN</small>! G<small>EHT HIN UND SEHT ZU, OB DER</small> M<small>AHNSTEIN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wahrscheinlich richtiger heißt Bm. Fol. 28b dieser Stein <span dir=\"rtl\">אבן הטוען</span>; an dieser Stelle wurden alle Funde abgeliefert, wo sie von den Verlierern reklamiert wurden. Dieser Name ist demnach vom talm.-hebr. <span dir=\"rtl\">טען</span> <i>fordern, Klage erheben, mahnen</i> abzuleiten; an das Umherirren der Verlierer ist nicht zu denken, da <span dir=\"rtl\">טעה</span> gar nicht diesen Begriff hat.</i> <small>AUFGEWEICHT IST</small>. D<small>ARAUF LIESS IHM</small> Š<small>IMO͑N B</small>.Š<small>AṬAḤ SAGEN</small>: W<small>ÄREST DU NICHT</small> Ḥ<small>ONI, SO WÜRDE ICH ÜBER DICH DEN</small> B<small>ANN VERHÄNGT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wegen seiner Zudringlichkeit beim Gebete.</i> <small>HABEN; WAS ABER KANN ICH GEGEN DICH MACHEN, WO DU GEGEN</small> G<small>OTT UNGEZOGEN BIST, UND ER DIR DENNOCH DEINEN</small> W<small>ILLEN TUT, WIE EIN</small> K<small>IND GEGEN SEINEN</small> V<small>ATER UNGEZOGEN IST, UND ER IHM DENNOCH SEINEN</small> W<small>ILLEN TUT</small>!? Ü<small>BER DICH SPRICHT DIE</small> S<small>CHRIFT</small>: <sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Pr. 23,25.</i><i>freuen mögen sich dein Vater und deine Mutter, frohlocken, die dich gebar</i>.",
+            "W<small>ENN WÄHREND DES</small> F<small>ASTENS VOR</small> S<small>ONNENAUFGANG</small> R<small>EGEN FÄLLT, SO BEENDE MAN</small> <small>DAS</small> F<small>ASTEN</small> <small>NICHT</small>, <small>WENN NACH</small> S<small>ONNENAUFGANG, SO BEENDE MAN ES</small>. R. E͑<small>LIE͑ZER SAGT, WENN VOR</small> M<small>ITTAG, SO BEENDE MAN ES NICHT, WENN NACH</small> M<small>ITTAG, SO BEENDE MAN ES</small>. E<small>INST VERFÜGTEN SIE IN</small> L<small>UD EIN</small> F<small>ASTEN, UND ALS VOR</small> M<small>ITTAG</small> R<small>EGEN FIEL, SPRACH</small> R. T<small>RYPHON ZU IHNEN</small>: G<small>EHET HEIM, ESSET UND TRINKET UND BEGEHET EINEN FESTLICHEN</small> T<small>AG</small>. D<small>A GINGEN SIE HEIM, ASSEN UND TRANKEN UND BEGINGEN EINEN FESTLICHEN</small> T<small>AG</small>. G<small>EGEN</small> A<small>BEND KAMEN SIE UND LASEN DAS GROSSE</small> L<small>OBLIED</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Den 136. Psalm.</i>."
+        ],
+        [
+            "<b>A</b>N <small>DREI</small> Z<small>EITEN IM</small> J<small>AHRE ERHEBEN DIE</small> P<small>RIESTER IHRE</small> H<small>ÄNDE</small> <small>ZUM</small> P<small>RIESTERSEGEN</small> <small>VIERMAL AN EINEM</small> T<small>AGE, BEIM</small> M<small>ORGENGEBETE, BEIM</small> Z<small>USATZGEBETE, BEIM</small> V<small>ESPERGEBETE UND BEIM</small> S<small>CHLUSSGEBETE: AN</small> F<small>ASTTAGEN, AN DEN</small> S<small>TANDBEZIRKSTAGEN UND AM</small> V<small>ERSÖHNUNGSTAGE</small>.",
+            "F<small>OLGENDES</small> B<small>EWENDEN HAT ES MIT DEN</small> S<small>TANDBEZIRKEN</small>. E<small>S HEISST</small>: <sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Num. 28,2.</i><i>befiehl den Kindern Jisraél &amp;c</i>. <i>meine Opfergaben, meine Speise</i>; <small>WIE SOLL NUN DAS</small> O<small>PFER FÜR EINEN DARGEBRACHT WERDEN, OHNE DASS ER DABEI STEHT</small>!? D<small>AHER ORDNETEN DIE ERSTEN</small> P<small>ROPHETEN VIERUNDZWANZIG</small> P<small>RIESTEBWACHEN AN, UND BEI JEDER</small> P<small>RIESTERWACHE WAREN IN</small> J<small>ERUŠALEM</small> M<small>ÄNNER DER</small> S<small>TANDBEZIRKE</small> <small>VERTRETEN</small>, <small>BESTEHEND AUS</small> P<small>RIESTERN</small>, L<small>EVITEN UND</small> J<small>ISRAÉLITEN</small>. K<small>AM EINE</small> P<small>RIESTERWACHE AN DIE</small> R<small>ETHE HINAUFZUZIEHEN, SO ZOGEN DIE ZU DIESER GEHÖRENDEN</small> P<small>RIESTER UND</small> L<small>EVITEN NACH</small> J<small>ERUŠALEM HINAUF, WÄHREND DIE ZU DIESER GEHÖRENDEN</small> J<small>ISRAÉLITEN SICH IN IHREN</small> S<small>TÄDTEN VERSAMMELTEN UND AUS DER</small> S<small>CHÖPFUNGSGESCHICHTE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Das 1. Kapitel der Genesis.</i> <small>LASEN</small>.",
+            "D<small>IE</small> M<small>ÄNNER DES</small> S<small>TANDBEZIRKES FASTETEN VIER</small> T<small>AGE IN DER</small> W<small>OCHE, VON</small> M<small>ONTAG BIS</small> D<small>ONNERSTAG; AM</small> V<small>ORABEND DES</small> Š<small>ABBATHS FASTETEN SIE NIGHT, WEGEN DER</small> E<small>HRUNG DES</small> Š<small>ABBATHS, UND AM</small> S<small>ONNTAG NICHT, DAMIT SIE NICHT, VON</small> R<small>UHE UND</small> W<small>ONNE IN</small> M<small>ÜHSAL UND</small> F<small>ASTEN ÜBERGEHEND, IN</small> T<small>ODESGEFAHR GERATEN</small>. A<small>M</small> S<small>ONNTAG</small> <small>LASEN SIE DEN</small> A<small>BSATZ</small>:<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Anfänge der einzelnen Absätze in der Schöpfungsgeschichte.</i><i>Am Anfang</i> <small>UND</small> <i>Es werde eine Veste</i>; <small>AM</small> M<small>ONTAG</small>: <i>Es werde eine Veste</i> <small>UND</small> <i>Es sammle sich das Wasser</i>; <small>AM</small> D<small>IENSTAG</small>: <i>Es sammle sich das Wasser</i> <small>UND</small> <i>Es sollen Leuchten entstehen</i>; <small>AM</small> M<small>ITTWOCH</small>: <i>Es sollen Leuchten entstehen</i> <small>UND</small> <i>Es wimmle das Wasser</i>; <small>AM</small> D<small>ONNERSTAG</small>: <i>Es wimmle das Wasser</i> <small>UND</small> <i>Die Erde bringe hervor</i>; <small>AM</small> F<small>REITAG</small>: <i>Die Erde bringe hervor</i> <small>UND</small> <i>So wurde der Himmel vollendet</i>. E<small>IN GRÖSSERER</small> A<small>BSATZ IST VON ZWEIEN UND EIN KLEINERER VON EINEM ZU LESEN</small>. S<small>O BEIM</small> M<small>ORGENGEBETE UND BEIM</small> Z<small>USATZGEBETE, UND BEIM</small> V<small>ESPERGEBETE VERSAMMELTEN SIE SICH UND LASEN AUSWENDIG, WIE MAN DAS</small> Š<small>EMA͑ LIEST</small>. A<small>M</small> V<small>ORABEND DES</small> Š<small>ABBATHS VERSAMMELTEN SIE SICH BEIM</small> V<small>ESPERGEBETE NICHT, WEGEN DER</small> E<small>HRUNG DES</small> Š<small>ABBATHS</small>.",
+            "A<small>N EINEM</small> T<small>AGE</small>, <small>AN DEM DAS</small> L<small>OBLIED GELESEN WIRD, FÄLLT DER</small> B<small>EISTAND MORGENS AUS; AN DEM EIN</small> Z<small>USATZOPFER DARGEBRACHT WIRD, FÄLLT DER</small> B<small>EISTAND BEIM</small> S<small>CHLUSSGEBETE AUS; AN DEM ES</small> H<small>OLZOPFER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Hierüber weiter.</i> <small>GIBT, FÄLLT ER BEIM</small> V<small>ESPERGEBETE AUS – SO</small> R. <small>A͑QIBA</small>. B<small>EN</small> A͑<small>ZAJ SPRACH ZU IHM</small>: R. J<small>EHOŠUA͑ LEHRTE WIE FOLGT: AN DEM EIN</small> Z<small>USATZOPFER DARGEBRACHT WIRD, FÄLLT ER BEIM</small> V<small>ESPERGEBETE AUS, AN DEM ES</small> H<small>OLZOPFER GIBT, FÄLLT ER BEIM</small> S<small>CHLUSSGEBETE AUS</small>. D<small>A TRAT</small> R. <small>A͑QIBA ZURÜCK, UM WIE</small> B<small>EN A͑ZAJ ZU LEHREN</small>.",
+            "A<small>N NEUN</small> T<small>AGEN IM</small> J<small>AHRE</small> <small>WAR</small> H<small>OLZSPENDE FÜR</small> P<small>RIESTER UND</small> V<small>OLK</small>: A<small>M ERSTEN</small> N<small>ISAN FÜR DIE</small> F<small>AMILIE</small> A<small>RAḤ VOM</small> S<small>TAMME</small> J<small>EHUDA; AM ZWANZIGSTEN</small> T<small>AMMUZ FÜR DIE</small> F<small>AMILIE</small> D<small>AVID VOM</small> S<small>TAMME</small> J<small>EHUDA; AM FÜNFTEN</small> A<small>B FÜR DIE</small> F<small>AMILIE</small> P<small>ARO͑Š VOM</small> S<small>TAMME</small> J<small>EHUDA; AM SIEBENTEN DESSELBEN FÜR DIE</small> F<small>AMILIE</small> J<small>ONADAB B</small>.R<small>EKHAB; AM ZEHNTEN DESSELBEN FÜR DIE</small> F<small>AMILIE</small> S<small>ENAA͑ VOM</small> S<small>TAMME</small> B<small>INJAMIN; AM FÜNFZEHNTEN DESSELBEN FÜR DIE</small> F<small>AMILIE</small> Z<small>ATU VOM</small> S<small>TAMME</small> J<small>EHUDA,</small> UND MIT DIESER AUCH P<small>RIESTER UND</small> L<small>EVITEN, ALLE, DIE IHREN</small> S<small>TAMM NICHT GENAU KANNTEN, DIE</small> F<small>AMILIE DER</small> K<small>EULENSCIIMUGGLER UND DIE</small> F<small>AMILIE DER</small> F<small>EIGENPRFSSER;</small> AM ZWANZIGSTEN DESSELBEN FÜR DIE F<small>AMILIE</small> P<small>AḤATH</small> M<small>OAB VOM</small> S<small>TAMME</small> J<small>EHUDA: AM ZWANZIGSTEN</small> E<small>LUL FÜR DIE</small> F<small>AMILIE</small> A͑<small>DIN VOM</small> S<small>TAMME</small> J<small>ERUDA; AM ERSTEN</small> Ṭ<small>EBETH WIEDERUM FÜR DIE</small> F<small>AMILIE</small> P<small>ARO͑Š</small>. A<small>M ERSTEN</small> Ṭ<small>EBETH FIEL DER</small> B<small>EISTAND AUS, WEIL AN DIESEM DAS</small> L<small>OBLIED GELESEN UND DAS</small> Z<small>USATZOPFER UND DAS</small> H<small>OLZOPFER DARGEBRACHT WURDE</small>.",
+            "F<small>ÜNF</small> <small>UNGLÜCKLICHE</small> E<small>REIGNISSE TRAFEN UNSERE</small> V<small>ORFAHREN AM SIEBZEHNTEN</small> T<small>AMMUZ, UND FÜNF AM</small> N<small>EUNTEN</small> A<small>B</small>. A<small>M SIEBZEHNTEN</small> T<small>AMMUZ WURDEN</small> <small>DIE</small> G<small>ESETZESTAFELN ZERBROCHEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Ex. 32.19.</i>, <small>WURDE DAS BESTÄNDIGE</small> O<small>PFER EINGESTELLT</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Bei der Belagerung Jerušalems.</i>, <small>WURDE</small> B<small>RESCHE IN DIE</small> S<small>TADT GELEGT, WURDE DIE</small> T<small>ORA DURCH</small> P<small>OSTUMUS</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Im Texte Apostomos, viell. Postumius, Name einiger römischer Feldherren.</i> <small>VERBRANNT UND EIN</small> G<small>ÖTZENBILD IM</small> T<small>EMPEL AUFGESTELLT</small>. A<small>M</small> N<small>EUNTEN</small> A<small>B WURDE ÜBER UNSERE</small> V<small>ORFAHREN VERHÄNGT, NIGHT IN DAS</small> L<small>AND EINZUZIEHEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Gf. 14,29ff.</i>, <small>DAS ERSTE UND DAS ZWEITE</small> M<small>AL DER</small> T<small>EMPEL ZERSTÖRT</small>, B<small>ITTHER EROBERT UND DIE</small> S<small>TADT GESCHLEIFT</small>. M<small>IT DEM</small> E<small>INTRITT DES</small> A<small>B IST DIE</small> F<small>RÖHLICHKEIT EINZUSCHRÄNKEN</small>.",
+            "I<small>N DER</small> W<small>OCHE, IN DIE DER</small> N<small>EUNTE</small> A<small>B FÄLLT, IST DAS</small> H<small>AARSCHNEIDEN UND DAS</small> K<small>LEIDERWASCHEN VERBOTEN; AM</small> D<small>ONNERSTAG IST ES WEGEN DER</small> E<small>HRUNG DES</small> Š<small>ABBATHS ERLAUBT</small>. A<small>M</small> V<small>ORABEND DES</small> N<small>EUNTEN</small> A<small>B ESSE MAN NICHT ZWEIERLEI</small> G<small>ERICHTE, AUCH ESSE MAN KEIN</small> F<small>LEISCH UND TRINKE KEINEN</small> W<small>EIN</small>.",
+            "R. Š<small>IMO͑N B</small>.G<small>AMLIÉL SAGT, MAN ÄNDERE DABEI</small>. R. J<small>EHUDA VERPFLICHTET AUCH ZUR</small> U<small>MLEGUNG DES</small> B<small>ETTES</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Da man auf der Erde schlafen kann.</i>; <small>DIE</small> W<small>EISEN PFLICHTEN IHM ABER NICHT BEI</small>.  R. Š<small>IMO͑N B</small>.G<small>AMLIÉL SAGTE</small>: J<small>ISRAÉL HATTE KEINE FRÖHLICHEREN</small> F<small>ESTTAGE ALS DEN FÜNFZEHNTEN</small> A<small>B UND DEN</small> V<small>ERSÖHNUNGSTAG</small>. A<small>N DIESEN PFLEGTEN DIE</small> T<small>ÖCHTER</small> J<small>ERUŠALEMS IN GEBORGTEN WEISSEN</small> G<small>EWÄNDERN AUSZUGEHEN, UM NICHT DIE ZU BESCHÄMEN, DIE KEINE HATTEN, WESHALB AUCH ALLE</small> G<small>EWÄNDER EINES</small> R<small>EINIGUNGSBADES BENÖTIGEN</small>. D<small>IE</small> M<small>ÄDCHEN</small> J<small>ERUŠALEMS ZOGEN AUS UND TANZTEN IN DEN</small> W<small>EINGÄRTEN, INDEM SIE DABEI SANGEN</small>: J<small>ÜNGLING, ERHEBE DEINE</small> A<small>UGEN UND SCHAUE, WEN DU DIR WÄHLEST: RICHTE DEINE</small> A<small>UGEN NICHT AUF</small> S<small>CHÖNHEIT, RICHTE DEINE</small> A<small>UGEN AUF</small> F<small>AMILIE</small>.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Pr. 31,30.</i><i>Trügerisch ist die Anmut, eitel die Schönheit; nur eine gottesfürchtige Frau, die ist zu loben.</i> F<small>ERNER HEISST ES</small>:<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Ib. V. 31.</i><i>gebet ihr von der Frucht ihrer Hände, in den Toren künden ihre Werke ihr Lob</i>. E<small>BENSO HEISST ES</small>:<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cant. 3,11.</i><i>kommt heraus und schaut, Töchter Çijons, den König Šelomo im Kranze, mit dem ihn seine Mutter bekränzt hat am Tage seiner Vermählung, am Tage seiner Herzensfreude. Am Tage seiner Vermählung</i>, <small>DAS IST DIE</small> G<small>ESETZGEBUNG</small>; <i>am Tage seiner Herzensfreude</i>, <small>DAS IST DIE</small> E<small>RBAUUNG DES</small> T<small>EMPELS, DER BALD, IN UNSEREN</small> T<small>AGEN, ERBAUT WERDEN MÖGE</small>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json

@@ -0,0 +1,69 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tFrom when is \"the strength of rain\" (\"mashiv haruach umorid hageshem\") mentioned (in the Amidah)? [Since it was taught in the preceding tractate (Rosh Hashanah 1:2): \"And on Succoth they are judged for water,\" it is taught here: \"From when is 'the strength of rain' mentioned?\" And because rain is one of the \"strengths\" of the Holy One Blessed be He, viz. (Job 9:9): \"He does great things, past searching out,\" and (in the same context, Ibid. 5:10): \"He gives rain on the face of the earth, etc.\", it is called \"the strength of rain.\"] R. Eliezer says: From the first day of the festival (of Succoth). R. Yehoshua says: From the last day (i.e., Shemini Atzereth). [Bur not all seven days of the festival. For rain is a curse vis-à-vis Succoth, comparable to a servant coming to pour a cup for his master, and the other dashing it in his face, i.e., \"I do not want your service.\"] R. Yehoshua said to him (R. Eliezer): If rain is a curse on the festival, why mention it? R. Eliezer answered: I, too, did not say that he should ask for it, but only that he should mention \"mashiv haruach umorid hageshem\" (\"He causes the wind to blow and brings down rain\") in its time. R. Yehoshua: If so, let him mention it all the time! [i.e., If you say that it is mentioned, though not asked for, let him mention it even in the summertime! Why only from the first day of Succoth? The halachah is in accordance with R. Yehoshua.]",
+            "\tRain is asked for [That is, rain is mentioned] only close to the (period of) rain [i.e., on the eighth day of the festival, the period of rain following. (According to this interpretation, this is) an anonymous Mishnah in accordance with R. Yehoshua. Another interpretation: R. Eliezer and R. Yehoshua, who differ above in respect to the mentioning of rain, agree in respect to asking for it (viz.: \"And give dew and rain for a blessing\"). It is asked for only close to the period of rain, i.e., the third or the seventh of Marcheshvan, as the tannaim explain later in the Mishnah (1:3)]. R. Yehudah says: The prayer leader on the last day of the festival — the second, [he who recites mussaf] mentions it [\"morid hageshem\"]; the first, [he who recites shacharith] does not mention [rain, but dew. And the halachah is in accordance with R. Yehudah. As to its being stated below: \"R. Yehudah says: Until Pesach passes,\" whereas here he says that on the first day of Pesach, the second does not mention it — there are two tannaim according to R. Yehudah (i.e., understanding him variantly)]. On the first day of Pesach, the first one mentions it, the second does not. Until when is rain asked for? R. Yehudah says: Until Pesach passes. R. Meir says: Until Nissan passes, it being written (Joel 2:23): \"And He has brought down for you the former rain and the latter rain in the first month (Nissan).\"",
+            "\tOn the third day of Marcheshvan rain is asked for [\"veten tal umatar livrachah\" is recited in the blessing over the years (birchath hashanim). This, in Eretz Yisrael; but in the exile, rain is not asked for until the sixtieth day of the autumnal equinox (tekufath Tishrei), and on the sixtieth day itself, they begin to ask for rain.] R. Gamliel says: (They ask for rain) on the seventh thereof (Marcheshvan), fifteen days after the festival (Succoth), so that the last in Israel [of those who had come up for the festival and were returning to their homes] could reach the Euphrates [without being overtaken by the rain.]",
+            "\tIf the seventeenth of Marcheshvan had arrived [and the three times (the third, the seventh, and the seventeenth of Marcheshvan) had passed], and it had not rained, individuals [i.e., Torah scholars] observe three fasts [Monday-Thursday-Monday]. They eat and drink after dark, [i.e., They are permitted to eat and drink the entire night before the fast until dawn, so long as they have not slept for a set time (as opposed to napping); but if they have, they may not eat or drink (before dawn) unless they had so stipulated before gong to sleep. Some say that eating requires such stipulation, but not drinking, there being no \"set time\" for drinking. This stands to reason.], and they are permitted to work, to bathe, to anoint themselves, to wear shoes, and to cohabit.",
+            "\tIf Rosh Chodesh Kislev had arrived and it had not rained, beth-din decree three fasts upon the congregation. They eat and drink after dark, and they are permitted to work, to bathe, to anoint themselves, to wear shoes and to cohabit.",
+            "\tIf these (times) had passed, and they had not been answered, beth-din decree three additional fasts upon the congregation. They eat and drink while it is still light, and they are forbidden to work, to bath, to anoint themselves, and to cohabit, and they close the bathhouses. If these (times) had passed, and they had not been answered, beth-din decrees another seven (fasts) upon them, making thirteen in all for the congregation. [For they had already fasted six (the fasts of the \"individuals\" are not included)]. These (seven) are more stringent than the first in that they blow the shofar, and close the shops. On Mondays [of the fast], they open [the shop doors slightly] towards evening, [but they do not take their wares outside], and on Thursdays, they are permitted [to be open the entire day] because of the honor of the Sabbath.",
+            "\tIf these (times) had passed, and they had not been answered, they diminish trade, building, planting, (they refrain from) building of \"joy,\" such as a hall for one's wedding; and planting of \"joy,\" such as a great shade tree for promenading royalty. But it is permitted to build a house to live in and to plant a tree for its fruits, (they refrain from) betrothal, marriage, and greeting one another — as men rebuked by the L rd. The \"individuals\" revert to fasting until Nissan passes. If Nissan passes and rain has not fallen, it is a sign of curse, viz. (I Samuel 12:17): \"Is it not the wheat harvest today, etc.\" [It is a sign of curse if rain does not fall at all before Nissan passes. All of these halachoth apply in Eretz Yisrael and environs; but in the distant isles, whose rain cycles differ from those of Eretz Israel, each petitions for rain in the time that it is needed; and if the usual rain period passes without rain, the beth-din of that place decree fasts upon the congregation after the \"individuals\" fast, as indicated in our Mishnah.]"
+        ],
+        [
+            "\tWhat is the order for fast days? [the seven latter fast days (1:6)]. The ark is taken into the city square, [the ark containing the Torah scroll, by way of saying: \"We had a modest vessel and it was shamed by our transgressions.\" And why to the city square? By way of saying: \"We cried out within the house of prayer, and we were not answered. We shall abase ourselves openly in the public square!\"], and calcined ashes are placed upon it [Because earth is also called \"ashes,\" it is taught \"calcined ashes.\" For here \"ashes,\" literally, are required, so that the Holy One Blessed be He bring to mind the binding of Isaac and have compassion. (\"upon the ark\":) because it is written (Isaiah 63:9): \"In all their affliction, He was afflicted.\"], upon the head of the Nassi, and upon the head of the chief of beth-din. [And they themselves do not take (ashes to put on their heads), so that they be more sorely humiliated. For there is no likening one who abases himself to one who is abased by others.] And everyone (of the people) places (some ashes) on his head. The eldest among them exhorts them (lit.: \"says before them words of conquest\") [so called in that they \"conquer\" a man's heart to turn him to penitence]: \"My brothers, in respect to the men of Ninveh, it is not written: 'And G d saw their sackcloth and their fast,' but (Jonah 3:10): 'And G d saw their deeds, that they had repented of their evil way.'\" And in the Kabbalah [Prophets] (Joel 2:13): 'And rend your hearts, and not your garments.'\"",
+            "\tThey then stand in prayer, designating as the prayer leader an elder, [who knows the order of the prayers], who is fluent (in praying), who has children, and whose house is empty, [i.e., who does not have food for his children, and who, in his distress, prays with feeling. Or: whose house is \"empty\" of transgression, no evil report having circulated about him in his youth.], so that his heart be intent upon his prayer. And he recites before them twenty-four blessings: the eighteen daily blessings, [i.e., the Amidah], and an additional six [between \"goel\" and \"rofe\"].",
+            "\tThey (the additional six) are: zichronoth, shofroth, [all of the verses as recited on Rosh Hashanah], (Psalms 120): \"To the L rd I cried in my distress, and He answered me,\" (Ibid. 121): \"I shall lift my eyes to the mountains,\" (Ibid. 130): \"From out of the depths I have called to You, O L rd.\" (Ibid. 102): \"A prayer of the afflicted, when he faints.\" R. Yehudah says: It was not necessary to recite zichronoth and shofroth, but, in place of them (I Kings 8:37): \"If there be famine in the land; if there be pestilence, etc.\", and (Jeremiah 14): \"The word of the L rd that came to Jeremiah concerning the drought.\" And for each section, he recites an appropriate conclusion. [After zichronoth, a conclusion for zichronoth; after shofroth, a conclusion for shofroth, as explained below.]",
+            "\tFor the first [i.e., at \"goel Yisrael,\" he begins to enlarge. (Even though it is not one of the six, he calls it \"the first,\" for at that point he begins to add and enlarge.)], he says: \"He who answered Abraham in Mount Moriah, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are you, O L rd, Redeemer of Israel.\" For the second (zichronoth - the first of the six): \"He who answered our forefathers at the Red Sea, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who remembers what is forgotten.\" For the third (shofroth): \"He who answered Joshua in Gilgal, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who gives ear to teruah\" (the sound of the shofar). For the fourth (\"To the L rd I cried\"): \"He who answered Samuel in Mitzpeh, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who gives ear to outcry.\" For the fifth (\"I shall lift up my eyes to the mountains\"): \"He who answered Eliyahu in Mount Carmel, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who gives ear to prayer.\" For the sixth (\"From out of the depths\"): \"He who answered Jonah from the maw of the whale, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who answers in a time of affliction.\" For the seventh [of the blessings on which he enlarges (But the blessings which he adds for the fasts are only six. For the first blessing, \"goel Yisrael,\" is part of the Amidah. It is just that he enlarges on it.)] (\"A prayer of the afflicted\"): \"He who answered David and Solomon his son in Jerusalem, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who has mercy on the land.\"",
+            "\tOnce, in the days of R. Chalafta [in Sepphoris] and R. Chananiah b. Tradyon, a prayer leader completed the entire blessing, and they did not answer \"Amen\" after him. For in the Temple, they did not answer \"Amen\" after each blessing, but \"Baruch shem kevod malchutho l'olam va'ed\" (\"May the Name of the glory of His kingdom be blessed forever\" (see Berachoth 63a). And these men were not in the Temple, but they followed the practice of the Temple.] \"Blow, Cohanim, blow.\" [The sexton of the house of prayer would say thus to them for each prayer.] \"He who answered Abraham our father in Mount Moriah, may He answer you, and may He give ear to the voice of your outcry on this day.\" \"Blow, sons of Aaron, blow.\" He who answered our forefathers at the Red Sea, may He answer you, and may He give ear to the voice of your outcry on this day.\" And when this came to the attention of the sages, they said: We followed this practice [not to answer \"Amen,\" but \"Baruch shem kevod …\"] only at the eastern gate and in the Temple Mount [i.e., the eastern gate of the Temple Mount and the eastern gate of the azarah. For they would pronounce the full Name (the tetragrammaton) at the conclusion of each blessing, and it did not suffice to answer \"Amen.\" And it is not to be suggested that it was their practice to blow the shofar only in the Temple, for of a certainty they did so outside it, as is apparent in this tractate and in Rosh Hashanah.]",
+            "\tThe first three fasts (see 1:4), the men of the watch would fast, but not complete. [There were twenty-four priestly watches. Each watch would officiate in its own week.] And the men of the beth-av would not fast at all. [The mishmar was divided into seven batei-avoth (\"patriarchal houses\"), corresponding to the days of the week, each officiating on its day.] The second three, the men of the watch would fast, but not complete, and the men of the beth-av would fast, but not complete. [For the first fasts are not so stringent (as the last), for which reason they were not completed. So that if the (priestly) service became too taxing for the beth-av officiating that day, the others would come to assist them and enable them to perform it.] The last seven, all would fast and complete. These are the words of R. Yehoshua. The sages say: The first three fasts, neither fasted at all. The second three, the men of the watch fasted, but did not complete, and the men of the beth-av did not fast at all. The last seven, the men of the watch fasted and completed, and the men of the beth-av fasted, but did not complete.",
+            "\tThe men of the watch are permitted to drink wine at night [This does not refer to a fast but is incidental to \"the men of the watch\" (above). (\"at night\":) For there is no reason to fear that the service might become too taxing for the men of the beth-av at night so that they would have to come to their assistance.], but not in the daytime. And the men of the beth-av (may drink wine) neither in the daytime nor at night. [For the entire night they had to return to the altar limbs and fat-pieces that \"sprung\" from it.] The men of the watch and the men of the ma'amad (deputation) may not cut their hair and wash (their clothing). [(\"the men of the ma'amad\":) They are the Israelites stationed in Jerusalem to stand over the offerings of their brethren and to pray that they be received with favor. Deputies from all of Israel stood there (\"ma'amad\" = \"standing\") at the time of the (sacrificial) service. For how could an individual's offering be sacrificed if he were not standing over it when Scripture states (Numbers 28:2): \"…shall you observe to offer to Me in its appointed time\" — It is a mitzvah for the Israelite to stand over the Cohein at the time of the service. (\"They may not cut their hair and wash\":) after entering upon their watch, that entire week. This, so that they cut their hair beforehand and not enter their watches unkempt.] And on Thursday [in the midst of their watch] they are permitted (to do so) because of the honor of the Sabbath. [For most men cut their hair on Thursday and do not wait until Friday to do so because of their Sabbath preparations.]",
+            "\tAll [of the days] of which it is written in Megillath Ta'anith not to eulogize — (the day) before, it is forbidden; (the day) after, it is permitted. R. Yossi says: Before and after it is forbidden. Not to fast — before and after it is permitted. R. Yossi says: Before, it is forbidden; after, it is permitted. [(In Megillath Ta'anith there are recorded) days in which miracles were wrought for Israel in the second Temple period and which were made festive days, some days, interdicted in fasting alone, and others, of greater import, on which eulogies were, likewise, interdicted. With the latter, eulogies are forbidden on the preceding day, too, lest one come to eulogize on the festive day itself. But the day after, they are permitted, for the festive day having already passed, there is no cause for apprehension. As to the halachah, we rule that Megillath Ta'anith was annulled and that fasting and eulogies are permitted on all those days interdicted therein, except for Channukah and Purim, where they are forbidden on those days themselves, but permitted before and after.]",
+            "\tA fast is not decreed upon the congregation ab initio on Thursday, so as not to inflate (food) prices. [For when the shopkeepers see them buying two big meals on Thursday night (one for the night following the fast, another for Shabbath), they will think that a famine is approaching and they will raise their prices. But if they begin fasting on Monday, they will know it is because of the fast. Another interpretation: So that they not say: If beth-din had not seen that a famine was coming, they would not press to decree a fast now, so close to the Sabbath, saying which, they will inflate their prices.] These three fasts: the first (three) — Monday, Thursday, Monday; the second three — Thursday, Monday, Thursday. R. Yossi says: Just as the first do not begin on Thursday, so the second, and so the last.",
+            "\tA fast is not decreed upon the congregation on Rosh Chodesh, Channukah, or Purim. And if they had begun, it is not interrupted. [If they had decreed the fasts before then, and they had begun to fast over an affliction even for one day, and one of these three intervened, the fast is not interrupted.] These are the words of R. Gamliel. R. Meir said: Even though R. Gamliel said that it is not interrupted, he agrees that it is not completed [until the end of the day, but it is permitted to eat close to sunset], and, likewise, with the ninth of Av which falls out on a Friday [(as when beth-din declared the New Moon by sighting), one eats in the evening before sunset because of the honor of the Sabbath, that he not enter the Sabbath hungry. The halachah is not in accordance with R. Meir, but (on the aforementioned days), one fasts and completes the fast, as he does on the ninth of Av which falls out on a Friday.]"
+        ],
+        [
+            "\tThis order of fasts (1:4-6) applies only to the first rain. [If the three times of the first rain (the third, the seventh, and the seventeenth of Marcheshvan passed without rain), then the \"individuals\" and afterwards the congregation would fast in the order indicated.] But if the vegetation altered its appearance [i.e., if the rains were on time and the vegetation sprouted, but its appearance changed — (Job 41:40): \"instead of wheat, thorns; instead of barley, cockle\" — or some other change], the shofar is blown immediately [in the first fasts, all the stringencies of the latter fasts obtaining immediately in the first ones.] Likewise, if the rains stopped for forty days between [the first and second] rains, the shofar is blown immediately, this betokening a drought.",
+            "\tIf it rained for vegetation but not for trees [i.e., if it came down gently, this availing for vegetation and grass but not for trees], (or if it rained) for trees but not for vegetation, [i.e., if it came down hard], (or if it rained) for both, but not for wells, pits, and caves [for the collection of water], the shofar is blown immediately.",
+            "\tLikewise, a city where it did not rain, viz. (Amos 4:7): \"And I caused it to rain on one city, and on another city I caused it not to rain; one piece of land was rained upon, etc.\" — that city fasts and blows the shofar, and all its environs fast, [for all the people in the city where it did not rain will come to buy produce in a city where it did rain, and a famine will ensue], but they do not blow the shofar. R. Akiva says: They blow the shofar, but they do not fast.",
+            "\tLikewise, a city struck by pestilence or earthquake, [where its strong structures fall, but not its weak ones] — that city fasts and blows the shofar; and all its environs fast, but do not blow. R. Akiva says: They blow, but do not fast. What constitutes a \"pestilence\"? A city which furnishes five hundred footmen, and in which three die in three consecutive days (one each day). If less than this, it is not a pestilence.",
+            "\tFor these, the shofar is blown in every place [even cities very far from the occurrence, as explained below, these being \"walking plagues.\"]: blast, yerakon [the \"silvering\" of produce. Others interpret it as the \"greening\" of one's face as the greens of the field], locusts, \"peelers,\" wild animals [seen in the settlement in the daytime], and the sword [i.e., troops passing from place to place, even though they do not come to fight against that city.] The shofar is blown for it (i.e., for each of the above), for it is a \"walking plague.\"",
+            "\tOnce, elders (of Sanhedrin) went down from Jerusalem to their cities [in Eretz Yisrael] and decreed a fast because they saw a full stove's mouth of blast in Ashkelon [in the land of the Philistines. An amount of produce was smitten with blast, from which there could be made a loaf to fill the mouth of a stove.] And they also decreed a fast because wolves devoured two children on the other side of the Jordan. R. Yossi says: Not because they devoured, but because they appeared [in the city].",
+            "\tFor these the shofar is blown on the Sabbath: For a city besieged by gentiles or threatened with inundation, and for an ocean-tost (mitarefeth) vessel [(\"mitarefeth\":) as in \"beitzah hatrufah be'ka'arah\" (\"an egg beaten in a dish\").] R. Yossi says: (The shofar is blown on Shabbath) to get help [to call the people together to come and save], but not for (the sake of) outcry. [And the halachah is that the shofar or trumpet is blown for these on Shabbath only if it were necessary to do so to gather the people. But it is permitted to fast, and cry out, and implore for them on Shabbath.] Shimon Hatemani [from Timnath] says: Also for pestilence [the shofar is blown on Shabbath], but the sages did not concur with him [to do so on Shabbath, but on a weekday, the shofar is blown.]",
+            "\tFor any affliction that may befall the congregation, the shofar is blown, except for an abundance of rain. [Not when so much falls that the crops are destroyed, but when so much has fallen that no more is needed and it is regarded as a burden.] Once, they said to Choni Hame'agel (\"the circle-drawer\"): \"Pray that it rain.\" He said: \"Go out and take in the [earthenware] Pesach ovens, [which were portable], so that they not deteriorate [in the rain]. He prayed, but it did not rain. What did he do? He drew a circle and stood in its midst, and said before Him: \"L rd of the universe, Your children have turned their faces to me because I am as one of Your household. I swear by Your great name that I shall not budge from here until you have pity on Your children\" — whereupon the rains began to drip. He said: \"This is not what I asked for, but (enough) rain (to fill) the wells, the pits, and the caves!\" At this, it began to rain torrentially. He said: \"This is not what I asked for, but (I asked for) rains of blessing and benefaction\" — at which it rained normally — until the Jews went from Jerusalem to the Temple Mount because of the rain. They came and said to him: \"Just as you prayed for the rain to fall, pray for it to stop!\" He said: \"Go out and see if the Strayer's Stone has been [completely] covered\" [with water. There was a stone in Jerusalem upon which anyone who had found something would stand and proclaim that he had found a lost object, whereupon the owners would come, give identifying signs, and take it. That stone was called the Strayer's Stone.\" I found it written that it was very high and could not be covered unless a deluge came to the world.] Shimon b. Shetach sent to him: \"Were you not Choni, I would decree excommunication upon you, [excommunication being the penalty for defiance of one's master]. But what can I do if you whine before G d and He does as you ask, just as a son who whines before his father, who grants him his wish. Of once such as you it is written (Proverbs 23:25): 'Your father and your mother will be glad, and she that bore you will rejoice.'\"",
+            "\tIf they fasted (i.e., if they took it upon themselves to fast), and it rained before sunrise, they do not consummate the fast; after sunrise, they do. R. Eliezer says: Before mid-day, they do not consummate it; after mid-day, they do. Once, they decreed a fast in Lod and it rained before mid-day, whereupon R. Tarfon said to them: \"Go out and eat and drink and make yom tov.\" [And he did not tell them to recite Hallel Hagadol first, because Hallel Hagadol is recited only on \"a full stomach and a contented soul.\"] And they went out and ate and drank and made yom tov, and they came towards evening and recited Hallel Hagadol."
+        ],
+        [
+            "\tOn three occasions during the year Cohanim recite the priestly blessing four times a day: shacharith, mussaf, minchah, and \"the closing of the gates\" (ne'ilah) — fast days, ma'amadoth, and Yom Kippur. [This is the intent: On three occasions — fast days, ma'amadoth, and Yom Kippur (see below) — Cohanim recite the priestly blessing in each prayer: shacharith, minchah, and ne'ilah. And there is one day of these when they recite the priestly blessing four times during the day — Yom Kippur, where there is a mussaf prayer. The Mishnah is in accordance with R. Meir, who says that the priestly blessing obtains for the minchah of fast days and ma'amadoth. For the reason that there is no priestly blessing at minchah every day is (that the priestly blessing is not to be delivered in a state of) inebriation, but on a fast day there is no inebriation. And R. Yossi differs and says that we decree (that the priestly blessing not be recited on) the minchah of a fast day by reason of the everyday minchah. The halachah is in accordance with R. Yossi in respect to fast days, and in respect to ma'amadoth, and Yom Kippur, where there is a ne'ilah prayer. But on a fast day where there is no ne'ilah prayer, the priestly blessing is recited at minchah. For since the minchah prayer (on such a fast day) is recited close to sunset, it is similar to ne'ilah, and thus, not apt to be confused with the everyday minchah, for which reason it was not decreed against. (\"fast days, ma'amadoth, and Yom Kippur\":) This is the intent: And these are the \"three occasions\" — fast days, ma'amadoth, and Yom Kippur. (\"ma'amadoth\":) the men of the ma'amad fasted four days a week (4:3)].",
+            "\tWhy were the ma'amadoth instituted? It is written (Numbers 28:2): \"Command the children of Israel and say to them: 'My offering, My bread, etc.'\" How could each man's offering be offered if he himself could not stand over it? For this reason the early prophets instituted twenty-four watches, for each of which there was a ma'amad in Jerusalem of Cohanim, Levites, and Israelites. [A portion of the tribes of Israel, divided into twenty-four parts, were sent from all of Israel to stand at the offering together with the Cohanim and the Levites of that watch. When the time came for a certain watch to go up, the Cohanim and the Levites went up to Jerusalem, and the Israelites in that watch [those who were far from Jerusalem, and could not go up to stand at their offering] would gather in [the houses of prayer] in their cities, and would [fast and pray and] read [in the Torah every day] in [the section of] the creation [by way of affirming that the world stands on the Temple service.]",
+            "\tAnd the men of the ma'amad would fast four days a week (eating at night) from Monday to Thursday. And they would not fast on Sabbath eve because of the honor of the Sabbath. [And it goes without saying (that they did not fast) on Sabbath itself. (And also) not on Sunday, it being the third day of (man's) creation. For man was created on Sabbath eve, and on the third day of his creation (Sunday), he is especially weak, viz. (Genesis 34:25): \"And it was on the third day, when they were in pain, etc.\" Or else, because on Sabbath he is given an additional soul, and at the conclusion of the Sabbath, it is taken from him, so that if they fasted on Sunday, they would be placing themselves in danger. (And every day, the men of the ma'amad would recite the ne'ilah prayer.)] And they would not fast on Sunday, so that they not go from rest and pleasure to toil and fasting, and die. On the first day, they would read (the section of) \"In the beginning\" and \"Let there be a firmament.\" On the second day: \"Let there be a firmament\" and \"Let the waters be gathered.\" On the third day: \"Let the waters be gathered\" and \"Let there be luminaries.\" On the fourth day: \"Let there be luminaries\" and \"Let the waters swarm.\" On the fifth day: \"Let the waters swarm\" and \"Let the earth give forth.\" On the sixth day: \"Let the earth give forth\" and \"And the heavens and the earth were finished, and all of their hosts.\" A large section is read by two readers, and a small one, by one. [In the section \"In the beginning, etc.\", after the first reader has read three verses, the second goes back and reads the third verse read by the first and concludes that section, and the third reads \"Let there be a firmament.\" On the second day, the first reads \"Let there be a firmament,\" and two read \"Let the waters be gathered\"; and so with all.] This, for shacharith and mussaf; but for minchah, they enter and recite orally. [This speaks of all the other ma'amadoth, which were outside Jerusalem, that they read regularly in the (account of) the creation, even on a day when there was a mussaf offering, for they were not preoccupied with it. But the ma'amadoth in Jerusalem did not read it for mussaf on a day when there was a mussaf offering. As stated below: When there is a mussaf offering, there is no reading for minchah. Now if the mussaf offering pushes off the reading of the minchah ma'amad, which is not its own, how much more so the reading of its own ma'amad! (\"for shacharith and mussaf, etc.\":) This is what is meant: It is for shacharith and mussaf that a Torah scroll is brought and two read a large section and one, a small one. But for minchah, a Torah scroll is not brought, because of the strain of the fast, but it is recited orally.] Sabbath eve before minchah, they would not enter [the house of prayer, and they would not recite it at all], because of the honor of Shabbath [i.e., because of their preoccupation with preparing for Shabbath].",
+            "\tEvery day when there is Hallel, [such as the days of Channukah, when there is Hallel, but not mussaf], there is no ma'amad for shacharith [i.e., Those in Jerusalem did not read any section for shacharith, there being no time for them to form their ma'amad, Hallel overriding it.] When there is a mussaf offering, there is no ma'amad for ne'ilah. [On Rosh Chodesh, when there is a mussaf offering, they did not read any section for ne'ilah. And, it goes without saying that they did not read the section for mussaf itself and for minchah, which comes before ne'ilah, the mussaf offering overriding it.] (Whenever there is) a wood-offering, there is no ma'amad for minchah. [That is, on a day where there is a wood-offering (see below) and there is no mussaf offering, it overrides the ma'amad of minchah, but not that of ne'ilah.] These are the words of R. Akiva. Ben Azzai said to him: Thus did R. Yehoshua teach: When there is a mussaf offering, there is no ma'amad for minchah. When there is a wood-offering, there is no ma'amad for ne'ilah. [The wood-offering overrides the ma'amad of nei'lah, and, it goes without saying, the ma'amad of minchah. For the wood-offering of the Cohanim (i.e., the gift-offering accompanying it) was sacrificed before the afternoon tamid. And if it overrides the ma'amad of nei'lah, it goes without saying that it overrides the ma'amad of minchah, which is closer to it.] — whereupon R. Akiva retracted and taught according to Ben Azzai, [holding that since the mussaf offering is Torah-ordained, it is understandable that it should override only the ma'amad of minchah; for there is no reason to fear that the offering will be overridden, Torah ordinances not requiring strengthening. But the (institution of the) wood-offering is like an ordinance of the scribes, and it is understandable that it should override both the ma'amad of minchah and of ne'ilah, requiring strengthening so that it itself not be overridden. I have not fathomed Rambam's interpretation of this Mishnah, according to which it appears that the men of the ma'amad recited an additional prayer every day between shacharith and minchah, which was called the \"mussaf\" prayer. I have found this neither in Bavli nor in Yerushalmi.]",
+            "\tThe times for the wood (offering) of the Cohanim and the people are nine: [When the men of the exile came up, they did not find wood in the lishkah (the wood bin), and these (men that follow) arose and contributed from theirs. And the prophets among them stipulated that even if the lishkah were full of wood, these (men) were to contribute from theirs. And on the day that they bring the wood, they bring with them a gift-offering and make that day a yom tov. And thus is it written, viz. (Nechemiah 10:35): \"And we cast lots for the wood-offering — the Cohanim, the Levites, and the people — to bring it to the house of our G d, to the house of our fathers, at fixed times, year by year\":] on the first of Nissan, the sons of Arach ben Yehudah; on the twentieth of Tammuz, the sons of David ben Yehudah; on the fifth of Av, the sons of Parosh ben Yehudah; on the seventh of Av, the sons of Yonadav ben Rechev; on the tenth of Av, the sons of S'na'ah ben Binyamin; on the fifteenth of Av, the sons of Zatu b. Yehudah; and with them, Cohanim and Levites and whoever \"erred\" in his tribe [Not knowing with which one to go, (he goes with the sons of Zatu.)], and the \"pestle-stealers,\" the \"fig cutters.\" [The gemara explains that once the foe decreed shmad on Israel, not to bring first-fruits to the Temple. And they stationed sentinels on the road to this end. And the G d-fearing men of that generation brought baskets of first-fruits, covered them with dried figs, and placed a pestle upon their shoulders. When they were accosted by the sentinels, they said to them: \"We are going to make two fig-cakes in the mortar-pit ahead of us with this pestle on our shoulders.\" And thus they would bring the first-fruits to Jerusalem — for which reason they were called \"the 'pestle-stealers'\"; that is, those who \"stole the hearts\" of the sentinels with the pestle on their shoulders. (\"the fig cutters\" - \"kotzei ketzioth\":) [thus called because they trimmed fig-cakes with a tool called a \"maktzua.\" And these men themselves arose another time when they decreed shmad — not to bring wood for the woodpile — and they fashioned ladders and said to the sentinels who accosted them: We are going to get two pigeons from yonder coop with this ladder on our shoulders\" — for which reason they were called \"the ladder breakers.\" For they broke the ladders after eluding the sentinels and brought from them wood for the wood pile. And all of these brought wood with the sons of Zatu.] On the twentieth of Av, the sons of Pachath-Moav ben Yehudah; on the twentieth of Elul, the sons of Adin ben Yehudah. On the first of Teveth, the sons of Parosh returned a second time. [For after they finished, they cast lots for who would be last, viz.: \"And we cast lots for the wood offering.\"] On the first of Teveth, there was no ma'amad, for there were Hallel, the mussaf offering and the wood-offering. [For the first of Teveth always falls on Channukah, and on Channukah the full Hallel is recited. But the Hallel of Rosh Chodesh, where the reading of the Hallel is only a custom, does not override the ma'amad. And for this reason Rosh Chodesh Nissan is not mentioned (here as overriding the ma'amad, even though Hallel, the mussaf offering, and the wood-offering also obtain then.)]",
+            "\tFive things (i.e., calamities) befell our forefathers on the seventeenth of Tammuz, and five on the ninth of Av. On the seventeenth of Tammuz, the tablets were broken [For on the sixth of Sivan, the Ten Commandments were given, and early on the seventh, he (Moses) went up (to Sinai) to receive the rest of the Torah and remained there forty days, which are thus found to have ended on the seventeenth of Tammuz; and upon his descent, he broke the tablets.], the tamid (the daily burnt-offering) was abolished, [no lambs being available, the city being under siege], the city was breached, and Apostamus burned the Torah and placed an image in the sanctuary. [Amoraim differ on this in the Yerushalmi. One says, the image of Menasheh, in the first Temple. Another, the image of Apostamus, one of the later Greeks, in the second Temple.] On the ninth of Av, it was decreed upon our ancestors not to enter Eretz Yisrael, the first and second Temples were destroyed, Betar was captured, and the city was plowed up. When Av enters, joy is diminished.",
+            "\tOn the week that the ninth of Av falls out, it is forbidden to cut one's hair and to wash (clothing) [that entire week until the end of the fast.], and (if the ninth of Av falls out) on Thursday, [(when they sanctified the New Moon by sighting)], it is permitted [to wash on the Thursday before the fast] because of the honor of the Sabbath.] On the eve of the ninth of Av, one may not eat two cooked foods [Only something which is not eaten raw is forbidden (when cooked); but something which is eaten raw, such as milk and cheese and moist pulse, is not forbidden even when cooked.], and he may not eat meat and he may not drink wine [after mid-day, in the concluding meal, when he does not intend to eat a regular meal thereafter. But before mid-day, even in the concluding meal, or in a meal which is not the concluding one, even after mid-day, it is permitted to eat two cooked foods, and to have meat and wine. R. Shimon b. Gamliel says: He should make some change (in his eating). [If he were accustomed to eat two cooked foods, he should eat one; if he were accustomed to drink two cups of wine, he should drink one. The halachah is not in accordance with R. Shimon b. Gamliel.] R. Yehudah makes it obligatory to turn over the bed [on its face, and not lie on it, but on the ground.] The sages did not concur, [and the halachah is not in accordance with R. Yehudah.]",
+            "\tR. Shimon b. Gamliel said: There were never such (joyous) festivals for Israel as the fifteenth of Av and Yom Kippur [(\"the fifteenth of Av\":) for on it the dying in the desert ceased in the fortieth year, the checkpoints that Yeravam ben Nevath had set up to prevent Israel from making the festival pilgrimage were abolished, those killed in Betar were permitted to be buried, and they stopped cutting wood for the wood pile, for from that day the power of the sun weakens so that it cannot rid the wood of its wetness. (\"and Yom Kippur\":) for on that day the second tablets were given, and it is a day of pardon and forgiveness.], on which (days) the daughters of Israel would go out in borrowed white garments [All of them borrowed, even the rich ones,] so as not to embarrass those who could not afford their own. All of the garments required immersion [before they could be worn, for not everyone knew whether or not her friend was a niddah.] And the daughters of Jerusalem went out and danced in the vineyards [viz. (Jeremiah 31:12): \"Then shall the virgin rejoice in the dance.\"] And what did they say? \"Young man, lift up your eyes and see what to choose for yourself (as a bride). Do not look for beauty; look for family.\" (Proverbs 31:30): \"Favor is false, and beauty vain; a G d fearing woman — she is to be praised.\" (Ibid. 31): \"Give her of the fruit of her hands, and let her deeds praise her in the gates.\" And thus is it written (Song of Songs 3:11): \"Go out and see, O daughters of Zion, the King Shelomoh, [the Holy One Blessed be He, with whom shalom (\"peace\") resides], with the crown wherewith His mother [the congregation of Israel] crowned Him, on the day of His wedding and on the day of the rejoicing of His heart\": \"on the day of His wedding\" — the giving of the Torah, [Yom Kippur, when the second tablets were given]; \"and on the day of the rejoicing of His heart\" — the building of the Temple, [which was consecrated on Yom Kippur.] May it be rebuilt, speedily, in our days, Amen!"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/William Davidson Edition - English.json

@@ -0,0 +1,69 @@
+{
+    "language": "en",
+    "title": "Mishnah Ta'anit",
+    "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 <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>From when,</b> i.e., from which date, <b>does one</b> begin to <b>mention the might of the rains</b> by inserting the phrase: He makes the wind blow and rain fall, in the second blessing of the <i>Amida</i> prayer? <b>Rabbi Eliezer says:</b> The phrase is inserted <b>from the first Festival day of the festival</b> of <i>Sukkot</i>. <b>Rabbi Yehoshua says: From the last Festival day of the festival</b> of <i>Sukkot</i>. <b>Rabbi Yehoshua said to</b> Rabbi Eliezer: <b>Since rain is nothing other</b> than <b>a sign of a curse during the festival</b> of <i>Sukkot</i>, as rainfall forces Jews to leave their <i>sukkot</i>, <b>why</b> should <b>one mention</b> the might of rain during this period? <b>Rabbi Eliezer said to him: I too did not say</b> that it is proper <b>to request</b> rain at this time, <b>but</b> it is proper only <b>to mention</b> the phrase: <b>He makes the wind blow and rain fall, in its due time.</b> Rabbi Yehoshua <b>said to him: If so,</b> i.e., if reciting the phrase does not constitute a request for rain, <b>one should always mention</b> rain, even in the summer.",
+            "The mishna states a general principle: <b>One requests rain only</b> immediately <b>preceding the rainy season. Rabbi Yehuda says:</b> With regard to <b>the one who passes before the ark</b> as prayer leader <b>on the concluding Festival day of the festival</b> of <i>Sukkot</i>, the Eighth Day of Assembly: <b>The last</b> prayer leader, who leads the additional prayer, <b>mentions</b> rain, whereas <b>the first</b> prayer leader, for the morning prayer, <b>does not mention</b> rain. The opposite is the case at the conclusion of the period for mentioning rain <b>on the first Festival day of Passover:</b> Here, <b>the first</b> prayer leader, who leads the morning prayer, <b>mentions</b> rain, while <b>the last</b> prayer leader, who leads the additional prayer, <b>does not mention</b> rain. <b>Until when does one request rain? Rabbi Yehuda says:</b> We request rain <b>until Passover has passed. Rabbi Meir says: Until</b> the month of <b>Nisan has ended, as it is stated: “And He causes to come down for you the rain,</b> the <b>first rain and</b> the <b>last rain, in the first</b> month” (Joel 2:23). Since the verse states that it rains in Nisan, the first month, this indicates that the entire month is considered part of the rainy season.",
+            "<b>On the third of</b> the month of <b>Marḥeshvan</b> one starts to <b>request rain</b> by inserting the phrase: And give dew and rain, in the blessing of the years, the ninth blessing of the <i>Amida</i>. <b>Rabban Gamliel says:</b> One starts to request rain <b>on the seventh of</b> Marḥeshvan, which is <b>fifteen days after the festival</b> of <i>Sukkot</i>. Rabban Gamliel explains that one waits these extra four days <b>so that</b> the <b>last</b> pilgrim <b>of the Jewish people,</b> who traveled to Jerusalem on foot for the Festival, <b>can reach the Euphrates River</b> without being inconvenienced by rain on his journey home.",
+            "If the <b>seventeenth of Marḥeshvan arrived and rain has not fallen, individuals,</b> but not the entire community, <b>begin to fast three fasts</b> for rain. How are these fasts conducted? As the fast begins in the morning, one <b>may eat and drink after dark, and one is permitted</b> during the days of the fasts themselves to engage <b>in</b> the performance of <b>work, in bathing, in smearing oil</b> on one’s body, <b>in wearing shoes, and in conjugal relations.</b> ",
+            "If the <b>New Moon of Kislev arrived and rain has</b> still <b>not fallen,</b> the <b>court decrees three fasts on the</b> entire <b>community.</b> Similar to the individual fasts, everyone <b>may eat and drink after dark, and they are permitted to</b> engage in the performance of <b>work, in bathing, in smearing</b> one’s body <b>with oil, in wearing shoes, and in conjugal relations.</b> ",
+            "<b>If these</b> three regular fasts have <b>passed and they have not been answered</b> with rain, the <b>court decrees three other fasts upon the community.</b> These are severe fasts, in which one <b>may eat and drink</b> only <b>while it is still day,</b> before the beginning of the night of the fast, <b>and</b> on the day of the fast itself <b>they are prohibited</b> to engage <b>in</b> the performance of <b>work, in bathing, in smearing with oil, in wearing shoes, and in marital relations; and they lock the bathhouses</b> so that no one should come to bathe on that day. <b>If these</b> three fasts have <b>passed and they</b> still <b>have not been answered,</b> the <b>court decrees on them another seven fasts, which are</b> a total <b>of thirteen fasts, upon the community,</b> not including the first three fasts observed by individuals. <b>These</b> seven fast days <b>are more</b> severe <b>than the first ones, as on these</b> days, in addition to all the earlier stringencies, they <b>sound the alarm,</b> as will be explained in the Gemara, <b>and they lock the stores.</b> Although shops must remained closed most of the time on these days, <b>on Monday</b> they open them <b>a little at nightfall</b> to allow people to purchase food for breaking their fast, <b>and on Thursday they are permitted</b> to open the stores all day <b>in deference to Shabbat,</b> so that people may purchase food for the sacred day. ",
+            "<b>If these</b> fasts have <b>passed and they have not been answered</b> the court does not decree additional fasts, but the entire community observes the customs of mourning. <b>They decrease</b> their engagement <b>in business</b> transactions, <b>in building and planting, in betrothals and marriages, and in greetings between</b> each <b>person and his fellow, like people who have been rebuked by God. The individuals,</b> i.e., Torah scholars, <b>resume fasting</b> every Monday and Thursday <b>until</b> the month of <b>Nisan ends.</b> After this date they no longer pray for rain, since if <b>Nisan has ended and rains</b> subsequently <b>fall, they are a sign of a curse, as it is stated: “Is not the wheat harvest today?</b> I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great” (I Samuel 12:17). The wheat harvest is around the time of <i>Shavuot</i>, well after Nisan."
+        ],
+        [
+            "<b>What is</b> the customary <b>order of fast days?</b> Normally the sacred ark in the synagogue, which was mobile, was kept in a locked room. However, on fast days <b>they remove the ark to the</b> main <b>city square and place burnt ashes upon the ark,</b> as a sign of mourning. <b>And</b> they also place ashes <b>on the head of the <i>Nasi</i>, and on the head of the deputy <i>Nasi</i>, and each and every</b> member of the community likewise <b>places</b> ashes <b>upon his head.</b> <b>The eldest</b> member <b>of the</b> community <b>says to</b> the congregation <b>statements of reproof,</b> for example: <b>Our brothers, it is not stated with regard to the people of Nineveh: And God saw their sackcloth and their fasting. Rather,</b> the verse says: <b>“And God saw their deeds, that they had turned from their evil way”</b> (Jonah 3:10). <b>And in the Prophets it says: “And rend your hearts and not your garments,</b> and return to the Lord your God” (Joel 2:13). This teaches that prayer and fasting are insufficient, as one must also repent and amend his ways in practice.",
+            "<b>They stood for prayer.</b> The congregation appoints <b>an elder,</b> who is <b>experienced</b> in leading prayer, <b>to descend before the ark</b> as communal prayer leader. <b>And</b> this prayer leader must <b>have children and</b> must have <b>an empty house,</b> i.e., he must be poor, <b>so that his heart will be fully</b> concentrated <b>on the prayer</b> for the needs of his community. <b>And he recites twenty-four blessings before the</b> congregation: The <b>eighteen</b> blessings <b>of</b> the <b>everyday</b> <i>Amida</i> prayer, <b>to which he adds another six</b> blessings, ",
+            "<b>and they are</b> as follows: The special series of blessings recited on Rosh HaShana, the <b>Remembrances and <i>Shofarot</i>;</b> and the sections of Psalms that begin with the verses: <b>“In my distress I called to the Lord and He answered me”</b> (Psalms 120:1), <b>“I will lift up my eyes to the mountains;</b> from where will my help come” (Psalms 121:1), <b>“Out of the depths I have called You, O Lord”</b> (Psalms 130:1), and <b>“A prayer of the afflicted, when he faints”</b> (Psalms 102:1). <b>Rabbi Yehuda says:</b> The prayer leader <b>did not need to recite</b> the <b>Remembrances and <i>Shofarot</i></b> passages. <b>Rather, he recites instead of them</b> the passage beginning with: <b>“If there be famine in the land, if there be pestilence”</b> (I Kings 8:37), followed by the verse <b>“The word of the Lord that came to Jeremiah concerning the droughts”</b> (Jeremiah 14:1). <b>And he recites</b> at the end of all of these six blessing <b>their</b> unique <b>conclusions.</b> ",
+            "<b>For</b> the conclusion of <b>the first</b> blessing: Redeemer of Israel, <b>he recites: He Who answered Abraham on Mount Moriah</b> (see Genesis 22:11–18), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Redeemer of Israel. For the second</b> blessing, to which he adds the verses of Remembrances, <b>he recites: He Who answered our forefathers at the Red Sea</b> (see Exodus 14:15–31), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who remembers the forgotten.</b> <b>For the third</b> blessing, which includes the verses of <i>Shofarot</i>, <b>he recites: He Who answered Joshua at Gilgal,</b> when they sounded the <i>shofar</i> in Jericho (see Joshua 5:6), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears the <i>terua</i>. For the fourth</b> blessing, <b>he recites: He Who answered Samuel in Mizpah</b> (see I Samuel, chapter 7), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears cries. For the fifth he recites: He Who answered Elijah on Mount Carmel</b> (see I Kings, chapter 18), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears prayer.</b> <b>For the sixth</b> blessing <b>he recites: He Who answered Jonah from within the innards of the fish</b> (see Jonah 2:2–11), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who answers in a time of trouble. For</b> the conclusion of <b>the seventh</b> blessing, which is actually the sixth additional blessing, as the first blessing listed here is an expanded version of a regular weekday blessing, <b>he recites: He Who answered David and Solomon his son in Jerusalem</b> (see I Kings 8:12–53), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who has mercy on the Land.</b>",
+            "The mishna relates: <b>An incident</b> occurred <b>in the days of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, that someone passed before the ark</b> as prayer leader <b>and finished the entire blessing</b> of the fast day, <b>but</b> the congregation <b>did not answer amen after him.</b> Instead, the attendant of the synagogue said: <b>Sound</b> the <i>shofar</i> with a long, unwavering sound, <b>priests, blow</b> the <i>shofar</i>. The prayer leader continued: <b>He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day.</b> Once again, the attendant announced: <b>Blast</b> the <i>shofar</i>, with a wavering sound, <b>sons of Aaron, blast.</b> The prayer leader resumed: <b>He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day,</b> and continued in this way. <b>And when</b> this <b>matter came before</b> the <b>Sages,</b> and they heard the custom of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, <b>they said: They would act</b> in accordance with <b>this custom only at the Eastern Gate</b> of the Temple <b>and on the Temple Mount.</b> However, this ceremony is never performed outside the Temple.",
+            "On <b>the first three fasts, the members of the priestly watch,</b> who are in charge of the Temple service that week, <b>fast but do not complete</b> their fast. <b>And the members of the patrilineal family,</b> who perform the Temple service on that particular day, <b>did not fast at all.</b> On <b>the second</b> set of <b>three</b> fast days, <b>the members of the priestly watch fast and complete</b> the fast, <b>and the members of the patrilineal family fast but do not complete</b> their fasts. On <b>the final seven</b> fasts, <b>both</b> groups <b>fast and complete</b> the fasts. This is <b>the statement of Rabbi Yehoshua.</b> <b>And the Rabbis say:</b> On <b>the first three fasts,</b> the members of <b>both</b> groups <b>do not fast at all.</b> On <b>the second three</b> fast days, <b>the members of the priestly watch fast and do not complete</b> their fast, <b>and the members of the patrilineal family do not fast at all.</b> On <b>the final seven, the members of the priestly watch fast and complete</b> the fast, <b>and the members of the patrilineal family fast but do not complete</b> their fast.",
+            "The mishna mentions another difference between the members of the priestly watch and the patrilineal family: <b>The members of the priestly watch</b> were <b>permitted to drink wine during the nights, but not during the days,</b> as they might be called upon to assist in the Temple service, which may not be performed after drinking wine. <b>And the members of the patrilineal family,</b> who performed the Temple service, were not permitted to drink wine, <b>neither at night nor during the day,</b> as their tasks were performed at night as well. It is <b>prohibited</b> for both <b>the members of the priestly watch and the members of the non-priestly watch to cut their hair or launder</b> their garments throughout the week, <b>but on Thursday</b> it <b>is permitted</b> for them to cut their hair and launder their clothes <b>in deference to Shabbat.</b>",
+            "The mishna returns to the issue of fasting: <b>Any</b> day concerning which <b>it is written in <i>Megillat Ta’anit</i> not to eulogize</b> on that day, it is also <b>prohibited</b> to eulogize on the day <b>before,</b> but it is <b>permitted</b> to do so on the <b>following</b> day. <b>Rabbi Yosei says:</b> It is <b>prohibited</b> to eulogize both on the day <b>before and</b> on the <b>following</b> day. The mishna continues: With regard to those days concerning which it is written only <b>not to fast,</b> it is <b>permitted</b> to fast on the day <b>before</b> and on the <b>following</b> day. <b>Rabbi Yosei says:</b> Fasting the day <b>before</b> is <b>prohibited,</b> but on the <b>following</b> day it is <b>permitted</b> to fast.",
+            "The mishna continues: <b>One may not decree a fast on the community starting on a Thursday, so as not to cause an increase in prices.</b> If the first of a series of fasts is on a Thursday, then on Friday everyone will come to purchase their food for after the fast and for Shabbat, which will allow the storeowners to take advantage of the crowds and raise their prices. <b>Rather, the first</b> set of <b>three fasts</b> is on <b>a Monday, Thursday, and</b> the following <b>Monday, and the second</b> set of <b>three</b> is on <b>a Thursday, Monday, and</b> the following <b>Thursday. Rabbi Yosei says: Just as the first</b> three fasts do not begin <b>on Thursday, so too, neither the second</b> set <b>nor the last</b> set starts on a Thursday. Instead, all the series of fasts begin on a Monday.",
+            "The mishna further states: <b>One may not decree a fast on the community on New Moons, on Hanukkah, or on Purim. And if they</b> decreed and <b>began</b> a set of fasts, and only afterward realized that one of the fasts would occur on one of these days, <b>they do not interrupt</b> the sequence. This is <b>the statement of Rabban Gamliel. Rabbi Meir said: Although Rabban Gamliel said</b> that <b>they do not interrupt</b> the sequence, he <b>concedes</b> that on these days, which are days with special observances, <b>they do not complete</b> the fast. <b>And similarly,</b> when <b>the Ninth of Av occurs on Shabbat eve,</b> the fast is not completed and one eats before the start of Shabbat, so as not to enter Shabbat while fasting."
+        ],
+        [
+            "<b>The order of these fasts</b> of increasing severity, as explained in Chapter One, <b>is stated</b> only <b>in</b> a case when <b>the first rainfall</b> has not materialized. <b>However,</b> if there is <b>vegetation that</b> grew and its appearance <b>changed</b> due to disease, the court does not wait at all; <b>they cry out about it immediately. And likewise, if rain ceased</b> for a period of <b>forty days</b> between <b>one rainfall and another, they cry out about it because it is a plague of drought.</b>",
+            "If sufficient rain <b>fell for the vegetation but not</b> enough <b>fell for the trees;</b> or if it was enough <b>for the trees but not for the vegetation;</b> or if sufficient rain fell <b>for both this and that,</b> i.e., vegetation and trees, <b>but not</b> enough <b>to</b> fill the <b>cisterns, ditches, and caves</b> with water to last the summer, <b>they cry out about it immediately.</b>",
+            "And likewise, if there is a particular <b>city upon which it did not rain,</b> while the surrounding area did receive rain, this is considered a divine curse, <b>as it is written: “And I caused it to rain upon one city, but caused it not to rain upon another city; one piece was rained upon,</b> and the portion upon which it did not rain withered” (Amos 4:7). In a case of this kind, <b>that city fasts and cries out</b> by blowing the <i>shofar</i>, <b>and all of its surrounding areas</b> join them in their <b>fast, but they do not cry out. Rabbi Akiva</b> disagrees and <b>says: They cry out but they do not fast.</b>",
+            "The mishna continues: <b>And likewise,</b> if a <b>city is</b> afflicted <b>by pestilence or collapsing buildings, that city fasts and cries out, and all of its surrounding areas fast but they do not cry out. Rabbi Akiva says: They cry out but they do not fast.</b> The mishna inquires: <b>What is</b> considered a plague of <b>pestilence?</b> When is a series of deaths treated as a plague? The mishna answers: If <b>a city that sends out five hundred infantrymen,</b> i.e., it has a population of five hundred able-bodied men, <b>and three dead are taken out of it on three consecutive days, this</b> is a plague of <b>pestilence,</b> which requires fasting and crying out. If the death rate is <b>lower than that, this is not pestilence.</b>",
+            "<b>For the following</b> calamities <b>they cry out in every place: For blight; for mildew; for locusts; for caterpillars,</b> a type of locust that comes in large swarms and descends upon a certain place; <b>for dangerous beasts</b> that have entered a town; <b>and for the sword,</b> i.e., legions of an invading army. The reason that <b>they cry out about these</b> misfortunes in every place is <b>because</b> these are <b>calamities that spread.</b>",
+            "<b>An incident</b> occurred in <b>which Elders descended from Jerusalem to their cities</b> throughout Eretz Yisrael <b>and decreed a fast</b> throughout the land <b>because there was seen in</b> the city of <b>Ashkelon</b> a small amount of <b>blight,</b> enough <b>to fill the mouth of an oven.</b> This fast was observed throughout Eretz Yisrael, as blight spreads quickly. <b>And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Rabbi Yosei says:</b> This fast was decreed <b>not because they ate</b> the children, <b>but because</b> these wolves <b>were</b> merely <b>seen</b> in an inhabited area.",
+            "<b>For the following</b> calamities <b>they cry out</b> even <b>on Shabbat: For a city that is surrounded by gentile</b> troops, <b>or</b> for a place in danger of being flooded by <b>a river</b> that has swelled its banks, <b>or for a ship tossed about at sea. Rabbi Yosei said:</b> One may cry out on Shabbat <b>to</b> summon <b>help, but</b> it may <b>not</b> be sounded <b>for crying out</b> to God. <b>Shimon the Timnite says:</b> One may cry out on Shabbat <b>even for pestilence, but the Rabbis did not agree with him.</b>",
+            "The mishna adds: In general, they cry out <b>on</b> account of any <b>trouble that should not befall the community,</b> a euphemism for trouble that may befall the community, <b>except for an overabundance of rain.</b> Although too much rain may be disastrous, one does not cry out over it, because rain is a sign of a blessing. The mishna relates: <b>An incident</b> occurred in <b>which</b> the people said <b>to Ḥoni HaMe’aggel: Pray that rain should fall. He said to them: Go out and bring in</b> the clay <b>ovens</b> used to roast the Paschal lambs, <b>so that they will not dissolve</b> in the water, as torrential rains are certain to fall. <b>He prayed, and no rain fell</b> at all. <b>What did he do? He drew a circle</b> on the ground <b>and stood inside it and said before</b> God: <b>Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household.</b> Therefore, <b>I take an oath by Your great name that I will not move from here until You have mercy upon Your children</b> and answer their prayers for rain. <b>Rain began to trickle</b> down, but only in small droplets. <b>He said: I did not ask for this, but</b> for <b>rain to</b> fill the <b>cisterns, ditches, and caves</b> with enough water to last the entire year. Rain <b>began to fall furiously. He said: I did not ask for this</b> damaging rain either, <b>but</b> for <b>rain of benevolence, blessing, and generosity.</b> Subsequently, the rains <b>fell in their standard manner</b> but continued unabated, filling the city with water <b>until all of the Jews exited</b> the residential areas of <b>Jerusalem</b> and went <b>to the Temple Mount due to the rain. They came and said to him: Just as you prayed over</b> the rains <b>that they should fall, so too, pray that they should stop. He said to them: Go out and see if the Claimants’ Stone,</b> a large stone located in the city, upon which proclamations would be posted with regard to lost and found articles, <b>has been washed away.</b> In other words, if the water has not obliterated the Claimants’ Stone, it is not yet appropriate to pray for the rain to cease. <b>Shimon ben Shetaḥ,</b> the <i>Nasi</i> of the Sanhedrin at the time, <b>relayed to</b> Ḥoni HaMe’aggel: <b>Were you not Ḥoni, I would have decreed that you be ostracized, but what can I do to you? You nag [<i>mitḥatei</i>] God and He does your bidding, like a son who nags his father and</b> his father <b>does his bidding</b> without reprimand. After all, rain fell as you requested. <b>About you, the verse states: “Let your father and your mother be glad, and let her who bore you rejoice”</b> (Proverbs 23:25). ",
+            "The mishna teaches another <i>halakha</i> with regard to fast days: If <b>they were fasting</b> for rain, <b>and rain fell for them before sunrise,</b> they need <b>not complete</b> their fast until the evening. However, if it fell <b>after sunrise, they</b> must <b>complete</b> their fast. <b>Rabbi Eliezer says:</b> If rain fell <b>before midday,</b> they need <b>not complete</b> their fast; but if it rains <b>after midday, they</b> must <b>complete</b> their fast. The mishna relates: <b>An incident</b> occurred in <b>which</b> the court <b>decreed a fast in Lod</b> due to a lack of rain, <b>and rain fell for them before midday. Rabbi Tarfon said to</b> the people: <b>Go out, and eat, and drink, and treat</b> this day as <b>a Festival. And they went out, and ate, and drank, and treated</b> the day as <b>a Festival, and</b> in the <b>afternoon they came</b> to the synagogue <b>and recited the great <i>hallel</i>,</b> to thank God for answering their prayers."
+        ],
+        [
+            "<b>At three times in the year priests raise their hands</b> to recite the Priestly Benediction <b>four times in</b> a single <b>day, in the morning prayer, in the additional prayer, in the afternoon prayer, and</b> in the evening <b>in the closing of the gates,</b> i.e., the <i>ne’ila</i> prayer. And these are the three times: <b>During</b> communal <b>fasts</b> held due to lack of rain, on which the closing prayer is recited; <b>and during non-priestly watches [<i>ma’amadot</i>],</b> when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; <b>and on Yom Kippur.</b>",
+            "<b>These are</b> the <b>non-priestly watches: Since it is stated: “Command the children of Israel</b> and say to them: <b>My offering of food,</b> which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due season” (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: <b>But how can a person’s offering be sacrificed when he is not standing next to it?</b> The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, <b>the early prophets,</b> Samuel and David, <b>instituted</b> the division of the priests into <b>twenty-four priestly watches,</b> each of which served for approximately one week, twice per year. <b>For each and every priestly watch there was</b> a corresponding <b>non-priestly watch in Jerusalem of priests, Levites, and Israelites</b> who would stand by the communal offerings for that day to represent the community. <b>When</b> the <b>time arrived</b> for the members of a certain <b>priestly watch to ascend,</b> the <b>priests and Levites</b> of that watch would <b>ascend to Jerusalem</b> to perform the Temple service. <b>And</b> as for <b>the Israelites</b> assigned <b>to that priestly watch,</b> some of them went up to Jerusalem, while the rest of them <b>assembled in their towns and read the act of Creation. </b>",
+            "And the members of the non-priestly watch, who represented the entire community that week, <b>would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat,</b> as they did not wish to start Shabbat while fasting. <b>And</b> they did <b>not</b> fast on Sunday, <b>so as not to go from rest and delight</b> immediately <b>to exertion and fasting, and</b> run the risk that they might <b>die</b> as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? <b>On Sunday</b> they would read the portions starting with: <b>“In the beginning” and “Let there be a firmament”</b> (Genesis 1:1–8). <b>On Monday</b> they would read: <b>“Let there be a firmament” and “Let the waters be gathered”</b> (Genesis 1:9–13). <b>On Tuesday</b> they would read: <b>“Let the waters be gathered” and “Let there be lights”</b> (Genesis 1:14–19). <b>On Wednesday: “Let there be lights” and “Let the waters swarm”</b> (Genesis 1:20–23). <b>On Thursday: “Let the waters swarm” and “Let the earth bring forth”</b> (Genesis 1:24–31). <b>On Friday: “Let the earth bring forth”</b> and <b>“And the heaven</b> and the earth <b>were finished”</b> (Genesis 2:1–3). <b>A long passage,</b> consisting of six verses or more, <b>is read by two</b> people, <b>and a short</b> passage is read <b>by one,</b> as one cannot read fewer than three verses from the Torah together. They read from the Torah <b>in the morning prayer and in the additional prayer. In the afternoon prayer</b> the members of the non-priestly watch <b>enter</b> the synagogue <b>and read</b> the daily portion <b>by heart, just as one recites <i>Shema</i></b> every day. On <b>Shabbat eve at the afternoon prayer, they would not enter</b> the synagogue for the communal Torah readings, <b>in deference to Shabbat.</b>",
+            " The mishna states a principle: On <b>any day that has</b> the recitation of <b><i>hallel</i>,</b> but on which the additional offering was not sacrificed, e.g., Hanukkah, <b>there is no</b> reading of the Torah by the <b>non-priestly watch in the morning prayer.</b> On days that have both <i>hallel</i> and <b>an additional offering,</b> such as Festivals, the non-priestly watch would also <b>not</b> read from the Torah <b>at the closing prayer.</b> When <b>a wood offering</b> was brought, as explained below, there was <b>no</b> non-priestly watch <b>in the afternoon prayer.</b> This is <b>the statement of Rabbi Akiva.</b> <b>Ben Azzai said to</b> Rabbi Akiva that <b>this is how Rabbi Yehoshua would teach</b> this <i>halakha</i>: On days when <b>an additional offering</b> was sacrificed, there was <b>no</b> non-priestly watch <b>in the afternoon prayer.</b> When <b>a wood offering</b> was brought, there was <b>no</b> non-priestly watch <b>in the closing prayer.</b> Upon hearing this, <b>Rabbi Akiva retracted</b> his ruling and began <b>to teach in accordance with</b> the opinion of <b>ben Azzai.</b> ",
+            "The mishna details the <b>times</b> for <b>the wood</b> offering <b>of priests and the people.</b> These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were <b>nine</b> such days and families: <b>On the first of Nisan, the descendants of Araḥ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of</b> Av, <b>the descendants of Jonadab ben Rechab; on the tenth of</b> Av, <b>the descendants of Sena’a ben Binyamin; on the fifteenth of</b> Av, <b>the descendants of Zattu ben Yehuda.</b> <b>And</b> included <b>with</b> this group of Zattu ben Yehuda’s descendants <b>were</b> other <b>priests; and Levites; and anyone who erred with regard to his tribe,</b> i.e., Israelites who did not know which tribe they were from, <b>and the descendants of those who deceived</b> the authorities <b>with a pestle; and the descendants of those who packed dried figs.</b> These last groups and their descriptions are explained in the Gemara. The mishna resumes its list. <b>On the twentieth of</b> Av, <b>the descendants of Paḥat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned</b> to bring wood for <b>a second</b> time; likewise <b>on the first of Tevet, there was no non-priestly watch, as</b> it is Hanukkah, <b>on which <i>hallel</i> is</b> recited, <b>and</b> it is the New Moon, on which <b>an additional offering</b> is sacrificed, <b>and</b> there was also <b>a wood offering.</b> ",
+            "The mishna discusses the five major communal fast days. <b>Five</b> calamitous <b>matters occurred to our forefathers on the seventeenth of Tammuz, and five</b> other disasters happened <b>on the Ninth of Av. On the seventeenth of Tammuz</b> <b>the tablets were broken</b> by Moses when he saw that the Jews had made the golden calf; <b>the daily offering was nullified</b> by the Roman authorities and was never sacrificed again; <b>the city</b> walls of Jerusalem <b>were breached;</b> the general <b>Apostemos</b> publicly <b>burned a Torah scroll; and</b> Manasseh <b>placed an idol in the Sanctuary.</b> <b>On the Ninth of Av it was decreed upon our ancestors that they would</b> all die in the wilderness and <b>not enter Eretz</b> Yisrael; <b>and the Temple was destroyed the first time,</b> in the days of Nebuchadnezzar, <b>and the second time,</b> by the Romans; <b>and Beitar was captured; and the city</b> of Jerusalem <b>was plowed,</b> as a sign that it would never be rebuilt. Not only does one fast on the Ninth of Av, but <b>from when</b> the month of <b>Av begins, one decreases</b> acts of <b>rejoicing.</b> ",
+            "During <b>the week in which the Ninth of Av occurs, it is prohibited to cut one’s hair and to launder</b> clothes, <b>but</b> if the Ninth of Av occurs on a Friday, <b>on Thursday</b> these actions <b>are permitted in deference to Shabbat. </b> On <b>the eve of the Ninth of Av a person may not eat two cooked dishes</b> in one meal. Furthermore, one may <b>neither eat meat nor drink wine. Rabban Shimon ben Gamliel says:</b> One must <b>adjust</b> and decrease the amount he eats. <b>Rabbi Yehuda obligates one to overturn the bed</b> and sleep on the floor like one in a state of mourning, <b>but the Rabbis did not agree with him.</b> The mishna cites a passage that concludes its discussion of the month of Av, as well as the entire tractate of <i>Ta’anit</i>, on a positive note. ",
+            "<b>Rabban Shimon ben Gamliel said: There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur, as on them the daughters of Jerusalem would go out in white clothes,</b> which each woman <b>borrowed</b> from another. Why were they borrowed? They did this <b>so as not to embarrass one who did not have</b> her own white garments. <b>All the garments</b> that the women borrowed <b>require immersion,</b> as those who previously wore them might have been ritually impure. <b>And the daughters of Jerusalem would go out and dance in the vineyards. And what would they say? Young man, please lift up your eyes and see what you choose for yourself</b> for a wife. <b>Do not set your eyes toward beauty, but set your eyes toward</b> a good <b>family,</b> as the verse states: <b>“Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised”</b> (Proverbs 31:30), <b>and it</b> further <b>says: “Give her the fruit of her hands, and let her works praise her in the gates”</b> (Proverbs 31:31). <b>And similarly, it says</b> in another verse: <b>“Go forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heart”</b> (Song of Songs 3:11). This verse is explained as an allusion to special days: <b>“On the day of his wedding”; this is the giving of the Torah</b> through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. <b>“And on the day of the gladness of his heart”; this is the building of the Temple, may it be rebuilt speedily in our days.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/English/merged.json

@@ -0,0 +1,65 @@
+{
+    "title": "Mishnah Ta'anit",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Ta'anit",
+    "text": [
+        [
+            "<b>From when,</b> i.e., from which date, <b>does one</b> begin to <b>mention the might of the rains</b> by inserting the phrase: He makes the wind blow and rain fall, in the second blessing of the <i>Amida</i> prayer? <b>Rabbi Eliezer says:</b> The phrase is inserted <b>from the first Festival day of the festival</b> of <i>Sukkot</i>. <b>Rabbi Yehoshua says: From the last Festival day of the festival</b> of <i>Sukkot</i>. <b>Rabbi Yehoshua said to</b> Rabbi Eliezer: <b>Since rain is nothing other</b> than <b>a sign of a curse during the festival</b> of <i>Sukkot</i>, as rainfall forces Jews to leave their <i>sukkot</i>, <b>why</b> should <b>one mention</b> the might of rain during this period? <b>Rabbi Eliezer said to him: I too did not say</b> that it is proper <b>to request</b> rain at this time, <b>but</b> it is proper only <b>to mention</b> the phrase: <b>He makes the wind blow and rain fall, in its due time.</b> Rabbi Yehoshua <b>said to him: If so,</b> i.e., if reciting the phrase does not constitute a request for rain, <b>one should always mention</b> rain, even in the summer.",
+            "The mishna states a general principle: <b>One requests rain only</b> immediately <b>preceding the rainy season. Rabbi Yehuda says:</b> With regard to <b>the one who passes before the ark</b> as prayer leader <b>on the concluding Festival day of the festival</b> of <i>Sukkot</i>, the Eighth Day of Assembly: <b>The last</b> prayer leader, who leads the additional prayer, <b>mentions</b> rain, whereas <b>the first</b> prayer leader, for the morning prayer, <b>does not mention</b> rain. The opposite is the case at the conclusion of the period for mentioning rain <b>on the first Festival day of Passover:</b> Here, <b>the first</b> prayer leader, who leads the morning prayer, <b>mentions</b> rain, while <b>the last</b> prayer leader, who leads the additional prayer, <b>does not mention</b> rain. <b>Until when does one request rain? Rabbi Yehuda says:</b> We request rain <b>until Passover has passed. Rabbi Meir says: Until</b> the month of <b>Nisan has ended, as it is stated: “And He causes to come down for you the rain,</b> the <b>first rain and</b> the <b>last rain, in the first</b> month” (Joel 2:23). Since the verse states that it rains in Nisan, the first month, this indicates that the entire month is considered part of the rainy season.",
+            "<b>On the third of</b> the month of <b>Marḥeshvan</b> one starts to <b>request rain</b> by inserting the phrase: And give dew and rain, in the blessing of the years, the ninth blessing of the <i>Amida</i>. <b>Rabban Gamliel says:</b> One starts to request rain <b>on the seventh of</b> Marḥeshvan, which is <b>fifteen days after the festival</b> of <i>Sukkot</i>. Rabban Gamliel explains that one waits these extra four days <b>so that</b> the <b>last</b> pilgrim <b>of the Jewish people,</b> who traveled to Jerusalem on foot for the Festival, <b>can reach the Euphrates River</b> without being inconvenienced by rain on his journey home.",
+            "If the <b>seventeenth of Marḥeshvan arrived and rain has not fallen, individuals,</b> but not the entire community, <b>begin to fast three fasts</b> for rain. How are these fasts conducted? As the fast begins in the morning, one <b>may eat and drink after dark, and one is permitted</b> during the days of the fasts themselves to engage <b>in</b> the performance of <b>work, in bathing, in smearing oil</b> on one’s body, <b>in wearing shoes, and in conjugal relations.</b> ",
+            "If the <b>New Moon of Kislev arrived and rain has</b> still <b>not fallen,</b> the <b>court decrees three fasts on the</b> entire <b>community.</b> Similar to the individual fasts, everyone <b>may eat and drink after dark, and they are permitted to</b> engage in the performance of <b>work, in bathing, in smearing</b> one’s body <b>with oil, in wearing shoes, and in conjugal relations.</b> ",
+            "<b>If these</b> three regular fasts have <b>passed and they have not been answered</b> with rain, the <b>court decrees three other fasts upon the community.</b> These are severe fasts, in which one <b>may eat and drink</b> only <b>while it is still day,</b> before the beginning of the night of the fast, <b>and</b> on the day of the fast itself <b>they are prohibited</b> to engage <b>in</b> the performance of <b>work, in bathing, in smearing with oil, in wearing shoes, and in marital relations; and they lock the bathhouses</b> so that no one should come to bathe on that day. <b>If these</b> three fasts have <b>passed and they</b> still <b>have not been answered,</b> the <b>court decrees on them another seven fasts, which are</b> a total <b>of thirteen fasts, upon the community,</b> not including the first three fasts observed by individuals. <b>These</b> seven fast days <b>are more</b> severe <b>than the first ones, as on these</b> days, in addition to all the earlier stringencies, they <b>sound the alarm,</b> as will be explained in the Gemara, <b>and they lock the stores.</b> Although shops must remained closed most of the time on these days, <b>on Monday</b> they open them <b>a little at nightfall</b> to allow people to purchase food for breaking their fast, <b>and on Thursday they are permitted</b> to open the stores all day <b>in deference to Shabbat,</b> so that people may purchase food for the sacred day. ",
+            "<b>If these</b> fasts have <b>passed and they have not been answered</b> the court does not decree additional fasts, but the entire community observes the customs of mourning. <b>They decrease</b> their engagement <b>in business</b> transactions, <b>in building and planting, in betrothals and marriages, and in greetings between</b> each <b>person and his fellow, like people who have been rebuked by God. The individuals,</b> i.e., Torah scholars, <b>resume fasting</b> every Monday and Thursday <b>until</b> the month of <b>Nisan ends.</b> After this date they no longer pray for rain, since if <b>Nisan has ended and rains</b> subsequently <b>fall, they are a sign of a curse, as it is stated: “Is not the wheat harvest today?</b> I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great” (I Samuel 12:17). The wheat harvest is around the time of <i>Shavuot</i>, well after Nisan."
+        ],
+        [
+            "<b>What is</b> the customary <b>order of fast days?</b> Normally the sacred ark in the synagogue, which was mobile, was kept in a locked room. However, on fast days <b>they remove the ark to the</b> main <b>city square and place burnt ashes upon the ark,</b> as a sign of mourning. <b>And</b> they also place ashes <b>on the head of the <i>Nasi</i>, and on the head of the deputy <i>Nasi</i>, and each and every</b> member of the community likewise <b>places</b> ashes <b>upon his head.</b> <b>The eldest</b> member <b>of the</b> community <b>says to</b> the congregation <b>statements of reproof,</b> for example: <b>Our brothers, it is not stated with regard to the people of Nineveh: And God saw their sackcloth and their fasting. Rather,</b> the verse says: <b>“And God saw their deeds, that they had turned from their evil way”</b> (Jonah 3:10). <b>And in the Prophets it says: “And rend your hearts and not your garments,</b> and return to the Lord your God” (Joel 2:13). This teaches that prayer and fasting are insufficient, as one must also repent and amend his ways in practice.",
+            "<b>They stood for prayer.</b> The congregation appoints <b>an elder,</b> who is <b>experienced</b> in leading prayer, <b>to descend before the ark</b> as communal prayer leader. <b>And</b> this prayer leader must <b>have children and</b> must have <b>an empty house,</b> i.e., he must be poor, <b>so that his heart will be fully</b> concentrated <b>on the prayer</b> for the needs of his community. <b>And he recites twenty-four blessings before the</b> congregation: The <b>eighteen</b> blessings <b>of</b> the <b>everyday</b> <i>Amida</i> prayer, <b>to which he adds another six</b> blessings, ",
+            "<b>and they are</b> as follows: The special series of blessings recited on Rosh HaShana, the <b>Remembrances and <i>Shofarot</i>;</b> and the sections of Psalms that begin with the verses: <b>“In my distress I called to the Lord and He answered me”</b> (Psalms 120:1), <b>“I will lift up my eyes to the mountains;</b> from where will my help come” (Psalms 121:1), <b>“Out of the depths I have called You, O Lord”</b> (Psalms 130:1), and <b>“A prayer of the afflicted, when he faints”</b> (Psalms 102:1). <b>Rabbi Yehuda says:</b> The prayer leader <b>did not need to recite</b> the <b>Remembrances and <i>Shofarot</i></b> passages. <b>Rather, he recites instead of them</b> the passage beginning with: <b>“If there be famine in the land, if there be pestilence”</b> (I Kings 8:37), followed by the verse <b>“The word of the Lord that came to Jeremiah concerning the droughts”</b> (Jeremiah 14:1). <b>And he recites</b> at the end of all of these six blessing <b>their</b> unique <b>conclusions.</b> ",
+            "<b>For</b> the conclusion of <b>the first</b> blessing: Redeemer of Israel, <b>he recites: He Who answered Abraham on Mount Moriah</b> (see Genesis 22:11–18), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Redeemer of Israel. For the second</b> blessing, to which he adds the verses of Remembrances, <b>he recites: He Who answered our forefathers at the Red Sea</b> (see Exodus 14:15–31), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who remembers the forgotten.</b> <b>For the third</b> blessing, which includes the verses of <i>Shofarot</i>, <b>he recites: He Who answered Joshua at Gilgal,</b> when they sounded the <i>shofar</i> in Jericho (see Joshua 5:6), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears the <i>terua</i>. For the fourth</b> blessing, <b>he recites: He Who answered Samuel in Mizpah</b> (see I Samuel, chapter 7), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears cries. For the fifth he recites: He Who answered Elijah on Mount Carmel</b> (see I Kings, chapter 18), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears prayer.</b> <b>For the sixth</b> blessing <b>he recites: He Who answered Jonah from within the innards of the fish</b> (see Jonah 2:2–11), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who answers in a time of trouble. For</b> the conclusion of <b>the seventh</b> blessing, which is actually the sixth additional blessing, as the first blessing listed here is an expanded version of a regular weekday blessing, <b>he recites: He Who answered David and Solomon his son in Jerusalem</b> (see I Kings 8:12–53), <b>He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who has mercy on the Land.</b>",
+            "The mishna relates: <b>An incident</b> occurred <b>in the days of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, that someone passed before the ark</b> as prayer leader <b>and finished the entire blessing</b> of the fast day, <b>but</b> the congregation <b>did not answer amen after him.</b> Instead, the attendant of the synagogue said: <b>Sound</b> the <i>shofar</i> with a long, unwavering sound, <b>priests, blow</b> the <i>shofar</i>. The prayer leader continued: <b>He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day.</b> Once again, the attendant announced: <b>Blast</b> the <i>shofar</i>, with a wavering sound, <b>sons of Aaron, blast.</b> The prayer leader resumed: <b>He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day,</b> and continued in this way. <b>And when</b> this <b>matter came before</b> the <b>Sages,</b> and they heard the custom of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, <b>they said: They would act</b> in accordance with <b>this custom only at the Eastern Gate</b> of the Temple <b>and on the Temple Mount.</b> However, this ceremony is never performed outside the Temple.",
+            "On <b>the first three fasts, the members of the priestly watch,</b> who are in charge of the Temple service that week, <b>fast but do not complete</b> their fast. <b>And the members of the patrilineal family,</b> who perform the Temple service on that particular day, <b>did not fast at all.</b> On <b>the second</b> set of <b>three</b> fast days, <b>the members of the priestly watch fast and complete</b> the fast, <b>and the members of the patrilineal family fast but do not complete</b> their fasts. On <b>the final seven</b> fasts, <b>both</b> groups <b>fast and complete</b> the fasts. This is <b>the statement of Rabbi Yehoshua.</b> <b>And the Rabbis say:</b> On <b>the first three fasts,</b> the members of <b>both</b> groups <b>do not fast at all.</b> On <b>the second three</b> fast days, <b>the members of the priestly watch fast and do not complete</b> their fast, <b>and the members of the patrilineal family do not fast at all.</b> On <b>the final seven, the members of the priestly watch fast and complete</b> the fast, <b>and the members of the patrilineal family fast but do not complete</b> their fast.",
+            "The mishna mentions another difference between the members of the priestly watch and the patrilineal family: <b>The members of the priestly watch</b> were <b>permitted to drink wine during the nights, but not during the days,</b> as they might be called upon to assist in the Temple service, which may not be performed after drinking wine. <b>And the members of the patrilineal family,</b> who performed the Temple service, were not permitted to drink wine, <b>neither at night nor during the day,</b> as their tasks were performed at night as well. It is <b>prohibited</b> for both <b>the members of the priestly watch and the members of the non-priestly watch to cut their hair or launder</b> their garments throughout the week, <b>but on Thursday</b> it <b>is permitted</b> for them to cut their hair and launder their clothes <b>in deference to Shabbat.</b>",
+            "The mishna returns to the issue of fasting: <b>Any</b> day concerning which <b>it is written in <i>Megillat Ta’anit</i> not to eulogize</b> on that day, it is also <b>prohibited</b> to eulogize on the day <b>before,</b> but it is <b>permitted</b> to do so on the <b>following</b> day. <b>Rabbi Yosei says:</b> It is <b>prohibited</b> to eulogize both on the day <b>before and</b> on the <b>following</b> day. The mishna continues: With regard to those days concerning which it is written only <b>not to fast,</b> it is <b>permitted</b> to fast on the day <b>before</b> and on the <b>following</b> day. <b>Rabbi Yosei says:</b> Fasting the day <b>before</b> is <b>prohibited,</b> but on the <b>following</b> day it is <b>permitted</b> to fast.",
+            "The mishna continues: <b>One may not decree a fast on the community starting on a Thursday, so as not to cause an increase in prices.</b> If the first of a series of fasts is on a Thursday, then on Friday everyone will come to purchase their food for after the fast and for Shabbat, which will allow the storeowners to take advantage of the crowds and raise their prices. <b>Rather, the first</b> set of <b>three fasts</b> is on <b>a Monday, Thursday, and</b> the following <b>Monday, and the second</b> set of <b>three</b> is on <b>a Thursday, Monday, and</b> the following <b>Thursday. Rabbi Yosei says: Just as the first</b> three fasts do not begin <b>on Thursday, so too, neither the second</b> set <b>nor the last</b> set starts on a Thursday. Instead, all the series of fasts begin on a Monday.",
+            "The mishna further states: <b>One may not decree a fast on the community on New Moons, on Hanukkah, or on Purim. And if they</b> decreed and <b>began</b> a set of fasts, and only afterward realized that one of the fasts would occur on one of these days, <b>they do not interrupt</b> the sequence. This is <b>the statement of Rabban Gamliel. Rabbi Meir said: Although Rabban Gamliel said</b> that <b>they do not interrupt</b> the sequence, he <b>concedes</b> that on these days, which are days with special observances, <b>they do not complete</b> the fast. <b>And similarly,</b> when <b>the Ninth of Av occurs on Shabbat eve,</b> the fast is not completed and one eats before the start of Shabbat, so as not to enter Shabbat while fasting."
+        ],
+        [
+            "<b>The order of these fasts</b> of increasing severity, as explained in Chapter One, <b>is stated</b> only <b>in</b> a case when <b>the first rainfall</b> has not materialized. <b>However,</b> if there is <b>vegetation that</b> grew and its appearance <b>changed</b> due to disease, the court does not wait at all; <b>they cry out about it immediately. And likewise, if rain ceased</b> for a period of <b>forty days</b> between <b>one rainfall and another, they cry out about it because it is a plague of drought.</b>",
+            "If sufficient rain <b>fell for the vegetation but not</b> enough <b>fell for the trees;</b> or if it was enough <b>for the trees but not for the vegetation;</b> or if sufficient rain fell <b>for both this and that,</b> i.e., vegetation and trees, <b>but not</b> enough <b>to</b> fill the <b>cisterns, ditches, and caves</b> with water to last the summer, <b>they cry out about it immediately.</b>",
+            "And likewise, if there is a particular <b>city upon which it did not rain,</b> while the surrounding area did receive rain, this is considered a divine curse, <b>as it is written: “And I caused it to rain upon one city, but caused it not to rain upon another city; one piece was rained upon,</b> and the portion upon which it did not rain withered” (Amos 4:7). In a case of this kind, <b>that city fasts and cries out</b> by blowing the <i>shofar</i>, <b>and all of its surrounding areas</b> join them in their <b>fast, but they do not cry out. Rabbi Akiva</b> disagrees and <b>says: They cry out but they do not fast.</b>",
+            "The mishna continues: <b>And likewise,</b> if a <b>city is</b> afflicted <b>by pestilence or collapsing buildings, that city fasts and cries out, and all of its surrounding areas fast but they do not cry out. Rabbi Akiva says: They cry out but they do not fast.</b> The mishna inquires: <b>What is</b> considered a plague of <b>pestilence?</b> When is a series of deaths treated as a plague? The mishna answers: If <b>a city that sends out five hundred infantrymen,</b> i.e., it has a population of five hundred able-bodied men, <b>and three dead are taken out of it on three consecutive days, this</b> is a plague of <b>pestilence,</b> which requires fasting and crying out. If the death rate is <b>lower than that, this is not pestilence.</b>",
+            "<b>For the following</b> calamities <b>they cry out in every place: For blight; for mildew; for locusts; for caterpillars,</b> a type of locust that comes in large swarms and descends upon a certain place; <b>for dangerous beasts</b> that have entered a town; <b>and for the sword,</b> i.e., legions of an invading army. The reason that <b>they cry out about these</b> misfortunes in every place is <b>because</b> these are <b>calamities that spread.</b>",
+            "<b>An incident</b> occurred in <b>which Elders descended from Jerusalem to their cities</b> throughout Eretz Yisrael <b>and decreed a fast</b> throughout the land <b>because there was seen in</b> the city of <b>Ashkelon</b> a small amount of <b>blight,</b> enough <b>to fill the mouth of an oven.</b> This fast was observed throughout Eretz Yisrael, as blight spreads quickly. <b>And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Rabbi Yosei says:</b> This fast was decreed <b>not because they ate</b> the children, <b>but because</b> these wolves <b>were</b> merely <b>seen</b> in an inhabited area.",
+            "<b>For the following</b> calamities <b>they cry out</b> even <b>on Shabbat: For a city that is surrounded by gentile</b> troops, <b>or</b> for a place in danger of being flooded by <b>a river</b> that has swelled its banks, <b>or for a ship tossed about at sea. Rabbi Yosei said:</b> One may cry out on Shabbat <b>to</b> summon <b>help, but</b> it may <b>not</b> be sounded <b>for crying out</b> to God. <b>Shimon the Timnite says:</b> One may cry out on Shabbat <b>even for pestilence, but the Rabbis did not agree with him.</b>",
+            "The mishna adds: In general, they cry out <b>on</b> account of any <b>trouble that should not befall the community,</b> a euphemism for trouble that may befall the community, <b>except for an overabundance of rain.</b> Although too much rain may be disastrous, one does not cry out over it, because rain is a sign of a blessing. The mishna relates: <b>An incident</b> occurred in <b>which</b> the people said <b>to Ḥoni HaMe’aggel: Pray that rain should fall. He said to them: Go out and bring in</b> the clay <b>ovens</b> used to roast the Paschal lambs, <b>so that they will not dissolve</b> in the water, as torrential rains are certain to fall. <b>He prayed, and no rain fell</b> at all. <b>What did he do? He drew a circle</b> on the ground <b>and stood inside it and said before</b> God: <b>Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household.</b> Therefore, <b>I take an oath by Your great name that I will not move from here until You have mercy upon Your children</b> and answer their prayers for rain. <b>Rain began to trickle</b> down, but only in small droplets. <b>He said: I did not ask for this, but</b> for <b>rain to</b> fill the <b>cisterns, ditches, and caves</b> with enough water to last the entire year. Rain <b>began to fall furiously. He said: I did not ask for this</b> damaging rain either, <b>but</b> for <b>rain of benevolence, blessing, and generosity.</b> Subsequently, the rains <b>fell in their standard manner</b> but continued unabated, filling the city with water <b>until all of the Jews exited</b> the residential areas of <b>Jerusalem</b> and went <b>to the Temple Mount due to the rain. They came and said to him: Just as you prayed over</b> the rains <b>that they should fall, so too, pray that they should stop. He said to them: Go out and see if the Claimants’ Stone,</b> a large stone located in the city, upon which proclamations would be posted with regard to lost and found articles, <b>has been washed away.</b> In other words, if the water has not obliterated the Claimants’ Stone, it is not yet appropriate to pray for the rain to cease. <b>Shimon ben Shetaḥ,</b> the <i>Nasi</i> of the Sanhedrin at the time, <b>relayed to</b> Ḥoni HaMe’aggel: <b>Were you not Ḥoni, I would have decreed that you be ostracized, but what can I do to you? You nag [<i>mitḥatei</i>] God and He does your bidding, like a son who nags his father and</b> his father <b>does his bidding</b> without reprimand. After all, rain fell as you requested. <b>About you, the verse states: “Let your father and your mother be glad, and let her who bore you rejoice”</b> (Proverbs 23:25). ",
+            "The mishna teaches another <i>halakha</i> with regard to fast days: If <b>they were fasting</b> for rain, <b>and rain fell for them before sunrise,</b> they need <b>not complete</b> their fast until the evening. However, if it fell <b>after sunrise, they</b> must <b>complete</b> their fast. <b>Rabbi Eliezer says:</b> If rain fell <b>before midday,</b> they need <b>not complete</b> their fast; but if it rains <b>after midday, they</b> must <b>complete</b> their fast. The mishna relates: <b>An incident</b> occurred in <b>which</b> the court <b>decreed a fast in Lod</b> due to a lack of rain, <b>and rain fell for them before midday. Rabbi Tarfon said to</b> the people: <b>Go out, and eat, and drink, and treat</b> this day as <b>a Festival. And they went out, and ate, and drank, and treated</b> the day as <b>a Festival, and</b> in the <b>afternoon they came</b> to the synagogue <b>and recited the great <i>hallel</i>,</b> to thank God for answering their prayers."
+        ],
+        [
+            "<b>At three times in the year priests raise their hands</b> to recite the Priestly Benediction <b>four times in</b> a single <b>day, in the morning prayer, in the additional prayer, in the afternoon prayer, and</b> in the evening <b>in the closing of the gates,</b> i.e., the <i>ne’ila</i> prayer. And these are the three times: <b>During</b> communal <b>fasts</b> held due to lack of rain, on which the closing prayer is recited; <b>and during non-priestly watches [<i>ma’amadot</i>],</b> when the Israelite members of the guard parallel to the priestly watch come and read the act of Creation from the Torah, as explained below; <b>and on Yom Kippur.</b>",
+            "<b>These are</b> the <b>non-priestly watches: Since it is stated: “Command the children of Israel</b> and say to them: <b>My offering of food,</b> which is presented to Me made by a fire, of a sweet savor to Me, you shall guard the sacrifice to Me in its due season” (Numbers 28:2), this verse teaches that the daily offering was a communal obligation that applied to every member of the Jewish people. The mishna asks: <b>But how can a person’s offering be sacrificed when he is not standing next to it?</b> The mishna explains: Since it is impossible for the entire nation to be present in Jerusalem when the daily offering is brought, <b>the early prophets,</b> Samuel and David, <b>instituted</b> the division of the priests into <b>twenty-four priestly watches,</b> each of which served for approximately one week, twice per year. <b>For each and every priestly watch there was</b> a corresponding <b>non-priestly watch in Jerusalem of priests, Levites, and Israelites</b> who would stand by the communal offerings for that day to represent the community. <b>When</b> the <b>time arrived</b> for the members of a certain <b>priestly watch to ascend,</b> the <b>priests and Levites</b> of that watch would <b>ascend to Jerusalem</b> to perform the Temple service. <b>And</b> as for <b>the Israelites</b> assigned <b>to that priestly watch,</b> some of them went up to Jerusalem, while the rest of them <b>assembled in their towns and read the act of Creation. </b>",
+            "And the members of the non-priestly watch, who represented the entire community that week, <b>would fast four days a week, from Monday until Thursday. And they would not fast on Shabbat eve, in deference to Shabbat,</b> as they did not wish to start Shabbat while fasting. <b>And</b> they did <b>not</b> fast on Sunday, <b>so as not to go from rest and delight</b> immediately <b>to exertion and fasting, and</b> run the risk that they might <b>die</b> as a result of the abrupt change. Which portions of the Torah would the members of the non-priestly watch read on each day? <b>On Sunday</b> they would read the portions starting with: <b>“In the beginning” and “Let there be a firmament”</b> (Genesis 1:1–8). <b>On Monday</b> they would read: <b>“Let there be a firmament” and “Let the waters be gathered”</b> (Genesis 1:9–13). <b>On Tuesday</b> they would read: <b>“Let the waters be gathered” and “Let there be lights”</b> (Genesis 1:14–19). <b>On Wednesday: “Let there be lights” and “Let the waters swarm”</b> (Genesis 1:20–23). <b>On Thursday: “Let the waters swarm” and “Let the earth bring forth”</b> (Genesis 1:24–31). <b>On Friday: “Let the earth bring forth”</b> and <b>“And the heaven</b> and the earth <b>were finished”</b> (Genesis 2:1–3). <b>A long passage,</b> consisting of six verses or more, <b>is read by two</b> people, <b>and a short</b> passage is read <b>by one,</b> as one cannot read fewer than three verses from the Torah together. They read from the Torah <b>in the morning prayer and in the additional prayer. In the afternoon prayer</b> the members of the non-priestly watch <b>enter</b> the synagogue <b>and read</b> the daily portion <b>by heart, just as one recites <i>Shema</i></b> every day. On <b>Shabbat eve at the afternoon prayer, they would not enter</b> the synagogue for the communal Torah readings, <b>in deference to Shabbat.</b>",
+            " The mishna states a principle: On <b>any day that has</b> the recitation of <b><i>hallel</i>,</b> but on which the additional offering was not sacrificed, e.g., Hanukkah, <b>there is no</b> reading of the Torah by the <b>non-priestly watch in the morning prayer.</b> On days that have both <i>hallel</i> and <b>an additional offering,</b> such as Festivals, the non-priestly watch would also <b>not</b> read from the Torah <b>at the closing prayer.</b> When <b>a wood offering</b> was brought, as explained below, there was <b>no</b> non-priestly watch <b>in the afternoon prayer.</b> This is <b>the statement of Rabbi Akiva.</b> <b>Ben Azzai said to</b> Rabbi Akiva that <b>this is how Rabbi Yehoshua would teach</b> this <i>halakha</i>: On days when <b>an additional offering</b> was sacrificed, there was <b>no</b> non-priestly watch <b>in the afternoon prayer.</b> When <b>a wood offering</b> was brought, there was <b>no</b> non-priestly watch <b>in the closing prayer.</b> Upon hearing this, <b>Rabbi Akiva retracted</b> his ruling and began <b>to teach in accordance with</b> the opinion of <b>ben Azzai.</b> ",
+            "The mishna details the <b>times</b> for <b>the wood</b> offering <b>of priests and the people.</b> These were private holidays specific to certain families, on which their members would volunteer a wood offering for the altar. There were <b>nine</b> such days and families: <b>On the first of Nisan, the descendants of Araḥ ben Yehuda; on the twentieth of Tammuz, the descendants of David ben Yehuda; on the fifth of Av, the descendants of Parosh ben Yehuda; on the seventh of</b> Av, <b>the descendants of Jonadab ben Rechab; on the tenth of</b> Av, <b>the descendants of Sena’a ben Binyamin; on the fifteenth of</b> Av, <b>the descendants of Zattu ben Yehuda.</b> <b>And</b> included <b>with</b> this group of Zattu ben Yehuda’s descendants <b>were</b> other <b>priests; and Levites; and anyone who erred with regard to his tribe,</b> i.e., Israelites who did not know which tribe they were from, <b>and the descendants of those who deceived</b> the authorities <b>with a pestle; and the descendants of those who packed dried figs.</b> These last groups and their descriptions are explained in the Gemara. The mishna resumes its list. <b>On the twentieth of</b> Av, <b>the descendants of Paḥat Moav ben Yehuda; on the twentieth of Elul, the descendants of Adin ben Yehuda; on the first of Tevet, the descendants of Parosh returned</b> to bring wood for <b>a second</b> time; likewise <b>on the first of Tevet, there was no non-priestly watch, as</b> it is Hanukkah, <b>on which <i>hallel</i> is</b> recited, <b>and</b> it is the New Moon, on which <b>an additional offering</b> is sacrificed, <b>and</b> there was also <b>a wood offering.</b> ",
+            "The mishna discusses the five major communal fast days. <b>Five</b> calamitous <b>matters occurred to our forefathers on the seventeenth of Tammuz, and five</b> other disasters happened <b>on the Ninth of Av. On the seventeenth of Tammuz</b> <b>the tablets were broken</b> by Moses when he saw that the Jews had made the golden calf; <b>the daily offering was nullified</b> by the Roman authorities and was never sacrificed again; <b>the city</b> walls of Jerusalem <b>were breached;</b> the general <b>Apostemos</b> publicly <b>burned a Torah scroll; and</b> Manasseh <b>placed an idol in the Sanctuary.</b> <b>On the Ninth of Av it was decreed upon our ancestors that they would</b> all die in the wilderness and <b>not enter Eretz</b> Yisrael; <b>and the Temple was destroyed the first time,</b> in the days of Nebuchadnezzar, <b>and the second time,</b> by the Romans; <b>and Beitar was captured; and the city</b> of Jerusalem <b>was plowed,</b> as a sign that it would never be rebuilt. Not only does one fast on the Ninth of Av, but <b>from when</b> the month of <b>Av begins, one decreases</b> acts of <b>rejoicing.</b> ",
+            "During <b>the week in which the Ninth of Av occurs, it is prohibited to cut one’s hair and to launder</b> clothes, <b>but</b> if the Ninth of Av occurs on a Friday, <b>on Thursday</b> these actions <b>are permitted in deference to Shabbat. </b> On <b>the eve of the Ninth of Av a person may not eat two cooked dishes</b> in one meal. Furthermore, one may <b>neither eat meat nor drink wine. Rabban Shimon ben Gamliel says:</b> One must <b>adjust</b> and decrease the amount he eats. <b>Rabbi Yehuda obligates one to overturn the bed</b> and sleep on the floor like one in a state of mourning, <b>but the Rabbis did not agree with him.</b> The mishna cites a passage that concludes its discussion of the month of Av, as well as the entire tractate of <i>Ta’anit</i>, on a positive note. ",
+            "<b>Rabban Shimon ben Gamliel said: There were no days as joyous for the Jewish people as the fifteenth of Av and as Yom Kippur, as on them the daughters of Jerusalem would go out in white clothes,</b> which each woman <b>borrowed</b> from another. Why were they borrowed? They did this <b>so as not to embarrass one who did not have</b> her own white garments. <b>All the garments</b> that the women borrowed <b>require immersion,</b> as those who previously wore them might have been ritually impure. <b>And the daughters of Jerusalem would go out and dance in the vineyards. And what would they say? Young man, please lift up your eyes and see what you choose for yourself</b> for a wife. <b>Do not set your eyes toward beauty, but set your eyes toward</b> a good <b>family,</b> as the verse states: <b>“Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised”</b> (Proverbs 31:30), <b>and it</b> further <b>says: “Give her the fruit of her hands, and let her works praise her in the gates”</b> (Proverbs 31:31). <b>And similarly, it says</b> in another verse: <b>“Go forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heart”</b> (Song of Songs 3:11). This verse is explained as an allusion to special days: <b>“On the day of his wedding”; this is the giving of the Torah</b> through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. <b>“And on the day of the gladness of his heart”; this is the building of the Temple, may it be rebuilt speedily in our days.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json

@@ -0,0 +1,64 @@
+{
+    "language": "he",
+    "title": "Mishnah Ta'anit",
+    "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+    "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nמֵאֶמָּתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים? \nרְבִּי לִיעֶזֶר אוֹמֵר: \nמִיּוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג.  \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nמִיּוֹם טוֹב הָאַחֲרוֹן.  \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nהוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימָן קְלָלָה בֶחָג, \nלָמָּה מַזְכִּיר? \nאָמַר לוֹ רְבִּי אֱלִיעֶזֶר: \nאַף הוּא אֵינוּ אוֹמֵר אֶלָּא  \nמַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם, \nבְּעוֹנָתוֹ.  \nאָמַר לוֹ: \nאִם כֵּן, \nלְעוֹלָם יְהֵא מַזְכִּיר. \n",
+            "<small>ב</small>\nאֵין שׁוֹאֲלִים גְּשָׁמִים אֶלָּא סָמוּךְ לִגְשָׁמִים.  \nרְבִּי יְהוּדָה אוֹמֵר: \nהָעוֹבֵר לִפְנֵי הַתֵּבָה בְיוֹם טוֹב הָאַחֲרוֹן שֶׁלֶּחָג, \nהָאַחֲרוֹן מַזְכִּיר; \nוְהָרִאשׁוֹן אֵינוּ מַזְכִּיר.  \nוּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁלַּפֶּסַח, \nהָרִאשׁוֹן מַזְכִּיר \nוְהָאַחֲרוֹן אֵינוּ מַזְכִּיר.  \n\n<small>ג</small>\nעַד אֶמָּתַי שׁוֹאֲלִין? \nרְבִּי יְהוּדָה אוֹמֵר: \nעַד שֶׁיַּעֲבוֹר הַפֶּסַח.  \nרְבִּי מֵאִיר אוֹמֵר: \nעַד שֶׁיֵּצֵא נִיסָן, \nשֶׁנֶּאֱמַר: (יואל ב,כג) \n\"וַיּוֹרֶד לָכֶם גֶּשֶׁם מוֹרֶה [יורה] וּמַלְקוֹשׁ בָּרִאשׁוֹן\". \n",
+            "<small>ד</small>\nבִּשְׁלֹשָׁה בְמַרְחֶשְׁוָן שׁוֹאֲלִין גְּשָׁמִים.  \nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nבְּשִׁבְעָה בוֹ, חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג, \nכְּדֵי שֶׁיַּגִּיעַ הָאַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת. \n",
+            "<small>ה</small>\nהִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, \nהִתְחִילוּ הַיְחִידִים מִתְעַנִּים.  \nאוֹכְלִים וְשׁוֹתִים מִשֶּׁחָשֵׁכָה, \nוּמֻתָּרִים בִּמְלָאכָה וּבִרְחִיצָה וּבִיסִיכָה, \nוּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה. \n",
+            "ו (תוספת בצד)\nהִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵו וְלֹא יָרְדוּ גְשָׁמִים, \nבֵּית דִּין גּוֹזְרִין שָׁלוֹשׁ תַּעְנִיּוֹת עַל הַצִּבּוּר; \nאוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁכָה, \nוּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה, \nוּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה. \n",
+            "עָבְרוּ אֵלּוּ וְלֹא נֶעְנוּ, \nבֵית דִּין גּוֹזְרִים שָׁלוֹשׁ תַּעְנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר.  \nאוֹכְלִים וְשׁוֹתִים מִבְּעוֹד יוֹם, \nוַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבִיסִיכָה, \nוּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, \nוְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת.  \n\n<small>ז</small>\nעָבְרוּ אֵלּוּ וְלֹא נֶעְנוּ, \nבֵית דִּין גּוֹזְרִים עוֹד שֶׁבַע, \nשֶׁהֵן שְׁלֹשׁ עֶשְׂרֵה תַעְנִיּוֹת עַל הַצִּבּוּר.  \nוּמָה אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת? \nשֶׁבָּאֵלּוּ מַתְרִיעִים וְנוֹעֲלִים אֶת הַחֲנוּיוֹת.  \nוּבַשֵּׁנִי מָטִים עִם חֲשֵׁכָה, \nוּבַחֲמִישִׁי מֻתָּרִין, מִפְּנֵי כְּבוֹד הַשַּׁבָּת. \n",
+            "<small>ח</small>\nעָבְרוּ אֵלּוּ וְלֹא נֶעְנוּ, \nמְמַעֲטִים בְּמַשָּׂא וּבְמַתָּן, \nבְּבִנְיָן וּבִנְטִיעָה, \nבְּאֵרוּסִים וּבְנִשּׂוּאִים, \nוּבִשְׁאֵלַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, \nכִּבְנֵי אָדָם נְזוּפִים לִפְנֵי הַמָּקוֹם.  \nוְהַיְחִידִים חוֹזְרִים וּמִתְעַנִּים עַד שֶׁיֵּצֵא נִיסָן.  \nיָצָא נִיסָן וּבָאוּ גְשָׁמִים, סִימַן קְלָלָה, \nשֶׁנֶּאֱמַר: (שמואל א יב,יז) \n\"הֲלא קְצִיר חִטִּים הַיּוֹם, \nאֶקְרָא אֶל יי וְיִתֵּן קוֹלוֹת וּמָטָר\" וְגוֹמֵר. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nסֵדֶר תַּעְנִיּוֹת כֵּיצַד? \nמוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁלָּעִיר; \nוְנוֹתְנִין אֵפֶר מַקְלָה עַל גַּבֵּי הַתֵּבָה, \nוּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין; \nוְכָל אֶחָד וְאֶחָד נוֹטֵל וְנוֹתֵן בְּרֹאשׁוֹ.  \nהַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶם דִּבְרֵי כִבּוּשִׁים: \nאַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה: \n\"וַיַּרְא הָאֱלהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם\", \nאֶלָּא (יונה ג,י) \"וַיַּרְא הָאֱלהִים אֶת מַעֲשֵׂיהֶם, \nכִּי שָׁבוּ מִדַּרְכָּם הָרָעָה\"; \nוּבַקַּבָּלָה מָהוּא אוֹמֵר? (יואל ב,יג) \n\"וְקִרְעוּ לְבַבְכֶם וְאַל  בִּגְדֵיכֶם, \nוְשׁוּבוּ אֶל יי אֱלֹהֵיכֶם\" וגו'. \n",
+            "<small>ב</small>\nעָמְדוּ בִתְפִלָּה, \nוּמוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, \nוְיֵשׁ לוֹ בָנִים וּבֵיתוֹ רֵיקָם, \nכְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה.  \nוְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת: \nשְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, \nוּמוֹסִיף עֲלֵיהֶם עוֹד שֵׁשׁ,\n",
+            "וְאֵלּוּ הֵן: \nזִכְרוֹנוֹת וְשׁוֹפָרוֹת, \n\"אֶל יי בַּצָּרָתָה לִּי\", \n\"אֶשָּׂא עֵינַי אֶל הֶהָרִים\", \n\"מִמַּעֲמַקִּים קְרָאתִיךָ יי\", \n\"תְּפִלָּה לְעָנִי כִי  יַעֲטֹף\".  \n\n<small>ג</small>\nרְבִּי יְהוּדָה אוֹמֵר: \nלֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, \nאֶלָּא אוֹמֵר תַּחְתֵּיהֶם: \n\"רָעָב כִּי יִהְיֶה בָאָרֶץ, דֶּבֶר\" וְגוֹ', \n\"אֲשֶׁר הָיָה דְבַר יי אֶל יִרְמְיָהוּ \nעַל דִּבְרֵי הַבַּצָּרוֹת\", \nוְאוֹמֵר חוֹתָמוֹתֵיהֶם. \n",
+            "<small>ד</small>\nעַל הָרִאשׁוֹנָה הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי גּוֹאֵל יִשְׂרָאֵל.  \n\n<small>ה</small>\nעַל הַשְּׁנִיָּה הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת אֲבוֹתֵיכֶם עַל יַם סוּף, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי זוֹכֵר הַנִּשְׁכָּחוֹת.  \n\n<small>ו</small>\nעַל הַשְּׁלִישִׁית הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי שׁוֹמֵעַ תְּרוּעָה.  \n\n<small>ז</small>\nעַל הָרְבִיעִית הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי שׁוֹמֵעַ צְעָקָה.  \n\n<small>ח</small>\nעַל הַחֲמִישִׁית הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְהַר הַכַּרְמֶל, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי שׁוֹמֵעַ תְּפִלָּה.  \n\n<small>ט</small>\nעַל הַשִּׁשִּׁית הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי הָעוֹנֶה בְעֵת צָרָה.  \n\n<small>י</small>\nעַל הַשְּׁבִיעִית הוּא אוֹמֵר: \nמִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִירוּשָׁלַיִם, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה; \nבָּרוּךְ אַתָּה יי הַמְרַחֵם עַל הָאָרֶץ. \n",
+            "<small>יא</small>\nמַעֲשֶׂה בִימֵי רְבִּי חֶלְפְּתָה \nוּבִימֵי רְבִּי חֲנַנְיָה בֶן תַּרְדְּיוֹן, \nשֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה, \nוְגָמַר אֶת כָּל הַבְּרָכָה, \nוְעָנוּ אַחֲרָיו: \n\"אָמֵן.  תִּקְעוּ, הַכֹּהֲנִים, תִּקְעוּ!\" \nמִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְהַר הַמּוֹרִיָּה, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה.  \nהָרִיעוּ בְנֵי אַהֲרֹן, הָרִיעוּ! \nמִי שֶׁעָנָה אֶת אֲבוֹתֵיכֶם עַל יַם סוּף, \nהוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה.  \nוּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, וְאָמְרוּ: \nלֹא הָיוּ נוֹהֲגִים כֵּן, אֶלָּא בְּשַׁעַר מִזְרָח. \n",
+            "<small>יב</small>\nשָׁלוֹשׁ תַּעְנִיּוֹת הָרִאשׁוֹנוֹת, \nאַנְשֵׁי מִשְׁמָר מִתְעַנִּים וְלֹא מַשְׁלִימִים, \nוְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּים.  \nשָׁלוֹשׁ שְׁנִיּוֹת, \nאַנְשֵׁי מִשְׁמָר מִתְעַנִּים וּמַשְׁלִימִים, \nוְאַנְשֵׁי בֵית אָב מִתְעַנִּים וְלֹא מַשְׁלִימִים.  \nשֶׁבַע אַחֲרוֹנוֹת, \nאֵלּוּ וָאֵלּוּ מִתְעַנִּים וּמַשְׁלִימִים.  \nדִּבְרֵי רְבִּי יְהוֹשֻׁעַ.  \nוַחֲכָמִים אוֹמְרִים: \nשָׁלוֹשׁ תַּעְנִיּוֹת הָרִאשׁוֹנוֹת, \nאֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְעַנִּים.  \nשָׁלוֹשׁ שְׁנִיּוֹת, \nאַנְשֵׁי מִשְׁמָר מִתְעַנִּים וְלֹא מַשְׁלִימִים, \nוְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּים.  \nוְשֶׁבַע אַחֲרוֹנוֹת, \nאַנְשֵׁי מִשְׁמָר מִתְעַנִּים וּמַשְׁלִימִים, \nוְאַנְשֵׁי בֵית אָב מִתְעַנִּים וְלֹא מַשְׁלִימִים. \n",
+            "<small>יג</small>\nאַנְשֵׁי מִשְׁמָר מֻתָּרִין לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, \nאֲבָל לֹא בַיָּמִים; \nוְאַנְשֵׁי בֵית אָב, לֹא בַיּוֹם וְלֹא בַלַּיְלָה.  \nאַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד \nאֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס, \nוּבַחֲמִישִׁי מֻתָּרִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. \n",
+            "<small>יד</small>\nכָּל הַכָּתוּב בִּמְגִלַּת תַּעְנִית \"דִּילָא לְמִסְפַּד\", \nלְפָנָיו אָסוּר, וּלְאַחֲרָיו מֻתָּר.  \nרְבִּי יוֹסֵה אוֹמֵר: \nלְפָנָיו וּלְאַחֲרָיו אָסוּר.  \n\"דִּילָא לְהִתְעַנָּיָא\", \nלְפָנָיו וּלְאַחֲרָיו מֻתָּר; \nרְבִּי יוֹסֵה אוֹמֵר: \nלְפָנָיו אָסוּר, וּלְאַחֲרָיו מֻתָּר. \n",
+            "<small>יה</small>\nאֵין גּוֹזְרִין תַּעְנִית עַל הַצִּבּוּר כַּתְּחִלָּה בַחֲמִישִׁי, \nשֶׁלֹּא לְהַבְקִיעַ הַשְּׁעָרִים; \nאֶלָּא שָׁלוֹשׁ תַּעְנִיּוֹת הָרִאשׁוֹנוֹת, \nשֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, \nוְשָׁלוֹשׁ שְׁנִיּוֹת, \nחֲמִישִׁי שֵׁנִי וַחֲמִישִׁי.  \nרְבִּי יוֹסֵה אוֹמֵר: \nכַּשֵּׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, \nכָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת. \n",
+            "<small>יו</small>\nאֵין גּוֹזְרִין תַּעְנִית בְּרָאשֵׁי חֳדָשִׁים, \nבַּחֲנֻכָּה וּבַפּוּרִים.  \nאִם הִתְחִילוּ, אֵין מַפְסִיקִין.  \nדִּבְרֵי רַבָּן גַּמְלִיאֵל.  \nאָמַר רְבִּי מֵאִיר: \nאַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל \"אֵין מַפְסִיקִים\", \nמוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין.  \nוְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nסֵדֶר תַּעְנִיּוֹת אֵלּוּ הָאָמוּר בִּרְבֵיעָה רִאשׁוֹנָה.  \nאֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִים עֲלֵיהֶם מִיָּד.  \nוְכֵן שֶׁפָּסְקוּ גְשָׁמִים, \nמִגֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, \nמַתְרִיעִין עֲלֵיהֶם מִיָּד, \nמִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת. \n",
+            "<small>ב</small>\nיָרְדוּ לִצְמָחִין, \nאֲבָל לֹא לָאִילָן, \nלָאִילָן אֲבָל לֹא לִצְמָחִין, \nלָזֶה וְלָזֶה, \nאֲבָל לֹא לַבּוֹרוֹת וְלֹא לַשִּׁיחִים וְלֹא לַמְּעָרוֹת, \nמַתְרִיעִין עֲלֵיהֶן מִיָּד. \n",
+            "<small>ג</small>\nוְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְשָׁמִים, \nכַּכָּתוּב: (עמוס ד,ז) \n\"וְהִמְטַרְתִּי עַל עִיר אֶחָת, \nוְעַל עִיר אַחַת לֹא אַמְטִיר, \nחֶלְקָה אַחַת תִּמָּטֵר, \nוְחֶלְקָה אֲשֶׁר לֹא תַמְטִיר עָלֶיהָ תִּיבָשׁ\".  \nאוֹתָהּ הָעִיר מִתְעַנָּא וּמַתְרַעַת, \nוְכָל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת.  \nוְרֶבִּי עֲקִיבָה אוֹמֵר: \nמַתְרִיעוֹת וְלֹא מִתְעַנּוֹת. \n",
+            "<small>ד</small>\nוְכֵן עִיר שֶׁיֶּשׁ בָּהּ דֶּבֶר אוֹ מַפֹּלֶת, \nאוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת; \nוְכָל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמַתְרִיעוֹת וְלֹא מִתְעַנּוֹת.  \n\n<small>ה</small>\nאֵי זֶה הוּא דֶבֶר? \nעִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, \nיָצְאוּ מִמֶּנָּה שְׁלֹשָׁה מֵתִים \nלִשְׁלֹשָׁה יָמִים זֶה אַחַר זֶה.  \n",
+            "<small>ו</small>\nעַל אֵלּוּ מַתְרִיעִים בְּכָל מָקוֹם: \nעַל הַשִּׁדָּפוֹן וְעַל הַיֵּרָקוֹן, \nעַל הָאַרְבֶּה וְעַל הֶחָסִיל, \nוְעַל חַיָּה רָעָה וְעַל הַחֶרֶב.  \nמַתְרִיעִים עָלֶיהָ, \nמִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת. \n",
+            "<small>ז</small>\nמַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, \nוְגָזְרוּ תַעֲנִית \nעַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן.  \nוְעוֹד גָּזְרוּ תַעֲנִית, \nעַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן.  \nרְבִּי יוֹסֵה אוֹמֵר: \nלֹא עַל שֶׁאָכְלוּ אֶלָּא עַל שֶׁנִּרְאוּ. \n",
+            "<small>ח</small>\nוְעַל אֵלּוּ מַתְרִיעִים בַּשַּׁבָּת: \nעַל עִיר שֶׁהִקִּיפוּהָ גוֹיִם אוֹ נָהָר, \nוְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם.  \nרְבִּי יוֹסֵה אוֹמֵר: \nלְעֶזְרָה אֲבָל לֹא לִצְעָקָה.  \nשִׁמְעוֹן הַתִּמְנִי אוֹמֵר: \nאַף עַל הַדֶּבֶר.  \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+            "<small>ט</small>\nעַל כָּל צָרָה שֶׁתָּבֹא עַל הַצִּבּוּר, \nמַתְרִיעִים עָלֶיהָ, חוּץ מֵרֹב גְּשָׁמִים.  \nמַעֲשֶׂה שֶׁאָמְרוּ לְחוּנִי הַמַּעְגָּל: \nהִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים.  \nאָמַר לָהֶם: \nצְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, \nבִּשְׁבִיל שֶׁלֹּא יִמַּקּוּ.  \nהִתְפַּלַּל, וְלֹא יָרְדוּ גְשָׁמִים.  \n\n<small>י</small>\nעָג עוּגָה וְעָמַד בְּתוֹכָהּ, \nוְאָמַר לְפָנָיו: \nרַבּוּנוֹ שֶׁלָּעוֹלָם, \nבָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, \nשֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ.  \nנִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל, \nשֶׁאֵינִי זָז מִכָּן, \nעַד שֶׁתְּרַחֵם עַל בָּנֶיךָ.  \n\n<small>יא</small>\nהִתְחִילוּ הַגְּשָׁמִים מְנַטְּפִים.  \nאָמַר: \nלֹא כָךְ שָׁאַלְתִּי, \nאֶלָּא גִשְׁמֵי בוֹרוֹת שִׁיחִים וּמְעָרוֹת.  \nיָרְדוּ בְזַעַף.  \nאָמַר: \nלֹא כָךְ שָׁאַלְתִּי, \nאֶלָּא גִשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה.  \nיָרְדוּ כְתִקְנָן, \nעַד שֶׁעָלוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת \nמִפְּנֵי הַגְּשָׁמִים.  \nבָּאוּ וְאָמְרוּ לוֹ: \nכַּשֵּׁם שֶׁהִתְפַּלַּלְתָּ עֲלֵיהֶם שֶׁיֵּרֵדוּ, \nכָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶם.  \nאָמַר לָהֶם: \nצְאוּ וּרְאוּ אִם נִמְחָת אֶבֶן הַטּוֹעִים.  \n\n<small>יב</small>\nשָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח: \nצָרִיךְ אַתָּה לִנַּדּוֹת,\nאֲבָל מָה אֶעֱשֶׂה לָךְ, \nוְאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם, \nכְּבֵן שֶׁהוּא מִתְחַטֵּא לְאָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ.  \nוְעָלֶיךָ הַכָּתוּב אוֹמֵר: (משלי כג,כה) \n\"יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ\". \n",
+            "<small>יג</small>\nהָיוּ מִתְעַנִּים וְיָרְדוּ לָהֶם גְּשָׁמִים, \nקֹדֶם לְהָנֵץ הַחַמָּה, לֹא יַשְׁלִימוּ; \nלְאַחַר הָנֵץ הַחַמָּה יַשְׁלִימוּ.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nקֹדֶם לַחֲצוֹת, לֹא יַשְׁלִימוּ, \nאַחַר חֲצוֹת, יַשְׁלִימוּ.  \n\n<small>יד</small>\nמַעֲשֶׂה שֶׁגָּזְרוּ תַעֲנִית בְּלוֹד, \nוְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם לַחֲצוֹת.  \nאָמַר לָהֶם רְבִּי טַרְפוֹן: \nצְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׁוּ יוֹם טוֹב.  \nוְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׁוּ יוֹם טוֹב, \nוּבָאוּ בֵין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל. \nוְאֵי זֶה הוּא הַלֵּל הַגָּדוֹל?\nהוֹדוּ לֵאלֹהֵי הָאֱלֹהִים כִּי לְעוֹלָם חַסְדּוֹ. \nהוֹדוּ לַאֲדֹנֵי הָאֲדֹנִים כִּי לְעוֹלָם חַסְדּוֹ. \n\n\n"
+        ],
+        [
+            "<small>א</small>\nבִּשְׁלֹשָׁה פְרָקִים בַּשָּׁנָה, \nהַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, \nבַּשַּׁחְרִית וּבַמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים: \nבַּתַּעְנִיּוֹת וּבְמַעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים. \n",
+            "<small>ב</small>\nאֵלּוּ הֵן הַמַּעֲמָדוֹת? \nלְפִי שֶׁנֶּאֱמַר: (במדבר כח,ב) \n\"צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם, \nאֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי\"; \nוְכִי הֵיאָךְ קָרְבָּנוֹ שֶׁלָּאָדָם קָרֵב, \nוְהוּא אֵינוּ עוֹמֵד עַל גַּבָּיו? \nאֶלָּא שֶׁהִתְקִינוּ הַנְּבִיאִים הָרִאשׁוֹנִים \nעֶשְׂרִים וְאַרְבָּעָה מִשְׁמָרוֹת; \nעַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה עַמּוּד בִּירוּשָׁלַיִם, \nשֶׁלַּכֹּהֲנִים, וְשֶׁלַּלְּוִיִּם וְשֶׁלְּיִשְׂרָאֵל.  \nהִגִּיעַ זְמַן הַמִּשְׁמָר, \nכֹּהֲנָיו וּלְוִיָּו עוֹלִים בִּירוּשָׁלַיִם, \nוְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַמִּשְׁמָר, \nמִתְכַּנְּסִים לְעָרֵיהֶם וְקוֹרְאִים מַעֲשֵׂה בְרֵאשִׁית. \n",
+            "(וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, \nמִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי.  \nוְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, \nמִפְּנֵי כְבוֹד הַשַּׁבָּת; \nוְלֹא בְאֶחָד בַּשַּׁבָּת, \nכְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָענֶג, \nלִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. ) \n\n<small>ג</small>\nבַּיּוֹם הָרִאשׁוֹן \"בְּרֵאשִׁית\", \"יְהִי רָקִי��ַ\".  \nבַּשֵּׁנִי \"יְהִי רָקִיעַ\", \"יִקָּווּ הַמַּיִם\".  \nבַּשְּׁלִישִׁי \"יִקָּווּ הַמַּיִם\", \"יְהִי מְאֹרֹת\".  \nבָּרְבִיעִי \"יְהִי מְאֹרֹת\", \"יִשְׁרְצוּ הַמַּיִם\".  \nבַּחֲמִישִׁי \"יִשְׁרְצוּ הַמַּיִם\", \"תּוֹצֵא הָאָרֶץ\".  \nבַּשִּׁשִּׁי \"תּוֹצֵא הָאָרֶץ\", \n\"וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם\".  \n\n<small>ד</small>\nפָּרָשָׁה גְדוֹלָה קוֹרִין אוֹתָהּ בִּשְׁנַיִם, \nוְהַקְּטַנָּה בַיָּחִיד; \nבַּשַּׁחְרִית וּבַמּוּסָף וּבַמִּנְחָה, \nנִכְנָסִין וְקוֹרִין עַל פִּיהֶן, \nכְּקוֹרִין אֶת שְׁמַע.  \nעֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, \nמִפְּנֵי כְבוֹד הַשַּׁבָּת. \n",
+            "<small>ה</small>\nכָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמַד שַׁחְרִית; \nקָרְבַּן מוּסָף, אֵין בּוֹ נְעִילָה; \nקָרְבַּן עֵצִים, אֵין בּוֹ מִנְחָה.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nאָמַר לוֹ בֶן עַזַּי: \nכָּךְ הָיָה רְבִּי יְהוֹשֻׁעַ שׁוֹנֶה: \nקָרְבַּן מוּסָף, אֵין בּוֹ מִנְחָה; \nקָרְבַּן עֵצִים, אֵין בּוֹ נְעִילָה.  \nחָזַר רְבִּי עֲקִיבָה לִהְיוֹת שׁוֹנֶה כְדִבְרֵי בֶן עַזַּי. \n",
+            "<small>ו</small>\nזְמַן עֲצֵי כֹהֲנִים וְהָעָם בְּתִשְׁעָה.  \nבְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה; \nבְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה; \nבַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעשׁ בֶּן יְהוּדָה; \nבְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב; \nבַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין; \nבַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּאֵל בֶּן יְהוּדָה, \n\n<small>ז</small>\nוְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה שִׁבְטוֹ, \nוּבְנֵי גֹנְבֵי עֲלִי, בְּנֵי קוֹצְעֵי קְצִיעוֹת.  \nבְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה; \nבְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עַדִּין בֶּן יְהוּדָה; \nבְּאֶחָד בְּטֵבֵת שָׁבוּ בְּנֵי פַרְעוֹשׁ שְׁנִיָּה.  \nבְּאֶחָד בְּטֵבֵת, לֹא הָיָה בוֹ מַעֲמָד, \nשֶׁהָיָה בוֹ הַלֵּל, קָרְבַּן מוּסָף וְקָרְבַּן עֵצִים. \n",
+            "<small>ח</small>\nחֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ \nבְשִׁבְעָה עָשָׂר בְּתַמּוּז, \nוַחֲמִשָּׁה בְתִשְׁעָה בְאָב.  \nבְּשִׁבְעָה עָשָׂר בְּתַמּוּז, \nנִשְׁתַּבְּרוּ הַלּוּחוֹת, \nוּבָטַל הַתָּמִיד, \nוְהָבְקָעָה הָעִיר, \nוְשָׂרַף אַפִּיסְטְמוֹס אֶת הַתּוֹרָה, \nוְהֶעֱמִיד צֶלֶם בַּהֵיכָל.  \nבְּתִשְׁעָה בְאָב, \nנִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, \nוְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, \nוְנִלְכְּדָה בֵית תֵּר, \nוְנֶחְרְשָׁה הָעִיר.  \n\n<small>ט</small>\nמִשֶּׁנִּכְנַס אָב, מְמַעֲטִים בְּשִׂמְחָה. \n",
+            "שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, \nאָסוּרִים מִלְּסַפֵּר וּמִלְּכַבֵּס, \nוּבַחֲמִישִׁי מֻתָּרִים, מִפְּנֵי כְבוֹד הַשַּׁבָּת.  \n\n<small>י</small>\nעֶרֶב תִּשְׁעָה בְאָב, \nלֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִים, \nלֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nיְשַׁנֶּה.  \nרְבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה; \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+            "<small>יא</small>\nאָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: \nלֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל \nכַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, \nשֶׁבָּהֶן בְּנֵי יְרוּשָׁלַיִם יוֹצְאִין בִּכְלֵי לָבָן שְׁאוּלִים, \nשֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ; \nכָּל הַכֵּלִים טְעוּנִים טְבִילָה.  \nוּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים.  \n\n<small>יב</small>\nוּמָה הָיוּ אוֹמְרוֹת? \nשָׂא נָא עֵינֶיךָ בָחוּר וּרְאֵה, \nמָה אַתְּ בּוֹרֵר לָךְ.  \nאַל תִּתֵּן עֵינֶיךָ בַנּוֹי, \nתֵּן עֵינֶיךָ בַמִּשְׁפָּחָה.  \n\n(\"שֶׁקֶר הַחֵן וְהֶבֶל הַיּפִי, \nאִשָּׁה יִרְאַת יי הִיא תִתְהַלָּל\" (משלי לא,ל); \nוְאוֹמֵר: (שם שם,לא) \n\"תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, \nוִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ\". ) \n\nוְכֵן הוּא אוֹמֵר: (שיר השירים ג,יא) \n\"צְאֶינָה וּרְאֶינָה בְנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, \nבַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ בְיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ\"; \n\"בְּיוֹם חֲתֻנָּתוֹ\", זוֹ מַתַּן תּוֹרָה, \n\"וּבְיוֹם שִׂמְחַת לִבּוֹ\", זֶה בִנְיַן בֵּית הַמִּקְדָּשׁ, \nיְהִי רָצוֹן שֶׁיִּבָּנֶה בִּמְהֵרָה בְיָמֵינוּ. \n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,71 @@
+{
+    "language": "he",
+    "title": "Mishnah Ta'anit",
+    "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 תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "מאימתי מזכירין גבורת גשמים. רבי אליעזר אומר מיום טוב הראשון של חג. רבי יהושע אומר מיום טוב האחרון של חג. אמר לו רבי יהושע. הואיל ואין הגשמים אלא סימן קללה בחג למה מזכיר. אמר לו רבי אליעזר. אף אני לא אמרתי לשאול אלא להזכיר משיב הרוח ומוריד הגשם בעונתו. אמר לו. אם כן לעולם יהא מזכיר:  ",
+            "אין שואלין את הגשמים. אלא סמוך לגשמים רבי יהודה אומר העובר לפני התיבה ביום טוב האחרון של חג. האחרון מזכיר. הראשון אינו מזכיר. ביום טוב הראשון של פסח הראשון מזכיר. האחרון אינו מזכיר. עד אימתי שואלין את הגשמים רבי יהודה אומר עד שיעבור הפסח. רבי מאיר אומר עד שיצא ניסן. שנאמר (יואל ב, כג) ויורד לכם גשם מורה ומלקוש בראשון:  ",
+            "בשלשה במרחשון שואלין את הגשמים. רבן גמליאל אומר בשבעה בו חמשה עשר יום אחר החג כדי שיגיע אחרון שבישראל לנהר פרת:  ",
+            "הגיע שבעה עשר במרחשון ולא ירדו גשמים. התחילו היחידים מתענין שלש תעניות. אוכלין ושותין משחשיכה. ומותרין במלאכה. וברחיצה. ובסיכה. ובנעילת הסנדל. ובתשמיש המטה:  ",
+            "הגיע ראש חדש כסליו. ולא ירדו גשמים. בית דין גוזרין שלש תעניות על הצבור. אוכלין ושותין משחשיכה. ומותרין במלאכה וברחיצה. ובסיכה. ובנעילת הסנדל. ובתשמיש המטה:  ",
+            "עברו אלו ולא נענו. בית דין גוזרין שלש תעניות אחרות על הצבור. אוכלין ושותין מבעוד יום ואסורין במלאכה. וברחיצה. ובסיכה. ובנעילת הסנדל. ובתשמיש המטה. ונועלין את המרחצאות. עברו אלו ולא נענו. בית דין גוזרין עליהם עוד שבע. שהן שלש עשרה תעניות על הצבור. הרי אלו יתרות על הראשונות. שבאלו מתריעין. ונועלין את החנויות. בשני מטין עם חשיכה. ובחמישי מותרין מפני כבוד השבת:  ",
+            "עברו אלו ולא נענו. ממעטין במשא ומתן. בבנין. ובנטיעה. באירוסין ובנשואין. ובשאילות שלום בין אדם לחברו. כבני אדם הנזופין למקום. היחידים חוזרים ומתענים. עד שיצא ניסן. יצא ניסן. ולא ירדו גשמים. סימן קללה שנאמר (שמואל א' יב, יז) הלא קציר חטים היום וגומר:  "
+        ],
+        [
+            "סדר תעניות כיצד. מוציאין את התיבה לרחובה של עיר. ונותנין אפר מקלה על גבי התיבה. ובראש הנשיא. ובראש אב בית דין. וכל אחד ואחד נותן בראשו. הזקן שבהן אומר לפניהן דברי כבושין. אחינו לא נאמר באנשי נינוה. (יונה ג, י) וירא אלהים את שקם ואת תעניתם. אלא וירא אלהים את מעשיהם כי שבו מדרכם הרעה. ובקבלה הוא אומר (יואל ב, יג) וקרעו לבבכם ואל בגדיכם:  ",
+            "עמדו בתפלה. מורידין לפני התיבה זקן ורגיל ויש לו בנים וביתו ריקם. כדי שיהא לבו שלם בתפלה. ואומר לפניהם עשרים וארבעה ברכות. שמונה עשרה שבכל יום ומוסיף עליהן עוד שש:  ",
+            "ואלו הן זכרונות ושופרות. אל ה' בצרתה לי קראתי ויענני. אשא עיני אל ההרים וגו'. ממעמקים קראתיך ה'. תפלה לעני כי יעטוף. ר' יהודה אומר לא היה צריך לומר זכרונות ושופרות ��לא אומר תחתיהן. רעב כי יהיה בארץ. דבר כי יהיה בארץ. אשר היה דבר ה' אל ירמיהו על דברי הבצרות. ואומר חותמיהן:  ",
+            "על הראשונה הוא אומר. מי שענה את אברהם בהר המוריה הוא יענה אתכם. וישמע בקול צעקתכם היום הזה. ברוך אתה ה' גואל ישראל. על השניה הוא אומר. מי שענה את אבותינו על ים סוף. הוא יענה אתכם וישמע קול צעקתכם היום הזה. ברוך אתה ה' זוכר הנשכחות. על השלישית הוא אומר. מי שענה את יהושע בגלגל. הוא יענה אתכם וישמע קול צעקתכם היום הזה. ברוך אתה ה' שומע תרועה. על הרביעית הוא אומר. מי שענה את שמואל במצפה. הוא יענה אתכם וישמע בקול צעקתכם היום הזה. ברוך אתה ה' שומע צעקה. על החמישית הוא אומר. מי שענה את אליהו בהר הכרמל. הוא יענה אתכם וישמע בקול צעקתכם היום הזה. ברוך אתה ה' שומע תפלה. על הששית הוא אומר מי שענה את יונה ממעי הדגה. הוא יענה אתכם וישמע בקול צעקתכם היום הזה. ברוך אתה ה' העונה בעת צרה. על השביעית הוא אומר מי שענה את דוד ואת שלמה בנו בירושלם הוא יענה אתכם וישמע בקול צעקתכם היום הזה. ברוך אתה ה' המרחם על הארץ:  ",
+            "מעשה בימי ר' חלפתא ור' חנניה בן תרדיון שעבר אחד לפני התיבה. וגמר את הברכה כולה. ולא ענו אחריו אמן. תקעו הכהנים תקעו. מי שענה את אברהם אבינו בהר המוריה. הוא יענה אתכם וישמע בקול צעקתכם היום הזה. הריעו בני אהרן הריעו מי שענה את אבותינו על ים סוף. הוא יענה אתכם וישמע בקול צעקתכם היום הזה וכשבא דבר אצל חכמים. אמרו לא היינו נוהגין כן אלא בשער מזרח. ובהר הבית:  ",
+            "שלש תעניות הראשונות. אנשי משמר מתענין ולא משלימין. ואנשי בית אב. לא היו מתענין כלל. שלש שניות. אנשי משמר מתענין ומשלימין. ואנשי בית אב מתענין ולא משלימין. שבע אחרונות אלו ואלו מתענין ומשלימין דברי רבי יהושע. וחכמים אומרים שלש תעניות הראשונות. אלו ואלו לא היו מתענין כלל. שלש שניות אנשי משמר מתענין ולא משלימין ואנשי בית אב לא היו מתענין כלל. שבע אחרונות אנשי משמר מתענין ומשלימין ואנשי בית אב מתענין ולא משלימין:  ",
+            "אנשי משמר מותרים לשתות יין בלילות אבל לא בימים. ואנשי בית אב לא ביום ולא בלילה. אנשי משמר ואנשי מעמד. אסורין מלספר ומלכבס. ובחמישי מותרין מפני כבוד השבת:  ",
+            "כל הכתוב במגילת תענית דלא למספד. לפניו אסור. לאחריו מותר. רבי יוסי אומר לפניו ולאחריו אסור. דלא להתענאה בהון. לפניו ולאחריו מותר. ר' יוסי אומר לפניו אסור. לאחריו מותר:  ",
+            "אין גוזרין תענית על הצבור בתחלה בחמישי. שלא להפקיע השערים. אלא שלש תעניות הראשונות שני וחמישי ושני ושלש שניות חמישי שני וחמישי. ר' יוסי אומר כשם שאין הראשונות בחמישי כך לא שניות. ולא אחרונות:  ",
+            "אין גוזרין תענית על הצבור בראש חודש בחנוכה ובפורים. ואם התחילו אין מפסיקין דברי רבן גמליאל. אמר ר' מאיר אף על פי שאמר רבן גמליאל אין מפסיקין מודה היה שאין משלימין. וכן תשעה באב שחל להיות בערב שבת:  "
+        ],
+        [
+            "סדר תעניות אלו האמור. ברביעה ראשונה. אבל צמחים ששנו. מתריעין עליהם מיד. וכן שפסקו גשמים בין גשם לגשם ארבעים יום מתריעין עליהם מיד מפני שהיא מכת בצורת: ",
+            "ירדו לצמחין. אבל לא ירדו לאילן. לאילן ולא לצמחים. לזה ולזה. אבל לא לבורות לשיחין ולמערות. מתריעין עליהן מיד: ",
+            "וכן עיר שלא ירדו עליה גשמים. דכתיב (עמוס ד, ז) והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגומר. אותה העיר מתענה ומתרעת וכל סביבותיה מתענות ולא מתריעות. רבי עקיבא אומר מתריעות ולא מתענות: ",
+            "וכן עיר שיש בה דבר או מפולת. אותה העיר מתענה ומתרעת. וכל סביבותיה מתענות ולא מתריעות. רבי עקיבא אומר מתריעות ולא מתענות. איזהו דבר. עיר המוציאה חמש מאות רגלי. ויצאו ממנה שלשה מתים בשלשה ימים זה אחר זה. הרי זה דבר. פחות מכאן אין זה דבר: ",
+            "על אלו מתריעין בכל מקום. על השדפון ועל הירקון על הארבה ועל החסיל ועל החיה רעה. ועל החרב מתריעין עליה מפני שהיא מכה מהלכת: ",
+            "מעשה שירדו זקנים מירושלם לעריהם וגזרו תענית על שנראה כמלא פי תנור שדפון באשקלון. ועוד גזרו תענית על שאכלו זאבים שני תינוקות בעבר הירדן. רבי יוסי אומר לא על שאכלו. אלא על שנראה: ",
+            "על אלו מתריעין בשבת. על עיר שהקיפוה גוים. או נהר. ועל הספינה המטרפת בים. רבי יוסי אומר לעזרה ולא לצעקה. שמעון התימני אומר אף על הדבר ולא הודו לו חכמים: ",
+            "על כל צרה שלא תבא על הצבור מתריעין עליהן חוץ מרוב גשמים. מעשה שאמרו לו לחוני המעגל התפלל שירדו גשמים. אמר להם צאו והכניסו תנורי פסחים בשביל שלא ימוקו. התפלל ולא ירדו גשמים. מה עשה עג עוגה ועמד בתוכה ואמר לפניו רבונו של עולם בניך שמו פניהם עלי. שאני כבן בית לפניך. נשבע אני בשמך הגדול שאיני זז מכאן עד שתרחם על בניך התחילו גשמים מנטפין. אמר לא כך שאלתי אלא גשמי בורות שיחין ומערות. התחילו לירד בזעף אמר לא כך שאלתי אלא גשמי רצון ברכה ונדבה. ירדו כתיקנן. עד שיצאו ישראל מירושלם להר הבית מפני הגשמים. באו ואמרו לו כשם שהתפללת עליהם שירדו. כך התפלל שילכו להן. אמר להן צאו וראו אם נמחת אבן הטועים שלח לו שמעון בן שטח. אלמלא חוני אתה גוזרני עליך נידוי. אבל מה אעשה לך. שאתה מתחטא לפני המקום. ועושה לך רצונך כבן שהוא מתחטא על אביו ועושה לו רצונו. ועליך הכתוב אומר (משלי כג, כה) ישמח אביך ואמך. ותגל יולדתך: ",
+            "היו מתענין וירדו להם גשמים. קודם הנץ החמה לא ישלימו. לאחר הנץ החמה ישלימו. רבי אליעזר אומר קודם חצות לא ישלימו. לאחר חצות ישלימו. מעשה שגזרו תענית בלוד. וירדו להם גשמים קודם חצות אמר להם רבי טרפון צאו ואכלו ושתו ועשו יום טוב. ויצאו ואכלו ושתו ועשו יום טוב ובאו בין הערבים וקראו הלל הגדול: "
+        ],
+        [
+            "בשלשה פרקים בשנה. כהנים נושאין את כפיהן ארבע פעמים ביום בשחרית במוסף ובמנחה ובנעילת שערים. בתעניות ובמעמדות. וביום הכפורים:  ",
+            "אלו הן מעמדות. לפי שנאמר (במדבר כח, ב) צו את בני ישראל ואמרת אליהם את קרבני לחמי וכי היאך קרבנו של אדם קרב והוא אינו עומד על גביו. התקינו נביאים הראשונים עשרים וארבע משמרות על כל משמר ומשמר היה מעמד בירושלם של כהנים. של לוים ושל ישראלים. הגיע זמן המשמר לעלות. כהנים ולוים עולים לירושלם. וישראל שבאותו משמר מתכנסין לעריהן. וקוראין במעשה בראשית:  ",
+            "ואנשי המעמד היו מתענין ארבעה ימים בשבוע. מיום שני ועד יום חמישי. ולא היו מתענין ערב שבת. מפני כבוד השבת. ולא באחד בשבת. כדי שלא יצאו ממנוחה ועונג. ליגיעה ותענית וימותו. ביום הראשון. בראשית. ויהי רקיע. בשני יהי רקיע. ויקוו המים. בשלישי יקוו המים. ויהי מאורות. ברביעי יהי מאורות. וישרצו המים. בחמישי ישרצו המים ותוצא הארץ. בששי תוצא הארץ. ויכלו השמים. פרשה גדולה קורין אותה בשנים. והקטנה ביחיד. בשחרית במוסף. ובמנחה. נכנסין וקורין על פיהן. כקורין את שמע. ערב ��בת במנחה לא היו נכנסין. מפני כבוד השבת:  ",
+            "כל יום שיש בו הלל. אין בו מעמד בשחרית. קרבן מוסף אין בו בנעילה. קרבן עצים אין בו במנחה. דברי רבי עקיבא. אמר לו בן עזאי כך היה ר' יהושע שונה. קרבן מוסף אין בו במנחה. קרבן עצים אין בו בנעילה. חזר רבי עקיבא להיות שונה כבן עזאי:  ",
+            "זמן עצי כהנים והעם. תשעה. באחד בניסן בני ארח בן יהודה. בעשרים בתמוז בני דוד בן יהודה. בחמשה באב בני פרעוש בן יהודה. בשבעה בו בני יונדב בן רכב. בעשרה בו בני סנאה בן בנימין. בחמשה עשר בו בני זתוא בן יהודה. ועמהם כהנים ולוים. וכל מי שטעה בשבטו. ובני גונבי עלי בני קוצעי קציעות בעשרים בו בני פחת מואב בן יהודה. בעשרים באלול בני עדין בן יהודה. באחד בטבת. שבו בני פרעוש שניה. באחד בטבת לא היה בו מעמד. שהיה בו הלל. וקרבן מוסף. וקרבן עצים:  ",
+            "חמשה דברים אירעו את אבותינו בשבעה עשר בתמוז. וחמשה בתשעה באב. בשבעה עשר בתמוז נשתברו הלוחות. ובטל התמיד. והובקעה העיר. ושרף אפוסטמוס את התורה. והעמיד צלם בהיכל. בתשעה באב נגזר על אבותינו שלא יכנסו לארץ. וחרב הבית בראשונה. ובשניה. ונלכדה ביתר. ונחרשה העיר. משנכנס אב ממעטין בשמחה:  ",
+            "שבת שחל תשעה באב להיות בתוכה. אסור מלספר ומלכבס. ובחמישי מותרין מפני כבוד השבת. ערב תשעה באב לא יאכל אדם שני תבשילין. לא יאכל בשר. ולא ישתה יין. רבן שמעון בן גמליאל אומר ישנה רבי יהודה מחייב בכפיית המטה ולא הודו לו חכמים:  ",
+            "אמר רבן שמעון בן גמליאל לא היו ימים טובים לישראל. כחמשה עשר באב. וכיום הכפורים. שבהן בנות ירושלם יוצאות בכלי לבן שאולין. שלא לבייש את מי שאין לו. כל הכלים טעונין טבילה. ובנות ירושלים יוצאות וחולות בכרמים. ומה היו אומרות. בחור שא נא עיניך וראה מה אתה בורר לך. אל תתן עיניך בנוי תן עיניך במשפחה (משלי לא, ל) שקר החן והבל היופי. אשה יראת ה' היא תתהלל. ואומר תנו לה מפרי ידיה ויהללוה בשערים מעשיה. וכן הוא אומר (שיר השירים ג, יא) צאינה וראינה בנות ציון במלך שלמה בעטרה שעטרה לו אמו ביום חתונתו וביום שמחת לבו. ביום חתונתו זו מתן תורה. וביום שמחת לבו. זה בנין בית המקדש. שיבנה במהרה בימינו אמן:   "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/Hebrew/Torat Emet 357.json

@@ -0,0 +1,69 @@
+{
+    "language": "he",
+    "title": "Mishnah Ta'anit",
+    "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 תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מִיּוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ. הוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג, לָמָּה מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל, אֶלָּא לְהַזְכִּיר מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. אָמַר לוֹ, אִם כֵּן, לְעוֹלָם יְהֵא מַזְכִּיר: \n",
+            "אֵין שׁוֹאֲלִין אֶת הַגְּשָׁמִים אֶלָּא סָמוּךְ לַגְּשָׁמִים. רַבִּי יְהוּדָה אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר. עַד אֵימָתַי שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּעֲבֹר הַפָּסַח. רַבִּי מֵאִיר אוֹמֵר, עַד שֶׁיֵּצֵא נִיסָן, שֶׁנֶּאֱמַר (יואל ב) וַיּוֹרֶד לָכֶם גֶּשֶׁם, מוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן: \n",
+            "בִּשְׁלשָׁה בְמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּשִׁבְעָה בוֹ, חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג, כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת: \n",
+            "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n",
+            "הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵו וְלֹא יָרְדוּ גְשָׁמִים, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n",
+            "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n",
+            "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, מְמַעֲטִין בְּמַשָּׂא וּמַתָּן, בְּבִנְיָן וּבִנְטִיעָה, בְּאֵרוּסִין וּבְנִשּׂוּאִין וּבִשְׁאֵלַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, כִּבְנֵי אָדָם הַנְּזוּפִין לַמָּקוֹם. הַיְחִידִים חוֹזְרִים וּמִתְעַנִּים עַד שֶׁיֵּצֵא נִיסָן. יָצָא נִיסָן וְלֹא יָרְדוּ גְשָׁמִים, סִימַן קְלָלָה, שֶׁנֶּאֱמַר (שמואל א יב) הֲלוֹא קְצִיר חִטִּים הַיּוֹם, וְגוֹ': \n"
+        ],
+        [
+            "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:  ",
+            "עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ:  ",
+            "וְאֵלּוּ הֵן, זִכְרוֹנוֹת, וְשׁוֹפָרוֹת, אֶל ה' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי (תהילים ק״כ:א׳), אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ' (שם קכא), מִמַּעֲמַקִּים קְרָאתִיךָ ה' (שם קל), תְּפִלָּה לְעָנִי כִי יַעֲטֹף (שם קב). רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, אֶלָּא אוֹמֵר תַּחְתֵּיהֶן, רָעָב כִּי יִהְיֶה בָאָרֶץ (מלכים א ח׳, ל\"ז), דֶּבֶר כִּי יִהְיֶה וְגוֹ', אֲשֶׁר הָיָה דְבַר ה' אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת (ירמיה יד). וְאוֹמֵר חוֹתְמֵיהֶן:  ",
+            "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:  ",
+            "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:  ",
+            "שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין. שֶׁבַע אַחֲרוֹנוֹת, אֵלּוּ וָאֵלּוּ מִתְעַנִּין וּמַשְׁלִימִין, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שֶׁבַע אַחֲרוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין:  ",
+            "אַנְשֵׁי מִשְׁמָר מֻתָּרִים לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, אֲבָל לֹא בַיָּמִים. וְאַנְשֵׁי בֵית אָב, לֹא בַיּוֹם וְלֹא בַלָּיְלָה. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת:  ",
+            "כֹּל הַכָּתוּב בִּמְגִלַּת תַּעֲנִית דְּלֹא לְמִסְפַּד, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו וּלְאַחֲרָיו אָסוּר. דְּלֹא לְהִתְעַנָּאָה בְהוֹן, לְפָנָיו וּלְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר:  ",
+            "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת:  ",
+            "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרֹאשׁ חֹדֶשׁ, בַּחֲנֻכָּה וּבְפוּרִים, וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת:  "
+        ],
+        [
+            "סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁ��ִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת: \n",
+            "יָרְדוּ לַצְּמָחִין אֲבָל לֹא יָרְדוּ לָאִילָן, לָאִילָן וְלֹא לַצְּמָחִים, לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת, מַתְרִיעִין עֲלֵיהֶן מִיָּד: \n",
+            "וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְשָׁמִים, דִּכְתִיב (עמוס ד) וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר, חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ', אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ, מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת: \n",
+            "וְכֵן עִיר שֶׁיֶּשׁ בָּהּ דֶּבֶר אוֹ מַפֹּלֶת, אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת. אֵיזֶהוּ דֶבֶר, עִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, וְיָצְאוּ מִמֶּנָּה שְׁלשָׁה מֵתִים בִּשְׁלשָׁה יָמִים זֶה אַחַר זֶה, הֲרֵי זֶה דֶבֶר. פָּחוֹת מִכָּאן, אֵין זֶה דֶבֶר: \n",
+            "עַל אֵלּוּ מַתְרִיעִין בְּכָל מָקוֹם, עַל הַשִּׁדָּפוֹן וְעַל הַיֵּרָקוֹן, עַל הָאַרְבֶּה וְעַל הֶחָסִיל, וְעַל הַחַיָּה רָעָה וְעַל הַחֶרֶב, מַתְרִיעִין עָלֶיהָ, מִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת: \n",
+            "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n",
+            "עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת, עַל עִיר שֶׁהִקִּיפוּהָ גוֹיִם אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם. רַבִּי יוֹסֵי אוֹמֵר, לְעֶזְרָה וְלֹא לִצְעָקָה. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח ��וֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n",
+            "הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם הָנֵץ הַחַמָּה, לֹא יַשְׁלִימוּ. לְאַחַר הָנֵץ הַחַמָּה, יַשְׁלִימוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, קֹדֶם חֲצוֹת לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת יַשְׁלִימוּ. מַעֲשֶׂה שֶׁגָּזְרוּ תַעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם חֲצוֹת. אָמַר לָהֶם רַבִּי טַרְפוֹן, צְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׂוּ יוֹם טוֹב. וְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׂוּ יוֹם טוֹב, וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל: \n"
+        ],
+        [
+            "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n",
+            "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: \n",
+            "וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n",
+            "כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמָד בַּשַּׁחֲרִית. קָרְבַּן מוּסָף, אֵין בּוֹ בַנְּעִילָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַמִּנְחָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה, קָרְבַּן מוּסָף, אֵין בּוֹ בַמִּנְחָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַנְּעִילָה. חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְבֶן עַזַּאי: \n",
+            "זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד, שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקָרְבַּן עֵצִים: \n",
+            "חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: \n",
+            "שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יְשַׁנֶּה. רַבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Ta'anit/Hebrew/merged.json

@@ -0,0 +1,65 @@
+{
+    "title": "Mishnah Ta'anit",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Ta'anit",
+    "text": [
+        [
+            "מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מִיּוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ. הוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג, לָמָּה מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר, אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל, אֶלָּא לְהַזְכִּיר מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. אָמַר לוֹ, אִם כֵּן, לְעוֹלָם יְהֵא מַזְכִּיר: \n",
+            "אֵין שׁוֹאֲלִין אֶת הַגְּשָׁמִים אֶלָּא סָמוּךְ לַגְּשָׁמִים. רַבִּי יְהוּדָה אוֹמֵר, הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח, הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר. עַד אֵימָתַי שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּעֲבֹר הַפָּסַח. רַבִּי מֵאִיר אוֹמֵר, עַד שֶׁיֵּצֵא נִיסָן, שֶׁנֶּאֱמַר (יואל ב) וַיּוֹרֶד לָכֶם גֶּשֶׁם, מוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן: \n",
+            "בִּשְׁלשָׁה בְמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּשִׁבְעָה בוֹ, חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג, כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת: \n",
+            "הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים, הִתְחִילוּ הַיְחִידִים מִתְעַנִּין שָׁלשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n",
+            "הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵו וְלֹא יָרְדוּ גְשָׁמִים, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחֲשֵׁכָה, וּמֻתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: \n",
+            "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n",
+            "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, מְמַעֲטִין בְּמַשָּׂא וּמַתָּן, בְּבִנְיָן וּבִנְטִיעָה, בְּאֵרוּסִין וּבְנִשּׂוּאִין וּבִשְׁאֵלַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, כִּבְנֵי אָדָם הַנְּזוּפִין לַמָּקוֹם. הַיְחִידִים חוֹזְרִים וּמִתְעַנִּים עַד שֶׁיֵּצֵא נִיסָן. יָצָא נִיסָן וְלֹא יָרְדוּ גְשָׁמִים, סִימַן קְלָלָה, שֶׁנֶּאֱמַר (שמואל א יב) הֲלו��א קְצִיר חִטִּים הַיּוֹם, וְגוֹ': \n"
+        ],
+        [
+            "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:  ",
+            "עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ:  ",
+            "וְאֵלּוּ הֵן, זִכְרוֹנוֹת, וְשׁוֹפָרוֹת, אֶל ה' בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי (תהילים ק״כ:א׳), אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ' (שם קכא), מִמַּעֲמַקִּים קְרָאתִיךָ ה' (שם קל), תְּפִלָּה לְעָנִי כִי יַעֲטֹף (שם קב). רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת, אֶלָּא אוֹמֵר תַּחְתֵּיהֶן, רָעָב כִּי יִהְיֶה בָאָרֶץ (מלכים א ח׳, ל\"ז), דֶּבֶר כִּי יִהְיֶה וְגוֹ', אֲשֶׁר הָיָה דְבַר ה' אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת (ירמיה יד). וְאוֹמֵר חוֹתְמֵיהֶן:  ",
+            "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:  ",
+            "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:  ",
+            "שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין. שֶׁבַע אַחֲרוֹנוֹת, אֵלּוּ וָאֵלּוּ מִתְעַנִּין וּמַשְׁלִימִין, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שֶׁבַע אַחֲרוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין:  ",
+            "אַנְשֵׁי מִשְׁמָר מֻתָּרִים לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, אֲבָל לֹא בַיָּמִים. וְאַנְשֵׁי בֵית אָב, לֹא בַיּוֹם וְלֹא בַלָּיְלָה. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת:  ",
+            "כֹּל הַכָּתוּב בִּמְגִלַּת תַּעֲנִית דְּלֹא לְמִסְפַּד, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו וּלְאַחֲרָיו אָסוּר. דְּלֹא לְהִתְעַנָּאָה בְהוֹן, לְפָנָיו וּלְאַחֲרָיו מֻתָּר. רַבִּי יוֹסֵי אוֹמֵר, לְפָנָיו אָסוּר, לְאַחֲרָיו מֻתָּר:  ",
+            "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת:  ",
+            "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרֹאשׁ חֹדֶשׁ, בַּחֲנֻכָּה וּבְפוּרִים, וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת:  "
+        ],
+        [
+            "סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת: \n",
+            "יָרְדוּ לַצְּמָחִין אֲבָל לֹא יָרְדוּ לָאִילָן, לָאִילָן וְלֹא לַצְּמָחִים, לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת, מַתְרִיעִין עֲלֵיהֶן מִיָּד: \n",
+            "וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְשָׁמִים, דִּכְתִיב (עמוס ד) וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר, חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ', אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ, מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת: \n",
+            "וְכֵן עִיר שֶׁיֶּשׁ בָּהּ דֶּבֶר אוֹ מַפֹּלֶת, אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכָל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת. אֵיזֶהוּ דֶבֶר, עִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, וְיָצְאוּ מִמֶּנָּה שְׁלשָׁה מֵתִים בִּשְׁלשָׁה יָמִים זֶה אַחַר זֶה, הֲרֵי זֶה דֶבֶר. פָּחוֹת מִכָּאן, אֵין זֶה דֶבֶר: \n",
+            "עַל אֵלּוּ מַתְרִיעִין בְּכָל מָקוֹם, עַל הַשִּׁדָּפוֹן וְעַל הַיֵּרָקוֹן, עַל הָאַרְבֶּה וְעַל הֶחָסִיל, וְעַל הַחַיָּה רָעָה וְעַל הַחֶרֶב, מַתְרִיעִין עָלֶיהָ, מִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת: \n",
+            "מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַעֲנִית עַל שֶׁנִּרְאָה כִמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר, לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאָה: \n",
+            "עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת, עַל עִיר שֶׁהִקִּיפוּהָ גוֹיִם אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם. רַבִּי יוֹסֵי אוֹמֵר, לְעֶזְרָה וְלֹא לִצְעָקָה. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n",
+            "הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם הָנֵץ הַחַמָּה, לֹא יַשְׁלִימוּ. לְאַחַר הָנֵץ הַחַמָּה, יַשְׁלִימוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, קֹדֶם חֲצוֹת לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת יַשְׁלִימוּ. מַעֲשֶׂה שֶׁגָּזְרוּ תַעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם חֲצוֹת. אָמַר לָהֶם רַבִּי טַרְפוֹן, צְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׂוּ יוֹם טוֹב. וְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׂוּ יוֹם טוֹב, וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל: \n"
+        ],
+        [
+            "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה כֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶן אַרְבַּע פְּעָמִים בַּיּוֹם, בַּשַּׁחֲרִית, בַּמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים, בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: \n",
+            "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: \n",
+            "וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n",
+            "כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל, אֵין בּוֹ מַעֲמָד בַּשַּׁחֲרִית. קָרְבַּן מוּסָף, אֵין בּוֹ בַנְּעִילָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַמִּנְחָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶן עַזַּאי, כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה, קָרְבַּן מוּסָף, אֵין בּוֹ בַמִּנְחָה. קָרְבַּן עֵצִים, אֵין בּוֹ בַנְּעִילָה. חָזַר רַבִּי עֲקִיבָא לִהְיוֹת שׁוֹנֶה כְבֶן עַזַּאי: \n",
+            "זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד, שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקָרְבַּן עֵצִים: \n",
+            "חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: \n",
+            "שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יְשַׁנֶּה. רַבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n",
+            "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה תענית",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}