f4c0effe3a8400a2c722c43f6eab3713a82675b9e5b73ddd3d58543eef06dcf0

json/Halakhah/Commentary/Be'er Mayim Chaim/Be'er Mayim Chaim on Chafetz Chaim/English/Sefaria Community Translation.json

@@ -0,0 +1,506 @@
+{
+    "language": "en",
+    "title": "Be'er Mayim Chaim on Chafetz Chaim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "באר מים חיים על חפץ חיים",
+    "categories": [
+        "Halakhah",
+        "Commentary",
+        "Be'er Mayim Chaim"
+    ],
+    "text": {
+        "Preface": [],
+        "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": {
+            "Opening Comments": [],
+            "Negative Commandments": [],
+            "Positive Commandments": [],
+            "Curses": []
+        },
+        "Part One, The Prohibition Against Lashon Hara": {
+            "Principle 1": {
+                "Opening Comments": [],
+                "": [
+                    [
+                        [
+                            "(א) Complete Truth. Because this is the first mistake that the [general populace] is accustomed to make, I will (thus) bring three [proofs] from the Gemara about this - and subsequently, from all the [halakhic] deciders - that [the prohibition of evil speech] is even [applicable in the realm of] truth, and [these proofs are]... [this] (that) we [read] in [tractate] Moed Katan (16a), \"from where do we [know] that if [one] acts disrespectfully toward a messenger of the court, and - [if subsequently, the messenger] comes and says [what occurred] - [from where do we know that the messenger's tale] is not considered evil speech? [from this that] is written, '...shall you put out those men's eyes?'.\" See Rashi's commentary [there], in the beginning phrase \"that if [one] acts disrespectfully\", where he explained: \"that the "
+                        ]
+                    ]
+                ]
+            },
+            "Principle 2": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 3": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 4": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 5": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 6": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 7": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 8": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 9": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 10": {
+                "Opening Comments": [],
+                "": []
+            }
+        },
+        "Part Two, The Prohibition Against Rechilut": {
+            "Principle 1": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 2": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 3": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 4": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 5": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 6": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 7": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 8": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 9": {
+                "Opening Comments": [],
+                "": []
+            }
+        },
+        "Illustrations": {
+            "Illustration 1": [],
+            "Illustration 2": [],
+            "Illustration 3": [],
+            "Illustration 4": [],
+            "Illustration 5": [],
+            "Illustration 6": [],
+            "Illustration 7": [],
+            "Illustration 8": [],
+            "Illustration 9": [],
+            "Illustration 10": [],
+            "Illustration 11": []
+        },
+        "Responsa of the Chavot Yair": [],
+        "Responsa of the Maharik": [],
+        "Responsa of the Maharik Siman 129": [],
+        "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": []
+    },
+    "schema": {
+        "heTitle": "באר מים חיים על חפץ חיים",
+        "enTitle": "Be'er Mayim Chaim on Chafetz Chaim",
+        "key": "Be'er Mayim Chaim on Chafetz Chaim",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Preface"
+            },
+            {
+                "heTitle": "פתיחה להלכות לשון הרע ורכילות",
+                "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Opening Comments"
+                    },
+                    {
+                        "heTitle": "לאוין",
+                        "enTitle": "Negative Commandments"
+                    },
+                    {
+                        "heTitle": "עשיין",
+                        "enTitle": "Positive Commandments"
+                    },
+                    {
+                        "heTitle": "ארורין",
+                        "enTitle": "Curses"
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק ראשון: הלכות איסורי לשון הרע",
+                "enTitle": "Part One, The Prohibition Against Lashon Hara",
+                "nodes": [
+                    {
+                        "heTitle": "כלל א",
+                        "enTitle": "Principle 1",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ב",
+                        "enTitle": "Principle 2",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ג",
+                        "enTitle": "Principle 3",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ד",
+                        "enTitle": "Principle 4",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ה",
+                        "enTitle": "Principle 5",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ו",
+                        "enTitle": "Principle 6",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ז",
+                        "enTitle": "Principle 7",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ח",
+                        "enTitle": "Principle 8",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ט",
+                        "enTitle": "Principle 9",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל י",
+                        "enTitle": "Principle 10",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק שני: הלכות איסורי רכילות",
+                "enTitle": "Part Two, The Prohibition Against Rechilut",
+                "nodes": [
+                    {
+                        "heTitle": "כלל א",
+                        "enTitle": "Principle 1",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ב",
+                        "enTitle": "Principle 2",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ג",
+                        "enTitle": "Principle 3",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ד",
+                        "enTitle": "Principle 4",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ה",
+                        "enTitle": "Principle 5",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ו",
+                        "enTitle": "Principle 6",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ז",
+                        "enTitle": "Principle 7",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ח",
+                        "enTitle": "Principle 8",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ט",
+                        "enTitle": "Principle 9",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    }
+                ]
+            },
+            {
+                "heTitle": "ציורים",
+                "enTitle": "Illustrations",
+                "nodes": [
+                    {
+                        "heTitle": "ציור א",
+                        "enTitle": "Illustration 1"
+                    },
+                    {
+                        "heTitle": "ציור ב",
+                        "enTitle": "Illustration 2"
+                    },
+                    {
+                        "heTitle": "ציור ג",
+                        "enTitle": "Illustration 3"
+                    },
+                    {
+                        "heTitle": "ציור ד",
+                        "enTitle": "Illustration 4"
+                    },
+                    {
+                        "heTitle": "ציור ה",
+                        "enTitle": "Illustration 5"
+                    },
+                    {
+                        "heTitle": "ציור ו",
+                        "enTitle": "Illustration 6"
+                    },
+                    {
+                        "heTitle": "ציור ז",
+                        "enTitle": "Illustration 7"
+                    },
+                    {
+                        "heTitle": "ציור ח",
+                        "enTitle": "Illustration 8"
+                    },
+                    {
+                        "heTitle": "ציור ט",
+                        "enTitle": "Illustration 9"
+                    },
+                    {
+                        "heTitle": "ציור י",
+                        "enTitle": "Illustration 10"
+                    },
+                    {
+                        "heTitle": "ציור יא",
+                        "enTitle": "Illustration 11"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תשובת חות יאיר",
+                "enTitle": "Responsa of the Chavot Yair"
+            },
+            {
+                "heTitle": "תשובת מהרי\"ק",
+                "enTitle": "Responsa of the Maharik"
+            },
+            {
+                "heTitle": "תשובת מהרי\"ק סי' קכ\"ט",
+                "enTitle": "Responsa of the Maharik Siman 129"
+            },
+            {
+                "heTitle": "עליות רבינו יונה משיטה מקובצת",
+                "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet"
+            }
+        ]
+    }
+}

json/Halakhah/Commentary/Be'er Mayim Chaim/Be'er Mayim Chaim on Chafetz Chaim/English/merged.json

@@ -0,0 +1,507 @@
+{
+    "title": "Be'er Mayim Chaim on Chafetz Chaim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Be'er_Mayim_Chaim_on_Chafetz_Chaim",
+    "text": {
+        "Preface": [],
+        "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": {
+            "Opening Comments": [],
+            "Negative Commandments": [],
+            "Positive Commandments": [],
+            "Curses": []
+        },
+        "Part One, The Prohibition Against Lashon Hara": {
+            "Principle 1": {
+                "Opening Comments": [],
+                "": [
+                    [
+                        [
+                            "(א) Complete Truth. Because this is the first mistake that the [general populace] is accustomed to make, I will (thus) bring three [proofs] from the Gemara about this - and subsequently, from all the [halakhic] deciders - that [the prohibition of evil speech] is even [applicable in the realm of] truth, and [these proofs are]... [this] (that) we [read] in [tractate] Moed Katan (16a), \"from where do we [know] that if [one] acts disrespectfully toward a messenger of the court, and - [if subsequently, the messenger] comes and says [what occurred] - [from where do we know that the messenger's tale] is not considered evil speech? [from this that] is written, '...shall you put out those men's eyes?'.\" See Rashi's commentary [there], in the beginning phrase \"that if [one] acts disrespectfully\", where he explained: \"that the "
+                        ]
+                    ]
+                ]
+            },
+            "Principle 2": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 3": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 4": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 5": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 6": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 7": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 8": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 9": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 10": {
+                "Opening Comments": [],
+                "": []
+            }
+        },
+        "Part Two, The Prohibition Against Rechilut": {
+            "Principle 1": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 2": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 3": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 4": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 5": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 6": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 7": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 8": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 9": {
+                "Opening Comments": [],
+                "": []
+            }
+        },
+        "Illustrations": {
+            "Illustration 1": [],
+            "Illustration 2": [],
+            "Illustration 3": [],
+            "Illustration 4": [],
+            "Illustration 5": [],
+            "Illustration 6": [],
+            "Illustration 7": [],
+            "Illustration 8": [],
+            "Illustration 9": [],
+            "Illustration 10": [],
+            "Illustration 11": []
+        },
+        "Responsa of the Chavot Yair": [],
+        "Responsa of the Maharik": [],
+        "Responsa of the Maharik Siman 129": [],
+        "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": []
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "באר מים חיים על חפץ חיים",
+    "categories": [
+        "Halakhah",
+        "Commentary",
+        "Be'er Mayim Chaim"
+    ],
+    "schema": {
+        "heTitle": "באר מים חיים על חפץ חיים",
+        "enTitle": "Be'er Mayim Chaim on Chafetz Chaim",
+        "key": "Be'er Mayim Chaim on Chafetz Chaim",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Preface"
+            },
+            {
+                "heTitle": "פתיחה להלכות לשון הרע ורכילות",
+                "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Opening Comments"
+                    },
+                    {
+                        "heTitle": "לאוין",
+                        "enTitle": "Negative Commandments"
+                    },
+                    {
+                        "heTitle": "עשיין",
+                        "enTitle": "Positive Commandments"
+                    },
+                    {
+                        "heTitle": "ארורין",
+                        "enTitle": "Curses"
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק ראשון: הלכות איסורי לשון הרע",
+                "enTitle": "Part One, The Prohibition Against Lashon Hara",
+                "nodes": [
+                    {
+                        "heTitle": "כלל א",
+                        "enTitle": "Principle 1",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ב",
+                        "enTitle": "Principle 2",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ג",
+                        "enTitle": "Principle 3",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ד",
+                        "enTitle": "Principle 4",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ה",
+                        "enTitle": "Principle 5",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ו",
+                        "enTitle": "Principle 6",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ז",
+                        "enTitle": "Principle 7",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ח",
+                        "enTitle": "Principle 8",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ט",
+                        "enTitle": "Principle 9",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל י",
+                        "enTitle": "Principle 10",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק שני: הלכות איסורי רכילות",
+                "enTitle": "Part Two, The Prohibition Against Rechilut",
+                "nodes": [
+                    {
+                        "heTitle": "כלל א",
+                        "enTitle": "Principle 1",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ב",
+                        "enTitle": "Principle 2",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ג",
+                        "enTitle": "Principle 3",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ד",
+                        "enTitle": "Principle 4",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ה",
+                        "enTitle": "Principle 5",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ו",
+                        "enTitle": "Principle 6",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ז",
+                        "enTitle": "Principle 7",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ח",
+                        "enTitle": "Principle 8",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ט",
+                        "enTitle": "Principle 9",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    }
+                ]
+            },
+            {
+                "heTitle": "ציורים",
+                "enTitle": "Illustrations",
+                "nodes": [
+                    {
+                        "heTitle": "ציור א",
+                        "enTitle": "Illustration 1"
+                    },
+                    {
+                        "heTitle": "ציור ב",
+                        "enTitle": "Illustration 2"
+                    },
+                    {
+                        "heTitle": "ציור ג",
+                        "enTitle": "Illustration 3"
+                    },
+                    {
+                        "heTitle": "ציור ד",
+                        "enTitle": "Illustration 4"
+                    },
+                    {
+                        "heTitle": "ציור ה",
+                        "enTitle": "Illustration 5"
+                    },
+                    {
+                        "heTitle": "ציור ו",
+                        "enTitle": "Illustration 6"
+                    },
+                    {
+                        "heTitle": "ציור ז",
+                        "enTitle": "Illustration 7"
+                    },
+                    {
+                        "heTitle": "ציור ח",
+                        "enTitle": "Illustration 8"
+                    },
+                    {
+                        "heTitle": "ציור ט",
+                        "enTitle": "Illustration 9"
+                    },
+                    {
+                        "heTitle": "ציור י",
+                        "enTitle": "Illustration 10"
+                    },
+                    {
+                        "heTitle": "ציור יא",
+                        "enTitle": "Illustration 11"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תשובת חות יאיר",
+                "enTitle": "Responsa of the Chavot Yair"
+            },
+            {
+                "heTitle": "תשובת מהרי\"ק",
+                "enTitle": "Responsa of the Maharik"
+            },
+            {
+                "heTitle": "תשובת מהרי\"ק סי' קכ\"ט",
+                "enTitle": "Responsa of the Maharik Siman 129"
+            },
+            {
+                "heTitle": "עליות רבינו יונה משיטה מקובצת",
+                "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet"
+            }
+        ]
+    }
+}

json/Halakhah/Commentary/Be'er Mayim Chaim/Be'er Mayim Chaim on Chafetz Chaim/Hebrew/Wikisource.json

@@ -0,0 +1,520 @@
+{
+    "language": "he",
+    "title": "Be'er Mayim Chaim on Chafetz Chaim",
+    "versionSource": "http://he.wikisource.net",
+    "versionTitle": "Wikisource",
+    "status": null,
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "ויקיטקסט",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "באר מים חיים על חפץ חיים",
+    "categories": [
+        "Halakhah",
+        "Commentary",
+        "Be'er Mayim Chaim"
+    ],
+    "text": {
+        "Preface": [],
+        "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut": {
+            "Opening Comments": [],
+            "Negative Commandments": [],
+            "Positive Commandments": [],
+            "Curses": []
+        },
+        "Part One, The Prohibition Against Lashon Hara": {
+            "Principle 1": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 2": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 3": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 4": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 5": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 6": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 7": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 8": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 9": {
+                "Opening Comments": [],
+                "": [
+                    [],
+                    [],
+                    [
+                        [
+                            "(ח) כענין האורח וכו'. בגמרא בערכין (ט\"ז) ור' יונה בשערי תשובה בעניני האבק.",
+                            "(ט) שלא יחשד בדבריו. הוא לשון ר' יונה הנ\"ל, וכלומר אף במקום שמותר לספר מן הדין, רק שיחשדוהו השומעים שאין הדברים כנים ומלבו הוא בודאם, או יאמרו מדוע לא גילה את אוזן החוטא למוסר בתחלה, מוכח מזה שאין כונת המספר בשביל הצדק והאמת, רק שנהנה לדבר באשמת העם ובקלונם יתכבד וכמו שביאר כל זה הר\"י במאמר רכ\"ח עי\"ש. (באר מים חיים)"
+                        ]
+                    ]
+                ]
+            },
+            "Principle 10": {
+                "Opening Comments": [],
+                "": []
+            }
+        },
+        "Part Two, The Prohibition Against Rechilut": {
+            "Principle 1": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 2": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 3": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 4": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 5": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 6": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 7": {
+                "Opening Comments": [],
+                "": [
+                    [
+                        [
+                            "(א) איש או אשה. ממעשה דמרים שהיה בלשהר, והוא הדין ברכילות. ומש על אביו וכו', עיין לעיל בחלק א' בכלל י' בבמח סק כ' שהבאנו לזה גמרא מפורשת.",
+                            "(ב) קטן. פשוט דגם הוא בכלל עמיך. וגם לפי הטעם שכתבו כולם על איסור הרכילות שעיז מתעורר מדנים ורגיל לבוא מזה נזקים גדולים, אכ קטן גכ בכלל הזה, דהא חרש שוטה וקטן פגיעתן רעה, החובל בהן חייב, וקטן דמכלמו ליה ומיכלם גם על בושתו חייב כדאיתא בבק (פו עב). (באר מים חיים)"
+                        ]
+                    ]
+                ]
+            },
+            "Principle 8": {
+                "Opening Comments": [],
+                "": []
+            },
+            "Principle 9": {
+                "Opening Comments": [],
+                "": []
+            }
+        },
+        "Illustrations": {
+            "Illustration 1": [],
+            "Illustration 2": [],
+            "Illustration 3": [],
+            "Illustration 4": [],
+            "Illustration 5": [],
+            "Illustration 6": [],
+            "Illustration 7": [],
+            "Illustration 8": [],
+            "Illustration 9": [],
+            "Illustration 10": [],
+            "Illustration 11": []
+        },
+        "Responsa of the Chavot Yair": [],
+        "Responsa of the Maharik": [],
+        "Responsa of the Maharik Siman 129": [],
+        "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet": []
+    },
+    "schema": {
+        "heTitle": "באר מים חיים על חפץ חיים",
+        "enTitle": "Be'er Mayim Chaim on Chafetz Chaim",
+        "key": "Be'er Mayim Chaim on Chafetz Chaim",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Preface"
+            },
+            {
+                "heTitle": "פתיחה להלכות לשון הרע ורכילות",
+                "enTitle": "Introduction to the Laws of the Prohibition of Lashon Hara and Rechilut",
+                "nodes": [
+                    {
+                        "heTitle": "הקדמה",
+                        "enTitle": "Opening Comments"
+                    },
+                    {
+                        "heTitle": "לאוין",
+                        "enTitle": "Negative Commandments"
+                    },
+                    {
+                        "heTitle": "עשיין",
+                        "enTitle": "Positive Commandments"
+                    },
+                    {
+                        "heTitle": "ארורין",
+                        "enTitle": "Curses"
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק ראשון: הלכות איסורי לשון הרע",
+                "enTitle": "Part One, The Prohibition Against Lashon Hara",
+                "nodes": [
+                    {
+                        "heTitle": "כלל א",
+                        "enTitle": "Principle 1",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ב",
+                        "enTitle": "Principle 2",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ג",
+                        "enTitle": "Principle 3",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ד",
+                        "enTitle": "Principle 4",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ה",
+                        "enTitle": "Principle 5",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ו",
+                        "enTitle": "Principle 6",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ז",
+                        "enTitle": "Principle 7",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ח",
+                        "enTitle": "Principle 8",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ט",
+                        "enTitle": "Principle 9",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל י",
+                        "enTitle": "Principle 10",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    }
+                ]
+            },
+            {
+                "heTitle": "חלק שני: הלכות איסורי רכילות",
+                "enTitle": "Part Two, The Prohibition Against Rechilut",
+                "nodes": [
+                    {
+                        "heTitle": "כלל א",
+                        "enTitle": "Principle 1",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ב",
+                        "enTitle": "Principle 2",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ג",
+                        "enTitle": "Principle 3",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ד",
+                        "enTitle": "Principle 4",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ה",
+                        "enTitle": "Principle 5",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ו",
+                        "enTitle": "Principle 6",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ז",
+                        "enTitle": "Principle 7",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ח",
+                        "enTitle": "Principle 8",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    },
+                    {
+                        "heTitle": "כלל ט",
+                        "enTitle": "Principle 9",
+                        "nodes": [
+                            {
+                                "heTitle": "הערות מקדימות",
+                                "enTitle": "Opening Comments"
+                            },
+                            {
+                                "heTitle": "",
+                                "enTitle": ""
+                            }
+                        ]
+                    }
+                ]
+            },
+            {
+                "heTitle": "ציורים",
+                "enTitle": "Illustrations",
+                "nodes": [
+                    {
+                        "heTitle": "ציור א",
+                        "enTitle": "Illustration 1"
+                    },
+                    {
+                        "heTitle": "ציור ב",
+                        "enTitle": "Illustration 2"
+                    },
+                    {
+                        "heTitle": "ציור ג",
+                        "enTitle": "Illustration 3"
+                    },
+                    {
+                        "heTitle": "ציור ד",
+                        "enTitle": "Illustration 4"
+                    },
+                    {
+                        "heTitle": "ציור ה",
+                        "enTitle": "Illustration 5"
+                    },
+                    {
+                        "heTitle": "ציור ו",
+                        "enTitle": "Illustration 6"
+                    },
+                    {
+                        "heTitle": "ציור ז",
+                        "enTitle": "Illustration 7"
+                    },
+                    {
+                        "heTitle": "ציור ח",
+                        "enTitle": "Illustration 8"
+                    },
+                    {
+                        "heTitle": "ציור ט",
+                        "enTitle": "Illustration 9"
+                    },
+                    {
+                        "heTitle": "ציור י",
+                        "enTitle": "Illustration 10"
+                    },
+                    {
+                        "heTitle": "ציור יא",
+                        "enTitle": "Illustration 11"
+                    }
+                ]
+            },
+            {
+                "heTitle": "תשובת חות יאיר",
+                "enTitle": "Responsa of the Chavot Yair"
+            },
+            {
+                "heTitle": "תשובת מהרי\"ק",
+                "enTitle": "Responsa of the Maharik"
+            },
+            {
+                "heTitle": "תשובת מהרי\"ק סי' קכ\"ט",
+                "enTitle": "Responsa of the Maharik Siman 129"
+            },
+            {
+                "heTitle": "עליות רבינו יונה משיטה מקובצת",
+                "enTitle": "Aliyot d'Rabeinu Yonah, from the Shitah Mekubetzet"
+            }
+        ]
+    }
+}

json/Halakhah/Commentary/Publisher's Haggahot on Sefer HaParnas/Hebrew/Sefer ha-Parnas, Vilna, 1891.json

@@ -0,0 +1,62 @@
+{
+    "language": "he",
+    "title": "Publisher's Haggahot on Sefer HaParnas",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001225087",
+    "versionTitle": "Sefer ha-Parnas, Vilna, 1891",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "ספר הפרנס, ווילנא תרנ\"א",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "הגהות המו\"ל על ספר הפרנס",
+    "categories": [
+        "Halakhah",
+        "Commentary"
+    ],
+    "text": [
+        "<b>נאכל. </b>עי' תשובת מהרי\"ל סי' צ\"ה: \n",
+        "<b>כ\"פ בספר התרומות סי' כ\"ז וז\"ל ומיהו אם נתערבה בשאר ביצים אינה בטילה ברוב עיי\"ש. </b>וכמו ליטרא קציעות דהוה דרבנן ואפילו באלף לא בטל ע\"ש ועי' יבמות פ' ע\"א בתוס' ד\"ה מאי ובב\"י סי' ק\"א ד\"ה ומיהו. ובירושלמי תרומות דף ל\"ז במה\"פ ד\"ה דג: \n",
+        "<b>דלא כירושלמי תרומות פ' בצל דף ל\"ח א'. </b>שמחלק בין קלופות ובין שאינן קלופות. ועי' בתו\"ח כלל ס\"ג דין א' ובמנח\"י שם אות ג': \n",
+        "<b>כפי' הערוך </b>ע\"ש בתוס' ד\"ה גיעולי: \n",
+        "<b>ז\"ל </b>הרשב\"א בתוה\"ב דף פ\"ה ב' ויש לי לדקדק כשנמצא בא' מן המקומות שאין הביצה כולה אסורה מפני מה זורק הדם והלא הביצה מוכח' עליו ומאי שנא מדם דגים שכנסו שמותר ביש בו קשקשים. ונראה לי שבדם בצים החמירו לאסרו כל שהוא בעין הואיל ויש בה דמים אסורין דבר תורה וע\"ש בבדק הבית ובמש\"ה ובתוס' חולין ס\"ד ב' ד\"ה והוא ובסמ\"ג לאווין קל\"ב דף כ\"ט א' כתב שהדם מותר אף מדברי סופרים ע\"ש ומסיק ויש שאין רוצין לסמוך ע\"ז וקולפין מקום הדם אף כשנמצא במקום אחר בביצה עכ\"ל: \n",
+        "<b>[באותה כף ואסרן] </b>כן הגי' בספר התרומה סי' ל\"ה והאי אם כו' עד ששים כו' ליתא שם \n",
+        "<b>(והשאר יש מתירין ע\"י ס') </b>וכ\"כ בסה\"ת סי' ל\"ה ויש אוסרים הוא סברת רבינו יצחק ב\"ר אשר הלוי שם ועי\"ש ובסמ\"ג לאווין קל\"ב מבואר הטעם: \n",
+        "<b>זבובים </b>מהר\"ם רוטענבערג סי' קמ\"ג ועי' תשובות מהרי\"ל סי' פ\"ה. \n",
+        "<b>(או ביין) </b>כצ\"ל מסה\"ת. \n",
+        "<b>או </b>(כלי של איסור שניתחב בה) כן הגי' בסה\"ת סי' ע\"ד. \n",
+        "<b>ואם </b>רוצה להתיר התבשיל בשביל שהי' הקדירה אינה בת יומא. \n",
+        "<b>אם </b>הוחמו הובא בתוס' ע\"ז דף ע\"ו א ד\"ה בת. \n",
+        "<b>שבלוע </b>בקדירה וכן פסק בסה\"ת סי' מ\"ח. \n",
+        "<b>[אין </b>ס' ונתן]: \n",
+        "<b>גי' </b>סה\"ת לחותכו. \n",
+        "<b>כחל. </b>חולין ק\"ט בין כחל כו' שם קי\"ז א' יעו\"ש ברא\"ש סי' כ\"ה ־ \n",
+        "<b>לשפוך </b>עי' תשובות מהרי\"ל בסי' כ\"ו: \n",
+        "<b>חטה </b>מהר\"ם רוטענבערג סי' קע\"ב: \n",
+        "<b>דכה\"ג </b>ודאי אמרינן ריחא מלתא הוא. \n",
+        "<b>כגי' </b>סה\"ת וסמ\"ג לאוין. \n",
+        "<b>צ\"ע </b>באו\"ח סי' ש\"א סעיף ל\"ג. \n",
+        "<b>מומר </b>כ\"פ ר\"ב בספר התרומה סי' קכ\"ח ובסמ\"ג עשין נו\"ן ובמרדכי פ' המגרש סי' ת\"נ ועי' בכלבו סי' ע\"ו. \n",
+        "<b>עי' </b>מהרי\"ק שורש כ\"ט ענף ד'. \n",
+        "<b>ירושלמי </b>פרק המגרש הלכה טי\"ת רב ירמיה בשם רב ישראל שעיסו במעשה גוים פסול [פי' ר\"ב בסה\"ת סי' קכ\"ח וז\"ל היכא שהישראלים מעשין ומכריחין אותו ליתן את הגט כיון שהדיינים הם גוים הגט פסול אפילו הדק אמת כגון] כאומר אינו זן ומפרנס תני רב חייה ונכרים שעיסו במעשה ישראל כשר בשאומר אינו זן ואיני מפרנס כ\"ה ג\"י ספר התרומה (והסמ\"ג עשין שם) ופי' היכא שהנכרים מכריחין ליתן גט במעשה ישראל כלומר לעשות בדייני ישראל כשר כיון שהדיינים ישראלים והדין אמת באומר איני זן ואיני מפרנס ע\"כ ועי' תוס' בתרא דף מ\"ח ע\"א ד\"ה גט ובגיטין דף פ\"ח ע\"ב ד\"ה נכרים ח��בטין ועי' רש\"א ורש\"ל בגיטין שם ובשיורי קרבן על הירושלמי שם וכולם לא זכרו דדברי המרדכי הוא ממש לשון ספר התרומה הנ\"ל וגירסתו דלא גריס בירושלמי תיבת \"אפילו\" לא בדרב ולא בדשמואל ושכ\"ה גי' הסמ\"ג שם וצ\"ע בזה. \n",
+        "<b>עי' </b>תוס' עירוכין כ\"א ב' ד\"ה האי ועי' ספר המנהיג סי' קנ\"ב ובסה\"ת שם. \n",
+        "<b>כן </b>הוא בירושלמי גיטין פ\"ז סוף הלכה א' ועי' בבלי שם דף ע' ב' בתוס' ד\"ה כודקין ועי' ב\"ש סי' קכ\"א סק\"ה. \n",
+        "<b>גיטין </b>דף ע\"ב וכגי' האשר\"י שם סי' ב' וכן הוא גי' הרי\"ף שם. \n",
+        "<b>שם </b>ע\"א י\"א ועי\"ש תוס' ד\"ה אלא. \n",
+        "<b>היינו </b>דווקא בגוסס המדבר וכמפורש בסמוך להדיא והוא אומר אחריו כו' וכיון שמדבר בטוב ודעתו מיושבת עליו שפיר נותן גט שהרי הוא כחי לכל דבריו כדאיתא במס' שמחות פ\"א הל\"א הגוסס הרי הוא כחי לכל דבר ובפ\"ק דעירוכין דף ו' כ' גוסס גודר ומעריך ועי' סה\"ת סי' ק\"ל ובסמ\"ג עשין נ' באורך ועי' תוס' קדושין דף ע\"ח ב' בד\"ה לא ועי' ר\"ן שבועות פ\"ד במשנה כפרו שניהן. \n",
+        "<b>גיטין </b>ע\"ה ב' אתקין שמואל כו' ועי' סה\"ת סי' ק\"ל. \n",
+        "<b>כן </b>הוא בסה\"ת סי' ק\"י בסמ\"ג עשין שם. \n",
+        "<b>גיטין </b>דף ה' סע\"ב ועי\"ש תוס' ד\"ה אפילו. \n",
+        "<b>שם </b>דף י\"ט ב' ועי' סה\"ת סי' קכ\"ב. \n",
+        "<b>כ\"כ </b>בסה\"ת דף מ\"ג ובסמ\"ג בסדר הגט שלו. \n",
+        "<b>עי' </b>תוס' גיטין י\"ט ב' ד\"ה צריכא בסה\"ד. \n",
+        "<b>גיטין </b>דף ע\"ז ע\"א: \n"
+    ],
+    "sectionNames": [
+        "Comment"
+    ]
+}

json/Halakhah/Commentary/Publisher's Haggahot on Sefer HaParnas/Hebrew/merged.json

@@ -0,0 +1,58 @@
+{
+    "title": "Publisher's Haggahot on Sefer HaParnas",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Publisher's_Haggahot_on_Sefer_HaParnas",
+    "text": [
+        "<b>נאכל. </b>עי' תשובת מהרי\"ל סי' צ\"ה: \n",
+        "<b>כ\"פ בספר התרומות סי' כ\"ז וז\"ל ומיהו אם נתערבה בשאר ביצים אינה בטילה ברוב עיי\"ש. </b>וכמו ליטרא קציעות דהוה דרבנן ואפילו באלף לא בטל ע\"ש ועי' יבמות פ' ע\"א בתוס' ד\"ה מאי ובב\"י סי' ק\"א ד\"ה ומיהו. ובירושלמי תרומות דף ל\"ז במה\"פ ד\"ה דג: \n",
+        "<b>דלא כירושלמי תרומות פ' בצל דף ל\"ח א'. </b>שמחלק בין קלופות ובין שאינן קלופות. ועי' בתו\"ח כלל ס\"ג דין א' ובמנח\"י שם אות ג': \n",
+        "<b>כפי' הערוך </b>ע\"ש בתוס' ד\"ה גיעולי: \n",
+        "<b>ז\"ל </b>הרשב\"א בתוה\"ב דף פ\"ה ב' ויש לי לדקדק כשנמצא בא' מן המקומות שאין הביצה כולה אסורה מפני מה זורק הדם והלא הביצה מוכח' עליו ומאי שנא מדם דגים שכנסו שמותר ביש בו קשקשים. ונראה לי שבדם בצים החמירו לאסרו כל שהוא בעין הואיל ויש בה דמים אסורין דבר תורה וע\"ש בבדק הבית ובמש\"ה ובתוס' חולין ס\"ד ב' ד\"ה והוא ובסמ\"ג לאווין קל\"ב דף כ\"ט א' כתב שהדם מותר אף מדברי סופרים ע\"ש ומסיק ויש שאין רוצין לסמוך ע\"ז וקולפין מקום הדם אף כשנמצא במקום אחר בביצה עכ\"ל: \n",
+        "<b>[באותה כף ואסרן] </b>כן הגי' בספר התרומה סי' ל\"ה והאי אם כו' עד ששים כו' ליתא שם \n",
+        "<b>(והשאר יש מתירין ע\"י ס') </b>וכ\"כ בסה\"ת סי' ל\"ה ויש אוסרים הוא סברת רבינו יצחק ב\"ר אשר הלוי שם ועי\"ש ובסמ\"ג לאווין קל\"ב מבואר הטעם: \n",
+        "<b>זבובים </b>מהר\"ם רוטענבערג סי' קמ\"ג ועי' תשובות מהרי\"ל סי' פ\"ה. \n",
+        "<b>(או ביין) </b>כצ\"ל מסה\"ת. \n",
+        "<b>או </b>(כלי של איסור שניתחב בה) כן הגי' בסה\"ת סי' ע\"ד. \n",
+        "<b>ואם </b>רוצה להתיר התבשיל בשביל שהי' הקדירה אינה בת יומא. \n",
+        "<b>אם </b>הוחמו הובא בתוס' ע\"ז דף ע\"ו א ד\"ה בת. \n",
+        "<b>שבלוע </b>בקדירה וכן פסק בסה\"ת סי' מ\"ח. \n",
+        "<b>[אין </b>ס' ונתן]: \n",
+        "<b>גי' </b>סה\"ת לחותכו. \n",
+        "<b>כחל. </b>חולין ק\"ט בין כחל כו' שם קי\"ז א' יעו\"ש ברא\"ש סי' כ\"ה ־ \n",
+        "<b>לשפוך </b>עי' תשובות מהרי\"ל בסי' כ\"ו: \n",
+        "<b>חטה </b>מהר\"ם רוטענבערג סי' קע\"ב: \n",
+        "<b>דכה\"ג </b>ודאי אמרינן ריחא מלתא הוא. \n",
+        "<b>כגי' </b>סה\"ת וסמ\"ג לאוין. \n",
+        "<b>צ\"ע </b>באו\"ח סי' ש\"א סעיף ל\"ג. \n",
+        "<b>מומר </b>כ\"פ ר\"ב בספר התרומה סי' קכ\"ח ובסמ\"ג עשין נו\"ן ובמרדכי פ' המגרש סי' ת\"נ ועי' בכלבו סי' ע\"ו. \n",
+        "<b>עי' </b>מהרי\"ק שורש כ\"ט ענף ד'. \n",
+        "<b>ירושלמי </b>פרק המגרש הלכה טי\"ת רב ירמיה בשם רב ישראל שעיסו במעשה גוים פסול [פי' ר\"ב בסה\"ת סי' קכ\"ח וז\"ל היכא שהישראלים מעשין ומכריחין אותו ליתן את הגט כיון שהדיינים הם גוים הגט פסול אפילו הדק אמת כגון] כאומר אינו זן ומפרנס תני רב חייה ונכרים שעיסו במעשה ישראל כשר בשאומר אינו זן ואיני מפרנס כ\"ה ג\"י ספר התרומה (והסמ\"ג עשין שם) ופי' היכא שהנכרים מכריחין ליתן גט במעשה ישראל כלומר לעשות בדייני ישראל כשר כיון שהדיינים ישראלים והדין אמת באומר איני זן ואיני מפרנס ע\"כ ועי' תוס' בתרא דף מ\"ח ע\"א ד\"ה גט ובגיטין דף פ\"ח ע\"ב ד\"ה נכרים חובטין ועי' רש\"א ורש\"ל בגיטין שם ובשיורי קרבן על הירושלמי שם וכולם לא זכרו דדברי המרדכי הוא ממש לשון ספר התרומה הנ\"ל וגירסתו דלא גריס בירושלמי תיבת \"אפילו\" לא בדרב ולא בדשמואל ושכ\"ה גי' הסמ\"ג שם וצ\"ע בזה. \n",
+        "<b>עי' </b>תוס' עירוכין כ\"א ב' ד\"ה האי ועי' ספר המנהיג סי' קנ\"ב ובסה\"ת שם. \n",
+        "<b>כן </b>הוא בירושלמי גיטין פ\"ז סוף הלכה א' ועי' בבלי שם דף ע' ב' בתוס' ד\"ה כודקין ועי' ב\"ש סי' קכ\"א סק\"ה. \n",
+        "<b>גיטין </b>דף ע\"ב וכגי' האשר\"י שם סי' ב' וכן הוא גי' הרי\"ף שם. \n",
+        "<b>שם </b>ע\"א י\"א ועי\"ש תוס' ד\"ה אלא. \n",
+        "<b>היינו </b>דווקא בגוסס המדבר וכמפורש בסמוך להדיא והוא אומר אחריו כו' וכיון שמדבר בטוב ודעתו מיושבת עליו שפיר נותן גט שהרי הוא כחי לכל דבריו כדאיתא במס' שמחות פ\"א הל\"א הגוסס הרי הוא כחי לכל דבר ובפ\"ק דעירוכין דף ו' כ' גוסס גודר ומעריך ועי' סה\"ת סי' ק\"ל ובסמ\"ג עשין נ' באורך ועי' תוס' קדושין דף ע\"ח ב' בד\"ה לא ועי' ר\"ן שבועות פ\"ד במשנה כפרו שניהן. \n",
+        "<b>גיטין </b>ע\"ה ב' אתקין שמואל כו' ועי' סה\"ת סי' ק\"ל. \n",
+        "<b>כן </b>הוא בסה\"ת סי' ק\"י בסמ\"ג עשין שם. \n",
+        "<b>גיטין </b>דף ה' סע\"ב ועי\"ש תוס' ד\"ה אפילו. \n",
+        "<b>שם </b>דף י\"ט ב' ועי' סה\"ת סי' קכ\"ב. \n",
+        "<b>כ\"כ </b>בסה\"ת דף מ\"ג ובסמ\"ג בסדר הגט שלו. \n",
+        "<b>עי' </b>תוס' גיטין י\"ט ב' ד\"ה צריכא בסה\"ד. \n",
+        "<b>גיטין </b>דף ע\"ז ע\"א: \n"
+    ],
+    "versions": [
+        [
+            "Sefer ha-Parnas, Vilna, 1891",
+            "https://www.nli.org.il/he/books/NNL_ALEPH001225087"
+        ]
+    ],
+    "heTitle": "הגהות המו\"ל על ספר הפרנס",
+    "categories": [
+        "Halakhah",
+        "Commentary"
+    ],
+    "sectionNames": [
+        "Comment"
+    ]
+}

json/Halakhah/Kitzur Shulchan Arukh/English/German Translation of Rabbi Selig Pinchas Bamberger [de].json

@@ -0,0 +1,78 @@
+{
+    "language": "en",
+    "title": "Kitzur Shulchan Arukh",
+    "versionSource": "https://www.talmud.de/tlmd/der-kitzur-schulchan-aruch/",
+    "versionTitle": "German Translation of Rabbi Selig Pinchas Bamberger [de]",
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור שלחן ערוך",
+    "categories": [
+        "Halakhah"
+    ],
+    "text": [
+        [
+            "„Ich habe HaSchem stets vor Augen“ das ist eine fundamentale Regel in der Torah und in den Eigenschaften der Frommen, die vor G-tt wandeln. Denn es ist nicht das Sitzen des Menschen seine Bewegung und sein Benehmen, wenn er allein zu Hause ist, gleich seinem Sitzen, seiner Bewegung und seinem Benehmen, wenn er sich vor einem großen König befindet. Ebenso sind seine Rede und das Öffnen seines Mundes, wenn er mit seiner Familie und seinen Verwandten zusammen ist, nicht so, wie wenn er im Rat des Königs verweilt; denn dann achtet er bestimmt auf alle seine Bewegungen und Worte, daß sie wohl bemessen seien. Um so mehr, wenn der Mensch bedenkt, daß der große König, der Heilige, gelobt sei Er, dessen Herrlichkeit die ganze Erde erfüllt, bei ihm steht und seine Handlungen sieht, wie es heißt „kann sich wohl ein Mensch im Geheimen verbergen, daß ich ihn nicht sähe, spricht HaSchem, da Himmel und Erde von mir erfüllt sind!“ Dann werden sicher Ehrfurcht und Demut aus Furcht vor dem Ewigen, gepriesen sei Er, über ihn kommen und er wird sich vor Ihm schämen.",
+            "Und auch, wenn er sich auf seinem Lager ausruht, sollte er wissen, vor wem er liegt; und das gleiche, wenn er aus seinem Schlaf erwacht, dann gedenke er der Wohltaten des Ewigen, gepriesen sei Sein Name, die Er ihm erwiesen, dass Er ihm seine Seele wiedergegeben, die er müde Ihm empfohlen; neu und ausgeruht hat Er sie ihm wiedergegeben, dass er Ihm diene, gepriesen sei Sein Name, mit all seinen Kräften und Seinen Willen erfülle den ganzen Tag, denn das ist der ganze Zweck des Menschen, so heißt es, neu an jedem Morgen, groß ist Deine Treue. Das bedeutet, an jedem Morgen ist der Mensch wie neugeboren und danke dem Ewigen, gepriesen sei Sein Name, dafür. Während er sich noch auf seinem Lager befindet, spreche er מוֹדֶה אֲנִי: „Ich danke Dir, ewiglebender König, daß Du mir in Liebe meine Seele wiedergegeben, groß ist Deine Treue!“ (Obschon seine Hände noch nicht gewaschen sind, darf er dies doch sagen, da kein Schem [keine Erwähnung des g’ttlichen Namens] darin vorkommt). Man mache eine kleine Pause zwischen dem Wort chemlah und dem Wort rabah.",
+            "Jehuda ben Tema sprach: „Sei mutig wie ein Leopard, leicht wie ein Adler, schnell wie eine Gazelle und stark wie ein Löwe, den Willen deines Vaters im Himmel zu erfüllen.“ Mutig wie ein Leopard, das heißt, man schäme sich nicht vor den Menschen, die einen beim Dienst des Ewigen, gepriesen sei Sein Name, verspottenleicht wie ein Adler, betrifft den Anblick der Augen, das heißt, sei gleich bereit, deine Augen zu schließen, um nichts Böses zu sehen; denn das wäre der Anfang der Sünde;das Auge sieht, und das Herz begehrt, und die Werkzeuge vollenden es. Schnell wie eine Gazelle, betrifft die Füße, deine Füße sollen zum Guten eilen; und stark wie ein Löwe, betrifft das Herz, denn die Stärke im Dienst des Schöpfers, gepriesen sei Er, wohnt im Herzen; und er sagt, mache dein Herz fest in Seinem Dienst und sei stark gegen den bösen Trieb, ihn zu bezwingen, wie ein Held, der sich stark macht, seinen Feind zu bezwingen und zu Boden zu werfen.",
+            "Darum muss sich der Mensch stark machen wie ein Löwe und gleich, wenn er vom Schlaf erwacht (und מוֹדֶה אֲנִי „ich danke Dir“ gesprochen hat) hurtig zum Dienst des Schöpfers, gepriesen und erhoben sei Er, aufstehen, bevor der böse Trieb über ihn stark wird mit Einwänden und Ausreden, dass er nicht aufstehe, und ihn überlistet, ihn zu verführen, im Winter: wie kannst du jetzt so früh am Morgen bei der großen Kälte schon aufstehen; im Sommer überredet er ihn: wie kannst du dein Lager schon verlassen, da du noch nicht genug geschlafen hast; oder mit anderen Einwänden und dergleichen. Denn der böse Trieb versteht sehr gut, den Menschen in Tiefen zu fangen, dass er nicht aufsteht. Darum muss jeder Gewissenhafte, der das Wort des Ewigen fürchtet und eifrig erfüllen will, sich über ihn stark machen und darf nicht auf ihn hören; und auch wenn ihm die Sache nicht leicht fällt ob der Schwere des Körpers und seiner Trägheit, mache er den Willen des Königs über alle Könige, des Heiligen, gelobt sei Er, zu seinem Streben. Und er beherzige, wenn ihn jemand zu einem Geschäft, bei dem er Geld verdienen kann, oder sein Guthaben zu erheben rufen würde oder ihn auffordern würde, sein Vermögen vor Schaden zu retten, es wäre z. B. ein Brand in der Stadt ausgebrochen oder dergleichen, würde er sicherlich eifrig sofort aufstehen aus Liebe zu seinem Vermögen und nicht nachlässig sein. Ebenso würde er, wenn er zum Dienst des Königs gehen müsste, mit Eifer aufstehen und nicht zögern, dass man ihn nicht anklage, oder um in den Augen des Königs Gunst zu finden; um wie viel mehr erst zum Dienst des Königs aller Könige, des Heiligen, gelobt sei Er. Wer sich an diesen Weg vier- oder fünfmal gewöhnt, dem wird es hernach nicht mehr schwerfallen. Denn wer sich anschickt, rein zu werden, dem wird himmlische Hilfe zuteil.",
+            "Wem möglich ist, schon früh um Mitternacht aufzustehen, um da die Anordnung für Mitternacht zu erfüllen, wie gut; wie es heißt 9, erhebe dich, klage in der Nacht, am Beginn der Nachtwachen … wie auch der Heilige, gelobt sei Er, in dieser Zeit klagt; denn so steht, HaSchem ruft vom Himmel aus, und von Seiner heiligen Stätte lässt Er Seine Stimme vernehmen, Er klagt laut ob Seines Heiligtums und spricht: Wehe den Kindern; denn wegen ihrer Sünden habe ich mein Haus zerstört und mein Heiligtum verbrannt und sie selbst unter die Völker verbannt. – Wem nicht möglich ist, um die Mitlernacht aufzustehen, mache sich wenigstens stark, vor dem Anbruch des Morgens sich zu erheben; so wie der König David, Friede sei mit ihm, gesprochen, ich erwecke den Morgen; ich wecke den Morgen, aber nicht weckt der Morgen mich. Und auch noch nach der Mitte der Nacht kann man die Anordnung für Mitternacht erfüllen. Dann beschäftige man sich mit Torah, jeder so viel er kann; ein Pensum Mischnah hat vor allem den Vorzug (dadurch beglückt er die Seele, da Mischnah dieselben Buchstaben wie Neschamah enthält). Wer dazu nicht im Stande ist, beschäftige sich mit den Psalmen und den (in den Gebetbüchern oder sonst) geordneten Torahabschnitten und Werken über jüdische Frömmigkeit. Besser wenig mit Andacht, als viel gedankenlos.– R Chija hat gelernt, wer sich in der Nacht mit Torah beschäftigt, vor dem ist die Schechinah; so heißt es, Erhebe dich, klage in der Nacht am Beginn der Nachtwachen, gieße gleich Wasser dein Herz aus vor dem Angesicht HaSchems; das heißt, die Schechinah ist dann vor dir. Ferner haben unsere Weisen seligen Angedenkens gesagt, wer sich in der Nacht mit Torah beschäftigt, wird ein Diener des Ewigen genannt, wie es heißt, alle Diener HaSchems, die im Haus HaSchems stehen in den Nächten. – In den kurzen Nächten, in denen es ihm nicht möglich ist, so früh aufzustehen, mache er sich stark, wenigstens sich so zu erheben, dass er noch Zeit hat, sich vorzubereiten, um in die Synagoge zu gehen und gemeinsam mit der Gemeinde zu beten.",
+            "Kapitel aus den Psalmen und ebenso andere Abschnitte aus der Torah, den Propheten und den übrigen heiligen Schriften, die nicht im Munde aller geläufig sind, darf man nicht auswendig sagen. Selbst wer sie auswendig sagen kann, soll doch darauf achten, sie nicht auswendig zu sagen; ein Blinder darf es.",
+            "Man soll denen wehren, die in den Ma’amadot Bitten aussprechen, die mit Baruch atah haSchem schomea Teffilah (einer Brachah) schließen, sondern man sage Baruch atah schomea Teffilah – ohne schem. (Torej sahaw Ende 131.)"
+        ],
+        [
+            "Weil der Mensch, wenn er am Morgen von seinem Lager aufsteht, wie neugeboren zum Dienste des Schöpfers, gepriesen sei Sein Name, ist, darum soll er sich heiligen und aus einem Gefäß seine Hände waschen wie ein Priester, der an jedem Morgen seine Hände vor seinem Dienste aus dem Waschbecken heiligte. Diese Waschung hat eine Stütze im Vers, so heißt es (Ps. 26,6), ich wasche in Reinheit meine Hände und gehe um Deinen Altar herum, Ewiger, Stimme des Dankes vernehmen zu lassen. Und noch einen Grund hat diese Waschung, weil sich zur Zeit des Schlafes seine heilige Seele von ihm entfernt hat, ist ein Geist der Unreinheit gekommen und hat sich auf seinen Körper gelegt; wenn nun der Mensch aus seinem Schlaf erwacht, entfernt sich der Geist der Unreinheit von seinem ganzen Körper außer von seinen Fingern; denn von ihnen weicht er nicht, bis man dreimal abwechselnd Wasser darüber gießt. Man darf nicht ohne Händewaschen vier Ellen weit gehen, wenn nicht aus einem sehr dringenden Grund. —",
+            "Als erstes Gewand lege man das kleine Talit (Arba kanfot) an, um nicht vier Ellen ohne Zizit zu gehen. Und da die Hände noch nicht gewaschen sind, spreche man keine Beracha darüber. —",
+            "Das Händewaschen am Morgen geschieht auf folgende Weise: man nimmt das Gefäß in die rechte Hand, gibt es in die linke und gießt zuerst über die rechte Hand, dann nimmt man das Gefäß in die rechte und gießt über die linke Hand; so verfährt man dreimal; und es ist gut, sie bis zum Handgelenk zu waschen. Im Notfall jedoch genügt bis zu den Knöcheln der Finger. — Man wäscht sein Gesicht zur Ehre seines Schöpfers, so heißt es (Gen. 9,6), denn im Ebenbilde Gottes hat Er den Menschen erschaffen. — Auch spüle man seinen Mund wegen des Schleimes darin, da man den großen Schem in Heiligkeit und Reinheit auszusprechen hat. — Dann trockne man sich die Hände ab; achte auch darauf, sein Gesicht gut trocken zu machen. ",
+            "Man soll seine Hände nur in eine Schüssel hinein (über einer Schüssel) waschen; und das Waschwasser darf man nicht gebrauchen, weil ein böser Geist darauf ruht, sondern gieße es an einem Orte aus, über den keine Menschen gehen.",
+            "Vor dem Waschen berühre man weder den Mund, noch die Nase, noch die Augen, noch die Ohren, noch die Leibesöffnung, noch Speisen, noch die Stelle des Aderlasses, weil der böse Geist, der vor dem Waschen auf den Händen liegt, diesen Dingen schadet.",
+            "Es ist gut, beim Händewaschen morgens auf ein Gefäß, Wasser und Menschenkraft wie beim Händewaschen für die Mahlzeit (weiter Kap. 40) Wert zu legen. Im Notfall jedoch, wenn man sie nicht nach Vorschrift hat, man will aber beten, kann man seine Hände mit jedem Gegenstand (wenn auch kein ganzes Gefäß) und jeder Art Wasser und ohne Menschenkraft waschen und kann auch die Beracha על נטילת ידים darüber sprechen. Wenn ein Fluss vor einem ist, ist besser, wenn man seine Hände dreimal darin untertaucht, oder sogar in Schnee. Wenn man aber gar kein Wasser hat, reibe man seine Hände an etwas ab und sage als Beracha על נטילת ידים; das genügt für das Beten; und wenn einem dann Wasser und Gefäß, die geeignet sind, zu Händen kommen, wasche man sich seine Hände noch einmal, wie es sich gehört, sage aber nicht mehr die Beracha.",
+            "Es steht (Ps. 103,1), lobe, du meine Seele, den Ewigen, und all mein Inneres, Seinen heiligen Namen! Da also der Mensch den Schem mit all seinem Inneren loben soll, darf er nicht Beracha sprechen, bevor er das Innere von Unrat und Abwasser gereinigt hat. Wenn er am Morgen aufsteht, muss er gewöhnlich seine Notdurft verrichten oder wenigstens Abwasser entfernen. Darum spreche er die Beracha über das Händewaschen beim Waschen nicht eher, als bis er sich gereinigt hat; er wasche seine Hände noch einmal, und dann spreche er die Beracha über das Händewaschen אשר יצר die Berachot über die Thora und die Beracha א׳ נשמה",
+            "Wenn einer früh aufstand und sich seine Hände noch bei Nacht gewaschen hat, wie die Vorschrift ist, und bis Tagesanbruch wach blieb oder nachher noch einmal, solange es noch Nacht war, geschlafen hat, ebenso wenn einer am Tag sechzig Atemzüge (das ist ungefähr eine halbe Stunde) schlaft, und ebenso, wenn einer die ganze Nacht gewacht und nicht sechzig Atemzüge geschlafen hat, in allen diesen Fällen ist es zweifelhaft, ob sie Händewaschen brauchen oder nicht; darum wasche er seine Hände dreimal abwechselnd, wie oben Paragraph 3, spreche aber nicht die Beracha darüber.",
+            "Für folgende Dinge ist Händewaschen mit Wasser nötig: wer vom Lager aufsteht, wer aus dem Abort kommt, aus der Badeanstalt, wer sich die Nägel geschnitten, wer sich sein Haar geschnitten hat, wer sich die Schuhe ausgezogen, wer Eheverkehr gepflegt hat, wer ein Ungeziefer angerührt hat, wer seine Kleider gereinigt, auch wenn er kein Ungeziefer angerührt hat, wer sich den Kopf gewaschen (gerieben) hat, wer seinen Körper an den bedeckten Stellen berührt hat, wer vom Begräbnisplatz herauskommt, wer einem Toten das Geleite gegeben oder im Zelt eines Toten gewesen ist, und wer sich Ader gelassen hat."
+        ],
+        [
+            "Es steht (Micha 6,8), wandle sittsam mit deinem Gotte! Darum soll der Mensch auf allen seinen Pfaden sittsam sein. Wenn er daher sein Hemd an oder auszieht, oder sonst ein Gewand unmittelbar auf dem Körper hat, achte er sehr darauf, seinen Körper nicht aufzudecken, sondern er ziehe es an oder aus, während er zugedeckt auf seinem Lager liegt. Und er sage nicht, siehe, ich bin im geheimsten Gemach und im Dunkeln, wer sieht mich! Denn von des Heiligen, gelobt sei Er, Herrlichkeit ist die ganze Erde erfüllt, und das Dunkel ist gleich Licht vor Ihm, gepriesen sei Sein Name! — Die Sittsamkeit und die Verschämtheit führen den Menschen zur Demut vor Ihm, gepriesen sei Sein Name.",
+            "Man wandle nicht in den Satzungen der Heiden und mache sich ihnen nicht gleich, weder in der Kleidung noch in der Haartracht und dergleichen; so heißt es (Lev. 20,23), geht nicht in den Satzungen der heidnischen Völker, und ferner (dort 18,3), in ihren Satzungen sollt ihr nicht gehen, und noch (Deut. 12,30), hüte dich, dass du nicht von ihnen verstrickt werdest! Man lege nicht ein Gewand an, wie es bei ihnen zum Prunk bestimmt ist, das ist ein Gewand von Fürsten. Und z. B. was wir im Talmud sagen (Sanh. 74b Bab. Kam. 59b), ein Israelit darf sich ihnen nicht einmal an den Schuhriemen gleichmachen; wenn ihre Art ist, so zu binden, und die israelitische Art anders, oder wenn sie rote Riemen zu tragen pflegen und Israel schwarze, weil die schwarze Farbe auf Demut, Bescheidenheit und Sittsamkeit hinweist, darf ein Israelit es nicht ändern. Daraus entnehme jeder dem Ort und der Zeit entsprechend. Ein Gewand, zum Hochmut und zur Sittenlosigkeit hergestellt, darf ein Israelit nicht nachmachen; seine Kleider seien vielmehr in einer Weise, die auf Demut und Sittsamkeit hinweist, verfertigt. So sagen wir im Sifre: Sprich nicht, weil sie in Purpur ausgehen, will auch ich in Purpur ausgehen, weil sie Helme (Waffen) tragen, will ich auch einen Helm tragen; denn diese Dinge sind Gegenstände der Eitelkeit und des Hochmutes, und nicht gleich diesen ist der Anteil Jaakobs, sondern sein Weg ist, sittsam und demütig zu sein und sich nicht der Hoffahrt zuzuwenden. Und so jede Sache, die sie als Gebrauch oder Satzung halten, bei der zu befürchten ist, dass eine Spur von Götzendienst darin enthalten sein kann, mache der Israelit nicht ebenso. Er schere sich nicht so und lasse sein Haar nicht so wachsen wie sie, sondern sei von ihnen verschieden in seinen Kleidern, in seinen Reden und seinen übrigen Handlungen, wie er von ihnen in seiner Erkenntnis und seinen Anschauungen verschieden ist; so sagt die Schrift (Lev. 20,26), ich unterschied euch von den Völkern. —",
+            "Man ziehe keine kostbaren Kleider an, denn das bringt den Menschen zum Hochmut, auch nicht sehr minderwertige oder unsaubere Kleider, dass er nicht in den Augen der Menschen verächtlich erscheine; sondern seine Kleider seien mittelmäßig und sauber. Der Mensch verkaufe sogar die Balken seines Hauses und kaufe dafür Schuhe für seine Füße. —",
+            "Weil wir finden, dass in der Thora die rechte Hand beim Opferdienst, bei Daumen und großer Zehe, anlässlich der Einweihung der Priester und anlässlich eines Aussätzigen und bei dem Gebot des Schuhausziehens(Chaliza), den Vorzug hat, darum ziehe man auch beim Anziehen und ebenso bei anderen Dingen immer die Rechte der Linken vor. Beim Ausziehen der Schuhe und anderer Kleider ziehe man links zuerst aus (denn das ist eine Ehrung für die Rechte). Nur beim Binden ist die Linke mehr angesehen, weil man auf sie die Tefillin bindet; wenn man darum binden muss, binde man links zuerst; bei Schuhen z. B., die gebunden werden, ziehe man den rechten an und binde ihn noch nicht, dann ziehe man den linken an und binde ihn, und dann binde man den rechten; und so bei anderen Kleidern.",
+            "Man vermeide, zwei Kleidungsstücke auf einmal anzuziehen, weil es dem Gedächtnis schadet. —",
+            "Man darf nicht mit unbedecktem Haupte vier Ellen weit gehen oder eine heilige Sache aussprechen; auch die Kinder soll man gewöhnen, den Kopf zu bedecken, damit Gottesfurcht auf ihnen sei, wie wir bei R. Nachman b. Jizchak finden. Zur Mutter von R. Nachman b. Jizchak hatten Chaldäer (Astrologen) gesagt, dein Sohn wird ein Dieb werden; sie ließ ihn aber nie mit unbedecktem Kopfe gehen und sagte stets zu ihm, bedecke deinen Kopf, damit Gottesfurcht auf dir sei. (Sab. 156b.)",
+            "Man darf nicht mit stolz aufgerichteter Gestalt und gerecktem Hals einhergehen, so wie es heißt (Jes. 3,16), sie gingen mit gerecktem Hals. — Dennoch aber beuge man auch sein Haupt nicht zu sehr, sondern nur mittelmäßig, damit man einen Entgegenkommenden wahrnehmen kann. Auch sehe man den Schritt seines Fußes (R. Jona im Buch der Gottesfurcht); auch am Gang eines Menschen wird erkannt, ob er weise und einsichtig oder ob er töricht und einfältig ist. Und so hat Schelomo in seiner Weisheit gesprochen (Koh. 10,3), auch auf dem Weg, den der Tor geht, fehlt ihm die Einsicht und sagt er jedem, dass er ein Tor ist.",
+            "Ein Mann achte darauf, nicht zwischen zwei Frauen zu gehen; auch nicht zwischen zwei Hunden oder zwei Schweinen; ebenso sollen Männer nicht zulassen, dass eine Frau zwischen ihnen gehe oder ein Hund oder Schwein."
+        ],
+        [
+            "Man gewöhne sich, morgens und abends seine Bedürfnisse zu verrichten; das gehört zur Hurtigkeit und Reinheit. Wenn man seine Bedürfnisse nicht verrichten kann, gehe man vier Ellen und setze sich hin und stehe wieder auf, bis man sie verrichten kann, oder wende seinen Sinn von anderen Dingen ab. Wer seine Bedürfnisse zurückhält, Übertritt, ihr sollt euch nicht zum Gräuel machen (siehe Lev. 11,43), wer, wenn er es nötig hätte, sich zurückhält, das Wasser abzulassen, Übertritt außerdem (Deut. 7,14), es sei kein Unfruchtbarer in deiner Mitte.",
+            "Man sei sittsam auf dem Abort; man decke sich nicht auf, bevor man sich hinsetzt, und auch dann achte man genau, nicht mehr aufzudecken, als nötig ist zu enthüllen, um seine Kleider nicht zu beschmutzen. Darauf achte man auch in der Nacht ebenso wie am Tag. Wenn man auf einem offenen Platz, der nicht von Wänden umgeben ist, die Notdurft verrichtet, richte man ein, dass man sein Angesicht nach Süden und den Rücken nach Norden wendet oder umgekehrt, aber zwischen Osten und Westen ist es verboten. Wenn eine Wand vorhanden ist, kann man beliebig die Notdurft verrichten, wenn man seinen Rücken der Wand zuwendet. Wasser ablassen kann man beliebig. — Man verrichte nicht die Notdurft in Gegenwart irgend eines anderen Menschen, selbst vor einem Heiden ist es verboten; aber Wasser abzulassen ist selbst am Tag in Gegenwart anderer erlaubt, wenn es nötig ist, weil es gefährlich ist, sich zurückzuhalten; dennoch entferne man sich nach den Seiten.",
+            "Man verrichte die Notdurft nicht stehend, und man zwinge sich nicht übermäßig, dass man sich keine Verletzung des Mastdarms zuziehe. Man verlasse nicht zu rasch den Abort, ehe man genau weiß, dass man ihn nicht mehr nötig hat. Wenn man stehend Wasser ablässt, achte man darauf, dass es nicht auf seine Schuhe und seine Kleider spritze. Man hüte sich davor, mit den Händen die Stelle der Beschneidung zu berühren (siehe weiter Kap. 151).",
+            "Auf dem Abort darf man nicht über Worte der Thora nachdenken (wie weiter Kap. 5 § 2); darum ist gut, während des Aufenthaltes daselbst über seine Geschäfte und seine Rechnungen nachzudenken, damit man nicht zu Thoragedanken oder, Gott behüte, zu sündhaften Gedanken komme. Am Sabbat, an dem man nicht über seine Geschäfte nachdenken soll, erinnere man sich merkwürdiger Dinge, die man gesehen oder gehört hat, und dergleichen.",
+            "Man achte darauf, sich gut zu reinigen. Denn wenn man auch nur das geringste bisschen Unrat an der Leibesöffnung hätte, dürfte man kein heiliges Wort aussprechen (wie weiter Kap. 5 § 3); man reinige sich nicht mit der rechten Hand, weil man damit die Tefillin bindet. Aus demselben Grunde reinige man sich nicht mit dem mittleren Finger der linken Hand, weil man um ihn den Riemen der Tefillin windet. Ein Linkshändiger reinigt sich mit seiner Linken, das ist der Rechten der anderen Menschen.",
+            "Jedes Mal, wenn man die Notdurft verrichtet oder Wasser abgelassen hat, wenn auch nur einen Tropfen, wasche man seine Hände mit Wasser und spreche die Beracha אשר יצר — Wenn man Wasser abgelassen oder die Notdurft verrichtet und vergessen hat, die Beracha אשר יצר zu sprechen, und dann hat man abermals Wasser abgelassen oder die Notdurft verrichtet und erinnert sich, dass man das erste Mal die Beracha nicht gesprochen, braucht man nur einmal die Beracha zu sprechen. Wenn jemand ein Abführmittel eingenommen und weiß, dass er einige Male die Notdurft verrichten muss, spreche er erst nach dem letzten Mal die Beracha."
+        ],
+        [
+            "Es steht (Deut. 23,14), bedecke deinen Unrat; denn der Ewige, dein Gott, wandelt inmitten deines Lagers. . . Darum sei dein Lager heilig, und es werde in deinem Lager keinerlei Blöße gesehen. Von hier haben unsere Lehrer sel. And. gelernt, dass überall, wo der Ewige, unser Gott, mit uns wandelt, das ist, wenn wir uns mit einem heiligen Wort beschäftigen, z. B. mit dem Lesen des שמע dem Gebet, Thora und dergleichen, das Lager heilig sein muss, dass dort kein Unrat aufgedeckt sei und keinerlei Blöße vor dem Angesicht des lesenden oder betenden Menschen gesehen werde.",
+            "Es ist selbst verboten, über heilige Worte an einem Orte, an dem Unrat oder abgelassenes Wasser oder irgend eine übelriechende Sache ist, nachzudenken, bis man diese bedeckt hat, wie es heißt, bedecke deinen Unrat; oder man gieße in abgelassenes Wasser von einem Mal 1/4 Log (gleich ungefähr 1/7 l) Wasser, und ist kein Unterschied, ob das abgelassene Wasser zuerst im Gefäß war und er gießt Wasser darauf oder ob das Wasser zuerst im Gefäß war; (wenn sich das abgelassene Wasser in dem dafür bestimmten Gefäß befindet, nützt das Wasser nichts, wie weiter § 13); für abgelassenes Wasser von zweimal braucht man 2/4 Log Wasser, und so weiter. Selbst wenn das abgelassene Wasser in die Erde eingedrungen ist, muss man Wasser hingießen, solange noch etwas Feuchtigkeit dort vorhanden ist.",
+            "Wenn Unrat auf seinem Körper, selbst wenn dieser von seinen Kleidern bedeckt ist, sind ihm heilige Worte verboten, so heißt es (Ps. 35,10), alle meine Gebeine mögen sprechen; Ewiger, wer ist wie Du! Darum verlangen wir, dass sie alle sauber seien. Manche erleichtern hierbei, aber richtig ist, zu erschweren. Wenn er auch nur ein bisschen Unrat an der Leibesöffnung hat, dann nützt es nach allen nichts, auch wenn es bedeckt ist, weil an ihrer eigentlichen Stelle die Unsauberkeit besonders groß ist. (Betreffs eines, der an Hämorrhoiden leidet, siehe Magen Abraham 76,8, der darüber ein Responsum des Radbas bringt, nämlich III 3/5; am Ende der Worte des Magen Abraham, wo er schreibt ואין לו תקנה befindet sich ein Druckfehler, denn es muss heißen ואינו צריך תקנ‘. Siehe Jad Ephraim.)",
+            "Man muss darauf achten, an einem Ort, an dem man zweifelhaft sein muss, es könnte sich an demselben Unrat oder Abwasser befinden, kein heiliges Wort zu sprechen, bis man den Ort nachgesehen hat; man bete nicht im Erdgeschoß, wenn sich im Stockwerk ein unsauberer Ort befindet. (Peri Megadim 154 Mischbezot 1.)",
+            "Man muss sich von dem Unrat und dem Abwasser eines Kindes dann entfernen, wenn Kinder in seinem Alter eine Olive groß von Getreidearten, wenn auch in einer Speise (nicht unvermischt), in der Zeit essen können, in der ein Erwachsener das Quantum 1/2 Brotes (gleich einer Mahlzeit von 3 oder 4 Eiern) essen kann. (Im Buch Migdol Os des Gaon R. Jabez sel. And. steht, das ist, wenn es ein Jahr alt wird.) Gut und recht ist, sich selbst vom Unrat eines achttägigen Kindes zu entfernen.",
+            "Man entferne sich vom Unrat eines Menschen, wenn er auch keinen schlechten Geruch hat, und ebenso vom Unrat einer Katze und eines Wiesels und von dem Unrat indischer Hühner; sonst Unrat von Vieh, Wild und Geflügel hat gewöhnlich keinen schlechten Geruch, und braucht man sich nicht davon zu entfernen; wenn er aber übelriechend ist, und ebenso übelriechendes Aas und jede Sache, die durch Fäulnis schlecht riecht, ebenso ein Hühnersteig, von ihnen entferne man sich; ebenso entferne man sich von übelriechendem Wasser. Weichwasser, in dem man Flachs oder Hanf geweicht hat, riecht gewöhnlich schlecht, und muss man sich davon wie von Unrat entfernen.",
+            "Unrat, der so sehr trocken ist, dass er durch Rollen zerbröckelt, ist wie Staub, nur darf er keinen schlechten Geruch haben; wenn er aber durch die Kälte gefroren ist, heißt er immer noch Unrat, weil er in der warmen Zeit wieder zu seinem ursprünglichen Zustand zurückkehren kann. Wenn Unrat von Schnee bedeckt ist, gilt das als Bedeckung.",
+            "Wie weit entferne man sich? Befindet sich der Unrat hinter einem, muss man sich von dem Ort, wo der Geruch aufgehört hat, noch vier Ellen entfernen. Selbst wenn jemand nicht riecht, muss er sich dieses Maß entfernen, als ob er den Geruch wahrnehme. Wenn der Unrat nicht übelriechend ist, genügt, wenn man sich vier Ellen davon entfernt. Wenn der Unrat vor einem ist, muss man sich entfernen, solange man ihn sehen kann. Selbst bei Nacht muss man sich gleich dem Maß, dass man ihn am Tag hätte sehen können, entfernen. Ist der Unrat seitwärts, soll man erschweren, als wäre er vor einem. Man wende sich um, damit er sich hinten befindet.",
+            "Wenn sich in dem Raume, in dem die Gemeinde betet, Unrat befindet, selbst wenn er hinter dem Vorbeter und mehr als vier Ellen von dem Ort, wo der Geruch aufhört, von ihm entfernt ist, muss er doch schweigen und warten, bis man den Unrat hinausgebracht oder zugedeckt hat; weil nicht anders möglich, als dass sich der Unrat für einen aus der Gemeinde noch innerhalb der vier Ellen von dem Ort, wo der Geruch aufhört, befindet, und dieser darf nicht zuhören und auf das achten, was der Vorbeter sagt.",
+            "Wer gebetet hat und findet nachher, dass sich dort Unrat befindet, wenn jener Ort derart ist, dass man unsicher sein musste, ob sich nicht vielleicht Unrat dort vorfinde, und er war leichtsinnig und hat nicht nachgesehen, da das שמנה־עשרה Gebet anstelle eines Opfers ist, so ist es (Spr. 21,27) ein Opfer der Bösen, das ein Gräuel, und er muss noch einmal שמנה־עשרה beten. Ebenso das Lesen des שמע das von der Thora geboten ist und bei dem keine Befürchtung wegen einer vergeblichen Beracha, wiederhole er, aber nicht die Berachot. Ebenso andere Berachot, die er dort gesprochen, selbst das Tischgebet, spreche er nicht noch einmal. — Wenn aber der Ort nicht derartig ist, dass man wegen Unrates unsicher sein müsste, so dass es also nicht leichtsinnig war, ist er auch vom Gebet geschehenenfalls befreit. Findet sich Abwasser, selbst wenn der Ort derart war, dass man zweifeln musste, ist er geschehenenfalls selbst vom Gebet befreit.",
+            "Hat er eine Blähung gehabt, ist ihm ein heiliges Wort verboten, bis der Geruch aufgehört hat; hat ein anderer eine Blähung gehabt, muss er ebenfalls warten; nur wenn er mit Thoralernen beschäftigt ist, braucht er nicht wegen einer Blähung, die ein anderer gehabt hat, zu warten.",
+            "Von einem Abort, selbst wenn er Wände hat und kein Unrat darin ist, muss man sich entfernen. Darum hat ein Stuhl, der mit einer Öffnung versehen ist, unter die man ein Gefäß stellt, um darauf die Notdurft zu verrichten, wenn man auch das Gefäß herausgenommen und die Öffnung mit einem Brett zugedeckt hat, doch die Eigenschaft eines Aborts, und man muss ihn aus dem Raume entfernen oder ganz zudecken. Wenn es aber ein Stuhl, zum Sitzen bestimmt und mit einem Kissen, darauf zu sitzen, bedeckt ist und nur, wenn es nötig, entfernt man das Kissen, verrichtet dort die Notdurft und legt dann das Kissen wieder darauf, dabei kann man erleichtern.",
+            "Ein Gefäß für Unrat und ein Behälter für Abwasser haben, wenn sie irden oder hölzern sind, die Eigenschaften eines Aborts, wenn sie auch sauber sind und keinen schlechten Geruch haben; selbst wenn man Wasser hineingetan oder sie auf ihre Öffnung umgestülpt hat, nützt es nichts; auch wenn man sie unter das Bett stellt, nützt es nichts, (denn unsere Betten bilden keine Scheidewand), sondern man muss sie aus dem Raume entfernen oder sie zudecken. Wenn sie von Metall oder Glas und gut gewaschen sind und kein schlechter Geruch in ihnen ist, braucht man sich nicht von ihnen zu entfernen. — Das Maul eines Schweines hat, weil es im Unrat zu wühlen pflegt, die Eigenschaft wie ein Gefäß für Unrat; selbst wenn es aus dem Fluss kommt, nützt für es das Wasser nichts.",
+            "Im Baderaum ist ebenfalls verboten, irgendein heiliges Wort zu sprechen oder darüber nachzudenken, und ist verboten, die für den Heiligen, gelobt sei Er, bestimmten Namen, selbst in unheiliger Sprache (wie Gott auf Deutsch oder Bog auf Polnisch und russisch) im Baderaum oder in unsauberen Gassen auszusprechen. Ebenso darf man dort seinen Nächsten nicht mit שלום begrüßen, denn שלום ist der Name des Heiligen, gelobt sei Er; so heißt es (Richt. 6,24), er nannte ihn: der Ewige ist der Friede! Wenn jemand Schalom heißt, verbieten manche, ihn dort mit seinem Namen zu nennen, manche erlauben es, da man dabei nicht an den Begriff Frieden denkt, sondern nur den Namen jenes Menschen erwähnen will. Und so ist auch der Gebrauch zu erleichtern; ein Gottesfürchtiger soll erschweren.",
+            "Es ist verboten, ein Wort der Thora oder der Heiligkeit vor einer Blöße auszusprechen, sei es der eigenen oder der eines anderen, selbst der eines kleinen Knaben oder kleinen Mädchens. (Nur wenn es für das Gebot der Beschneidung nötig ist, darf man vor der Blöße des Kindes die Beracha sprechen.) Selbst wenn man die Augen schließt, um die Blöße nicht zu sehen, nützt es nichts, da sie vor einem ist, sondern man wende sein Gesicht und seinen Körper ab.",
+            "Wenn vom Körper einer Frau, überall wo sie sich zu bedecken pflegt, soviel wie eine Handbreite aufgedeckt ist, ebenso wenn vom Haar einer verheirateten Frau, das sie (wie ja die Vorschrift ist) zu bedecken pflegt, etwas aufgedeckt ist, gilt es für den Mann als Blöße, und es ist kein Unterschied, ob es seine Frau oder eine andere Frau ist; aber für eine Frau gelten sie nicht als Blöße. Die Stimme einer Frau beim Singen gilt ebenfalls als Blöße. Im Notfall jedoch, wenn jemand Frauen singen hört, und er kann es nicht verwehren, versäume er deshalb nicht das Lesen des Schma, Gebet und Thoralernen, sondern gebe sich Mühe, sein ganzes Herz der Heiligkeit zuzuwenden, mit der er sich beschäftigt, und achte nicht darauf.",
+            "Wenn sein Herz seine eigene Blöße sieht, sogar wenn die Blöße bedeckt ist, wenn er z. B. mit einem Hemd bekleidet ist, ist ihm verboten, jedes heilige Wort auszusprechen; sondern man muss mit Beinkleidern, die sich (wie ein Gürtel) an den Körper anschließen, bekleidet sein oder sich mit einem Gurt umgürten oder die Arme über das Hemd legen, um zwischen dem Herzen und der Blöße zu trennen. Eine Frau braucht das nicht."
+        ]
+    ],
+    "sectionNames": [
+        "Siman",
+        "Seif"
+    ]
+}

json/Halakhah/Kitzur Shulchan Arukh/English/Kitzur Shulchan Aruch, translated by Eli Rubin. .json

@@ -0,0 +1,81 @@
+{
+    "language": "en",
+    "title": "Kitzur Shulchan Arukh",
+    "versionSource": "https://www.chabad.org/library/article_cdo/aid/4297877/jewish/Chapter-32-Rules-for-Guarding-Ones-Health.htm",
+    "versionTitle": "Kitzur Shulchan Aruch, translated by Eli Rubin. ",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור שלחן ערוך",
+    "categories": [
+        "Halakhah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "Because the maintenance of a complete and healthy body is a G-dly path—since it is impossible to understand or apprehend any knowledge of the Creator when one is sick—therefore you must keep away from things that damage the body, and develop habits that improve the body and heal it. Similarly, it is said: “You shall guard yourselves very well.”<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Devarim 4:15.</i>",
+            "The Creator, blessed be He and blessed be His name, created the human being (and all living creatures) and gave them their natural warmth. This is the person’s life-force; if the natural fire is extinguished, life is gone. The maintenance of this warmth depends on the food that one eats. As with a burning fire, where if it is not regularly supplied with wood it will be entirely extinguished, so too with the human being: if one does not eat, the internal fire will be extinguished, and he will die. The food is ground between the teeth, mixed with saliva and mashed up. From there it descends to the stomach, where it is further broken down and is mixed with the stomach juices and bile, blended and processed by the heat and by the juices, and digested. The choice elements provide sustenance to all the limbs and sustains the person’s life; the waste, which is the extraneous material, is ejected. Of this we say in the Asher Yatzar blessing, “and [G-d] acts wondrously”—that G-d placed within the human being the natural ability to filter the good elements from the food, with each limb drawing the substance that befits it, and the waste being ejected. Were the waste to remain in the body, it would putrefy and bring on sickness, may G-d preserve us. Therefore, most aspects of bodily health and illness depend on the digestion of food: if the food is digested well and with ease, then the person is healthy; but if there are digestive problems, then the person becomes weak and can end up in danger, G-d forbid.",
+            "Good digestion occurs when the food consumed is not excessive, and when it is easily digestible. If you eat a lot and the stomach is full, then digestion becomes difficult, for then the stomach is not able to expand and contract, as it should by nature, to properly process the food. Just as with a fire, where if it is over-heaped with wood it will not burn well, so it is with the food in the stomach. Therefore, if you wish to guard the health of your body, be careful not to eat more than an amount that is average relative to your body’s constitution, neither too little nor to full satiation. Most illnesses that come upon people are due only to bad foods, or filling one’s belly and eating excessively even of good foods. Thus said King Solomon in his wisdom: “One who watches his mouth and his tongue guards his soul from troubles,”<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Mishlei 21:23</i> meaning: guard your mouth from eating bad food and from being fully satisfied, and your tongue from speaking except as needed. Likewise the wise man said: One who eats a small amount of harmful foods is not harmed as much as one who eats excessively of good food.",
+            "A youthful person has a strong digestive capacity, and therefore requires food more often than a middle-aged person. And an elderly person, whose digestive capacity is weak, must eat light foods, in small quantity and of good quality, to invigorate his strength.",
+            "On hot days the digestive system is weakened by the heat, and therefore you ought to eat less during on hot days than on cold ones. Expert physicians have estimated that during the summer you should eat two-thirds of what you eat during the winter.",
+            "It is a general rule of healthy practice that before eating, you should engage in some strenuous activity, whether walking or working, so that your body is warmed up, and then you should eat. As the verse says, “By the sweat of your brow you shall eat bread,”<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Bereishit 3:19.</i> and “She does not eat the bread of laziness.”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Mishlei 31:27.</i> You should loosen your belt before eating. This is hinted at in the verse אקחה פת לחם (“I will take a morsel of bread”<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Bereishit 18:5.</i>): the word אקחה in reverse is an acronym for התר חגורה קודם אכילה (“loosen the belt before eating”), and פת לחם is an acronym for פן תבוא לידי חולי מעיים (“lest you cause yourself digestive disorders”). While eating, you should sit in your place or recline on your left side. After eating, don’t move about excessively, because that will cause the food to descend from the stomach before it has been fully digested, which can be harmful; rather one should walk a little and rest. But you should not go on a long walk or engage in strenuous activity after the meal. Nor should you sleep till at least two hours have elapsed after the meal, so that the fumes will not ascend to the head and cause damage. Likewise, bathing, bloodletting and sexual intercourse are not beneficial after a meal.",
+            "People are not all alike in temperament. Some have a hot temperament, some cool, some intermediate. Foods likewise are varied. If you have an intermediate temperament, you should eat foods that are median too. But if your temperament is not an intermediate one, you should eat foods that are the opposite of your temperament. If your temperament is hot, you should not eat hot things like herbs and spices, but rather things that are somewhat cold and pickled. If your temperament is cool, you should eat foods that are somewhat hot. Similarly, the food should be adjusted in accordance with the season and the climate: In the summer you should eat cold foods, like the meat of tender lambs or kids, and young chickens, and also some pickled foods. And in the winter, eat hot foods. Similarly, in a cold country you should eat hot foods, and in a hot country you should eat cold foods.",
+            "The median food is bread made from wheat, but not of the purest flour, for bread made of the purest flour is digested at a slower pace. It should rather contain some bran, and it should be moderately risen, contain salt, and baked in an oven. Other foods made of wheat are not beneficial. Of the varieties of meat, the best is that of a yearling lamb or of suckling kids. But in all cases the innards, and also the head, are not beneficial. The meat of goat and old cows, and old cheese, are bad and turgid foods. All bird’s meat is digested more easily than that of animals, and the best type of bird is chicken. Physicians have stated that if you are accustomed to a particular food, even if it is bad food, it does not harm you, because habit becomes second nature—provided that you do not stuff yourself with such food.",
+            "You should not eat the heart of an animal or bird, because it is harmful to your memory. Similarly, do not eat from a place where a rat or a cat has bitten, for that too is harmful to your memory.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Talmud, Horayot 13b.</i>",
+            "The time to eat is when you feel a true desire to eat, not an artificial one. The distinction between a true desire and an artificial one is as follows: The first is called “hunger,” because the stomach is empty; and the second is when one desires a particular food, and it is called “appetite.” In general, a healthy and strong person should eat twice each day. Weak and old people should eat only a little at a time, and do so many times each day, for too much food weakens the stomach. If you wish to guard your health, do not eat until your stomach is empty of the previous meal. Normal digestion, for healthy people who eat and exercise to an intermediate degree, takes six hours. It is advisable to skip one meal each week to allow the stomach to rest from its work, thereby strengthening the digestive capacity. It seems that the optimal time for this skipping is on Friday, prior to Shabbat.",
+            "It is good to accustom yourself to eat bread in the morning.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">See Talmud, Bava Metzia 107b.</i>",
+            "If you wish to eat various types of food, you should first eat something that has a laxative effect—but not mix this with your food; wait a while between them. Also, eat the lighter food first, as it digests more easily—for example, poultry before meat, and the meat of a more delicate animal before the meat of a larger animal. Foods that have a costive effect on the intestines should be eaten directly after the meal, but you should not eat very much of them.",
+            "Because the digestive process begins in the mouth, where the teeth grind the food and where it is mixed with saliva, you should therefore not swallow food without chewing, because it will then be difficult for the stomach alone to digest it.",
+            "We have already noted (in paragraph 7) that people are not all alike in their temperament, so that each person should follow physicians’ advice and accordingly choose the food that is best for them according to their temperament, their location, and their time. In general terms, the ancient physicians divided foodstuffs into various grades. There are foods that are extremely detrimental, and it is recommended to never eat them. These include: large fish that are salted and aged, aged salted cheese, truffles and mushrooms, aged salted meat, [unfermented] wine from the press, and any cooked food that has been left to the point that it gives off an odor. Likewise, any food that has a bad smell or a very bitter taste is like deadly poison to the body. There are other foods that are harmful, but not as detrimental as those already mentioned. Therefore it is recommended to eat them only in small quantities and at long intervals; don’t be in the habit of making them your regular diet or part of your regular diet. These include: large fish, cheese, milk that has been left for more than twenty-four hours since it was milked, the meat of large oxen or large male goats, barley bread, matzah, cabbage, leeks, onions, garlic, mustard and radishes. All of these are harmful, and it is recommended that one eat only a little of these, and only during the winter. But in the summer, one should not eat these at all.",
+            "There are other foods that are harmful, but not to the same degree as those mentioned. These include: water birds (geese and ducks), young pigeons, dates, bread that was kneaded with oil, and fine flour that has been so thoroughly sifted that no hint of bran remains. It is not recommended to eat much of these foods.",
+            "You should always abstain from eating tree fruits. Even when they are dried, you should not eat too many of them, and certainly not when they are fresh. But before they have ripened fully they are like swords to the body. Carobs, too, are always harmful. All tart fruits are harmful, and they should be eaten only in small portions during the summer or in hot climates. Figs, grapes, and pomegranates<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The commentary <i>Misgeres Hashulchan</i> suggests (based on Maimonides’ Mishneh Torah, Hil. De’os 4:11, that chapter being the source of much of the advice given here) that the correct reading should be “almonds.”</i> are always beneficial, whether fresh or dried, and you may eat of them as much as you need. Nevertheless, you should not eat them constantly, though they are the best of all the tree fruits.",
+            "As regards drinks, water is the natural liquid for a human being and for the health of the body. If they are pure and clear, they are beneficial in that they maintain the body’s moisture and hasten the ejection of waste. When you drink water, it is preferable that it be cold, because it quenches thirst and improves digestion more than water that is not cold. But it should not be very cold, because that extinguishes the natural heat [of the body]. All the more so, when you are tired and exhausted, you should be very careful to not drink [very] cold water, for then the fat of the heart is heated and melted because of tiredness and exhaustion, and cold water is harmful to the point that you might be endangered, G-d forbid. Now although water is good for the health of the body, nevertheless you should not drink too much of it. You should not drink water before a meal, for it will cool down the stomach and it will not be able to digest the food properly. During the meal, too, you should not drink anything other than a bit of water mixed with wine. Only once the food has begun to be digested should you drink a moderate serving of water. Likewise, you should not drink water when you exit the bathhouse, so that the liver is not chilled; certainly you should not drink in the bathhouse. Likewise, you should not drink water directly after sexual intercourse, for then your natural heat is weakened, and it will cause the limbs to become chilled.",
+            "Wine fortifies the natural heat, improves digestion, helps to eject excess waste, and aids the health of the body, so long as you drink a moderate measure. If your head is weak, avoid wine, for it will make you weaker and fill your head with fumes. Wine is good for older people but harmful for youths, for it arouses the natural heat and is like adding fire to fire. You should avoid wine until the age of twenty-one. It is not recommended to drink wine before a meal—except a little in order to open up the innards—nor when you are hungry, have just exited the bathhouse or sauna, or have just exercised or worked hard. During the meal, you should drink only a little.",
+            "You should never eat unless you are hungry, nor drink unless you are thirsty, nor wait to defecate for even one moment. You should also not eat till you have thoroughly checked whether you need to eliminate.",
+            "You should always endeavor to keep your bowels lax throughout your life; they should be approaching a mild diarrheic state. A general rule of health is that whenever there is constipation or difficulty in defecating, harmful illnesses are on the way. Therefore, if you see that your bowels have weakened and have lost the power of ejecting, you should consult doctors for advice on how to loosen them, each person according to his temperament and age.",
+            "A moderate amount of exercise is good for the body’s health (see above, paragraph 6). But strenuous exercise, and also rest, are detrimental to the body. In the summer one should exercise only a little, and during the winter you need more. A fat person must exercise more than a thin one.",
+            "If you want to guard your health, you must be familiar with your emotional reactions and be cautious with them. Examples of these are joy, anxiety, anger and fear, all of which have psychological impact. An intelligent person should be happy with the portion granted to him during his transitory life, not anxious about a world that is not his own. You should not seek luxuries, but should be satisfied and moderately joyful, for this aids the improvement of the natural body heat, digestion of food and expulsion of waste, and strengthening of the sense of vision and all other senses; it also strengthens the intellectual faculties. But you should not try to increase your happiness by feasting and drinking, as fools do, because too much happiness brings body heat to the surface, sapping the body’s natural warmth, so that the heart becomes chilled rapidly and the person may die prematurely and suddenly. This especially occurs to people whose bodies are corpulent, for they have less natural heat in their bodies because their blood vessels are narrow and the circulation, which is source of the body’s heat, is slow. Anxiety is the opposite of joy, and it too is harmful, for it cools the body, so that the natural heat may converge on the heart and cause one’s death. Anger stokes the heat of the body, to the point that it can induce one or another kind of fever. Fear brings a chill to the body—thus, a fearful person shivers—and if this chill becomes too much, he may die. Needless to say, you should be careful not to eat when angry, fearful or anxious, but rather when in a moderately joyful mood.",
+            "Sleep in moderation is good for the health of the body; then the food is digested and the faculties are at rest. If it happens that one is unable to sleep due to illness, he should eat foods that induce sleepiness. But too much sleep is detrimental, for the head then becomes filled with fumes which ascend from the belly to the brain; when the head is filled with such fumes, it causes great damage to the body. Just as you should be careful not to sleep directly after eating, so should you take care not to sleep when you are hungry, for when there is no food in the body, its heat acts on the excess [food waste], producing degraded fumes that ascend to the brain. When you sleep, your head should be raised up [higher than the rest of the body], for this will allow the food to descend from the opening of the stomach, and will decrease the amount of fumes that ascend to the brain. Natural sleep occurs at night. Sleep during the day is harmful, and is beneficial only to those who are accustomed to it (see more in chapter 71).",
+            "The norm for bathing is that you should enter the bathhouse once in seven days. You should not enter the bathhouse when hungry, nor when you are full, but when the food has begun to be digested. You should first wash your body with hot water, then with warm water, then with lukewarm, and finally with cold water. When you exit the bath, you should dress and cover your head well, so that it should not be exposed to cold air; even in the summer season, you must take care with this. Afterwards you should wait till your spirit is settled, your body is rested and the heat has dissipated; then you can eat. If you nap for a short time after exiting the bathhouse and before eating, that is very beneficial.",
+            "You should always try to live in a place where the air is pure and clean, high up and in a spacious building. If possible, in the summer you should not live in a place that is open to the north or to the east, and there should be nothing foul-smelling nearby. It is very good to clean the air of the home constantly with good scents and beneficial fumigants.",
+            "The air that is best for the health of the body is of average temperature, neither too cold nor too hot. Therefore everyone should be careful not to overheat their homes during the winter, as unthinking people do, because excessive heat encourages the onset of many grave illnesses, G-d forbid. Rather, you should heat your home only to the point where you do not feel any coldness but also do not feel too hot.",
+            "To preserve your sense of sight, take the following precautions: Do not come suddenly, all at once, from a dark place to a well-lit one. If you need to enter from a dark place to a lighted one, open the door a bit and look at that small amount of light for a few moments, then open it more and again look at that light for a few moments, and then open it completely. Do the same when going from a lighted area to a dark one. This is because the shift from light to darkness, or from darkness to light, without any transition, damages the sense of sight. For this reason G-d, blessed be His name, in His great mercy created the world in such a way that the sun shines upon the earth little by little, not all at once, and likewise sets little by little. For this we bless Him as “the One who illuminates the earth and those who dwell upon it, with mercy,” meaning that He mercifully makes the sun shine little by little, and not suddenly, all at once. Reflected light from the sun—meaning that the sun shines on something and from there the light is reflected—is a light that is damaging to the eyes. Therefore you should take care not to dwell in a house where all the windows are on the north side, because the sun does not come to the north, so that all the light that comes from that side is only reflected light. Similarly, even if the windows are on the eastern, southern or western sides, if you cannot see the sky through the windows—for example, if there are high walls opposite them—then the light that comes through them is also only reflected light. You should take care not to be occupied with writing, reading a book, or any sort of detailed work by twilight, or in the middle of the day, when the sun’s light is at full strength. You should also not do too much writing, reading of books with fine print, or any other sort of detailed work by candlelight at night. Too much staring at the color white also damages the eyes; that is why the sky appears blue, not white, so it should not damage the eyes. Likewise, staring excessively at a bright red color, or at fire, is also damaging. Smoke and sulfurous fumes are also damaging, as are fine dust and wind that blows into one’s eyes. Also too much walking and large strides, and excessive crying [are harmful], as the verse says, “My eyes are spent with tears.”<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Eichah 2:11.</i> Most detrimental of all is excessive sexual intercourse. By contrast, “the commandment of G-d is clear, enlightening the eyes.”<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Tehillim 19:9.</i> "
+        ]
+    ],
+    "sectionNames": [
+        "Siman",
+        "Seif"
+    ]
+}

json/Halakhah/Kitzur Shulchan Arukh/English/Sefaria Community Translation.json

@@ -0,0 +1,359 @@
+{
+    "language": "en",
+    "title": "Kitzur Shulchan Arukh",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור שלחן ערוך",
+    "categories": [
+        "Halakhah"
+    ],
+    "text": [
+        [],
+        [
+            "Because when a person rises from his bed in the morning he is like a new creation regarding the service of the Creator, may His name be blessed, he must sanctify himself and wash his hands from a vessel, like a priest who would sanctify his hands every day from the laver [in the Temple] before beginning his service.  And the basis for this washing is in Scripture, as it says, \"I will wash my hands in innocency; So will I compass Thine altar, O LORD, That I may make the voice of thanksgiving to be heard\" (Psalms 26:6-7).  There is yet another reason for this washing:  During the time of sleep, when the holy soul leaves him, an impure spirit comes and rests on his body.  And when he wakes from his sleep, the impure spirit leaves his entire body, except for his fingers, which it does not leave until he pours water on them three discrete times.  It is forbidden to walk four cubits without having washed the hands unless there is a very great need.",
+            "He first dons the small <i>talit</i>, so that he does not walk four cubits without <i>tsitsit</i>.  And because his hands are not yet clean, he does not make a blessing on [the <i>tsitsit</i>].",
+            "Washing the hands in the morning is done in the following manner:  He takes the vessel in his right hand and passes it to his left hand,  pours first on his right hand, and afterward takes the vessel in his right hand and pours on his left hand.  He shall do so three times.  It is good to wash them until the wrist.  However, in a pressing situation, it is enough [to wash] up to the knuckles.  He washes his face in honor of his Maker, as it says, \"For in the image of God made He man\" (Genesis 9:6).  He shall also wash his mouth because of the mucus that is in it, as he must mention the Great Name [of God] in sanctity and purity.  Afterward he dries his hands.  He must be careful to dry his face well.",
+            "He must use a vessel to wash his hands.  It is forbidden to benefit from the waters of the washing, for an evil spirit rests in them, and he shall pour them in a place where people do not go.",
+            "He must not, before washing, touch his mouth, or his nose, or his eyes, or his ears, or his anus, or any foods, or any open wound, for an evil spirit rests on his hands prior to washing, and it harms these things.",
+            "It is good to be careful about the washing of the hands in the morning using a vessel, water, and human effort as in the washing of the hands before a meal (see below, Siman 40).  However, in a pressing situation when he has no fitting water and he wants to pray, he may wash his hands from anything with any type of water and without human effort, and he may bless, \"On the washing of the hands.\"  If there is a river before him, it is better that he dip his hands in it three times, or even in snow.  But if he has no water at all, he must wipe his hands on something and bless, \"On the cleaning of the hands,\" and this is enough [to allow him] to pray.  When water becomes available to him afterward, as well as a proper vessel, he washes his hands again as is fitting, but he does not make another blessing.",
+            "It has been written, \"Bless the LORD, O my soul; and all that is within me, bless His holy name\" (Psalms 103:1).  And since a person must bless the Lord with all that is within him, it is forbidden to bless until he cleans his insides of excrement and urine.  In the morning when he arises, he typically must defecate, or at least urinate.  Therefore he may not make the blessing on the washing of the hands at the time of washing until he cleans himself and washes his hands one more time.  Then he may make the blessings, \"On the washing of the hands\" and, \"Who formed\" [the blessing recited after relieving oneself], and the blessings on studying Torah, and \"My God, the soul,\" etc.",
+            "If woke early and washed his hands while it was still night, as is the law, and he remained awake until the light of day, or if he went back to sleep while it was still night, or if he sleeps \"sixty breaths\" during the day (about one half of an hour), and so too one who is awake all night and does not sleep [even] sixty breaths--there is doubt as to whether all of these cases require washing of the hands.  Therefore, he must wash his hands three discrete times (as mentioned above, Se'if 3), but he does not make the blessing on it.",
+            "The following cases require washing of the hands with water:  One who arises from his bed, one who leaves the bathroom or the bathhouse, one who trims his fingernails, one who cuts his hair, one who removes his shoes, one who engages in sexual intercourse, one who touches an insect, and who checks his clothing [for insects] even if he did not touch an insect, one who combs his hair, one who touches his body in places that are generally covered, one who leaves a cemetery, one who escorts a dead body or enters a room with a dead body, and one who lets blood."
+        ],
+        [
+            "It has been written, \"And to walk humbly with thy God\" (Micah 6:8).  Therefore, a person must be modest in all his ways.  And therefore when he puts on or takes off his robe or other garment that is upon his flesh, he must be very exacting so as not to reveal his body.  Rather, he should dress and undress while he is under the covers of his bed.  And do not say, \"I am in the innermost room, and in the darkness, who can see me?\"  For the Holy One, Blessed is He--the world is filled with His glory, and darkness is like light before Him, may His Name be blessed.  And modesty and shame bring a person to submission before Him, may His Name be blessed.",
+            "We do not act in the ways of the nations, and we do not emulate them--not in dress, nor in hair style, and the like--as it says, \"And ye shall not walk in the customs of the nation\" (Leviticus 20:23).  And as it says, \"Neither shall ye walk in their statutes\" (Leviticus 18:3).  And as it says, \"Take heed to thyself that thou be not ensnared to follow them\" (Deuteronomy 12:30).  One must not dress in clothing unique to them for pride, i.e. clothing worn by officers.  For example, it is stated in the Gemara (Sanhedrin 74a) that it is forbidden for a Jew to act like them, even regarding shoelaces.  If they would tie [their shoes] in one way, and Jews would tie another way, or if their custom was to have red laces, and Jews would have black (for the color black is instructive in humility, lowliness, and modesty), it is forbidden for a Jew to differ.  And from this every person should learn, according to his time and place, that the clothing that is made for arrogance and licentiousness--a Jew may not use it.  Rather, his dress must be made in a way that is instructive of submissiveness and modesty.  So it is said in the Sifri that you must not say, \"Since they go out in purple, I too will go out in purple,\" or \"Since they go out with <i>kolasin</i>, i.e. weapons, I too will go out with weapons.\"  For these are matters of arrogance, and this is not the portion of Jacob.  Rather, their [the children of Jacob] way is to be modest and humble, and not to turn toward conceit.  And so too anything which they [the nations] do that can be suspected of containing an iota of foreign worship, a Jew may not do it.  And so he may not shave his head or grown his hair like them.  Rather, he must separate himself from them in dress and speech and in all his other actions, just as he separates himself from them in his knowledge and opinions.  And so it is said, \"And I have set you apart from the peoples\" (Leviticus 20:26).",
+            "One must wear neither expensive clothing--for this brings a person to arrogance, nor very scant or dirty clothing--so that he will not be disgraced in the eyes of others.  Rather, his clothes must be moderate and clean (see Rambam, Hilchot De'ot 5:9).  A person must always sell even the beams of his home to buy shoes for his feet (Orach Chayyim 2:6).",
+            "Because we find that the right is favored by the Torah with regards to [Divine] service, such as the thumb and big toe [of the priests] at the inauguration [of the Tabernacle] and of the leper and regarding the commandment of <i>chalitzah</i>.  Therefore, in dressing and in other things, the right must always precede the left.  And in removing the shoes and other clothing, one must remove the left first--for this is the honor of the right.  However, with regards to tying, the left is favored, for we tie <i>tefillin</i> upon it [that is, the left arm].  And therefore when he needs to tie, he ties the left first.  For example, for shoes that require tying, he puts on the right shoe and does not tie it, then he puts on the left and ties it, and afterward he ties the right.  And so too in other articles of clothing.",
+            "One must be careful not to don two garments together, for this causes forgetfulness.",
+            "It is forbidden to walk four cubits or utter sacred words while bareheaded.  We must also accustom children to covering their heads, so that the fear of Heaven should be upon them.  It is as we find with Rabbi Nachman son of Yitzchak.  \"Astrologers told the mother of Rabbi Nachman son of Yitzchak, 'Your son will be a thief.'  She did not allow him to go bareheaded.  She said, 'Cover your head so that the fear of Heaven will be upon you.'\"  (Shabbat 156b).",
+            "It is forbidden to walk with an upright posture and an outstretched neck, as it is said, \"And walk with stretched-forth necks\" (Isaiah 3:16) (see Orach Chayyim 2:6).  Nonetheless, one must not bend his head too much, but rather a moderate amount, such that a passerby can see his face and that he can watch his step (Sefer HaYir'ah).  Even from the manner in which a person walks it is recognizable whether he is wise and knowledgeable or a fool.  And so said Solomon in his wisdom, \"Yea also, when a fool walketh by the way, his understanding faileth him, and he saith to every one that he is a fool\" (Ecclesiastes 10:3).  [That is], he makes it known to all that he is a fool (Rambam, Hilchot De'ot 5:9).",
+            "There is cause to be careful that a man not pass between two women, nor between two dogs or two pigs.  And so too two men should not allow a woman or dog or pig to pass between them (Pesachim 111a)."
+        ],
+        [
+            "One must accustom himself to defecate in the evening as well as the morning, as this reflects alacrity and cleanliness. If one is unable to defecate, he should walk a distance of four cubits and sit until he is able to defecate, or he should distract himself with other matters. One who constrains his bowels violates the Scriptural prohibition of \"Thou shalt not defile thyselves\". And if he delays urinating when he needs to, he also violates the prohibition of \"There shalt not be a barren man amongst thee\". ",
+            "One must be modest in the restroom. One may not uncover himself until he sits down. And even then he should limit what he uncovers, so he only uncovers what is necessary in order to not soil his clothing. He must also be careful regarding this at night as he is during the day. If one defecates in an open area where there are no barriers, he should orient himself such that he faces the south and his back is to the north, or vice versa. However, if there is a barrier, he may defecate in any direction as long as his back is facing the barrier. And it is permitted to urinate in any direction. He may not defecate in front of any person. Even in front of a Gentile, it is forbidden. But to urinate is permissible even during the day in front of many people if it is necessary, because there is a potential danger if he withholds himself. Nevertheless, he should remove himself to the side [out of the sight of people]. ",
+            "One may not defecate while standing. And one should not force himself too much to defecate, so that he does not detach the teeth-like protrusions of the bowels. He should also not hurry to leave the restroom until it is clear to him that he no longer needs to relieve himself. And when he urinates while standing, he must take care that the urine does not drip on his shoes and clothing. He must also be very careful not to hold his male organ--see later 151:3...",
+            "It is forbidden to think about Torah in the restroom, as is stated later on in 5:2. Therefore, when he is there, it is best for him to think about his business dealings and calculations, so he does not come to think Torah thoughts or illicit thoughts, God forbid. And on the Sabbath, when he may not think about his business dealings, he should think about remarkable things that he saw or heard, and so on--85",
+            "One must be careful to wipe himself well. Because even if he has a minuscule amount of excrement on his anus, it is forbidden to recite any word of sancity - as is stated later on in 5:3. He must not wipe with his right hand, because he uses it to fasten his phylacteries. And for this reason as well, he should not wipe with the middle finger of his left hand, because he wraps the Tefillin-strap around it. And a left-handed person must wipe with his \"left\" [weaker] hand, which is the \"right\" [stronger] hand of all right-handed people.",
+            "Each time one defecates or urinates, even one drop of urine, he must wash his hands with water and recite the blessing \"He Who formed\". If he urinated or defecated and forgot to recite \"He Who formed\", and afterward urinated or defecated again and remembered that did not recite the blessing after the first time he relieved himself, he only needs to recite the blessing once. And one who is drinking a laxative remedy and knows that he will have to defecate several times, he should only recite the blessing when he is finished relieving himself. "
+        ],
+        [
+            "It is written: \"And you will cover that which comes out from you because Hashem your God walks amidst your camp... And your camp will be holy, and it will not be seen in it anything that is immodest.\" From here our Rabbis taught, may their memory be blessed, that anytime that Hashem our God walks among us, that is when we're dealing with a matter of holiness (i.e. reading Shema, Shmona Esrei, Torah, etc.), our environment must be holy. There must not be any revealed feces, and one who is reading the Torah or praying must not see a something that is immodest.",
+            "Even just thinking about things that are holy is forbidden in a place that has feces, urine, or anything else that exudes an unpleasant smell until one covers it up, as the verse states: \"And you will cover that which comes out from you.\" Alternatively, one may pour a revi'it of water into urine that was from one session [which dilutes it enough to make it acceptable to think and do holy things by]. It's the same whether the urine was originally in a vessel and then one pours in it water or the water was originally in a vessel and then one pours in it the urine. (But if the urine was in a vessel that is exclusively designated for urine, then pouring water doesn't help [make the urine acceptable] as is mentioned later in sif 13). Two revi'it of water is needed for urine from two sessions, and so on. Even if the urine was absorbed in the ground or in clothing, water is still needed to dilute the urine as long as the item is still a little damp. ",
+            "If there is excrement on one's skin, even thought it is covered by his clothing, he is prohibited from sacred matters, as the verse states \"All my limbs will say, \"Hashem, who is like you?\"\" This verse requires that all of his limbs must be clean praising Hashem. There are authorities who are lenient with regard to this requirement, but it is proper to behave stringently. However, if he has even a small amount of excrement in the rectum, even thought it is covered, according to all authorities the fact that it is covered does not help because in its place it is considered especially vile. (Regarding one who is afflicted with hemorrhoids, see Magen Avraham 76:8 who cites a responsum of the Radvas about this case, which is in Volume 3:315 of the responsa. Note that in the conclusion of the comments of the Magen Avraham where it is written: he has no remedy, it is a copyist's mistake, and should read:he has no need for a remedy; see Yad Efraim)...",
+            "One needs to be careful, that if there is a doubt in any place if there is excrement or urine, no sacred things should be said until the place is checked (Chapter 76). And one should not pray in a house if in the attic there is a sullied area (Prei Megadim chapter 154, Mishubetzet Zahav sub-chapter 1).",
+            "A child who [has reached the age] when others of his age can eat an amount of cereal (even cooked) equivalent in volume to an olive in the same time which it takes for an adult to eat a 'piras' (it is written in the book Migdal Oz, by the great scholar, our teacher, Rabbi Ya'avetz, of blessed memory, that this is one year of age), we must distance ourselves from his excrement and urine. It is right and proper to distance from the excrement of a child who is eight days old.",
+            "We must distance ourselves from the excrement of a man, even if it does not have a bad smell - and so too, the excrement of a cat, a weasel, and an Edomi chicken (a turkey). All other excrement, whether of domesticated animals, wild animals, or birds, as a general rule are not malodorous and it is not necessary to distance oneself from them. If, however, one of these is malodorous - and so too a cadaver which stinks, or anything which is malodorous because of rancidity, or chicken coops - we must distance ourselves from them. We must also distance ourselves from putrid water. Standing water in which flax or canvas is soaked is generally malodorous, and we must distance ourselves from them as we do for excrement.",
+            "Excrement that is so dry that it crumbles when it is rolled is considered like dirt. This is when it will not have a bad smell. But if it solidified because of the cold, because it can return to its previous state during the warm season, it is still termed excrement. Excrement which is covered with snow is considered covered.",
+            "How far must we distance ourselves? If the excrement is behind one, he must distance himself four cubits from the place where the bad smell ceases. Even if one cannot smell it, he must distance himself as if he could smell it, and if the excrement does not give off a bad odor, it is sufficient if he distance himself four cubits from it. If the excrement is in front of him, he needs to distance himself as far as the eye can see. Even at night, he needs to distance himself the same amount - that which would cause him to be no longer able to see it by day. If it is on his side, there is reason to be strict [and follow the law] as if it was before him. He should turn himself so that it is behind him (9:1) ",
+            "Regarding a room in which a congregation was praying and excrement was found there, even if it is behind the chazzan, and further than four amos from the place from which the odor is no longer detected, nevertheless, he must wait silently until is it take out or covered, because in a congregational setting it is not possible that there will not be at least one person in the congregation who will be within four amos from the place from which the odor can no longer be detected, and that person would then be prohibited from listening and following along with the prayers that the chazzan is reciting.",
+            "One who prayed and later found there had been excrement in the place where he had prayed: if that perhaps excrement would be found there, and he was negligent and did not check the area before praying, since the Shemoneh Esrei prayer is in the place of a sacrifice, the rule that relates to sacrifices applies: the offering of the wicked is an abomination, and it is not accepted by Hashem. Accordingly, a prayer recited improperly out of negligence is not accepted, and he must therefore repeat the Shemoneh Esrei prayer. Likewise, with respect to the citation of Shema, which is a Biblical obligation, and does not entail a question of reciting a blessing in vain, but without the accompanying blessings (such as Ahavas Rabbah). The same applies also with regard to all other blessings that were cited there; even Bircas HaMazon, he does not recite again. If, however, it was a place where there was no reason to suspect that there would be excrement there, in which case he was not negligent in praying there, then, even with respect to the prayer, he has fulfilled his obligation after the fact. If urine was found in a place where he prayed even if the place was one in which there was reason to suspect that urine would be found there, he has fulfilled his obligation after the fact even with respect to prayer. ",
+            "One who passes gas is prohibited from engaging in sacred matters until the odor dissipates. If his fellow passed gas he must likewise wait until the odor dissipates. If his fellow passed gas he must likewise wait for the odor to dissipate, except when he is engaged in Torah study, in which case he is not acquired to wait for the odor of the gas passed by his fellow to dissipate. ",
+            "Regarding an outhouse: even if it has walls and does not contain any excrement, one must distance himself from it. Therefore a bench or a seat that was made with a hole in the middle under which a chamber pot is placed so that people can relieve themselves while sitting upon it. "
+        ],
+        [
+            "",
+            "when he says a blessing, his mouth should be free from saliva and other things in his mouth, as the verse says \"I will fill my mouth with your praise\".",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "A person should be careful to say the word Amen properly not swallowing the aleph or nun. One should be sure not to answer amen before the person reciting the bracha finishes the bracha because this is called 'a cutoff amen'. However, one shouldn't delay too long to answer amen because that's considered 'an orphaned amen'. Rather one should answer amen immediately as the one reciting the bracha finishes the bracha. He should raise his voice above the voice of the one making the bracha as it says \"aggrandize Hashem with me and praise His name together\" (Tehillim 124). "
+        ],
+        [
+            "",
+            "The blessing of הנותן לשכוי בינה should not be recited until the morning is bright."
+        ],
+        [],
+        [
+            "The commandment of tzitzit is very important, since the verse teaches that all the commandments depend on it, as it says, \"And you will see them and remember all of the commandments of Hashem.\" Tzitzit is 600 in gematria (which is a numbering system, assigning each letter in the alphabet to a number. For example, aleph to 1, beit to 2, etc.) (See further in the Tur). There are 8 strands and five knots. All of this together adds up to 613 (which is the total number of commandments). Therefore, every person needs to be diligent to wear a tallit katan all day. It should be made of white wool from lambs and should be big enough to meet the size requirements, which are 3/4th amot long and a half of an amah wide. Some hold it needs to be an amah by an amah. Regarding those who sew the sides of talit katan together (making it look more like a shirt than a four cornered garment), you need to be careful to make sure both sides remain visibility open. You shouldn't even use hooks to connect the sides together. Also, every person needs to be diligent to wrap himself in a talit gadol during prayer times. Your talit should also be beautiful, just like regarding all commandments we require that they be done the most beautiful way possible, as it is written, \"That is my God and I will glorify Him.\" We learn from here that I will glorify Him through the commandments. One should be particular to buy tzitzit from a trustworthy man, whom you are certain twined and spun the tzitzit with the intention of doing so for the commandment. The tzitzit should be long enough too, according to the required length. ",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "If one came on Shabbat to the synagogue and found that one of the tzitzit in the tallit has become unfit, and he is unable to borrow another tallit, and he is embarrassed to (remain) sitting without a tallit, since it is impossible for him on this day to replace it by another tzitzit, and so, as a matter of decorum [alt. translation: therefore for the sake of their dignity], one may put on the tallit as it is, and not bless over it. What cases are we talking about, when it was not known to him, before Shabbat, that it had become unfit, but if one has been aware before Shabbat that it had become unfit, one is not allowed (now) to put it on because he should have already repaired it yesterday."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "From <i> Hodu </i> until after the song (<i> Az Yashir </i>), this is <i> Pesukai D'Zimra </i>. And <i> Baruch Sheamar </i> is the blessing before them, and <i> Yishtabach </i> is the blessing after them. From when he starts <i> Baruch Sheamar </i> until after the end of <i> Shemoneh Esrei </i>, it is forbidden to interrupt by speaking, even in Hebrew - and so too, any place [in davening] where it is forbidden to interrupt, it is forbidden even in Hebrew. But regarding an interruption for a <i> Mitzvah </i>, there is a distinction between <i> Pesukai D'Zimra </i> and its blessings, and <i> Shema </i> and its blessings. In <i> Pesukai D'Zimra </i>, even in the middle of <i> Baruch Sheamar </i> or <i> Yishtabach </i>, if he hears a certain blessing, it is permitted for him to say <i> Amen </i>. And so too, if he hears the congregation saying <i> Shema </i>, he should say with them the verse <i> Shema Yisrael </i> etc. And all the more so for <i> Kadish </i> and <i> Kedusha </i> and for <i> Barchu </i> that it is permitted for him to interrupt and answer with the congregation. Nevertheless, if it is possible for to try to make the [necessary] interrupt in a place of interruption (i.e. where it is less problematic to interrupt), for example between paragraphs (lit. from <i> Mizmor </i> to <i> Mizmor </i>), or at least between verses, he should do it. And <i> Baruch Hoo U'Baruch Shimo </i> should not be said during <i> Pesukai D'Zimra </i>, even in a place of interruption - because it is not mentioned in the Talmud. And so too the text <i> Yisbarach V'Yishtabach </i> etc. (in <i> Kadish </i>) that we say when the <i> Chazan </i> sings <i> Barchu </i>, he should not say, because it is only a custom. And so too, if he goes to the bathroom (lit. does his needs) and washes his hands [during <i> Pesukai D'Zimra </i>, it is my opinion that he does not say <i> Asher Yatzar </i>, because he is able to say it after [davening] - and say earlier Seif 8. And the laws of interrupting during <i> Shema </i> and its blessings will be explained in Seif 16."
+        ],
+        [
+            "After \"Yishtabach,\" [the prayer that concludes the preparatory portion of the morning service], the prayer-leader [lit. congregational emissary] says \"Chatzi Kaddish.\"  We do not say Kaddish or Barchu or Kedushah, and we do not read from the Torah scroll, except when there are ten [Jewish] adults.  And if there were not to be ten at the time that they said \"Yishtabach\", but they were completed [added up to ten] after a while, the prayer-leader [lit. congregational emissary] would not say Kaddish, for we only say Kaddish after something that is said in the presence of ten.  ",
+            "",
+            "",
+            "...One should be careful not to count the members of the Minyan individually (using numbers), because it is forbidden to count Jewish people even if it is for a mitzva... Instead the practice is to count using the phrase \"Save your people and bless your inheritance, carrying them always\" (Psalm 28:9), which has ten words."
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "One should be careful to be quiet while davening, so only he is able to hear what he is saying, and the person next to him cannot hear him.  Like it is said by Hannah \"Her lips our moving, but her mouth is silent.\""
+        ],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "If one made a mistake in the summer and said \"[God who gives] dew and rain,\"  he should return to \"Bless us,\" [i.e. the beginning of that blessing,] and if he didn't remember that he did that until he said the verse, \"May the words of my mouth, etc.\" [at the end of the Amidah], he should return to the beginning of the Amidah."
+        ],
+        [],
+        [
+            "We have already clarified in Siman 18 that is the time of prayer has passed [and one has not prayed] intentionally, one may not compensate [said prayer]. But if because of error or against one's will one did not pray, or erred in such a matter that requires to pray [said prayer] again, one can compensate after the adjacent prayer. One must [first] pray the prayer of the appropriate time, and afterwards may compensate. That is to say, if one did not pray Shaharit, and the time for Minha arrived, he will first pray Minha and say Tahanun, and immediately afterwards say Ashrei, and [finally] pray another Shemoneh Esreh for [the missed] Shaharit. And if one did not pray Minha, then one first will pray Arvit and wait for [the amount of time it would walk] four amot and does not say Ashrei but rather immediately prays the Shemoneh Esreh for Minha. And if one did not pray Arvit, then after Shaharit one will say Tahanun and Ashrei, and pray the Shemoneh Esreh for Arvit and afterwards will say La'Mnatseah U'Va-L'Tsion and so on. It is forbidden to eat until one has prayed this [compensation prayer] for Arvit [if one has missed it].",
+            "If one has not prayed, while he had an opportunity to pray, because he thought that he still have time, and afterwards he has finished the tasked he was busy with and one way or another the hour [for such prayer] has passed, [such as the case that] indeed one who has occupied in salaried work, such that a loss would occur and because of this missed the time for prayer, [that] even though it is forbidden to miss prayer because of a loss of capital, because of any situation [that one missed prayer] against his will, one may compensate.",
+            "One may not compensate for a prayer except by compensating in the following prayer. If one delays further, he may not compensate. For example, if one prayed neither Shaharit nor Minha, then Minha may be compensated after Arvit that follows it but Shaharit may not be compensate, because the time for two prayers have passed that one did not prayer, neither in [Shaharit's] time nor in Minha's time. ",
+            "However, on a day that [one prays] Mussaf, if one did not pray Shaharit, he may compensate it after Minha (because the time for Mussaf, post factum until night, is like Minha if one hasn't missed two prayers) and after Mussaf, one may not compensate for [a missed] Shaharit (because the [Mussaf] sacrifice is mentioned then, it is not appropriate that one would bring up Shaharit. Pri M'gadim Siman 108 Abraham Little Comment 6). But if the time for Shaharit has yet to pass, one may pray Shaharit even if he has already prayed Mussaf."
+        ],
+        [
+            "After the Amidah, [we] say Tachanun in a prostrated position; and one should not converse idly between the Amidah and Tachanun.",
+            "During the morning service (Shacharit), since one is wearing t'fillin on his left hand, one should incline his head to the right in deference to his t'fillin. In the afternoon service (Minchah), he should incline his head to the left.",
+            "One should say Tachanun seated, but in pressured circumstances one may be upstanding. After Tachanun, we say \"And we do not know...\" - which should be said seated - after which we stand to say \"what to do...\" (i.e. we stand between the words \"we do not know\" and \"what to do\").",
+            "We only falls on our faces (i.e. place the forehead/face on one's forearm) in a place where there is a Torah Scroll. In a place where there is no Torah Scroll, even though there are other holy books, we do not fall on our faces, rather we say the text [of Tachanun] without falling on our faces. If one is praying in the courtyard of the Synagogue and the door to the Sanctuary is open, it is considered that one is in the presence of a Torah Scroll.",
+            "When praying in the house of a mourner, or in the house of the diseased (clarification needed) even though there is no mourner present, we do not say Tachanun all seven days of mourning - even in the afternoon service (Mincha) of the seventh day [when the mourners have risen from their state of mourning already]. Our custom is that [the mourners] do not say [Tachanun even] if they have returned to their [respective] houses. If a mourner is in the Synagogue, the congregation is not drawn after him, and they [still] say Tachanun, but the mourner [himself] does not say it.",
+            "",
+            "",
+            "After Tachanun [we] say the half-kaddish; on Mondays and Thursdays [we] say \"God who is Merciful,\" standing."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "After prayer a fixed time for learning Torah should be established. It is necessary for this time to be firmly fixed and not skipped even if one feels that one may make a big profit [by skipping his studies]. If a person needs to do a very pressing matter, he should first learn a pasuq or a halakha. He then handles the pressing matter and afterwards completes his regular study. In some holy communities they have established \"holy groups\" [i.e., study groups] in order to learn Torah [together] in public immediately after prayers. It behooves every G-d-fearing person to join them.",
+            "Every Jew is obligated to study Torah, whether he is poor or rich, whether he is healthy or infirm, whether he is young or very old. Even a pauper who begs for his livelihood is obligated to fix a time for Torah study every day and night, as it is written: \"you shall think about it day and night.\" And if someone doesn't know how to study at all or it is impossible for him because of many distractions, he should provide for others to study and it will be considered as if he himself had studied, as our sages of blessed memory explained the verse \"Rejoice Zevulon in your goings and Yissakhar in your tents\" - Zevulon and Yissakhar had established a partnership. Zevulon would busy himself with trade and provide for Yissakhar's livelihood so that he would be free to be engaged in Torah study. Therefore the pasuq bring Zevulon prior to Yissakhar because the Torah of Yissakhar was due to Zevulon. And so we find in the Mishnah (Zevahim 1) \"Shimon the brother of Azaryah said...\" Shimon was called by his brother's name Azaryah because he [Azaryah] was involved in commerce and helped his brother brother Shimon who was involved with Torah study. They made the stipulation that Azaryah would share the merit of Shimon's Torah study. Despite this everyone should make an effort to learn Torah, even if it is only a little bit, every day and every night.",
+            "Someone who is unable to make studying Torah his main profession, but is only able to fix certain times for the study of Torah, should busy himself during those study sessions to learn the common halakhot that are necessary for every single Jew to know. And also to study Aggadot, Midrashim, and books of mussar that are based on the works of the sages[ unsure?]. The midrashim of our sages of blessed memory are able to weaken the strength of the yetzer harah. And happy is he who makes it a fixed habit and doesn't skip [his studies], and learns the book \"Hok LeYisrael\" each day according to its part. Whoever increases [his studies], heaven will increase the good for him.",
+            "If one needs to go outside during one's studies, one should not leave the book open because by the this one forgets his studies.",
+            "One must be careful to say everything out loud, audible to his ear, that one studies, as it is written \"this book of Torah shall not depart from your mouth, and you shall think about it etc.\" Someone who says words of Torah out loud, even if he doesn't understand them, fulfills the mitzvah of Torah study. This is why even an ignorant person recites the blessings on Torah study every morning prior to reciting p'suqim, and likewise when being called to the Torah. One that busies himself in Torah and can not understand it, because of his limited knowledge, will merit to understand it in the world to come."
+        ],
+        [],
+        [],
+        [
+            "It's written: ''Do not go around as a gossiper among your people.''  Who is a gossiper? One who collects information and then goes from person to person, saying: ''Such is what so and so said; such is what I heard about so and so.'' Though it might be true and are not necessarily shameful,  this is a violation of a prohibition and it is a terrible sin and can cause the deaths of Jews.  So (the Torah) connects it to (the commandment): ''Do not stand upon the blood of your fellow.'' See what happened to Doeg, the Edomite, who told King Saul that Achimelech gave David bread and a sword. Even though the matter was true and was not shameful to Achimelech, for in doing so he did not perform any wrong. Furthermore, if (King) Saul himself had asked Achimelech, he would have told him about what he did, for he did not intend to sin by this against Saul. Nevertheless, Doeg's gossiping caused the deaths of many priests...."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "One who wants to eat bread whose blessing is \"hamotzi\" must [ritually] wash his hands first.  If the bread is the size of an egg or larger, he blesses on the washing.  If it's smaller, he does not bless on the washing."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "One who infringed and took interest is obligated to return it (besides for רִבִּית מֻקְדֶּמֶת  &amp; רִבִּית מְאֻחֶרֶת as explained later in 'סָעִיף ו)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "It is forbidden for a non Jew to do work for a Jew on Shabbat. And the Rabbis used the verse that says \"No work shall be done\", which implies even through a non Jew. And if one gives to a non Jew work to be done before Shabbat, even if it is done on Shabbat, it is permissible. However its only permissible if the non Jew does it in the following way. A) That the non Jew takes the item before Shabbat from the Jews home, and not on Shabbat itself.",
+            "B) That the stipend must be spoken out before Shabbat, because then the non Jew will do it for himself, to get paid. Therefore, one who has a servant for a certain time, it is forbidden to let him do work on Shabbat, because the work is for the benefit of the Jew. And a non Jew that travels to a place and a Jew gives him a letter to take there, the non Jew may take it there on Shabbat. However, the non Jew needs to give payment, in order that the non Jew is doing it for payment, and not for free. ",
+            "C) The payment should be set for all work, and the non Jew should not be a day worker (243 252).",
+            "D) It is forbidden for a Jew to set up that a non Jew to do work on Shabbat. And even if he doesn't set it up explicitly that it should be done on Shabbat, but he sets up for him a time that the work should be finished sometime after Shabbat, and its known that its impossible to complete the work till this day unless he works on Shabbat, its also forbidden. So too, if he sends a letter with him and he tells him make sure it gets to its destination at a specified date, and its impossible to reach there unless he goes also on Shabbat, its also forbidden. So too, if the market day is on Shabbat it is forbidden to give to the non Jew money before Shabbat in order that he should buy something is not found to be bought, only on Shabbat. So too its forbidden to give something to sell in this fashion. However, in a way where it is not specified explicitly that it should be done on Shabbat, it is not forbidden, only if it is given on Erev Shabbat. But beforehand it is permissible to give the item, or the money to buy. And it is good not to live at all in a city that the market day is on Shabbat, because it is impossible not to sin. And if the market day is not in a Jewish community, there is not what to suspect. "
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "Women are also obligated in Kiddush. Therefore, they should listen carefully to Kiddush and answer \"Amen\", but not say \"Baruch hu ubaruch shemo\" (See above Siman 6 Seif 9). And a child, even if he is thirteen, if it is not known that he has grown two [pubic] hairs, he does not fulfill the woman's obligation, and therefore, the woman should do Kiddush by herself. If she does not know, she should say Kiddush along with the minor word by word. And even if the hears the Kiddush from her husband or another man, it is better that she say it word by word along the person making Kiddush (see Dagul MeRevava. And see Shulkhan Arukh HaTanya). (And if there are several men in one house, see above Siman 135 Se'if 6) (Rabbi Akiva Eiger)."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "[The laws of] Shabbat are suspended (pushed aside) where there is a life-threatening situation, as are all mitzvot of the Torah.  Therefore, one who is dangerously ill, and an observant person, even if s/he occasionally transgresses because of temptation, and even a day-old infant, it is a mitzvah to violate Shabbat.  Even if the patient refuses, we force him/her to accept help.  It is a grave sin to carry piety to the point of idiocy and refuse treatment because it would violate a law.  About such a person Gen. 9:5 states: concerning the blood of your soul, I demand an account. Praiseworthy is the one who is quick to desecrate Shabbat for someone who is gravely ill.  Even if a non-Jew is present, every effort should be made for a Jew to do [what is needed]...Even if the threat to life is uncertain, it is a mitzvah to desecrate Shabbat for him, doing all the Toraitic prohibitions, because nothing stands before a life-threatening situation, because Torah was given for the sake of life...."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "[When] a holiday comes out on the eve of Shabbat, it is forbidden to bake or cook specifically for the Shabbat [on that day], except by means of an <i>eruv tavshilin</i> (literally, a mixing of foods) that one makes on the eve of the holiday. This is when he takes a particular cooked or roasted food, that is fitting to accompany bread, and also bread and he says the blessing, \"Who has sanctified us with His commandments and commanded us about the commandment of <i>eruv</i>.\" And he then says [in Aramaic], \"With this mixing, it shall be permitted to bake and cook and insulate [food] and light candles and do all of our needs from the holiday for Shabbat.\" And if he does not understand this language, he should say [it] in a language he understands.",
+            "It is necessary that the cooked food be something that is customary to eat with bread - for example, meat, fish or eggs. But something that is not customary to eat with bread is not effective. The [required] size of the cooked food is a <i>kezayit</i> (the size of a large olive) and of the bread is a <i>kebeitsah</i> (the size of an egg). And one should enhance [and seek] a nice portion for the honor of the commandment. And the bread should also be complete and [so] he should leave it for the second bread (<i>lechem mishneh</i>) [required for his meals] on Shabbat and break it [to eat] at the third meal. As since he did one commandment with it, he should also do another commandment with it. ",
+            "An <i>eruv tavshilin</i> is only effective to permit [one] to do all of his needs for Shabbat on the holiday when there is still much [time in the] day. This is when there is [enough] time in the day that if guests that had not eaten that day were to chance upon him, they would [be able] to eat and enjoy on that day before twilight, from the work that he did on the holiday. But if there is not [enough] time in the day [for them] to benefit from his work, the <i>eruv tavshilin</i> is not effective. And therefore we are accustomed that when a holiday comes out on the eve of Shabbat, we pray the evening service of Shabbat earlier while it is still day [on Friday afternoon], such that [people show alacrity] to be quick to finish everything before they say, \"A psalm of verse for the Shabbat day\" (which comes before the evening service). And the cooked foods that we insulate for Shabbat need to be insulated when there is much [time in the] day, such that they are already cooked before twilight - at the very least a third cooked. ",
+            "It is only permissible to bake and cook by way of an <i>eruv tavshilin</i> on the eve of Shabbat. But if a holiday comes out on Thursday and Friday, it is forbidden to cook or bake on Thursday for the sake of Shabbat. ",
+            "The <i>eruv [tavshilin]</i> needs to exist until he prepares all of his needs for Shabbat. If [however,] the bread was lost or eaten, there is no [problem] at all, and it is permitted even to bake. And if the cooked food was eaten or lost, [as long as] a <i>kazayit</i> remains, one also does not lose [its efficacy]. But if a <i>kazayit</i> does not remain, it is forbidden for him to cook; as if he had not set up an <i>eruv [tavshilin]</i> at all. And [what can] someone who has not set up an <i>eruv [tavshilin]</i> do? If he did not remember until after the morning [holiday] meal and there is not another Jew there that did set up an <i>eruv [tavshilin]</i>, it is only permissible for him to cook one pot [of food] and to bake one bread and to light one candle for Shabbat. And if he remembered before he cooked for the morning meal, he can cook from all types [of food] in a large pot and leave over [from it] for Shabbat. And if there is someone there who set up an <i>eruv [tavshilin]</i>, he should give that one his flour and his meat and everything that is attached to it as a gift. And [that one] should acquire these things by raising [them] up, and cook and bake for him - and he [can do that] even in the home of the one who did not set up an <i>eruv [tavshilin]</i>.",
+            "Every head of a household needs to set up an <i>eruv tavshilin</i> by themselves. And even a woman who is without a husband is obligated to set one up by herself if she knows [how to do so]. And it is forbidden to rely upon the <i>eruv [tavshilin]</i> of the principal [rabbi] of the city. But whoever forgot as a result of an accident and did not set up an <i>eruv tavshilin</i> or set one up and it get lost can rely upon the <i>eruv [tavshilin]</i> [set up], if there is someone in the city that has set it up for all the people of the city (which means that he acquired the cooked food and the bread for them, as elucidated in the Shulchan Arukh). But it is not effective for one who forgot out of laziness or relied upon this <i>eruv [tavshilin]</i> ab initio, and the law for [such a person] is as above in Paragraph 5.",
+            "If a holiday come out on Thursday and Friday and he [only] remembered on Thursday that he did not set up an <i>eruv tavshilin</i>, he can set one up on that day and make the blessing. And afterwards, he should say, \"If today is holy (the actual day of the holiday which is truly only one day and not two), I do not need to set up an <i>eruv [tavshilin]</i> (as Friday will not be a holiday). And if today is [not a holiday, I am allowed to set it up today, and so,] 'with this mixing, etc.'\" However on Rosh Hashanah, he cannot do this (see earlier, Section 99, Paragraph 2) (527)."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "[During] the whole month of Nissan, we do not say <i>Tachanun</i> (supplicational prayers), nor justification of judgement [normally recited after someone's death]. And we do not say [the prayer that begins with] \"your justice\" during the afternoon prayers on Shabbat. From Rosh Chodesh (the beginning of the month) and onward [for the first twelve days], we are accustomed to read the section of the [tribal] leader who made an offering on that day [in <i>Parshat Nasso</i>]. And on the thirteenth day, we read <i>Parshat Beha'alotecha</i> up until (Numbers 8:4), \"so did he make the <i>menorah</i>,\" which corresponds to the tribe of Levi.",
+            "We do not fast, even a fast for a <i>yahrzeit</i> (the memorial day for his parent), in [Nissan]. But we do fast for the fast of a dream. And the firstborn sons fast on the eve of Pesach, as - God willing - will be elucidated in Section 113. And a groom and bride also fast in [Nissan], and even on Rosh Chodesh of Nissan (429).",
+            "On Shabbat Hagadol (the Shabbat preceding Pesach), we are accustomed not to say [the Psalm that begins,] <i>Barchi nafshi</i> (bless my soul),\" but rather, \"<i>Avadim hayinu</i>, (we were slaves) etc.\"; since the beginning of the salvation and the miracles was on Shabbat Hagadol.  "
+        ],
+        [],
+        [
+            "We do not knead the dough for the Matzos except with water that has been left overnight, and it should be drawn during twilight, and left overnight. Even if the night is longer than twelve hours, one is forbidden to use the water for kneading until daylight, and if the night is less than twelve hours, one must wait until twelve hours have elapsed since the drawing of the water to knead the dough for the Matzos. Ordinary people begin kneading the dough as soon as it grows light with water that has stood overnight, even though twelve hours have (technically) not yet passed. Although some of the Rabbis hold like this lenient opinion, most hold like the more stringent opinion, that one must wait for twelve hours to elapse. It therefore becomes necessary to be watchful upon this matter."
+        ],
+        [],
+        [
+            "We check for <i>chamets</i> (leavened grain products) at night on the eve of Pesach. And we are obligated to check immediately at the beginning of the night. And it is forbidden to start eating or do any work for half an hour before the [beginning of the] night.",
+            "We only check with a single wax candle, and not a braided one, because it is [considered] like a torch. And in a difficult circumstance when one does not have a wax candle, he may use a tallow candle.",
+            "One checks all of the rooms that there can be a concern that maybe they brought <i>chamets</i> into them; even cellars, attics, stores and woodsheds. We are required to check all places about which there is a concern that maybe they brought <i>chamets</i> there. And so [too] must we check all vessels that hold <i>chamets</i> in them. And before the checking, they should clean all the places well and remove all <i>chamets</i> from them, in order that it will be easy for him to check them afterwards.",
+            "A cattle pen, where grain is given to the animals to eat; and so [too] a chicken coop, where grain is given to them there, do not require checking. As perhaps the grain never became leavened; and if you will say that it did become leavened, perhaps they ate all of it and there is nothing left. But if leavened grain was given to them there, such that there is only one doubt - maybe they ate it all - we do not rely upon it, and it requires checking.",
+            "We must check in all of the places in the holes and in the cracks as much as is possible. And checking is also required in the pockets of his clothes and his infants,' as <i>chamets</i> is sometimes placed there. And he should shake them well on the morrow at the time of the disposal [of <i>chamets</i>] (433).",
+            "The obligation to check [also] falls upon rooms that are sold to a non-Jew [together] with the <i>chamets</i> [in them], since they are not sold until the next day; and [so] one is obligated to check them (Chaye Adam, Section 119; Makor Chaim, very end of Section 436). ",
+            "Before one begins to check, he recites the blessing, \"Who has sanctified us with His commandments and commanded us about the disposal of <i>chamets</i>.\" And even though now he does not yet dispose of it, nonetheless he blesses on the disposal; because immediately after the checking, he nullifies the <i>chamets</i> that is not known to him - and that is the disposal of the <i>chamets</i> that is not known to him. And he should not interrupt between the blessing and the beginning of the checking. And it is good that he should not interrupt until the end of the whole checking, except for that which is related to the checking. And he can check several houses with one blessing. ",
+            "There are some who are accustomed to before the checking placing breadcrumbs in places where the one who is checking will find them. As they are concerned lest he not find anything [otherwise] and the blessing will [then] be in vain. And it is obvious that one who does not check properly but [only] gathers these crumbs has not fulfilled the commandment of checking and has recited a blessing in vain (432).  ",
+            "The <i>chamets</i> that he leaves over for eating or selling he should put in a well guarded place before the checking. And so [too] the <i>chamets</i> that he finds in his checking and that he needs to burn on the morrow, he should put in a guarded and tied place that he should not lose [anything] from it; and he should put it in a place that he will see it on the morrow and not forget to burn it.",
+            "After the checking, he should immediately nullify [the <i>chamets</i>]. And the main nullification is in the heart, such that he should decide in his heart that all of the <i>chamets</i> that is in his possession, behold, it should be as if it were not [in existence] and not be considered anything; and behold, it is like dust and like something that he has no use for at all. And the sages decreed that he should express these words also with his mouth and that he should say [in Aramaic], \"All  <i>chamets</i>, etc.\" And whoever does not understand its meaning, should say [it] in a language he understands. (\"All leavening and all leavened grains that I have in my possession, that I have not seen and that I have not disposed of, should be nullified and ownerless and considered like the dust of the earth.\") (434)",
+            "Even though he nullified the <i>chamets</i> at night after his checking, nonetheless also during the day, he should repeat and nullify it after he burned it. And [this time], he should include all the <i>chamets</i> and say, \"All  <i>chamets</i>, etc.\" [in Aramaic] or in a language he understands.  (\"All leavening and all leavened grains that I have in my possession, that I have seen and that I have not seen and that I have disposed of and that I have not disposed of, should be nullified and  ownerless and considered like the dust of the earth.\") ",
+            "[In the case of] a room that requires checking for <i>chamets</i> and one [now] wants to make it into a storage room - meaning that he wants to store fruits or wood or other things in it - because of which he will not be able to check when the fourteenth of Nissan arrives; he needs to first check for <i>chamets</i> there at night, in the same way that we check for <i>chamets</i> on the night of the fourteenth [so that he will not have to check it later]. And [he must do this] even if there is still much time until Pesach, and even if [it is] immediately after Pesach that [just] passed. And, ex post facto, if he did not check before he made it into a storage room; if he has in mind to clear it before the time of checking for <i>chamets</i> arrives, he does not have to exert himself now to clear it and check it; but if he has in mind to clear it [only] during the days of Pesach, he must clear it now and check it - and even though it [entails] much exertion and a financial loss.",
+            "And if he makes the storage room with the thought that he will not clear it until after Pesach, then there is a distinction [based on] time: If it is thirty days before Pesach, he does not have to check it (but if there is known <i>chamets</i> there, he must dispose of it first) and his nullification is effective for him when he nullifies all of the <i>chamets</i> at its time. But if it is within thirty days before Pesach, the obligation of checking falls upon it (since we ask [about] and elucidate the laws of Pesach thirty days before Pesach) and he must check it. And even, ex post facto, if he forgot and did not check it; he needs to clear the storage room and to check it at night immediately after he remembers. ",
+            "And if he makes a storage room in a pit with unleavened wheat, and afterwards the wheat on the floor and walls of the pit become leavened due to the dampness of the pit; even though he stored them within thirty days, he does not need to clear the pit on the night of the fourteenth and check it. Rather the nullification is sufficient for him, since at the time that he stored [the wheat], he stored it in a permissible way. And if there is wheat that became leavened amongst it, there are differing opinions about this, and [so] he should pose the question to a rabbi. (436)",
+            "One should not throw kernels of grain to chickens in a wet place within thirty days [of Pesach], lest he forget to dispose of them.",
+            "One who goes on a journey should, before he goes, appoint an agent to check and nullify his <i>chamets</i>. And he should say explicitly that he appoints him as an agent for the checking and also for the nullification. And the agent should say in the nullification, \"The <i>chamets</i> of so-and-so, etc.\" And nonetheless in the place that he is, he should also nullify his <i>chamets</i> that is in his possession on the eve of Pesach in the morning (432, 434, 436).",
+            "If one finds <i>chamets</i> in his house on the intermediate festival days [of Pesach], he should take it out and burn it. And if there is [enough to constitute] a <i>kazayit</i>, he should first recite the blessing, \"about the disposal of <i>chamets</i>.\" But for less then a  <i>kazayit</i> he should not recite the blessing. And if he found it on the holiday or Shabbat of the intermediate festival days - and so [too] on Shabbat that comes out on the eve of Pesach - such that it is forbidden to move it because it is <i>muktseh</i> (set aside), he should cover it with a vessel until the end of the holiday or the end of Shabbat and then burn it. And if he finds it on the last days [of the Pesach festival], at which time Pesach will already be past at the end of the holiday; he does not recite a blessing upon it, but rather burns it without a blessing, even if  it [constitutes] a <i>kazayit</i> (435, 436)."
+        ],
+        [],
+        [
+            "We do not say [the prayers that begin] \"A Psalm of Thanksgiving\" and \"For the choirmaster\" [in the morning service] (429).",
+            "It is permissible to eat <i>chamets</i> until the third of the day (and the day is calculated from the dawn to the coming out of the stars). And it is permissible to benefit [from it] one more hour and it is permissible to sell it [then] to a non-Jew. But afterwards it is prohibited to benefit [from it]. And one needs to burn the <i>chamets</i> and nullify it at any time when it is permissible to benefit [from it] (434, 443).",
+            "From midday and onward, it is forbidden to do work. And it is only permissible to do that which is permissible to do on the intermediate festival days. And with a non-Jew, we are accustomed to permit [it]. And there are places that are accustomed to forbid work the whole day.",
+            "To cut one's hair and also to cut one's nails must be done before midday. And if he forgot, he can cut his nails also after midday. But it is forbidden to cut his hair [then], except by a non-Jew.",
+            "It is forbidden to eat matsah the whole day. And even to little boys and little girls - so long as they understand the matter of the exodus from Egypt - it is forbidden to give them matsah. But every person is permitted to eat cooked food that we make from ground matsah until the tenth hour, which is until the last quarter of the day. And from then and onward, it is forbidden to eat, except in a time of need [to eat] a small amount of fruits or meat and fish. And he should be careful not to fill his stomach, so that he will eat matsah at night with desire (471). ",
+            "The firstborn sons - whether from the father or whether from the mother - fast on the eve of Pesach, even if it falls out on the eve of Shabbat (Friday). And even one who [was born] after miscarriages must fast (see Dagul Merevavah). And the whole time that the firstborn is small, the father fasts in his stead. Whether it is permissible for them to eat in a <i>seudat mitsvah</i> (a commanded meal) is dependent on the custom of the places.",
+            "A firstborn son that fasts says [the prayer that begins,] \"Answer us\" in the afternoon service.  And if there are several firstborns and they are praying with the community, a firstborn should not go before the prayer lectern [to lead the prayers], as one should not say, \"Answer us\" in the [oral] repetition of the [<i>Amidah</i>] prayer, since it is the month of Nissan [when such is not appropriate] (470).",
+            "Those that enhance [their religious practices] bake the matsah for the commandment (which will be eaten at the beginning and end of the Pesach seder) on the eve of Pesach after midday, which is the time of the offering of the Pesach sacrifice. And since then is the time that <i>chamets</i> is forbidden, it is good that he explicitly nullify the crumbs, and say this matter in a language that he understands: \"All crumbs that will fall during the time of kneading and setting up, and also the dough that will stick to the vessels, I am nullifying and making them ownerless.\"",
+            "And one should spill the water with which one washes the vessels [used to make the matsah] on a place [that has an] incline and that is not a floor of stone, so that it will be quickly absorbed in the ground. As if he spills it on a place [that does not have an] incline or that is a floor of stone, one should be concerned lest [the water] gathers in one place and become leavened, before it is absorbed in the ground. And it [then] comes out that there will be <i>chamets</i> in his possession."
+        ],
+        [
+            "A Jew who had leaven in his possession "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "At all the Kaddishes that we say from Rosh HaShanah until Yom Kippur we double the word \"Le'aleh\" so that we say \"Le'aleh Le'aleh\" (Without avav added). Because we Kaddish should contain 28 words and throughout the whole year we say \"le'aleh min kol birkatha\" we now say \"le'aleh mikol brikatha\" (i.e., we contract the min to a prefix mi).",
+            "There are those who have the custom on Rosh HaShanah and Yom Kippur to pray the whole Amidah kneeling and bowing. Since we have to bow at \"Magen Avraham\" and at the beginning and end of \"Modim\" it is necessary for them to straighten up prior to reaching these places [in the prayer], so that they can bow at these places as our sages of blessed memory ruled. It is also forbidden to bow at the beginning or end of a blessing which our sages did not obligate us to. It is best to pray with straight limbs and a \"bowed\" heart and with tears. Some have the custom of praying out loud on Rosh HaShanah, and they should nullify this custom and instead pray quietly like the rest of the year. There are those who allow raising the voice a little bit, but not by much. One must be very careful to be exact in one's prayers and not change [even] a vowel. One should recite after a siddur or machzor that has been checked, rather than pray by heart.",
+            "Throughout the year we say \"HaEl HaQadosh, Melekh Ohev Tsedaqa u'mishpat\", except from Rosh HaShanah until Yom Kippur when it is necessary to say \"HaMelekh HaQadosh, HaMelekh HaMishpat.\" This is because during these days the Holy One, blessed be He, appears in His majesty to judge the world. If one made the mistake of saying \"HaEl HaQadosh\", or if he is unsure whether he said \"HaEl HaQadosh\" or \"HaMelekh HaQadosh\" - if he remembers it in the middle of saying it he says \"HaMelekh HaQadosh\" and he need not return to the beginning; this is also the rule with \"HaMelekh HaMishpat.\" But if he didn't remember until afterwards, then one must return to the beginning of the Amidah [and start again] (even when there is a doubt), because the first three berakhot are considered as one (see what was written in 19:2). Even the Shaliach Tsibbur during the repetition must return to the beginning, and it is necessary to say Qedusha a second time. But regarding \"HaMelekh HaMishpat\", even if an individual is praying, he does not need to return to the beginning because he used the word \"melekh\" in this berakha. Throughout the year if one makes an error and says \"HaMelekh HaQadosh, HaMelekh HaMishpat\" - it is not necessary to go back and repeat it [correctly].",
+            "During the Erev Shabbat prayers, during the seven intermediate blessings, we also say \"HaMelekh HaQadosh\" and \"HaMelekh HaMishpat.\" If the Shaliach Tsibbur erred and said \"HaEl HaQadosh\" and noticed immediately, he goes back and says \"HaMelekh HaQadosh\", but afterwards there is no need to repeat [the berakha because of this error]."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "It is a mitzvah to build a sukkah on the day immediately after Yom Kippur, even if that day is a Friday. This is based on the principle that if a mitzvah becomes available it should not be missed. One chooses a clean place for the setting up [the sukkah]. It is a mitzvah for each and every person to busy themselves with building a sukkah and putting the covering on it. Even if he is an important person it is an honor for him to busy himself [personally] with the mitzvah [of building the sukkah]. Even though it would be fitting to say \"shehecheyanu\" when building the sukkah, we rely on the \"shehecheyanu\" we say during Kiddush. It is good to beautify the sukkah and decorate it with fine vessels and beautiful coverings according to one's means.",
+            "Regarding the walls of the sukkah there are many laws and not everyone is knowledgeable concerning them. Therefore it is necessary to make the walls complete and strong so that the wind does not move them and so that it does not blow out the candles. If one doesn't have the means to make the walls, it is better to make three complete walls rather than four incomplete walls. If one is able to, it is a mitzvah to obtain a sukkah built with a roof that can be opened and closed with hinges on the side, so that it can be closed when it rains and when it stops the roof can be opened again. This way the roof stays dry and one can fulfill the mitzvah of sukkah properly.",
+            "The skhakh also has many laws. And because of this we place tree branches or reeds as skhakh, because they grow from the ground and once separated [from the ground] they do not receive uncleanliness. And we do not tie them together as one, so there is no doubt.",
+            "At the outset it is proper to be stirct and not place anything on the sukkah that is susceptible to uncleanliness and use it as support for the skhakh; examples are a ladder whose rungs can receive uncleanliness, ..."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "The second house"
+        ],
+        [],
+        [
+            "",
+            "",
+            "On the fourteenth day of the month of Adar, it is Purim. And if Purim falls on a Sunday, we anticipate the fasting to Thursday. And if there is a Brit Milah on that day, the meal should be done at night. However, the Sandak and the father of the baby boy are permitted to eat during the day, and they do not need to fast on Friday. Yet, a different person [other than the Sandak and the father] who forgot and ate on Thursday, is to fast on Friday. "
+        ]
+    ],
+    "sectionNames": [
+        "Siman",
+        "Seif"
+    ]
+}

json/Halakhah/Kitzur Shulchan Arukh/English/YU Torah miTzion Beit Midrash.json

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+{
+    "language": "en",
+    "title": "Kitzur Shulchan Arukh",
+    "versionSource": "http://www.torontotorah.com",
+    "versionTitle": "YU Torah miTzion Beit Midrash",
+    "versionTitleInHebrew": "ישיבה-יוניברסיטי בית מדרש תורה מציון",
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+        [
+            "",
+            "‎#2: We are taught (Chullin 95b),\"Regarding a house, a child or a wife,‎‏ ‏sorcery involving them is ‎forbidden, but‏ ‏they may be [seen as] a sign.\" This means‏ ‏that one who built a house or whose ‎child was born or who married a wife, and who‏ ‏then had three successes or failures, may‏ ‏take it as ‎a sign for the future and say,‎‏ ‏‎“This house is good for me etc.” One may‏ ‏also ask a child which verse ‎he studied and‏ ‏then rely on it to perform an action, for this‏ ‏is considered somewhat like prophecy.‎‏ ‏Some say that one may make a sign‏ ‏regarding something which will happen in‏ ‏the future, like ‎Eliezer the servant of Avraham [Bereishit 24] or Yehonatan th‏ ‏eson of Saul [Shemuel I 20], while ‎others‏ ‏forbid. One who follows the way of the pure‏ ‏and trusts in G-d will be surrounded by‏ ‏kindness.‎...",
+            "‎#3: [Devarim 18:10 prohibits various types‎‏ ‏of magic, including‏ ‏mi'onen.] What is‎‏ ‏mi'onen? One who ‎suggests times [related‏ ‏to the root‏ ‏onah, a designated time], saying‎‏ ‏via astrology that a certain day ‎is good or a‏ ‏certain day is bad, a certain day is fit for a‏ ‏specific venture or a certain year or month‏ ‏is ‎bad for something else.‎‏ ‏Our custom to marry only under a waxing‏ ‏moon is not included in “sorcery ‎and‏ ‏mi'onen” because we only do this as a‎‏ ‏positive sign, along the line of anointing a‏ ‏king at a ‎spring as a sign that his kingship‏ ‏should be prolonged. So, too, we do this as‏ ‏a positive sign, like the ‎moon which‏ ‏develops and becomes full. Nonetheless,‎‏ ‏one should not postpone a marriage for‏ ‏this, and certainly should not perform a‏ ‏chupat niddah for this.‎‏ ‏Similarly, there is a custom to begin‏ ‏studying [Torah] on Rosh Chodesh. Some‏ ‏also permit the practice of beginning (the‏ ‏school year) ‎on a Monday or Wednesday as well.‎",
+            "‎#4: Our also sages said: \"What is included in mi'onen?‎‏ ‏Someone who “grabs the‏ ‏eyes” [related to ‎the root‏ ‏ayin, an eye], as‎‏ ‏though he was grabbing people’s eyes and‏ ‏closing them, for he tricks ‎them. It appears‏ ‏to them that he is performing amazing,‎‏ ‏supernatural deeds, but in truth he does‏ ‏nothing other than via the speed of his‏ ‏hands. With trickery he deceives them. The jesters who do ‎this at weddings transgress‏ ‏a prohibition, and one who requests this‏ ‏from them transgresses, “Do ‎not place a‏ ‏stumbling block before the blind.”‎‏ ‏Therefore, one who has the ability to object is ‎obligated to object, and certainly one may not gaze and watch them. However, one may watch a ‎non-Jew do this.‎",
+            "‎#5: One may not seek [the advice] of magicians other than for life-threatening situations. ‎Alternatively, one who contracts a disease by way of magic or happenstance or bad spirits may be ‎treated by a non-Jewish magician.‎\n"
+        ]
+    ],
+    "sectionNames": [
+        "Siman",
+        "Seif"
+    ]
+}

json/Halakhah/Kitzur Shulchan Arukh/English/Yona Newman Translation.json

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+        [
+            "\"I have set the Lord always before me.\" This is a cardinal principle in the Torah and (a fundamental rule) of life among the pious who go before G-d. Because it is not how a person sits, moves and works when he is alone at home but how he sits, moves and works when he is in the presence of a great king. Similarly, neither his conversation, nor his attitude, when he is among his family and friends, like when he is in the presence of royalty. For then he will certainly take care on his behaviour and his speech that they will be suitably correct. How much more should a man watch himself, because the Great King, the Holy One, blessed be He, whose glory fills all the earth, is standing over him and observing his actions, as it is said: \"Can a man hide himself in secret places that I cannot see him?\" says the Lord, \"Do I not fill heaven and earth?\", he will certainly immediately acquire a feeling of reverence and submission from fear of the Blessed Name and he will be ashamed [to do wrong]."
+        ]
+    ],
+    "sectionNames": [
+        "Siman",
+        "Seif"
+    ]
+}

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+        [],
+        [
+            "עַל פֵּרוֹת הַגְּדֵלִים בָּאִילָן, מְבָרְכִין בּוֹרֵא פְּרִי הָעֵץ. וְעַל פֵּרוֹת הַגְּדֵלִים בַּאֲדָמָה, וְהֵם כָּל מִינֵי לִפְתָּן וִירָקוֹת וְקִטְנִיּוֹת וְטָאטָארְקֶע - תִּירָס וַעֲשָׂבִים, מְבָרְכִין בּוֹרֵא פְּרִי הָאֲדָמָה. וְלֹא נִקְרָא אִילָן, אֶלָּא זֶה שֶׁהָעֲנָפִים שֶׁלּוֹ נִשְׁאָרִים גַּם בַּחֹרֶף וּמוֹצִיא אַחַר כָּךְ עָלִים מִן הָעֲנָפִים, וַאֲפִלּוּ הֵם דַּקִּין כְּגִבְעוֹלֵי פִּשְׁתָּן. אֲבָל אִם הָעֲנָפִים כָּלִים לְגַמְרֵי בַּחֹרֶף וְאֵינוֹ נִשְׁאָר רַק הַשֹּׁרֶשׁ, לֹא נִקְרָא אִילָן, וּמְבָרְכִין עַל הַפֵּרוֹת בּוֹרֵא פְּרִי הָאֲדָמָה - ר\"ב ר\"ג",
+            "עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ, כְּמוֹ בָּשָׂר, דָּגִים, חָלָב, גְּבִינָה, וְכֵן עַל כָּל מִינֵי מַשְׁקִים, חוּץ מִן הַיַּיִן וְשֶׁמֶן זַיִת, מְבָרְכִין שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ. וְתֵבַת נִהְיָה, יֵשׁ לוֹמַר היוּ\"ד בְּקָמַץ",
+            "כְּמֵהִין וּפִטְרִיּוֹת - שוואמען אַף- עַל- פִּי שֶׁהֵן גְּדֵלִין מִלַּחְלוּחִית הָאָרֶץ, יְנִיקָתָן אֵינָהּ מִן הָאָרֶץ אֶלָּא מִן הָאֲוִיר, וְלָכֵן אֵינָן נִקְרָאִין פְּרִי הָאֲדָמָה, וּמְבָרְכִין עֲלֵיהֶן שֶׁהַכֹּל - ר\"ד",
+            "אֵין מְבָרְכִין בּוֹרֵא פְּרִי הָעֵץ אוֹ בּוֹרֵא פְּרִי הָאֲדָמָה, אֶלָּא עַל דָּבָר שֶׁהוּא טוֹב לְאָכְלוֹ חַי וְגַם הַדֶּרֶךְ הוּא לְאָכְלוֹ חַי. אֲבָל אִם אֵין הַדֶּרֶךְ לְאָכְלוֹ חַי אֶלָּא מְבֻשָּׁל, אַף- עַל- פִּי שֶׁהוּא טוֹב לְמַאֲכָל גַּם כְּשֶׁהוּא חַי, מִכָּל מָקוֹם אֵינוֹ חָשׁוּב כָּל כָּךְ, וְאֵין מְבָרְכִין עָלָיו בִּרְכָתוֹ אֶלָּא כְּשֶׁאוֹכְלוֹ מְבֻשָּׁל . אֲבָל אִם אוֹכְלוֹ חַי, אֵינוֹ מְבָרֵךְ עָלָיו אֶלָּא שֶׁהַכֹּל. וְכָבוּשׁ הֲרֵי הוּא כִּמְבֻשָּׁל. וְלָכֵן עַל כְּרוּב - קְרוֹיט כָּבוּשׁ מְבָרְכִין בּוֹרֵא פְּרִי הָאֲדָמָה. וְכֵן מָלִיחַ הוּא כִּמְבֻשָּׁל לְעִנְיָן זֶה",
+            "עַל הַצְּנוֹן מְבָרְכִין בּוֹרֵא פְּרִי הָאֲדָמָה. וְכֵן עַל שׁוּמִים וּבְצָלִים כְּשֶׁהֵן רַכִּין וְדַרְכָּן לְאָכְלָן חַיִּין, אַף- עַל- פִּי שֶׁעַל פִּי הָרֹב אֵין אוֹכְלִין אוֹתָן רַק עִם פַּת, מִכָּל מָקוֹם גַּם אִם אוֹכְלָן בְּלֹא פַּת, מְבָרְכִין עֲלֵיהֶן בּוֹרֵא פְּרִי הָאֲדָמָה. אֲבָל אִם הִזְקִינוּ, שֶׁהֵם חֲרִיפִים מְאֹד, וְאֵין דַּרְכָּן לְאָכְלָן חַיִּין, מִי ��ֶׁאָכְלָן חַיִּין, מְבָרֵךְ עֲלֵיהֶם שֶׁהַכֹּל",
+            "דְּבָרִים שֶׁהֵם טוֹבִים יוֹתֵר כְּשֶׁהֵם חַיִּין מִכְּשֶׁהֵם מְבֻשָּׁלִין, שֶׁהַבִּשּׁוּל מְגָ רֵעַ אוֹתָן, אֵין מְבָרְכִין עֲלֵיהֶן כְּשֶׁהֵן מְבֻשָּׁלִין אֶלָּא שֶׁהַכֹּל. וְאַף- עַל- פִּי שֶׁבִּשְּׁלָן עִם בָּשָׂר וְעַל יְדֵי הַבָּשָׂר נִשְׁתַּבְּחוּ, מִכָּל מָקוֹם אָז הַבָּשָׂר הוּא הָעִקָּר, וְאֵין מְבָרְכִין עֲלֵיהֶן אֶלָּא שֶׁהַכֹּל. אֲבָל אִם בִּשְּׁלָן בְּאֹפֶן שֶׁהֵן הָעִקָּר וּמִכָּל מָקוֹם נִשְׁתַּבְּחוּ, כְּגוֹן שֶׁטִּגְנָן בְּשֻׁמָּן אוֹ בִּדְבַשׁ וְכַיּוֹצֵא בּוֹ, מְבָרְכִין עֲלֵיהֶן הַבְּרָכָה הָרְאוּוּיָה לָהֶן, דְּמַה לִי אִם נִתְבַּשְּׁלוּ בְּמַיִם אוֹ בְּשֻׁמָּן וּדְבַשׁ - ר\"ה",
+            "מִינֵי פֵּרוֹת הַגְּרוּעִים, הַגְּדֵלִים עַל אֲטָדִים וְקוֹצִים אוֹ בִּשְׁאָר אִילָנוֹת שֶׁיָּצְאוּ מֵאֲלֵיהֶן וְלֹא נַטְעוּ לְהוּ אֱנָֹשֵי, כְּמוֹ תַּפּוּחֵי יַעַר וְכַדּוֹמֶה, שֶׁכְּשֶׁהֵם חַיִּין אֵינָן רְאוּיִין לַאֲכִילָה, אַף- עַל- פִּי שֶׁבִּשְּׁלָן אוֹ טִגְּנָן בִּדְבַֹש וְסֻכָּר וְהֵן רְאוּיִין לַאֲכִילָה, אֵין מְבָרְכִין עֲלֵיהֶן אֶלָּא שֶׁהַכֹּל. אֲבָל לוּזִין - האַזעלנוס אַף- עַל- פִּי שֶׁגְּדֵלִים בַּיַּעַר, חֲשׁוּבִים הֵם, וּמְבָרְכִין עֲלֵיהֶם בּוֹרֵא פְּרִי הָעֵץ - ר\"ג",
+            "עֲשָׂבִים הַגְּדֵלִים מֵאֲלֵיהֶם בְּלִי זְרִיעָה, אַף- עַל- פִּי שֶׁהֵן רְאוּ יִין לֶאֱכֹל חַיִּין, וַאֲפִלּוּ בִּשְּׁלָן וְהוּא מַאֲכָל חָשׁוּב, מִכָּל מָקוֹם כֵּיוָן שֶׁאֵין זוֹרְעִין אוֹתוֹ, אֵינוֹ חָשׁוּב פְּרִי וּמְבָרְכִין עָלָיו שֶׁהַכֹּל. אֲבָל חַסָּה [סֶעלַאט] וְכַדּוֹמֶה שֶׁנִּזְרַע, מְבָרְכִין עָלָיו בּוֹרֵא פְרִי הָאֲדָמָה. וְגַם בַּעֲשָׂבִים הַגְּדֵלִים מֵאֲלֵיהֶן, אִם יֵשׁ בָּהֶם פֵּרוֹת חֲשׁוּבִים, כְּגוֹן יָאגְדֶּעס וּמָאלִינֶעס מְבָרְכִין עֲלֵיהֶם בּוֹרֵא פְּרִי הָאֲדָמָה",
+            "דָּבָר שֶׁאֵינוֹ עִקַּר הַפְּרִי, אֵינוֹ חָשׁוּב כְּמוֹ הַפְּרִי עַצְמוֹ, אֶלָּא יוֹרֵד מַדְרֵגָה אַחַת, שֶׁאִם הוּא פְּרִי עֵץ, מְבָרְכִין עַל הַטָּפֵל בּוֹרֵא פְּרִי הָאֲדָמָה. וְאִם הוּא פְּרִי הָאֲדָמָה, מְבָרְכִין עַל הַטָּפֵל שֶׁהַכֹּל. וְלָכֵן אִילַן צְלָף - קאפערנבוים שֶׁהֶעָלִין שֶׁלּוֹ רְאוּיִין לַאֲכִילָה, וְיֵשׁ בֶּעָלִים כְּמִין תְּמָרִים בּוֹלְטִים, כְּמוֹ בֶּעָלִים שֶׁל עֲרָבָה, וְאֶבְיוֹנוֹת הֵן עִקַּר הַפְּרִי, וְקַפְרִיסִין הֵן הַקְּלִפָּה שֶׁסְּבִיב הַפְּרִי, כְּמוֹ קְלִפּוֹת הָאֱגוֹזִים, וְרָאוּיִים גַּם כֵּן לַאֲכִילָה, עַל הָאֶבְיוֹנוֹת שֶׁהֵן עִקַּר הַפְּרִי, מְבָרֵךְ בּוֹרֵא פְּרֵי הָעֵץ, וְעַל הֶעָלִין וְעַל הַתְּמָרוֹת וְעַל הַקַּפְרִיסִין, בּוֹרֵא פְּרִי הָאֲדָמָה, וְכֵן עֲלֵי וְרָדִים - ראזענבלעטער שֶׁנִּרְקְחוּ בִּדְבַשׁ וְסֻכָּר, מְבָרְכִין בּוֹרֵא פְּרִי הָאֲדָמָה, אַף- עַל- פִּי שֶׁגְּדֵלִים בָּאִילָן, מִפְּנֵי שֶׁאֵינָן עִקַּר הַפְּרִי. וְכֵן קְלִפּוֹת תּפּוּחֵי-זָהָב שֶׁנִּרְקְחוּ בִּדְבַשׁ וְסֻכָּר, מְבָרְכִין עֲלֵיהֶם בּוֹרֵא פְּרִי הָאֲדָמָה. וְעַל קְלִפּוֹת קִשּׁוּאִין שֶׁמְטַגְּנִין בִּדְבַשׁ וְסֻכָּר, מְבָרְכִין שֶׁהַכֹּל. וְעַל הַשַּׁרְבִיטִין מֵהַקִּטְנִיּוֹת שֶׁזּוֹרְעִין בַּשָּׂדוֹת, אַף- עַל- פִּי שֶׁהֵן מְתוּקִּים, אִם אֲכָלָן בְּלֹא הַקִטְנִיּוֹת, מְבָרְכִין עֲלֵיהֶם שֶׁהַכֹּל. וְאֵלּוּ שֶׁזּוֹרְעִים בַּגִּנּוֹת עַל דַּעַת לְאָכְלָן חַיִּין בְּשַׁרְבִיטֵיהֶן, אֲפִלּוּ כְּשֶׁאוֹכֵל הַשַּׁרְבִיטִין לְחוּד, יֵשׁ לְבָרֵךְ בּוֹרֵא פְּרִי הָאֲדָמָה - ר\"ב ר\"ד",
+            "גַּרְעִינִין שֶׁל פֵּרוֹת אִם הֵם מְתוּקִּים, מְבָרֵךְ עֲלֵיהֶם בּוֹרֵא פְּרִי הָאֲדָמָה, אֲבָל גַּרְעִינִים הַמָּרִים אֵינָם נֶחְשָׁבִים כְּלָל, וְאִם אוֹכְלָן כָּךְ, אֵינוֹ מְבָרֵךְ עֲלֵיהֶם כְּלָל. וְאִם מִתְּקָן עַל יְדֵי הָאוֹר וְכַדּוֹמֶה, מְבָרֵךְ עֲלֵיהֶם שֶׁהַכֹּל",
+            "שְׁקֵדִים הַמָּרִים, כְּשֶׁהֵם קְטַנִּים שֶׁאָז עִקַּר אֲכִילָתָן הִיא הַקְּלִפָּה שֶׁאֵינָהּ מָרָה, וְעַל דַּעַת כֵּן נוֹטְעִין אוֹתָן, מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָעֵץ. וכְשֶׁהֵן גְּדוֹלִים שֶׁאָז עִקַּר הָאֲכִילָה הוּא מַה שֶּׁבִּפְנִים וְהוּא מַר, אִם אוֹכְלָן כָּךְ, אֵינוֹ מְבָרֵךְ כְּלָל. אֲבָל אִם מִתְּקָן עַל יְדֵי הָאוּר אוֹ דָּבָר אַחֵר, כֵּיוָן דַּפְרִי נִינְהוּ וְגַם עַל דַּעַת כֵּן נוֹטְעִין אוֹתָן, מְבָרֵךְ עֲלֵיהֶן בּוֹרֵא פְּרִי הָעֵץ)ר\"ב. שְׁקֵדִים הַמְחֻפִּין בְּסֻכָּר אַף- עַל -פִּי שֶׁהַסֻכָּר הוא הָרֹב, מִכָּל מָקוֹם מְבָרְכִין עֲלֵיהֶן בּוֹרֵא פְּרִי הָעֵץ. וְקַלְמוּס הַמְחֻפֶּה בְּסֻכָּר מְבָרְכִין רַק שֶׁהַכֹּל כִּי הַקַּלְמוּס אֵינוֹ פְּרִי",
+            "פֵּרוֹת שֶׁלֹּא נִגְמַר בִּשּׁוּלָן עַל הָאִילָן, אֲפִלּוּ בִשְׁלָן אוֹ טִגְּנָן בִּדְבַשׁ וְכַדּוֹמֶה, כְּמוֹ שֶׁהוּא הַדֶּרֶךְ לְטַגֵּן פֵּרוֹת שֶׁלֹּא נִגְמְרוּ, בִּדְבַשׁ אוֹ סֻכָּר, מְבָרֵךְ עֲלֵיהֶם שֶׁהַכֹּל. אַךְ עַל אֶתְרוֹג מְטֻגָּן בִּדְבַשׁ אוֹ בְּסֻכָּר יֵשׁ לְבָרֵךְ בּוֹרֵא פְּרִי הָעֵץ",
+            "נוֹבְלוֹת, וְהֵן פֵּרוֹת שֶׁנִּשְׂרְפוּ מִן הַחֹם וְנָבְלוּ וְנָפְלוּ מִן הָאִילָן קֹדֶם שֶׁנִּתְבַּשְּׁלוּ, כֵּיוָן שֶׁהוּא דָּבָר שֶׁנִּתְקַלְקֵל אֵין מְבָרְכִין עָלָיו רַק שֶׁהַכֹּל. וְכֵן פַּת שֶׁעִפְּשָׁה וְתַבְשִׁיל שֶׁנִּתְקַלְקֵל קְצָת מְבָרְכִין עֲלֵיהֶן שֶׁהַכֹּל. אֲבָל אִם נִתְקַלְקְלוּ לְגַמְרֵי עַד שֶׁאֵינָן רְאוּיִין לַאֲכִילָה, אֵין מְבָרְכִין עֲלֵיהֶן כְּלָל. וְכֵן חֹמֶץ גָּמוּר - שְׁמְּבַעבֵּעַ כְּשֶׁשּׁוֹפְכִין אוֹתוֹ עַל הָאָרֶץ אֵין מְבָרְכִין עָלָיו כְּלָל. וְאִם עֵרְבוֹ בְּמַיִם עַד שֶׁרָאוּי לִשְׁתִיָּה מְבָרְכִין עָלָיו שֶׁהַכֹּל",
+            "וְיֵשׁ מִינֵי פֵּרוֹת שֶׁדַּרְכָּן בְּכָךְ שֶׁאֵינָן מִתְבַּשְּׁלִים לְעוֹלָם עַל הָאִילָן, אֶלָּא אַחַר שֶׁנּוֹטְלִין אוֹתָן מִן הָאִילָן מַנִּיחִין אוֹתָן בְּתוֹךְ קַשׁ וְתֶבֶן וְכַדּוֹמֶה וְעַל יְדֵי כָּךְ מִתְבַּשְּׁלִין, כְּגוֹן הָאַגָּסִּים הַקְּטַנִּים - אשריצן כֵּיוָן שֶׁדַּרְכָּן בְּכָךְ, מְבָרְכִין עֲלֵיהֶן בּוֹרֵא פְּרִי הָעֵץ - ר\"ב ר\"ד",
+            "יֵשׁ מִינֵי פֵּרוֹת שֶׁאֵין בָּהֶם אֶלָּא שְֹרָף בְּעָלְמָא כָּנוּס בְּתוֹךְ הַחַרְצַנִּים - וְנִקְרָאִים קָאלִינֶעס וְאֵינָן רְאוּיִין לַאֲכִילָה אֶלָּא מוֹצְצִין אוֹתָן וְזוֹרְקִין הַקְּלִפּוֹת, מְבָרְכִין עַל מְצִיצָה זוֹ שֶׁהַכֹּל, - דְּכֵיוָן שֶׁעִקָּרוֹ אֵינוֹ אֶלָּא לַמַּשְׁקֶה הַיּוֹצֵא מִמֶּנּוּ אֵין עָלָיו שֵׁם פְּרִי כְּלָל, וַאֲפִלּוּ הוּא בּוֹלֵעַ גַּם הַקְּלִפָּה וְהַגַּרְעִין, אֵינוֹ מְבָרֵךְ רַק שֶׁהַכֹּל",
+            "אֵין מְבָרְכִין בּוֹרֵא פְּרִי הָעֵץ וּבוֹרֵא פְּרִי הָאֲדָמָה אֶלָּא כְּשֶׁנִּכָּר בְּמִקְצָת שֶׁהוּא פֶּרִי. אֲבָל אִם נִתְרַסֵּק עַד שֶׁאֵינוֹ נִכָּר כְּלָל מַה הוּא, כְּגוֹן, ]רִבָּה[ - לעקפאר - פאוועדלא, לאטווערג שֶׁמְבַשְּׁלִין מִשְּׁזִיפִין וְקִטְנִיּוֹת שֶׁרִסְּקָן לְגַמְרֵי וְכַדּוֹמֶה, מְבָרְכִין עֲלֵיהֶם שֶׁהַכֹּל. וּבְדִיעֲבַד אִם בֵּרַךְ עֲלֵיהֶם בְּרָכָה הָרְאוּיָה לָהֶן יָצָא. וְאִם רֹב דֶּרֶךְ אֲכִילַת אוֹתָן פֵּרוֹת הוּא עַל יְדֵי רִסּוּק שֶׁמְרַסְּקִין אוֹתָן לְגַמְרֵי, מְבָרְכִין אַף לְכַתְּחִלָּה בְּרָכָה הָרְאוּיָה לָהֶן - ר\"ב ר\"ד ר\"ה",
+            "אֹרֶז וְדֹחַן - הירז ורייז שֶׁנִּתְבַּשְּׁלוּ, אִם לֹא נִתְמַעֲכוּ, מְבָרֵךְ עֲלֵיהֶם בּוֹרֵא פְּרֵי הָאֲדָמָה. וְאִם נִתְמַעֲכוּ אוֹ שְׁטָחָן וְעָשָׂה מֵהֶן פַּת, יֵשׁ חִלּוּק בֵּין אֹרֶז לְדֹחַן, כִּי מִצַּד הַדִּין עַל הָאֹרֶז מְבָרֵךְ בּוֹרֵא מִינֵי מְזוֹנוֹת, וְעַל הַדֹּחַן שֶׁהַכֹּל. אֶלָּא שֶׁיֵּשׁ לָנוּ סָפֵק אֵיזֶהוּ אֹרֶז וְאֵיזֶהוּ דֹחַן, לָכֵן יְרֵא -שָׁמַיִם לֹא יֹאכַל בֵּין דֹּחַן בֵּין אֹרֶז שֶׁנִּתְמַעֲכוּ אֶלָּא בְּתוֹךְ הַסְּעוּדָּה. וּבִשְׁעַת הַדְּחַק שֶׁאֵין לוֹ פַּת מְבָרֵךְ בֵּין עַל הַדֹּחַן בֵּין עַל אֹרֶז שֶׁהַכֹּל וּלְאַחֲרֵיהֶם בּוֹרֵא נְפָשׁוֹת רַבּות. עַל פַּת הֶעָשׂוּי מִקִּטְנִיּוֹת - תִּרָס טענגרא קוקריטז. מאליי\"ע טירקשען וויטץ, אֲפִלּוּ בִּמְקוֹמוֹת שֶׁדַּרְכָּן בְּלֶחֶם זֶה, מְבָרְכִין עָלָיו שֶׁהַכֹּל - עַיֵן פְּרִי מְגָדִים סִמָן ר\"ח, מִֹשְבְּצוֹת סָעִיף קָטָן י\"א, וְֹשִיוּרֵי בְּרָכָה סִימָן ר\"ז. - דִּין עֵרַב קְמָחִין, עַיֵן בְֹּשֻלְחָן עָרוּךְ סִימָן ר\"ח ס\"ט",
+            "עַל הַסֻּכָּר מְבָרֵךְ שֶׁהַכֹּל. וְכֵן הַמּוֹצֵץ קָנִים מְתוּקִים, מְבָרֵךְ שֶׁהַכֹּל. וְכֵן ]קִנָּמוֹן וְֹשוֹּש[ צימרינד ולאקריטץ שֶׁכּוֹסְסִין וּבוֹלְעִין רַק טַעַם וּפוֹלְטִין הָעִקָּר מְבָרְכִין עֲלֵיהֶן שֶׁהַכֹּל"
+        ]
+    ],
+    "sectionNames": [
+        "Siman",
+        "Seif"
+    ]
+}

json/Halakhah/Modern/Peninei Halakhah/Peninei Halakhah, Family/English/Sefaria Community Translation.json

@@ -0,0 +1,141 @@
+{
+    "language": "en",
+    "title": "Peninei Halakhah, Family",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "פניני הלכה, משפחה",
+    "categories": [
+        "Halakhah",
+        "Modern",
+        "Peninei Halakhah"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [
+                [],
+                [
+                    "",
+                    "",
+                    "It appears that there is a profound structure in these commandments, to guide a person to connect to the flow of the generations and not to become closed within oneself, to be a communal person and not a private person. The commandment of honoring father and mother connects us to all of the generations of the past; whereas the parents' education of [their] children connects them to all of the future generations. Through the education that they grant their children, they will be connected to continuity, to their grandchildren, their great-grandchildren and their children, to the end of all the generations.",
+                    "With these two commandments, the Torah guides us to uplift our lives towards eternity and to connect to all generations through our individual lifespans. By honoring parents, we draw upon and learn from the wisdom and experience of previous generations. And through the commandment of educating [our] children, we bequeath and grant everything that we have learned, augmented by our own personal contribution. And so through the short and fleeting present, we succeed in connecting to eternity; with the generations that have passed and with the generations that are still to come. "
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "And so we find that the sages said about Avraham our Father, who worried about getting out of Haran and abandon his father Terach on his old age, and God said to him \"Go forth from your native land and from your father’s house to the land that I will show you\" (Gen. 12:1), and [God] exempted him with this from the mitzvot related to honoring parents (Bereshit Rabbah 39:8). And so our sages said that Yaakov our Father was punished through his son Yosef abandoning him for 22 years, because he himself abandoned his parents and went to Haran for 22 years. And even though Yaakov was compelled to flee his brother, who wanted to kill him, and did this because his parents commanded him to; due to the fact that nevertheless he did not honor his parents during that many years, and also due to the fact that he did not return quickly when he was able to, he was punished. Despite all this, for the needs of studying Torah a person can leave their parents: we find that Yaakov our Father went to the house of study of Shem and Ever, and learned there for 14 years, and was not punished for that (see Megilah 17a)."
+                ],
+                [],
+                [],
+                [
+                    "(1) Honoring Parents / Regarding one whose parents have dementia",
+                    "(2) One of the saddest questions regarding honoring parents is what should one behave towards parents whose awareness has been taken from them?",
+                    "(3) Answer: Even if the parents do not have awareness anymore, one should never disgrace them,and one should always try to behave towards them with honor and love according to their ability, until heavens have pity on them. And if the parents loose their minds completely to the point that the child cannot see them in that state, and whenever they see each other the child gets to a state of anger and fighting, if it is possible for the parent to be left in another place and be taken care properly by others, this is preferable.",
+                    "(4) An example is brought in the Talmud (Kiddushin 31b): Rabbi Asi had an old mother who became senile. She asked for jewellery, and he bought it for her. After some time she wanted to marry, and entreated him that he should find a match for her. And even though he could not find a groom for such elderly and senile woman, Rabbi Asi would always answer that he would make an effort to find one. However, when she began demanding that he should find a groom that was exactly like him, young, kasher and handsome, Rabbi Asi could not stand to see her like this, and left the place where she lived.",
+                    "(5) And this is provided that the parents can take care of themselves. Meaning, they can feed and clothe themselves, and do all their needs to proper exist, and only their awareness is diminished, and whenever they see their child they make strange requests and the child can't stand seeing them like this. However, when parents are so weakened, whether in body or in mind, that they cannot take care of themselves, it is forbidden to abandon them. Rather, if the child has money enough, the child should pay another person to take care of the parents, or make arrangements in for a nursing home. And if a nursing home won't take them, and if the child has no financial ability to pay a caregiver, the child should give care to their parents, and through maximal efforts to behave towards them with patience and pleasantness. (Shulchan Aruch Yoreh De'ah 240:10; Taz on the Shulchan Aruch 240:14; Aruch HaShulchan, Yoreh De'ah 240:32)."
+                ],
+                [
+                    "(1) Honoring Parents /Attitudes of parents towards children, no hitting",
+                    "(2) Even though the mitzvah of honoring parents is very important, the Shulchan Aruch wrote (Yoreh De'ah 240:19): \"It is forbidden [for the parent] to make their yoke heavy upon their children and to be exacting with them about their honor, so as not create a hindrance for the children. Rather the parent should forgive and avert their eyes from them; since a parent who foregoes their honor, their honor is forgiven.\"",
+                    "(3) Maybe from the side of judgment the parents could demand more honor from their children, but this will not help. No positive result comes from this, parents that always complain that their children do not honor them enough. On the contrary, children love to honor their parents willingly from love, and not from being forced. Thoughtfulness towards children's honor and needs is what contributes for children honoring their parents in great measure.",
+                    "(4) Aside from that, a parent who forgoes their honor has their honor forgiven. That is to say, in the instance that parents concede that the child shouldn't devote themselves to the honor of the parents, the child is exempt. It is understood that when the parents concede, if the child honors them the child fulfills the mitzvah, but if the child does not, the child has not transgressed. And are there parents who would want their children to be punished because of the sin of not honoring the parents?!",
+                    "(5) The most successful way to educate children to honor their parents is when they see a personal example, how do the parents honor their own parents. And someone who is negligent with their parents while they are still alive should not be surprised when their own children do not honor them; and when they need help, that the children do not help them - they learned this from the parents.",
+                    "(6) In the past, in the case of a parent who hit their grown children, even if the parent's actions were completely righteous, the beit din would punish and ostracize the parent, since the parent transgressed the prohibition of \"do not put a stumbling block in front of the blind\" (Leviticus 19:14), since obviously the child will be angry and bear a grudge, and even return a double portion (see Shulchan Aruch Yoreh De'ah 240:20, see above 1:3 and 1:16 regarding the seriousness of not hitting parents).",
+                    "(7) Even though in the past good parents would educate their children also with physical punishments, and even though it is written \"He who spares the rod hates his son\" (Proverbs 13:24), and even though the sages said \"one who holds back from hitting their children, at the end [the children] will go to a bad culture and the parent will hate them\" (Shemot Rabbah 1:1) nowadays one should be sparing in physical punishment."
+                ],
+                [
+                    "(1) Honoring parents / Evil parents",
+                    "(2) Question: Does the mitzvah of honoring parents apply to parents who are evil, who transgress constantly, or maybe there is the case of parents who destroyed their virtues so much that the children are exempt from honoring them?",
+                    "(3) Answer: The halachic decisors have been divided in this question. (SA 240:18) According to the author of the Shulchan Aruch, Rabbi Yosef Karo, even if the parent is a transgressor the child is still obligated to honor and fear the parent. Not only that, even if the child is a mamzer, meaning, the parent conceived the child by transgressing the prohibition against adultery, and through this rendered the child defective, making it impossible for the child to ever marry a Jewish person,  even in this case the child is obligated to honor their evil parent, meaning, to honor and support the parent in times of old age, when the parent needs help.",
+                    "(4) On the other hand, according to Rabbi Moshe Isserles, (the Ram\"a), who authored the glosses on the Shulchan Aruch, there is no mitzvah for a child to honor their evil parent, since all the mitzvot of the Torah regarding honoring parents apply to regular parents, who are not evil, but the Torah would not command someone to honor evil people. And one should make clear that the evil parent spoken of is a person who clings to evil actions and sins aplenty, hurts and insults intentionally other people, or transgresses just to cause others to anger. But regular people, who sometimes stumble and sin, it is clear that the mitzvah of honoring and fearing them applies. And even in the case where everyone sees and understands that the parent is evil, and according to the Ram\"a there is no mitzvah of honoring and fearing such a person, it is forbidden for the child to insult the parent or cause any harm.",
+                    "(5) Every so often those who return [ba'alei teshuvah] make the mistake to think that they do not owe their parents any honor, given that their parents are secular. However the halakha is, in our times, that every person that behaves properly and decently, even if they do not observe mitzvot, is not considered evil, and obviously the mitzvah of honoring and fearing them applies. And this is because in our times, most people who do not observe mitzvot don't do this out of spite, but due to the general atmosphere of the generation. Therefore, a ba'al teshuvah is obligated in honoring their parents, even though the parents are not observant."
+                ],
+                [],
+                [],
+                [
+                    "",
+                    "(1) Honoring parents / Abusive parents",
+                    "(2) There is the need, indeed, to distinguish between parents who are prone to loose their understanding and give in to anger, raising their children in an uncompromising rigid fashion, and yet whose basic intent is positive and between those who are cruel and behave in a sadistic form towards their children. To the first group, honoring and judging giving the benefit of doubt is due. However, sadistic behavior endangers body and soul, and therefore it is imperative to stop it. And we need to support and strengthen the child that suffers sadistic abuse, and make clear that this suffering has nothing to do with the child being guilty of anything. All the more so when we are speaking of sexual abuse. It is clear that we need to rescue such children from such expected dangers. (And it is important to be aware that there is also need to differentiate between disgusting and ugly behavior and sexual abuse, and there are those who err on this and create difficult problems.)",
+                    "(3) Indeed, even in such a terrifying and complicated reality, one needs to find a way to give the evil parent the benefit of doubt, and explain to the child that the behaviors that the parent engages in are forbidden from the outset, and one should never ever repeat them, and yet that the parent seems to suffer from a condition or illness, whether physical or spiritual, and so the parent sinned. The more the child can understand that the parent that abused them is sick, the more the child will be able to make sense of the moments of kindness that the parent engaged as if the parent was a regular parent. The child will be able to remember fondly those moments, and they might form the basis of the child's strength for forming good and healthy bonds with their own future children."
+                ]
+            ],
+            [],
+            [],
+            [
+                [
+                    "<b>The Marriage and the Ketuvah/<i>Irusin</i> (Betrothal) and <i>Nissuin</i> (Nuptials)</b>",
+                    "The concept of marriage, together with all of its spiritual and legal significance, changed with the [giving of the] Torah. Before the giving of the Torah, the practice was that when a man and a woman met and they they agreed to come together, they would enter the man's house and begin married life without a wedding ceremony. Likewise were children born. There was also no formal divorce ceremony. Rather, when one of the spouses wanted to dissolve the connection between them, the spouse would separate and go their own way. Once the Torah was given to the Jewish people, we were commanded with a positive commandment, that if a man and a woman want to come together, they should do this with <i>kiddushin</i> (sanctification) and <i>chupah</i> (the wedding canopy). And likewise, divorce should be done with a divorce bill (<i>get</i>). (Rambam, Mishneh Torah, Laws of Marriage 1:1).",
+                    "The wedding consists of two stages, <i>irusin</i> (betrothal) and <i>nissuin</i> (nuptials), which are <i>kiddushin</i> and <i>chupah</i>. Betrothal is <i>kiddushin</i> and nuptials are <i>chupah</i>. However, today people commonly call the party at which the couple celebrates their decision to get married (engagement), betrothal (<i>irusin</i>); and after this party, they call the bride and groom, betrothed. Yet according to Jewish law, they are not truly betrothed, but rather just engaged (<i>mesudakhim</i>); since betrothal is <i>kiddushin</i>, meaning the stage at which the groom sanctifies the relationship with the bride. Technically, the man can sanctify the relationship with his wife in three ways: With money, with a contract or with intercourse (Mishnah Kiddushin 1:1). However, in practice, everyone is accustomed to do the sanctification with the acquisition of money, which is done by the groom giving the bride a ring and saying the formula, \"Behold you are designated (<i>mekudeshet</i>) to me with this ring, according to the law of Moshe and Israel.\" From the betrothal onwards, the bride is considered a married woman; so if they want to separate, the groom will need to give the bride a bill of divorce. However even after the betrothal, it is forbidden for the groom and bride to begin living together. It is only permitted for them to live together after the nuptials which are performed by way of standing under a canopy and saying the seven blessings (of marriage).",
+                    "In the past, it was customary to wait twelve months between the betrothal and the nuptials, meaning between <i>kiddushin</i> and <i>chupah</i>. During that year the couple would prepare for the wedding from an inner perspective, and also ready the house, the wedding banquet and their outfits. It is not difficult to pick up on the special beauty of the couple's prolonged one-year wait, during which they looked ahead and longed for the wedding day, on which they would begin to live together. That year would deepen the inner and spiritual connection between them.   ",
+                    "But with the passage of time and exile, it became necessary to combine the betrothal and the nuptials. To begin with, there were cases in which the family of the bride or groom was forced to run away from where they lived between the betrothal and the nuptials, such that the couple remained bound to each other with the betrothal, but unable to fulfill that bond with the nuptials or to sever it with a bill of divorce. There were [also] cases in which the couple was not careful to remain chaste with one another between the betrothal and the nuptials. Due to these reasons, the Jewish people took on the custom to combine the time of the betrothal and the time of the nuptials and make it one, the wedding day. So during the wedding, we perform the betrothal - which is <i>kiddushin</i> with a ring; as well as the nuptials, by standing under the canopy."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The Marriage and the Ketuvah/The Ketuvah (Marriage Contract)</b>",
+                    "Alongside the joy of the wedding and the optimism that accompanies the couple, Jewish law did not forget to take a responsible and regulatory stance and concerned itself with the rights of the woman in the event that the marriage doesn't work out. It is for this reason that we write a ketuvah in which the groom obligates himself to give his wife a set amount of money in the event that they get divorced or that he dies before her, so that she can be sustained as a divorcee or a widow. And once we are already writing a ketuvah, the Sages added all of the other obligations that the Torah made incumbent upon the husband - to concern himself with his wife's provisions and with all of her needs - to the formula of the ketuvah. Hence it comes out that the ketuvah is a declaration of a woman's rights.",
+                    "The ketuvah itself is written in the form of a declaration of the witnesses who testify about the obligation of the groom towards his bride. Since at the time of the ketuvah's formulation, during the Second Temple period, the spoken language was Aramaic - such that uneducated people knew Aramaic better than Hebrew - the Sages ordained that the formula of the ketuvah would be in Aramaic , so that all of the grooms and brides would understand what it was about. From then on, the formula was preserved even when Aramaic was no longer used as a spoken language. We will translate the part that itemizes the groom's obligations towards the bride into [English]: We testify that the groom, so and so the son of so and so, said to the bride, so and so the daughter of so and so, \"Be my wife, according to the law of Moses and Israel. And, with God's help, I will work to honor, feed, support, maintain and clothe you, according to the laws of Jewish men who faithfully support their wives. And behold I obligate myself to [provide] your food, clothing and needs and to have marital relations with you in the way of the whole world.\" Afterwards, they mention the value of the ketuvah which the groom obligates himself to give to the bride in the event that they get divorced. Then the witnesses conclude and declare, \"And the bride consented to the groom and became his wife.\"",
+                    "One of the central functions of the ketuavh is to prevent unnecessary divorces. Since, as a result of an angry husband remembering the amount he would have to pay to his wife if he divorces her, he calms down and thinks, \"Perhaps it would be better to live with her peacefully and lovingly rather than having to pay for her ketuvah.\" It is as the Sages said (Ketuvot 39b), \"So that it not be easy in his eyes to cast her out.\" In order to ensure the wife's rights, Rabbi Shimon ben Shetach ordained that all of the husband's property be liable for the payment of the ketuvah. That is that even if the husband does not have cash at the time of the divorce, all of his properties are frozen, such that the value of the ketuvah is paid from there. This decree as well is aimed at preventing angry husbands from hastily divorcing. <sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In Tractate Ketuvot (82b), it explains the gradual process until the ideal balance was struck.... </i>",
+                    "The value of the ketuvah is set according to three components: The main ketuvah, the dowry and the addition to the ketuvah. The amount of the main ketuvah is 200 <i>zuz</i>, with which it is possible to be sustained for at least a year; and if the bride was a divorcee or a widow, the main ketuvah is 100 <i>zuz</i>. The second part is the dowry. That is that we make a calculation of the money and property that the bride's side brought in to the husband's domain. And since the groom acquired it, it is incumbent upon him to add it to the value of the ketuvah, so that her property not stay in his domain should they get divorced. And the third part is the addition, which the groom would add on his own, in addition to the main ketuvah and the dowry that he received. So we calculate these three components together, and that is the value of the ketuvah; meaning the amount the bride would receive in the event that the groom divorce her or die before her. "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The Wedding and its Customs: The Custom of the Seven Circles According to Ashkenazic Practice</b>",
+                    "According to Ashkenazic practice, after the bride walks under the wedding canopy, she walks around the groom seven times, together with her attendants. She then stands on his right. The seven circles are meant to express that the wedding is for the sake of Heaven; and corresponding to the Holy One, blessed be He, revealing Himself in the seven firmaments, the bride walks around the groom seven times.",
+                    "The deeper reason is that every time we make circles, it hints to a level that is greater and higher than what we can understand. That is the difference between the status of a line and the status of a circle: A straight line has a beginning and end, something which expresses our ability to contemplate any linear idea in a systematic way. For it has a postulate from which another postulate is derived, until we reach a concluding thought. But a circle has no beginning nor end, to hint at our dealing with an infinite idea that we cannot fully absorb, but which has a powerful influence upon us. As behold it completely surrounds our awareness and provides it with  inspiration. Speech is hinted to by a line, but what is beyond speech is hinted to by a circle. Hence when we finish reading the Torah on Simchat Torah, it is customary to have <i>hakafot</i> (dancing in circles around the bimah), to hint that after all that we have merited to study and understand, we still have only absorbed a tiny fraction of the Torah's divine wisdom. Yet since we have merited to occupy ourselves with it, it surrounds us and we then merit to acquire inspiration that directs our thoughts and elevates our ways. So too at the time of a wedding, the excitement is so great and its meaning so deep and sublime; so much so that all of the blessings and all of the words that we say at the wedding are not able to express the greatness of its importance. So because of that, we have these circles; to express what is above and beyond words and to allow for inspiration from it."
+                ]
+            ],
+            [],
+            [],
+            [
+                [
+                    "",
+                    "The first personal mitzvah given to the first Jewish person was the mitzvah of circumcision. However, according to all [other opinions] it was the mitzvah of going up to the land [of Israel], as it is said \"Ad-nai said to Abram, 'Go forth from your native land and from your father’s house to the land that I will show you.'\"However, the mitzvah of settling the land is a collective mitzvah, that encompasses all those living in the Jewish people in general, and the life of every Jewish individual in particular, but as a personal mitzvah the circumcision is the first mitzvah. There is a connection between the mitzvah of settling in the land and circumcision, since through those two mitzvot holiness reveals itself both in body and in physicality. Through settling in the land it becomes clear that there is value in every act of work that is connected to the building of the land, and through the brit milah it becomes clear that there is holy value to the body, therefore the orlah needs to be separated from it."
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "פניני הלכה, משפחה",
+        "enTitle": "Peninei Halakhah, Family",
+        "key": "Peninei Halakhah, Family",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Halakhah/Modern/Peninei Halakhah/Peninei Halakhah, Family/English/merged.json

@@ -0,0 +1,142 @@
+{
+    "title": "Peninei Halakhah, Family",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Peninei_Halakhah,_Family",
+    "text": {
+        "Introduction": [],
+        "": [
+            [
+                [],
+                [
+                    "",
+                    "",
+                    "It appears that there is a profound structure in these commandments, to guide a person to connect to the flow of the generations and not to become closed within oneself, to be a communal person and not a private person. The commandment of honoring father and mother connects us to all of the generations of the past; whereas the parents' education of [their] children connects them to all of the future generations. Through the education that they grant their children, they will be connected to continuity, to their grandchildren, their great-grandchildren and their children, to the end of all the generations.",
+                    "With these two commandments, the Torah guides us to uplift our lives towards eternity and to connect to all generations through our individual lifespans. By honoring parents, we draw upon and learn from the wisdom and experience of previous generations. And through the commandment of educating [our] children, we bequeath and grant everything that we have learned, augmented by our own personal contribution. And so through the short and fleeting present, we succeed in connecting to eternity; with the generations that have passed and with the generations that are still to come. "
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "And so we find that the sages said about Avraham our Father, who worried about getting out of Haran and abandon his father Terach on his old age, and God said to him \"Go forth from your native land and from your father’s house to the land that I will show you\" (Gen. 12:1), and [God] exempted him with this from the mitzvot related to honoring parents (Bereshit Rabbah 39:8). And so our sages said that Yaakov our Father was punished through his son Yosef abandoning him for 22 years, because he himself abandoned his parents and went to Haran for 22 years. And even though Yaakov was compelled to flee his brother, who wanted to kill him, and did this because his parents commanded him to; due to the fact that nevertheless he did not honor his parents during that many years, and also due to the fact that he did not return quickly when he was able to, he was punished. Despite all this, for the needs of studying Torah a person can leave their parents: we find that Yaakov our Father went to the house of study of Shem and Ever, and learned there for 14 years, and was not punished for that (see Megilah 17a)."
+                ],
+                [],
+                [],
+                [
+                    "(1) Honoring Parents / Regarding one whose parents have dementia",
+                    "(2) One of the saddest questions regarding honoring parents is what should one behave towards parents whose awareness has been taken from them?",
+                    "(3) Answer: Even if the parents do not have awareness anymore, one should never disgrace them,and one should always try to behave towards them with honor and love according to their ability, until heavens have pity on them. And if the parents loose their minds completely to the point that the child cannot see them in that state, and whenever they see each other the child gets to a state of anger and fighting, if it is possible for the parent to be left in another place and be taken care properly by others, this is preferable.",
+                    "(4) An example is brought in the Talmud (Kiddushin 31b): Rabbi Asi had an old mother who became senile. She asked for jewellery, and he bought it for her. After some time she wanted to marry, and entreated him that he should find a match for her. And even though he could not find a groom for such elderly and senile woman, Rabbi Asi would always answer that he would make an effort to find one. However, when she began demanding that he should find a groom that was exactly like him, young, kasher and handsome, Rabbi Asi could not stand to see her like this, and left the place where she lived.",
+                    "(5) And this is provided that the parents can take care of themselves. Meaning, they can feed and clothe themselves, and do all their needs to proper exist, and only their awareness is diminished, and whenever they see their child they make strange requests and the child can't stand seeing them like this. However, when parents are so weakened, whether in body or in mind, that they cannot take care of themselves, it is forbidden to abandon them. Rather, if the child has money enough, the child should pay another person to take care of the parents, or make arrangements in for a nursing home. And if a nursing home won't take them, and if the child has no financial ability to pay a caregiver, the child should give care to their parents, and through maximal efforts to behave towards them with patience and pleasantness. (Shulchan Aruch Yoreh De'ah 240:10; Taz on the Shulchan Aruch 240:14; Aruch HaShulchan, Yoreh De'ah 240:32)."
+                ],
+                [
+                    "(1) Honoring Parents /Attitudes of parents towards children, no hitting",
+                    "(2) Even though the mitzvah of honoring parents is very important, the Shulchan Aruch wrote (Yoreh De'ah 240:19): \"It is forbidden [for the parent] to make their yoke heavy upon their children and to be exacting with them about their honor, so as not create a hindrance for the children. Rather the parent should forgive and avert their eyes from them; since a parent who foregoes their honor, their honor is forgiven.\"",
+                    "(3) Maybe from the side of judgment the parents could demand more honor from their children, but this will not help. No positive result comes from this, parents that always complain that their children do not honor them enough. On the contrary, children love to honor their parents willingly from love, and not from being forced. Thoughtfulness towards children's honor and needs is what contributes for children honoring their parents in great measure.",
+                    "(4) Aside from that, a parent who forgoes their honor has their honor forgiven. That is to say, in the instance that parents concede that the child shouldn't devote themselves to the honor of the parents, the child is exempt. It is understood that when the parents concede, if the child honors them the child fulfills the mitzvah, but if the child does not, the child has not transgressed. And are there parents who would want their children to be punished because of the sin of not honoring the parents?!",
+                    "(5) The most successful way to educate children to honor their parents is when they see a personal example, how do the parents honor their own parents. And someone who is negligent with their parents while they are still alive should not be surprised when their own children do not honor them; and when they need help, that the children do not help them - they learned this from the parents.",
+                    "(6) In the past, in the case of a parent who hit their grown children, even if the parent's actions were completely righteous, the beit din would punish and ostracize the parent, since the parent transgressed the prohibition of \"do not put a stumbling block in front of the blind\" (Leviticus 19:14), since obviously the child will be angry and bear a grudge, and even return a double portion (see Shulchan Aruch Yoreh De'ah 240:20, see above 1:3 and 1:16 regarding the seriousness of not hitting parents).",
+                    "(7) Even though in the past good parents would educate their children also with physical punishments, and even though it is written \"He who spares the rod hates his son\" (Proverbs 13:24), and even though the sages said \"one who holds back from hitting their children, at the end [the children] will go to a bad culture and the parent will hate them\" (Shemot Rabbah 1:1) nowadays one should be sparing in physical punishment."
+                ],
+                [
+                    "(1) Honoring parents / Evil parents",
+                    "(2) Question: Does the mitzvah of honoring parents apply to parents who are evil, who transgress constantly, or maybe there is the case of parents who destroyed their virtues so much that the children are exempt from honoring them?",
+                    "(3) Answer: The halachic decisors have been divided in this question. (SA 240:18) According to the author of the Shulchan Aruch, Rabbi Yosef Karo, even if the parent is a transgressor the child is still obligated to honor and fear the parent. Not only that, even if the child is a mamzer, meaning, the parent conceived the child by transgressing the prohibition against adultery, and through this rendered the child defective, making it impossible for the child to ever marry a Jewish person,  even in this case the child is obligated to honor their evil parent, meaning, to honor and support the parent in times of old age, when the parent needs help.",
+                    "(4) On the other hand, according to Rabbi Moshe Isserles, (the Ram\"a), who authored the glosses on the Shulchan Aruch, there is no mitzvah for a child to honor their evil parent, since all the mitzvot of the Torah regarding honoring parents apply to regular parents, who are not evil, but the Torah would not command someone to honor evil people. And one should make clear that the evil parent spoken of is a person who clings to evil actions and sins aplenty, hurts and insults intentionally other people, or transgresses just to cause others to anger. But regular people, who sometimes stumble and sin, it is clear that the mitzvah of honoring and fearing them applies. And even in the case where everyone sees and understands that the parent is evil, and according to the Ram\"a there is no mitzvah of honoring and fearing such a person, it is forbidden for the child to insult the parent or cause any harm.",
+                    "(5) Every so often those who return [ba'alei teshuvah] make the mistake to think that they do not owe their parents any honor, given that their parents are secular. However the halakha is, in our times, that every person that behaves properly and decently, even if they do not observe mitzvot, is not considered evil, and obviously the mitzvah of honoring and fearing them applies. And this is because in our times, most people who do not observe mitzvot don't do this out of spite, but due to the general atmosphere of the generation. Therefore, a ba'al teshuvah is obligated in honoring their parents, even though the parents are not observant."
+                ],
+                [],
+                [],
+                [
+                    "",
+                    "(1) Honoring parents / Abusive parents",
+                    "(2) There is the need, indeed, to distinguish between parents who are prone to loose their understanding and give in to anger, raising their children in an uncompromising rigid fashion, and yet whose basic intent is positive and between those who are cruel and behave in a sadistic form towards their children. To the first group, honoring and judging giving the benefit of doubt is due. However, sadistic behavior endangers body and soul, and therefore it is imperative to stop it. And we need to support and strengthen the child that suffers sadistic abuse, and make clear that this suffering has nothing to do with the child being guilty of anything. All the more so when we are speaking of sexual abuse. It is clear that we need to rescue such children from such expected dangers. (And it is important to be aware that there is also need to differentiate between disgusting and ugly behavior and sexual abuse, and there are those who err on this and create difficult problems.)",
+                    "(3) Indeed, even in such a terrifying and complicated reality, one needs to find a way to give the evil parent the benefit of doubt, and explain to the child that the behaviors that the parent engages in are forbidden from the outset, and one should never ever repeat them, and yet that the parent seems to suffer from a condition or illness, whether physical or spiritual, and so the parent sinned. The more the child can understand that the parent that abused them is sick, the more the child will be able to make sense of the moments of kindness that the parent engaged as if the parent was a regular parent. The child will be able to remember fondly those moments, and they might form the basis of the child's strength for forming good and healthy bonds with their own future children."
+                ]
+            ],
+            [],
+            [],
+            [
+                [
+                    "<b>The Marriage and the Ketuvah/<i>Irusin</i> (Betrothal) and <i>Nissuin</i> (Nuptials)</b>",
+                    "The concept of marriage, together with all of its spiritual and legal significance, changed with the [giving of the] Torah. Before the giving of the Torah, the practice was that when a man and a woman met and they they agreed to come together, they would enter the man's house and begin married life without a wedding ceremony. Likewise were children born. There was also no formal divorce ceremony. Rather, when one of the spouses wanted to dissolve the connection between them, the spouse would separate and go their own way. Once the Torah was given to the Jewish people, we were commanded with a positive commandment, that if a man and a woman want to come together, they should do this with <i>kiddushin</i> (sanctification) and <i>chupah</i> (the wedding canopy). And likewise, divorce should be done with a divorce bill (<i>get</i>). (Rambam, Mishneh Torah, Laws of Marriage 1:1).",
+                    "The wedding consists of two stages, <i>irusin</i> (betrothal) and <i>nissuin</i> (nuptials), which are <i>kiddushin</i> and <i>chupah</i>. Betrothal is <i>kiddushin</i> and nuptials are <i>chupah</i>. However, today people commonly call the party at which the couple celebrates their decision to get married (engagement), betrothal (<i>irusin</i>); and after this party, they call the bride and groom, betrothed. Yet according to Jewish law, they are not truly betrothed, but rather just engaged (<i>mesudakhim</i>); since betrothal is <i>kiddushin</i>, meaning the stage at which the groom sanctifies the relationship with the bride. Technically, the man can sanctify the relationship with his wife in three ways: With money, with a contract or with intercourse (Mishnah Kiddushin 1:1). However, in practice, everyone is accustomed to do the sanctification with the acquisition of money, which is done by the groom giving the bride a ring and saying the formula, \"Behold you are designated (<i>mekudeshet</i>) to me with this ring, according to the law of Moshe and Israel.\" From the betrothal onwards, the bride is considered a married woman; so if they want to separate, the groom will need to give the bride a bill of divorce. However even after the betrothal, it is forbidden for the groom and bride to begin living together. It is only permitted for them to live together after the nuptials which are performed by way of standing under a canopy and saying the seven blessings (of marriage).",
+                    "In the past, it was customary to wait twelve months between the betrothal and the nuptials, meaning between <i>kiddushin</i> and <i>chupah</i>. During that year the couple would prepare for the wedding from an inner perspective, and also ready the house, the wedding banquet and their outfits. It is not difficult to pick up on the special beauty of the couple's prolonged one-year wait, during which they looked ahead and longed for the wedding day, on which they would begin to live together. That year would deepen the inner and spiritual connection between them.   ",
+                    "But with the passage of time and exile, it became necessary to combine the betrothal and the nuptials. To begin with, there were cases in which the family of the bride or groom was forced to run away from where they lived between the betrothal and the nuptials, such that the couple remained bound to each other with the betrothal, but unable to fulfill that bond with the nuptials or to sever it with a bill of divorce. There were [also] cases in which the couple was not careful to remain chaste with one another between the betrothal and the nuptials. Due to these reasons, the Jewish people took on the custom to combine the time of the betrothal and the time of the nuptials and make it one, the wedding day. So during the wedding, we perform the betrothal - which is <i>kiddushin</i> with a ring; as well as the nuptials, by standing under the canopy."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The Marriage and the Ketuvah/The Ketuvah (Marriage Contract)</b>",
+                    "Alongside the joy of the wedding and the optimism that accompanies the couple, Jewish law did not forget to take a responsible and regulatory stance and concerned itself with the rights of the woman in the event that the marriage doesn't work out. It is for this reason that we write a ketuvah in which the groom obligates himself to give his wife a set amount of money in the event that they get divorced or that he dies before her, so that she can be sustained as a divorcee or a widow. And once we are already writing a ketuvah, the Sages added all of the other obligations that the Torah made incumbent upon the husband - to concern himself with his wife's provisions and with all of her needs - to the formula of the ketuvah. Hence it comes out that the ketuvah is a declaration of a woman's rights.",
+                    "The ketuvah itself is written in the form of a declaration of the witnesses who testify about the obligation of the groom towards his bride. Since at the time of the ketuvah's formulation, during the Second Temple period, the spoken language was Aramaic - such that uneducated people knew Aramaic better than Hebrew - the Sages ordained that the formula of the ketuvah would be in Aramaic , so that all of the grooms and brides would understand what it was about. From then on, the formula was preserved even when Aramaic was no longer used as a spoken language. We will translate the part that itemizes the groom's obligations towards the bride into [English]: We testify that the groom, so and so the son of so and so, said to the bride, so and so the daughter of so and so, \"Be my wife, according to the law of Moses and Israel. And, with God's help, I will work to honor, feed, support, maintain and clothe you, according to the laws of Jewish men who faithfully support their wives. And behold I obligate myself to [provide] your food, clothing and needs and to have marital relations with you in the way of the whole world.\" Afterwards, they mention the value of the ketuvah which the groom obligates himself to give to the bride in the event that they get divorced. Then the witnesses conclude and declare, \"And the bride consented to the groom and became his wife.\"",
+                    "One of the central functions of the ketuavh is to prevent unnecessary divorces. Since, as a result of an angry husband remembering the amount he would have to pay to his wife if he divorces her, he calms down and thinks, \"Perhaps it would be better to live with her peacefully and lovingly rather than having to pay for her ketuvah.\" It is as the Sages said (Ketuvot 39b), \"So that it not be easy in his eyes to cast her out.\" In order to ensure the wife's rights, Rabbi Shimon ben Shetach ordained that all of the husband's property be liable for the payment of the ketuvah. That is that even if the husband does not have cash at the time of the divorce, all of his properties are frozen, such that the value of the ketuvah is paid from there. This decree as well is aimed at preventing angry husbands from hastily divorcing. <sup class=\"footnote-marker\">1</sup><i class=\"footnote\">In Tractate Ketuvot (82b), it explains the gradual process until the ideal balance was struck.... </i>",
+                    "The value of the ketuvah is set according to three components: The main ketuvah, the dowry and the addition to the ketuvah. The amount of the main ketuvah is 200 <i>zuz</i>, with which it is possible to be sustained for at least a year; and if the bride was a divorcee or a widow, the main ketuvah is 100 <i>zuz</i>. The second part is the dowry. That is that we make a calculation of the money and property that the bride's side brought in to the husband's domain. And since the groom acquired it, it is incumbent upon him to add it to the value of the ketuvah, so that her property not stay in his domain should they get divorced. And the third part is the addition, which the groom would add on his own, in addition to the main ketuvah and the dowry that he received. So we calculate these three components together, and that is the value of the ketuvah; meaning the amount the bride would receive in the event that the groom divorce her or die before her. "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The Wedding and its Customs: The Custom of the Seven Circles According to Ashkenazic Practice</b>",
+                    "According to Ashkenazic practice, after the bride walks under the wedding canopy, she walks around the groom seven times, together with her attendants. She then stands on his right. The seven circles are meant to express that the wedding is for the sake of Heaven; and corresponding to the Holy One, blessed be He, revealing Himself in the seven firmaments, the bride walks around the groom seven times.",
+                    "The deeper reason is that every time we make circles, it hints to a level that is greater and higher than what we can understand. That is the difference between the status of a line and the status of a circle: A straight line has a beginning and end, something which expresses our ability to contemplate any linear idea in a systematic way. For it has a postulate from which another postulate is derived, until we reach a concluding thought. But a circle has no beginning nor end, to hint at our dealing with an infinite idea that we cannot fully absorb, but which has a powerful influence upon us. As behold it completely surrounds our awareness and provides it with  inspiration. Speech is hinted to by a line, but what is beyond speech is hinted to by a circle. Hence when we finish reading the Torah on Simchat Torah, it is customary to have <i>hakafot</i> (dancing in circles around the bimah), to hint that after all that we have merited to study and understand, we still have only absorbed a tiny fraction of the Torah's divine wisdom. Yet since we have merited to occupy ourselves with it, it surrounds us and we then merit to acquire inspiration that directs our thoughts and elevates our ways. So too at the time of a wedding, the excitement is so great and its meaning so deep and sublime; so much so that all of the blessings and all of the words that we say at the wedding are not able to express the greatness of its importance. So because of that, we have these circles; to express what is above and beyond words and to allow for inspiration from it."
+                ]
+            ],
+            [],
+            [],
+            [
+                [
+                    "",
+                    "The first personal mitzvah given to the first Jewish person was the mitzvah of circumcision. However, according to all [other opinions] it was the mitzvah of going up to the land [of Israel], as it is said \"Ad-nai said to Abram, 'Go forth from your native land and from your father’s house to the land that I will show you.'\"However, the mitzvah of settling the land is a collective mitzvah, that encompasses all those living in the Jewish people in general, and the life of every Jewish individual in particular, but as a personal mitzvah the circumcision is the first mitzvah. There is a connection between the mitzvah of settling in the land and circumcision, since through those two mitzvot holiness reveals itself both in body and in physicality. Through settling in the land it becomes clear that there is value in every act of work that is connected to the building of the land, and through the brit milah it becomes clear that there is holy value to the body, therefore the orlah needs to be separated from it."
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "פניני הלכה, משפחה",
+    "categories": [
+        "Halakhah",
+        "Modern",
+        "Peninei Halakhah"
+    ],
+    "schema": {
+        "heTitle": "פניני הלכה, משפחה",
+        "enTitle": "Peninei Halakhah, Family",
+        "key": "Peninei Halakhah, Family",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Halakhah/Modern/Peninei Halakhah/Peninei Halakhah, Kashrut/English/Sefaria Community Translation.json

@@ -0,0 +1,95 @@
+{
+    "language": "en",
+    "title": "Peninei Halakhah, Kashrut",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "פניני הלכה, כשרות",
+    "categories": [
+        "Halakhah",
+        "Modern",
+        "Peninei Halakhah"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>Challah/The Practical Order for the Separation of Challah</b>",
+                    "There is a commandment to separate challah (the dough tithe) from dough intended for baking when its flour is from one of the five types of grain (see below, Section 8) and it is a significant quantity, such that it is possible to prepare at least enough food for a full day from it. That is, that its volume is at least like the volume of 43.2 eggs, which is approximately 2.16 liters (see below, Section 6).",
+                    "The commandment applies equally to men and women. However if a man and a woman are kneading dough together, her right to the commandment has priority, since she has more responsibility for matters of the home (see Ohr Zarua, at the end of Paragraph 125; Rashi on Shabbat 32a). ",
+                    "One who separates challah from flour has not fulfilled the commandment. For the obligation of the commandment does not begin until the mixing of flour and water, at which time it becomes applicable to separate challah. And the choicest time is at the end of the kneading of the dough (Shulchan Arukh, Yoreh Deah 327:3).",
+                    "Before performing the commandment, we recite the blessing, \"Blessed are You, Lord our God, King of the universe who has commanded us with His commandments and commanded us to separate challah\" (the Yemenite custom and that of some Ashkenazim) or \"to separate challah terumah\" (the Sepharadic custom), or \"to separate challah from the dough\" (the custom of most Ashkenazim and North African Jews).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">There are many customs about the formula of the blessing, and all of them are proper: \"To separate challah (Rambam, Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 5:11; Kitzur Shulchan Arukh 35:1; Olat Reiyah, p. 153; Shemirat Shabbat KeHilkhatah 42:12; Derekh Emunah 5:100); \"to separate challah terumah\" (Ben Ish Chai; Kaf HaChaim 457:9); \"to separate challah from the dough\" (Rashba; Siddur Beit Yaakov); \"to separate terumah\" (Shulchan Arukh, Yoreh Deah 328:1; Gra 2); \"to separate terumah challah\" (Rashal; Chatam Sofer). The root of this discrepancy among customs is that the expression, challah, in the Torah means dough; and we separate terumah (tithe) from it, as it is stated (Numbers 15:20), \"The first of your kneading troughs, challah, you should separate [as] tithe.\" But in the usage of the Sages, the commandment and that which is given to the priest is called challah; and even the tractate that deals with the commandment is called Challah.</i>",
+                    "After the blessing, we separate a very small piece; and when it is separated some say, \"Behold, this is challah,\" . Since it is forbidden to eat challah, it needs to be burned so that we do not make a mistake and eat it. Likewise, it is possible to place it in the garbage can; but in order that it not be disgraced, it should first be wrapped in something, and then placed that way into the garbage can. And many follow this practice (see above, Chapter 9, Section 5, note 8)<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The Rambam and the Shulchan Arukh did not write to say, \"Behold, this is challah.\" But there are those who reason that one must say [it] (according to Ravaad). And many follow this practice, but it is not obligatory. As we learned above, Chapter 9, note  8 - according to many Rishonim, it is a commandment to burn impure challah and terumah; and there are some that determined this to be the practical law (Shaarei Tzedek 14:34; HaMaaser veHaTerumah 10:30; Tevuat HaSadeh 9:10). When one burns the challah, one should not place it on a baking pan. As it is forbidden to eat challah, and its taste will be absorbed in the pan (which will subsequently transfer that taste to the next thing baked on it). Rather one should place it at the bottom of the oven. And it is possible to do this even when other food is being baked in the oven, for there is no possibility that the taste of the challah will be transferred to that food. But some are stringent, to wrap it in aluminum foil (see Tevuat HaSadeh 8:6). In practice, many are accustomed to be lenient to wrap it and place it in the garbage can. And, as we learned there, since it is complicated to burn it and the waiting period before it is burned is apt to cause mistakes, the practice is to be lenient. And there are some that say that when we separate less than a <i>kazayit</i> of challah, all opinions agree that there is no need to burn it (Yehudah Yaaleh, Yoreh Deah 352). However the Ramah (on Shulchan Arukh, Yoreh Deah) 252 wrote that the custom is to enhance [the commandment] and to separate the quantity of a <i>kazayit</i>. One can choose how to enhance it. When the priests would eat challah, they were very careful not to make it impure. Hence they would show alacrity in separating the challah at the first possible time, meaning when most of the flour is mixed with the water. However today when we are all impure, we can wait until the choicest time, which is when the dough is made into a proper solid dough (Shulchan Arukh, Yoreh Deah 327:2-3).</i>",
+                    "If we have forgotten to separate challah from the dough, we can separate it after it has been baked, and we can then permit the baked good in that way. One who is concerned that challah was not separated from a baked good that he is served may separate a small crumb as challah and put it in a place about which there is no concern that he will come to eat it.",
+                    "From the time that girls or boys are of bar or bat mitzvah age, they are permitted to fulfill the commandment.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">According to the Rambam, girls or boys that separated challah within the year before they reach the age of bar or bat mitzvah, have ex post facto fulfilled the commandment, like the law of a vow by a person close to the age of adulthood - with the stipulation that they understood what they did (Rambam, Mishneh Torah, Heave Offerings 4:5; Shulchan Arukh, Yoreh Deah 131:33). But some say that so long as they have not reached the age of  bar or bat mitzvah, they did not have the ability to separate [it] (Biur HaGra 331:78, like the undifferentiated opinion in the Mishnah, Terumot 1:1).</i>",
+                    "Someone can appoint another Jew in his stead to separate the challah from his dough as his agent. And then the agent separates the challah with a blessing. It is also possible to appoint the cook as a permanent agent, such that he separate challah from all of the doughs that he kneads throughout the entire period of time that he works [for the owner]. However the separation of challah by someone who separates it against the will of the dough's owner is ineffective (Shulchan Arukh, Yoreh Deah 328:3)."
+                ],
+                [
+                    "<b>Challah/Quantity for the Obligation of Challah</b>",
+                    "The dough for which there is an obligation of [separating] hallah is the dough that the generation of the desert was accustomed to making, as it is stated (Numbers 15:20), \"The first of your kneading troughs, challah, you should separate [as] tithe.\" The \"kneading trough\" is the dough that they would prepare from the manna that fell in the desert every day for each man, as it is stated (Exodus 16:16), \"This is what the Lord has commanded: Each man shall gather his requirement of food; an omer per person, according to the number of your people, shall each man take for those in his tent.\" They would grind the manna and make it into a dough (Numbers 11:8). And the quantity for each person was a tenth of an ephah, as it is stated (Exodus 16:36), \"And the omer is a tenth of an ephah\" (Eruvin 83b). But dough that is of a smaller quantity than this is not significant, so it is exempt from challah. ",
+                    "A tenth of an ephah is the volume of 43 and 1/5 eggs, meaning 2.16 liters (an egg is approximately 50 cubic centimeters); but, a priori, it is proper to round up the amount to 2.2 liters. This amount of flour is before it is kneaded with water, and without the addition of salt and spices. In order to be exact about the quantity of flour, it should be measured with instruments that are marked for volume. When it is not possible to measure the volume, we can look to the calculation of the amount by weight. However since we are talking about an estimation that is dependent on the density of the flour, there is a doubt. As sometimes the flour the volume of which obligates it for challah weighs more and sometimes it weighs less. Hence, there is a need to fix two quantities, one for the obligation to separate challah based on a doubt without a blessing; and another to separate challah without a doubt with a blessing. But because there is a difference between the different types of flour, there is a need to set a different quantity for each [type of] flour, as elucidated below: ",
+                    "<b>With a blessing (dense flour):</b> Whole Wheat - 1.65 kg; White Flour and Spelt - 1.55 kg; Rye - 1.35 kg; Oat and Barley - 1.2 kg. <b>Without a blessing (loose flour):</b> Whole Wheat - 1.45 kg; White Flour and Spelt - 1.25 kg; Rye - 1.15 kg; Oat and Barley - 1.05 kg."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "Despite the fact that it was permitted to humans to eat meat, one should be very careful with the desire that is connected to the eating of meat, which tends to make a person go after brutishness and sin. And so we find that the desire to eat meat caused Israel to sin, as it is written (Numbers 11:4) \"Now the riffraff among them craved a craving and moreover the Children of Israel wept again and said: Who will give us meat to eat?\" And Moshe our teacher complained to Hashem: \"From where should I [get] meat to give to this entire people, when they weep on me, saying: Give us meat so that we may eat! I am not able, I alone, to carry this entire people, for it is too heavy for me!\" (Numbers 11:13-14). And so Moshe was commanded to answer Israel that their punishment was going to come in the fulfillment of their request: \"for a monthful of days, until it comes out of your nostrils and becomes for you something-disgusting because you have spurned Hashem who is among you, by weeping before him, saying: Why, now, did we leave Egypt?\" (Numbers 11:20) \" and a rush-of-wind moved from Hashem and swept in quails from the sea... the people arose all that day and all night, and all the morrow day and gathered the quail; the least gathered ten homers [a large measure, some say a homer is 30 gallons] and they slaughtered all around the camp. The meat was still between their teeth, not yet completely chewed, when the anger of Hashem  flared up among the people, and Hashem struck down among the people an exceedingly great striking. So they called the name of that place: Kivrot Ha-Taava/ Burial-Places of the Craving, for there they buried the people who had-the-craving\"(Numbers 11:31-34). From this we learned for the generations how severe and dangerous the exaggerated desire to eat meat is, that it extinguished the light of the soul and kills the body."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "",
+                    "Together with the permission of eating meat that is not offered in the Temple there is the prohibition of eating blood, as it is written (Deut. 12:20-23) ... that is to say, blood has a specific mission, which is to support the soul of the living animal, and therefore even though the Torah permitted us to eat meat, it did not permit us to eat blood."
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "פניני הלכה, כשרות",
+        "enTitle": "Peninei Halakhah, Kashrut",
+        "key": "Peninei Halakhah, Kashrut",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Halakhah/Modern/Peninei Halakhah/Peninei Halakhah, Kashrut/English/merged.json

@@ -0,0 +1,96 @@
+{
+    "title": "Peninei Halakhah, Kashrut",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Peninei_Halakhah,_Kashrut",
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>Challah/The Practical Order for the Separation of Challah</b>",
+                    "There is a commandment to separate challah (the dough tithe) from dough intended for baking when its flour is from one of the five types of grain (see below, Section 8) and it is a significant quantity, such that it is possible to prepare at least enough food for a full day from it. That is, that its volume is at least like the volume of 43.2 eggs, which is approximately 2.16 liters (see below, Section 6).",
+                    "The commandment applies equally to men and women. However if a man and a woman are kneading dough together, her right to the commandment has priority, since she has more responsibility for matters of the home (see Ohr Zarua, at the end of Paragraph 125; Rashi on Shabbat 32a). ",
+                    "One who separates challah from flour has not fulfilled the commandment. For the obligation of the commandment does not begin until the mixing of flour and water, at which time it becomes applicable to separate challah. And the choicest time is at the end of the kneading of the dough (Shulchan Arukh, Yoreh Deah 327:3).",
+                    "Before performing the commandment, we recite the blessing, \"Blessed are You, Lord our God, King of the universe who has commanded us with His commandments and commanded us to separate challah\" (the Yemenite custom and that of some Ashkenazim) or \"to separate challah terumah\" (the Sepharadic custom), or \"to separate challah from the dough\" (the custom of most Ashkenazim and North African Jews).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">There are many customs about the formula of the blessing, and all of them are proper: \"To separate challah (Rambam, Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 5:11; Kitzur Shulchan Arukh 35:1; Olat Reiyah, p. 153; Shemirat Shabbat KeHilkhatah 42:12; Derekh Emunah 5:100); \"to separate challah terumah\" (Ben Ish Chai; Kaf HaChaim 457:9); \"to separate challah from the dough\" (Rashba; Siddur Beit Yaakov); \"to separate terumah\" (Shulchan Arukh, Yoreh Deah 328:1; Gra 2); \"to separate terumah challah\" (Rashal; Chatam Sofer). The root of this discrepancy among customs is that the expression, challah, in the Torah means dough; and we separate terumah (tithe) from it, as it is stated (Numbers 15:20), \"The first of your kneading troughs, challah, you should separate [as] tithe.\" But in the usage of the Sages, the commandment and that which is given to the priest is called challah; and even the tractate that deals with the commandment is called Challah.</i>",
+                    "After the blessing, we separate a very small piece; and when it is separated some say, \"Behold, this is challah,\" . Since it is forbidden to eat challah, it needs to be burned so that we do not make a mistake and eat it. Likewise, it is possible to place it in the garbage can; but in order that it not be disgraced, it should first be wrapped in something, and then placed that way into the garbage can. And many follow this practice (see above, Chapter 9, Section 5, note 8)<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The Rambam and the Shulchan Arukh did not write to say, \"Behold, this is challah.\" But there are those who reason that one must say [it] (according to Ravaad). And many follow this practice, but it is not obligatory. As we learned above, Chapter 9, note  8 - according to many Rishonim, it is a commandment to burn impure challah and terumah; and there are some that determined this to be the practical law (Shaarei Tzedek 14:34; HaMaaser veHaTerumah 10:30; Tevuat HaSadeh 9:10). When one burns the challah, one should not place it on a baking pan. As it is forbidden to eat challah, and its taste will be absorbed in the pan (which will subsequently transfer that taste to the next thing baked on it). Rather one should place it at the bottom of the oven. And it is possible to do this even when other food is being baked in the oven, for there is no possibility that the taste of the challah will be transferred to that food. But some are stringent, to wrap it in aluminum foil (see Tevuat HaSadeh 8:6). In practice, many are accustomed to be lenient to wrap it and place it in the garbage can. And, as we learned there, since it is complicated to burn it and the waiting period before it is burned is apt to cause mistakes, the practice is to be lenient. And there are some that say that when we separate less than a <i>kazayit</i> of challah, all opinions agree that there is no need to burn it (Yehudah Yaaleh, Yoreh Deah 352). However the Ramah (on Shulchan Arukh, Yoreh Deah) 252 wrote that the custom is to enhance [the commandment] and to separate the quantity of a <i>kazayit</i>. One can choose how to enhance it. When the priests would eat challah, they were very careful not to make it impure. Hence they would show alacrity in separating the challah at the first possible time, meaning when most of the flour is mixed with the water. However today when we are all impure, we can wait until the choicest time, which is when the dough is made into a proper solid dough (Shulchan Arukh, Yoreh Deah 327:2-3).</i>",
+                    "If we have forgotten to separate challah from the dough, we can separate it after it has been baked, and we can then permit the baked good in that way. One who is concerned that challah was not separated from a baked good that he is served may separate a small crumb as challah and put it in a place about which there is no concern that he will come to eat it.",
+                    "From the time that girls or boys are of bar or bat mitzvah age, they are permitted to fulfill the commandment.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">According to the Rambam, girls or boys that separated challah within the year before they reach the age of bar or bat mitzvah, have ex post facto fulfilled the commandment, like the law of a vow by a person close to the age of adulthood - with the stipulation that they understood what they did (Rambam, Mishneh Torah, Heave Offerings 4:5; Shulchan Arukh, Yoreh Deah 131:33). But some say that so long as they have not reached the age of  bar or bat mitzvah, they did not have the ability to separate [it] (Biur HaGra 331:78, like the undifferentiated opinion in the Mishnah, Terumot 1:1).</i>",
+                    "Someone can appoint another Jew in his stead to separate the challah from his dough as his agent. And then the agent separates the challah with a blessing. It is also possible to appoint the cook as a permanent agent, such that he separate challah from all of the doughs that he kneads throughout the entire period of time that he works [for the owner]. However the separation of challah by someone who separates it against the will of the dough's owner is ineffective (Shulchan Arukh, Yoreh Deah 328:3)."
+                ],
+                [
+                    "<b>Challah/Quantity for the Obligation of Challah</b>",
+                    "The dough for which there is an obligation of [separating] hallah is the dough that the generation of the desert was accustomed to making, as it is stated (Numbers 15:20), \"The first of your kneading troughs, challah, you should separate [as] tithe.\" The \"kneading trough\" is the dough that they would prepare from the manna that fell in the desert every day for each man, as it is stated (Exodus 16:16), \"This is what the Lord has commanded: Each man shall gather his requirement of food; an omer per person, according to the number of your people, shall each man take for those in his tent.\" They would grind the manna and make it into a dough (Numbers 11:8). And the quantity for each person was a tenth of an ephah, as it is stated (Exodus 16:36), \"And the omer is a tenth of an ephah\" (Eruvin 83b). But dough that is of a smaller quantity than this is not significant, so it is exempt from challah. ",
+                    "A tenth of an ephah is the volume of 43 and 1/5 eggs, meaning 2.16 liters (an egg is approximately 50 cubic centimeters); but, a priori, it is proper to round up the amount to 2.2 liters. This amount of flour is before it is kneaded with water, and without the addition of salt and spices. In order to be exact about the quantity of flour, it should be measured with instruments that are marked for volume. When it is not possible to measure the volume, we can look to the calculation of the amount by weight. However since we are talking about an estimation that is dependent on the density of the flour, there is a doubt. As sometimes the flour the volume of which obligates it for challah weighs more and sometimes it weighs less. Hence, there is a need to fix two quantities, one for the obligation to separate challah based on a doubt without a blessing; and another to separate challah without a doubt with a blessing. But because there is a difference between the different types of flour, there is a need to set a different quantity for each [type of] flour, as elucidated below: ",
+                    "<b>With a blessing (dense flour):</b> Whole Wheat - 1.65 kg; White Flour and Spelt - 1.55 kg; Rye - 1.35 kg; Oat and Barley - 1.2 kg. <b>Without a blessing (loose flour):</b> Whole Wheat - 1.45 kg; White Flour and Spelt - 1.25 kg; Rye - 1.15 kg; Oat and Barley - 1.05 kg."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "Despite the fact that it was permitted to humans to eat meat, one should be very careful with the desire that is connected to the eating of meat, which tends to make a person go after brutishness and sin. And so we find that the desire to eat meat caused Israel to sin, as it is written (Numbers 11:4) \"Now the riffraff among them craved a craving and moreover the Children of Israel wept again and said: Who will give us meat to eat?\" And Moshe our teacher complained to Hashem: \"From where should I [get] meat to give to this entire people, when they weep on me, saying: Give us meat so that we may eat! I am not able, I alone, to carry this entire people, for it is too heavy for me!\" (Numbers 11:13-14). And so Moshe was commanded to answer Israel that their punishment was going to come in the fulfillment of their request: \"for a monthful of days, until it comes out of your nostrils and becomes for you something-disgusting because you have spurned Hashem who is among you, by weeping before him, saying: Why, now, did we leave Egypt?\" (Numbers 11:20) \" and a rush-of-wind moved from Hashem and swept in quails from the sea... the people arose all that day and all night, and all the morrow day and gathered the quail; the least gathered ten homers [a large measure, some say a homer is 30 gallons] and they slaughtered all around the camp. The meat was still between their teeth, not yet completely chewed, when the anger of Hashem  flared up among the people, and Hashem struck down among the people an exceedingly great striking. So they called the name of that place: Kivrot Ha-Taava/ Burial-Places of the Craving, for there they buried the people who had-the-craving\"(Numbers 11:31-34). From this we learned for the generations how severe and dangerous the exaggerated desire to eat meat is, that it extinguished the light of the soul and kills the body."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "",
+                    "Together with the permission of eating meat that is not offered in the Temple there is the prohibition of eating blood, as it is written (Deut. 12:20-23) ... that is to say, blood has a specific mission, which is to support the soul of the living animal, and therefore even though the Torah permitted us to eat meat, it did not permit us to eat blood."
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "פניני הלכה, כשרות",
+    "categories": [
+        "Halakhah",
+        "Modern",
+        "Peninei Halakhah"
+    ],
+    "schema": {
+        "heTitle": "פניני הלכה, כשרות",
+        "enTitle": "Peninei Halakhah, Kashrut",
+        "key": "Peninei Halakhah, Kashrut",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}