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

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+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Tous les Israélites sont tenus<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> \"\"\"J., (Shabat 19, 4); (Yebamot 12, 5) ( 12d).\"\"\"</i> de voir (de se présenter) au Temple, lors des trois fêtes, sauf les sourds, les idiots, les enfants, les défectueux (aux organes bouchés), les androgynes, les femmes, les esclaves non affranchis, les boiteux, les aveugles, les malades, les vieillards, enfin tous ceux qui ne pourraient pas y monter seuls à pied. On appelle enfant le garçon trop petit pour monter sur l’épaule de son père et aller ainsi de la ville de Jérusalem à la Montagne sainte. Tel est l’avis des Shammaïtes; selon les Hillélites, c’est l’enfant encore trop faible pour faire le trajet de la ville à la montagne, en se tenant à la main de son père, car il est dit (Ex 23, 14): trois µylgr (mot signifiant: fois, fêtes et pieds).",
+            "Les Shammaïtes disent: le sacrifice offert à la visite (du Temple) devra être de la valeur de 2 pièces d’argent, et celui de la fête, d’une pièce d’argent; selon les Hillélites, au contraire, il suffira pour le 1er d’une victime valant une pièce d’argent, et pour le second il faudra une valeur de deux pièces.",
+            "Les holocaustes dus pour dons devront être offerts aux jours de demi-fête et provenir d’animaux profanes; les sacrifices pacifiques pourront être pris des dîmes apportées à Jérusalem; enfin l’holocauste de visite au Temple devra être présenté au 1er jour de la fête. Selon Shammaï, sa provenance devra être profane; selon Hillel, on pourra le prendre de la dîme.",
+            "Le devoir de manger du sacrifice pacifique pour la joie sera rempli, par tous les israélites, à l’aide des vœux, des engagements, ou de la dîme d’animaux; par les prêtres, en mangeant des sacrifices d’expiation, ou de péché, ou des dons sacerdotaux de la poitrine et de l’épaule, ou des premiers-nés qu’ils reçoivent, non avec de la volaille, ou des offres de farine –<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> La Guemara sur ce est traduite (Suka 4, 5), ci-dessus, p. 35.</i>.",
+            "Si quelqu’un a beaucoup de personnes à sa table (une grande famille) et peu de ressources, il pourra apporter beaucoup de sacrifices pacifiques de fête et peu d’holocaustes; si au contraire il a peu de commensaux et beaucoup de biens, il offrira moins de sacrifices pacifiques et plus d’holocaustes. Pour celui qui a peu de l’un et de l’autre, il est dit qu’il suffit d’une victime d’une pièce d’argent et d’une autre de deux. Pour celui qui a beaucoup de l’un et de l’autre, il est écrit (Dt 16, 17): chacun selon le don de sa main (ses facultés), d’après la bénédiction dont l’Éternel ton Dieu t’a gratifié.",
+            "Celui qui n’a pas offert les sacrifices pacifiques de fête le premier jour pourra les offrir à n’importe quel jour suivant de la fête, même au dernier jour (malgré sa solennité spéciale de clôture). Si l’on a laissé complètement passer la fête sans offrir ce sacrifice, on n’est pas tenu de le remplacer plus tard; on peut lui appliquer ce verset (Qo 1, 15): ce qui est tordu ne peut se redresser, et ce qui manque ne saurait être compté.",
+            "R. Simon b. Manassié dit: on nomme tordu qui ne peut se redresser un acte irréparable, comme celui d’avoir eu une relation illicite dont il est né un bâtard; car c’est différent d’un vol, ou d’une rapine, mal que l’on peut réparer en restituant au propriétaire le bien détourné. R. Simon b. Manassié (ou: R. Simon b. Yohaï) dit: On appelle tordu celui qui était bien dressé en principe et qui s’est détérioré plus tard, savoir l’homme instruit, versé dans la Loi, qui s’en est détaché.",
+            "La libération des vœux vole en l’air et n’offre guère une base d’appui (d’allusion biblique). Les règles relatives au Shabat, ou aux sacrifices de fête, ou à la prévarication, sont comme des montagnes suspendues à un cheveu<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Image exprimée au (Shabat 5, 3).</i> (aussi peu fondées), car elles dépendent d’une légère allusion à un verset de la Bible; tandis qu’un grand nombre d’autres règles, telles que les questions civiles, ou celles du culte, ou de la pureté et de l’impureté, ou des relations illicites, sont basées sur des textes précis. Pourtant les unes et les autres constituent l’ensemble de la Loi."
+        ],
+        [
+            "On n’interprétera pas, trois personnes étant réunies, les déductions à tirer du chapitre des relations illicites (Lv 18), ni le récit de la Création (Gn 1) à deux, ni les récits relatifs au char céleste (d’Isaïe et d’Ezéchiel) même si on est seul, à moins d'être un sage qui comprend presque seul (et devine plus qu’on ne lui explique). Il vaudrait mieux n’être pas né que de contempler (fixer) les quatre objets suivants: ce qu’il y a au-dessus de nous au ciel, ce qu’il y a au-dessous, ce qu’il y a devant nous, et ce qu’il y a derrière; il vaudrait mieux n’être pas né si l’on n’a pas soin d’honorer son Créateur.",
+            "Yossé b. Yoézer interdit d’imposer les mains (aux sacrifices de visite offerts en ces jours); Yossé b. Yohanan l’autorise; Josué b. Perahia l’interdit; Nitaï d’Arbel l’autorise; Juda b. Tabaï l’interdit; Simon b. Shetah l’autorise, ainsi que Shemaïa; Abtalion l’interdit. Hillel et Menahem n’ont pas eu de désaccord. Lorsque Menahem quitta le sanhédrin, Shammaï y entra. Hillel autorise l’imposition; Shammaï l’interdit. Les premiers (de chaque couple) étaient les princes (présidents du Sanhedrin); les seconds étaient chefs des cours de justice. (Av Bet Din)",
+            "Les Shammaïtes disent: il est permis d’offrir aux jours de fête des sacrifices pacifiques, sans imposer les mains, mais il n’est pas même permis d’offrir des holocaustes; les Hillélites autorisent d’offrir des sacrifices pacifiques aussi bien que des holocaustes, et d’imposer les mains.–<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Toute la Guemara de ce est traduite Betsa, 2, 4, ci-dessus, p. 118.</i>.",
+            "Lorsque la fête de Pentecôte se trouve être un vendredi, le jour de l’égorgement, selon les Shamaïtes, pour les sacrifices de visite, sera ajourné au dimanche; selon les Hillélites, il n’est pas besoin de jour spécial à cet effet. Tous deux reconnaissent, toutefois, que si la fête survient un samedi, l’égorgement de ces sacrifices aura lieu le lendemain. Le grand-prêtre ne revêtira pas pour cela son costume officiel; il sera permis en ce jour de prononcer des oraisons funèbres, ou de jeûner, afin de ne pas mettre en pratique l’opinion de ceux qui disent: la Pentecôte doit toujours avoir lieu le lendemain du Shabat<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Allusion à ce que les Sadducéens (suivis plus tard par les Karaïtes) prenaient à la lettre le verset du (Lv 23, 15).</i>.",
+            "On se lave les mains pour manger du profane, ou de la dîme, ou de l’oblation; pour les saintetés, on doit prendre un bain; pour l’aspersion de l’eau de purification, si les mains sont devenues impures, tout le corps l’est (et il faut un bain).",
+            "Si l’on prend un bain légal avant de manger du profane, en ayant l’intention de ne rien manger d’autre, c’est insuffisant pour manger de la dîme; si le bain a été pris en vue de la dîme seule, il est insuffisant pour manger de l’oblation; si l’on a pris un bain en vue spéciale de manger de l’oblation seulement, c’est insuffisant pour une autre sainteté; un bain spécial pris pour cette dernière est insuffisant pour l’eau de l’aspersion. Mais en ayant pris un bain pour une série plus sévère, on peut manger du moins grave. Enfin, si l’on s’est baigné sans but légal, le bain ne comptera pas.",
+            "Les vêtements d’un homme du peuple sont considérés comme impurs par pression (au 1er degré) pour les Pharisiens (soucieux des lois); les vêtements de ceux-ci sont impurs au même degré pour les mangeurs d’oblation; les vêtements de ces derniers sont impurs au même degré pour ceux qui mangent des saintetés; enfin les vêtements de ceux-ci sont aussi impurs pour ceux qui aspergent l’eau de pureté. Joseph b. Yoézer était l’homme lé plus pieux du sacerdoce; et pourtant sa nappe était tenue pour impure s’il s’agissait de manger des saintetés. Yohanan b. Godgoda a mangé toute sa vie dans un état de pureté digne des consécrations, et pourtant sa nappe a été considérée comme impure à l’égard de l’aspersion d’eau purifiante."
+        ],
+        [
+            "Il y a plus de sévérité pour les consécrations que pour l’oblation, en ce que pour celle-ci on peut avoir un vase dans l’autre au moment de leur faire prendre à tous deux un bain légal; ce n’est pas permis pour d’autres saintetés. Le côté extérieur, l’intérieur ou l’anse d’un vase sont considérés comme distincts (ne propageant pas l’impureté au vase entier), s’il s’agit d’oblation, non pour d’autres saintetés. Celui qui porte un objet devenu impur par compression peut transporter de l’oblation (dans un récipient, sans crainte du contact), non d’autres saintetés; de même, les vêtements de ceux qui mangent de l’oblation dans lesdites conditions d’impureté par pression sont impurs pour d’autres saintetés. En outre, les procédés pour celles-ci ne sont pas les mêmes pour l’oblation: l’ustensile destiné à recevoir une sainteté devra être d’abord délié, puis essuyé, enfin trempé dans le bain légal, puis être de nouveau rattaché, tandis que pour l’oblation on peut attacher ensemble les objets avant de les baigner.",
+            "Des ustensiles achevés à l'état pur doivent être mis dans un bain légal avant de servir aux saintetés; c'est inutile pour l'oblation. Le vase joint tout ce qu'il contient (en cas d'impureté d'une partie), s'il s'agit de sainteté, non pour l'oblation. Un objet impur même au 4e degré est impropre à la consommation si c'est une sainteté; mais pour l'oblation, il n'est impropre qu'au 3 degré<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. (Toharot 2, 6).</i>. Pour celle-ci, lorsqu'une main est devenue impure, l'autre reste pure; tandis que pour les saintetés, il faut en ce cas les baigner toutes deux, car alors une main est réputée communiquer l'impureté à l'autre, ce qui n'a pas lieu pour l'oblation.",
+            "Il est permis de manger, avec des mains non lavées spécialement, des aliments profanes secs, en même temps que l'oblation; ce n'est pas permis pour les saintetés. Un homme en deuil<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. (Pessahim 1, 6).</i> ou un homme pur à qui il manque le pardon<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> \"\"\"S'il s'est baigné le même jour, la pureté ne sera complète qu'à la nuit; ou en d'autres cas, après l'offrande des sacrifices.\"\"\"</i>, doivent se baigner pour manger des saintetés, non pour l'oblation.",
+            "Pour l'oblation il y a une gravité spéciale: en Judée, chacun est digne de foi si, pendant le cours de l'année, il déclare que le vin ou l’huile est pur (pour les offrandes), et pendant l'époque de la compression, de la vendange ou de la cueillette, on est aussi digne de foi pour l'oblation: mais une fois cette période de temps passée si l’on apporte au cohen un tonneau de vin d'oblation, il ne devra pas le recevoir (de crainte d'impureté) et il faudra le laisser de côté, jusqu’à la prochaine époque de cuvaison. Mais si le simple israélite déclare y avoir réservé un quart de loug pour une sainteté, on ajoute foi à sa déclaration de pureté (en raison de la gravité de la consécration). Si (au moment de leur faire prendre un bain légal on a mêlé des cruches de vin ou d'huile profane avec d'autres sacrées<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Ou de l'affranchi et de l'inaffranchi, dit le commentaire.</i>, ou d'oblation on pourra ajouter foi à celui qui les déclare pures au moment de la cuvaison, ou de la compression, et même 70 jours avant cette époque (temps des préparatifs).",
+            "A partir de la localité de Modiin et plus à l’intérieur, on ajoute foi à la déclaration du potier disant que ses vases d’argile sont purs; mais à partir de cette localité et en deça vers l'extérieur, on ne le croit pas. Voici comment: si le potier vend de sa fabrication, on le croit pour lui et pour ses marchandises, ainsi que les acquéreurs compétents; s'il sort, on ne le croit pas.",
+            "Les percepteurs du Trésor qui sont entrés dans une maison, et même des voleurs qui ont rendu les ustensiles volés, sont dignes de foi pour ce qu'ils déclarent n'avoir pas touché; à Jérusalem, tous sont dignes de foi pour la sainteté, et au moment d'une fête (en présence de la foule d'arrivants), on les croit aussi pour l'oblation.",
+            "Si quelqu'un (un compagnon pur) ouvre un tonneau de vin, ou se met à débiter de sa pâte, au commencement d'une fête, il pourra, selon R. Juda, continuer et achever la vente après la fête; les autres sages l'interdisent. Aussitôt que la fête était passée, en débarrassait le parvis pour le purifier; mais si elle cessait un vendredi, on n'opérait pas ainsi de suite, étant occupé à honorer (préparer) le Shabat; selon R. Juda, on ne débarrassait pas non plus un jeudi, les cohanim n'ayant pas le temps (ils étaient occupés à enlever les cendres).",
+            "Comment procedait-on à la purification du parvis? On faisait passer au bain légal les ustensiles se trouvant au Temple, en avertissant (les simples cohanim) de ne pas toucher à la table sacrée, ni au chandelier, sous peine de les rendre impurs. Tous les ustensiles du Temple s'y trouvaient en double ou triple, de façon à ce que si les premiers deviennent impurs on en ait d'autres purs sous la main. Tous les ustensiles du Temple devaient subir le bain légal, sauf l'autel d'or et celui de cuivre, assimilés au sol (non susceptibles d'impureté). Selon R. Eliézer, les autres sages motivent la dispense, parce que les autels sont couverts de plaques en métal."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,55 @@
+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+    "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "CC-BY",
+    "shortVersionTitle": "Dr. Joshua Kulp",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "All are obligated to appear [at the Temple], except a deaf person, an imbecile and a minor, a person of unknown sex [tumtum], a hermaphrodite, women, unfreed slaves, a lame person, a blind person, a sick person, an aged person, and one who is unable to go up on foot. Who is a minor? Whoever is unable to ride on his father’s shoulders and go up from Jerusalem to the Temple Mount, the words of Bet Shammai. But Bet Hillel say: whoever is unable to hold his father’s hand and go up from Jerusalem to the Temple Mount, as it is said: “Three regalim” (Exodus 23:14).",
+            "Bet Shammai say: the pilgrimage-offering (re’eyah) must be worth [at least] two pieces of silver and the hagigah one piece (ma’ah) of silver. But Bet Hillel say: the pilgrimage-offering must be worth [at least] one ma'ah of silver and the hagigah two pieces of silver.",
+            "Burnt-offerings during the festival [week] are to be brought from [animals bought with] unconsecrated money, and thanksgiving offerings, from [animals bought with] tithe money. On the first festival day of Pesah: Bet Shammai say: [they must be brought] from [animals bought with] unconsecrated money. And Bet Hillel say: [they can be brought also] from [animals bought with] tithe money.",
+            "Israelites fulfill their obligation with vow-offerings, freewill-offerings and cattle tithe. And priests with sin-offerings and guilt-offerings, firstlings, the breast and the shoulder, but not with bird-offerings, and not with meal-offerings.",
+            "He that has many people to eat [with him] and little money, brings many thanksgiving-offerings and few burnt-offerings. [He that has] a lot of money and few to eat [with him] brings many burnt-offerings and few thanksgiving-offerings. [He that has] little of either, for him is it is said: “One ma'ah of silver’, ‘two pieces of silver.” He that has a lot of both, of him it is said: “Every man as he is able, according to the blessing that the Lord your God has bestowed upon you” (Deuteronomy 16:17).",
+            "He who did not bring his hagigah on the first day of the festival of Sukkot, may bring it during the whole of the festival, even on the last festival day of Sukkot. If the festival, passed and he did not bring the festival offering, he is no longer liable for it. Of such a person it is said: “A twisted thing cannot be made straight, a lack cannot be made good” (Ecclesiastes 1:15).",
+            "Rabbi Shimon ben Menasya says: Who is “a twisted thing that cannot be made straight?” He who has intercourse with a forbidden relation and bears by her a mamzer. Should you say that it applies to a thief or robber, he is able to restore [the stolen object] and make straight. Rabbi Shimon ben Yohai says: They only call something “twisted” if it was straight at first and then became twisted. And who is this? A disciple of the sages who forsakes the Torah.",
+            "[The laws concerning] the dissolution of vows hover in the air and have nothing to rest on. The laws concerning Shabbat, hagigot, and trespassing are as mountains hanging by a hair, for they have scant scriptural basis but many halakhot. [The laws concerning] civil cases and [Temple] worship, purity and impurity, and the forbidden relations have what to rest on, and they that are the essentials of the Torah."
+        ],
+        [
+            "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.",
+            "Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Johanan says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.",
+            "Bet Shammai say: They may bring thanksgiving offerings [on Yom Tov] but they may not lay their hands on them, and [they may not bring] wholly burnt-offerings. And Bet Hillel say: They may bring thanksgiving offerings and wholly burnt-offerings and lay their hands on them.",
+            "Atzeret (Shavuot) which fell on a Friday: Bet Shammai say: the day of the slaughter [of the wholly burnt offerings] is after Shabbat. And Bet Hillel say: the day of the slaughter is not after Shabbat. They agree, however, that if it falls on Shabbat, the day of the slaughter is after Shabbat. The high priest does not [in that case] put on his [special] garments, and mourning and fasting are permitted, in order not to confirm the view of those who say that Atzeret is after Shabbat.",
+            "They wash hands for [eating] unconsecrated [food], and [second] tithe, and for terumah [heave-offering]. But for sacred food they must immerse [their hands in a mikveh]. With regard to the [water of] purification, if one’s hands became impure, one’s [whole] body is impure.",
+            "If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed.",
+            "The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification."
+        ],
+        [
+            "Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.",
+            "Vessels that have been finished in purity require immersion [before they are used] for sacred things, but not [before they are used] for terumah. A vessel unites all its contents [for impurity] in the case of sacred things, but not in the case of terumah. Sacred things become invalid [by impurity] of a fourth degree, but terumah [only by impurity] of a third degree. In the case of terumah, if one hand of his hands became impure, the other remains clean, but in the case of sacred things, he must immerse both [hands], because the one hand defiles the other for sacred things but not for terumah.",
+            "They may eat dry foods with impure hands when it comes to terumah, but not when it comes to sacred things. The one who has not yet buried his dead (an onen) and one who lacks atonement require immersion for sacred things but not for terumah.",
+            "Greater stringency applies to terumah [than to sacred things], for in Judah [the people of the land (amei haaretz)] are trusted in regard to the purity of [sacred] wine and oil throughout the year; and at the season of the wine-presses and olive-presses even in regard to terumah. If [the season of] the wine-presses and olive-presses passed, and they brought to him a jar of wine of terumah, he [the priest] should not accept it from him, but [the am ha-aretz] may leave it for the coming [season] of the wine-press. But if he said to him, “I have set apart a quarter log [of wine] as a sacred thing,” he is believed [in regard to the purity of the whole jug]. [When it comes to] jugs of wine and jugs of oil that are meant for terumah, they are believed during the season of the wine-presses and the olive-presses and prior to [the season of] the wine-presses seventy days.",
+            "From Modi’im inwards [the potters] are trusted in regard to [the purity of] earthenware vessels; from Modi'im outwards they are not trusted. How so? A potter who sells the pots entered inwards of Modi'im, then the same potter, the same pots and the same buyers are trusted [to be pure]. But if he went out [from Modi’im outwards] he is not trusted.",
+            "Tax-collectors who entered a house, and similarly thieves who restored [stolen] vessels are believed if they say, “We have not touched [anything].” And in Jerusalem they are believed in regard to sacred things, and during a festival also in regard to terumah.",
+            "One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.",
+            "How did they undertake the purification of the Temple court? They immersed the vessels which were in the Temple, and they say to them: “Be cautious lest you touch the table or menorah and defile them.” All the vessels that were in the Temple had second and third sets, so that if the first was defiled, they might bring a second set in its place. All the vessels that were in the Temple required immersion, except the altar of gold and the altar of bronze, for they are like the ground, the words of Rabbi Eliezer. But the sages say: because they were overlaid [with metal]."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,35 @@
+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "http://en.wikisource.org/wiki/Mishnah",
+    "versionTitle": "Open Mishnah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה פתוחה",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "All are obligated in seeing [the Temple Mount], except for a deaf mute, an incompetent, or a minor; an intersexual, an androgyne; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet.  Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the House of Shammai; The House of Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, \"Three regalim\" (Exodus 23:14)",
+            "The House of Shammai say: The appearance-offering is two silver [ma'ah], and the festival-offering is a silver ma'ah. The House of Hillel say: The appearance-offering is a silver ma'ah, and the festival-offering is two silver [ma'ah].",
+            "Burnt-offerings on [the intermediate days of] a holiday come [only] from unconsecrated funds, and peace-offerings come [even] from the [second] tithe.  On the first sacred day of Passover, The House of Shammai say: [‍they come‍] [only] from unconsecrated funds; and the House of Hillel say: [they come] [even] from the [second] tithe.",
+            "Israelites fulfill their obligation with pledged and consecrated animals and with ma'aser behema (tithe animals), and the priests (kohanim) - with the chatat and with the asham sacrifices and with the bechor (firstborn animal) and with the breast and with the shoulder, but not with fowl and not with flour offerings (minchah)",
+            "",
+            "",
+            "",
+            "Dissolving vows flies in the air, there is no basis for it.  Laws concerning shabbat and festival-offering and stealing from holy-designated things, these are like mountains hung from a hair:  they have few verses and many laws.  Judgment and service and purity and impurity and improper sexual relations, they have plenty to be based on.  They themselves are the body of Torah."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,54 @@
+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "status": "locked",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "All are obligated in seeing [the Temple Mount], except for a deaf-mute, a <i>shoteh</i>, or a minor; a <i>Tumtum</i> [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female], an <i>Androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.]; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet.  Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the Beit Shammai; Beit Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, \"Three <i>regalim</i>\" (Exodus 23:14)",
+            "Beit Shammai say: The appearance-offering is two silver [ma'ah], and the festival-offering is a silver <i>ma'ah</i>. Beit Hillel say: The appearance-offering is a silver ma'ah, and the festival-offering is two silver [ma'ah].",
+            "Burnt-offerings on [the intermediate days of] a holiday come [only] from unconsecrated funds, and peace-offerings come [even] from the [second] tithe.  On the first sacred day of Passover,  Beit Shammai say: [‍they come‍] [only] from unconsecrated funds; and  Beit Hillel say: [they come] [even] from the [second] tithe.",
+            "Israelites fulfill their obligation with pledged and consecrated animals and with <i>ma'aser behema</i> [tithed animals], and the priests - with the chatat and with the asham sacrifices and with the <i> bechor</i> [firstborn animal] and with the breast and with the shoulder, but not with fowl and not with a <i>mincha</i> [flour offering].",
+            "One who has many dependents and few assets, should bring many peace offerings and few burnt offerings. [One who has] many assets and few dependents, should bring many burnt offerings and few peace offerings. [If one has] few of both, of him it is stated: A <em>ma'ah</em> of silver and two pieces of silver. [If one has] many of both, of him it is stated: \"Each man as he is able, according to the Lord your God's blessing that He gave you\" (Deuteronomy 16:17).",
+            "If one failed to celebrate [by bringing the burnt and peace offerings] during the first festival day of Sukkot, one may celebrate during the entire festival and during the last festival day of Sukkot. If the festival passed and one failed to celebrate, one is not obligated to compensate. About this it is stated: \"A crooked thing that cannot be fixed, and a loss cannot be reckoned\" (Ecclesiastes 1:15).",
+            "Rabbi Shimon ben Menassia says: What is \"a crooked thing that cannot be fixed\"? This applies to one who had relations with a forbidden woman and fathers a <em>mamzer</em> through her. If you would say [the verse refers to] a thief or a robber, he can return it and make amends. Rabbi Shimon ben Yochai says: One is only called \"crooked\" if he was proper at first and became crooked; and who is that? A Sage who separates from Torah.",
+            "Dissolving vows flies in the air, there is no basis for it.  Laws concerning shabbat and festival-offering and stealing from holy-designated things, these are like mountains hung from a hair:  they have few verses and many laws.  Judgment and service and purity and impurity and improper sexual relations, they have plenty to be based on.  They themselves are the body of Torah."
+        ],
+        [
+            "One may not expound the laws of forbidden sexual relations before three people, nor the account of Creation before two, nor the Divine Chariot before one, unless he is wise and understanding from his own knowledge. Anyone who looks into four things is worthy of not having come into the world: what is above, what is below, what is before, and what is after. And anyone who has no consideration for the honor of his Maker would be better off if he had not come into the world.",
+            "Yose ben Yoezer says not to lean hands [on the Chagigah sacrifice]; Yose ben Yohanan says to lean hands. Yehoshua ben Perahia says not to lean hands; Nitai the Arbelite says to lean hands. Yehuda ben Tavai says not to lean hands; Shimon ben Shetach says to lean hands. Shemaya says to lean hands; Avtaliyon says not to lean hands. Hillel and Menahem did not disagree. Menahem left and Shammai entered. Shammai says not to lean hands; Hillel says to lean hands.  The first [of each pair] was the <em>nasi</em> [head of the Sanhedrin] and the second [of each pair] was the <em>av beit din</em> [vice-head of the Sandhedrin].",
+            "Beit Shammai says, they bring peace offerings [on Yom Tov] and do not lay their hands on them, but they do not bring burnt offerings. And Beit Hillel says, they bring both peace offerings and burnt offerings and lay their hands on them.",
+            "When Shavuot occurs on Friday, Beit Shammai says that the day of slaughter [for its burnt offerings] is after Shabbat [i.e., on Sunday]. And Beit Hillel says, that the day after Shabbat is not the day for slaughter [rather it is Friday], but agrees that if Shavuot occurs on Shabbat, the next day [Sunday] is the day of slaughter. And the High Priest does not wear his vestments [on a day to which slaughter is postponed], and one may eulogize and fast, so as not to give credence to the words of those [the Sadduccees] that say Shavuot occurs the day after Shabbat.",
+            "One ritually washes one's hands for <em>chullin</em> [unsanctified food], <em>ma'aser</em> [tithed food] and for <em>terumah</em> [food tithed as the priest's gift].  For <em>kodesh</em> [portions of offerings eaten by the priests] one must immerse [in a mikveh]. And for <em>chattat</em> [water of purification] if one's hands are [ritually] impure, one's body is [ritually] impure.",
+            "One who immerses [in order to eat] <em>chullin</em> and considers himself pure to eat <em>chullin</em>, is forbidden to eat ma'aser. If he immerses [in order to eat] <em>ma'aser</em> and considers himself pure to eat <em>ma'aser</em>, he is forbidden to eat <em>terumah</em>. If he immerses [in order to eat] <em>terumah</em>, and considers himself pure to eat <em>terumah</em>, he is forbidden to eat <em>kodesh</em>. If he immerses [in order to eat] kodesh, and considers himself pure to eat kodesh, he is  forbidden to touch the <em>chattat</em> water [made from the ashes of the Red Heifer]. If he immerses [to meet] stringent [requirements], he is permitted to [items carrying] the more lenient [requirements]. If one does not consider himself pure [after immersing], it is as if he did not immerse.",
+            "The clothes of an <em>Am Ha'aretz</em> [unlearned person] are <em>midras</em> [considered impure by treading] for <em>perushin</em> [individuals, generally Sages, highly concerned with maintaining ritual purity]. The clothes of <em>perushin</em> are <em>midras</em> for those who eat <em>terumah</em>. The clothes of those who eat <em>terumah</em> are <em>midras</em> for <em>kodesh</em> [and those who eat it]. The clothes of [those who eat] <em>kodesh</em> are <em>midras</em> for [those who touch]<em>chattat</em> water. Yose ben Yoezer was a pious man of the priesthood, and his cloak was <em>midras</em> for <em>kodesh</em>. Yochanan ben Gudgeda ate [even <em>chullin</em>] at the purity [required for] <em>kodesh</em> all his days and his cloak was  <em>midras</em> for <em>chattat</em> water."
+        ],
+        [
+            "Greater stringency applies to <em>kodesh</em> [portion of offerings eaten by the priests] than to <em>terumah</em> [tithe of gifts for the priests], for we immerse [impure] vessels within vessels [to be used] for <em>terumah</em>, but not [in vessels used for] <em>kodesh</em>. The outside, inside, and handle[are treated as separate] for <em>terumah</em>, but not for <em>kodesh</em>. He who carries [something bearing] <em>midras</em> [\"treading\"] impurity may carry <em>terumah</em> at the same time, but he may not carry <em>kodesh</em>. The garments of those who eat <em>terumah</em> have <em>midras</em> impurity for those who eat <em>kodesh</em>. The rule for <em>kodesh</em> is not the same as the rule for <em>terumah</em>, for regarding <em>kodesh</em>, a person unties, dries, immerses, and then ties [a garment], while for <em>terumah</em>, he ties and may afterwards immerse [a garment]. ",
+            "Vessels finished in purity must be immersed [so that they can be used for] <em>kodesh</em>, but do not need to be immersed for <em>terumah</em>. A vessel unites with its contents [if any become impure] for <em>kodesh</em>, but does not unite for <em>terumah</em>. The fourth [degree of impurity] invalidates <em>kodesh</em>, but [no further than] the third [degree of impurity] invalidates <em>terumah</em>. Regarding <em>terumah</em>, if one hand of a person becomes impure, his other hand is still pure. Regarding <em>kodesh</em>, he must immerse both hands, for one hand makes the other hand impure regarding <em>kodesh</em>, but not <em>terumah</em>. ",
+            "Dry foods of <em>terumah</em> may be eaten with unwashed hands, but not <em>kodesh</em>. An <em>onen</em> [one whose close relative has died, in the period before the burial] and a <em>mechusar kippurim</em> [one who has not yet brought a sacrifice to complete purification from certain types of ritual impurity] require immersion for <em>kodesh</em>, but not for <em>terumah</em>. ",
+            "Greater stringency applies to <em>terumah</em> [than to <em>kodesh</em>], because in Judea, they [<em>Amei Ha-aretz</em>, unlearned people unversed in matters of purity] are trusted regarding the purity of oil and wine throughout the whole year, but only during the wine-press and oil-press season regarding <em>terumah</em>. If this season has passed, and they brought to him a barrel of <em>terumah</em> wine, he cannot accept it from them. But, he [the owner of the barrel] is allowed to leave it for the next wine-press season. And if he [the owner of the barrel] said to him, \"I have set apart into it a <em>revi'it</em> of wine, for use in libations,\" he is trusted. They are trustworthy regarding wine and oil jugs which are made subject to the laws of <em>terumah</em> and <em>kodesh</em> in the wine-press and oil-press season, and also seventy days prior to the wine-press season.",
+            "From Modi'im and inwards [toward Jerusalem], they [<em>amei ha-aretz</em>] are trusted in regard to earthenware vessels. From Modi'im and outwards, they are not trusted. How so? If the potter selling pots entered inwards of Modi'im, then the same potter in regard to the same pots, and regarding the same buyers, is trusted. If he went outwards from Modi'im, he is not trusted. ",
+            "If tax-collectors entered a house, and if thieves returned stolen vessels, they are trusted if they say \"We didn't touch [them].\" In Jerusalem, they are trusted regarding <em>kodesh</em>, and during the festival season, they are trusted regarding <em>terumah</em>, as well. ",
+            "If a person opened his barrel of wine, or began to sell his baked goods on the festival: Rabbi Yehuda says he may finish. And the sages say he may not finish. As soon as the festival concluded, they would remove [and immerse vessels] for the purification of the Temple courtyard. If the festival was terminated on the sixth day [Friday], they would not remove, on account of the honor of the Sabbath day. Rabbi Yehuda says: And not on the fifth day [Thursday], for the priests were not free [from their post-festival duties]. ",
+            "How did they remove [the vessels] for the purification of the Temple Courtyard? They would immerse the vessels that were in the Temple, and they would say to them [the priests]: be careful to not touch the table and make it impure. For each of the vessels that were in the Temple, there were two or three sets, so that if the first vessels were rendered impure, they would bring the second in their place. All the vessels in the Temple required immersion, except for the golden altar and the bronze altar, because they were like [i.e., affixed to] the ground [and thus not susceptible to impurity]; the opinion of Rabbi Eliezer. However, the sages say [they were not susceptible to impurity] because they were plated. "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,55 @@
+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+    "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+    "status": "locked",
+    "priority": 0.25,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>J</b>EDER <small>IST ZUM</small> E<small>RSCHEINEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Im Tempel zu Jerušalem, an den 3 Festen des Jahres cf. Ex. 23,17.</i> <small>VERPFLICHTET, AUSGENOMMEN EIN</small> T<small>AUBER, EIN</small> B<small>LÖDER, EIN</small> M<small>INDERJÄHRIGER, EIN</small> G<small>ESCHLECHTSLOSER, EIN</small> Z<small>WITTER,</small> F<small>RAUEN, UNBEFREITE</small> S<small>KLAVEN, EIN</small> L<small>AHMER, EIN</small> B<small>LINDER, EIN</small> K<small>RANKER, EIN</small> A<small>LTERSSCHWACHER, UND DER ZU</small> F<small>USS NICHT HINAUFZIEHEN KANN.</small> W<small>ELCHES</small> K<small>IND</small> <small>HEISST</small> <small>DIESBEZÜGLICH</small> <small>MINDERJÄHRIG?</small> D<small>AS AUF SEINES</small> V<small>ATERS</small> S<small>CHULTERN REITEND NICHT VON</small> J<small>ERUŠALEM AUF DEN</small> T<small>EMPELBERG HINAUF KANN – SO DIE</small> S<small>CHULE</small> Š<small>AMMAJS; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, DAS NICHT SEINES</small> V<small>ATERS</small> H<small>AND HALTEN UND VON</small> J<small>ERUŠALEM AUF DEN</small> T<small>EMPELBERG HINAUF KANN, DENN ES HEISST:</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Ex. 23,14.</i><i>dreimal</i><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> <span dir=\"rtl\">רגל</span> eigentl. Fuß, also drei Fußtouren.</i>",
+            "D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, DAS</small> B<small>ESUCHSOPFER ZWEI</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Sc. muß mindestens wert sein.</i> S<small>ILBER</small><small>MAA͑</small> <small>UND DAS</small> F<small>ESTOPFER EINE</small> M<small>AA͑, UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, DAS</small> B<small>ESUCHSOPFER EINE</small> M<small>AA͑ UND DAS</small> F<small>ESTOPFER ZWEI</small> S<small>ILBER</small><small>MAA͑</small>.",
+            "<b>B</b><small>RANDOPFER SIND AM</small> H<small>ALBFESTE VON</small> P<small>ROFANEM DARZUBRINGEN</small>, H<small>EILSOPFER AUCH VOM</small> <small>ZWEITEN</small> Z<small>EHNTEN; AM ERSTEN</small> T<small>AGE DES</small> P<small>ESAḤFESTES, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, VON</small> P<small>ROFANEM, UND WIE DIE</small> S<small>CHULE</small> H<small>LLLELS SAGT, AUCH VOM</small> <small>ZWEITEN</small> Z<small>EHNTEN</small>",
+            "J<small>ISRAÉLITEN GENÜGEN IHRER</small> P<small>FLICHT AUCH MIT</small> G<small>ELOBTEM UND</small> G<small>ESPENDETEM UND</small> V<small>IEHZEHNTEN,</small> P<small>RIESTER AUCH MIT</small> <small>DEM</small> A<small>NTEILE</small> <small>VON</small> S<small>ÜND- UND</small> S<small>CHULDOPFERN,</small> E<small>RSTGEBORENEM UND</small> B<small>RUST</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Die der Priester von jedem Heilsopfer erhält; cf. Lev. 7,29ff.</i><small>UND</small> K<small>EULE, JEDOCH NICHT MIT</small> G<small>EFLÜGEL- UND</small> S<small>PEISOPFERN</small>.",
+            "<b>W</b><small>ER VIELE</small> M<small>ITSPEISENDE UND WENIG</small> G<small>ÜTER</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Dh. Vieh, Herden, worin (im Ggs. zum Grundbesitze) das Vermögen bestand. Das für diesen Begriff gebrauchte Wort <span dir=\"rtl\">נכסים</span> ist von <span dir=\"rtl\">נכס</span> schlachten abgeleitet, wie auch das lat. pecunia von pecus.</i><small>HAT, BRINGE MEHR</small> H<small>EILSOPFER UND WENIGER BRANDOPFER DAR; WER VIEL GÜTER UND WENIG</small> M<small>ITSPEISENDE HAT, BRINGE MEHR</small> B<small>RANDOPFER UND WENIGER</small> H<small>EILSOPFER DAR.</small> V<small>ON DEM, DER VON DIESEN UND JENEN WENIG HAT, HEISST ES: EINE</small> <small>BEZIEHUNGSWEISE</small> <small>ZWEI</small> S<small>ILBER</small> <small>MAA͑</small>; <small>VON DEM, DER VON DIESEN UND JENEIN VIEL HAT, HEISST ES</small> :<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Dt. 16,17.</i><i>jeder, was er zu geben vermag, je nach dem Segen, den dir der Herr, dein Gott gegeben hat.</i>",
+            "<b>W</b><small>ER DAS</small> F<small>ESTOPFER AM ERSTEN</small> T<small>AGE DES</small> F<small>ESTES NICHT DARGEBRACHT HAT, BRINGE ES IM</small> L<small>AUFE DES GANZEN</small> F<small>ESTES DAR, AUCH NOCH AM LETZTEN</small> T<small>AGE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der als Schlußfest ein Fest für sich ist.</i><small>DES</small> H<small>ÜTTEN</small><small>FESTES.</small> I<small>ST DAS</small> F<small>EST VORÜBER, OHNE DASS ER ES DARGEBRACHT HAT, SO IST ER NICHT ERSATZPFLICHTIG; HIERÜBER HEISST ES:</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Ecc. 1,15.</i> <i>Krummes kann nicht gerade werden, Fehlendes kann nicht mitgezählt werden</i>",
+            "R. Š<small>IMO͑N B.</small> M<small>ENASJA SAGTE:</small> W<small>AS HEISST</small> K<small>RUMMES, DAS NICHT GERADE WERDEN KANN</small>? W<small>ENN JEMAND EINEN INZESTUÖSEN</small> B<small>EISCHLAF AUSGEÜBT UND EIN</small> H<small>URENKIND GEZEUGT HAT.</small> W<small>OLLTE MAN ES AUF</small> D<small>IEBSTAHL UND</small> R<small>AUB BEZIEHEN, SO KANN MAN JA</small> <small>DIE</small> S<small>ACHE</small> <small>ZURÜCKGEBEN UND ES GUT MACHEN</small>. R. Š<small>IMO͑N B</small>. J<small>OḤAJ SAGTE</small> : K<small>RUMMES KANN NUR DAS HEISSEN, WAS VORHER GERADE WAR UND KRUMM WURDE.</small> W<small>AS IST DIES?</small> W<small>ENN EIN</small> S<small>CHRIFTGELEHRTER SICH VON DER</small> T<small>ORA ABWENDET</small>.",
+            "<b>D</b><small>IE</small> A<small>UFLÖSUNG VON</small> G<small>ELÜBDEN SCHWEBT IN DER</small> L<small>UFT UND HAT NICHTS, WORAUF ES SICH STÜTZEN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> In der Schrift ist kein Beleg dafür zu finden.</i><small>KÖNNTE.</small> D<small>IE</small> G<small>ESETZE ÜBER DEN</small> Š<small>ABBATH, ÜBER DIE</small> F<small>ESTOPFER UND ÜBER DIE</small> V<small>ERUNTREUUNGEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Am Geheiligten; cf. Lev. 5,15.</i><small>SIND WIE</small> B<small>ERGE, DIE AN EINEM</small> H<small>AARE HÄNGEN; NUR WENIG IN DER</small> S<small>CHRIFT</small> <small>BEHANDELT</small>, <small>SIND ZAHLREICH IHRE</small> B<small>ESTIMMUNGEN.</small> D<small>AS</small> Z<small>IVILRECHT,</small> <small>DIE</small> G<small>ESETZE ÜBER DEN</small> T<small>EMPELDIENST,</small> <small>DIE</small> G<small>ESETZE ÜBER</small> R<small>EINHEIT UND</small> U<small>NREINHEIT UND DIE</small> I<small>NZESTGESETZE HABEN, WORAUF SIE SICH STÜTZEN; SIE SIND</small> K<small>ERNSTÜCKE DER</small> T<small>ORA</small>."
+        ],
+        [
+            "<b>M</b>AN <small>TRAGE NICHT ÜBER</small> I<small>NZESTGESETZE VOR DREIEN VOR, NOCH ÜBER DAS</small> S<small>CHÖPFUNGSWERK VOR ZWEIEN, NOCH ÜBER DIE</small> S<small>PHÄRENKUNDE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wörtl. über den Wagen; cf. Bd. I S. 91 Anm. 105 u. weiter Fol. 13a Anm. 93.</i> <small>VOR EINEM, ES SEI DENN, DASS ER EIN</small> W<small>EISER IST UND ES AUS EIGENER</small> E<small>RKENNTNIS VERSTEHT</small>. W<small>ER ÜBER VIER</small> D<small>INGE, WAS OBEN, WAS UNTEN, WAS VORN UND WAS HINTEN</small> <small>SICH BEFINDET</small>, <small>GRÜBELT, FÜR DEN WÄRE ES BESSER, ER WÄRE GAR NICHT ZUR</small> W<small>ELT GEKOMMEN</small>. W<small>ER DIE</small> E<small>HRE SEINES</small> S<small>CHÖPFERS NICHT SCHONT, FÜR DEN WÄRE ES BESSER, ER WÄRE GAR NICHT ZUR</small> W<small>ELT GEKOMMEN</small>.",
+            "<b>J</b><small>OSE B.</small> J<small>OËZER SAGT, MAN STÜTZE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die Hände auf den Kopf des Opfertieres (cf. Lev. 1,4.) am Festtage.</i><small>NICHT,</small> J<small>OSEPH B.</small> J<small>OḤANAN SAGT, MAN STÜTZE.</small> J<small>EHOŠUA͑ B.</small> P<small>ERAḤJA SAGT, MAN STÜTZE NICHT,</small> N<small>ITAJ AUS</small> A<small>RBEL SAGT, MAN STÜTZE.</small> J<small>EHUDA B. ṬABAJ SAGT, MAN STÜTZE NICHT,</small> Š<small>IMO͑N B</small>. Š<small>AṬAḤ SAGT, MAN STÜTZE</small>. Š<small>EMA͑JA SAGT, MAN STÜTZE, UND</small> P<small>TOLLION SAGT, MAN STÜTZE NICHT</small>. H<small>ILLEL UND</small> M<small>ENAḤEM STRITTEN HIERÜBER NICHT; ALS ABER</small> M<small>ENAḤEM AUSSCHIED UND</small> Š<small>AMMAJ EINTRAT, SAGTE</small> Š<small>AMMAJ, MAN STÜTZE NICHT, UND</small> H<small>ILLEL SAGTE, MAN STÜTZE</small>. D<small>IE ERSTEREN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Von jedem der genannten Paare.</i><small>WAREN</small> F<small>ÜRSTEN</small>, <small>DIE LETZTEREN WAREN</small> G<small>ERICHTSOBERHÄUPTER</small>.",
+            "<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN BRINGE</small> <small>AM</small> F<small>ESTE</small> H<small>EILSOPFER DAR UND STÜTZE NICHT, JEDOCH KEINE</small> B<small>RANDOPFER; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, MAN BRINGE</small> H<small>EILSOPFER UND</small> B<small>RANDOPFER DAR UND STÜTZE AUCH</small>",
+            "F<small>ÄLLT DAS</small> W<small>OCHENFEST AUF DEN</small> V<small>ORABEND DES</small> Š<small>ABBATHS, SO FINDET DER</small> S<small>CHLACHTTAG, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, NACH DEM</small> Š<small>ABBATH STATT; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, ES GEBE</small> (<small>NACH DEM</small> Š<small>ABBATH</small>) <small>KEINEN</small> S<small>CHLACHTTAG</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Man schlachte sie am Feste selbst.</i>. S<small>IE PFLICHTET JEDOCH BEI, DASS, WENN ES AUF EINEN</small> Š<small>ABBATH FÄLLT, DER</small> S<small>CHLACHTTAG AM FOLGENDEN</small> T<small>AGE STATTFINDE.</small> D<small>ER</small> H<small>OCHPRIESTER LEGT</small> <small>AN DIESEM</small> <small>KEINE</small> A<small>MTSKLEIDER AN, AUCH SIND</small> T<small>RAUER UND</small> F<small>ASTEN ERLAUBT, ALS</small> K<small>UNDGEBUNG GEGEN DIEJENIGEN, WELCHE SAGEN, DAS</small> W<small>OCHENFEST FOLGE UNMITTELBAR AUF DEN</small> Š<small>ABBATH</small>.",
+            "<b>M</b><small>AN WASCHE DIE</small> H<small>ÄNDE ZU</small> P<small>ROFANEM,</small> <small>ZWEITEM</small> Z<small>EHNTEN UND</small> H<small>EBE; ZU</small> H<small>EILIGEM TAUCHE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Zum Händewaschen genügt ein Viertellog Wasser, zum Untertauchen ist ein Tauchbad von mindestens 40 Seá erforderlich; cf. supra Fol. 11a.</i><small>MAN SIE UNTER.</small> Z<small>UM</small> B<small>ERÜHREN DES</small> E<small>NTSÜNDIGUNGSWASSERS</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cf. Num. 19,9.</i><small>GILT, WENN DIE</small> H<small>ÄNDE UNREIN WERDEN, DER GANZE</small> K<small>ÖRPER ALS UNREIN</small>",
+            "W<small>ER AUF</small> P<small>ROFANES BESCHRÄNKT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> In der Absicht, nur Profanes zu essen; ebenso weiter.</i><small>FÜR</small> P<small>ROFANES UNTERGETAUCHT IST</small>, <small>DEM IST DER</small> Z<small>EHNT VERBOTEN; WER AUF DEN</small> Z<small>EHNTEN BESCHRÄNKT FÜR DEN</small> Z<small>EHNTEN UNTERGETAUCHT IST, DEM IST DIE</small> H<small>EBE VERBOTEN, WER AUF</small> H<small>EBE BESCHRÄNKT FÜR</small> H<small>EBE UNTERGETAUCHT IST, DEM IST</small> H<small>EILIGES VERBOTEN; WER AUF</small> H<small>EILIGES BESCHRÄNKT FÜR</small> H<small>EILIGES UNTERGETAUCHT IST, DEM IST</small> <small>DAS</small> B<small>ERÜHREN</small> <small>DES</small> E<small>NTSÜNDIGUNGSWASSERS VERBOTEN.</small> W<small>ER FÜR DAS</small> S<small>TRENGERE UNTERGETAUCHT IST, DEM IST DAS</small> L<small>EICHTERE ERLAUBT.</small> T<small>AUCHTE ER OHNE</small> A<small>BSICHT</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Daß dies zur levitischen Reinigung erfolge; es gilt dann als einfaches Bad.</i><small>UNTER, SO IST ES EBENSO, ALS WÄRE ER NICHT UNTERGETAUCHT</small>",
+            "D<small>IE</small> K<small>LEIDER EINES</small> M<small>ENSCHEN AUS DEM GEMEINEN</small> V<small>OLKE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der die Reinheitsgesetze nicht beobachtet; cf. Sab. Fol. 22a.</i><small>GELTEN FÜR</small> P<small>HARISÄER</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wörtl. Abgesonderte, hier in der ursprünglichen Bedeutung Strengfromme Leute; die die Reinheitsgesetze sorgfältig beobachten.</i><small>ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Sc. eines Flußbehafteten; cf. Bd. I S. 608 Anm. 26.</i><small>; DIE</small> K<small>LEIDER EINES</small> P<small>HARISÄERS GELTEN FÜR DIE, DIE</small> H<small>EBE ESSEN, ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN; DIE</small> K<small>LEIDER DERER, DIE</small> H<small>EBE ESSEN, GELTEN FÜR DIE, DIE</small> H<small>EILIGES ESSEN, ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN</small>; <small>DIE</small> K<small>LEIDER DERER, DIE</small> H<small>EILIGES ESSEN, GELTEN FÜR</small> <small>DIE</small> B<small>ERÜHRUNG DES</small> E<small>NTSÜNDIGUNGSWASSERS ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN.</small> J<small>OSEPH B.</small> J<small>OËZER WAR DER</small> F<small>RÖMMSTE IN DER</small> P<small>RIESTERSCHAFT, UND DOCH GALT SEIN</small> T<small>UCH FÜR</small> H<small>EILIGES ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN.</small> J<small>OḤANAN B.</small> G<small>UDGADA ASS WÄHREND SEINES GANZEN</small> L<small>EBENS NUR IN FÜR</small> H<small>EILIGES GELTENDE</small> R<small>EINHEIT, DENNOCH GALT SEIN</small> T<small>UCH FÜR DAS</small> E<small>NTSÜNDIGUNGSWASSER ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN</small>."
+        ],
+        [
+            "<b>B</b>EIM H<small>EILIGEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wie Opferfleisch u. dgl.</i> <small>IST ES STRENGER ALS BEI DER</small> H<small>EBE</small> : <small>MAN DARF FÜR</small> H<small>EBE</small> G<small>EFÄSSE IN ANDEREN</small> G<small>EFÄSSEN UNTERTAUCHEN, NICHT ABER FÜR</small> H<small>EILIGES.</small> A<small>USSENSEITE,</small> I<small>NNENSEITE UND</small> G<small>RIFF GELTEN FÜR</small> H<small>EBE</small> <small>ALS VON EINANDER GETRENNT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wird einer von diesen unrein (bei einem rabbanitischen, leichteren Grade von Unreinheit), so sind es die anderen nicht.</i> <small>NICHT ABER FÜR</small> H<small>EILIGES.</small> W<small>ER DURCH</small> A<small>UFTRETEN</small> U<small>NREINES</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Worauf ein Flußbehafteter gesessen hat.</i> <small>TRÄGT, DARF AUCH</small> H<small>EBE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> In einem Gefäße, von dem er nur die Außenseite berührt.</i> <small>TRAGEN, NICHT ABER</small> H<small>EILIGES.</small> D<small>IE</small> K<small>LEIDER DERER, DIE</small> H<small>EBE ESSEN, GELTEN ALS</small> <small>UNREIN DURCH</small> A<small>UFTRETEN FÜR DIEJENIGEN, DIE</small> H<small>EILIGES ESSEN.</small> D<small>AS</small> V<small>ERFAHREN BEIM</small> R<small>EINIGEN EINES</small> G<small>EWANDES FÜR</small> H<small>EILIGES GLEICHT NICHT DEM</small> V<small>ERFAHREN FÜR</small> H<small>EBE: FÜR</small> H<small>EILIGES LÖSE MAN ZUERST</small> <small>DEN</small> K<small>NOTEN</small>, <small>TROCKNE ES, TAUCHE ES UNTER, UND SCHLINGE ERST DANN DEN KNOTEN WIEDER, FÜR</small> H<small>EBE DARF MAN ZUERST DEN</small> K<small>NOTEN SCHLINGEN UND ES NACHHER UNTERTAUCHEN</small>",
+            "G<small>EFÄSSE, DIE IN</small> R<small>EINHEIT HERGESTELLT WORDEN SIND, BEDÜR FEN FÜR</small> H<small>EILIGES DES</small> U<small>NTERTAUCHENS, NICHT ABER FÜR</small> H<small>EBE.</small> D<small>AS</small> G<small>EFÄSS VERBINDET</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wenn mehrere Stücke sich in einem Gefäße befinden u. eines unrein wird, so sind es auch die übrigen.</i> <small>BEI</small> H<small>EILIGEM, NICHT ABER BEI</small> H<small>EBE</small>. D<small>AS</small> H<small>EILIGE IST NOCH BEI DER VIERTEN</small> <small>BERÜHRUNG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Gf. Bd. I S. 402. Anm. 7.</i> <small>UNTAUGLICH, DIE</small> H<small>EBE NUR BEI DER DRITTEN.</small> F<small>ÜR DIE</small> H<small>EBE IST, WENN DIE EINE</small> H<small>AND UNREIN WIRD, DIE ANDERE REIN, FÜR</small> H<small>EILIGES ABER MUSS MAN BEIDE UNTERTAUCHEN, DENN FÜR</small> H<small>EILIGES MACHT EINE</small> H<small>AND DIE ANDERE UNREIN, NICHT ABER FÜR</small> H<small>EBE.</small> M<small>AN DARF MIT</small> <small>RITUELL</small> <small>UNGEREINIGTEN</small> H<small>ÄNDEN UNBEFEUCHTETE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die nicht verunreinigungsfähig sind; cf. supra Fol. 19a Anm. 263.</i> H<small>EBE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Die einem ein anderer in den Mund steckt, oder er selbst mit einem Spane u. dgl. anfaßt.</i>",
+            "<small>ESSEN, NICHT ABER</small> H<small>EILIGES</small>. D<small>ER</small> T<small>RAUERNDE UND DER NOCH DER</small> S<small>ÜHNE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der Reingewordene muß noch am folgenden Tage ein Sühnopfer darbringen.</i> <small>BENÖTIGT, BEDÜRFEN DES</small> U<small>NTERTAUCHENS FÜR</small> H<small>EILIGES, NICHT ABER FÜR</small> H<small>EBE</small>.",
+            "<b>B</b><small>EI DER</small> H<small>EBE IST ES STRENGER: IN</small> J<small>UDÄA IST WÄHREND DES GANZEN</small> J<small>AHRES HINDURCH JEDER HINSICHTLICH DER</small> R<small>EINHEIT DES</small> W<small>EINES UND DES</small> Ö<small>LES GLAUBWÜRDIG, UND NUR ZUR</small> Z<small>EIT DES</small> K<small>ELTERNS UND DES</small> P<small>RESSENS HINSICHTLICH DER</small> H<small>EBE.</small> W<small>ENN</small> <small>DIE</small> Z<small>EIT</small> <small>DES</small> K<small>ELTERNS UND DES</small> P<small>RESSENS VORÜBER IST UND JEMAND IHM</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Ein Mann aus dem gemeinen Volke dem Priester.</i><small>EIN</small> F<small>A</small>ß W<small>EIN ALS</small> H<small>EBE BRINGT, SO DARF ER ES VON IHM NICHT ANNEHMEN; DOCH KANN JENER ES BIS ZUR NÄCHSTEN</small> K<small>ELTERZEIT STEHEN LASSEN.</small> S<small>AGT ER, ER HABE DARIN EIN</small> V<small>IERTELLOG ALS</small> H<small>EILIGES ABGESONDERT, SO IST ER</small> <small>HINSICHTLICH DES GANZEN</small> F<small>ASSES</small> <small>GLAUBWÜRDIG.</small> B<small>EI BEMISCHTEN</small> K<small>RÜGEN</small> W<small>EIN UND</small> Ö<small>L</small> IST JEDER <small>HINSICHTLICH DER</small> R<small>EINHEIT</small> <small>ZUR</small> Z<small>EIT DES</small> K<small>ELTERNS UND</small> P<small>RESSENS GLAUBWÜRDIG, UND SIEBZIG</small> T<small>AGE VOR DER</small> K<small>ELTERZEIT</small>.",
+            "<b>V</b><small>ON</small> M<small>ODAI͑M EINWÄRTS SIND</small> <small>DIE</small> T<small>ÖPFER</small> <small>HINSICHTLICH</small> <small>DER</small> R<small>EINHEIT VON</small> T<small>ONGEFÄSSEN GLAUBWÜRDIG, VON</small> M<small>ODAI͑M AUSWÄRTS SIND SIE NICHT GLAUBWÜRDIG</small>. Z<small>UM</small> B<small>EISPIEL : WENN DER SEINE</small> T<small>ÖPFE VERKAUFENDE</small> T<small>ÖPFER EINWÄRTS VON</small> M<small>ODAI͑M KOMMT, SO IST ER, WENN ER DER</small> T<small>ÖPFER IST, DIE</small> T<small>ÖPFE SEINE UND SIE DIE</small> K<small>ÄUFER</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Direkt von ihm.</i><small>SIND, GLAUBWÜRDIG; GEHT ER HINAUS, SO IST ER NICHT MEHR GLAUBWÜRDIG</small>.",
+            "<b>W</b><small>ENN</small> S<small>TEUEREINNEHMER IN EIN</small> H<small>AUS EINGETRETEN WAREN, DESGLEICHEN WENN</small> D<small>IEBE</small> S<small>ACHEN ZURÜCKGEBRACHT HABEN, SO SIND SIE GLAUBWÜRDIG, WENN SIE SAGEN, SIE HÄTTEN NICHTS BERÜHRT</small>. I<small>N</small> J<small>ERUŠALEM IST JEDER GLAUBWÜRDIG HINSICHTLICH DES</small> H<small>EILIGEN, UND ZUR</small> F<small>ESTZEIT AUCH HINSICHTLICH DER</small> H<small>EBE</small>.",
+            "<b>W</b><small>ER FÜR DEN</small> F<small>ESTBEDARF EIN</small> F<small>ASS GEÖFFNET ODER EINEN</small> L<small>AIB ANGESCHNITTEN HAT, DARF</small> <small>DEN</small> V<small>ERKAUF</small> <small>WIE</small> R. J<small>EHUDA SAGT, BEENDIGEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Nach dem Feste.</i><small>, UND WIE DIE</small> W<small>EISEN SAGEN, NICHT BEENDIGEN</small>. <b>S</b><small>OBALD DAS</small> F<small>EST VORÜBER WAR, RÄUMTE MAN AUF ZUR</small> R<small>EINIGUNG DES</small> T<small>EMPELS.</small> W<small>AR DAS</small> F<small>EST AM</small> F<small>REITAG VORÜBER, SO RÄUMTE MAN NICHT AUF, ZUR</small> E<small>HRUNG DES</small> Š<small>ABBATHS</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Die Priester hatten persönl. Vorbereitungen zum Šabbath zu treffen.</i>. R. J<small>EHUDA SAGT, AUCH NICHT AM</small> D<small>ONNERSTAG, WEIL DIE</small> P<small>RIESTER NICHT FREI WAREN</small>.",
+            "<b>W</b><small>IE RÄUMTE MAN AUF ZUR</small> R<small>EINIGUNG DES</small> T<small>EMPELHOFES</small>? M<small>AN TAUCHTE DIE</small> G<small>ERÄTE UNTER, DIE IM</small> T<small>EMPEL WAREN, UND DEN</small> <small>UNWISSENDEN</small> P<small>RIESTERN</small> <small>RIEF MAN ZU:</small> S<small>EID VORSICHTIG,</small> DASS IHR DEN T<small>ISCH NICHT</small> <small>BERÜHRET.</small> S<small>ÄMTLICHE</small> G<small>ERÄTE IM</small> T<small>EMPEL WAREN ZWEIFACH UND DREIFACH VORHANDEN, DAMIT MAN, WENN DIE ERSTEN UNREIN WURDEN, STATT IHRER ANDERE BRINGEN KONNTE</small>. S<small>ÄMTLICHE</small> G<small>ERÄTE, DIE IM</small> T<small>EMPEL WAREN</small>, <small>BENÖTIGTEN DES</small> U<small>NTERTAUCHENS, AUSGENOMMEN DER GOLDENE</small> A<small>LTAR UND DER KUPFERNE</small> A<small>LTAR, WEIL SIE DEM</small> B<small>ODEN GLICHEN – SO</small> R. E<small>LIE͑ZER; DIE</small> W<small>EISEN SAGEN, WEIL SIE ŪBERZOGEN WAREN</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,56 @@
+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tAll are obligated in re'iah [i.e., in the mitzvah of (Deuteronomy 16:16): \"Three times a year shall appear (yeraeh) all of your males,\" all having to appear in the azarah (the Temple court) on the festival. \"All,\" to include one who is half bondsman-half free. But this is not the halachah. For such a one is exempt from re'iah because of the \"bondsman\" element in him.] (All are obligated) except one who is deaf [even if he speaks, and even if he is deaf in only one ear, it being written (Ibid. 31:11): \"When all of Israel come to appear before the L rd,\" followed by (12): \"so that they hear\" — to exclude one who does not have sound hearing. And one who hears but does not speak is excluded by (Ibid.): \"ulema'an yilmedu\" (also to be understood as \"ulema'an yelamdu\" - \"so that they teach\")], an imbecile and a minor, [no mitzvoth being binding upon them. And if a child can hold onto his father's hand and be taken up from Jerusalem to the Temple Mount, his father is obligated to take him, as Beth Hillel say below in our Mishnah.], and a tumtum (one whose sex is in doubt), and a hermaphrodite, and women, and unfreed bondsmen [All of these are excluded by \"your males\" — to exclude tumtum, hermaphrodite, and women. And bondsmen are not obligated in any mitzvah from which women are exempt. In addition, it is written: \"When all of Israel come to appear, etc.\", and bondsmen are not included in \"Israel.\"], one who is lame, one who is blind, one who is sick, one who is old, and one whose legs do not carry him [from Jerusalem to the azarah, as when he is very delicate. All of these (with the exception of one who is blind) are derived from: \"Three times (regalim)\" — to exclude those who cannot go up with their feet (ragleihem). And a blind man is excluded from: \"When all of Israel come to appear (leraoth).\" Just as they come to appear, so they come to see (lir'oth) His holy mountain and the house of His shechinah — to exclude one who is blind, even if he is blind in one eye, his vision not being complete.] Which is a minor? One who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount. These are the words of Beth Shammai. Beth Hillel say: One who cannot hold onto his father's hand and go up from Jerusalem to the Temple Mount, it being written: \"Three regalim\" (see above) [one who is able to go up with his feet. And since an adult (who cannot do so) is exempt by Scripture, a child (in that condition), too, is not subject to chinuch (mitzvah-training) in that regard.]",
+            "\tBeth Shammai say: The (offering) of \"seeing\" (re'iah) is two silver (coins). [An adult who comes to \"see\" must bring a burnt-offering, viz. (Exodus 23:15): \"My face shall not be seen empty-handed.\" The offering may cost no less than two ma'ah of silver, which is the weight of thirty-two barley grains of refined silver], and the festival offering (chagigah) [festival peace-offerings, viz. (Exodus 12:14): \"And you shall celebrate it as a festival to the L rd\"; that is, bring festival peace-offerings. They may cost no less than] one ma'ah of silver. And even though there is no fixed amount for the offering of \"seeing\" and the festival offering, it being written (Deuteronomy 16:17): \"Each man, according to the gift of his hand,\" the sages set a bottom limit beneath which it may not go.] Beth Hillel say: The offering of \"seeing,\" one ma'ah of silver; the festival offering, two. [For (parts of) the peace-offerings go on High, to the priests, and to the owners, respectively, for which reason they are more expensive than the burnt-offerings, which are entirely (burnt) on High. And aside from the burnt-offering of \"seeing\" and the festival peace-offerings mentioned in our Mishnah, they also had to bring a different type of peace-offering called \"peace-offerings of joy\" (shalmei simchah), viz. (Ibid. 27:7): \"And you shall slaughter peace-offerings and you shall eat them there, and you shall rejoice, etc.\" These peace-offerings of joy are not mentioned here and the sages did not assign a fixed amount to them. And women are obligated in them as men are, women being obligated in rejoicing (on the festival), viz. (Ibid. 14:26): \"And you shall rejoice, you and your household.\"]",
+            "\tBurnt-offerings on Chol Hamoed are brought from chullin (non-consecrated monies); and peace-offerings, from the tithe. [Our Mishnah is defective. This is what was taught: Vow and gift burnt-offerings are brought on Chol Hamoed and not on yom tov; and the burnt-offering of \"seeing\" is brought even on yom tov. Even though it can be \"paid\" all seven days, its essential mitzvah is on the first day of the festival. And when it is brought, it is brought only from chullin. And peace-offerings of joy come from the tithe. That is, they may be brought from second-tithe monies. For peace-offerings of joy are not mandatory where there is (other) meat, and he has second-tithe money (to spend for them) in Jerusalem, so that with it he buys peace-offerings and eats them. But the first-day festival offering is mandatory, even if he has meat in abundance. And anything which is mandatory is brought from chullin and not from the tithe.] The (offering of) the first day of the festival of Pesach — Beth Shammai say: (It is brought) from chullin. Beth Hillel say: From the tithe. [(\"the first day of the festival of Pesach\":) The same applies to the first days of the other festivals. Pesach is taught because on Pesach eve there is a different festival offering. When the company for (the eating) of the Pesach was large, they would bring a festival offering along with it, so that the Pesach offering would be eaten in satiety. Our Mishnah apprises us that it is the yom tov festival offering itself which is brought only from chullin, but the festival offering of the fourteenth (of Nissan) may be brought from the tithe. (\"Beth Hillel say: From the tithe\":) The gemara asks how this can be if it is mandatory and all mandatory things are brought only from chullin. And it answers: When he joins second-tithe money with chullin, i.e., If he has many \"eaters,\" for which one animal will not suffice, he may bring one animal as a festival offering from chullin and others from second-tithe money. And even though the name \"festival offering\" attaches to all that are brought on the first day of the festival, Beth Hillel hold that it is permitted to bring the others from the tithe once he has already fulfilled his obligation with the first from chullin.]",
+            "\tIsraelites (i.e., non-Cohanim) fulfill their obligation [of peace-offerings of joy] with vows, and gifts, and the beast-tithe, [it being written (Deuteronomy 16:14): \"And you shall rejoice in your festival\" — to include all varieties of joy (i.e., of meat), the verse requiring only joy. And the master said: \"There is joy only in meat,\" and these are meat.] And the Cohanim (fulfill their obligation) with sin-offerings, guilt-offerings, the bechor (the firstling), the breast and the shoulder; but not with birds and meal-offerings, [it being written: \"And you shall rejoice in your festival (chagecha),\" Scripture hereby stating: Rejoice in that from which the festival offering (chagigah) is brought — to exclude birds and the meal-offering, the chagigah not being brought therefrom.]",
+            "\tIf one has many eaters [i.e., a large household] and little money, he brings many [festival] peace-offerings [according to the number of eaters], and few burnt-offerings. If he has much money and few eaters, he brings many burnt-offerings and few peace-offerings. If he has little of both, of this it is stated (1:2): \"a ma'ah of silver, and two ma'ah of silver.\" If he has much of both, of this it is written (Deuteronomy 16:17): \"…according to the blessing of the L rd your G d that He has given to you.\"",
+            "\tIf one did not bring the offerings [his festival peace-offerings and his burnt-offering of \"seeing\"], he may bring them the entire festival and the last yom tov of Succoth [Shemini Atzereth. Even though it is a festival in itself, it satisfies payment for the first day. And Shavuoth, too, even though it is only one day, payment can be made all seven, Scripture likening all festivals to each other, viz. (Deuteronomy 16:16): \"on the festival of matzoth, and on the festival of Shavuoth, and on the festival of Succoth.\" Just as with the festival of matzoth payment can be satisfied all seven days, so with the festival of Shavuoth.] If the festival passed and he did not bring the offering, he need not make restitution. Of this it is written (Koheleth 1:15): \"The crooked cannot be straightened and the lacking cannot be numbered.\"",
+            "\tR. Shimon b. Menassia says: What is (an instance of) \"The crooked cannot be straightened\"? Living with one of the illicit relations and begetting a mamzer through her, [bringing p'sulin (unfit ones) into Israel, who are a \"remembrance\" unto him] — as opposed to robbery and theft, where restitution can be made [i.e., He can return what was stolen to the owners and be \"corrected\" of his sin.] R. Shimon b. Yochai says: One is called \"crooked\" only if he were straight before and became crooked. Such as? A Torah scholar who separated from the Torah.",
+            "\tThe absolution of vows \"flies in the air,\" there being no (Scriptural) support for it. [i.e., There is only a slight allusion in Scripture to a sage's being able to absolve one of his vow, and it (in itself) is not to be relied upon. But thus was it handed down to the sages through the oral tradition (i.e., that they are thus empowered)]. The laws of Shabbath, of the festival offerings, and of me'iloth (abuse of consecrated objects) are like \"mountains hanging by a hair\" [There are halachoth among them which hang on only a slight Scriptural allusion, like a mountain hanging by a hair of one's head], having few Scriptural referents, yet embracing a great body of halachoth. Laws (monetary laws), the sacrificial service, (the laws of) purity and impurity, and (the laws of) illicit relations have what to rely on (in Scripture). Both are essentials of Torah. [The gemara explains: \"Both these and these are essentials of Torah.\" That is: Both those which have no (Scriptural) support and those which do. Both those which are like \"mountains hanging by a hair, etc.\" — all are essentials of Torah.]"
+        ],
+        [
+            "\tIllicit relations are not expounded to three [men at the same time. Recondite matters of Torah are not expounded to them, e.g., the interdict against living with one's daughter from a woman he had ravished, which is not explicitly stated in Scripture, but is derived exegetically. For while the teacher is addressing one of them the other two might be conversing and not give heart to the teacher's expounding of the interdict, so that they might come to be remiss in the area of illicit relations. For these things are more lusted after and desired than the other things forbidden by the Torah.] And the [six days of] creation (are not expounded) [even] to two [and, it goes without saying, to three or more, it being written (Deuteronomy 4:32): \"For ask (singular), now, of the first days\" (of creation) — One may inquire, but not two.] And the episode of the Divine Chariot [beheld by Ezekiel and by Isaiah] (may not be expounded) [even] to one, unless he be a sage, \"understanding by himself\" [i.e., unless the teacher recognizes that he is a sage, who, if given the \"outlines\" of things, will understand the rest by himself. [Rambam explains \"the creation\" as natural wisdom, and \"the episode of the Divine Chariot\" as the existence of G d, His attributes, the angels, the soul, the intellect, and what transpires after death. It does not seem to me that all of this is subsumed in the \"episode of the Divine Chariot.\" The \"wisdom of the Divine Chariot\" would be more apt. It is called, rather, the \"episode of the Divine Chariot\" because by invoking certain holy names one has recourse to the Crown, by whose agency he beholds the angelic watches in their stations and \"sanctuary within sanctuary,\" as those who see (such things) through the agency of the holy spirit.] All who reflect upon four things [those that follow] — it would have been better had they not been born: what is above [the heads of the heavenly creatures], what is below, what is before, and what is behind [to the west. Another interpretation: \"what is before\" the creation; \"what is behind\" the creation, at the end of days.] And all who are not solicitous of the honor of their Creator [such as those who transgress in secret, saying: \"The Shechinah is not found here. Who sees me? Who knows me?\"] — it would have been better had they not been born.",
+            "\tYossi b. Yoezer says that one should not place his hands (on the animal's head before slaughtering it] on yom tov. For he does so with all his strength and thus makes use of the animal (which is forbidden on yom tov).] Yossi b. Yochanan says he should. [This argument persisted between the Nesi'im and the avoth beth-din in all generations.] Yehoshua b. Perachyah says he should not place the hands; Nitai Ha'arbeli says he should. Yehudah b. Tabbi says he should not place the hands; Shimon b. Shetach says he should. Shemayah says he should place the hands; Avtalyon says he should not. Hillel and Menachem did not argue. Menachem left [for the king's service and stopped being Hillel's colleague, for which reason we do not know whether or not he argued with him on this.] Shammai entered [to be av beth-din in place of Menachem and he argued with Hillel.] Shammai said he should not place the hands; Hillel said he should. The first [in each pair above] were Nesi'im; the second, av beth-din.",
+            "\tBeth Shammai say: [festival] peace-offerings may be brought (on yom tov) for they are for human consumption; but s'michah (the placing of the hands on the head of the offering) may not be performed. [But s'michah is performed on the eve of the festival, Beth Shammai not requiring: \"And he shall place … and he shall slaughter\" (Leviticus 1:4-5), that slaughtering immediately follow placing.] [Individual] burnt-offerings, however, are not (to be brought on yom tov), [even the burnt-offering of \"seeing\"; for it can be offered on the other days of the festival, it being written (Numbers 29:39): \"A solemn assembly shall there be for you\" — for you, but not for the Most High.] And Beth Hillel say: It is permitted to bring peace-offerings and burnt-offerings [of \"seeing\"] and to perform s'michah upon them, [it being written (Deuteronomy 16:8): \"a solemn assembly for the L rd\" — everything which is for the L rd. But all agree that vow-offerings and gift-offerings, whether burnt-offerings or peace-offerings, are not sacrificed on yom tov.]",
+            "\tAtzereth (i.e., Shavuoth) which falls out on Sabbath eve — the day of its slaughtering is after Shabbath [i.e., The day of the slaughtering of the burnt-offering of \"seeing\" of yom tov is after Shabbath. For it is slaughtered neither on yom tov nor on Shabbath. And \"payment\" (of the offering) obtains with Shavuoth all seven days, as it does with Pesach and with Succoth.] And Beth Hillel say: There is no day of slaughtering after Shabbath [i.e., It does not require a \"day of slaughtering,\" for it is permitted to slaughter it on yom tov. Beth Hillel are consistent with their ruling that it is permitted to bring peace-offerings and burnt-offerings on yom tov. The tanna apprises us here that even if it is impossible to do so the next day, as when Shavuoth falls out on Sabbath eve — even in such an instance Beth Shammai hold that a burnt-offering of \"seeing\" is not sacrificed on yom tov, and it is pushed off until after Shabbath.] And both agree that if Shavuoth falls out on Shabbath, the day of slaughtering is after Shabbath. And the high-priest does not clothe himself in [his festive] garments [on the \"day of slaughtering\" of Shavuoth after Shabbath, not adorning himself on that day so that all realize it is not yom tov. And eulogy and fasting are permitted on that day, so as not to substantiate the words of those who say that Shavuoth comes after Shabbath. [For the Sadducees said that Shavuoth is always after Shabbath, it being written (Leviticus 23:15): \"And you shall count for yourselves from the morrow of the Sabbath,\" which they interpreted as the Sabbath of creation, so that Shavuoth would always fall out on a Sunday.]",
+            "\tOne washes his hands for chullin, tithe (ma'aser), and terumah. [Washing them from a vessel which contains only a revi'ith of water is sufficient.] And for kodesh (consecrated food), he immerses them [i.e., To eat peace-offerings, sin-offerings, and guilt-offerings, he requires a higher purification. He must immerse his hands in (a mikveh of) forty sa'ah — even if they are only stam yadayim (\"plain hands\"), not having touched an unclean object which makes the entire body unclean by Torah ordinance.] And for chatath — if his hands become unclean, his body becomes unclean. [In order to touch the waters of chatath (purification), the water sanctified with the ashes of the red heifer, to sprinkle therefrom upon those who have become unclean by (contact with) a dead body, he requires a higher (level of) purification, viz.: If his hands became unclean through one of those things which impart uncleanliness to the hands but not to the body — such as a scroll, unclean foods, unclean liquids, or anything else declared unclean by rabbinic ordinance — his body, too, becomes unclean, and his entire body requires immersion. All of these levels (of purification), one higher than the other, are rabbinically ordained. They are mentioned here together with the laws of the festival offering by virtue of their concluding (in the next chapter) with the laws of the festival, i.e., that the unlearned are regarded as clean on a festival, but not on the other days of the year.]",
+            "\t[This is another level (in purification):] If one immerses for chullin and intends [this immersion to cause him] to be eligible for chullin, he is forbidden to [eat second] tithe, [which is eaten in Jerusalem — until he immerses specifically for tithe — and so with all.] If he immersed for tithe and were eligible for tithe, he is forbidden to (eat) terumah. If he immersed for terumah and were eligible for terumah, he is forbidden to (eat) kodesh. If he immersed for kodesh and were eligible for kodesh, he is forbidden to (touch) chatath [the water sanctified with the ashes of the red heifer.] If he immersed for the more stringent, he is permitted to (eat) the less stringent. If he immersed and did not intend to be eligible (for anything), it is as if he did not immerse [for tithe, and, it goes without saying, for terumah and kodesh, but it is (valid) immersion for chullin, chullin not requiring intent.]",
+            "\tThe garments of an unlearned person (am ha'aretz) are midras [av hatumah (proto-uncleanliness) to impart uncleanliness to men and vessels] to perushin (the \"guarded\"), [who eat their chullin in the cleanliness of chullin] [just as the midras (lit. \"the seat\") of the zav (one with a genital discharge), which imparts uncleanliness to men and vessels, viz. (Leviticus 15:21): \"And whoever touches what she lies upon shall wash his clothes.\"] The garments of perushin are midras to eaters of terumah. [One level is missing here, viz.: \"The garments of perushin are midras to the eaters of second-tithe. The garments of eaters of second-tithe are midras to eaters of terumah,\" i.e., Cohanim, who eat terumah.] The garments of eaters of terumah are midras to (those who touch) chatath. [All of these levels are ordinances of the scribes, who said that the guarding for cleanliness of one level is not considered guarding vis-à-vis the other. This being so, they decreed that the garments of those on one level be regarded by those on a higher level as if his wife (the wife of the one on the lower level) had sat on them in her niddah time, making them midras of a niddah.] Yosef b. Yoezer was a chasid in the priesthood, notwithstanding which his napkin was (regarded as) midras to (those who ate) kodesh. Yochanan b. Gudgeda ate [chullin] in the cleanliness of kodesh [i.e., as if he were eating kodesh, being heedful of any tumah which would render kodesh unclean], and his napkin was midras to chatath, [but not to kodesh, this tanna holding that chullin prepared in the cleanliness of kodesh is like kodesh. But this is not the halachah. For chullin prepared in the cleanliness of kodesh is not like kodesh in all respects, as stated in the end of Niddah.]"
+        ],
+        [
+            "\tA stringency of kodesh over terumah: Vessels inside vessels may be immersed for terumah [when they are both unclean], but not for kodesh. [For we say that the weight of the inner vessel against the outer one acts as a partition against the water, and the immersion avails for neither. Outside, and inside, and handle (beth hatzvitah) (are considered distinct vessels) in respect to terumah, but not in respect to kodesh. [A vessel whose inside and outside and handle can be used — every function that it serves renders it a distinct vessel vis-à-vis terumah. So that if one (of the three) became unclean, the others do not become unclean. This, with rabbinical uncleanliness. So that if the outside became unclean through unclean liquids, the inside and the handle do not become unclean. And if the handle became unclean, the outside and the inside do not become unclean. \"beth hatzvitah,\" \"a place for holding,\" as in (Ruth 2:14): \"Vayitzbat lah kali\" (\"And he held out parched corn for her.\" Some read it as \"beth hatzviah\" (\"the place of the finger\"), a place being made in the vessel to put his finger in when he drinks, so that he not put his hand into the vessel. (\"but not in respect to kodesh\":) If one of the three areas becomes unclean with rabbinical uncleanliness, the whole vessel is unclean for kodesh.] One who carries a midras [a shoe of a zav] may carry terumah [if he wishes in an earthen jar; for he does not touch the inside.], but not kodesh, [because of an actual occurrence. Once, a man was carrying a jug of libational wine and the strap of his sandal (the midras of a zav) tore. When he took it in his hand, it fell into the jug and rendered the kodesh in it unclean. At that time they said: If one carries a midras, he may not carry kodesh. And because the incident was with kodesh, they decreed only with kodesh, but not with terumah.] Not as the \"measure\" of kodesh [vis-à-vis a chatzitzah (partition) in immersion] is the \"measure\" of terumah. For with kodesh, [if he has an unclean garment and he comes to immerse it, if it is tied], he frees the tie, [for it is like a chatzitzah], dries it [If it is moist, he dries it, for the oiliness on it is like a chatzitzah], and he immerses it and then he re-ties it. But with terumah, [if he wishes], he ties it and then immerses it [tied, and there is no cause for concern.]",
+            "\tVessels which were finished in cleanliness require immersion for kodesh, but not for terumah. [If a chaver (a Torah scholar) finishes them, and he took special care with them when they came close to being finished when they are susceptible of acquiring uncleanliness — in spite of this they require immersion for kodesh; for we fear that spittle from the mouth of an am ha'aretz may have fallen upon them when the chaver was holding them. And even though at that time the vessel had not yet been finished and did not acquire uncleanliness, perhaps after it was finished and was susceptible of acquiring uncleanliness, the spittle was still wet and imparted uncleanliness. For we learned in Niddah: (The issue of a) niddah, zov (the issue of a zav), and spittle impart uncleanliness when wet.] The vessel combines all that is in it in respect to kodesh, but not in respect to terumah. [If there were many pieces of food in one vessel and a t'vul yom (one who had immersed in the daytime), who invalidates terumah, touched one of them, the vessel combines all of them to be considered as one piece and all of them are unfit, viz. (Numbers 7:14): \"One spoon of ten shekels of gold\" — Scripture rendered all that is in the spoon one. (\"but not for terumah\":) Only the piece that he touched is unfit, but the others are clean.] Fourth-degree uncleanliness is unfit [but does not render (another object) unfit] in kodesh, but (only) third-degree uncleanliness in terumah. And with terumah, if one of his hands became unclean [with rabbinical uncleanliness, such as unclean foods and liquids and the like, which make only the hands unclean but not the body], the other hand is clean. But with kodesh, he must immerse both [This, when wetness remained on the hand that became unclean at the time it became unclean, but if not, the other hand does not become unclean until touched by it.], for one hand renders the other unclean with kodesh, but not with terumah.",
+            "\tIt is permitted to eat dry foods with unclean hands, with terumah, but not with kodesh. [This is the intent: It is permitted to eat dry foods of chullin with unclean hands, with terumah but not with kodesh, i.e., If one stuck food of kodesh into his friend's mouth with clean hands, the hands of the eater being unclean; or if he himself stuck such food into his mouth with a reed or a rod, and he desired to eat radish or onion of chullin with it, in which instance his unclean hands, which are of second-degree uncleanliness, do not make the chullin unclean, still, the rabbis decreed that he not eat them with kodesh, lest he touch the kodesh food in his mouth with his unclean hands. But in respect to terumah, even though unclean hands render it unfit, they did not establish this higher level, but assumed that he could take care and not touch it. \"Dry foods\" is stated, for if liquid were now upon them the liquid would become first-decree uncleanliness because of his hands and would make the chullin second-degree uncleanliness, so that when it touched the terumah in his mouth, it would render it unfit.] A mourner [who did not become unclean through (contact with the body of) his dead one] and one lacking atonement [one who immersed and whose sun set, but who did not yet bring his offerings] require immersion for kodesh, but not for terumah. [After he brings his offerings, if he wishes to eat kodesh, he must immerse. For since until now they were forbidden to eat kodesh, the rabbis required immersion. One who lacks atonement renders kodesh unfit by touching it. And a mourner, even though he may not eat it, does not render it unfit by touching it. And even though a mourner may not eat second-tithe, he is permitted to eat terumah, this being derived from (Leviticus 22:10): \"And every stranger (i.e., non-priest) shall not eat the holy thing (terumah)\" — \"Strangeness\" (disqualifies), and not mourning.]",
+            "\tA stringency of terumah: In Yehudah they are believed in respect to the cleanliness of wine and of oil all the days of the year. [\"In Yehudah\" (specifically) because a strip of the land of the Cuthi'im divided the Galil from Yehudah. And Jerusalem is in the land of Yehudah. So that it was impossible to bring kodesh from the land of the Galil to Yehudah, uncleanliness having been decreed upon the land of the nations. And even (the kodesh) of chaverim in the Galil could not be brought as libations. (\"they are believed, etc.\":) If an am ha'aretz said: \"This wine is clean, and it is for libations; this oil is clean, and it is for meal-offerings,\" he was always believed; for because of the stringency of kodesh, he would be heedful and would not lie. But if he said: \"This wine and oil is clean and is for terumah,\" he is not believed. For the interdict against the uncleanliness of terumah is not so severe in the eyes of an am ha'aretz, and we fear that he might be lying.] And at the wine-press and the olive-press, (they are) also (believed) in respect to terumah. [At the time of the grape harvest and of the squeezing of the olives in the olive-press, they are believed for terumah, too; for all men cleanse their vessels when they make wine and oil in order to separate terumah in cleanliness.] If the [times of] the wine-press and of the olive-press have passed, and he [an am ha'aretz] brings him [a Cohein chaver] a jug of terumah wine [or terumah oil, saying it is clean], he should not accept it from him [as being clean. For after the (time of the) wine-press and the olive-press he is not believed.] But he leaves it for the next wine-press. [The am ha'aretz who knows that after the (time of the) wine-press and the olive-press he is not believed leaves this jug for the next wine-press, at which time he gives it to the Cohein; for at that time he is believed in respect to it.] And if he (the am ha'aretz) says to him: \"I have separated into it a revi'ith [of a log of wine] kodesh [i.e., for libations], he is believed [in respect to the entire jug. For since he is believed in respect to kodesh, he is also believed in respect to terumah.] Pitchers of wine and pitchers of oil which are medumaoth (intermixed) — they are believed concerning them at the time of the wine-press and of the olive-press, and before the olive-press, seventy days. [If one (an am ha'aretz) cleanses his tevel (untithed produce) for libations, and now there are (intermixed) chullin, terumah, and kodesh, and he comes to say about the pitchers, too, that they are clean, even though an am ha'aretz is not believed concerning pitchers, even at the time of the wine-press, now he is believed concerning the pitchers even seventy days before the time of the wine-press. For since he is believed in respect to kodesh, he is also believed in respect to terumah and pitchers. For it is demeaning to kodesh that the pitchers from which it is poured have a status of uncleanliness, when it (the kodesh) is offered (upon the altar). \"Seventy days\" — it being the custom to order and cleanse the vessels seventy days before the (time of the) wine-press.]",
+            "\tFrom Modi'ith within, they (amei ha'aretz) are believed concerning earthen vessels. From Modi'ith outside, they are not believed. [Modi'ith was a city fifteen mil distant from Jerusalem. From Modi'ith within, towards Jerusalem, it is permitted to take light earthenware from potters who are amei ha'aretz, such a cups, pots, and ladles; for it is impossible (to secure them) otherwise. In Jerusalem they did not make (potters') ovens because of the smoke, neither for lime nor for pottery, for which reason they believed them and did not decree against them. For a decree is not imposed upon the congregation, which they are not able to abide by.] How so? A potter selling pottery — if he entered within Modi'ith, he is the potter [Only he who brought them from outside Modi'ith was believed, it being impossible not to believe him. But if he made a middleman of another potter, an am ha'aretz, living in Modi'ith or within, he (the second) was not believed.], and they are the pots [He is believed only concerning those pots that he bought; but he is not believed to add to them pots of another potter living in Modi'ith or within], and they are the buyers. [The potter has credibility only for those chaverim who saw him bring them, but not for others.] Once he leaves Modi'ith [to return], he is not believed.",
+            "\tCollectors [Jews, amei ha'aretz, who are deputed by the king to collect taxes from other Jews], who entered the house [to take the pledge], and likewise, thieves, who returned [earthenware] vessels [that they stole] are believed to say: \"We did not touch them\" [on the inside. This, if they returned them in voluntary penance, but not out of fear.] And in Jerusalem they are believed in respect to kodesh. [They are believed for all earthenware, both large and small, to say that they are clean for kodesh; for they do not make (potters') ovens in Jerusalem. For this reason they believed them and did not decree against them.] And, during the time of the festival, (they were believed) even for terumah, [it being written (Judges 20:11): \"And all the men of Israel gathered together against the city as one man, chaverim.\" When they are all gathered together, Scripture calls them \"chaverim.\" And a festival is a time of gathering.]",
+            "\tIf one [a chaver] opened his jug [to sell wine in Jerusalem for a festival] or began (to sell) his dough for a festival [and it was touched by amei ha'aretz] — R. Yehudah says: He may finish (selling it after the festival). The sages say: He may not finish. [For even though amei ha'aretz are clean at the time of the festival, it is not that their cleanliness is permanent, but that all are (considered) chaverim at the time of the festival. But after the festival, their touch renders (objects) unclean retroactively. As stated in our Mishnah: After the festival, they would immerse the vessels of the azarah, for amei ha'aretz had touched them on the festival. And R. Yehudah, who says that he may finish holds that if he is not permitted to finish he will not begin, and food will not be available for the festival pilgrims. The halachah is not in accordance with R. Yehudah.] After the festival, they would remove them [the vessels from their places to immerse them] to cleanse the azarah of the uncleanliness of the amei ha'aretz, who had touched them on the festival.] If the festival ended on Friday, they did not remove them because of the honor of the Sabbath, [i.e., because the Cohanim had to tend to their Sabbath needs in their houses.] R. Yehudah says: They also did not (remove them if the festival ended) on Thursday [They would not immerse them until after Shabbath]; for the Cohanim were not free [the day after yom tov to immerse them. For they were busy removing the ashes from the pile in the middle of the altar, which had accumulated there all the days of the festival from the (burning of) the wood-pile. The halachah is not in accordance with R. Yehudah.]",
+            "\tHow would they remove [the vessels] to cleanse the azarah? They would immerse the vessels which were in the sanctuary, and they would tell them [the amei ha'aretz, on the festival]: \"Take care not to touch the table, and render it unclean.\" [For they could not immerse it after the festival, not being permitted to remove it from its place, it being written (Exodus 28:30): \"And you shall place upon the table show-bread before Me always.\"] All the vessels in the Temple had seconds and thirds, so that if the first became unclean, the seconds were brought in their stead. All the vessels in the Temple required immersion [because of the uncleanliness they had sustained on the festival], except the golden altar and the copper altar, being regarded as earth, [the copper altar being called (Exodus 20:21) \"an altar of earth,\" and the golden altar being likened to it, viz. (Numbers 3:31): \"…the menorah and the altars.\" As to the table, the amei ha'aretz did not touch it, as stated above.] These are the words of R. Eliezer. The sages say: Because they are plated. [This is the intent: The sages rule them unclean and say that they, too, require immersion, because they are plated. For if they were not plated, they would be ruled clean by reason of \"wooden vessels made to rest\" (in their place and not be moved). Another interpretation: The sages say that the reason they do not require immersion (even though) they are plated with gold and copper is that the plating is neutralized (by the wood, which is dominant), so that they are regarded as wooden vessels made to rest, which do not become unclean. (According to this interpretation) the sages differ with R. Eliezer only vis-à-vis the reason (for their not requiring immersion). Rambam explains it thus in Hilchoth Metamei Mishkav Umoshav.]"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,56 @@
+{
+    "language": "en",
+    "title": "Mishnah Chagigah",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>All are obligated</b> on the three pilgrim Festivals <b>in the</b> mitzva of <b>appearance,</b> i.e., to appear in the Temple as well as to sacrifice an offering, <b>except for a deaf-mute, an imbecile, and a minor; and a <i>tumtum</i>, and a hermaphrodite, and women, and slaves who are not emancipated; and the lame, and the blind, and the sick, and the old, and one who is unable to ascend</b> to Jerusalem <b>on his</b> own <b>legs.</b> <b>Who</b> has the status of <b>a minor</b> with regard to this <i>halakha</i>? <b>Any</b> child <b>who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount;</b> this is <b>the statement of Beit Shammai. And Beit Hillel say: Any</b> child <b>who is unable to hold his father’s hand and ascend</b> on foot <b>from Jerusalem to the Temple Mount, as it is stated: “Three times [<i>regalim</i>]”</b> (Exodus 23:14). Since the term for feet is <i>raglayim</i>, Beit Hillel infer from here that the obligation to ascend involves the use of one’s legs.",
+            "<b>Beit Shammai say: The</b> burnt-offering of <b>appearance</b> brought on a pilgrim Festival must be worth at least <b>two silver</b> coins, <b>and the Festival peace</b>-offering must be worth at least one <b>silver <i>ma’a</i></b> coin. <b>And Beit Hillel say: The</b> burnt-offering of <b>appearance</b> must be worth at least one <b>silver <i>ma’a</i> and the Festival peace</b>-offering at least <b>two silver</b> coins.",
+            "<b>Burnt</b>-offerings that one sacrifices <b>on</b> the intermediate days of <b>the Festival</b> must <b>come from non-sacred</b> property, not from sacred property such as second-tithe money. <b>But the peace-</b>offerings may be brought <b>from the</b> second <b>tithe,</b> i.e., from money with which one redeemed second tithe, which is subsequently used to purchase food in Jerusalem. With regard to the Festival peace-offering sacrificed on <b>the first day of the festival of Passover, Beit Shammai say:</b> It must come <b>from non-sacred</b> property, <b>and Beit Hillel say:</b> It may be brought even <b>from the</b> second <b>tithe.</b>",
+            "In general, <b>Israelites fulfill their obligation</b> to eat peace-offerings of rejoicing <b>with</b> their voluntary <b>vows and gift</b> offerings donated during the year and sacrificed on the Festival; <b>and</b> likewise <b>with animal tithes. And the priests</b> fulfill their obligation of rejoicing <b>with</b> the meat of <b>sin</b>-offerings <b>and guilt</b>-offerings <b>and with firstborn</b> offerings, as the priests receive a portion of these, <b>and with the breast and thigh</b> of peace-offerings, to which they are also entitled. <b>However,</b> they do <b>not</b> fulfill their obligation <b>with birds,</b> e.g., a bird sacrificed as a sin-offering, <b>nor with meal</b>-offerings, as only the eating of meat constitutes rejoicing.",
+            "<b>One who has many eaters,</b> i.e., members of his household, <b>and a small</b> amount of <b>property, may bring many peace-</b>offerings <b>and few burnt-</b>offerings, so he can feed the members of his household with the peace-offerings. If one has <b>much property and few eaters, he</b> should <b>bring many burnt-</b>offerings <b>and few peace-</b>offerings. <b>If</b> both <b>these and those,</b> his property and the members of his household, <b>are few, with regard to this</b> individual <b>it is stated</b> in the mishna (2a) that the Sages established the smallest amount of one <b>silver <i>ma’a</i></b> for the burnt-offering of appearance in the Temple and <b>two silver</b> coins for the Festival peace-offerings. <b>If both</b> his eaters and his property <b>are many, with regard to this</b> individual <b>it is stated: “Every man shall give as he is able, according to the blessing of the Lord your God, which He has given you”</b> (Deuteronomy 16:17).",
+            "With regard to <b>one who did not celebrate</b> by bringing <b>the Festival</b> peace-offering <b>on the first day of the festival</b> of <i>Sukkot</i>, he <b>may celebrate</b> and bring it during <b>the entire</b> remaining days of <b>the pilgrimage Festival, and</b> even <b>on the final day of the Festival,</b> i.e., on the Eighth Day of Assembly. If <b>the pilgrimage Festival passed and one did not celebrate</b> by bringing <b>the Festival</b> peace-offering, <b>he is not obligated</b> to pay <b>restitution</b> for <b>it.</b> Even if he consecrated an animal for this purpose and it was lost, once the Festival is over he has no obligation to replace it, as he has missed the opportunity for performing this mitzva. And <b>about this it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered”</b> (Ecclesiastes 1:15).",
+            "<b>Rabbi Shimon ben Menasya says: Who is</b> the <b>crooked that cannot be made straight? This</b> verse is referring to <b>one who engaged in intercourse with a woman forbidden to him and fathered a <i>mamzer</i> with her.</b> This individual is unable to rectify his sin, because the status of the illegitimate child is permanent. And <b>if you say</b> that it is referring <b>to one who steals or robs,</b> although he is crooked <b>he can return</b> what he stole <b>and</b> in this manner his sin <b>will be rectified.</b> <b>Rabbi Shimon ben Yoḥai says: One calls crooked only someone who was initially straight and</b> subsequently <b>became crooked. And who is this? This is a Torah scholar who leaves</b> his <b>Torah</b> study. Here is an example of something straight that became crooked.",
+            "Incidental to the Festival peace-offering, the mishna describes the nature of various areas of Torah study. The <i>halakhot</i> of the <b>dissolution of vows,</b> when one requests from a Sage to dissolve them, <b>fly in the air and have nothing to support them,</b> as these <i>halakhot</i> are not mentioned explicitly in the Torah. There is only a slight allusion to the dissolution of vows in the Torah, which is taught by the Sages as part of the oral tradition. <b>The <i>halakhot</i> of Shabbat, Festival peace</b>-offerings, <b>and misuse</b> of consecrated property <b>are like mountains suspended by a hair, as they</b> have <b>little</b> written about them in <b>the Torah, and</b> yet the details of their <b><i>halakhot</i> are numerous.</b> The details of <b>monetary law,</b> sacrificial <b>rites, ritual purity and impurity, and</b> the <i>halakhot</i> of <b>those with whom relations are forbidden</b> all <b>have something to support them,</b> i.e., there is ample basis in the Torah for these <i>halakhot</i>, <b>and these are the essential parts of Torah.</b>"
+        ],
+        [
+            "<b>One may not expound</b> the topic of <b>forbidden sexual relations before three</b> or more individuals; <b>nor</b> may one expound the <b>act of Creation</b> and the secrets of the beginning of the world <b>before two</b> or more individuals; <b>nor</b> may one expound <b>by oneself the</b> Design of the Divine <b>Chariot,</b> a mystical teaching with regard to the ways God conducts the world, <b>unless</b> he is <b>wise and understands</b> most matters <b>on his own.</b> The mishna continues in the same vein: <b>Whoever looks at four matters, it would have been better for him had he never entered the world:</b> Anyone who reflects upon <b>what</b> is <b>above</b> the firmament and <b>what is below</b> the earth, <b>what was before</b> Creation, <b>and what</b> will be <b>after</b> the end of the world. <b>And anyone who has no concern for the honor of his Maker,</b> who inquires into and deals with matters not permitted to him, <b>deserves to have never come to the world.</b>",
+            "<b>Yosei ben Yo’ezer says not to place</b> one’s hands on offerings before slaughtering them on a Festival because this is considered performing labor with an animal on a Festival. His colleague, <b>Yosef ben Yoḥanan, says to place</b> them; <b>Yehoshua ben Peraḥya says not to place</b> them; <b>Nitai HaArbeli says to place</b> them; <b>Yehuda ben Tabbai says not to place</b> them; <b>Shimon ben Shataḥ says to place</b> them; <b>Shemaya says to place</b> them; <b>Avtalyon says not to place</b> them. <b>Hillel and Menaḥem did not disagree</b> with regard to this issue. <b>Menaḥem departed</b> from his post, and <b>Shammai entered</b> in his stead. <b>Shammai says not to place</b> them; <b>Hillel says to place</b> them. <b>The first</b> members of each pair <b>served as <i>Nasi</i>, and their counterparts</b> served as <b>deputy <i>Nasi</i>.</b>",
+            "<b>Beit Shammai say: One may bring peace-offerings</b> on a Festival because both the owners and the priests partake of them, <b>but one may not place</b> his hands <b>on them,</b> on the peace-offerings before sacrificing them. <b>However,</b> one may <b>not</b> bring <b>burnt-offerings</b> at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. <b>And Beit Hillel say: One may bring peace-offerings and</b> also <b>burnt-offerings, and one places</b> his <b>hands on</b> both of <b>them.</b>",
+            "If <b>the festival of <i>Shavuot</i> occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter</b> is <b>after Shabbat,</b> on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. <b>And Beit Hillel say: The day of slaughter is not after Shabbat.</b> Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. <b>But</b> they <b>concede that if</b> <i>Shavuot</i> <b>occurs on Shabbat, the day of slaughter</b> is <b>after Shabbat.</b> The mishna relates that when the day of slaughter was on a Sunday, <b>the High Priest would not dress in his</b> festive <b>garments</b> but would wear his regular clothing. <b>And all were permitted to eulogize and fast</b> on this day. This was done in order <b>not to uphold</b> and reinforce <b>the opinion of</b> the Sadducees, <b>who would say: <i>Shavuot</i></b> must always occur <b>after Shabbat.</b> As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.",
+            "<b>One must wash his hands</b> by pouring a quarter-<i>log</i> of water over them before eating <b>non-sacred</b> food, <b>and for tithes and for <i>teruma</i>; but for</b> eating <b>sacrificial</b> food <b>one must immerse</b> one’s hands in <b>purification</b> waters, such as those of a ritual bath. <b>And with</b> regard to one who wishes to touch the <b>purification</b> waters of the red heifer used for sprinkling, concerning which the Sages ordained further measures of sanctity, <b>if one’s hands were rendered impure</b> even by rabbinical ritual impurity, which usually only renders the hands impure, <b>his</b> entire <b>body is rendered impure,</b> and he must immerse himself in a ritual bath.",
+            "The mishna continues to list additional differences between various levels of ritual purity: If <b>one immersed for</b> the purpose of eating <b>non-sacred</b> food, he <b>assumes a presumptive status</b> of ritual purity <b>for non-sacred</b> food, and <b>it is prohibited for him</b> to eat <b>tithes,</b> as he did not purify himself with the intention of eating tithes. If one <b>immersed to</b> eat <b>tithes, he assumes a presumptive status for tithes,</b> but he is <b>prohibited from</b> eating <b><i>teruma</i>.</b> If one <b>immersed for <i>teruma</i>, he assumes a presumptive status for <i>teruma</i>,</b> but he is <b>prohibited from</b> eating <b>sacrificial</b> food. If he <b>immersed for sacrificial</b> food, <b>he assumes a presumptive status for sacrificial</b> food, but he is <b>prohibited from</b> coming in contact with the <b>purification</b> waters. The principle is as follows: One who <b>immersed to</b> eat a food in <b>a stringent</b> category <b>is permitted to</b> eat a food in <b>a lenient</b> one. Another principle: One who <b>immersed without</b> the intention to <b>assume a presumptive status</b> of ritual purity, i.e., one who immersed but did not intend to purify himself, it is <b>as though he has not immersed</b> at all.",
+            "The mishna continues: <b>The garments of an <i>am ha’aretz</i>,</b> one who is not careful with regard to the laws of ritual purity, <b>are</b> considered impure with the ritual impurity imparted by the <b>treading</b> of a <i>zav</i>. That is considered a primary level of impurity <b>for individuals who are scrupulous with regard to impurity [<i>perushin</i>]. The garments of <i>perushin</i></b> are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> priests <b>who eat <i>teruma</i>; the garments of</b> those <b>who eat <i>teruma</i></b> are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those who eat <b>sacrificial</b> food; and likewise <b>the garments of</b> those who eat <b>sacrificial</b> food are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those dealing with the preparation of the <b>purification</b> waters. The mishna relates: <b>Yosef ben Yo’ezer was the most pious</b> member <b>of the priesthood</b> and was extremely careful to eat <i>teruma</i> in a state of ritual purity, <b>and</b> yet <b>his cloth was</b> considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those who ate <b>sacrificial</b> food. <b>Yoḥanan ben Gudgeda would eat</b> non-sacred food while following the laws of <b>ritual purity for sacrificial</b> food <b>all his days, and</b> nevertheless <b>his cloth was</b> considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those preparing the <b>purification</b> waters."
+        ],
+        [
+            "Concerning several matters there is greater <b>stringency with regard to sacrificial</b> food <b>than with regard to <i>teruma</i>,</b> a portion of the produce designated for the priest. This expresses itself in many ways, the first being <b>that one may immerse vessels inside</b> other <b>vessels</b> to purify them <b>for <i>teruma</i>; but not for sacrificial</b> food, for which one must immerse each vessel separately. Another difference is that the <i>halakhot</i> of <b>the back</b> of a vessel <b>and</b> its <b>inside and</b> its <b>place for gripping</b> apply <b>to</b> vessels used for <b><i>teruma</i>,</b> meaning that each part of the vessel has its own use and is considered a separate vessel in that it does not convey impurity to the other parts of the vessel when it contracts impurity; <b>but not to sacrificial</b> food, for which an impure section of the vessel does convey impurity to all the other sections. Likewise, <b>one who carries an object trodden</b> on by a <i>zav</i>, a man suffering from gonorrhea, <b>may carry <i>teruma</i></b> at the same time, if he is careful that neither he nor the impure object should come into contact with the <i>teruma</i>, <b>but</b> this may <b>not</b> be done with <b>sacrificial</b> food. <b>The garments of those who eat <i>teruma</i></b> are like an object trodden on by a <i>zav</i> <b>with regard to sacrificial</b> food. The mishna lists other stringencies that apply to sacrificial foods but not to <i>teruma</i>: <b>The characteristics of <i>teruma</i> are not like the characteristics of sacrificial</b> food, <b>as in</b> the case of vessels that are used with <b>sacrificial</b> food, if one has a garment or vessel that is tied up <b>he must untie</b> it <b>and dry</b> it if there was any moisture on it, as both a knot and absorbed moisture are considered interpositions that prevent the water of the ritual bath from reaching the entire garment. <b>And he may</b> then <b>immerse</b> them, <b>and afterward he may tie</b> them up again if he wishes. <b>But with regard to <i>teruma</i> he may,</b> if he so desires, <b>tie</b> up the garment <b>and then immerse</b> it without any concern that the knot might be considered an interposition.",
+            "<b>Vessels</b> that were fashioned and <b>completed in purity</b> nevertheless <b>require immersion</b> to be considered pure <b>for sacrificial</b> food<b>s, but not for <i>teruma</i>. A vessel combines</b> all the food <b>that is in it</b> with regard <b>to sacrificial</b> food, meaning that if one piece of food becomes impure all the other pieces become impure as well; <b>but not</b> with regard <b>to <i>teruma</i>,</b> concerning which each piece is treated independently. The mishna continues the list of differences between sacrificial food and <i>teruma</i>. <b>Sacrificial</b> food <b>that is impure with fourth-degree</b> impurity <b>is disqualified,</b> meaning that the sacrificial food is rendered impure but it does not impart impurity to other items. <b><i>Teruma</i> is disqualified when it is impure with third-degree</b> impurity; it is not susceptible to fourth-degree impurity at all. <b>And with regard to <i>teruma</i>, if one of one’s hands became impure</b> by rabbinic law that renders only the hands impure, <b>its counterpart,</b> i.e., the other hand, remains <b>pure. But with regard to sacrificial</b> food, if one hand becomes impure <b>he must immerse them both, as one hand renders its counterpart impure with regard to sacrificial</b> food <b>but not with regard to <i>teruma</i>. </b>",
+            "One may eat dry foods, i.e., foods that have never come into contact with liquid and are therefore not susceptible to impurity, <b>with impure hands when</b> it is <b><i>teruma</i>, but not</b> when it is <b>sacrificial</b> food. <b>An acute mourner [<i>onen</i>],</b> i.e., someone who has experienced the loss of a close relative on that day, who had not come into contact with the deceased; <b>and one who is lacking atonement,</b> i.e., someone who still needs to bring an offering to complete his purification procedure, such as a <i>zav</i> or a woman after childbirth, both <b>require immersion</b> in order <b>to</b> eat <b>sacrificial</b> food. The <i>onen</i> would immerse after the day has passed and the one lacking atonement would immerse after the requisite offering is brought. <b>However,</b> immersion in these cases is <b>not</b> necessary <b>for</b> eating <b><i>teruma</i>.</b> ",
+            "The previous mishna listed stringencies that apply to sacrificial food but not to <i>teruma</i>. However, there are also <b>stringencies</b> that apply <b>to <i>teruma</i></b> over sacrificial food: <b>In Judea</b> all people, even people who are not generally meticulous in their observance of the <i>halakhot</i> of ritual purity [<i>amei ha’aretz</i>], <b>are trusted with regard to the purity of</b> consecrated <b>wine and oil</b> throughout <b>all the days of the year. And during the period of the winepress and olive press,</b> when grapes and olives are pressed and made into wine and oil, respectively, they are trusted <b>even with regard to</b> the purity of <b><i>teruma</i>,</b> as all people, including <i>amei ha’aretz</i>, purify their vessels for this season. But once <b>the</b> periods of the <b>winepress and olive press have passed,</b> if <i>amei ha’aretz</i> <b>brought to him,</b> i.e., to a priest who is meticulous concerning the <i>halakhot</i> of ritual purity [<i>ḥaver</i>], a <b>barrel of <i>teruma</i> wine, he may not accept it from them,</b> as <i>amei ha’aretz</i> are not trusted with regard to matters of ritual purity during the rest of the year. <b>But</b> the giver <b>may leave it</b> over <b>for the following winepress</b> season, in the following year, at which point the <i>ḥaver</i> priest may accept it from him, although it was prohibited for him to accept the same barrel beforehand. <b>And if</b> the giver <b>said to</b> the priest: <b>I separated</b> and placed <b>into</b> this barrel of <i>teruma</i> <b>a quarter</b>-<i>log</i> <b>of sacrificial</b> wine or oil, <b>he is trusted</b> with regard to the entire contents of the barrel. Since an <i>am ha’aretz</i> is trusted with regard to the purity of sacrificial food, he is also believed with regard to <i>teruma</i> that is mingled with the sacrificial food. With regard to <b>jugs of wine and jugs of oil</b> <b>that are mingled,</b> <i>amei ha’aretz</i> <b>are trusted with regard to them during the period of the winepress and the olive press, and</b> also up to <b>seventy days before the winepress,</b> for that is when people begin to purify their vessels in preparation for the wine-pressing season. ",
+            "<b>From Modi’im and inward</b> toward Jerusalem, i.e., in the area surrounding Jerusalem, up to the distance of the town of Modi’im, which is fifteen <i>mil</i> from Jerusalem, all potters, including <i>amei ha’aretz</i>, <b>are deemed credible with regard to</b> the purity of <b>earthenware vessels</b> that they have produced. Because these places supplied earthenware vessels for the people in Jerusalem, the Sages did not decree impurity for them. <b>From Modi’im and outward,</b> however, <b>they are not deemed credible.</b> The details of this ruling are specified: <b>How so? A potter who sells pots,</b> if he <b>entered within Modi’im</b> from outside it, although <b>the potter, and the pots, and the customers</b> were all previously located outside Modi’im, where he is not deemed credible with regard to purity, <b>he is</b> now <b>deemed credible.</b> And the opposite is true of the opposite case: If the same person who was deemed credible inside <b>left</b> the boundaries of Modi’im, <b>he is no</b> longer <b>deemed credible.</b>",
+            "In the case of <i>amei ha’aretz</i> tax <b>collectors who entered a house</b> to collect items for a tax, <b>and similarly thieves who returned the vessels</b> they had stolen, <b>they are deemed credible when they say: We did not touch</b> the rest of the objects in the house, and those items remain pure. <b>And in Jerusalem</b> all people, even <i>amei ha’aretz</i>, <b>are deemed credible with regard to sacrificial</b> food throughout the year, <b>and during a pilgrimage Festival</b> they are deemed credible <b>even with regard to <i>teruma</i>.</b> ",
+            "In the case of <b>one who opens his barrel</b> of wine for public sale, <b>and</b> similarly <b>one who starts</b> selling <b>his dough during the time of the pilgrimage Festival,</b> and these items perforce come into contact with <i>amei ha’aretz</i>, <b>Rabbi Yehuda says:</b> Since the food was pure, despite its contact with <i>amei ha’aretz</i>, when he began selling it, <b>he may finish</b> selling it in a state of purity even after the Festival, and there is no concern about the contact that has been made by <i>amei ha’aretz</i> during the Festival. <b>But the Rabbis say: He may not finish</b> selling it. <b>Once the pilgrimage Festival has passed by,</b> the priests <b>pass</b> all the vessels of <b>the Temple courtyard</b> through a process of <b>purification,</b> since they were touched by <i>am ha’aretz</i> priests during the Festival. If <b>the Festival passed by into a Friday,</b> i.e., if the Festival ended on Thursday night, <b>they would not pass</b> the vessels through the purification process on that day, <b>due to the honor of Shabbat,</b> in order to give the priests time to prepare the requirements of Shabbat. <b>Rabbi Yehuda says:</b> They do <b>not even</b> purify them <b>on Thursday,</b> in the event that the Festival ended on Wednesday night, because <b>the priests are not free</b> to do so.",
+            "<b>How do they pass</b> all the vessels of the Temple <b>courtyard</b> through a process of <b>purification? They immerse the vessels that were in the Temple. And they say to</b> the <i>am ha’aretz</i> priests who served in the Temple during the Festival: <b>Be careful</b> <b>that you not touch the table</b> of the shewbread. If you defile it by touching it, it would need to be removed for immersion, and this would lead to the temporary suspension of the mitzva of the shewbread, which had to be on the table at all times. The mishna continues: <b>All the vessels that were in the Temple had second and third</b> substitute vessels, <b>so that if the first ones became impure they could bring the second ones in their place. All the vessels that were in the Temple required immersion</b> after the Festival, <b>apart from the golden altar and the bronze altar, because they are</b> considered <b>like the ground</b> and therefore, like land itself, not susceptible to impurity. This is <b>the statement of Rabbi Eliezer. And the Rabbis say:</b> It is <b>because they are coated.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,52 @@
+{
+    "title": "Mishnah Chagigah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Chagigah",
+    "text": [
+        [
+            "<b>All are obligated</b> on the three pilgrim Festivals <b>in the</b> mitzva of <b>appearance,</b> i.e., to appear in the Temple as well as to sacrifice an offering, <b>except for a deaf-mute, an imbecile, and a minor; and a <i>tumtum</i>, and a hermaphrodite, and women, and slaves who are not emancipated; and the lame, and the blind, and the sick, and the old, and one who is unable to ascend</b> to Jerusalem <b>on his</b> own <b>legs.</b> <b>Who</b> has the status of <b>a minor</b> with regard to this <i>halakha</i>? <b>Any</b> child <b>who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount;</b> this is <b>the statement of Beit Shammai. And Beit Hillel say: Any</b> child <b>who is unable to hold his father’s hand and ascend</b> on foot <b>from Jerusalem to the Temple Mount, as it is stated: “Three times [<i>regalim</i>]”</b> (Exodus 23:14). Since the term for feet is <i>raglayim</i>, Beit Hillel infer from here that the obligation to ascend involves the use of one’s legs.",
+            "<b>Beit Shammai say: The</b> burnt-offering of <b>appearance</b> brought on a pilgrim Festival must be worth at least <b>two silver</b> coins, <b>and the Festival peace</b>-offering must be worth at least one <b>silver <i>ma’a</i></b> coin. <b>And Beit Hillel say: The</b> burnt-offering of <b>appearance</b> must be worth at least one <b>silver <i>ma’a</i> and the Festival peace</b>-offering at least <b>two silver</b> coins.",
+            "<b>Burnt</b>-offerings that one sacrifices <b>on</b> the intermediate days of <b>the Festival</b> must <b>come from non-sacred</b> property, not from sacred property such as second-tithe money. <b>But the peace-</b>offerings may be brought <b>from the</b> second <b>tithe,</b> i.e., from money with which one redeemed second tithe, which is subsequently used to purchase food in Jerusalem. With regard to the Festival peace-offering sacrificed on <b>the first day of the festival of Passover, Beit Shammai say:</b> It must come <b>from non-sacred</b> property, <b>and Beit Hillel say:</b> It may be brought even <b>from the</b> second <b>tithe.</b>",
+            "In general, <b>Israelites fulfill their obligation</b> to eat peace-offerings of rejoicing <b>with</b> their voluntary <b>vows and gift</b> offerings donated during the year and sacrificed on the Festival; <b>and</b> likewise <b>with animal tithes. And the priests</b> fulfill their obligation of rejoicing <b>with</b> the meat of <b>sin</b>-offerings <b>and guilt</b>-offerings <b>and with firstborn</b> offerings, as the priests receive a portion of these, <b>and with the breast and thigh</b> of peace-offerings, to which they are also entitled. <b>However,</b> they do <b>not</b> fulfill their obligation <b>with birds,</b> e.g., a bird sacrificed as a sin-offering, <b>nor with meal</b>-offerings, as only the eating of meat constitutes rejoicing.",
+            "<b>One who has many eaters,</b> i.e., members of his household, <b>and a small</b> amount of <b>property, may bring many peace-</b>offerings <b>and few burnt-</b>offerings, so he can feed the members of his household with the peace-offerings. If one has <b>much property and few eaters, he</b> should <b>bring many burnt-</b>offerings <b>and few peace-</b>offerings. <b>If</b> both <b>these and those,</b> his property and the members of his household, <b>are few, with regard to this</b> individual <b>it is stated</b> in the mishna (2a) that the Sages established the smallest amount of one <b>silver <i>ma’a</i></b> for the burnt-offering of appearance in the Temple and <b>two silver</b> coins for the Festival peace-offerings. <b>If both</b> his eaters and his property <b>are many, with regard to this</b> individual <b>it is stated: “Every man shall give as he is able, according to the blessing of the Lord your God, which He has given you”</b> (Deuteronomy 16:17).",
+            "With regard to <b>one who did not celebrate</b> by bringing <b>the Festival</b> peace-offering <b>on the first day of the festival</b> of <i>Sukkot</i>, he <b>may celebrate</b> and bring it during <b>the entire</b> remaining days of <b>the pilgrimage Festival, and</b> even <b>on the final day of the Festival,</b> i.e., on the Eighth Day of Assembly. If <b>the pilgrimage Festival passed and one did not celebrate</b> by bringing <b>the Festival</b> peace-offering, <b>he is not obligated</b> to pay <b>restitution</b> for <b>it.</b> Even if he consecrated an animal for this purpose and it was lost, once the Festival is over he has no obligation to replace it, as he has missed the opportunity for performing this mitzva. And <b>about this it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered”</b> (Ecclesiastes 1:15).",
+            "<b>Rabbi Shimon ben Menasya says: Who is</b> the <b>crooked that cannot be made straight? This</b> verse is referring to <b>one who engaged in intercourse with a woman forbidden to him and fathered a <i>mamzer</i> with her.</b> This individual is unable to rectify his sin, because the status of the illegitimate child is permanent. And <b>if you say</b> that it is referring <b>to one who steals or robs,</b> although he is crooked <b>he can return</b> what he stole <b>and</b> in this manner his sin <b>will be rectified.</b> <b>Rabbi Shimon ben Yoḥai says: One calls crooked only someone who was initially straight and</b> subsequently <b>became crooked. And who is this? This is a Torah scholar who leaves</b> his <b>Torah</b> study. Here is an example of something straight that became crooked.",
+            "Incidental to the Festival peace-offering, the mishna describes the nature of various areas of Torah study. The <i>halakhot</i> of the <b>dissolution of vows,</b> when one requests from a Sage to dissolve them, <b>fly in the air and have nothing to support them,</b> as these <i>halakhot</i> are not mentioned explicitly in the Torah. There is only a slight allusion to the dissolution of vows in the Torah, which is taught by the Sages as part of the oral tradition. <b>The <i>halakhot</i> of Shabbat, Festival peace</b>-offerings, <b>and misuse</b> of consecrated property <b>are like mountains suspended by a hair, as they</b> have <b>little</b> written about them in <b>the Torah, and</b> yet the details of their <b><i>halakhot</i> are numerous.</b> The details of <b>monetary law,</b> sacrificial <b>rites, ritual purity and impurity, and</b> the <i>halakhot</i> of <b>those with whom relations are forbidden</b> all <b>have something to support them,</b> i.e., there is ample basis in the Torah for these <i>halakhot</i>, <b>and these are the essential parts of Torah.</b>"
+        ],
+        [
+            "<b>One may not expound</b> the topic of <b>forbidden sexual relations before three</b> or more individuals; <b>nor</b> may one expound the <b>act of Creation</b> and the secrets of the beginning of the world <b>before two</b> or more individuals; <b>nor</b> may one expound <b>by oneself the</b> Design of the Divine <b>Chariot,</b> a mystical teaching with regard to the ways God conducts the world, <b>unless</b> he is <b>wise and understands</b> most matters <b>on his own.</b> The mishna continues in the same vein: <b>Whoever looks at four matters, it would have been better for him had he never entered the world:</b> Anyone who reflects upon <b>what</b> is <b>above</b> the firmament and <b>what is below</b> the earth, <b>what was before</b> Creation, <b>and what</b> will be <b>after</b> the end of the world. <b>And anyone who has no concern for the honor of his Maker,</b> who inquires into and deals with matters not permitted to him, <b>deserves to have never come to the world.</b>",
+            "<b>Yosei ben Yo’ezer says not to place</b> one’s hands on offerings before slaughtering them on a Festival because this is considered performing labor with an animal on a Festival. His colleague, <b>Yosef ben Yoḥanan, says to place</b> them; <b>Yehoshua ben Peraḥya says not to place</b> them; <b>Nitai HaArbeli says to place</b> them; <b>Yehuda ben Tabbai says not to place</b> them; <b>Shimon ben Shataḥ says to place</b> them; <b>Shemaya says to place</b> them; <b>Avtalyon says not to place</b> them. <b>Hillel and Menaḥem did not disagree</b> with regard to this issue. <b>Menaḥem departed</b> from his post, and <b>Shammai entered</b> in his stead. <b>Shammai says not to place</b> them; <b>Hillel says to place</b> them. <b>The first</b> members of each pair <b>served as <i>Nasi</i>, and their counterparts</b> served as <b>deputy <i>Nasi</i>.</b>",
+            "<b>Beit Shammai say: One may bring peace-offerings</b> on a Festival because both the owners and the priests partake of them, <b>but one may not place</b> his hands <b>on them,</b> on the peace-offerings before sacrificing them. <b>However,</b> one may <b>not</b> bring <b>burnt-offerings</b> at all because they are not eaten, and labor is permitted on Festivals only for the sake of preparing food for humans. <b>And Beit Hillel say: One may bring peace-offerings and</b> also <b>burnt-offerings, and one places</b> his <b>hands on</b> both of <b>them.</b>",
+            "If <b>the festival of <i>Shavuot</i> occurs on the eve of Shabbat, Beit Shammai say: The day of slaughter</b> is <b>after Shabbat,</b> on Sunday. This is the day on which the animals brought in honor of the pilgrim Festival are slaughtered, since they maintain that the Festival burnt-offering is not sacrificed on the Festival day itself but on the following day, and all burnt-offerings vowed by individuals are postponed to the following day. <b>And Beit Hillel say: The day of slaughter is not after Shabbat.</b> Since the slaughter may be performed on the Festival day itself, it is unnecessary to postpone it. <b>But</b> they <b>concede that if</b> <i>Shavuot</i> <b>occurs on Shabbat, the day of slaughter</b> is <b>after Shabbat.</b> The mishna relates that when the day of slaughter was on a Sunday, <b>the High Priest would not dress in his</b> festive <b>garments</b> but would wear his regular clothing. <b>And all were permitted to eulogize and fast</b> on this day. This was done in order <b>not to uphold</b> and reinforce <b>the opinion of</b> the Sadducees, <b>who would say: <i>Shavuot</i></b> must always occur <b>after Shabbat.</b> As the day of slaughter was on Sunday, it was necessary to demonstrate that we do not accept the view of the Sadducees, and that the day is not a Festival.",
+            "<b>One must wash his hands</b> by pouring a quarter-<i>log</i> of water over them before eating <b>non-sacred</b> food, <b>and for tithes and for <i>teruma</i>; but for</b> eating <b>sacrificial</b> food <b>one must immerse</b> one’s hands in <b>purification</b> waters, such as those of a ritual bath. <b>And with</b> regard to one who wishes to touch the <b>purification</b> waters of the red heifer used for sprinkling, concerning which the Sages ordained further measures of sanctity, <b>if one’s hands were rendered impure</b> even by rabbinical ritual impurity, which usually only renders the hands impure, <b>his</b> entire <b>body is rendered impure,</b> and he must immerse himself in a ritual bath.",
+            "The mishna continues to list additional differences between various levels of ritual purity: If <b>one immersed for</b> the purpose of eating <b>non-sacred</b> food, he <b>assumes a presumptive status</b> of ritual purity <b>for non-sacred</b> food, and <b>it is prohibited for him</b> to eat <b>tithes,</b> as he did not purify himself with the intention of eating tithes. If one <b>immersed to</b> eat <b>tithes, he assumes a presumptive status for tithes,</b> but he is <b>prohibited from</b> eating <b><i>teruma</i>.</b> If one <b>immersed for <i>teruma</i>, he assumes a presumptive status for <i>teruma</i>,</b> but he is <b>prohibited from</b> eating <b>sacrificial</b> food. If he <b>immersed for sacrificial</b> food, <b>he assumes a presumptive status for sacrificial</b> food, but he is <b>prohibited from</b> coming in contact with the <b>purification</b> waters. The principle is as follows: One who <b>immersed to</b> eat a food in <b>a stringent</b> category <b>is permitted to</b> eat a food in <b>a lenient</b> one. Another principle: One who <b>immersed without</b> the intention to <b>assume a presumptive status</b> of ritual purity, i.e., one who immersed but did not intend to purify himself, it is <b>as though he has not immersed</b> at all.",
+            "The mishna continues: <b>The garments of an <i>am ha’aretz</i>,</b> one who is not careful with regard to the laws of ritual purity, <b>are</b> considered impure with the ritual impurity imparted by the <b>treading</b> of a <i>zav</i>. That is considered a primary level of impurity <b>for individuals who are scrupulous with regard to impurity [<i>perushin</i>]. The garments of <i>perushin</i></b> are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> priests <b>who eat <i>teruma</i>; the garments of</b> those <b>who eat <i>teruma</i></b> are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those who eat <b>sacrificial</b> food; and likewise <b>the garments of</b> those who eat <b>sacrificial</b> food are considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those dealing with the preparation of the <b>purification</b> waters. The mishna relates: <b>Yosef ben Yo’ezer was the most pious</b> member <b>of the priesthood</b> and was extremely careful to eat <i>teruma</i> in a state of ritual purity, <b>and</b> yet <b>his cloth was</b> considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those who ate <b>sacrificial</b> food. <b>Yoḥanan ben Gudgeda would eat</b> non-sacred food while following the laws of <b>ritual purity for sacrificial</b> food <b>all his days, and</b> nevertheless <b>his cloth was</b> considered impure by the <b>treading</b> of a <i>zav</i> <b>for</b> those preparing the <b>purification</b> waters."
+        ],
+        [
+            "Concerning several matters there is greater <b>stringency with regard to sacrificial</b> food <b>than with regard to <i>teruma</i>,</b> a portion of the produce designated for the priest. This expresses itself in many ways, the first being <b>that one may immerse vessels inside</b> other <b>vessels</b> to purify them <b>for <i>teruma</i>; but not for sacrificial</b> food, for which one must immerse each vessel separately. Another difference is that the <i>halakhot</i> of <b>the back</b> of a vessel <b>and</b> its <b>inside and</b> its <b>place for gripping</b> apply <b>to</b> vessels used for <b><i>teruma</i>,</b> meaning that each part of the vessel has its own use and is considered a separate vessel in that it does not convey impurity to the other parts of the vessel when it contracts impurity; <b>but not to sacrificial</b> food, for which an impure section of the vessel does convey impurity to all the other sections. Likewise, <b>one who carries an object trodden</b> on by a <i>zav</i>, a man suffering from gonorrhea, <b>may carry <i>teruma</i></b> at the same time, if he is careful that neither he nor the impure object should come into contact with the <i>teruma</i>, <b>but</b> this may <b>not</b> be done with <b>sacrificial</b> food. <b>The garments of those who eat <i>teruma</i></b> are like an object trodden on by a <i>zav</i> <b>with regard to sacrificial</b> food. The mishna lists other stringencies that apply to sacrificial foods but not to <i>teruma</i>: <b>The characteristics of <i>teruma</i> are not like the characteristics of sacrificial</b> food, <b>as in</b> the case of vessels that are used with <b>sacrificial</b> food, if one has a garment or vessel that is tied up <b>he must untie</b> it <b>and dry</b> it if there was any moisture on it, as both a knot and absorbed moisture are considered interpositions that prevent the water of the ritual bath from reaching the entire garment. <b>And he may</b> then <b>immerse</b> them, <b>and afterward he may tie</b> them up again if he wishes. <b>But with regard to <i>teruma</i> he may,</b> if he so desires, <b>tie</b> up the garment <b>and then immerse</b> it without any concern that the knot might be considered an interposition.",
+            "<b>Vessels</b> that were fashioned and <b>completed in purity</b> nevertheless <b>require immersion</b> to be considered pure <b>for sacrificial</b> food<b>s, but not for <i>teruma</i>. A vessel combines</b> all the food <b>that is in it</b> with regard <b>to sacrificial</b> food, meaning that if one piece of food becomes impure all the other pieces become impure as well; <b>but not</b> with regard <b>to <i>teruma</i>,</b> concerning which each piece is treated independently. The mishna continues the list of differences between sacrificial food and <i>teruma</i>. <b>Sacrificial</b> food <b>that is impure with fourth-degree</b> impurity <b>is disqualified,</b> meaning that the sacrificial food is rendered impure but it does not impart impurity to other items. <b><i>Teruma</i> is disqualified when it is impure with third-degree</b> impurity; it is not susceptible to fourth-degree impurity at all. <b>And with regard to <i>teruma</i>, if one of one’s hands became impure</b> by rabbinic law that renders only the hands impure, <b>its counterpart,</b> i.e., the other hand, remains <b>pure. But with regard to sacrificial</b> food, if one hand becomes impure <b>he must immerse them both, as one hand renders its counterpart impure with regard to sacrificial</b> food <b>but not with regard to <i>teruma</i>. </b>",
+            "One may eat dry foods, i.e., foods that have never come into contact with liquid and are therefore not susceptible to impurity, <b>with impure hands when</b> it is <b><i>teruma</i>, but not</b> when it is <b>sacrificial</b> food. <b>An acute mourner [<i>onen</i>],</b> i.e., someone who has experienced the loss of a close relative on that day, who had not come into contact with the deceased; <b>and one who is lacking atonement,</b> i.e., someone who still needs to bring an offering to complete his purification procedure, such as a <i>zav</i> or a woman after childbirth, both <b>require immersion</b> in order <b>to</b> eat <b>sacrificial</b> food. The <i>onen</i> would immerse after the day has passed and the one lacking atonement would immerse after the requisite offering is brought. <b>However,</b> immersion in these cases is <b>not</b> necessary <b>for</b> eating <b><i>teruma</i>.</b> ",
+            "The previous mishna listed stringencies that apply to sacrificial food but not to <i>teruma</i>. However, there are also <b>stringencies</b> that apply <b>to <i>teruma</i></b> over sacrificial food: <b>In Judea</b> all people, even people who are not generally meticulous in their observance of the <i>halakhot</i> of ritual purity [<i>amei ha’aretz</i>], <b>are trusted with regard to the purity of</b> consecrated <b>wine and oil</b> throughout <b>all the days of the year. And during the period of the winepress and olive press,</b> when grapes and olives are pressed and made into wine and oil, respectively, they are trusted <b>even with regard to</b> the purity of <b><i>teruma</i>,</b> as all people, including <i>amei ha’aretz</i>, purify their vessels for this season. But once <b>the</b> periods of the <b>winepress and olive press have passed,</b> if <i>amei ha’aretz</i> <b>brought to him,</b> i.e., to a priest who is meticulous concerning the <i>halakhot</i> of ritual purity [<i>ḥaver</i>], a <b>barrel of <i>teruma</i> wine, he may not accept it from them,</b> as <i>amei ha’aretz</i> are not trusted with regard to matters of ritual purity during the rest of the year. <b>But</b> the giver <b>may leave it</b> over <b>for the following winepress</b> season, in the following year, at which point the <i>ḥaver</i> priest may accept it from him, although it was prohibited for him to accept the same barrel beforehand. <b>And if</b> the giver <b>said to</b> the priest: <b>I separated</b> and placed <b>into</b> this barrel of <i>teruma</i> <b>a quarter</b>-<i>log</i> <b>of sacrificial</b> wine or oil, <b>he is trusted</b> with regard to the entire contents of the barrel. Since an <i>am ha’aretz</i> is trusted with regard to the purity of sacrificial food, he is also believed with regard to <i>teruma</i> that is mingled with the sacrificial food. With regard to <b>jugs of wine and jugs of oil</b> <b>that are mingled,</b> <i>amei ha’aretz</i> <b>are trusted with regard to them during the period of the winepress and the olive press, and</b> also up to <b>seventy days before the winepress,</b> for that is when people begin to purify their vessels in preparation for the wine-pressing season. ",
+            "<b>From Modi’im and inward</b> toward Jerusalem, i.e., in the area surrounding Jerusalem, up to the distance of the town of Modi’im, which is fifteen <i>mil</i> from Jerusalem, all potters, including <i>amei ha’aretz</i>, <b>are deemed credible with regard to</b> the purity of <b>earthenware vessels</b> that they have produced. Because these places supplied earthenware vessels for the people in Jerusalem, the Sages did not decree impurity for them. <b>From Modi’im and outward,</b> however, <b>they are not deemed credible.</b> The details of this ruling are specified: <b>How so? A potter who sells pots,</b> if he <b>entered within Modi’im</b> from outside it, although <b>the potter, and the pots, and the customers</b> were all previously located outside Modi’im, where he is not deemed credible with regard to purity, <b>he is</b> now <b>deemed credible.</b> And the opposite is true of the opposite case: If the same person who was deemed credible inside <b>left</b> the boundaries of Modi’im, <b>he is no</b> longer <b>deemed credible.</b>",
+            "In the case of <i>amei ha’aretz</i> tax <b>collectors who entered a house</b> to collect items for a tax, <b>and similarly thieves who returned the vessels</b> they had stolen, <b>they are deemed credible when they say: We did not touch</b> the rest of the objects in the house, and those items remain pure. <b>And in Jerusalem</b> all people, even <i>amei ha’aretz</i>, <b>are deemed credible with regard to sacrificial</b> food throughout the year, <b>and during a pilgrimage Festival</b> they are deemed credible <b>even with regard to <i>teruma</i>.</b> ",
+            "In the case of <b>one who opens his barrel</b> of wine for public sale, <b>and</b> similarly <b>one who starts</b> selling <b>his dough during the time of the pilgrimage Festival,</b> and these items perforce come into contact with <i>amei ha’aretz</i>, <b>Rabbi Yehuda says:</b> Since the food was pure, despite its contact with <i>amei ha’aretz</i>, when he began selling it, <b>he may finish</b> selling it in a state of purity even after the Festival, and there is no concern about the contact that has been made by <i>amei ha’aretz</i> during the Festival. <b>But the Rabbis say: He may not finish</b> selling it. <b>Once the pilgrimage Festival has passed by,</b> the priests <b>pass</b> all the vessels of <b>the Temple courtyard</b> through a process of <b>purification,</b> since they were touched by <i>am ha’aretz</i> priests during the Festival. If <b>the Festival passed by into a Friday,</b> i.e., if the Festival ended on Thursday night, <b>they would not pass</b> the vessels through the purification process on that day, <b>due to the honor of Shabbat,</b> in order to give the priests time to prepare the requirements of Shabbat. <b>Rabbi Yehuda says:</b> They do <b>not even</b> purify them <b>on Thursday,</b> in the event that the Festival ended on Wednesday night, because <b>the priests are not free</b> to do so.",
+            "<b>How do they pass</b> all the vessels of the Temple <b>courtyard</b> through a process of <b>purification? They immerse the vessels that were in the Temple. And they say to</b> the <i>am ha’aretz</i> priests who served in the Temple during the Festival: <b>Be careful</b> <b>that you not touch the table</b> of the shewbread. If you defile it by touching it, it would need to be removed for immersion, and this would lead to the temporary suspension of the mitzva of the shewbread, which had to be on the table at all times. The mishna continues: <b>All the vessels that were in the Temple had second and third</b> substitute vessels, <b>so that if the first ones became impure they could bring the second ones in their place. All the vessels that were in the Temple required immersion</b> after the Festival, <b>apart from the golden altar and the bronze altar, because they are</b> considered <b>like the ground</b> and therefore, like land itself, not susceptible to impurity. This is <b>the statement of Rabbi Eliezer. And the Rabbis say:</b> It is <b>because they are coated.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,54 @@
+{
+    "language": "he",
+    "title": "Mishnah Chagigah",
+    "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+    "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+    "status": "locked",
+    "license": "PD",
+    "digitizedBySefaria": true,
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nהַכֹּל חַיָּבִין בִּרְאִיָּה, \nחוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, \nוְטוֹמְטוֹם, וְאַנְדְּרוֹגִינָס, \nנָשִׁים, וַעֲבָדִים שֶׁאֵינָן מְשֻׁחְרָרִים, \nהַחִגֵּר וְהַסּוֹמֵא, \nהַחוֹלֶה וְהַזָּקֵן, \nכָּל שֶׁאֵינוּ יָכוֹל לַעֲלוֹת בְּרַגְלָיו.  \nאֵי זֶה הוּא קָטָן? \nכָּל שֶׁאֵינוּ יָכוֹל לִרְכֹּב עַל כְּתֵפָיו שֶׁלְּאָבִיו, \nוְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת.  \nדִּבְרֵי בֵית שַׁמַּי.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nכָּל שֶׁאֵינוּ יָכוֹל לֶאֱחוֹז בְּיָדוֹ שֶׁלְּאָבִיו, \nוְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, \nשֶׁנֶּאֱמַר: (שמות כג,יד) \n\"שָׁלוֹשׁ רְגָלִים\". \n",
+            "<small>ב</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nהָרְאִיָּה, שְׁתֵּי כֶסֶף, \nוַחֲגִיגָה, מָעָה כֶסֶף.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nהָרְאִיָּה, מָעָה כֶסֶף, \nוַחֲגִיגָה, שְׁתֵּי כֶסֶף. \n",
+            "<small>ג</small>\nעוֹלוֹת בַּמּוֹעֵד בָּאוֹת מִן הַחֻלִּים, \nוּשְׁלָמִים מִן הַמַּעֲשֵׂר.  \nבְּיוֹם טוֹב הָרִאשׁוֹן שֶׁלַּפֶּסַח, \nבֵּית שַׁמַּי אוֹמְרִים: \nמִן הַחֻלִּים.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nמִן הַמַּעֲשֵׂר. \n",
+            "<small>ד</small>\nיִשְׂרָאֵל יוֹצְאִין יְדֵי חוֹבָתָן \nבִּנְדָרִים וּבִנְדָבוֹת וּבְמַעְשַׂר בְּהֵמָה, \nוְהַכֹּהֲנִים בַּחַטָּאת וּבָאָשָׁם וּבַבְּכוֹר, \nבֶּחָזֶה וּבַשּׁוֹק, \nאֲבָל לֹא בָעוֹפוֹת וְלֹא בִּמְנָחוֹת. \n",
+            "<small>ה</small>\nמִי שֶׁיֶּשׁ לוֹ אוֹכְלִים מְרֻבִּים וּנְכָסִים מְמֻעָטִים, &lt;אֳוכָלִים&gt;\nמֵבִיא שְׁלָמִים מְרֻבִּין וְעוֹלוֹת מְמֻעָטוֹת; \nאוֹכְלִים מְמֻעָטִים וּנְכָסִים מְרֻבִּים, &lt;אֳוכָלִים&gt;\nמֵבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מְמֻעָטִים; \nזֶה וָזֶה מְמֻעָט, עַל זֶה אָמְרוּ: \nמָעָה כֶסֶף וּשְׁתֵּי כֶסֶף; \nזֶה וָזֶה מְרֻבֶּה, עַל זֶה נֶאֱמַר: (דברים טז,יז) \n\"אִישׁ כְּמַתְּנַת יָדוֹ, \nכְּבִרְכַּת יי אֱלהֶיךָ אֲשֶׁר נָתַן לָךְ\". \n",
+            "<small>ו</small>\nמִי שֶׁלֹּא חַג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג, \nחוֹגֵג אֶת כָּל הָרֶגֶל וְיוֹם טוֹב הָאַחֲרוֹן.  \nעָבַר הָרֶגֶל וְלֹא חַג, אֵינוּ חַיָּב בְּאַחְרָיוּתוֹ.  \nעַל זֶה נֶאֱמַר: (קהלת א,טו) \n\"מְעֻוָּת לֹא יוּכַל לִתְקֹן, \nוְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת\". \n",
+            "<small>ז</small>\nרְבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: \nאֵי זֶה הוּא מְעֻוָּת שֶׁאֵינוּ יָכוֹל לְהִתָּקֵן? \nזֶה הַבָּא עַל הָעֶרְיָה וְהוֹלִיד מַמְזֵר; \nאִם תֹּאמַר בַּגּוֹנֵב וּבַגּוֹזֵל, \nיָכוֹל הוּא לַחְזֹר וּלְהִתָּקֵן.  \nרְבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: \nאֵין קוֹרִין מְעֻוָּת \nאֶלָּא לְמִי שֶׁהָיָה מְתֻקָּן מִתְּחִלָּה וְנִתְעַוַּת כּבַר, \nוְאֵי זֶה זֶה? \nזֶה תַלְמִיד חֲכָמִים שֶׁפֵּרַשׁ מִן הַתּוֹרָה. \n",
+            "<small>ח</small>\nהֶתֵּר נְדָרִים פּוֹרְחִין בְּאָוֵיר, \nוְאֵין לָהֶם עַל מַה שֶּׁיִּסָּמֵכוּ.  \nהִלְכוֹת שַׁבָּת וַחֲגִיגוֹת וּמְעִילוֹת, \nכַּהֲרָרִים תְּלוּיִם בִּסְעָרָה, \nמִקְרָא מְמֻעָט וַהֲלָכוֹת מְרֻבּוֹת.  \nהַדִּינִים וְהָעֲבוֹדוֹת, \nוְהַטְּהָרוֹת וְהַטְּמָאוֹת וְהַעֲרָיוֹת, \nיֵשׁ לָהֶם עַל מַה שֶּׁיִּסָּמֵכוּ.  \nהֵן הֵן גּוּפֵי תוֹרָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאֵין דּוֹרְשִׁים בָּעֲרָיוֹת בִּשְׁלֹשָׁה, \nוְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם, \nוְלֹא בַמֶּרְכָּבָה בַיָּחִיד, \nאֶלָּא אִם כֵּן הָיָה חָכָם וְהֵבִין מִדַּעְתּוֹ.  \nכָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְבָרִים, \nרָאוּי לוֹ כְאִלּוּ לֹא בָא לָעוֹלָם: &lt;רָתוּי!; כילו&gt;\nמַה לְּמַעְלָה, וּמַה לְּמַטָּה, \nמַה לְּפָנִים וּמַה לְּאָחוֹר. &lt;בפנים&gt; \nכָּל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, \nרָאוּי לוֹ כְאִלּוּ לֹא בָא לָעוֹלָם: &lt;רָתוּי!; כילו&gt;\n",
+            "<small>ב</small>\nיוֹסֵה בֶן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמֹךְ,  \nיוֹסֵה בֶן יוֹחָנָן אוֹמֵר לִסְמֹךְ.  \nיְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמֹךְ,  \nמַתַּי הָאַרְבְּלִי אוֹמֵר לִסְמֹךְ.  \nיְהוּדָה בֶן טָבַי אוֹמֵר שֶׁלֹּא לִסְמֹךְ,  \nוְשִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמֹךְ.  \nשְׁמַעְיָה אוֹמֵר לִסְמֹךְ,  \nאַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמֹךְ.  \nהֶלֵּל וּמְנַחֵם לֹא נֶחְלָקוּ.  \nיָצָא מְנַחֵם וְנִכְנַס שַׁמַּי.  \nהֶלֵּל אוֹמֵר לִסְמֹךְ,  \nשַׁמַּי אוֹמֵר שֶׁלֹּא לִסְמֹךְ.  \nהָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, \nוְהַשְּׁנִיִּים אֲבוֹת בֵּית דִּין. \n",
+            "<small>ג</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nמְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, \nאֲבָל לֹא עוֹלוֹת.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nמְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶן. \n",
+            "<small>ד</small>\nעֲצֶרֶת שֶׁחָלָה לִהְיוֹת עֶרֶב שַׁבָּת, \nבֵּית שַׁמַּי אוֹמְרִים: \nיוֹם טְבוֹחַ לְאַחַר הַשַּׁבָּת.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵין לָהּ יוֹם טְבוֹחַ.  \nמוֹדִים שֶׁאִם חָלָה לִהְיוֹת בַּשַּׁבָּת, \nשֶׁיּוֹם טְבוֹחַ לְאַחַר שַׁבָּת.  \nוְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׂ בְּכֵלָיו, \nמֻתָּרִים בְּסֵפֶד וּבְתַעֲנִית, \nשֶׁלֹּא לְקַיֵּם אֶת דִּבְרֵי הָאוֹמְרִים: \nעֲצֶרֶת לְאַחַר שַׁבָּת. \n",
+            "<small>ה</small>\nנוֹטְלִים לַיָּדַיִם לַחֻלִּין וְלַמַּעֲשֵׂר וְלִתְרוּמָה, \nוְלַקֹּדֶשׁ מַטְבִּילִים. \nוְלַחַטָּאת, \nאִם נִטַּמּוּ יָדָיו, נִטַּמָּא גוּפוֹ. \n",
+            "<small>ו</small>\nהַטּוֹבֵל לַחֻלִּים וְהָחֲזַק לַחֻלִּים, אָסוּר לַמַּעֲשֵׂר.  \nהַטּוֹבֵל לַמַּעֲשֵׂר וְהָחֲזַק לַמַּעֲשֵׂר, אָסוּר לִתְרוּמָה.  \nהַטּוֹבֵל לִתְרוּמָה וְהָחֲזַק לִתְרוּמָה, אָסוּר לַקֹּדֶשׁ.  \nהַטּוֹבֵל לַקֹּדֶשׁ וְהָחֲזַק לַקֹּדֶשׁ, אָסוּר לַחַטָּאת.  \nהַטּוֹבֵל לַחֹמֶר, הֻתָּר לַקַּל.  \nטָבַל וְלֹא הָחֲזַק, כְּאִלּוּ לֹא טָבַל. &lt;כילו&gt;\n",
+            "<small>ז</small>\nבִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפָּרוּשִׁים.  \nבִּגְדֵי פָרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה.  \nבִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ.  \nיוֹסֵה בֶן יוֹעֶזֶר הָיָה חָסִיד שֶׁבִּכְהֻנָּה, \nוְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ.  \nיוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טַהֲרַת הַקֹּדֶשׁ כָּל יָמָיו, \nוְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּא��. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nחֹמֶר בַּקֹּדֶשׁ מִבִּתְרוּמָה, \nוְחֹמֶר בִּתְרוּמָה מִבַּקֹּדֶשׁ. \nחֹמֶר בַּקֹּדֶשׁ מִבִּתְרוּמָה: \nשֶׁמַּטְבִּילִין כֵּלִים בְּתוֹךְ כֵּלִים בִּתְרוּמָה, \nאֲבָל לֹא בַקֹּדֶשׁ.  \nאֲחוֹרַיִם וָתוֹךְ וּבֵית צְבִיעָה, \nבִּתְרוּמָה, אֲבָל לֹא בַקֹּדֶשׁ.  \nהַנּוֹשֵׂא אֶת הַמִּדְרָס, \nנוֹשֵׂא אֶת הַתְּרוּמָה, אֲבָל לֹא אֶת הַקֹּדֶשׁ.  \nבִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ.  \nלֹא כְמִדַּת הַקֹּדֶשׁ מִדַּת הַתְּרוּמָה, \nשֶׁבַּקֹּדֶשׂ מַתִּיר וּמְנַגֵּב וּמַטְבִּיל וְאַחַר כָּךְ קוֹשֵׁר, \nוּבִתְרוּמָה קוֹשֵׁר וְאַחַר כָּךְ מַטְבִּיל. \n",
+            "<small>ב</small>\nכֵּלִים הַנִּגְמָרִים בְּטַהֲרָה, \nצְרִיכִים טְבִילָה בַּקֹּדֶשׁ, \nאֲבָל לֹא בִתְרוּמָה.  \nהַכֶּלִי מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לַקֹּדֶשׁ, \nאֲבָל לֹא לִתְרוּמָה.  \nהָרְבִיעִי בַקֹּדֶשׁ פָּסוּל, \nוְהַשְּׁלִישִׁי בִתְרוּמָה.  \nוּבַתְּרוּמָה, \nאִם נִטַּמַּאת אַחַת מִיָּדָיו, \nחֲבֶרְתָּהּ טְהוֹרָה; \nוּבַקֹּדֶשׁ, מַטְבִּיל שְׁתֵּיהֶן, \nוְהַיָּד מְטַמָּא אֶת חֲבֶרְתָּהּ בַּקֹּדֶשׁ, \nאֲבָל לֹא בִּתְרוּמָה. \n",
+            "<small>ג</small>\nאוֹכְלִין אֳכָלִים נְגוּבִין בְּיָדַיִם מְסֹאָבוֹת בִּתְרוּמָה, \nאֲבָל לֹא בַקֹּדֶשׁ.  \nאוֹנֵן וּמְחֻסַּר כִּפּוּרִין צְרִיכִין טְבִילָה בַּקֹּדֶשׁ, \nאֲבָל לֹא בִתְרוּמָה. \n",
+            "<small>ד</small>\nחֹמֶר בִּתְרוּמָה, \nשֶׁבִּיהוּדָה נֶאֱמָנִים עַל טַהֲרַת יַיִן וָשֶׁמֶן \nכָּל יְמוֹת הַשָּׁנָה, \nוּבְשָׁעַת הַגִּתּוֹת וְהַבַּדִּים, \nאַף עַל הַתְּרוּמָה.  \nעָבְרוּ הַגִּתּוֹת וְהַבַּדִּים, \nהֵבִיאוּ לוֹ חָבִית שֶׁלַּיַּיִן וְשֶׁלִּתְרוּמָה, \nלֹא יְקַבְּלָהּ מִמֶּנּוּ; \nאֲבָל מַנִּיחָהּ לְגַת הַבָּאָה.  \nוְאִם אָמַר לוֹ: \nהִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ, \nנֶאֱמָן.  \nכַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמַּדְמִיעוֹת, \nנֶאֱמָנִין עֲלֵיהֶן בְּשָׁעַת הַגִּתּוֹת וְהַבַּדִּים, \nוְקֹדֶם לַגִּתּוֹת שִׁבְעִים יוֹם. \n",
+            "<small>ה</small>\nמִן הַמּוֹדִיעִית וְלִפְנִים, נֶאֱמָנִין עַל כְּלִי חֶרֶשׂ; \nמִן הַמּוֹדִיעִית וְלַחוּץ, אֵינָן נֶאֱמָנִים.  \nכֵּיצַד? \nהַקַּדָּר שֶׁהוּא מוֹכֵר אֶת הַקְּדֵרוֹת, \nנִכְנַס לִפְנִים מִן הַמּוֹדִיעִית, \nהוּא הַקַּדָּר וְהֵן הַקְּדֵרוֹת וְהֵן הַלָּקוֹחִין, \nנֶאֱמָן.  \nיָצָא, אֵינוּ נֶאֱמָן. \n",
+            "<small>ו</small>\nהַגַּבָּאִים שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, \nוְכֵן הַגַּנָּבִים שֶׁהֶחְזִירוּ אֶת הַכֵּלִים, \nנֶאֱמָנִים לוֹמַר \"לֹא נָגַעְנוּ\".  \nוּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, \nוּבְשָׁעַת הָרֶגֶל, \nאַף עַל הַתְּרוּמָה. \n",
+            "<small>ז</small>\nהַפּוֹתֵחַ אֶת חָבִיתוֹ, &lt;חֲבִיתּוֹ&gt;\nוְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, \nרְבִּי יְהוּדָה אוֹמֵר: \nיִגְמֹר.  \nוַחֲכָמִים אוֹמְרִים: \nלֹא יִגְמֹר.  \nמִשֶּׁעָבַר הָרֶגֶל, \nהָיוּ מַעֲבִירִין עַל טַהֲרַת הָעֲזָרָה.  \nעָבַר הָרֶגֶל בְּיוֹם הַשִּׁשִּׁי, \nלֹא הָיוּ מַעֲבִירִין, \nמִפְּנֵי כְבוֹד הַשַּׁבָּת.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף לֹא בְיוֹם חֲמִישִׁי, \nשֶׁאֵין הַכֹּהֲנִים פְּנוּיִים. \n",
+            "<small>ח</small>\nכֵּיצַד מַעֲבִירִין עַל טַהֲרַת הָעֲזָרָה? \n��ַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, \nוְאוֹמְרִין לָהֶם: \n\"הִזָּהֲרוּ שֶׁמֵּא תִגְּעוּ בַשֻּׁלְחָן!\" &lt;וּבַמְּנוֹרָה, מחוק&gt;  \nכָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, \nהָיוּ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, \nשֶׁאִם נִטַּמּוּ הָרִאשׁוֹנִים, \nיָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶם.  \nכָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ טְעוּנִים טְבִילָה, \nחוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, \nמִפְּנֵי שֶׁהֵן כַּקַּרְקַע.  \nדִּבְרֵי רְבִּי אֱלִיעֶזֶר.  \nוַחֲכָמִים אוֹמְרִים: \nמִפְּנֵי שֶׁהֵן מְצֻפִּים.  \n\n\nחסל סדר מועד\n\n\n\nסדר נשים \n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,58 @@
+{
+    "language": "he",
+    "title": "Mishnah Chagigah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+    "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+    "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "הכל חייבין בראיה. חוץ מחרש. שוטה. וקטן. וטומטום. ואנדרוגינוס. ונשים. ועבדים שאינם משוחררים. החיגר. והסומא. והחולה. והזקן. ומי שאינו יכול לעלות ברגליו. איזהו קטן. כל שאינו יכול לרכוב על כתפיו של אביו. ולעלות מירושלם להר הבית. דברי בית שמאי. ובית הלל אומרים כל שאינו יכול לאחוז בידו של אביו ולעלות מירושלם להר הבית. שנאמר שלש רגלים: ",
+            "בית שמאי אומרים הראייה שתי כסף. וחגיגה מעה כסף. ובית הלל אומרים. הראייה מעה כסף. וחגיגה שתי כסף: ",
+            "עולות במועד באות מן החולין. והשלמים מן המעשר. יום טוב הראשון של פסח. בית שמאי אומרים מן החולין. ובית הלל אומרים מן המעשר: ",
+            "ישראל יוצאין ידי חובתן בנדרים. ונדבות. ובמעשר בהמה. והכהנים בחטאות. ואשמות. ובבכור. ובחזה ושוק. אבל לא בעופות. ולא במנחות: ",
+            "מי שיש לו אוכלים מרובים. ונכסים מועטים. מביא שלמים מרובים. ועולות מועטות. נכסים מרובים. ואוכלין מועטין. מביא עולות מרובות. ושלמים מועטין. זה וזה מועט. על זה נאמר מעה כסף ושתי כסף. זה וזה מרובים. על זה נאמר (דברים טז, יז) איש כמתנת ידו כברכת ה' אלהיך אשר נתן לך: ",
+            "מי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל. ויום טוב האחרון של חג. עבר הרגל ולא חג. אינו חייב באחריותו. על זה נאמר (קהלת א, טו) מעוות לא יוכל לתקון וחסרון לא יוכל להמנות: ",
+            "רבי שמעון בן מנסיא אומר איזהו מעוות שאינו יכול לתקון. זה הבא על הערוה. והוליד ממנה ממזר. אם תאמר בגונב וגוזל. יכול הוא להחזירו ויתקן. רבי שמעון בן יוחי אומר אין קורין מעוות. אלא למי שהיה מתוקן בתחלה. ונתעוות. ואיזה. זה תלמיד חכם הפורש מן התורה: ",
+            "היתר נדרים פורחין באויר. ואין להם על מה שיסמכו. הלכות שבת. חגיגות. והמעילות. הרי הם כהררים התלויין בשערה. שהן מקרא מועט והלכות מרובות. הדינין. והעבודות. הטהרות והטומאות. ועריות. יש להן על מי שיסמכו. הן הן גופי תורה: "
+        ],
+        [
+            "אין דורשין בעריות בשלשה. ולא במעשה בראשית בשנים. ולא במרכבה ביחיד. אלא אם כן היה חכם ומבין מדעתו. כל המסתכל בארבעה דברים. ראוי לו כאילו לא בא לעולם. מה למעלה מה למטה. מה לפנים. ומה לאחור. וכל שלא חס על כבוד קונו. ראוי לו שלא בא לעולם: \n",
+            "יוסי בן יועזר אומר שלא לסמוך. יוסי בן יוחנן אומר לסמוך. יהושע בן פרחיה אומר שלא לסמוך. ניתאי הארבלי אומר לסמוך. יהודה בן טבאי אומר שלא לסמוך. שמעון בן שטח אומר לסמוך. שמעיה אומר לסמוך. אבטליון אומר שלא לסמוך. הלל ומנחם לא נחלקו. יצא מנחם. נכנס שמאי. שמאי אומר שלא לסמוך. הלל אומר לסמוך. הראשונים היו נשיאים. ושניים להם אב בית דין: \n",
+            "בית שמאי אומרים מביאין שלמים ואין סומכין עליהם. אבל לא עולות. ובית הלל אומרים מביאין שלמים ועולות וסומכין עליהם: \n",
+            "עצרת שחל להיות בערב שבת. בית שמאי אומרים יום טבוח אחר השבת. ובית הלל אומרים אין יום טבוח אחר השבת. ומודים שאם חל להיות בשבת שיום טבוח אחר השבת. ואין כהן גדול מתלבש בכליו. ומותרין בהספד ובתענית שלא לקיים דברי האומרין עצרת אחר השבת: \n",
+            "נוטלין לידים לחולין ולמעשר ולתרומה. ולקודש מטבילין. ולחטאת אם נטמאו ידיו נטמא גופו: \n",
+            "הטובל לחולין והוחזק לחולין. אסור למעשר. טבל למעשר והוחזק למעשר. אסור לתרומה. טבל לתרומה והוחזק לתרומה. אסור לקדש. טבל לקודש והוחזק לקודש. אסור לחטאת. טבל לחמור מותר לקל. טבל ולא הוחזק. כאילו לא טבל: \n",
+            "בגדי עם הארץ מדרס לפרושין. בגדי פרושין מדרס לאוכלי תרומה. בגדי אוכלי תרומה מדרס לקודש. בגדי קודש מדרס לחטאת. יוסף בן יועזר היה חסיד שבכהונה. והיתה מטפחתו מדרס לקודש. יוחנן בן גודגדא היה אוכל על טהרת הקדש כל ימיו. והיתה מטפחתו מדרס לחטאת: \n"
+        ],
+        [
+            "חומר בקודש מבתרומה. שמטבילין כלים בתוך כלים לתרומה. אבל לא לקדש. אחוריים. ותוך. ובית הצביטה. בתרומה אבל לא בקודש. הנושא את המדרס נושא את התרומה. אבל לא את הקדש. בגדי אוכלי תרומה. מדרס לקדש. לא כמדת הקדש. מדת התרומה. שבקדש מתיר. ומנגב. ומטביל. ואחר כך קושר. ובתרומה קושר. ואחר כך מטביל: ",
+            "כלים הנגמרין בטהרה. צריכין טבילה לקדש. אבל לא לתרומה. הכלי מצרף מה שבתוכו לקדש. אבל לא לתרומה. הרביעי בקדש פסול. והשלישי בתרומה. ובתרומה אם נטמאת אחת מידיו. חברתה טהורה. ובקדש מטביל שתיהן. שהיד מטמא את חברתה בקדש. אבל לא בתרומה: ",
+            "אוכלין אוכלים נגובין בידים מסואבות. בתרומה. אבל לא בקדש. האונן ומחוסר כפורים צריכין טבילה לקדש אבל לא לתרומה: ",
+            "חומר בתרומה. שביהודה נאמנים על טהרת יין ושמן כל ימות השנה. ובשעת הגיתות והבדים אף על התרומה. עברו הגיתות והבדים. והביאו לו חבית של יין של תרומה. לא יקבלנה ממנו. אבל מניחה לגת הבאה. ואם אמר לו הפרשתי לתוכה רביעית קדש נאמן. כדי יין וכדי שמן המדומעות. נאמנין עליהם בשעת הגיתות והבדים. וקודם לגיתות שבעים יום: ",
+            "מן המודיעית ולפנים. נאמנין על כלי חרס. מן המודיעית ולחוץ אין נאמנין. כיצד. הקדר שהוא מוכר הקדירות. נכנס לפנים מן המודיעית. הוא הקדר. והן הקדירות. והן הלוקחים נאמן. יצא. אינו נאמן: ",
+            "הגבאין שנכנסו לתוך הבית. וכן הגנבים שהחזירו את הכלים נאמנין לומר לא נגענו. ובירושלם נאמנין על הקדש. ובשעת הרגל אף על התרומה: ",
+            "הפותח את חביתו. והמתחיל בעיסתו על גב הרגל. רבי יהודה אומר יגמור. וחכמים אומרים לא יגמור. משעבר הרגל היו מעבירין על טהרת עזרה. עבר הרגל ביום ששי. לא היו מעבירין מפני כבוד השבת. רבי יהודה אומר אף לא ביום חמישי שאין הכהנים פנויין: ",
+            "כיצד מעבירים על טהרת עזרה מטבילין את הכלים שהיו במקדש. ואומרין להם הזהרו שלא תגעו בשלחן. ובמנורה ותטמאוהו. כל הכלים שהיו במקדש יש להם שניים ושלישים. שאם נטמאו הראשונים יביאו שניים תחתיהן. כל הכלים שהיו במקדש טעונין טבילה. חוץ ממזבח הזהב ומזבח הנחשת. מפני שהן כקרקע דברי רבי אליעזר. וחכמים אומרים מפני שהן מצופין: "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,56 @@
+{
+    "language": "he",
+    "title": "Mishnah Chagigah",
+    "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+    "versionTitle": "Torat Emet 357",
+    "status": "locked",
+    "priority": 3.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "תורת אמת 357",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "הַכֹּל חַיָּבִין בָּרְאִיָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשֻׁחְרָרִים, הַחִגֵּר, וְהַסּוּמָא, וְהַחוֹלֶה, וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן, כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר (שמות כג) שָׁלֹשׁ רְגָלִים: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, הָרְאִיָּה שְׁתֵּי כֶסֶף, וַחֲגִיגָה מָעָה כֶסֶף. וּבֵית הִלֵּל אוֹמְרִים, הָרְאִיָּה מָעָה כֶסֶף, וַחֲגִיגָה שְׁתֵּי כָסֶף: \n",
+            "עוֹלוֹת בַּמּוֹעֵד בָּאוֹת מִן הַחֻלִּין, וְהַשְּׁלָמִים מִן הַמַּעֲשֵׂר. יוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, מִן הַחֻלִּין, וּבֵית הִלֵּל אוֹמְרִים, מִן הַמַּעֲשֵׂר: \n",
+            "יִשְׂרָאֵל יוֹצְאִין יְדֵי חוֹבָתָן בִּנְדָרִים וּנְדָבוֹת וּבְמַעְשַׂר בְּהֵמָה, וְהַכֹּהֲנִים בַּחַטָּאוֹת וּבָאֲשָׁמוֹת וּבַבְּכוֹר וּבֶחָזֶה וָשׁוֹק, אֲבָל לֹא בָעוֹפוֹת וְלֹא בַמְּנָחוֹת: \n",
+            "מִי שֶׁיֵּשׁ לוֹ אוֹכְלִים מְרֻבִּים וּנְכָסִים מֻעָטִים, מֵבִיא שְׁלָמִים מְרֻבִּים וְעוֹלוֹת מֻעָטוֹת. נְכָסִים מְרֻבִּים וְאוֹכְלִין מֻעָטִין, מֵבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מֻעָטִין. זֶה וָזֶה מֻעָט, עַל זֶה נֶאֱמַר, מָעָה כֶסֶף וּשְׁתֵּי כָסֶף. זֶה וָזֶה מְרֻבִּים, עַל זֶה נֶאֱמַר (דברים טז) אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְיָ אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ: \n",
+            "מִי שֶׁלֹּא חַג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, חוֹגֵג אֶת כָּל הָרֶגֶל וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. עָבַר הָרֶגֶל וְלֹא חַג, אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ. עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת: \n",
+            "רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵיזֶהוּ מְעֻוָּת שֶׁאֵינוֹ יָכוֹל לִתְקֹן, זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר. אִם תֹּאמַר בְּגוֹנֵב וְגוֹזֵל, יָכוֹל הוּא לְהַחֲזִירוֹ וִיתַקֵּן. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר, אֵין קוֹרִין מְעֻוָּת אֶלָּא לְמִי שֶׁהָיָה מְתֻקָּן בַּתְּחִלָּה וְנִתְעַוֵּת, וְאֵיזֶה, זֶה תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה: \n",
+            "הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה: \n"
+        ],
+        [
+            "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n",
+            "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם: \n",
+            "עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת: \n",
+            "נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: \n",
+            "הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: \n",
+            "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: \n"
+        ],
+        [
+            "חֹמֶר בַּקֹּדֶשׁ מִבַּתְּרוּמָה, שֶׁמַּטְבִּילִין כֵּלִים בְּתוֹךְ כֵּלִים לַתְּרוּמָה, אֲבָל לֹא לַקֹּדֶשׁ. אֲחוֹרַיִם וְתוֹךְ וּבֵית הַצְּבִיטָה בַּתְּרוּמָה, אֲבָל לֹא בַקֹּדֶשׁ. הַנּוֹשֵׂא אֶת הַמִּדְרָס נוֹשֵׂא אֶת הַתְּרוּמָה, אֲבָל לֹא אֶת הַקֹּדֶשׁ. בִּגְדֵי אוֹכְלֵי תְרוּמָה, מִדְרָס לַקֹּדֶשׁ. לֹא כְמִדַּת הַקֹּדֶשׁ מִדַּת הַתְּרוּמָה, שֶׁבַּקֹּדֶשׁ מַתִּיר וּמְנַגֵּב וּמַטְבִּיל וְאַחַר כָּךְ קוֹשֵׁר, וּבַתְּרוּמָה קוֹשֵׁר וְאַחַר כָּךְ מַטְבִּיל: \n",
+            "כֵּלִים הַנִּגְמָרִין בְּטָהֳרָה, צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הַכְּלִי מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הָרְבִיעִי בַּקֹּדֶשׁ פָּסוּל, וְהַשְּׁלִישִׁי בַּתְּרוּמָה. וּבַתְּרוּמָה, אִם נִטְמֵאת אַחַת מִיָּדָיו, חֲבֶרְתָּהּ טְהוֹרָה. וּבַקֹּדֶשׁ, מַטְבִּיל שְׁתֵּיהֶן, שֶׁהַיָּד מְטַמָּא אֶת חֲבֶרְתָּהּ בַּקֹּדֶשׁ, אֲבָל לֹא בַּתְּרוּמָה: \n",
+            "אוֹכְלִין אֳכָלִים נְגוּבִין בְּיָדַיִם מְסֹאָבוֹת בַּתְּרוּמָה, אֲבָל לֹא בַּקֹּדֶשׁ. הָאוֹנֵן וּמְחֻסַּר כִּפּוּרִים צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה: \n",
+            "חֹמֶר בַּתְּרוּמָה, שֶׁבִּיהוּדָה נֶאֱמָנִים עַל טָהֳרַת יַיִן וְשֶׁמֶן כָּל יְמוֹת הַשָּׁנָה, וּבִשְׁעַת הַגִּתּוֹת וְהַבַּדִּים אַף עַל הַתְּרוּמָה. עָבְרוּ הַגִּתּוֹת וְהַבַּדִּים וְהֵבִיאוּ לוֹ חָבִית שֶׁל יַיִן שֶׁל תְּרוּמָה, לֹא יְקַבְּלֶנָּה מִמֶּנּוּ, אֲבָל מַנִּיחָהּ לַגַּת הַבָּאָה. וְאִם אָמַר לוֹ, הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ, נֶאֱמָן. כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמְדֻמָּעוֹת, נֶאֱמָנִין עֲלֵיהֶם בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים, וְקֹדֶם לַגִּתּוֹת שִׁבְעִים יוֹם: \n",
+            "מִן הַמּוֹדִיעִית וְלִפְנִים, נֶאֱמָנִין עַל כְּלֵי חֶרֶס. מִן הַמּוֹדִיעִית וְלַחוּץ, אֵין נֶאֱמָנִים. כֵּיצַד, הַקַּדָּר שֶׁהוּא מוֹכֵר הַקְּדֵרוֹת, נִכְנַס לִפְנִים מִן הַמּוֹדִיעִית, הוּא הַקַּדָּר וְהֵן הַקְּדֵרוֹת וְהֵן הַלּוֹקְחִים, נֶאֱמָן. יָצָא, אֵינוֹ נֶאֱמָן: \n",
+            "הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה: \n",
+            "הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין: \n",
+            "כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,52 @@
+{
+    "title": "Mishnah Chagigah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Chagigah",
+    "text": [
+        [
+            "הַכֹּל חַיָּבִין בָּרְאִיָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, וְטֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, וְנָשִׁים, וַעֲבָדִים שֶׁאֵינָם מְשֻׁחְרָרִים, הַחִגֵּר, וְהַסּוּמָא, וְהַחוֹלֶה, וְהַזָּקֵן, וּמִי שֶׁאֵינוֹ יָכוֹל לַעֲלוֹת בְּרַגְלָיו. אֵיזֶהוּ קָטָן, כֹּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפָיו שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, כֹּל שֶׁאֵינוֹ יָכוֹל לֶאֱחֹז בְּיָדוֹ שֶׁל אָבִיו וְלַעֲלוֹת מִירוּשָׁלַיִם לְהַר הַבַּיִת, שֶׁנֶּאֱמַר (שמות כג) שָׁלֹשׁ רְגָלִים: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, הָרְאִיָּה שְׁתֵּי כֶסֶף, וַחֲגִיגָה מָעָה כֶסֶף. וּבֵית הִלֵּל אוֹמְרִים, הָרְאִיָּה מָעָה כֶסֶף, וַחֲגִיגָה שְׁתֵּי כָסֶף: \n",
+            "עוֹלוֹת בַּמּוֹעֵד בָּאוֹת מִן הַחֻלִּין, וְהַשְּׁלָמִים מִן הַמַּעֲשֵׂר. יוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, מִן הַחֻלִּין, וּבֵית הִלֵּל אוֹמְרִים, מִן הַמַּעֲשֵׂר: \n",
+            "יִשְׂרָאֵל יוֹצְאִין יְדֵי חוֹבָתָן בִּנְדָרִים וּנְדָבוֹת וּבְמַעְשַׂר בְּהֵמָה, וְהַכֹּהֲנִים בַּחַטָּאוֹת וּבָאֲשָׁמוֹת וּבַבְּכוֹר וּבֶחָזֶה וָשׁוֹק, אֲבָל לֹא בָעוֹפוֹת וְלֹא בַמְּנָחוֹת: \n",
+            "מִי שֶׁיֵּשׁ לוֹ אוֹכְלִים מְרֻבִּים וּנְכָסִים מֻעָטִים, מֵבִיא שְׁלָמִים מְרֻבִּים וְעוֹלוֹת מֻעָטוֹת. נְכָסִים מְרֻבִּים וְאוֹכְלִין מֻעָטִין, מֵבִיא עוֹלוֹת מְרֻבּוֹת וּשְׁלָמִים מֻעָטִין. זֶה וָזֶה מֻעָט, עַל זֶה נֶאֱמַר, מָעָה כֶסֶף וּשְׁתֵּי כָסֶף. זֶה וָזֶה מְרֻבִּים, עַל זֶה נֶאֱמַר (דברים טז) אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְיָ אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ: \n",
+            "מִי שֶׁלֹּא חַג בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, חוֹגֵג אֶת כָּל הָרֶגֶל וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג. עָבַר הָרֶגֶל וְלֹא חַג, אֵינוֹ חַיָּב בְּאַחֲרָיוּתוֹ. עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת: \n",
+            "רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵיזֶהוּ מְעֻוָּת שֶׁאֵינוֹ יָכוֹל לִתְקֹן, זֶה הַבָּא עַל הָעֶרְוָה וְהוֹלִיד מִמֶּנָּה מַמְזֵר. אִם תֹּאמַר בְּגוֹנֵב וְגוֹזֵל, יָכוֹל הוּא לְהַחֲזִירוֹ וִיתַקֵּן. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר, אֵין קוֹרִין מְעֻוָּת אֶלָּא לְמִי שֶׁהָיָה מְתֻקָּן בַּתְּחִלָּה וְנִתְעַוֵּת, וְאֵיזֶה, זֶה תַּלְמִיד חָכָם הַפּוֹרֵשׁ מִן הַתּוֹרָה: \n",
+            "הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה: \n"
+        ],
+        [
+            "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִי�� מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n",
+            "יוֹסֵי בֶּן יוֹעֶזֶר אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, יוֹסֵי בֶּן יוֹחָנָן אוֹמֵר לִסְמוֹךְ. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, נִתַּאי הָאַרְבֵּלִי אוֹמֵר לִסְמוֹךְ. יְהוּדָה בֶּן טַבַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, שִׁמְעוֹן בֶּן שָׁטָח אוֹמֵר לִסְמוֹךְ. שְׁמַעְיָה אוֹמֵר לִסְמוֹךְ. אַבְטַלְיוֹן אוֹמֵר שֶׁלֹּא לִסְמוֹךְ. הִלֵּל וּמְנַחֵם לֹא נֶחְלְקוּ. יָצָא מְנַחֵם, נִכְנַס שַׁמַּאי. שַׁמַּאי אוֹמֵר שֶׁלֹּא לִסְמוֹךְ, הִלֵּל אוֹמֵר לִסְמוֹךְ. הָרִאשׁוֹנִים הָיוּ נְשִׂיאִים, וּשְׁנִיִּים לָהֶם אַב בֵּית דִּין: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶם, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם: \n",
+            "עֲצֶרֶת שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּבֵית הִלֵּל אוֹמְרִים, אֵין יוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וּמוֹדִים שֶׁאִם חָל לִהְיוֹת בְּשַׁבָּת, שֶׁיּוֹם טְבוֹחַ אַחַר הַשַּׁבָּת. וְאֵין כֹּהֵן גָּדוֹל מִתְלַבֵּשׁ בְּכֵלָיו, וּמֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִית, שֶׁלֹּא לְקַיֵּם דִּבְרֵי הָאוֹמְרִין עֲצֶרֶת אַחַר הַשַּׁבָּת: \n",
+            "נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: \n",
+            "הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: \n",
+            "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: \n"
+        ],
+        [
+            "חֹמֶר בַּקֹּדֶשׁ מִבַּתְּרוּמָה, שֶׁמַּטְבִּילִין כֵּלִים בְּתוֹךְ כֵּלִים לַתְּרוּמָה, אֲבָל לֹא לַקֹּדֶשׁ. אֲחוֹרַיִם וְתוֹךְ וּבֵית הַצְּבִיטָה בַּתְּרוּמָה, אֲבָל לֹא בַקֹּדֶשׁ. הַנּוֹשֵׂא אֶת הַמִּדְרָס נוֹשֵׂא אֶת הַתְּרוּמָה, אֲבָל לֹא אֶת הַקֹּדֶשׁ. בִּגְדֵי אוֹכְלֵי תְרוּמָה, מִדְרָס לַקֹּדֶשׁ. לֹא כְמִדַּת הַקֹּדֶשׁ מִדַּת הַתְּרוּמָה, שֶׁבַּקֹּדֶשׁ מַתִּיר וּמְנַגֵּב וּמַטְבִּיל וְאַחַר כָּךְ קוֹשֵׁר, וּבַתְּרוּמָה קוֹשֵׁר וְאַחַר כָּךְ מַטְבִּיל: \n",
+            "כֵּלִים הַנִּגְמָרִין בְּטָהֳרָה, צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הַכְּלִי מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה. הָרְבִיעִי בַּקֹּדֶשׁ פָּסוּל, וְהַשְּׁלִישִׁי בַּתְּרוּמָה. וּבַתְּרוּמָה, אִם נִטְמֵאת אַחַת מִיָּדָיו, חֲבֶרְתָּהּ טְהוֹרָה. וּבַקֹּדֶשׁ, מַטְבִּיל שְׁתֵּיהֶן, שֶׁהַיָּד מְטַמָּא אֶת חֲבֶרְתָּהּ בַּקֹּדֶשׁ, אֲבָל לֹא בַּתְּרוּמָה: \n",
+            "אוֹכְלִין אֳכָלִים נְגוּבִין בְּיָדַיִם מְסֹאָבוֹת בַּתְּרוּמָה, אֲבָל לֹא בַּקֹּדֶשׁ. הָאוֹנֵן וּמְחֻסַּר כִּפּוּרִים צְרִיכִין טְבִילָה לַקֹּדֶשׁ, אֲבָל לֹא לַתְּרוּמָה: \n",
+            "חֹמֶר בַּתְּרוּמָה, שֶׁבִּיהוּדָה נֶאֱמָנִים עַל טָהֳרַת יַיִן וְשֶׁמֶן כָּל יְמוֹת הַשָּׁנָה, וּבִשְׁעַת הַגִּתּוֹת וְהַבַּדִּים אַף עַל הַתְּרוּמָה. עָבְרוּ הַגִּתּוֹת וְהַבַּדִּים וְהֵבִיאוּ לוֹ חָבִית שֶׁל יַיִן שֶׁל תְּרוּמָה, לֹא יְקַבְּלֶנָּה מִמֶּנּוּ, אֲבָל מַנִּיחָהּ לַגַּת הַבָּאָה. וְאִם אָמַר לוֹ, הִפְרַשְׁתִּי לְתוֹכָהּ רְבִיעִית קֹדֶשׁ, נֶאֱמָן. כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן הַמְדֻמָּעוֹת, נֶאֱמָנִין עֲלֵיהֶם בִּשְׁעַת הַגִּתּוֹת וְהַבַּדִּים, וְקֹדֶם לַגִּתּוֹת שִׁבְעִים יוֹם: \n",
+            "מִן הַמּוֹדִיעִית וְלִפְנִים, נֶאֱמָנִין עַל כְּלֵי חֶרֶס. מִן הַמּוֹדִיעִית וְלַחוּץ, אֵין נֶאֱמָנִים. כֵּיצַד, הַקַּדָּר שֶׁהוּא מוֹכֵר הַקְּדֵרוֹת, נִכְנַס לִפְנִים מִן הַמּוֹדִיעִית, הוּא הַקַּדָּר וְהֵן הַקְּדֵרוֹת וְהֵן הַלּוֹקְחִים, נֶאֱמָן. יָצָא, אֵינוֹ נֶאֱמָן: \n",
+            "הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה: \n",
+            "הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין: \n",
+            "כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה חגיגה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,69 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "http://www.sacred-texts.com/jud/etm/index.htm",
+    "versionTitle": "Eighteen Treatises from the Mishna",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionTitleInHebrew": "שמונה עשרה מסכתות משנה",
+    "shortVersionTitle": "David Aaron Sola and Morris Jacob Raphall, 1845",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "There are four  commencements of years: on the first of Nissan, it is a new year for [the computation of the reign of] kings, and for festivals; on the first of Elul, it is a new year for the <i>ma'aser behama</i> [the tithe taken from that year’s newborns of the flock or herd and brought to the Temple as a sacrifice]. Rabbi Eliezer and Rabbi Shimon say, \"[That new year] is on the first of Tishrei.\" On the first of Tishrei it is a new year for civil years, and for [the computation of] the sabbatical years, and of the jubilees; for the planting of trees, and for vegetables. On the first of Shevat, it is a new year for trees, according to Beit Shammai. Beit Hillel says, \"It is on the fifteenth of [Shevat].\"",
+            "The world is judged at four periods [each year]; on Pesach concerning produce; on Shavouot concerning the fruit of trees; on Rosh Hashanah, all [humans] pass like lambs [or foot-soldiers] before [God], as it is stated (Psalms 30:9), \"He who fashioned all their hearts, He who understands all their actions;\" and on Sukkot, [humans] are judged concerning the water [or rain].",
+            "For the [following] six months were messengers sent out [to alert the communities about which day was declared to be the first day of the new month]: for Nissan, on account of Pesach; for Av, on account of the fast; for Elul, on account of Rosh Hashanah; for Tishrei, on account of the regulation of the festivals; for Kislev, on account of Chanukah; and for Adar, on account of Purim; and when the Temple was in existence, also for Iyar, on account of the little Pesach [Pesach Sheni]",
+            "For two months [the witnesses] may desecrate the Sabbath: for Nissan, and for Tishrei;  upon which the messengers go out to Syria, and through which the festivals are regulated; and when the Temple was in existence, [the witnesses] would even desecrate [Shabbat] for any month, on account of the regulation of the sacrifice [on <i>Rosh Chodesh</i> - the first day of the new month, one which special prayers and sacrifices are offered].",
+            "Whether [the moon] was clearly visible, or whether it was not clearly visible, Shabbat may be desecrated for [witnesses to testify to having seen] it. Rabbi Yose says, \"If it was clearly visible, Shabbat may not be desecrated for [witnesses to testify to having seen] it.\"",
+            "It happened once, that more than forty pairs of witnesses passed through on [Shabbat] and Rabbi Akiva detained them in Lod. Rabban Gamliel [then] sent word to him, [saying], \"If you detain the multitudes [from passing through on Shabbat to testify], it will come out that you will be causing them to stumble in the future [and they will not come to testify about the new moon even when there is a need for it].\"",
+            "If a father and son saw the new moon, they must [both] go to the court [that will take their testimony to potentially confirm that sighting and ratify the new month accordingly]; not that they may be combined [together to act as witnesses], but rather that in the event that one of them be declared unfit, the other may join [to give evidence] with another [witness]. Said Rabbi Shimon, \"A father and his son, and all relatives, are fit to [join together and] give evidence about the [appearance of the] new moon.\" Said Rabbi Yose, \"It once happened that Toviah the physician, his son, and his freed slave saw the new moon in Jerusalem, [and when they testified before them,] the <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] accepted him and his son [as witnesses together], but declared  his slave unfit; but when they came to [testify before] the court, they accepted him and his slave [as witnesses together], but declared his son unfit.\"",
+            "These are considered unfit [witnesses]: gamblers with dice, those that lend with interest, pigeon racers, those who trade in the produce of the Sabbatical year, and slaves. This is the rule: all testimony that a woman is not fit to give, these [above] are also not fit to give.",
+            "One who has seen the new moon [on Shabbat], but is unable to walk [to the court to give evidence], must be brought mounted on an ass or even [carried by others] in a bed. If they are [concerned about possible] ambushers, [the witnesses] may take sticks with them; and if it was a long way [to go], they may take provisions with them, since we desecrate the Shabbat and go out to testify about the new moon [up to] the distance of a day and a night [on the road,] as it stated (Leviticus 23:4), \"These are the feasts of the Lord, the holy convocations, which you shall proclaim in their appointed seasons.\""
+        ],
+        [
+            "If [the judges] didn't know [the witness], others were sent with him to testify about him. At first, testimony about the new moon was received from any one; [but] from when the heretics corrupted [and bribed witnesses to lie], it was ordained, that [testimony] should be received only of those witnesses who were known.",
+            "At first, bonfires were lighted on the tops of the mountains [to transmit the appearance of the new moon]; but when the Cutheans [the Samaritans] corrupted [the process], it was ordained that messengers should be sent out.",
+            "How were these mountain fires lighted? They brought long staves of cedar wood, and shoots, and sticks from oil trees, and the scraps of flax, which were [all] tied on the top of [the staves] with twine; [with these, the court's agent] went to the top of the mountain, and lighted the fire; and waved them to and fro, upward and downward, until he could see his fellow, [and] that [the latter] was doing the same on the top of the next mountain; and so too, [this process was repeated with regards to the next fellow] on the top of the third mountain.",
+            "And from where did they light these mountain fires? From the Mount of Olives to Sartava, and from Sartava to Grofina, and from Grofina to Havran, and from Havran to Beit Biltin; and from Beit Biltin, [the agents] did not move from there, but [rather] he would wave [the flaming brands] to and fro, upward and downward, until he could see the whole Diaspora in front of him [lit up] like a torch fire.",
+            "There was a large courtyard in Jerusalem and it was called Beit Ya'azek; it was there that all the witnesses gathered, and the court would examine them there. Large meals were made for them, in order that they be accustomed to come [and testify]. At first, they did not move from [that courtyard] all day [on Shabbat. Later,] Rabban Gamliel the Elder ordained that they would [be permitted to] go two thousand <i>amot</i> [a specific unit of length] on every side; and it is not only [witnesses that were given this dispensation on Shabbat], but also the midwife, who comes to deliver [a baby]; and one who comes to save [others] from a fire, or from [the attack of a hostile] troop, or from a [flood], or from under the ruins of fallen buildings; behold they are considered as inhabitants of that town [to which they arrived on Shabbat], and [hence] they have two thousand <i>amot</i> on every side [of the town in which they are allowed to move].",
+            "How were witnesses examined? The pair that came first were examined first. [The judges] would bring in the eldest of them, and say to him: \"Say [to us], how did you see the moon; was it [with the crescent turned] towards the sun, or away from the sun? To the north or to the south [of the sun]? What was its elevation and towards which side was it inclining? And how wide was it?\" If he said [the crescent was turned] towards the sun, he did not say anything [of value and is dismissed]. Afterwards, they would bring in the second witness and examine him; if their words were found to match, their testimony stood [and was accepted]. And [then] all the other pairs of witnesses would be asked [questions in outline form], not because the [judges] would need them, but only that they not leave with bitter spirits, in order that they be accustomed to come [and testify in the future].",
+            "The head of the court [then] said, \"[The new month is] consecrated\" and all the people answered after him, \"Consecrated, consecrated.\" Whether [the new moon] had been seen at its time [meaning, on the first of the two possible days] or whether it had not been seen at its time, it was consecrated. Rabbi Eliezer bar Tsadok, said, \"If it had not been seen at its time, it was not consecrated, because it had already been consecrated by the Heavens [on the second day].\"",
+            "Rabban Gamliel had, on a tablet, and on the walls of his loft, various drawings of the moon, which he showed to simple witnesses, and said, \"Was it like this [drawing] that you saw, or like [the other one]?\" It happened once, that two witnesses came and said, \"We saw [the moon] in the East in the morning, and in the evening in the West.\" [In that case,] Rabbi Yochanan ben Nuri said, \"They are false witnesses.\" [But] when they came to Yavneh, Rabban Gamliel accepted [their testimony. It] also [happened once that] two witnesses came and said, \"We saw the moon at its time [meaning, on the first of the two possible days], but it was not [to be] seen [afterwards] on the evening of its intercalation,\" and Rabban Gamliel  accepted [their testimony]. Rabbi Dosa ben Harkinus said, \"They are false witnesses; how can they testify that a [certain] woman gave birth [on a certain day], and, on the next day that her 'womb was between her teeth' [and the fetus still inside]?\" [Then] Rabbi Yehoshua said to him, \"I perceive [the truth of] your words.\"",
+            "[Upon hearing this,] Rabban Gamliel  sent [Rabbi Yehoshua] word, saying, \"I decree upon you to come to me with your staff and your money on the day that comes out to be Yom Kippur, according to your calculation.\" Rabbi Akiva went to [Rabbi Yehoshua], and found him grieving; he said to him, \"I have with what to teach, that all that Rabban Gamliel  has done is [bindingly] done, as it is stated (Leveticus 23:4), 'These are the feasts of the Lord, holy convocations which you shall proclaim;' whether at their [proper] time, or whether not at their [proper] time, I have no holy convocations except [for the ones proclaimed by the court.\" When Rabbi Yehoshua] came to Rabbi Dosa ben Harkinus, [the latter] said to him, \"If we are to [question the decisions] of the court of Rabban Gamliel, we must [also question the decisions] of all the courts which have stood, from the days of Moshe until [today]; as it is stated, (Exodus 24:2), 'Moshe, Aharon, Nadav, Avihu, and seventy of the elders of Israel went up.' Why were the names of the elders not specified? Rather [it was] to teach, that every three men that form ‏a court [to be responsible] over Israel, behold [that court] is to be [considered]  like the court of Moshe.\" [After this], Rabbi Yehoshua took his staff and his money in his hand, and went to Yavneh to Rabban Gamliel on the day that came out to be Yom Kippur, according to his calculation. [At that point], Rabban Gamliel  stood up, and kissed him on his head, [and] he said to him, \"Come in peace, my teacher and my disciple! My teacher — in wisdom; and my disciple — in that you accepted my words.\""
+        ],
+        [
+            "[Even in the case that] the court and all of Israel saw [the new moon], if [after] they examined the witnesses, they didn't have time to [declare it] 'dedicated' before it became dark; behold the month will be intercalary. If only the court saw it, two [of its members] must stand up and testify before [the others], and [the latter] will say, \"Dedicated, dedicated.\" If [only] three, forming a court, saw it, two of them must stand up, and conjoin [two] of their fellow [scholars] with the single one, and testify before them, and [the latter] will say, \"Dedicated, dedicated;\" since an individual is not [qualified to wield the authority of the court] by himself. ",
+            "All shofars are fit [to be blown on Rosh Hashanah], except for that of a cow because it is [called] a horn [and not a shofar]. Rabbi Yose said, \"But are not all shofars [also] called a horn, as it is stated (Joshua 6:5), 'upon a long blast from the ram’s horn'?” ",
+            "The shofar of Rosh Hashanah – is to be from an ibex, [and] straight. Its mouth is to be coated in gold, and there are to be two trumpets, [one] on each side [of it]. The shofar [blast] is to be long and the trumpet [blast] is to be short, since the commandment of the day is with a shofar.",
+            "On fast days, [the shofars used] are to be from male [rams, and] bent. Their mouths are to be coated in silver, and two trumpets are to be in the middle [of the shofars]. The shofar [blast] is to be short and the trumpet [blast] is to be long, since the commandment of the day is with trumpets.",
+            "The [proceedings on Yom Kippur of the] Jubilee year [are] equivalent to Rosh Hashanah with regard to blowings and blessings. Rabbi Yehuda says, \"On Rosh Hashanah – we must blow with those of male [rams], and on the Jubilee – with those of ibexes.\"",
+            "If a shofar was cracked and one glued it, it is unfit. If one glued fragments of shofars, it is [also] unfit. If it was pierced and he sealed [the hole]; if [the hole] impedes the blast, it is unfit, but if not, it is fit.",
+            "One who blows into a cistern, or into a cellar or into a barrel; if he heard the sound of the shofar, he has fulfilled [his obligation]; if he heard the sound of an echo, he has not fulfilled [his obligation]. And so [too], he who was passing behind a synagogue, or whose house was adjacent to a synagogue, and heard the sound of a shofar or the sound of [someone reading the] scroll [of Esther, on Purim]; if he [had intention for the commandment], he has fulfilled [his obligation], but if not, he has not fulfilled [his obligation]. Even though this one heard and that one heard, this one [had intention], and that one did not [have intention].",
+            "“And so it was, when Moshe raised his hand, Israel prevailed…” (Exodus 17:11). And is it Moshe’s hands that make [success in] war or break [success in] war? Rather, [this comes to] tell you, [that] whenever Israel would look upward and subjugate their hearts to their Father in heaven, they would prevail; and if not, they would fall. Similar to this matter, you [can] say concerning the verse; “Make a [graven] snake and place it on a pole, and everyone bitten who sees it will live” (Numbers 21:8): And is it the snake that kills or [is it] the snake that [revives]? Rather, whenever Israel would look upward and subjugate their hearts to their Father in heaven, they would be healed; and if not, they would be harmed. A deaf-mute person, or a <i>shoteh</i>, or a minor, cannot relieve others from their obligation [for hearing the shofar they blew the shofar for them]. This is the general rule: all those who are not obligated to carry out a particular action, cannot release [others] from their obligation."
+        ],
+        [
+            "The festival day of Rosh Hashanah which coincided with Shabbat: they would blow [the shofar] in the Temple, but not in the [rest of the] country. After the destruction of the Temple, Rabban Yochanan ben Zakai, ordained that they should blow in every place in which there is a court. Rabbi Eleizer said, \"Rabban Yochanan ben Zakai only made this ordinance with respect to Yavneh alone.\" [The Sages] said [back] to him, \"It was the same for Yavneh as for any other place in which there was a court.\"",
+            "And also in this [respect], was Jerusalem greater than Yavneh: every city, [whose inhabitants] could see [Jerusalem] and hear [it], and [were] near [to it] and could get to [it], would blow [the shofar]; but in Yavneh, they would not blow [the shofar] except in the court alone.",
+            "At first, the palm branch [along with its accompanying species] was held [and waved] in the Temple seven [days, meaning throughout Sukkot], and  in [the rest of the] country one day. After the destruction of the Temple, Rabban Yochanan ben Zakai ordained that the palm branch should be held [and waved] in [the rest of] the country seven [days], in commemoration of [what was done in] the Temple; and [also], that the whole day of the <i>henef</i>[the ritual of waving of barley sheaves which thereby permits the consumption of new grain] should be prohibited [regarding eating from the new grain].",
+            "At first, testimony regarding the new moon was received the whole day [on the thirtieth day of Elul which would then become Rosh Hashanah if the testimony was accepted; but as it] once [happened that] the witnesses delayed in coming, and the Levites confounded the Song [of the day at the afternoon sacrifice], it was ordained that witnesses should be admitted only until [the time of] the afternoon sacrifice, and if witnesses came from [the time of] the afternoon sacrifice and onwards, that day and the morrow would be treated with sanctity [as if the first day were also Rosh Hasahnah]. After the destruction of the temple, Rabban Yochanan ben Zakai ordained that testimony regarding the new moon could be received the whole day [of the thirtieth of Elul once again].  Rabbi Yehoshua ben Korcha said, \"This too did Rabban Yochanan ben Zakai ordain: even if the head of the court would be in any [other] place, the witnesses need not go anywhere [else], but to the place of meeting [of the court].\"",
+            "The order of the blessings [to be said during the silent prayer of <i>musaf</i> - the additional prayer service - on Rosh Hashanah is as follows]: one says  <i>avot</i> [the first blessing of the silent prayer, which focuses on the forefathers], and <i>gevurot</i> [the second blessing, which focuses on the power of God] and <i>kedushat Hashem</i> [the third blessing, which focuses on the holiness of God], and includes <i>malkhiot</i>‎ [a series of texts relating to the kingship of God] with them, and does not blow [the shofar; then] <i>kedushat hayom</i> [the standard middle blessing, which focuses on the holiness of the day], and [then] he blows; [then] <i>zikhronot</i> [texts relating to the kind remembrance of God to his creatures], and [then] he blows; [then] the ‏<i>shofarot</i>‎ [texts in which the sounding of the shofar is mentioned],  and [then] he blows [a third time]; and [then] he says, <i>avodah</i> [the first of the concluding blessings, which focuses on the service to God], and <i>hodaah</i> [the second of the concluding blessings, which focuses on thanksgiving to God], and <i>birkat Kohanim</i> ‏[the blessing given to the congregation by the priests, who are from the tribe of Levi and are responsible for the Temple service] - so says Rabbi Yochanan ben Nuri. Rabbi Akiva said [back] to him, \"If he does not blow [the shofar after] <i>malkhiot</i>‎, why is it mentioned? Rather, [the proper order is as follows:] ‎ one says  <i>avot</i> and <i>gevurot</i> and <i>kedushat Hashem</i>,  and [then] includes <i>malkhiot</i> with <i>kedushat hayom</i>, and [then] blows [the shofar; then] <i>zikhronot</i> and [then] he blows; [then] the ‏<i>shofarot</i>‎ and [then] he blows [a third time]; and [then] he says, <i>avodah</i> and <i>hodaah</i> and <i>birkat Kohanim</i>.\"",
+            "We may not have less then ten [verses] of <i>malkhiot</i>‎, ten of <i>zikhronot</i>‎ and ten of <i>shofarot</i>‎‎. Rabbi Yochanan ben Nuri says, \"If one said three [verses] from each [category], he has fulfilled [his obligation].\" We may not mention [verses] of <i>zikaron</i>, <i>malkhut</i>‎, ‎ or <i>shofar</i>, [associated with] calamity. One begins [the set of verses] with [verses] from the Torah and completes [the set] with [verses] from the Prophets.\" Rabbi Yose says, \"It he completes [the set] with [a verse] from the Torah, he has fulfilled [his obligation].\"",
+            "He who [stands] before the reading-desk [to lead the prayers] on the festival of Rosh Hashanah; [it is] the second one [who does so, in order to lead the <i>musaf</i> service,] that leads the blowing [of the shofar; while on a day that Hallel is recited, it is] the first one [who stands before the reading-desk, in order to lead the morning service,] that leads the reading of the Hallel.",
+            "[For the purpose of sounding] the shofar on Rosh Hashanah, we may not go beyond the ‏<i>techum</i>‎ [the area around a person or community within which it is permissible to travel on Shabbat], and we may not excavate it from a heap [of stones], we may not climb a tree, and we may not ride on the back of an animal, and we may not swim over the waters [to get a shofar], and we may not cut it; neither with any thing [that may not be used] on account of a <i>shevut</i> [‏restrictions established by the Sages regarding Shabbat to prevent violation of Torah-level Shabbat prohibitions, and to increase its sanctity], nor with any thing [that may not be used] on account of a of a negative commandment [of the Torah]. But if one wants, he may put water or wine into it. We may not prevent children from blowing, but [on the contrary,] we may occupy ourselves with them until they learn [how to blow the shofar]; one who occupies himself [by blowing the shofar without the intention to fulfill the commandment,] has not [thereby] fulfilled [his obligation], and one who listens [to shofar blows] from one who occupies himself [by blowing the shofar without the intention to fulfill the commandment, also] has not [thereby] fulfilled [his obligation].",
+            "The order of sounding the shofar is [that] three [sets] of three blows  [are sounded] thrice; the required amount [of time] of the <i>tekiah</i> [long uninterrupted blow], is like [that of] three <i>teruot</i> [interrupted blows], and that of each <i>tekiah</i> is like [that of] three short blows [understood to be like sighs or cries]. If one blew the first <i>tekiah</i>, and prolonged the second, [so as to be] like two, he only has one [<i>tekiah</i> credited to him]. He who has blessed [all the blessings] of the <i>musaf</i> prayer, and [only] afterwards [obtained] a shofar, must blow [the sequence of] <i>tekiah</i>, <i>teruah</i>, and <i>tekiah</i> three times. Just like the [prayer leader] is obligated [to recite the prayers of the day for himself], so is every individual obligated [to do so]. Rabban Gamliel says, \"The [prayer leader] releases the public from their obligation [by reciting the prayers out loud for them].\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,67 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "A quatre époques diverses de l’année, celle-ci est supposée commencer, savoir: au 1er Nissan, c’est le nouvel-an pour les règnes<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Le roi ne fût-il monté sur le trône qu’un ou 2 mois auparavant, au 1er Nissan commencera la 2e année de ce règne.</i> et les fêtes<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> La fête qui survient en ce mois sera la 1re de la périodicité des fêtes pour les obligations religieuses qu'elles comportent.</i>; au 1er Elul, commence l’année pour la dîme des animaux<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Pour la supputation des comptes à ce sujet, V. (Sheqalim 3, 1) .</i>; selon R. Eliézer et R. Simon, cette dernière a lieu au 1er Tishri. A cette même date, c’est le nouvel-an pour l’année civile, les années de repos agraire (la 7e de la période septennale), les jubilés, les nouveaux plants, les légumes verts. Enfin, le 1er Shebat est le nouvel-an des arbres, selon l’école de Shammaï; mais selon l’école de Hillel, c’est seulement le 15 Shebat.",
+            "A 4 époques différentes de l’année<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Il y a une périodicité analogue dans (Sheqalim 3, 1), (Nedarim 7, 12)</i>, le monde est jugé par Dieu: A Pâques, pour la récolte; à Pentecôte, pour les produits des arbres<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> La gerbe de l'omer (prémice de la récolte) sert d'indice.</i>; à la fête du nouvel-an, tous les êtres de la terre passent devant l’Eternel comme les troupeaux devant le berger, puisqu’il est dit (Ps 33, 15): Celui qui a créé tous les cœurs, qui connaît toutes leurs actions (il sait et scrute tout). Enfin, aux Tabernacles, la question des eaux sera résolue.",
+            "En six mois divers de l’année, les messagers vont au loin proclamer la fixation officielle de la néoménie: en Nissan, à cause de la Pâque; en Ab, à cause du jeûne du 9 Ab<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> (Taanit 4, 6).</i>; en Eloul, pour pouvoir d’avance fixer le nouvel-an suivant; en Tishri, pour la fixation des autres jours de la fête (celle du gr. pardon et des Tentes); au mois de Kislew, pour la Hanuka (fête des Maccabées); enfin en Adar, en raison de Purim<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> (Megila 1, 4) (7).</i> (fête d’Esther). Pendant l’existence du Temple, les messagers sortaient aussi pour la néoménie d’Iyar, en raison de la célébration de la seconde Pâque en ce mois.",
+            "Pour deux mois de l’année, les témoins chargés d’annoncer la néoménie peuvent au besoin profaner le repos shabatique, savoir en Nissan et en Tishri, lorsque des messagers vont jusqu’en Syrie<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> (Demaï 6, 11).</i> l’annoncer aux Juifs du dehors, parce qu’à ces moments on fixe toutes les grandes fêtes. Pendant l’existence du Temple, on profanait au besoin le Shabat pour n’importe quel autre mois, en raison de l’apport des offrandes au Temple.",
+            "Soit que la lune se trouve élevée (perpendiculaire) sur la terre, soit en ligne oblique (à demi cachée par l’éclat du soleil), il est permis de transgresser le repos shabatique pour annoncer la néoménie; selon R. Yossé, on ne le transgressera pas au 1er cas (la lune étant visible à tous).",
+            "Il est arrivé que plus de 40 paires de témoins étaient en route pour annoncer un tel fait, et aqiba arrêta la plupart d’entre eux à Lod (étant inutiles). R. Gamliel lui fit dire qu’il avait tort de les arrêter (malgré leur grand nombre), car, si on les empêche à cause du grand nombre, il pourrait survenir un jour un manque complet de témoins à cet effet.",
+            "Si un père et son fils ont vu ensemble la nouvelle lune, ils iront tous deux l’attester; ce n’est pas qu’on joigne leur témoignage comme celui de deux personnes (vu leur parenté, il faut encore un autre); mais si l’un d’eux commet une erreur lors de l’examen, l’autre pourra servir de second à un autre témoin. R. Simon dit: un père et son fils et tous les parents à n’importe quel degré sont valables pour attester la néoménie (et peuvent être joints). R. Yossé raconte qu’il est arrivé à Tobie le médecin d’avoir vu la nouvelle lune à Jérusalem avec son fils et un esclave affranchi; les cohanim ont accueilli son attestation et celle de son fils; invalidant seulement celle du serviteur<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> (Sanhedrin 4, 2).</i>. En arrivant au contraire devant le tribunal, celui-ci accueillit le père et le serviteur, n’admettant pas le témoignage du fils en ce cas.",
+            "Voici les personnes dont le témoignage est récusé: ceux qui jouent aux dés, cuboi ou prêtent à usure, ou qui spéculent sur le vol des pigeons, ou qui font le commerce des produits de la 7e année agraire du repos; ainsi que des esclaves. Voici la règle générale: pour tout témoignage auquel on ne reçoit pas celui d’une femme, on n’admettra pas non plus le leur.",
+            "Si quelqu’un ayant vu la nouvelle lune est incapable de marcher (pour se rendre au tribunal), on devra l’amener à dos d’âne (même au jour du Shabat), et au besoin le transporter sur un lit<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> J., (Shabat 10, 5) .</i>. S’il faut craindre les embuscades des voleurs, on se munira de bâtons (malgré l’interdit du transport). Si le chemin est long, on emportera des vivres; car au besoin, pour une marche durant jusqu’à une journée complète avec la nuit, on transgresse le repos shabatique, afin d’aller attester la vue de la nouvelle lune, comme il est dit (Lv 23, 4): Voici les fêtes de l’Eternel, les appellations saintes (toute fête déterminée justifie la transgression du Shabat)."
+        ],
+        [
+            "Lorsque le tribunal ne distingue pas suffisamment le témoin (ne sait s’il est digne de foi, ou non), le tribunal local (de sa ville) le fera accompagner par un autre groupe jusqu’au tribunal supérieur (pour attester la néoménie). Autrefois, on recevait la déposition pour la néoménie de qui que ce soit<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Voir aussi la Tosefta a ce , ch. 1, citée et traduite par M. Derenbourg, Essai, etc., p. 137.</i>; mais à partir du jour où les hétérodoxes suscitèrent de faux témoignages pour induire le tribunal suprême en erreur, celui-ci décida de ne plus admettre à l’attestation que les témoins reconnus par lui dignes de foi<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Mot à mot: ils t'ont donné ce qui est à toi.</i>.",
+            "En principe, on se contentait d’allumer des feux sur les hauteurs pour donner la nouvelle de la néoménie au loin; mais depuis le moment où les Cuthéens en abusèrent pour tromper les sages<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Neubauer, Géographie, p. 167.</i>, il fut décidé d’envoyer des messagers au dehors (afin de communiquer la nouvelle verbalement).",
+            "Voici comment on opérait à cet effet: on apporte de longues perches en cèdre, avec des joncs, du bois oléagineux, une étoupe de chanvre; on en forme un faisceau lié<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. ci-dessus, (Suka 3, 8), p. 27.</i>, que l’on apporte au sommet d’une montagne, on y met le feu, on le fait aller de côté et d’autre, on le descend et on le monte (on l’agite en tous sens), jusqu’à ce que l’on voie son prochain agir de même sur la 2e montagne, puis un autre sur le 3e.",
+            "Pour cette transmission des feux, on observait l’ordre suivant: de la montagne des oliviers à celle de Sartaba; de là à Guerofnia; de celle-ci au Haouran, enfin de cette dernière à Bet-Baltan. A partir de ce dernier point, on s’arrêtait en agitant la torche en tous sens, jusqu’à ce que l’on apercevait l’ensemble de la captivité (la Babylonie) semblable à un brasier (chacun montant sur son toit une lumière à la main, en signe de réponse).",
+            "Il y avait à Jérusalem une grande cour nommée Bet-Yaazeq, où se rendaient les témoins attestant la vue de la nouvelle lune et où le tribunal les examinait. On leur préparait là de grands repas pour les engager à prendre l’habitude d’y venir. En principe, les témoins qui étaient venus là le samedi d’une marche lointaine<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> V. de même (Eruvin 4, 6) ( 4, p. 237).</i> n’en bougeaient plus (ayant dépassé la limite shabatique). R. Gamliel l’ancien (pour étendre leur séjour) leur permit de faire un trajet de 2000 coudées en tous sens. De plus, il étendit cette faculté d’accroître la limite du déplacement aux sages-femmes venant de loin assister des femmes qui accouchent, ou à ceux qui accourent pour sauver les biens d’une incendie, ou de la rapacité d’une horde de brigands, ou des effets d’un effondrement; en tous ces cas, ces personnes sont considérées comme habitant la localité, et elles peuvent en ces jours parcourir un espace de 2000 coudées en tous sens.",
+            "Voici comment on examinait les témoins<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> \"J ; (Sanhedrin 5, 1) ( 22c).\"</i>: le couple de gens arrivé le premier était examiné le premier. On faisait entrer le plus grand d’entre eux et on le priait de dire comment il avait vu la lune, si elle était en avant du soleil, on en arrière, au nord ou au sud, quelle était sa hauteur apparente par rapport à la terre, de quel côté elle penchait, quelle était sa largeur. S’il répondait p. ex. l’avoir vue en avant du soleil<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Ce qui est impossible à ce moment du mois.</i>, son attestation est de nulle valeur. Puis on faisait entrer le 2e témoin; on l’examinait, et si ses paroles coïncidaient avec la déposition du premier, leur témoignage était déclaré valable. Pour les autres couples, on se contentait d’une interrogation sommaire. Ce n’est pas que l’on avait besoin d’eux; seulement on avait égard à leur présence pour les engager à revenir.",
+            "Le chef du tribunal prononce la formule “consacrée”, et tout le peuple répète ce terme 2 fois après lui. Soit que la néoménie ait été aperçue en temps opportun, soit plus tard, la consécration a lieu. R. Eliézer b. R. Çadoq dit: si l’on n’a pas vu la nouvelle lune au moment de la conjonction, on ne la consacre plus en public, se contentant alors de la consécration céleste.",
+            "R. Gamliel avait dans sa chambre, sur un tableau (tabella) et sur le mur, l’image des diverses phases possibles de la lune. Il les montrait aux témoins et leur demandait laquelle de ces positions ils avait remarquée. Un jour, deux témoins vinrent dire avoir vu la lune (ancienne) le matin à l’est, et le soir (la nouvelle) à l’ouest. Ce sont de faux témoins, dit aussitôt R. Yohanan<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Ces 2 phases opposées sont impossibles le même jour.</i>; mais lorsqu’ils furent rendus à Yabneh, R. Gamliel les accueillit pourtant (sans se soucier de leur assertion contradictoire d’un tel spectacle). De même, deux témoins vinrent un jour dire avoir vu la néoménie au moment opportun (la nuit du 30) et ne plus l’avoir vu la nuit suivante (hypothèse inadmissible), et pourtant R. Gamliel les accueillit (les excusant, par un motif quelconque, de ne plus avoir vu la lune le 31). Ce sont évidemment de faux témoins, dit R. Dossa b. Horkinos; comme si l’on voulait témoigner qu’une femme est accouchée, lorsqu’on l’aperçoit encore très grosse. C’est vrai, lui dit R. Josué, et j’adopte ton avis.",
+            "R. Gamliel fit dire à R. Josué: je t’enjoins de venir me trouver avec ta canne et ta bourse (en tenue de jour profane) au jour où d’après ton calcul ce serait le grand pardon. R. aqiba, allant le voir, le trouva désolé d’un tel ordre, et lui dit: il faut que j’enseigne, car tout avis proclamé par R. Gamliel (alors Nassi) est valable en loi, comme il est écrit (Lv 23, 37): voici les fêtes de l’Éternel, les appellations saintes que vous nommerez; que ces fêtes surviennent en leur temps ou non, on tiendra seulement pour consacrées celles qu’aura déterminées (nommées) le grand tribunal. R. Josué vint auprès de R. Dossa b. Horkinos, qui lui dit: si nous voulions nous mettre à juger après les décisions émanant du tribunal présidé par R. Gamliel, nous aurions à remonter toute la série des tribunaux qui ont subsisté depuis le législateur Moïse jusqu’à présent, comme il est dit (Ex 24, 9): Moïse et Aaron, Nadab et Abihu, outre 70 des vieillards en Israël montèrent, etc. Les noms de ces derniers n’ont pas été énoncés, pour nous montrer que tout tribunal composé de trois personnes exerçant l’autorité sur Israël, équivaut au tribunal de Moïse (tous ses successeurs étant présumés avoir autant de valeur que les 70 vieillards anonymes). -R. Josué prit donc son bâton et sa bourse se rendant à Yabné auprès de R. Gamliel, au jour où, d’après son calcul, ce devait être le grand pardon. -R. Gamliel se leva, le baisa sur la tête et lui dit: Viens en paix, mon maître et mon élève; tu es mon maître en sagesse, et mon disciple puisque tu as accueilli mon opinion."
+        ],
+        [
+            "Si le tribunal et tout Israël ont vu la lune, ou que les témoins ont été interrogés à ce sujet, et qu’avant la proclamation officielle, la nuit est survenue, on ajoutera un jour complémentaire (un 30e). Si le tribunal seul a vu la lune (la nuit), 2 personnes devront au jour l’attester devant lui; après quoi, celui-ci proclamera la néoménie. Si 3 personnes aptes à former un tribunal (étant instruites) l’ont vu, deux d’entre elles se détacheront pour l’attester, et chercheront un de leurs compagnons pour l’adjoindre au 3e qui était resté seul; devant ces deux, le témoignage aura lieu, et la proclamation sera faite par eux, car l’assertion faite par un homme isolé ne serait pas fondée.",
+            "Tous les cors peuvent servir pour la sonnerie officielle du jour du nouvel-an, sauf la corne de vache, qui est nommé corne. Ce nom, dit R. Yossé, s’applique à tous les cors, comme il est dit (Jos 6, 5): Et quand ils sonneront avec force du cor de bélier, aussitôt que vous entendrez le son du cor, tout le peuple jettera un grand cri de joie (ce n’est donc pas un motif d’exclusion).",
+            "Le cor du chamois devant servir à l’office du nouvel-an est droit. On couvre d’or l’embouchure. A côté, il y aura 2 trompettes. Le son du cor sera prolongé, et les trompettes émettront un son plus rapide, puisque le 1er seul est prescrit en ce jour.",
+            "Aux jours de jeûne<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. ci-après, (Taanit 1, 8).</i>, on emploie des cors de béliers, recourbés, à l’embouchure argentée, avec 2 trompettes placées au centre (dominant). Le Shofar émettra un son court, et les trompettes le prolongeront, puisque celles-ci sont prescrites essentiellement en ce jour.",
+            "Le jubilé est égal au nouvel-an pour les sonneries et les bénédictions à réciter<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> A intercaler le jour du grand pardon de l'année jubiliaire.</i>. R. Juda établit une distinction, savoir qu’au jour du nouvel-an on emploie pour les sonneries un cor de bélier (courbé), et pour le jubilé, celui du chamois (droit).",
+            "",
+            "Si quelqu’un sonne dans une fosse, ou une citerne, ou un grand vase d’argile, au cas où du dehors on entend le son net du Shofar, le devoir de l’audition est rempli; mais, si ce n’est qu’un son vague d’écho, le devoir n’est pas rempli. De même, si en passant derrière une synagogue, ou lorsque sa maison est attenante à la synagogue, on perçoit le son du Shofar, ou l’on entend faire la lecture du livre d’Esther (au jour de cette fête), tout en s’y appliquant, le devoir de cette audition sera rempli; au cas contraire, non. Il est vrai qu’aux deux cas l’on a entendu; mais, dans l’un, il y a eu défaut d’attention. Il est dit (Ex 17, 11): Il arriva que lorsque Moïse élevait le bras, Israël était vainqueur etc. Or, ce n’est pas que les mains de Moïse faisaient la guerre, ni qu’elles brisaient l’ennemi; mais aussi longtemps qu’Israël élevait les yeux au ciel et tournait son cœur vers le père céleste, il était le plus fort; sans cela, il retombait dans sa faiblesse. Il est encore dit (Nb 21, 8): L’Éternel dit à Moïse de se fabriquer un serpent brûlant et de le placer sur une perche. Or, la vue du serpent ne peut tuer ni ressusciter; mais lorsqu’Israël portait ses regards en haut et couchait son cœur devant le père céleste, il était guéri; sinon, il dépérissait.",
+            "Un sourd, un idiot ou un enfant ne peuvent pas, par leurs actes, dispenser d’autres du devoir d’entendre le cor (qui ne leur incombe pas). En thèse générale, celui qui n’est pas soumis à un devoir ne peut pas (en le remplissant) en dispenser autrui. –<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> La Guemara sur ce dernier est reproduite de (Berakhot 3, 3).</i>"
+        ],
+        [
+            "Lorsque le jour de la fête du nouvel-an survient un samedi, on sonne du cor au Temple seul, non au dehors<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> \"Même distinction, (Eruvin 10, 12) ; (Suka 4, 2). (Sheqalim 1, 3).\"</i>. Depuis la destruction du Temple, R. Yohanan b. Zaccaï a établi que la sonnerie du cor aura lieu en ce jour dans toute ville où se trouve un tribunal. Selon R. Eliézer, R. Yohanan n’a donné cette autorisation qu’à Yabneh. Il n’y a pas de différence, fut-il répliqué, entre Yabneh et toute autre ville ayant un siège de juridiction.",
+            "L’avantage de Jérusalem (où l’on pouvait sonner du cor même le samedi) était tel sur Yabneh<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> L'édition Jost observe en note qu'à Jérusalem on pouvait sonner dans toute la ville jusqu'à la 6e h., mais à Yabneh seulement devant le tribunal.</i> que, dans toute ville voisine, d’où l’on voit la capitale, d’où on l’entend, et qui est assez proche pour que l’on puisse y aller aux jours de fête sans enfreindre la limite shabatique, on peut aussi y sonner du cor lorsque le nouvel-an est un samedi. A Yabne au contraire, cette autorisation n’a subsisté que pendant le séjour du tribunal dans cette ville.",
+            "En principe, on prenait le lulav au Temple pendant les 7 jours de la fête des tentes, et au dehors au 1er jour seul. Après la destruction du Temple, R. Yohanan b. Zaccaï institua la règle de prendre partout le lulav pendant les 7 jours en souvenir du Temple, et de s’abstenir de toute consommation de produits nouveaux au jour entier de la consommation de l’omer (prémice) au Temple (le 16 Nissan)–.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> La Guemara de ce est reproduite textuellement du (Suka 3, 11) (12), ci-dessus, p. 29, où est aussi cette Mishna.</i>",
+            "En principe, on accueillait toute la journée les témoignages relatifs à la consécration de la néoménie. Comme un jour les témoins tardèrent à venir et qu’en raison de l’attente de leur arrivée (le 30 du mois) les lévites commirent une omission de chant (ne sachant s’ils devaient chanter l’office ordinaire à l’offre du sacrifice quotidien, ou celui de la fête, en usage à la néoménie), on établit la règle de ne jamais accueillir ces témoins que jusqu’aux vêpres (afin d’être fixé à ce moment). S’ils venaient après cet instant, on adoptait ce jour même comme étant sacré (pour éviter toute équivoque l’an suivant au même jour), et le lendemain était aussi sacré. Depuis la destruction du Temple, R. Yohanan b. Zaccaï a adopté pour règle d’accueillir ces témoins<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> A Iabneh, ajoute M. Neubauer, ib. p. 75.</i> toute la journée (lesdits inconvénients n’existant plus). R. Josué b. Qorha dit que R. Yohanan b. Zaccaï établit encore cette règle: en quelque endroit que se trouve le chef du tribunal qui prononce la consécration de la néoménie, les témoins n’ont qu’à se rendre à la salle de réunion (où la proclamation a lieu).",
+            "Voici l’ordre des bénédictions composant l’amida additionnelle du nouvel-an: celle où il s’agit des patriarches, celle de la résurrection des morts, celle de la sanctification divine, où l’on intercale des allusions à la Royauté de Dieu, sans faire sonner le cor; puis, le récit des sacrifices spéciaux du jour, suivi de la sonnerie du Shofar, ainsi que la série de versets consacrés au souvenir et celle du Shofar, toutes deux suivies de sonneries. Puis on dira la prière du culte (avoda), l’action de grâce et la bénédiction des cohanim.",
+            "Tel est l’avis de R. Yohanan b. Nouri, non de R. aqiba. Si l’on ne sonne pas du cor en disant la section des royautés, à quoi bon la dire? On dira donc les 3 premières, puis à la sanctification de la solennité on joindra celle des royautés, et le reste suivra comme ci-dessus. On ne dira pas moins de 10 versets bibliques célébrant la Royauté divine, ni moins de dix parlant du souvenir, ni moins de dix où il s’agit du Shofar. Selon R. Yohanan b. Nouri, il suffit au besoin d’avoir dit, pour chacune de ces séries, 3 versets tirés de la Bible<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Pentateuque. Hagiographes. Prophètes.</i>. On ne devra mentionner, pour la Royauté, le Souvenir, ou le Shofar, nul verset parlant de punition céleste. On commencera par les versets tirés du Pentateuque, et l’on finira par ceux des Prophètes. Selon R. Yossé, au cas où l’on aurait achevé par ceux tirés du Pentateuque, le devoir est pourtant accompli.",
+            "De ceux qui montent à la tribune pour officier au jour de fête du nouvel-an, c’est le second (chargé de la prière du moussaf) qui sonnera du cor; mais aux jours de récitation du Hallel, c’est le 1er qui fait cette lecture publique.",
+            "Pour le Shofar du nouvel-an, on ne devra ni passer la limite shabatique, ni déblayer un monceau de pierres, ni monter sur un arbre, ni chevaucher sur une bête, ni nager sur l’eau, ni couper le cor, fût-ce avec un instrument interdit seulement par mesure rabbinique, et à plus forte raison si c’est un objet formellement interdit. Mais il est loisible de verser du vin ou de l’eau dans le cor (pour le clarifier). On n’empêchera pas les enfants (même le samedi) de s’exercer à sonner, et même une grande personne pourra s’occuper à le leur enseigner en ce jour. Toutefois, une telle leçon donnée ne sert pas à l’accomplissement du devoir, ni une audition perçue de la sorte.",
+            "L’ordre des sonneries sera de 3 pour chacune des 3 séries de récitations. La mesure d’une tekia’ (sonnerie d’un coup bref) équivaudra à 3 troua’ (son plus long); la mesure de cette dernière égale 3 sons plaintifs<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> \"Selon M. le gr. R. Wogue, traduction du Pentateuque, (Lv 23, 23) (t. 3, p. 297, n. 2), la tradition avait enseigné que le teqïah est une note simple, la terouah une note brisée, une sorte de tremolo plus ou moins rapide. Cf. H. Prague, Archives israélites, 1882; Le Schofar (tir. à part, 1883, p. 23).\"</i>. Si l’on a commencé la série par une tekia, et que le 2e coup a été autant prolongé que 2 sonneries, il ne compte pourtant que pour un seul. Si après avoir terminé les 9 sections composant la prière additionnelle, ou Moussaf, sans avoir pu se procurer un Shofar on se trouve mis en possession de ce cor, on procédera 3 fois à la série de sonneries composées chacune de 3 coups, soit 2 tekia’ avec teroua au milieu. Comme l’officiant fait cette récitation publique, de même chaque individu capable la fera. Selon R. Gamliel, l’officiant a toujours pour mission de dispenser le publique de ce devoir."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,69 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+    "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "CC-BY",
+    "shortVersionTitle": "Dr. Joshua Kulp",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month.",
+            "At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.",
+            "There are six months [at the beginning of which] messengers go out.On Nisan because of Pesah; On Av because of the fast. On Elul because of Rosh Hashanah. On Tishri because of the setting of the festivals. On Kislev because of Hanukah. And on Adar because of Purim. When the Temple stood, they used also to go out to report Iyar because of Pesah Katan (Pesah Sheni).",
+            "On account of two months they profane Shabbat: on account of Nissan and Tishri, for on those months messengers go forth to Syria and in them the dates of the festivals are fixed. When the Temple stood they used to profane Shabbat for all the months, in order that the sacrifice might be offered on the right day.",
+            "Whether [the new moon] was seen clearly or was not seen clearly, they profane Shabbat on account of it. Rabbi Yose says: if it was been seen clearly they do not profane Shabbat on account of it.",
+            "It happened that more than forty pairs of witnesses were on their way [to Jerusalem] and Rabbi Akiva detained them in Lod. Rabban Gamaliel sent to him saying: if you prevent the multitude [from coming to provide testimony] it will turn out that you cause them to stumble in the future.",
+            "If a father and a son have seen the new moon, they should both go [to Jerusalem], not that they can join together as witnesses but so that if one of them is disqualified the other may join with another witness. Rabbi Shimon says that a father and son and all relatives are eligible to testify to the appearance of the new moon. Rabbi Yose said: it happened once that Tobias the doctor saw the new moon in Jerusalem along with his son and his freed slave. The priests accepted his evidence and that of his son and disqualified his slave. But when they appeared before the court they accepted his evidence and that of his slave and disqualified his son.",
+            "And these are they which are not qualified [to be witnesses or judges]: A dice player, a usurer, pigeon racers, or traffickers in Seventh Year produce, and slaves. This is the general rule: any testimony for which a woman is not qualified, they too are not qualified.",
+            "If one who has seen the new moon and is not able to walk [to Jerusalem] on foot, he may be brought on a donkey or even in a litter [on Shabbat]. If they [the witnesses] are likely to be attacked, they may take sticks [to defend themselves]. If the distance is great [to Jerusalem], they may take provisions with them, since for as much as a night and a day’s journey they were allowed to profane Shabbat and go out to testify concerning the new moon, as it says: “These are the appointed times of the Lord … which you shall proclaim at their appointed time” (Leviticus 23:4)."
+        ],
+        [
+            "If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court].",
+            "Originally they used to light torches [to signal that the new month had been decreed]. When the Samaritans disrupted this, they decreed that messengers should go out.",
+            "How did they light the torches? They used to bring long poles of cedar and reeds and olive wood and flax fluff and they tied them all together with a string. And someone used to go up to the top of a mountain and light them with fire and wave them back and forth and up and down until he saw the next one doing the same thing on the top of the second mountain; and so on the top of the third mountain.",
+            "At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire.",
+            "There was a large courtyard in Jerusalem, and it was called Bet Yazek. There all the witnesses used to assemble and the court would examine them there. They would make large feasts for them there so that they would have an incentive to come. Originally they used not to leave the place the whole day, but Rabban Gamaliel decreed that they could go two thousand cubits from it in any direction. And these were not the only ones [who could go two thousand cubits in any direction], but also a midwife who has come to deliver a child, or one who comes to rescue from a fire or from bandits or from a river in flood or from a building that has fallen in all these are like residents of the town, and may go two thousand cubits [on Shabbat] in any direction.",
+            "How do they test the witnesses?The pair which arrives first, they test them first. They bring in the older of them and they say to him, “Tell us, how did you see the moon in front of the sun or behind the sun? To the north of it or to the south? How high was it, and in which direction was it inclined? And how broad was it?” If he says [he saw it] in front of the sun, his evidence is rejected. After that they would bring in the second and test him. If their accounts were the same, their evidence was accepted. And the other pairs were only questioned briefly, not because they were required at all, but so that they should not go out disappointed, so that they would be regular in coming [to testify].",
+            "The head of the court says, “Sanctified,” and all the people answer after him, “Sanctified, sanctified.” Whether the new moon is seen at its proper time or not at its proper time they sanctify it. Rabbi Elazar bar Zadok says that if it is not seen as its proper time they do not sanctify it for heaven has already sanctified it.",
+            "Rabban Gamaliel had diagrams of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yohanan ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument.",
+            "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision."
+        ],
+        [
+            "If the court and all of Israel saw it, if the witnesses were examined and there was no time left to say “Sanctified” before it grew dark, then the month is impregnated (it has thirty days). If the court alone saw it, two of them should stand up and testify before them, and then they can say, “Sanctified, sanctified.” If three people saw it, and they [themselves] are the court, two [of them] should stand up and they should seat some of their colleagues with the one [remaining judge], and they [the two] should testify before them and they can then say, “Sanctified, sanctified.” For an individual is not trusted [to sanctify the new month] by himself.",
+            "All shofars may be used except for that of a cow, because it is a keren. Rabbi Yose said: Are not all shofars called keren as it says, “When they make a long blast with the ram’s keren [horn]?” (Joshua 6:5).",
+            "The shofar used on Rosh Hashanah was that of an ibex, straight, and its mouth was overlaid with gold. There were two trumpets, one on each side of it. The shofar gave a long blast and the trumpets a short one, since the commandment of the day was with the shofar.",
+            "On [public] fast days they used shofars of rams, curved, the mouths of which were covered with silver, and there were two trumpets in between them. A short blast was made with the shofars and a long one with the trumpets, because the mitzvah of the day is with trumpets.",
+            "The Jubilee is the same as Rosh Hashanah when it comes to blowing [the shofar] and blessings. Rabbi Judah says: on Rosh Hashanah they blow with [a shofar of] rams and on Jubilees with [a shofar] of ibex.",
+            "A shofar which has split and then he stuck it together is not valid. If he stuck together fragments of shofars, it is not valid. If there was a hole in a shofar and he closed it up, if it interferes with the blowing it is not valid, but if it does not it is valid.",
+            "One who blows into a pit or a cistern or a jug, if he heard the sound of the shofar, he has fulfilled his obligation, but if he hears the echo [also], he has not fulfilled his obligation. And also one who was passing behind a synagogue or if his house was next to the synagogue and he heard the sound of the shofar or of the megillah [being read], if he directed his heart (had intention), then he has fulfilled his obligation, but if not he has not fulfilled his obligation. Even though this one heard and this one heard, this one directed his heart and this one did not.",
+            "“And it came to pass, when Moses held up his hand Israel prevailed” etc. (Exodus 17:1. Did the hands of Moses wage war or break [Israel’s ability] to wage war? Rather this teaches that as long as Israel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not they fell. Similarly, “Make for yourself a fiery serpent and mount it on a pole. And if anyone who is bitten shall look at it, he shall live” (Numbers 21:8). Did the serpent kill or did the serpent keep alive? Rather, when Israel would look upwards and subject their hearts to their Father in heaven, they were healed, and if not their [flesh] would melt away. A deaf-mute, a lunatic and a minor cannot cause others to fulfill their religious obligation. This is the general principle: one who is not himself obligated in the matter cannot perform it on behalf of others."
+        ],
+        [
+            "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yohanan ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yohanan ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.",
+            "There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.",
+            "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].",
+            "Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yohanan ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yohanan ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.",
+            "The order of blessings [in the Musaf Amidah of Rosh Hashanah]:He says “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verses with them and does not blow [the shofar]. The sanctification of the day and blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving” and the blessing of the priests, the words of Rabbi Yohanan ben Nuri. Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should he say them? Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes the kingship verse with the sanctification of the day and blows the shofar, then he says the remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple service and “thanksgiving” and the blessing of the priest.",
+            "They do not recite less than ten kingship [verses], ten remembrance [verses], and ten shofar [verses]. Rabbi Yohanan ben Nuri says: if he said three from each set he has fulfilled his obligation. They do not mention kingship, remembrance and shofar verses of punishment. He begins with [verses] from the Torah and concludes with [verses] from the prophets. Rabbi Yose says: if he concludes with [a verse] from the Torah he has fulfilled his obligation.",
+            "The one who passes before the ark on the festival of Rosh Hashanah: the second one blows the shofar. On days when Hallel is said, the first one recites the Hallel.",
+            "[For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation.",
+            "The order of the blasts: three sets of three each. The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer leader) causes the whole congregation to fulfill their obligation."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Open Mishnah.json

@@ -0,0 +1,32 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "http://en.wikisource.org/wiki/Mishnah",
+    "versionTitle": "Open Mishnah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה פתוחה",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees according to the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.",
+            "At four times the world is judged: On Pesach, for the crops. On Shavuot, for the fruits of the tree. On Rosh Hashnah, all the world passes before Him like sheep, as it says, \"He that fashioneth the hearts of them all, that considereth all their doings.\" (Psalms 33:15) And on Sukkot, they are judged for the water.",
+            "On six months messengers go out: On Nisan, because of Pesach; On Av, because of the fast; On Elul, because of Rosh Hashnanah; On Tishrei, to correct for the festivals; On Kislev, because of Chanukah; On Adar, because of Purim; And when the Temple existed, they also went out on Iyar, because of the little Pesach.",
+            "On two months they desecrate the Shabbat, on Nisan and on Tishrei. For in those months, they were sent out to Syria to correct for the festivals. And when the Temple existed, they desecrated Shabbat in all of them  -- to correct for the sacrifices.",
+            "Regardless of whether the moon was clearly visible or not clearly visible, they desecrate the Shabbat for it; Rabbi Yosei says: If it was clearly visible, they do not desecrate the Shabbat for it."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Sefaria Community Translation.json

@@ -0,0 +1,58 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "status": "locked",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, in the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees, these are the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.",
+            "At four times the world is judged: On Pesach, for the crops. On Shavuot, for the fruits of the tree. On Rosh Hashnah, all the world passes before Him like sheep, as it says, \"He that fashioneth the hearts of them all, that considereth all their doings.\" (Psalms 33:15) And on Sukkot, they are judged for the water.",
+            "On six months messengers go out: On Nisan, because of Pesach; On Av, because of the fast On Elul, because of Rosh Hashnanah; On Tishrei, to correct for the festivals On Kislev, because of Chanukah; On Adar, because of Purim; And when the Temple existed, they also went out on Iyar, because of the little Pesach.",
+            "On two months they desecrate the Shabbat, on Nisan and on Tishrei. For in those months, they were sent out to Syria to correct for the festivals. And when the Temple existed, they desecrated Shabbat in all of them-- To correct for the sacrifices.",
+            "Regardless of whether the moon was clearly visible or not clearly visible, They desecrate the Shabbat for it; Rabbi Yosei says: If it was clearly visible, they do not desecrate the Shabbat for it.",
+            "It happened once, that more than forty pair of witnesses passed through on the Sabbath, when R. Akivah detained them at Lydda [‏לוד‎]; Rabbon Gamaliel then sent word, saying, \"If thou thus detainest the people, thou wilt be the cause of their straying in future\" [they will refuse to come].",
+            "When father and son have seen the new moon, they must both go to the tribunal of judgment [Beth Din], not that they may be combined together to act as witnesses, but in order that, should the evidence of either of them be invalidated, the other may join to give evidence with another witness. R. Simeon says, \"Father and son, and relatives in every degree, may be allowed as competent witnesses to give evidence as to the appearance of the new moon.\" R. José says, \"It once happened that Tobias the physician, his son, and his freed slave, saw the new moon in Jerusalem, [and when they tendered their evidence] the priests accepted his evidence, and that of his son, but invalidated that of his freed slave; but when they appeared before the 'Beth Din,' they received his evidence, and that of his freed slave, but invalidated that of his son.\"",
+            "The following are considered incompetent witnesses: gamblers with dice, usurers, pigeon breeders, those who trade in the produce of the Sabbatical year, and also slaves. The rule is, that all evidence that cannot be received from a woman cannot be received from any of these.",
+            "A person who has seen the new moon, but is unable to go [to give evidence], must be brought [if unable to walk] mounted on an asses or even in a bed. Persons afraid of being waylaid by robbers may take sticks with them; and if they have a long way to go, it will be lawful for them to provide for themselves, and carry their food. Whenever [witnesses] must be a day and a night on the road, it will be lawful to profane the Sabbath to travel thereon, to give their evidence as to the appearance of the new moon. For thus is it written (Lev. 23:4), \"These are the feasts of the Lord, the holy convocations, which ye shall proclaim in their appointed seasons.\""
+        ],
+        [],
+        [
+            "If the Beth Din and all Israel saw the new moon, 1 or if the examination of the witnesses had already taken place, but it had become dark before the word \"Mekudash [It is sanctified],\" was pronounced, the month will be intercalary. When the Beth Din alone saw it, two of its members must stand up before the others as witnesses, who shall then say, \"It is sanctified, it is sanctified.\" When only three forming a Beth Din have seen it, two of them must stand up as witnesses, and conjoin some of their learned associates with the single one, and then give their evidence before these, who are to say, \"It is sanctified, it is sanctified,\" because a single member of a Beth Din has not this faculty by himself alone.",
+            "All shofars are acceptable, except that of a cow because it is a horn (“keren”). Rabbi Yosi said: But all shofars are called “keren”, as it states, “upon a long blast from the ram’s horn ('keren')” (Josh. 6:5).",
+            "The shofar of Rosh Hashana – is [made] of an ibex [horn, and is] straight. Its mouth is coated in gold, and there are two trumpets alongside. The shofar [blast] extends while the trumpets cut short, since the mitzva of the day is with a shofar.",
+            "On fast days – [the shofars that are used are] of a ram, [and are] bent. Their mouths are coated in silver, and two trumpets are in the middle. The shofar cuts short and the trumpets extend, since the mitzva of the day is with trumpets.",
+            "The Jubilee year is equivalent to Rosh Hashana with regard to blowings and blessings.\tRabbi Yehuda says: On Rosh Hashana – we blow with those of rams, and on the Jubilee – with those of ibexes.",
+            "A shofar that was cracked and glued – [is] unfit. [If one] glued fragments of shofars – [it is] unfit. \t[If it was] pierced and he stopped it up:\tIf it impedes the blast – [it is] unfit, but if not – [it is] fit.",
+            "One who blows into a cistern, a barrel, or a jar: If he heard the sound of the shofar – he has fulfilled [his obligation]; if he heard the sound of an echo – he has not fulfilled [his obligation]. Similarly: one who was passing behind a synagogue, or whose house was adjacent to a synagogue, and heard the sound of the shofar or the sound of the scroll [of Esther, on Purim]: If he directed his heart – he has fulfilled [his obligation], but if not – he has not fulfilled [his obligation]. Even though this one and that one both heard, this one directed his heart, and that one did not direct his heart.",
+            "[In this manner we find it stated in Scripture, that] “And so it was, when Moshe raised his hand, Israel prevailed…” (Exodus 17:11) Do Moshe’s hands make or break war? Rather, this teaches: Whenever Israel would look upward and direct their hearts to their Father in heaven\t– they prevailed, and if not – they fell. You can say similarly: “Make a copper snake and place it on a pole, and everyone bitten who sees it will live” (Num. 21:8) Does the snake cause death or revive? Rather: Whenever Israel would look upward and subject their hearts to their Father in heaven – they healed; and if not – they were harmed. A deaf and dumb, or a foolish person, and a child, cannot relieve others from their obligation by acting for them. This is the rule—all those who are not bound to the performance of a religious duty, cannot release others from their obligation."
+        ],
+        [
+            "When the feast of new year happened on the Sabbath, they used to sound in the sanctuary, but not out of it. After the destruction of the temple, Rabban Jochanan, son of Zaccai, ordained that they should sound in every place in which there is a tribunal of justice [‏בית דין‎]. R. Eleazar says, \"He only issued this ordinance in respect to Jamnia,\" but they [the other sages] said unto him, \"It was the same for Jamnia as for any other place in which there is a permanent tribunal of justice.\"",
+            "And in this respect also, was Jerusalem privileged above Jamnia, viz. that every city from whence Jerusalem could be seen and the sounding heard, which was near enough, and to which it was allowed to go on the Sabbath, might sound; but in Jamnia it was only permitted to sound before the tribunal of justice.",
+            "Formerly the lulav [palm-branch, &c] was taken seven days in the sanctuary, and only one day out of it. After the destruction of the temple, Rabban Jochanan, son of Zaccai ordained, \"that the lulav should everywhere be taken for seven days, in commemoration of the sanctuary,\" also, \"that the whole day of the waving [of the 'Omer'] it should be prohibited [to eat of the new corn].\"",
+            "Formerly evidence as to the appearance of the new moon was received the whole [of the thirtieth] day; but as it once happened that the witnesses delayed coming, which interrupted the Song of the Levites [at the evening sacrifice], it was ordained that witnesses should be admitted till the time of Minchah only, and if any came after that time, that and the following day were kept as holy. After the destruction of the temple, Rabbon Jochanan, son of Zakai ordained, \"that evidence as to the appearance of the moon should be received all day.\" R. Joshua, son of Korcha says, \"This too did Rabban Jochanan, son of Zakai ordain, viz. that wherever the chief of the tribunal might be, the witnesses need only go to the place of meeting [of the Sanhedrin].\"",
+            "The order of the blessings to be said on the feast of new year is as follows: the blessings ‏אבות וגבורות וקדשת השם‎, are said, with which are connected the ‏מלכיות‎ [or series of texts relative to the supreme rule of the Almighty] without sounding the shophar; then, concerning the holiness of the day, after which the shophar is sounded; then follow the ‏זכרונות‎ [or texts relative to the kind remembrance of the Almighty to his creatures], after which the shophar is again sounded. Next follow the ‏שופרות‎ [or texts in which the sounding of the shophar is mentioned], and the shophar is sounded [the third time], he then says, ‏עבודה‎, ‏הודאה‎ and ‏ברכת כהנים‎. Such is the opinion of R. Jochanan ben Nourrie: but R. Akivah objected, saying to him, \"If the shophar is not to be sounded after the reading of the ‏מלכיות‎, why are they to be mentioned?\" But the proper order is the following:—‏אבות וגבורות וקדשת השם‎ are said, with which the ‏מלכיות‎ are to be combined; after which, the shophar is to be sounded, then the ‏זכרונות‎ are to be read, and the shophar sounded; next ‏שופרות‎, and the shophar is again sounded; after which ‏עבודה‎, ‏הודאה‎ and ‏ברכת כהנים‎ are said.",
+            "Not less than ten texts of the Holy Scripture relative to ‏מלכיות‎ must be said, ten relating to ‏זכרונות‎, and ten to ‏שופרות‎. R. Jochanan ben Nourrie says, \"The obligation [of reading these texts] will be duly fulfilled if three only of each [class] have been said, but no texts relating to either [class] containing predictions of punishment are to be used. The texts from the law are to be read first, and the concluding texts are to be from the prophets.\" But R. Jose says, \"It is sufficient if the concluding verse be one from the law.\"",
+            "Those who pass in front of the ark on the Rosh Hashanah: The second one blows [the shofar], while at the time of the Hallel, the first one recites the Hallel.",
+            "It is not permitted for the purpose of sounding the shophar on the feast of new year, to go beyond the ‏תחום‎ [Sabbatical limits] to remove a heap of stones, mount a tree, ride on any animal, or swim over the waters [to get a shophar], nor may he cut it [thereon] with any thing that may not be used on account of transgression against the Sabbatical rest [‏שבות‎], nor on account of a direct negative commandment of the law; but a person may, if he choose, pour water or wine into the shophar. Children may not be prevented to sound, but, on the contrary, it is lawful to be occupied in teaching them to sound; but he who thus teaches, as also other persons who listen to these sounds, cannot thereby become released from their obligation.",
+            "The order of sounding the shophar is:—three sounds are blown thrice, the time of duration of the sound of six tekeah's, is equal to that of three terooah's, and that of each tekeah as three sighs or moans. If a person has sounded the first tekeah, and prolonged the sound of the second, so as to be equal to two, it will only reckon as one sound. If a person, after having said all the blessings, has at that moment only obtained a shophar, he shall sound three times tekeah, terooah, and tekeah; even as the minister of the congregation is bound [to say the amidah for himself], so is every individual bound to do so. But Rabbon Gamaliel says, \"The minister of the congregation releases the public from their obligation.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

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+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+    "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+    "status": "locked",
+    "priority": 0.25,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
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+    "heTitle": "משנה ראש השנה",
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+    "text": [
+        [
+            "<b>E</b>S <small>GIBT VIER</small> J<small>AHRESANFÄNGE: DER ERSTE</small> N<small>ISAN IST</small> J<small>AHRESANFANG DER</small> K<small>ÖNIGE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Mit diesem Datum beginnt ein neues Regierungsjahr.</i> <small>UND DER</small> F<small>ESTE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Das Pesaḥfest ist das erste Fest des Jahres; cf. Jt. Fol. 19b.</i>.  D<small>ER ERSTE</small> E<small>LUL IST</small> J<small>AHRESANFANG FÜR DEN</small> V<small>IEHZEHNTEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Der Viehzehnt darf nur mit Tieren desselben Jahrganges entrichtet werden; an diesem Datum beginnt diesbezügl. der neue Jahrgang.</i>; R. E<small>LEA͑ZAR UND</small> R. Š<small>IMO͑N SAGEN, DER ERSTE</small> T<small>IŠRI.</small> DER ERSTE T<small>IŠRI IST</small> J<small>AHRESANFANG DES</small> K<small>ALENDERJAHRES, DES ERLASSJAHRES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Ex. 23,10,11; Lev. 25,3,4.</i> <small>UND DES</small> J<small>OBELJAHRES</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Lev. 28ff.</i>, <small>SOWIE DER</small> P<small>FLANZUNGEN UND</small> K<small>RÄUTER</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Im weiteren Sinne, der Baum- u. Feldfrüchte.</i>. D<small>ER ERSTE</small> Š<small>EBAṬ IST NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS JAHRESANFANG DER BÄUME</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Dh. für den Obstbau, hinsichtl. der Entrichtung der verschiedenen Abgaben.</i><small>; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, DER FÜNFZEHNTE DESSELBEN</small>.",
+            "<b>A</b><small>N VIER</small> J<small>AHRESZEITEN WIRD DIE</small> W<small>ELT GERICHTET: AM</small> P<small>ESAḤFESTE DAS</small> G<small>ETREIDE, AM</small> W<small>OCHENFESTE DIE</small> B<small>AUMFRÜCHTE, AM</small> N<small>EUJAHRSFESTE ZIEHEN ALLE</small> W<small>ELTBEWOHNER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Wörtl. Weltkommenden, die durch die Welt Wandelnden.</i><small>AN IHM WIE IM</small> H<small>AMMELSPRUNGE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Wird weiter erklärt.</i><small>VORÜBER, DENN ES HEISST</small>:<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Ps. 33,15.</i><i>er bildet ihnen insgesamt das Herz, er merkt auf all ihre Taten</i>, <small>AM</small> H<small>ÜTTENFESTE DAS</small> W<small>ASSER</small>.",
+            "<b>S</b><small>ECHS</small> M<small>ONATE SIND ES, DERENTWEGEN</small> B<small>OTEN AUSZIEHEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> In die Provinz, um den Beginn des Neumondes zu verkünden.</i>: <small>DER</small> N<small>ISAN WEGEN DES</small> P<small>ESAḤFESTES, DER</small> A<small>B WEGEN DES</small> F<small>ASTTAGES</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Am 9. desselben.</i>, <small>DER</small> E<small>LUL WEGEN DES</small> N<small>EUJAHRSFESTES, DER</small> T<small>IŠRI WEGEN DER</small> F<small>ESTSETZUNG DER</small> F<small>ESTE, DER</small> K<small>ISLEV</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Name des dritten Monat im jüdischen Kalender, ungefähr November, Dezember.</i> <small>WEGEN DES</small> Ḥ<small>ANUKAFESTES UND DER</small> A<small>DAR WEGEN DES</small> P<small>URIMFESTES;</small> ALS DER T<small>EMPEL BESTAND, AUCH DER</small> I<small>JAR, WEGEN DES</small> K<small>LEINPESAḤS</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Od. des 2. Pesaḥs; cf. Num. 9,10ff.</i>.",
+            "<b>Z</b><small>WEIER</small> M<small>ONATE WEGEN DÜRFEN</small> <small>DIE</small> Z<small>EUGEN</small> <small>DEN</small> Š<small>ABBATH ENTWEIHEN:</small> <small>WEGEN DES</small> N<small>ISAN UND WEGEN DES</small> T<small>IŠRI, DERENTWEGEN</small> B<small>OTEN NACH</small> S<small>YRIEN AUSZIEHEN, WEIL IN DIESEN DIE</small> F<small>ESTE FESTGESETZT WERDEN</small>.  A<small>LS DER</small> T<small>EMPEL BESTAND, ENTWEIHTE MAN IHN AUCH WEGEN DER ÜBRIGEN</small> M<small>ONATE</small>, <small>WEGEN DER</small> B<small>ESTIMMUNG DES</small> N<small>EUMOND</small><small>OPFERS</small>.",
+            "<b>M</b><small>AN ENTWEIHTE</small> <small>WEGEN DES</small> N<small>EUMONDES</small> <small>DEN</small> Š<small>ABBATH, EINERLEI OB ER KLAR ERSCHIENEN IST ODER NICHT;</small> R. J<small>OSE SAGT, IST ER KLAR ERSCIIIENEN</small>, <small>SO ENTWEIHE MAN SEINETWEGEN DEN ŠABBATH NICHT</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Weil das Gericht die Bekundung der Zeugen nicht braucht.</i>.",
+            "E<small>INST ZOGEN MEHR ALS VIERZIG</small> Z<small>EUGENPAARE VORÜBER, UND</small> R. A͑<small>QIBA HIELT SIE IN</small> L<small>UD ZURÜCK; DA LIESS</small> R. G<small>AMLIÉL IHM SAGEN:</small> W<small>ENN DU DAS</small> P<small>UBLIKUM ZURÜCKHÄLTST, SO LEGST DU IHNEN EINEN</small> A<small>NSTOSS FÜR DIE</small> Z<small>UKUNFT</small>.",
+            "<b>W</b><small>ENN</small> V<small>ATER UND</small> S<small>OHN DEN</small> N<small>EUMOND GESEHEN HABEN, SO MÜSSEN BEIDE</small> <small>ZEUGEN</small> <small>GEHEN, NICHT ETWA, DASS SIE ZUSAMMEN ALS</small> Z<small>EUGENPAAR GELTEN, SONDERN DAMIT, WENN EINER ZURÜCKGEWIESEN WERDEN SOLLTE</small>, <small>DER ANDERE EINEM</small> F<small>REMDEN ZUGESELLT WERDEN KÖNNE</small>.  R. Š<small>IMO͑N SAGT</small>, V<small>ATER UND</small> S<small>OHN, SOWIE ALLE SONSTIGEN</small> V<small>ERWANDTEN SIND ZUSAMMEN ALS</small> N<small>EUMONDZEUGEN ZULÄSSIG.</small> R. J<small>OSE ERZÄHLTE:</small> E<small>INST SAHEN DER</small> A<small>RZT</small> Ṭ<small>OB JA, SEIN</small> S<small>OHN UND SEIN FREIGELASSENER</small> S<small>KLAVE IN</small> J<small>ERUŠALEM DEN</small> N<small>EUMOND, UND DIE</small> P<small>RIESTER NAHMEN IHN UND SEINEN</small> S<small>OHN</small> <small>ALS</small> Z<small>EUGEN</small> <small>AN, WÄHREND SIE SEINEN</small> S<small>KLAVEN ZURÜCKWIESEN</small>. A<small>LS SIE SPÄTER VOR</small> G<small>ERICHT ERSCHIENEN, NAHM ES IHN UND SEINEN</small> S<small>KLAVEN</small> <small>ALS</small> Z<small>EUGEN</small> <small>AN, WÄHREND ES SEINEN</small> S<small>OHN ZURÜCKWIES</small>.",
+            "<b>F</b><small>OLGENDE SIND UNZULÄSSIG:</small> W<small>ÜRFELSPIELER</small>, W<small>UCHERER, DIE</small> T<small>AUBEN FLIEGEN<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Die berufsmäßig Wetten abschließen u. ebenfalls als Glücksspieler·gelten.</i>LASSEN, DIE MIT</small> E<small>RZEUGNISSEN</small> <small>DES</small> S<small>IEBENTJAHRES HANDELN UND</small> S<small>KLAVEN</small>.  D<small>IE</small> R<small>EGEL IST :</small> Z<small>U JEDEM</small> Z<small>EUGNIS, ZU DEM EINE</small> F<small>RAU UNZULÄSSIG IST, SIND AUCH DIESE UNZULÄSSIG</small>.",
+            "<b>W</b><small>ENN JEMAND DEN</small> N<small>EUMOND GESEHEN HAT UND NICHT GEHEN KANN, SO BRINGE MAN IHN AUF EINEM</small> E<small>SEL UND SOGAR AUF EINER</small> S<small>ÄNFTE</small>. S<small>IND</small> W<small>EGELAGERER</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Nach den Erklärern Sektierer, die die Bekundung verhindern wollten.</i><small>VORHANDEN, SO DÜRFEN SIE</small> S<small>TÖCKE MITNEHMEN</small>. I<small>ST ES EIN WEITER</small> W<small>EG, SO NEHMEN SIE</small> M<small>UNDVORRAT MIT, DENN BEI EINER</small> S<small>TREKKE VON EINEM</small> T<small>AGE UND EINER</small> N<small>ACHT DARF MAN DEN</small> Š<small>ABBATH ENTWEIHEN UND</small> Z<small>EUGNIS ÜBER DEN</small> N<small>EUMOND ABLEGEN GEHEN, DENN ES HEISST</small>:<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Lev. 23,4.</i><i>dies sind die Feste des Herrn, die ihr an ihrer bestimmten Zeit zu verkünden habt</i>."
+        ],
+        [
+            "<b>W</b>ENN <small>DAS</small> G<small>ERICHT</small> <small>IHN NICHT KENNT, SO SCHICKT MAN MIT IHM EINEN ANDEREN MIT, DER ÜBER IHN ZEUGE</small> <sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Daß er ein zuverlässiger Zeuge ist.</i>. A<small>NFANGS NAHM MAN</small> B<small>EKUNDUNGEN ÜBER DEN</small> N<small>EUMOND VON JEDERMANN AN, SEITDEM ABER DIE</small> M<small>INÄER</small> V<small>ERWIRRUNG ANRICHTETEN, ORDNETE MAN AN, SIE NUR VON</small> B<small>EKANNTEN ENTGEGENZUNEHMEN</small>.",
+            "<b>A</b><small>NFANGS ZEIGTE MAN</small> <small>DIE</small> W<small>EIHE DES</small> N<small>EUMONDS</small> <small>DURCH</small> F<small>EUERSIGNALE AN</small>, <small>SEITDEM ABER DIE</small> S<small>AMARITANER EINE</small> V<small>ERWIRRUNG ANRICHTETEN, ORDNETE MAN AN, DASS</small> B<small>OTEN AUSZIEHEN SOLLTEN</small>.",
+            "W<small>IE ZEIGTE MAN ES DURCH</small> F<small>EUERSIGNALE AN?</small> M<small>AN HOLTE LANGE</small> S<small>TANGEN AUS</small> Z<small>EDERNHOLZ</small>, R<small>OHR</small>, O<small>LEASTERHOLZ</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Od. Kienholz.</i> <small>UND</small> W<small>ERG (VON</small> F<small>LACHS) UND UMWICKELTE ALLES MIT EINER</small> S<small>CHNUR</small>.  H<small>IERAUF STIEG JEMAND AUF DIE</small> B<small>ERGSPITZE, ZÜNDETE ES AN UND SCHWANG ES HIN UND HER, AUFWÄRTS UND ABWÄRTS, BIS ER SAH, DASS SEIN</small> G<small>ENOSSE AUF DER NÄCHSTEN</small> B<small>ERGSPITZE DAS GLEICHE TAT; UND EBENSO</small> <small>EIN ANDERER</small> <small>AUF DER DRITTEN</small> B<small>ERGSPITZE</small>.",
+            "V<small>ON WO AUS ZEIGTE MAN DIE</small> F<small>EUERSIGNALE AN?</small> V<small>OM</small> Ö<small>LBERGE NACH</small> S<small>ARṬABA, VON</small> S<small>ARṬABA NACH</small> A<small>GRIPPINA</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> So rieht, nach der Erstausgabe der Misna separata u. anderer Texte.</i>, <small>VON</small> A<small>GRIPPINA NACH</small> Ḥ<small>AVRAN UND VON</small> Ḥ<small>AVRAN NACH</small> B<small>ETH</small> B<small>ALTIN; VON</small> B<small>ETH</small> B<small>ALTIN AUS SIGNALISIERTE ER NICHT WEITER, SONDERN SCHWANG</small> <small>DIE</small> F<small>ACKEL</small> <small>HIN UND HER, AUFWÄRTS UND ABWÄRTS, BIS ER DAS GANZE</small> D<small>IASPORAGEBIET WIE EINE</small> F<small>EUERFLAMME VOR SICH SAH</small>.",
+            "<b>I</b><small>N</small> J<small>ERUŠALEM WAR EIN GROSSER</small> H<small>OF, DER</small> B<small>ETH</small> J<small>A͑ZEQ GENANNT WURDE, WO DIE</small> Z<small>EUGEN SICH VERSAMMELTEN UND VOM</small> G<small>ERICHTE VERHÖRT WURDEN</small>. D<small>A WURDEN IHNEN GROSSE</small> M<small>AHLZEITEN BEREITET, DAMIT SIE ZU KOMMEN ANGEREGT WERDEN</small>. V<small>ORMALS DURFTEN SIE SICH VON DORT DEN GANZEN TAG</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wenn die Zeugen am Sabbath von außerhalb kamen.</i> <small>NICHT ENTFERNEN, SPÄTER ABER ORDNETE</small> R. G<small>AMLIÉL</small> der Ä<small>LTERE AN</small>, <small>DASS SIE ZWEITAUSEND</small> E<small>LLEN NACH JEDER</small> R<small>ICHTUNG</small> <small>GEHEN</small> <small>DÜRFEN</small>. U<small>ND DIES GILT NICHT NUR VON DIESEN ALLEIN, SONDERN AUCH DIE WEISE</small> F<small>RAU, DIE</small> G<small>EBURTSHILFE LEISTEN KOMMT, ODER WER BEI EINER</small> F<small>EUERSBRUNST, EINEM RÄUBERISCHEN</small> Ü<small>BERFALL</small>, <small>EINER</small> Ü<small>BERSCHWEMMUNG</small> <small>DES</small> F<small>LUSSES ODER EINEM</small> E<small>INSTURZ</small> H<small>ILFE LEISTEN KOMMT, SIE ALLE HABEN GLEICH DEN ÜBRIGEN</small> B<small>EWOHNERN DES</small> O<small>RTES ZWEITAUSEND</small> E<small>LLEN NACH JEDER</small> R<small>ICHTUNG</small>.",
+            "<b>W</b><small>IE VERHÖRT MAN DEN</small> Z<small>EUGEN?</small> D<small>AS</small> P<small>AAR, DAS ZUERST KOMMT, VERHÖRT MAN ZUERST</small>. M<small>AN LÄSST DEN GRÖSSEREN EINTRETEN UND SPRICHT ZU IHM:</small> E<small>RZÄHLE, WIE HAST DU DEN</small> M<small>OND GESEHEN?</small> V<small>OR DER</small> S<small>ONNE ODER HINTER DER</small> S<small>ONNE?</small> N<small>ÖRDLICH VON IHR ODER SÜDLICH?</small> W<small>IE HOCH WAR ER?</small> N<small>ACH WELCHER</small> R<small>ICHTUNG NEIGTE ER?</small> W<small>IE BREIT WAR ER?</small> S<small>AGT ER: VOR DER</small> S<small>ONNE, SO IST SEINE</small> A<small>USSAGE NICHTIG</small>. H<small>IERAUF LÄSST MAN DEN ZWEITEN EINTRETEN UND VERHÖRT IHN</small>. E<small>RGIBT ES SICH, DASS IHRE</small> A<small>USSAGEN ÜBEREINSTIMMEN, SO IST IHR</small> Z<small>EUGNIS GÜLTIG, UND DIE ÜBRIGEN</small> P<small>AARE BEFRAGT MAN NUR OBERFLÄCHLICH; NICHT ETWA, WEIL MAN IHRER BRAUCHT, SONDERN NUR, DAMIT SIE NICHT MISSMUTIG FORTGEHEN, UND DAMIT SIE ZU KOMMEN ANGEREGT WERDEN</small>.",
+            "<b>D</b><small>ER</small> G<small>ERICHTSPRÄSIDENT SPRICHT:</small> G<small>EWEIHT, UND DAS GANZE</small> V<small>OLK SPRICHT IHM NACH:</small> G<small>EWEIHT, GEWEIHT</small>.  M<small>AN WEIHE IHN, EINERLEI OB ER ZUR</small> Z<small>EIT SICHTBAR WAR ODER ZUR</small> Z<small>EIT NICHT SICHTBAR WAR</small>. R. E<small>LEA͑ZAR B</small>. Ç<small>ADOQ</small> sagt, <small>WAR ER ZUR</small> Z<small>EIT NICHT SICHTBAR, SO WEIHE MAN IHN NICHT, DA MAN IHN BEREITS IM</small> H<small>IMMEL GEWEIHT HAT</small>.",
+            "<b>E</b><small>INST KAMEN ZWEI</small> Z<small>EUGEN</small> <small>UND BEZEUGTEN, SIE HÄTTEN MORGENS</small> <small>DEN ALTEN</small> M<small>OND</small><small>IM</small> O<small>STEN</small> UND ABENDS <small>DEN</small> N<small>EUEN</small> <small>IM</small> W<small>ESTEN GESEHEN, UND</small> R. J<small>OḤANAN B</small>.N<small>URI ERKLÄRTE SIE ALS</small> F<small>ALSCHZEUGEN; ALS SIE ABER NACH</small> J<small>ABNE KAMEN, NAHM SIE</small> R. G<small>AMLIÉL AN</small>. F<small>ERNER KAMEN EINST ZWEI</small> <small>ZEUGEN</small> <small>UND BEZEUGTEN, SIE HÄTTEN IHN ZUR ZEIT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Am 30. des Monats.</i><small>GESEHEN, WÄHREND ER ABER IN DER</small> S<small>CHALTNACHT NICHT SICHTBAR WAR, UND</small> R. G<small>AMLIÉL NAHM SIE AN</small>. R. D<small>OSA B</small>.A<small>RCHINOS ABER SPRACH ZU IHM: ES SIND</small> F<small>ALSCIIZEUGEN; WIE KANN MAN VON EINER FRAU BEKUNDEN, SIE HABE GEBOREN, WENN IHR DER</small> B<small>AUCH BIS AN DIE</small> Z<small>ÄHNE REICHT!?</small> D<small>A SPRACH</small> R. J<small>EHOŠUA͑ ZU IHM:</small> D<small>EINE</small> W<small>ORTE LEUCHTEN MIR EIN</small>.",
+            "<small>HIERAUF LIESS R</small>. G<small>AMLIÉL IHM SAGEN :</small> I<small>CH BEFEHLE DIR, DASS DU AN DEM</small> T<small>AGE, AUF DEN NACH DEINER</small> B<small>ERECHNUNG DER0 VERSÖHNUNGSTAG FÄLLT, MIT</small> S<small>TOCK UND</small> G<small>ELD ZU MIR KOMMST</small>. A<small>LS</small> R. A͑<small>QIBA ZU IHM KAM UND IHN TRAURIG FAND, SPRACH ER ZU IHM</small>: I<small>CH KANN BEWEISEN, DASS ALLES, WAS R</small>. G<small>AMLIÉL ANGEORDNET HAT, RICHTIG IST</small>. E<small>S HEISST</small> :<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Lev. 23,4.</i><i>das sind die Feste des Herrn, heilige Verkündungen, die ihr zu verkünden habt</i>; <small>NUR DIESE SIND</small> F<small>ESTE, OB ZUR BESTIMMTEN</small> Z<small>EIT ODER NICHT ZUR BESTIMMTEN</small> Z<small>EIT</small>. H<small>IERAUF KAM ER ZU</small> R. D<small>OSA B</small>.A<small>RCHINOS, UND DIESER SPRACH ZU IHM:</small> W<small>OLLTE MAN DEN</small> G<small>ERICHTSHOF</small> R. G<small>AMLIÉLS NACHPRÜFEN, SO KÖNNTE MAN JEDEN SEIT DEN</small> T<small>AGEN</small> M<small>OŠES BIS HEUTE EINGESETZTEN</small> G<small>ERICHTSHOF NACHPRÜFEN</small>. E<small>S HEISST</small> :<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Ex. 24,9.</i><i>da stiegen Moše und Ahron, Nadab und Abihu, sowie siebzig der Ältesten Jisraels</i>; <small>WESHALB WERDEN DIE</small> N<small>AMEN DER</small> Ä<small>LTESTEN NICHT GENANNT?</small> D<small>IES LEHRT, DASS JEDER</small> D<small>REIMÄNNER</small><small>GERICHTSIIOF</small>, <small>DER IN</small> J<small>ISRAÉL EINGESETZT WURDE, DEM</small> G<small>ERICHTSHÖFE</small> M<small>OŠES GLEICHT</small>. D<small>ARAUF NAHM ER</small> S<small>TOCK UND</small> G<small>ELD IN DIE</small> H<small>AND UND GING AN DEM</small> T<small>AGE, AUF DEN NACH SEINER</small> B<small>ERECHNUNG DER</small> V<small>ERSÖHNUNGSTAG FIEL, ZU</small> R. G<small>AMLIÉL NACH</small> J<small>ABNE</small>. D<small>A STAND</small> R. G<small>AMLIÉL AUF, KÜSSTE IHN AUFS</small> H<small>AUPT UND SPRACH ZU IHM:</small> K<small>OMM IN</small> F<small>RIEDEN, MEIN</small> L<small>EHRER UND</small> S<small>CHÜLER!</small> M<small>EIN</small> L<small>EHRER AN</small> W<small>EISHEIT, UND MEIN</small> S<small>CHÜLER, INDEM DU MEINE</small> W<small>ORTE BEFOLGT HAST</small>."
+        ],
+        [
+            "<b>W</b>ENN <small>DAS</small> G<small>ERICHT UND GANZ</small> J<small>ISRAÉL IHN GESEHEN HABEN UND DIE</small> Z<small>EUGEN AUCH VERNOMMEN WORDEN SIND, ABER BEVOR ES NOCH ‘GEWEIHT’ AUSZUSPRECHEN KAM, ES DUNKEL WURDE, SO IST ER EIN</small> S<small>CHALTMONAT</small>.  H<small>AT NUR DAS</small> G<small>ERICHT IHN GESEHEN, SO TRETEN ZWEI</small> M<small>ITGLIEDER</small> <small>VOR UND BEKUNDEN ES VOR IHNEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Den übrigen Mitgliedern.</i>, <small>SODANN SPRECHE ES : ‘</small>G<small>EWEIHT, GEWEIHT’</small>. H<small>ABEN IHN DREI GESEHEN, DIE DAS</small> G<small>ERICHTSKOLLEGIUM BILDEN, SO MÜSSEN ZWEI VORTRETEN, IHREN</small> S<small>LTZ NEBEN DEM EINEN</small> <small>ANDERE</small> <small>VON IHREN</small> G<small>ENOSSEN EINNEHMEN LASSEN UND ES VOR IHNEN BEKUNDEN; SODANN SPRECHEN SIE:</small> G<small>EWEIHT, GEWEIHT</small>. E<small>IN</small> E<small>INZELNER IST NÄMLICH ALLEIN DAZU NICHT BEFUGT</small>.",
+            "<b>J</b><small>EDES BLASIIORN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Das im Texte gebrauchte <span dir=\"rtl\">שופר</span> bezeichnet besonders das Horn des Widders u. des Steinbockes, während unter <span dir=\"rtl\">קרן</span> das des Rindviehs zu verstehen ist.</i> <small>IST BRAUCHBAR</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Als Blasinstrument für das Neujahrsfest; cf. Lev. 23,24.</i><small>, AUSGENOMMEN DAS EINER</small> K<small>UH, WEIL DIESES ‘HORN’</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Anm. 8.</i> <small>HEISST. R</small>. J<small>OSE SPRACH:</small> J<small>EDES</small> B<small>LASHORN HEISST JA ‘</small>H<small>ORN’, WIE ES HEISST</small> :<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Jos. 6,5.</i><i>wenn das Widderhorn anhaltend ertönt</i>.",
+            "<b>D</b><small>AS</small> B<small>LASHORN DES</small> N<small>EUJAHRSFESTES WAR VON EINEM</small> S<small>TEINBOCK UND GESTRECKT, DAS</small> M<small>UNDSTÜCK MIT</small> G<small>OLD ÜBERZOGEN UND ZWEI</small> T<small>ROMPETEN</small>-<small>BLÄSER</small> <small>AN BEIDEN</small> S<small>EITEN</small>.  M<small>IT DEM</small> B<small>LASIIORN GEDEHNTE UND MIT DEN</small> T<small>ROMPETEN KURZE</small> T<small>ÖNE</small>, <small>DENN DAS</small> G<small>EBOT DES</small> T<small>AGES IST DAS</small> B<small>LASHORN</small>.",
+            "D<small>IE</small> B<small>LASHÖRNER DER</small> F<small>ASTTAGE WAREN VON EINEM</small> W<small>IDDER UND GEBOGEN, DAS</small> M<small>UNDSTÜCK MIT</small> S<small>ILBER ÜBERZOGEN UND ZWEI</small> T<small>ROMPETEN</small><small>BLÄSER</small> <small>IN DER</small> M<small>ITTE, MIT DEM</small> B<small>LASHORN KURZE UND MIT DEN</small> T<small>ROMPETEN GEDEHNTE</small> T<small>ÖNE, DENN DAS GEBOT DES TAGES SIND DIE</small> T<small>ROMPETEN</small>.",
+            "D<small>ER</small> J<small>OBELTAG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Der Versöhnungstag im Jobeljahre, an dem ebenfalls nach der Tora mit einem Blashorn zu blasen ist; cf. Lev. 25,9.</i> <small>GLEICHT HINSICHTLICH DES</small> B<small>LASENS UND DER SEGENSSPRÜCHE DEM NEUJAHRSFESTE;</small> R. J<small>EHUDA SAGT, AM</small> N<small>EUJAHRSFESTE BLASE MAN MIT</small> <small>EINEM</small> B<small>LASHORN</small> <small>VON EINEM</small> W<small>IDDER, AM</small> J<small>OBELTAGE MIT EINEM VON EINEM</small> S<small>TEINBOCK</small>.",
+            "<small>SO IST ES UNBRAUCHBAR; WENN MAN</small> S<small>TÜCKE EINES</small> B<small>LASIIORNS ZUSAMMENGESETZT HAT, SO IST ES UNBRAUCHBAR</small>. W<small>ENN ES EIN LOCH BEKOMMEN</small> <small>HAT UND MAN ES VERSTOPFT HAT, SO IST ES, FALLS ES BEIM</small> B<small>LASEN STÖREND IST, UNBRAUCHBAR, WENN ABER NICHT, BRAUCHBAR</small>.",
+            "W<small>ENN JEMAND IN EINER</small> G<small>RUBE, IN EINER</small> Z<small>ISTERNE ODER IN EINER</small> T<small>ONNE BLÄST, SO HAT MAN, FALLS MAN DEN</small> S<small>CHALL DES</small> B<small>LASHORNS GEHÖRT HAT, SEINER</small> P<small>FLICHT GENÜGT, WENN ABER NUR DER</small> S<small>CHALL EINES</small> G<small>ERÄUSCHES</small>, <small>SEINER</small> P<small>FLICHT NICHT GENÜGT</small>. D<small>ESGLEICHEN HAT, WER AN EINEM BETHAUSE VORÜBERGEHT, ODER DESSEN</small> H<small>AUS SICH IN DER</small> N<small>ÄHE DES</small> B<small>ETHAUSES BEFINDET, UND DEN</small> S<small>CHALL DES</small> B<small>LASHORNS ODER DAS</small> V<small>ORLESEN DER</small> E<small>STERROLLE HÖRT, FALLS ER ES BEABSICHTIGT HAT, SEINER</small> P<small>FLICHT GENÜGT, WENN ABER NICHT, SEINER</small> P<small>FLICHT NICHT GENÜGT</small>. O<small>BGLEICH DIESER ES HÖRTE UND JENER ES HÖRTE: DIESER HAT ES BEABSICHTIGT, JENER HAT ES NICHT BEABSICHTIGT</small>.",
+            "<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Ex. 17,11.</i> <b>U</b><i>und sobald Moše seine Hand erhob, da siegte Jisraél &amp;c</i>.; <small>KONNTEN DENN DIE</small> H<small>ÄNDE</small> M<small>OŠES DEN</small> K<small>RIEG FÖRDERN ODER DEN</small> K<small>RIEG ABBRECHEN?</small> D<small>IES BESAGT VIELMEHR, DASS, WENN</small> J<small>ISRAÉL NACH OBEN SCHIUT UND SIE IHR</small> H<small>ERZ IHREM</small> V<small>ATER IM</small> H<small>IMMEL UNTERWERFEN, SIE SIEGEN, WENN ABER NICHT, SIE UNTERLIEGEN</small>.  D<small>ESGLEICHEN HEISST ES</small>:<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Num. 21,8.</i><i>fertige dir eine Brandschlange an und befestige sie an einer Stange; wenn jemand gebissen wird, so schaue er zu ihr hinauf, und er wird am Leben bleiben</i>; K<small>ONNTE DENN DIE</small> S<small>CHLANGE TÖTEN ODER AM</small> L<small>EBEN ERHALTEN</small>? V<small>IELMEHR</small>, <small>WENN</small> J<small>ISRAÉL NACH OBEN SCHAUT UND SIE IHR HERZ IHREM</small> V<small>ATER IM</small> H<small>IMMEL UNTERWERFEN, SO GENESEN SIE, WENN ABER NICHT, SO SIECHEN SIE DAHIN</small>. D<small>ER</small> T<small>AUBE, DER</small> B<small>LÖDE UND DER</small> M<small>INDERJÄHRIGE KÖNNEN DIE</small> M<small>ENGE IHRER</small> P<small>FLICHT NICHT ENTLEDIGEN</small>. D<small>IE</small> R<small>EGEL IST:</small> W<small>ER SELBST DAZU NICHT VERPFLICHTET IST, KANN DIE</small> M<small>ENGE IHRER</small> P<small>FLICHT NICHT ENTLEDIGEN</small>."
+        ],
+        [
+            "N<small>ACHDEM DER</small> T<small>EMPEL ZERSTÖRT WURDE, ORDNETE</small> R. J<small>OḤANAN B.ZAKKAJ AN, IN JEDEM</small> O<small>RTE ZU BLASEN, WO EIN</small> G<small>ERICHT SICH BEFINDET. R</small>. E<small>LEA͑ZAR SAGTE</small>, R. J<small>OḤLANAN B</small>.Z<small>AKKAJ HABE DIES NUR FÜR</small> J<small>ABNE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Sitz des Synedriums nach der Zerstörung Jerušalems.</i> <small>ANGEORDNET</small>. M<small>AN ENTGEGNETE IHM;</small> S<small>OWOHL FÜR</small> J<small>ABNE ALS AUCH FÜR JEDEN</small> O<small>RT, WO EIN</small> G<small>ERICHT SICH BEFINDET</small>.",
+            "A<small>UCH HIERIN WAR</small> J<small>ERUŠALEM BEVORZUGTER ALS</small> J<small>ABNE: IN JEDER</small> S<small>TADT, DIE</small> J<small>ERUŠALEM</small> <small>SEHEN UND HÖREN KONNTE, IHR NAHE WAR UND AUS DER MAN DAHIN KOMMEN KONNTE, WURDE GEBLASEN, IN</small> J<small>ABNE ABER NUR VOR DEM</small> G<small>ERICHTE</small>.",
+            "<b>A</b><small>NFANGS WURDE DER</small> F<small>ESTSTRAUSS IM</small> T<small>EMPEL ALLE SIEBEN</small> T<small>AGE GENOMMEN UND IN DER</small> P<small>ROVINZ NUR EINEN</small> T<small>AG; NACHDEM ABER DER</small> T<small>EMPEL ZERSTÖRT WURDE, ORDNETE</small> R. J<small>OḤANAN B</small>.Z<small>AKKAJ AN, DASS DER</small> F<small>ESTSTRAUSS AUCH IN DER</small> P<small>ROVINZ ALLE SIEBEN</small> T<small>AGE GENOMMEN WERDE, ZUR</small> E<small>RINNERUNG AN DEN</small> T<small>EMPEL,</small> UND DASS AM GANZEN S<small>CHWINGETAGE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Suk. Fol. 41a Anm. 176.</i> <small>FRISCHE</small> F<small>ELDFRUCHT</small> <small>VERBOTEN SEI</small>.",
+            "<b>A</b><small>NFANGS NAHM MAN DIE</small> Z<small>EUGENAUSSAGE ÜBER DEN</small> N<small>EUMOND DEN GANZEN</small> T<small>AG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Den 30. Elul, Rüsttag des Neujahrsfestes.</i><small>ENTGEGEN,</small> ALS ABER EINST DIE Z<small>EUGEN SICH VERSPÄTETEN UND DIE</small> L<small>EVITEN MIT DEM</small> G<small>ESANGE ZU EINEM</small> V<small>ERSTOSSE KAMEN, ORDNETE MAN AN</small>, <small>DIE</small> Z<small>EUGEN</small> <small>NUR BIS ZUR</small> V<small>ESPERZEIT ZU EMPFANGEN,</small> UND WENN ZEUGEN SPÄTER KOMMEN, SO IST DIESER T<small>AG HEILIG UND DER FOLGENDE EBENFALLS HEILIG</small>.  N<small>ACHDEM DER</small> T<small>EMPEL ZERSTÖRT WURDE, ORDNETE</small> R. Jo<small>ḤANAN B</small>.Z<small>AKKAJ AN, DIE</small> Z<small>EUGENAUSSAGE ÜBER DEN</small> N<small>EUMOND DEN GANZEN</small> T<small>AG ENTGEGENZUNEHMEN</small>.  <b>R.</b> J<small>EHOŠUA͑B</small>.Q<small>ORḤA SAGTE:</small> A<small>UCH FOLGENDES ORDNETE R</small>. J<small>OḤANAN B</small>. Z<small>AKKAJ AN, DASS NÄMLICH DIE</small> Z<small>EUGEN, WO DER</small> G<small>ERICHTSPRÄSIDENT SICH AUCH BEFINDET, SICH NUR DAHIN ZU BEGEBEN HABEN, WO DAS</small> G<small>ERICHTSKOLLEGIUM SICH BEFINDET</small>.",
+            "<b>D</b><small>IE</small> R<small>EIHENFOLGE DER</small> S<small>EGENSSPRÜCHE: MAN SPRECHE</small> <small>DIE</small> S<small>EGENSSPRÜCHE</small> <small>VON DEN</small> V<small>ÄTERN, VON DER</small> A<small>LLMACHT UND VON DER</small> H<small>EILIGUNG</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Erster, zweiter und dritter Segen des Achtzehngebetes.</i> <small>DES</small> G<small>OTTESNAMENS, WOMIT MAN AUCH</small> <small>DIE</small> V<small>ERSE</small> <small>VOM</small> K<small>ÖNIGTUME</small> <small>GOTTES</small> <small>VERBINDE, OHNE DABEI ZU BLASEN</small>, <small>DEN</small> S<small>EGEN</small> <small>VON DER</small> W<small>EIHE DES</small> T<small>AGES, WOBEI MAN BLASE</small>, <small>DIE</small> V<small>ERSE</small> <small>VON DEN</small> E<small>RINNERUNGEN, WOBEI MAN BLASE</small>, <small>DIE</small> V<small>ERSE</small> <small>VON DER</small> P<small>OSAUNE, WOBEI MAN BLASE, SODANN</small> <small>DEN</small> S<small>EGEN</small> <small>VOM</small> T<small>EMPELDIENSTE, DEN</small> D<small>ANKSEGEN UND DEN</small> P<small>RIESTERSEGEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Die 3 letzten Segenssprüche des Achtzehngebetes.</i> – <small>SO R</small>. J<small>OḤANAN B</small>. N<small>URI.</small> R. A͑<small>QIBA SPRACH ZU IHM:</small> W<small>OZU ERWÄHNT MAN</small> <small>DIE</small> V<small>ERSE</small> <small>VOM</small> K<small>ÖNIGTUME</small> G<small>OTTES</small>, <small>WENN MAN DABEI NICHT BLÄST!?</small> V<small>IELMEHR SPRECHE MAN</small> <small>DIE</small> S<small>EGENSSPRÜCHE</small> <small>VON DEN</small> V<small>ÄTERN, VON DER</small> A<small>LLMACHT UND VON DER</small> H<small>EILIGUNG DES GOTTESNAMENS, UND</small> <small>DIE</small> V<small>ERSE</small> <small>VOM</small> K<small>ÖNIGTUME</small> G<small>OTTES</small> <small>VERBINDE MAN MIT DEM</small> S<small>EGEN VON DER</small> W<small>EIHE DES</small> T<small>AGES, WOBEI MAN BLASE, DIE</small> V<small>ERSE VON DEN</small> E<small>RINNERUNGEN, WOBEI MAN BLASE</small>, <small>DIE</small> V<small>ERSE</small> <small>VON DER</small> P<small>OSAUNE, WOBEI MAN BLASE, SODANN</small> <small>DEN</small> S<small>EGEN</small> <small>VOM</small> T<small>EMPELDIENSTE, DEN</small> D<small>ANKSEGEN UND DEN</small> P<small>RIESTERSEGEN</small>.",
+            "<b>M</b><small>AN LESE NIGHT WENIGER ALS ZEHN</small> V<small>ERSE VOM</small> K<small>ÖNIGTUME GOTTES</small>, a<small>LS ZEHN VON DEN</small> E<small>RINNERUNGEN UND ALS ZEHN VON DER</small> P<small>OSAUNE</small>. R. J<small>OḤANAN B</small>.N<small>URI SAGT, MAN HABE DER</small> P<small>FLICHT GENÜGT, WENN MAN VON ALLEN JE DREI GELESEN HAT</small>. <b>M</b><small>AN LESE NICHT</small> <small>SOLCHE</small> V<small>ERSE</small> <small>VON DEN</small> E<small>RINNERUNGEN, DEM</small> K<small>ÖNIGTUME</small> G<small>OTTES</small> <small>UND DER</small> P<small>OSAUNE, DIE VOM</small> S<small>TRAFGERICHTE HANDELN</small>. M<small>AN BEGINNE MIT</small> V<small>ERSEN</small> <small>AUS DER</small> T<small>ORA UND SCHLIESSE MIT SOLCHEN AUS DEN</small> P<small>ROPHETEN;</small> R. J<small>OSE SAGT, MAN HABE SEINER</small> P<small>FLICHT GENÜGT, WENN MAN MIT SOLGHEN AUS DER</small> T<small>ORA GESCHLOSSEN HAT</small>.",
+            "<b>D</b><small>ER AM</small> N<small>EUJAHRSFESTE ALS ZWEITER</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Der erste Vorbeter leitet das Morgengebet, der zweite das Zusatzgebet.</i><small>VOR DIE</small> L<small>ADE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Worin die Tora verwahrt wird (cf. Sab. Fol. 39b); vor dieser steht der Vorbeter, daher stets in der Bedeutung Pult, Vorbeterpult.</i><small>TRITT, LEITET AUCH DAS</small> B<small>LASEN</small>.  A<small>N</small> F<small>ESTEN</small>, <small>AN DENEN DAS</small> L<small>OBLIED GELESEN WIRD, TRÄGT DER ERSTE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der erste Vorbeter leitet das Morgengebet, der zweite das Zusatzgebet.</i><small>DAS</small> L<small>OBLIED VOR</small>.",
+            "<b>W</b><small>EGEN DES</small> P<small>OSAUNENBLASENS</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Um es zu hören od. eine Posaune zu besorgen.</i><small>DARF MAN AM</small> N<small>EUJAHRSFESTE WEDER DAS</small> Š<small>ABBATIIGEBIET ÜBERSCHREITEN, NOCH EINEN</small> S<small>CHUTTHAUFEN FREILEGEN, NOCH AUF EINEN</small> B<small>AUM STEIGEN, NOCH AUF EINEM</small> T<small>IERE REITEN, NOCH AUF DEM</small> W<small>ASSER SCHWIMMEN</small>.  F<small>ERNER DARF MAN DAS BLASHORN NICHT ZURECHTSCHNEIDEN, SEI ES MIT EINEM DES FEIERNS WEGEN VERBOTENEN GERÄTE, SEI ES MIT EINEM MIT EINEM VERBOTE BELEGTEN GERÄTE; WILL JEMAND DARIN</small> W<small>ASSER ODER</small> W<small>EIN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Zur Verbesserung des Tones.</i><small>TUN,</small> SO DARF ER DIES. M<small>AN HINDERE</small> K<small>INDER NICHT, WENN SIE BLASEN, VIELMEHR ÜBE MAN MIT IHNEN, BIS SIE ES ERLERNEN</small>. D<small>ER</small> Ü<small>BENDE GENÜGT DAMIT SEINER</small> P<small>FLICHT NICHT, AUCH WER DEM</small> Ü<small>BENDEN ZUHÖRT, GENÜGT DAMIT SEINER PFLICHT NICHT</small>.",
+            "<b>D</b><small>IE</small> O<small>RDNUNG DER</small> P<small>OSAUNENTÖNE : DREIMAL JE DREI</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Einen einfachen Stoßton vor dem Trillertone, bezw, dem Seufzertone, u. einen nach diesem.</i>. D<small>IE</small> L<small>ÄNGE DES</small> S<small>TOSSTONES BETRÄGT DREI</small> T<small>RILLERTÖNE, UND DIE</small> L<small>ÄNGE DES</small> T<small>RILLERTONES BETRÄGT DREI</small> S<small>EUFZERTÖNE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Od. Wimmertöne; ganz kurze abgerissene Töne.</i>.  H<small>AT MAN DEN ERSTEN</small> S<small>TOSSTON</small> <small>RICHTIG</small> <small>GEBLASEN UND DEN ZWEITEN SO LANG WIE ZWEI</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Zwischen dem 1. und dem 2. Trillerblasen sind 2 Stoßtöne zu blasen; cf. Anm. 117.</i><small>GEDEHNT, SO GILT ER ALS NUR EINER</small>. W<small>ENN JEMAND BEREITS DIE</small> S<small>EGENSSPRÜCHE</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Dh. das ganze Zusatzgebet.</i> <small>BEENDET HAT UND ERST NACHHER ZU EINER</small> P<small>OSAUNE GELANGT, SO BLASE ER</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Hintereinander, obgleich sie nach Vorschrift auf die einzelnen Segenssprüche zu verteilen sind; cf. supra Fol. 32a.</i><small>DIE</small> S<small>TOSSTÖNE</small>, T<small>RILLERTÖNE UND</small> S<small>TOSSTÖNE DREIMAL</small>. W<small>IE DER</small> G<small>EMEINDEVERTRETER DAZU VERPFLICHTET IST, SO IST AUCH JEDER EINZELNE DAZU VERPFLICHTET;</small> R. G<small>AMLIÉL SAGT, DER</small> G<small>EMEINDEVERTRETER ENTHEBE DIE</small> M<small>ENGE IHRER</small> P<small>FLICHT</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,70 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tThere are four New Years: The first of Nissan is the New Year for kings and for festivals. [The kings of Israel count from Nissan. If a king began to reign in Shevat or Adar, when Nissan arrives, that year ends and they begin to count a second year for him. This is derived from (I Kings 6:1): \"And it came to pass in the four hundred and eightieth year after the children of Israel went out of the land of Egypt, in the fourth year, in the month of Ziv, which is the second month, of the reign of Solomon over Israel, etc.\" The reign of Solomon is being likened to the exodus from Egypt. Just as the exodus from Egypt is counted from Nissan, so the reign of Solomon is counted from Nissan. And the reign of the gentile kings is counted from Tishrei. As stated below: \"On the first of Tishrei is the New Year for years\"; that is, for the years of the gentile kings.\" A (practical) difference: They used to indicate the date on bills (of payment) according to the years of the king's reign, for the sake of shalom malchuth (\"the peace of the kingdom\"). And if a king began reigning on Adar, and a scribe wrote (on a bill) in Nissan thirteen months later: \"Nissan of the second year,\" since Nissan is the New Year for kings, this is a shtar mukdam (\"a pre-dated bill\") and is invalid; for that Nissan was the Nissan of the third year. And pre-dated bills are invalid; for they enable the lender to wrongfully seize property bought from the borrower between the date on the bill and the time of the loan, the sale having preceded the loan. He (the lender) was, therefore, penalized to lose out even from the (real) time of the loan by not being allowed to seize bound property (from that time). (\"the first of Nissan is the New Year for festivals\":) What is meant is that its festival, Pesach, is the New Year for festivals in respect to vows. If three festivals pass from the time one vows and he does not fulfill his vow, he is in transgression of (Deuteronomy 23:22): \"You shall not delay\" (to fulfill it). And R. Shimon says that he does not transgress unless three festivals pass in order, Pesach being first, viz. (Ibid. 16:16): \"On the festival of matzoth, and the festival of Shavuoth, and the festival of Succoth.\" The halachah: If one festival alone passed and he did not fulfill his vow, he transgresses a positive commandment, viz. (Ibid. 12:5-6): \"And you shall come there, and you shall bring there your burnt-offerings, etc.\" — On the first festival that you come, you must bring. And if three festivals pass, he is in transgression of delaying (his vow). (The halachah is not in accordance with R. Shimon, who requires three festivals in order.)] The first of Elul is the New Year for the tithing of beasts. [i.e., The tithe is not taken from animals born in one year for animals born in another, it being written (Deuteronomy 14:22): \"Tithe shall you tithe.\" Scripture states: \"year by year\" — and not from this year for another.] R. Elazar and R. Shimon say: The first of Tishrei. [Since the beast tithe is likened to the grain tithe, just as the new year for the grain tithe is Tishrei, so the new year for the beast tithe is Tishrei. The halachah is not in accordance with R. Elazar and R. Shimon, who say the first of Tishrei. And the first tanna holds that since the beast tithe is likened to the grain tithe, it being written: \"Tithe shall you tithe\" — Just as grain is tithed close to its consummation (its new year being Tishrei, following its consummation; for all of the summer it remains on the threshing floor for drying) — so with the beast tithe, consummation is followed by tithing, on the first of Elul. For (most) animals are born in Av, the end of their period of gestation, viz. (Psalms 65:14): \"Lavshu karim hatzon, and the valleys are covered with corn.\" When (is it that) \"lavshu karim hatzon\"? (i.e., When is it) that the ewes (karim) are \"clothed\" (mithlabshoth) by the rams (hatzon), which mount and impregnate them? When the valleys are covered with corn; that is, in Adar, when the sprouting vegetation is clearly visible. And they (the lambs) are born in Av, the gestation period of a small beast being five months. Therefore, the new year for the beast tithe is the first of Elul, close to its (the animal's) consummation.] The first of Tishrei is the New Year for years, [the years of the reign of the gentile kings, as explained above], for shemitah [When Tishrei enters, it is forbidden to plow and to sow by Torah law], for the Jubilee year, for planting [If he planted a tree forty-five days before the first of Tishrei (which comprise two weeks for \"taking,\" the planting \"taking\" in two weeks, and thirty days after planting to make a year, thirty days in a year being considered a year — thus, forty-five days), when the first of Tishrei arrives, it is counted as (the beginning of) the second year of the years of arlah, and the Tishrei of the next year is counted as (the beginning of) the third year. And after the third year, when the first of Tishrei of the fourth year arrives, if fruits were formed from this planting, they are still forbidden because of arlah. For even though Tishrei is the New Year for panting, the fifteenth of Shevat is the New Year for trees; and this has already become a tree. Therefore, its year is not renewed vis-à-vis leaving the status of arlah until the fifteenth of Shevat. From that point on, if it forms fruits, they are in the status of revai (the fourth year) to be eaten in Jerusalem. And all fruits that are formed on it from the fifteenth of Shevat of the next year and on are not in the status of revai.], and (Tishrei is the New Year) for greens [i.e., for tithing greens. The tithe is not taken from greens picked before Rosh Hashanah for greens picked after Rosh Hashanah.] The first of Shevat is the New Year for trees according to Beth Shammai [vis-à-vis the tithing of fruits. The tithe is not taken from fruits of a tree, which were formed before Shevat for those which were formed after Shevat. For in a tree, (fruit) formation is the criterion. Or, there is a practical difference vis-à-vis the third year of shemitah, when the poor tithe obtains. Those fruits which were formed from Rosh Hashanah of the third year are regarded as fruits of the second year that has passed, and ma'aser rishon and ma'aser sheni obtain with them; and (with those fruits which were formed) from Shevat on, ma'aser rishon and the poor tithe obtain.] Beth Hillel say: (The New Year for trees is) the fifteenth (of Shevat).",
+            "\tThe world is judged in four periods: On Pesach, for produce [From the Torah's stating: Bring the omer before Me on Pesach so that I bless the grain in the fields for you, we derive that we are judged for produce on Pesach]; on Shevuoth, for the fruits of the trees [(This is derived) from the Torah's stating: Bring before Me the two breads on Shevuoth so that I bless the fruits of the trees for you. (The wheat plant is called a \"tree,\" viz. (Genesis 2:17): \"But from the tree of knowledge, good and evil, etc.\" This, according to the view that the tree from which Adam ate was a wheat plant.]; on Rosh Hashanah, all who have entered the world pass before Him as sheep, [which are made to pass through a narrow entrance to be tithed, two not being able to pass as one], viz. (Psalms 33:15): \"He fashions their hearts as one; He considers all of their deeds.\" [The intent is: \"The Fashioner sees their hearts all together and comprehends all of their deeds. For even though they pass before Him one by one, they are all \"comprehended\" in one \"glance.\"]; and on Succoth, they are judged for water. [(This is derived from the Torah's stating: Pour water before Me on the festival (of Succoth)].",
+            "\tFor six months messengers go out. [When beth-din sanctified the New Moon, they sent out (messengers) to inform the exile which day they had sanctified, whether the thirtieth, so that the month past was defective; or the thirty-first, so that the month past was full. (And the messengers of beth-din may desecrate neither Shabbath nor yom tov.)]: For Nissan, as it affects (the date of) Pesach; for Av, as it affects the fast (of the ninth of Av) [more afflictions having befallen us then than on (the dates of) the other fasts.]; for Elul, as it affects Rosh Hashanah [They apprise us when it is Elul, and Rosh Hashanah is observed on the thirtieth of Elul in the exile. For on most years Elul is not intercalated. And even though there is the possibility that beth-din might intercalate it, they (those in the exile) have no way of knowing this, so that, perforce, they must follow the majority of the years. And if they did not know when Elul began, they would not know its thirtieth day.]; for Tishrei, as it affects proper institution of the festivals. [The messengers go out the day after beth-din sanctified Tishrei, and go as far as they can until the festival, apprising them whether or not beth-din had intercalated Elul, so that they not be apprehensive on Yom Kippur and Succoth (as to whether they are observing them in their proper times)]; for Kislev, as it affects Channukah; and for Adar, as it affects Purim. And when the Temple stood, they would also go out for Iyyar, as it affects \"the minor Pesach\" [Pesach Sheni].",
+            "\tFor (the sanctification of) two months, Nissan and Tishrei, [witnesses who saw the new moon] desecrate the Sabbath [in order to go to apprise beth-din thereof]. For, for them (Nissan and Tishrei) messengers go out to Suria [to apprise the exile of the day of their designation, for which reason they are of special significance. By Torah law, the Sabbath may be desecrated for (the sanctification of) all (of the months); but the rabbis forbade it, for the institution of the festivals (in their proper times) is not dependent upon them. But these two were left in the province of Torah law, for all of the festivals are dependent upon them.] And when the Temple stood, they desecrated the Sabbath for all of them for the sake of the [Rosh Chodesh] offering, [that it be sacrificed in its proper time.]",
+            "\tWhether it (the moon) were seen distinctly, [high above the earth, visible to all] or not seen distinctly, [(if it were) on the horizon and obscured by the redness of the sun, so as not to be plainly visible], the Sabbath is desecrated for it. R. Yossi says: If it were seen distinctly, the Sabbath is not desecrated for it, [for (in that instance) it was certainly seen in Jerusalem. The halachah is not in accordance with R. Yossi.]",
+            "\tOnce, more than forty pairs [of witnesses, one after the other,] passed over (to testify to the appearance of the new moon), and R. Akiva stopped them in Lod, [beth-din having no need of them]. R. Gamliel sent to him: \"If you stop the many, you will cause them to go astray in the future.\" [Seeing that their words are not heeded, they will refrain from coming in the future.]",
+            "\tA father and his son who saw the new moon should go (to testify). Not that they may combine (as witnesses) with each other, but so that if one of them is invalidated, the second can combine with another. R. Shimon says: A father and his son and all kin are kasher for testifying to the (appearance of the) new moon, [the L-rd having said to Moses and Aaron (Exodus 12:2): \"This month is to you, etc.\", i.e., This testimony to the (appearance of) the new moon is kasher through you, even though you are brothers. And the rabbis who differ say: \"This testimony is to you, etc.\", i.e., This testimony is relegated to you, to the great ones of the generation, such as you. The halachah is not in accordance with R. Shimon.] R. Yossi said: Once Tuvia the physician saw the new moon in Jerusalem — he and his son, and his freed bondsman — and the Cohanim accepted him and his son and invalidated his bondsman; and when they came before beth-din, they accepted him and his bondsman and invalidated his son.",
+            "\tThese are the ones invalidated (as witnesses by rabbbinic ordinance): those who play with kuvia [bones gambled with in pledge (of imbursement), in violation of the rabbinic dictum that \"a surety (asmachta) does not effect acquisition.\" Those who do so are \"robbers\" by rabbinic ordinance.], those who lend on interest [They are not \"robbers\" by Torah law to be invalidated (as witnesses), for it (the interest) is willingly given.], those who race pigeons, [like \"kuvia\" (above), viz.: \"If your pigeon comes in before my pigeon, etc.\"], those who trade in [produce of] shevi'ith, [of which the Torah writes (Leviticus 25:6): \"And it shall be for you to eat\" — and not for trade.\" Because all of these are suspect of readiness to transgress for gain, they are suspected of readiness to testify falsely for a bribe.], and bondsmen [They are invalidated by Torah law, a fortiori from (the instance of) a woman, (who is not kasher to testify).] This is the rule: All testimony that a woman is not kasher for, these, too, are not kasher for. [For there is testimony that a woman is kasher for, e.g., testifying that a woman's husband has died, so that she be permitted to remarry, or testifying that a sotah (a woman suspected of infidelity) was adulterous, so that she not drink (the sotah's draught). And these, who are invalidated by rabbinic ordinance, are also kasher (for such testimony). But those invalidated by Torah law because of transgression were not deemed kasher by the sages for the testimony that a woman may give.]",
+            "\tIf one saw the new moon and could not walk (to beth-din), he may be taken on an ass (on the Sabbath), even in bed. And if they (highwaymen) are lying in wait (tzodeh) for them, [as in (I Samuel 24:11): \"And you tzodeh my life to take it\"], they may take clubs with them. And if it were a long way, they may take food with them. For, for a night and day journey one goes out to testify to (the appearance of) the new moon, it being written (Leviticus 23:4): \"These are the appointed times of the L-rd … which you shall call in their proper times.\" [Wherever \"appointed time in its proper time\" is written, it overrides the Sabbath.]"
+        ],
+        [
+            "\tIf they do not recognize him [i.e., if beth-din do not recognize the witness as being trustworthy and kasher, they [the beth-din in the witness's city] send another [pair of witnesses] with him to testify about him [before the great beth-din who sanctify the New Moon.] In the beginning, they would accept testimony to the (appearance of) the new moon from all men. When the heretics attempted to undermine (the institution of the New Moon) [by hiring false witnesses to deceive the sages], they ordained that only recognized (witnesses) be accepted.",
+            "\tIn the beginning, they would light beacons [to inform those at a distance that the month had been sanctified, and they did not have to hire messengers to send them to the exile to apprise them, for they would be apprised by the beacons.] When the Cuthites attempted to undermine (the institution of the New Moon) [and they, too, lit beacons at the wrong time, to deceive them], they ordained that messengers go out [For beth-din would light beacons only for a month which was sanctified on the thirtieth day; and if they did not light them on the eve of the thirtieth day, all knew that the month was full. And once beth-din intercalated the month and did not light beacons on the eve of the thirtieth day — and the Cuthites lit them in their hills and deceived the Jews in the exile into making the month defective (instead of full)].",
+            "\tHow did they light the beacons? They brought long cedar beams [which would be seen from afar], and reeds, and oil-wood, and hatchelled flax [to increase the flame], and one would tie them all together with a rope and go up to the top of the mountain and light it, and move it from side to side and up and down until he saw his friend (i.e., his counterpart) doing so on top of the second mountain; and so, on top of the third mountain, etc.",
+            "\tAnd from where did they light the beacons? From the Mount of Olives [facing Jerusalem in the east] to Sarteva, and from Sarteva to Grofina, and from Grofina to Chavran, and from Chavran to Beth Biltin, and from Beth Biltin — they did not leave — but he moved it (the beacon) from side to side and up and down until he saw the entire exile [Bavel] (lit) before him as a bonfire. [For each one would take a torch and bring it up to his roof.]",
+            "\tThere was a big courtyard in Jerusalem called Beth Ya'azek, where all the witnesses congregated and where beth-din examined them. And they would make large feasts for them so that they would be encouraged to come. In the beginning, they [the witnesses, who had left their tchum on Shabbath and had come to testify] did not move from there the entire day, [for one who leaves the tchum may walk only four cubits (outside it)], whereupon R. Gamliel the Elder instituted that they be permitted to go two thousand cubits in every direction. And not only they — but also a midwife who came to deliver (outside the tchum), one fleeing a fire, or (one fleeing) an armed troop, an overflow, or a cave-in, are regarded as the people of the city and may go two thousand cubits in every direction.",
+            "\tHow are the witnesses examined? The pair to arrive first is examined first. The senior (of the pair) is brought in first, and asked: \"How did you see the moon? Facing the sun, or behind the sun?\" [i.e., Was the crescent of the moon inclining towards the sun or in a different direction? And in this regard it is stated below: \"If he said that it was facing the sun, he has said nothing\"; for the luminous side of it always is towards the sun and the crescent side, away from it], \"In the north or in the south?\" [For the moon moves away from the sun, sometimes to the north, sometimes to the south. And if beth-din knew, by calculation, that at that time it should be towards the north and the witnesses said they saw it towards the south, or vice versa, of a certainty, they are false witnesses.], \"How high was it?\" [above the earth, as you saw it? If one of them said two (men's) heights, and the other, three, their testimony is accepted. If one said three, and the other, five, their testimony is rejected.], \"And whither did it incline?\" [i.e., In which direction did the heads of the crescent incline, north or south?], And how broad was it?\" [For the size of the moon (to the eye) varies as to its distance from the sun.] If he said that it was facing the sun, he has said nothing. Then they would bring in the second witness and examine him. If their statements jibed, their testimony was accepted. And the other pairs were asked general questions. Not because they were needed, but so that they not leave disconsolate, to encourage them to come again.",
+            "\tThe head of beth-din says: \"It is sanctified,\" [it being written (Leviticus 23:44): \"And Moses declared the festivals of the L-rd\" — whence it is derived that the head of beth-din says: \"It is sanctified.\"], and all the people respond: \"It is sanctified; it is sanctified,\" [it being written (Ibid. 3): \"…the festivals of the L-rd which you shall call them\" (otham) — read it \"atem\" (\"you\"), it being written without the vav (i.e., you declare the New Moon). (\"It is sanctified; it is sanctified\":) twice, it being written (Ibid.): \"callings of holiness,\" two callings.] Whether it is seen in its time [on the night of the thirtieth] or not seen in its time, it is sanctified. R. Elazar b. Tzaddok says: If it is not seen in its time, [and the night of Rosh Chodesh is set as the night of the thirty-first], it is not sanctified, having already been sanctified by Heaven. [For the sanctification of the moon is not obligatory, it being written (Ibid. 25:10): \"And you shall sanctify the fiftieth year\" — You sanctify years (it being incumbent upon beth-din to say that the month is sanctified in the year of the Jubilee), but you do not sanctify months, (it not being incumbent upon beth-din to say that the month is sanctified. And when it is seen in its time, it is sanctified because it requires \"strengthening.\" The halachah is in accordance with R. Elazar b. R. Tzaddok.]",
+            "\tR. Gamliel had figures of the different forms of the moon, [depicting the size of the moon and the direction of the inclination of its rays], which he would show to those unversed (in technical terminology, who came to testify to the appearance of the new moon), asking them: \"Did it look like this or like this?\" Once, two witnesses came and said: \"We saw it in the morning in the east, and in the evening in the west.\" R. Yochanan b. Nuri said: They are false witnesses. And when they came to Yavneh, R. Gamliel accepted their testimony. [Not because he thought that it was possible to see the moon in the morning in the east at the beginning of sunrise, and, in the same day, to see it in the west at sunset. For this is impossible. Rather, he accepted their testimony as to having seen the moon in the west in the evening, knowing, by calculation, that this was a possibility for that night. As to their saying that they had seen it in the morning in the east, he assumed that they had been deceived by having seen clouds in the form of the moon in the firmament. As it is taught in the baraitha (25a): \"Once the skies were clouded over and the form of the moon appeared on the twenty-ninth of the month, etc.\" And R. Yochanan b. Nuri, who called them \"false witnesses\" — According to his calculation it was impossible for the witnesses to have seen the moon that night, there not having been enough time between their sighting and the molad (\"birth\" of the moon) for them to have seen it. And on this account R. Gamliel counters in the baraitha: \"Thus have I received it from my father's father's house: Sometimes it comes longer; sometimes it comes shorter.\" That is, the time between the molad and the appearance of the moon is not always the same. For sometimes the movement of the moon is faster, and, sometimes, slower. And by the speed of the moon's movement at that time, R. Gamliel calculated that the moon could have been seen on that night, for which reason he accepted their testimony.] On another occasion, two witnesses came and testified: \"We saw it in its (regular) time [the night of the thirtieth], but it was not visible on the night of its fullness\" [the night of the thirty-first], and R. Gamliel accepted their testimony. [Not because he assumed that the moon moved away from the sun on the night of the thirtieth, so as to be visible, and then turned back towards the sun on the night of the thirty-first, so that it was concealed. For the moon does not turn back, but moves continuously in its orbit. Rather, R. Gamliel knew by calculation that on that night when the witnesses claimed to have seen it, the moon had already moved far enough from the sun to be visible, for which reason he accepted their testimony. As to their saying: \"but it was not visible on the night of its fullness,\" it is possible that it had been covered by the clouds or that they could not see it because of some other reason.] R. Dossa b. Hyrcanus said: \"They are false witnesses. It is like testifying about a woman that she has given birth, and the next morning finding her belly between her teeth!\" R. Yehoshua said: \"I accept your words\" [to intercalate the month].",
+            "\tR. Gamliel (the Nassi) sent to him (R. Yehoshua): \"I decree that you come to me with your staff and your money on the day that Yom Kippur falls out according to your reckoning.\" R. Akiva went and found him (R. Yehoshua) desponding [over the Nassi's having decreed that he desecrate Yom Kippur], whereupon he said to him: There is Biblical support for regarding everything done by R. Gamliel as done (i.e., taking effect), it being written (Leviticus 23:4): These are the festivals of the L-rd, callings of holiness, which you shall call them\" — Whether (you proclaim them) in their times or not in their times, I have no festivals but these [Scripture making the \"callings\" of beth-din the criterion (for the determination of the festival times)]. When he [R. Yehoshua] came to R. Dossa b. Hyrcanus, he said to him: If we took exception with the beth-din of R. Gamliel, we would have to do so with every beth-din which arose for Israel from Moses' time until now, viz. (Exodus 24:9): \"And there went up Moses and Aaron, Nadav and Avihu, and seventy of the elders of Israel\": Why were the names of the elders not given? To teach that any three who are set up as a beth-din over Israel are equivalent to that of Moses himself. [So that if one questions the authority of a beth-din in his day, saying: \"Are they as great as Moses and Aaron or Eldad and Medad?\" he is told: \"Perhaps he is as great as the remaining ones, whose names were not given.\"] He, thereupon, took his staff and his money in his hand and went to Yavneh to R. Gamliel on the day that Yom Kippur fell out according to his (R. Yehoshua's) reckoning. (When he got there,) R. Gamliel arose and kissed him on his head, saying: \"Come in peace, my master and my disciple — my master, in wisdom; my disciple, for having done my bidding.\""
+        ],
+        [
+            "\tIf beth-din and all of Israel saw it [on the night of the thirtieth], (it is intercalated). I might think that since beth-din and all of Israel saw it, it has \"become public\" and should be sanctified on the thirtieth; we are, therefore, apprised that if it got dark and the night of the thirty-first arrived, and beth-din had not yet said: \"It is sanctified,\" it is intercalated, and Rosh Chodesh is set as (falling on) the thirty-first.]; or if only the examination of the witnesses had taken place, and they had not yet said: \"It is sanctified\" before the night [of the thirty-first had arrived], it is intercalated. [for I might think that the examination of the witnesses should be regarded as the beginning of the judgment and: \"It is sanctified; it is sanctified,\" as the end, the end of the judgment being at night, when it is to be sanctified — We are, therefore, apprised that this is not so, for the New Moon is not sanctified at night. However, if they saw the new moon at sunset, and there is yet time in the day to say: \"It is sanctified\" before the appearance of the stars, it is sanctified, it not being considered night until the appearance of the stars.] If beth-din alone had seen it, two of them arise and testify before them (the others), and they say: \"It is sanctified; it is sanctified.\" [The instance of our Mishnah is one in which beth-din saw it on the night of the thirtieth. Since it cannot be sanctified at night, the next day two arise and testify. (For if not on (the basis of their testimony, how can it be sanctified?) But if beth-din saw it at sunset, with time remaining to say \"It is sanctified,\" they sanctify it on the basis of their sighting, hearing it from witnesses not being more convincing than seeing it with their own eyes. For in respect to the sanctification of the New Moon, \"testimony\" is not mentioned, but \"See (the moon) such as this and sanctify it.\"] If three see it, and they are beth-din, [the next day, when they come to say that it is sanctified], two of them arise and seat two of their colleagues next to the one (who was with them), and they testify before them, and they say \"It is sanctified; it is sanctified\"; for a single (judge) is not entrusted by himself. [And even though a single expert may judge by himself, this is not the case with sanctification of the new moon. For there is none more \"expert to the populace\" than our teacher Moses, in spite of which the Torah says: (You may not sanctify the new moon) until Aaron is with you, viz. (Exodus 12:1): \"And the L-rd said to Moses and to Aaron\" … This month is to you.\"]",
+            "\tAll shofroth are kasher except for that of a bullock, it being called a \"horn\" [and not a \"shofar,\" viz. (Deuteronomy 33:17): \"The firstling of his bullock; grandeur is his; and the horns of a wild ox are his horns\" — whereas in respect to Rosh Hashanah, \"shofar\" is written, viz. (in respect to the Jubilee) (Leviticus 25:9): \"And you shall cause to pass a shofar of teruah,\" and (the shofar of) Rosh Hashanah is derived from that of the Jubilee.] R. Yossi demurred: \"Are not all shofroth called horns, viz. (Joshua 6:5): 'When they blow on the horn of the yovel'?\" [And \"yovel\" is a ram. As R. Akiva said: When I went to Gaul, they called a ram \"yuvla.\" We see, then, that even the shofar of a ram is called a horn. And the rabbis counter: All shofroth are called both \"horn\" and \"shofar,\" whereas the horn of an ox is called \"horn,\" but not shofar. The halachah is in accordance with the sages.]",
+            "\tThe shofar of Rosh Hashanah is of a yael (a mountain-goat), straight (not curved), [for prayer requires simplicity]; and its mouth [that of the Temple shofar] was covered with gold. And there were two trumpets at the sides (of the shofar). The shofar (sound) was drawn out, and the trumpets, short [After the trumpets left off, the sound of the shofar was heard]; for the mitzvah of the day is with the shofar.",
+            "\t(The shofroth) of fast days are of rams, bent, and their mouths covered with silver, and two trumpets in the middle. [There were two shofroth, one on each side, and trumpets in the middle.] The shofar (sound) was short, and the trumpets, drawn out; for the mitzvah of the day is with trumpets. [A fast day, generally, is for communal affliction, and it is written in that regard (Numbers 10:9): \"… against the oppressor that oppresses you, then you shall sound the trumpets.\" And it is only in the Temple that this is done, but outside the Temple, when there is a shofar, there are no trumpets; and when there are trumpets, there is no shofar, it being written (Psalms 98:6): \"With trumpets and the sound of the shofar, sound forth before the King, the L-rd\" — \"before the King, the Lord\" (i.e., in the Temple), do so; not \"before the King, the L-rd,\" do not do so.]",
+            "\tThe Jubilee year is similar to Rosh Hashanah in respect to blowing [straight shofroth. And even though blowing on the Jubilee is neither for prayer nor for remembrance, but to signal the emancipation of bondsmen and the reversion of fields to their (original) owners, still, it (the blowing) must be like that of Rosh Hashanah, this being derived by identity: \"seventh\"-'seventh,\" that all the blowings of the seventh month be alike. Another interpretation: \"in respect to blowing\" — in respect to the number of the (shofar) blowings], and in respect to blessings, [malchiyoth, zichronoth, and shofroth (4:5) being recited on Yom Kippur of the Jubilee as they are on Rosh Hashanah.] R. Yehudah says: On Rosh Hashanah we blow with (shofroth) of rams, and, on Jubilee, of ye'elim. [The halachah is neither in accordance with R. Yehudah nor with the first tanna; but the halachah is that both on Rosh Hashanah and on the Yom Kippur of the Jubilee, we blow with the bent shofroth of rams.]",
+            "\tIf a shofar split, and it were glued together, it is pasul (unfit), [being like two shofroth. This, if it were split along its length. But if it were split in its width — if there remained from the mouth site until the place of the split enough (intact shofar) for blowing, it is kasher; if not, it is pasul. And how much is the amount required for blowing? (Enough intact shofar) so that if he holds it in his hand it is visible on either side.] If he glued together pieces of shofroth, it is pasul. If it were punctured and he closed it — if the blowing is impeded, it is pasul; if not, it is kasher. [This, only if he closed it with its own matter, if most of it were whole, and if the filled punctures did not impede the blowing. But if one of these conditions is lacking, it is pasul.]",
+            "\tIf one blows into a hole [in the ground], or into a duth [a place surrounded by partitions on the ground], or into a pitam [a large earthen vessel] — if he heard the sound of the shofar, he has fulfilled his obligation [i.e., if one standing outside the hole heard the sound of the shofar blown in the hole (for those in the hole always satisfy their obligation, always hearing the sound of the shofar)]; if he heard a reverberation, he has not fulfilled his obligation. Similarly, if one passed behind the house of prayer or if his house were close to the house of prayer and he heard the sound of the shofar or the reading of the Megillah — if he had intent [to fulfill his obligation], he fulfills it; if not, he does not fulfill it. [And even though the shofar blower does not have him in mind towards the fulfilling of his obligation, we are speaking here of the sexton of the house of prayer, who has in mind all who hear him towards the fulfilling of their obligation. Therefore, even though he did not have this passerby specifically in mind and was unaware of him, he fulfills his obligation. But if one blows the shofar so that an individual fulfill his obligation, each must have the (respectively) appropriate intent.] Even though this one heard and that one heard, this one had intent and the other did not have intent.",
+            "\t(Exodus 17:11): \"And it was, when Moses lifted his hand, that Israel prevailed, etc.\" [Because the role of intent is discussed above, it is taught here that when one directs his heart to his Father in heaven, he prevails.] Now was it Moses' hand that made war or halted war? The intent is, rather, that so long as Israel looked on high and devoted their hearts to their Father in heaven, they were victorious; failing this, they were defeated. A parallel instance (Numbers 21:8): \"Make for yourself a fiery serpent, and place it upon a pole; and it shall be, all who are bitten shall see it and live.\" Now does a serpent wield the power of life and death? The intent is, rather, that when Israel looked on High and devoted their hearts to their Father in heaven, they were healed; failing this, they were quashed. A deaf-mute, an imbecile, and a minor cannot effect the fulfilling of the obligation of the many. This is the rule: Whoever is not obligated in something himself cannot effect the fulfilling of the obligation of the many (therein)."
+        ],
+        [
+            "\tIf the festival of Rosh Hashanah fell out on Shabbath, in the mikdash (the Temple) they would blow the shofar, [for the blowing of the shofar is not (an interdicted Sabbath) labor. The rabbis decreed against it lest he come to carry the shofar four cubits in the public domain. But in the Temple they did not decree against it, there being no rabbinic shvuth (\"resting\") interdict in the Temple.], but not in the province [i.e., not in Jerusalem and not outside it. And Rambam says that all of Jerusalem is called \"mikdash,\" and the rest of Eretz Yisrael \"the province\" (medinah).] When the Temple was destroyed, R. Yochanan b. Zakkai instituted that they blow wherever there is a beth-din, [even if they do not regularly preside there but just pass through.] R. Elazar said: R. Yochanan b. Zakkai instituted it only in Yavneh alone, [where the Great Sanhedrin presided in his days, and so, wherever the Great Sanhedrin was exiled, but not with a beth-din of twenty-three.] They countered: Both in Yavneh and in any place where there is a beth-din. [The difference between the first tanna and \"They countered\": The first tanna holds (that the shofar is blown on Shabbath) wherever there is a beth-din, even adventitiously; and \"They countered\" hold both in Yavneh and any other place where there is a regularly presiding beth-din, as in Yavneh, but not an adventitious one. The halachah is in accordance with \"They countered.\"]",
+            "\tAnd this, too, obtained in Jerusalem, which did not obtain in Yavneh [Our Mishnah is defective. This is what was taught: In Jerusalem they blew the shofar in the entire city (on Shabbath) so long as beth-din sat in the Temple, beth-din presiding until the sixth hour of the day. And in Yavneh, they did not blow in the entire city, but only before the beth-din. \"And this, too, obtained in Jerusalem, which did not obtain in Yavneh\"], that every city which \"saw\" [Jerusalem (blew on Shabbath) — to exclude a city situated in a valley, which, though it may have been \"near,\" they did not blow the shofar in], and which heard (the shofar), [to exclude a city situated on a mountain top], and which was near, [to exclude a city situated outside the tchum], and which could come, [to exclude a city separated (from Jerusalem) by a river]. And in Yavneh they blew only before beth-din alone.",
+            "\tIn the beginning, the lulav was taken in the mikdash seven days, [it being written (Leviticus 23:40): \"And you shall rejoice before the L-rd your G-d seven days\"], and in the medinah, one day, [viz. (Ibid.): \"And you shall take for yourselves on the first day.\"] When the Temple was destroyed, R. Yochanan b. Zakkai instituted that the lulav be taken in the medinah seven days in remembrance of the mikdash and that the day of \"hanef\" [the waving of the omer (i.e., the sixteenth of Nissan)] be entirely forbidden [in the eating of \"chadash\" (see Succah 3:12)].",
+            "\tIn the beginning, they would accept witnesses to (the appearance of) the new moon the entire day. Once, the witnesses were late in coming and the Levites defaulted in the psalm [of the afternoon tamid, not chanting it at all. For usually, the witnesses came before the afternoon, for which reason they instituted the yom tov psalm for the afternoon tamid. And, for the morning tamid, where most of the time the witnesses had not yet come and it was not known whether the day would be sanctified (as Rosh Chodesh Tishrei, i.e., Rosh Hashanah), they did not institute the yom tov psalm, but the weekday psalm. And on that occasion (above), when the time for the offering of the afternoon tamid had arrived, and the witnesses had not yet arrived, the Levites did not know whether to chant the yom tov or the weekday psalm — and they chanted no psalm at all], wherefore they instituted that witnesses be accepted only until minchah, and if they came after minchah, that day was observed as holy, and the next day as holy. [When it got dark on the night after the twenty-ninth of Elul, they observed it (the thirtieth) as holy on the possibility that witnesses would come in the daytime and beth-din would sanctify it, so that the preceding night would be found to have been yom tov; likewise, the day after, until minchah. And if witnesses came before minchah, beth-din sanctified the New Moon and it was know that they had correctly observed (the day until then) as holy. And if witnesses came from minchah on, even though beth-din would not sanctify that day, and they would intercalate Elul and sanctify it (the New Moon) on the next day — still, they observed that day (the thirtieth) as holy, interdicting work, lest they come to \"cheapen\" it the following year and work the entire day, saying: \"Last year we observed it as holy in vain, going back to treating it as a weekday from minchah on.\"] When the Temple was destroyed, R. Yochanan b. Zakkai ordained that they accept witnesses to the new moon the entire day. R. Shimon b. Karchah said: And this, too, was instituted by R. Yochanan b. Zakkai: that even if the head of beth-din were in a different place, [so that they would (by right) be constrained to go from the (regular) meeting place (of the Sanhedrin) to that place, the sanctification of the new moon being essentially vested in him, viz. (2:7): \"The head of beth-din says: 'It is sanctified'\"] — still, the witnesses were not required to go [to him, but] only to the (regular) meeting place [of the Sanhedrin, and they would sanctify it without the head of beth-din.]",
+            "\tThe order of blessings (on Rosh Hashanah): He says avoth [magen Avraham], and gevuroth [atah gibor], and kedushath Hashem [kadosh, kadosh], and he includes malchuyoth with them. And he does not blow. (He says) kedushath hayom [atah bechartanu], and he blows; zichronoth, and he blows; shofroth, and he blows. [These are derived from verses: It is written (Leviticus 23:24): \"zichron teruah,\" which our sages expounded: \"zichron\" — these are \"zichronoth\"; \"teruah\" — these are \"shofroth.\" And it is written (Numbers 10:10): \"And they shall be to you as a memorial before your G-d; I am the L-rd your G-d.\" Why mention \"I am the L-rd your G-d\"? It is intended as a prototype, viz.: Wherever zichronoth (\"memorials\") and shofroth are recited (as they are on Rosh Hashanah - \"zichron teruah\"), malchuyoth (acknowledgments of G-d's reign) are to be recited along with them.] And he says avodah (retzeh), and hoda'ah (modim), and birchath Cohanim. These are the words of R. Yochanan b. Nuri. R. Akiva said to him: If he does not blow for malchuyoth, why does he mention (them)? Rather, he says avoth, gevuroth, and kedushath Hashem; and he includes malchuyoth with kedushath hayom and he blows; zichronoth, and he blows; shofroth, and he blows. And he says avodah, hoda'ah, and birchath Cohanim. [The halachah is in accordance with R. Akiva.]",
+            "\tOne is to recite no fewer than ten (verses) of malchuyoth: [three from the Torah, three from Prophets, three from the Writings, and a concluding verse from the Torah], (no fewer than) ten zichronoth, and ten shofroth. R. Yochanan b. Nuri says: If he recited three of each, [one of Torah, one of Prophets, one of Writings], he has fulfilled his obligation. [The halachah is in accordance with R. Yochanan b. Nuri.] One does not recite zichronoth, malchuyoth, and shofroth of adversity, [such as (Ezekiel 20:33): \"Surely, with a strong hand … shall I reign over you,\" (Psalms 78:39): \"And He remembered that they were but flesh,\" (Hosea 5:8): \"Blow the shofar in Giveah,\" and the like. And zichronoth relating to individuals (as opposed to those relating to the populace in general), like (Nechemiah 5:19): \"Remember me, O my G-d, for good,\" even though they are for the good, are not to be recited. And this is the halachah.] R. Yossi says: If he concludes with (verses in) the Torah, he has fulfilled his obligation. [The gemara explains: He concludes in Torah; but if he concludes in Prophets, he has fulfilled his obligation. The halachah is in accordance with R. Yossi.]",
+            "\tThe prayer leader on the yom tov of Rosh Hashanah — the second officiates at the blowing of the shofar [i.e., The prayer leader at mussaf officiates at the shofar blowing, and not the shacharith prayer leader. This was instituted at a time of shmad (enforced conversion), when they decreed against blowing the shofar and lay in wait for them all six hours of the time of the shacharith prayer, whereupon they moved the shofar blowing from shacharith to mussaf.]; and at the time of Hallel, the first officiates at the Hallel. [Because Hallel is not recited on Rosh Hashanah and Yom Kippur, we have \"and at the time of Hallel\"; that is, on the other festivals, when Hallel is recited.]",
+            "\tThe shofar of Rosh Hashanah — the tchum is not crossed for it [i.e., It is forbidden to go outside the tchum in order to bring a shofar or to go to hear the blowing], and a mound (that has fallen on it) is not dug up (to extract it). It is forbidden to climb a tree, to ride an animal, or to swim (for its sake). And it may not be cut, both with something interdicted because of shvuth (\"resting\") [such as a knife] or with something which is interdicted by negative commandment, [as with a saw, which is an absolute labor in woodworking. Some understand it in the opposite manner: \"something interdicted by reason of shvuth\" — a sickle, which it is not the practice to cut (objects) with. \"something interdicted by negative commandment\" — a knife, which is used for cutting.] But if he wishes to put water or wine therein, he may do so, [and we do not say that he is amending an object thereby.] We do not stop the children [who have reached the age of chinuch (mitzvah training)] from blowing it [even on Shabbath, in order to train them for mitzvoth, that they gain practice in blowing for the yom tov of Rosh Hashanah], and one may (even) practice with them. [And there is no reason to decree lest he come to carry it four cubits in the public domain, for he is not preoccupied with a mitzvah, but just practicing, and they decreed lest he come to carry it four cubits in the public domain only at a time when he was obligated in the blowing of shofar, when, being preoccupied with fulfilling his obligation, he might forget the Sabbath.] And one who (merely) practices (blowing the shofar) does not fulfill his obligation. And one who hears from one who practices does not fulfill his obligation.",
+            "\tThe order of blowing: Three, [one for malchuyoth, one for zichronoth, one for shofroth], of three each [tekiah, teruah, tekiah for each one. For two teruoth are mentioned in respect to Rosh Hashanah and one in respect to Yom Kippur of the Jubilee, and we derive by identity, \"seventh\"-\"seventh,\" that what is stated in respect to one we apply to the other. So that \"teruah\" mentioned in respect to the Yom Kippur of the Jubilee, we apply to Rosh Hashanah, leaving us with three teruoth for Rosh Hashanah. And the two teruoth mentioned in respect to Rosh Hashanah, we apply to Yom Kippur, leaving us with three teruoth for Yom Kippur. And every teruah (broken blast) has a plain blast (tekiah) before it and after it. As it was taught (29b): \"Whence is it derived that there is a plain blast before it (the teruah)? From (Leviticus 25:9): \"And you shall cause to pass a shofar of teruah?\" And whence is it derived that there is a plain blast after it? From (Ibid.): \"shall you cause to pass a shofar\" — \"passing\" before and after, and teruah in the middle. \"passing\" connotes a plain blast, the \"passing\" of a single, plain sound. So that for the three teruoth of Rosh Hashanah, there are six tekioth — thus, \"three of three each.\"] The length of the tekiah [i.e., the length of all the tekioth, six in number] is three teruoth, [so that the length of a tekiah is half a teruah.] The length of a teruah is three yevavoth [three short notes. Some explain that each yevavah is three short blasts in succession, so that the length of a teruah is nine short blasts in succession. And this stands more to reason.] If he blew a [regular] tekiah before [the teruah] and he extended the second [the tekiah after the teruah] as two, to fulfill the requirement of two tekioth one after the other — the tekiah following malchuyoth and that preceding zichronoth], he has produced only one (tekiah), [a tekiah not being divided in two]. If he blessed [i.e., if he recited the mussaf prayer and the nine blessings], and then a shofar became available to him, he blows tekiah, teruah, tekiah, three times. Just as the prayer leader is obligated, [both in the blessings of Rosh Hashanah and those of the entire year, and fulfills his obligation only with the prayer which he prays for himself, so every individual who is versed in the prayers fulfills his obligation only with his own praying, both on Rosh Hashanah and on the other days of the year. The only purpose of the prayer leader is to effect the fulfillment of the obligation for those who are not thus versed.] R. Gamliel says: The prayer leader effects the fulfillment of the obligation for the (entire) populace, [whether they be versed or unversed, both in the blessings of Rosh Hashanah and in the prayers of the entire year. Why, then, does the congregation pray in silence? So that the prayer leader can arrange his prayer. The halachah is in accordance with the sages in respect to the prayers of the entire year, that the prayer leader effects fulfillment of obligation only for the unversed. But with the blessings of Rosh Hashanah and the Yom Kippur of Jubilee, which are nine long blessings, which not all are versed in, the halachah is in accordance with R. Gamliel, that just as the prayer leader effects fulfillment of obligation for the unversed, so he fulfills it for the versed.]"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/William Davidson Edition - English.json

@@ -0,0 +1,70 @@
+{
+    "language": "en",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>They are four</b> days in the year that serve as the <b>New Year,</b> each for a different purpose: <b>On the first of Nisan is the New Year for kings;</b> it is from this date that the years of a king’s rule are counted. <b>And</b> the first of Nisan is also the New Year <b>for</b> the order of <b>the Festivals,</b> as it determines which is considered the first Festival of the year and which the last. <b>On the first of Elul is the New Year for animal tithes;</b> all the animals born prior to that date belong to the previous tithe year and are tithed as a single unit, whereas those born after that date belong to the next tithe year. <b>Rabbi Elazar and Rabbi Shimon say:</b> The New Year for animal tithes is <b>on the first of Tishrei.</b> <b>On the first of Tishrei is the New Year for</b> counting <b>years,</b> as will be explained in the Gemara; <b>for</b> calculating <b>Sabbatical Years and Jubilee Years,</b> i.e., from the first of Tishrei there is a biblical prohibition to work the land during these years; <b>for planting,</b> for determining the years of <i>orla</i>, the three-year period from when a tree has been planted during which time its fruit is forbidden; <b>and for</b> tithing <b>vegetables,</b> as vegetables picked prior to that date cannot be tithed together with vegetables picked after that date. <b>On the first of Shevat is the New Year for the tree;</b> the fruit of a tree that was formed prior to that date belong to the previous tithe year and cannot be tithed together with fruit that was formed after that date; this ruling is <b>in accordance with the statement of Beit Shammai.</b> But <b>Beit Hillel say:</b> The New Year for trees is <b>on the fifteenth of</b> Shevat.",
+            "<b>At four times</b> of the year <b>the world is judged: On Passover</b> judgment is passed <b>concerning grain; on <i>Shavuot</i> concerning fruits</b> that grow on <b>a tree; on Rosh HaShana, all creatures pass before Him like sheep [<i>benei maron</i>], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds”</b> (Psalms 33:15); <b>and on the festival</b> of <i>Sukkot</i> <b>they are judged concerning water,</b> i.e., the rainfall of the coming year.",
+            "<b>In six months</b> of the year <b>the messengers go out</b> from the court in Jerusalem to report throughout Eretz Yisrael and the Diaspora which day was established as the New Moon, the thirtieth or the thirty-first day since the previous New Moon. They go out <b>in</b> the month of <b>Nisan, due to Passover,</b> so that people will know on which day to celebrate it; <b>in</b> the month of <b>Av, due to the fast</b> of the Ninth of Av; <b>in Elul, due to Rosh HaShana,</b> which begins thirty days after the New Moon of Elul; <b>in Tishrei, due to the</b> need to establish the <b>correct</b> dates on which to celebrate <b>the Festivals</b> of Tishrei, i.e., Yom Kippur and <i>Sukkot</i>; <b>in Kislev, due to Hanukkah; and in Adar, due to Purim.</b> <b>And when the Temple was standing,</b> messengers <b>would also go out in</b> the month of <b>Iyyar due to small Passover,</b> i.e., second <i>Pesaḥ</i>, which occurs on the fourteenth of Iyyar. This holiday allowed those who were ritually impure or on a distant journey on the fourteenth of Nisan, and therefore incapable of bringing the Paschal lamb at that time, to bring their Paschal lamb a month later.",
+            "Only <b>for</b> the sake of <b>two months may</b> witnesses who saw the new moon <b>desecrate Shabbat,</b> should that be necessary in order for them to offer testimony before the court: <b>For</b> the month of <b>Nisan and for</b> the month of <b>Tishrei, for in these</b> months <b>messengers are sent out to Syria, and by them,</b> i.e., these months, the dates of <b>the</b> major <b>Festivals are set:</b> Yom Kippur, <i>Sukkot</i>, Passover, and <i>Shavuot</i>. <b>And when the Temple was standing,</b> the witnesses <b>desecrated</b> Shabbat <b>for</b> the fixing of the New Moon of <b>all</b> the months, <b>due to</b> the imperative of <b>fixing</b> the proper <b>offering</b> of the New Moon at the correct time.",
+            "<b>Whether</b> the new moon <b>was seen clearly [<i>ba’alil</i>]</b> by everyone <b>or whether it was not clearly seen, one may desecrate Shabbat</b> in order to testify before the court. <b>Rabbi Yosei says: If</b> the moon <b>was clearly seen, they may not desecrate Shabbat for it,</b> since other witnesses, located nearer to the court, will certainly testify. If these distant witnesses go to court to testify, they will desecrate Shabbat unnecessarily.",
+            "There was once <b>an incident where more than forty pairs</b> of witnesses <b>were passing</b> through on their way to Jerusalem to testify about the new moon, <b>and Rabbi Akiva detained them in Lod,</b> telling them that there was no need for them to desecrate Shabbat for this purpose. <b>Rabban Gamliel sent</b> a message <b>to him: If you detain the many</b> people who wish to testify about the new moon, <b>you will cause them to stumble in the future.</b> They will say: Why should we go, seeing that our testimony is unnecessary? At some point they will be needed, and no witnesses will come to the court.",
+            "If <b>a father and his son saw the new</b> moon, <b>they should</b> both <b>go</b> to the court in Jerusalem. It is <b>not that</b> they can <b>join together</b> to give testimony, for close relatives are disqualified from testifying together, <b>but</b> they both go <b>so that if one of them is disqualified, the second may join together with another</b> witness to testify about the new moon. <b>Rabbi Shimon says: A father and his son and all</b> their <b>relatives are fit</b> to combine together as witnesses <b>for testimony</b> to determine the start of <b>the month.</b> <b>Rabbi Yosei said:</b> There was <b>an incident with Toviyya the doctor. When he saw the</b> new <b>moon in Jerusalem, he and his son and his freed slave</b> all went to testify. <b>The priests accepted him and his son</b> as witnesses <b>and disqualified his slave,</b> for they ruled stringently that the month may be sanctified only on the basis of the testimony of those of Jewish lineage. <b>And when they came before the court, they accepted him and his slave</b> as witnesses <b>and disqualified his son,</b> due to the familial relationship.",
+            "<b>The following are unfit</b> to give testimony, as they are considered thieves and robbers: <b>One who plays with dice [<i>kubbiyya</i>]</b> or other games of chance for money; <b>and those who lend</b> money <b>with interest; and those who race pigeons</b> and place wagers on the outcome; and <b>merchants</b> who deal in produce of <b>the Sabbatical Year,</b> which may be eaten, but may not be an object of commerce; <b>and slaves. This is the principle: Any testimony for which a woman is unfit, these too are unfit.</b> Although in certain cases a woman’s testimony is accepted, e.g., to testify to the death of someone’s husband, in the majority of cases her testimony is not valid.",
+            "With regard to <b>one who saw the</b> new <b>moon but is unable to go</b> to Jerusalem by foot because he is sick or has difficulty walking, others <b>may bring him on a donkey or even in a bed,</b> even on Shabbat if necessary. <b>And if</b> the witnesses are concerned that bandits may be <b>lying in wait for them</b> along the road, <b>they may take clubs</b> or other weapons <b>in their hands,</b> even on Shabbat. <b>And if it was a long journey</b> to Jerusalem, <b>they may take sustenance with them,</b> although it is ordinarily prohibited to carry on Shabbat, <b>since for</b> a distance of <b>a walk of a night and a day,</b> the witnesses <b>may desecrate Shabbat and go out to</b> give <b>testimony</b> to determine the start of <b>the month.</b> This is <b>as it is stated: “These are the Festivals of the Lord,</b> sacred gatherings, <b>which you shall declare in their seasons”</b> (Leviticus 23:4). This teaches that, in all cases, the Festivals must be fixed at their proper times, even if it entails the transgression of Torah prohibitions. "
+        ],
+        [
+            "<b>If</b> the members of the Great Sanhedrin in Jerusalem <b>are not familiar with that</b> one who saw the new moon, i.e., that he is a valid witness, the members of his local court of twenty-three <b>send another with him to testify</b> about <b>him.</b> The mishna adds: <b>Initially,</b> the court <b>would accept testimony</b> to determine the start <b>of the month from any person,</b> as all are presumed to be qualified witnesses, absent any disqualifying factors. However, <b>when the Boethusians,</b> a sect whose members had their own opinions with regard to the establishment of the Festivals, <b>corrupted</b> the process by sending false witnesses to testify about the new moon, the Sages <b>instituted that they would accept</b> this testimony <b>only from those</b> men <b>familiar</b> to the Sanhedrin as valid witnesses.",
+            "<b>Initially,</b> after the court sanctified the new month <b>they would light torches</b> on the mountaintops, from one peak to another, to signal to the community in Babylonia that the month had been sanctified. <b>After the Samaritans [<i>Kutim</i>] corrupted</b> and ruined this method by lighting torches at the wrong times to confuse the Jews, the Sages <b>instituted that messengers should go out</b> to the Diaspora and inform them of the start of the month.",
+            "The mishna asks: <b>How would they light</b> the <b>torches</b> during that earlier period? <b>They would bring</b> items that burn well, e.g., <b>long poles of cedar, reeds, pinewood, and beaten flax, and tie</b> them together <b>with a string. And</b> someone would then <b>ascend to the top of the mountain and light</b> the torch <b>on fire with them, and wave it back and forth and up and down, until he would see his colleague doing likewise on the top of the second mountain.</b> In this manner he would know that the next messenger had received the message and passed it on. <b>And similarly,</b> the second torchbearer would wait for a signal from the one <b>on the top of the third mountain,</b> and so on. In this manner the message would reach the Diaspora.",
+            "<b>And from which</b> mountains <b>would they light the torches?</b> They would transmit the message <b>from the Mount of Olives</b> in Jerusalem <b>to Sartava, and from Sartava to Gerofina, and from Gerofina to Ḥavran, and from Ḥavran to Beit Baltin. And from Beit Baltin they would not move</b> to light torches in any other predetermined location. <b>Rather,</b> the one who was appointed for this task <b>would wave</b> the torch <b>back and forth and up and down, until he would see the entire Diaspora before him</b> alight <b>like</b> one large <b>bonfire,</b> as they would light torches to continue transmitting the message from place to place all the way to the farthest reaches of the Diaspora.",
+            "<b>There was a large courtyard in Jerusalem, which was called Beit Ya’zek. And there all the witnesses</b> coming to testify about the new moon would <b>gather, and the court</b> of seventy-one judges would <b>examine them there. And they</b> would <b>prepare great feasts for them, so that they would be</b> willing and <b>accustomed to coming</b> and submitting their testimony. <b>Initially,</b> when witnesses would arrive on Shabbat from a distant place, <b>they would not move from there all day,</b> as they had left their Shabbat limit, and it was consequently prohibited for them to walk more than four cubits in any direction once they had completed their mission. Concerned that this limitation would discourage witnesses from coming, <b>Rabban Gamliel the Elder instituted that</b> the witnesses <b>be</b> permitted to <b>walk two thousand cubits in each direction.</b> The mishna continues: <b>And not only these</b> witnesses are granted two thousand cubits from their new place, <b>but</b> this applies <b>also</b> to <b>a midwife who comes to deliver</b> a child, <b>and one who comes to rescue</b> Jews <b>from a fire, from</b> an invasion of gentile <b>troops, from</b> a flooding <b>river, or from</b> the <b>collapse</b> of a building. All <b>these are</b> considered <b>like the inhabitants of the city</b> where they arrive, <b>and</b> therefore <b>they have two thousand cubits in each direction.</b>",
+            "<b>How do they examine the witnesses</b> who come to testify about the new moon? They deal with them in order, as <b>the pair</b> of witnesses <b>that arrives first they examine first. They bring in the greater of</b> the two witnesses, <b>and they say to him: Say how you saw the moon.</b> Was it <b>in front of the sun or behind the sun? To its north or to its south? How high was</b> the moon over the horizon, <b>and in which direction did it tilt? And how wide was</b> it? <b>If,</b> for example, <b>he said</b> that he saw the moon <b>in front of the sun, he has not said anything</b> of substance, as this is impossible and therefore he is either mistaken or lying. <b>And after</b> they finish hearing the first witness’s testimony, <b>they would bring in the second witness and examine him</b> in a similar manner. <b>If their statements match, their testimony is accepted</b> and the court sanctifies the New Moon. <b>And</b> the court then <b>asks all the other pairs</b> of witnesses certain <b>general matters,</b> without probing into all the details. They do this <b>not</b> because <b>they require</b> the additional testimony, <b>but so that</b> the witnesses <b>should not leave disappointed,</b> and <b>so that the witnesses should be accustomed to coming</b> to testify, and will not hesitate to come the next time, when they might be needed.",
+            "After the witnesses have been examined and their testimony accepted, <b>the head of the court says:</b> It is <b>sanctified. And all the people respond after him:</b> It is <b>sanctified;</b> it is <b>sanctified. Whether</b> the moon <b>was seen at its</b> anticipated <b>time,</b> on the thirtieth day of the previous month, <b>or whether</b> it <b>was not seen at its</b> anticipated <b>time,</b> in which case witnesses are not necessary to establish the following day as the New Moon, the court <b>sanctifies it</b> and formally proclaims the day as the New Moon. <b>Rabbi Elazar, son of Rabbi Tzadok, says: If</b> the new moon <b>was not seen at its</b> anticipated <b>time,</b> the court <b>does not sanctify</b> the New Moon on the following day, <b>as</b> the celestial court in <b>Heaven has already sanctified it,</b> precluding the need for the additional sanctification by the earthly court.",
+            "<b>Rabban Gamliel had</b> a diagram of the different <b>forms of the moon</b> drawn <b>on a tablet</b> that hung <b>on the wall of his attic, which he would show to the laymen</b> who came to testify about the new moon but were unable to describe adequately what they had seen. <b>And he</b> would <b>say</b> to them: <b>Did you see</b> a form <b>like this or like this?</b> There was <b>an incident</b> in <b>which two</b> witnesses <b>came</b> to testify about the new moon, <b>and they said: We saw</b> the waning moon <b>in the morning in the east,</b> <b>and</b> that same day we saw the new moon <b>in the evening in the west. Rabbi Yoḥanan ben Nuri said: They are false witnesses,</b> as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, <b>when they arrived in Yavne, Rabban Gamliel accepted them</b> as witnesses without concern. <b>And</b> there was <b>another</b> incident in which <b>two</b> witnesses <b>came and said: We saw</b> the new moon <b>at its</b> anticipated <b>time,</b> i.e., on the night of the thirtieth day of the previous month; however, <b>on the</b> following <b>night,</b> i.e., the start of the thirty-first, which is often the determinant of <b>a full,</b> thirty-day month, <b>it was not seen. And</b> nevertheless <b>Rabban Gamliel accepted their</b> testimony and established the New Moon on the thirtieth day. <b>Rabbi Dosa ben Horkinas</b> disagreed and <b>said: They are false witnesses; how can</b> witnesses <b>testify that a woman gave birth and the next day her belly is between her teeth,</b> i.e., she is obviously still pregnant? If the new moon was already visible at its anticipated time, how could it not be seen a day later? <b>Rabbi Yehoshua said to him: I see</b> the logic of <b>your statement;</b> the New Moon must be established a day later. ",
+            "Upon hearing that Rabbi Yehoshua had challenged his ruling, <b>Rabban Gamliel sent</b> a message <b>to him: I decree against you that you</b> must <b>appear before me with your staff and with your money on</b> the day on which <b>Yom Kippur occurs according to your calculation;</b> according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur. <b>Rabbi Akiva went and found</b> Rabbi Yehoshua <b>distressed</b> that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva <b>said to</b> Rabbi Yehoshua: <b>I can learn</b> from a verse <b>that everything that Rabban Gamliel did</b> in sanctifying the month <b>is done,</b> i.e., it is valid. <b>As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim</b> in their season” (Leviticus 23:4). This verse indicates that <b>whether</b> you have proclaimed them <b>at their</b> proper <b>time</b> or <b>whether</b> you have declared them <b>not at their</b> proper <b>time, I have only these Festivals</b> as established by the representatives of the Jewish people. Rabbi Yehoshua then <b>came to Rabbi Dosa ben Horkinas,</b> who <b>said to him: If we come to debate</b> and question the rulings of <b>the court of Rabban Gamliel, we must debate</b> and question the rulings of <b>every court that has stood from the days of Moses until now. As it is stated: “Then Moses went up, and Aaron, Nadav and Avihu, and seventy of the Elders of Israel”</b> (Exodus 24:9). <b>But why were the names of these</b> seventy <b>Elders not specified? Rather,</b> this comes <b>to teach that every</b> set of <b>three</b> judges <b>that stands</b> as <b>a court over the Jewish people</b> has the same status <b>as the court of Moses.</b> Since it is not revealed who sat on that court, apparently it is enough that they were official judges in a Jewish court. When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, <b>he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day</b> on <b>which Yom Kippur occurred according to his</b> own <b>calculation.</b> Upon seeing him, <b>Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student.</b> You are <b>my teacher in wisdom,</b> as Rabbi Yehoshua was wiser than anyone else in his generation, <b>and</b> you are <b>my student, as you accepted my statement,</b> despite your disagreement."
+        ],
+        [
+            "If <b>the court and all of</b> the <b>Jewish people saw</b> the new moon, and <b>the witnesses were interrogated, but</b> the court <b>did not manage to say: Sanctified, before nightfall,</b> so that the thirtieth day already passed, the previous month <b>is</b> rendered <b>a full,</b> thirty-day month, and the following day is observed as the New Moon. If <b>the court alone saw</b> the new moon, <b>two</b> members of the court <b>should stand and testify before the others, and</b> the court <b>should say: Sanctified, sanctified.</b> If <b>three</b> people <b>saw</b> the new moon, <b>and they are</b> themselves members of <b>a court</b> for this purpose, <b>two</b> of them <b>should stand and seat</b> two <b>of their colleagues next to the individual</b> who remains of the three, thereby forming a new court of three. The two standing judges <b>should</b> then <b>testify before</b> the three seated judges that they saw the new moon and the seated judges <b>say: Sanctified, sanctified.</b> This procedure is necessary <b>because an individual is not authorized</b> to declare the month sanctified <b>by himself.</b> Rather, a court of three is required.",
+            "The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the <i>shofar</i>. <b>All <i>shofarot</i> are fit</b> for blowing <b>except for</b> the horn <b>of a cow, because it is a horn [<i>keren</i>]</b> and not a <i>shofar</i>. <b>Rabbi Yosei said: But aren’t all <i>shofarot</i> called horn, as it is stated:</b> “And it shall come to pass, <b>that when they sound a long blast with the horn [<i>keren</i>] of a ram [<i>yovel</i>]”</b> (Joshua 6:5), and a ram’s horn is a <i>shofar</i> fit for sounding on Rosh HaShana?",
+            "<b>The <i>shofar</i></b> that was used <b>on Rosh HaShana</b> in the Temple was made from the <b>straight</b> horn <b>of an ibex, and its mouth,</b> the mouthpiece into which one blows, <b>was plated with gold. And</b> there were <b>two trumpets,</b> one <b>on</b> each of <b>the</b> two <b>sides</b> of the person sounding the <i>shofar</i>. <b>The <i>shofar</i> would sound a long</b> blast, <b>whereas the trumpets would sound a short</b> blast, <b>because the mitzva of the day is with the <i>shofar</i>.</b>",
+            "<b>And</b> in contrast, the <i>shofarot</i> used <b>on</b> public <b>fast days</b> were made from <b>the curved</b> horns <b>of rams, and their mouths were plated with silver.</b> There were <b>two trumpets in the middle</b> between the <i>shofarot</i>, and <b>the <i>shofar</i> would sound a short blast, whereas the trumpets would sound a long</b> blast, <b>for the mitzva of the day is with the trumpets.</b>",
+            "Yom Kippur of <b>the Jubilee Year is the same as Rosh HaShana with regard to</b> both <b>the</b> <i>shofar</i> <b>blasts</b> that are sounded <b>and the</b> additional <b>blessings</b> that are recited in the <i>Amida</i> prayer. <b>Rabbi Yehuda</b> disagrees and <b>says:</b> There is a difference between the two days: <b>On Rosh HaShana one blows with</b> horns <b>of rams, whereas in Jubilee Years</b> one blows <b>with</b> horns <b>of ibexes.</b>",
+            "<b>A <i>shofar</i> that was cracked and</b> then <b>glued together,</b> even though it appears to be whole, is <b>unfit.</b> Similarly, if <b>one glued together broken fragments of <i>shofarot</i></b> to form a complete <i>shofar</i>, the <i>shofar</i> is <b>unfit.</b> If the <i>shofar</i> <b>was punctured and</b> the puncture <b>was sealed, if it impedes the blowing,</b> the <i>shofar</i> is <b>unfit, but if not,</b> it is <b>fit.</b> ",
+            "If <b>one sounds</b> a <i>shofar</i> <b>into a pit, or into a cistern, or into</b> a large <b>jug, if he</b> clearly <b>heard the sound of the <i>shofar</i>, he has fulfilled</b> his obligation; <b>but if he heard the sound of an echo, he has not fulfilled</b> his obligation. <b>And similarly,</b> if <b>one was passing behind a synagogue,or his house was adjacent to the synagogue, and he heard the sound of the <i>shofar</i> or the sound of the Scroll</b> of Esther being read, <b>if he focused his heart,</b> i.e. his intent, to fulfill his obligation, <b>he has fulfilled</b> his obligation; <b>but if not, he has not fulfilled</b> his obligation. It is therefore possible for two people to hear the <i>shofar</i> blasts, but only one of them fulfills his obligation. <b>Even though this one heard and</b> also <b>the other one heard,</b> nevertheless, <b>this one focused his heart</b> to fulfill his obligation and has therefore indeed fulfilled it, <b>but the other one did not focus his heart,</b> and so he has not fulfilled his obligation.",
+            "Incidental to the discussion of the required intent when sounding the <i>shofar</i>, the mishna cites the verse: <b>“And it came to pass, when Moses held up his hand, that Israel prevailed;</b> and when he let down his hand, Amalek prevailed” (Exodus 17:11). It may be asked: <b>Did the hands of Moses make war</b> when he raised them <b>or break war</b> when he lowered them? <b>Rather,</b> the verse comes <b>to tell you</b> that <b>as long as the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they prevailed, but if not, they fell.</b> <b>Similarly, you can say:</b> The verse states: <b>“Make for yourself a fiery serpent, and set it upon a pole; and it shall come to pass, that everyone that is bitten, when he sees it, he shall live”</b> (Numbers 21:8). Once again it may be asked: <b>Did the serpent kill, or did the serpent preserve life? Rather, when the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they were healed, but if not, they rotted</b> from their snakebites. Returning to its halakhic discussion, the mishna continues: <b>A deaf-mute, an imbecile, or a minor</b> who sounds the <i>shofar</i> <b>cannot discharge the obligation on behalf of the community. This is the principle</b> with regard to similar matters: <b>Whoever is not obligated to</b> do <b>a</b> certain <b>matter cannot discharge the obligation on behalf of the community.</b>"
+        ],
+        [
+            "With regard to the <b>Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound</b> the <i>shofar</i> as usual. <b>However,</b> they would <b>not</b> sound it <b>in the</b> rest of the <b>country</b> outside the Temple. <b>After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that</b> the people <b>should sound</b> the <i>shofar</i> on Shabbat <b>in every place where there is a court</b> of twenty-three judges. <b>Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted</b> this practice <b>only in Yavne,</b> where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. <b>They said to him:</b> He instituted the practice <b>both</b> in <b>Yavne and</b> in <b>any place where there is a court.</b>",
+            "The mishna adds: <b>And Jerusalem</b> in earlier times <b>had this additional superiority over Yavne</b> after Rabban Yoḥanan ben Zakkai instituted this practice, <b>for</b> in <b>any city whose</b> residents <b>could see</b> Jerusalem <b>and hear</b> the sounding of the <i>shofar</i> from there, <b>and</b> which <b>was near</b> to Jerusalem <b>and</b> people <b>could come</b> to Jerusalem from there, <b>they</b> would <b>sound</b> the <i>shofar</i> there as well, as it was considered part of Jerusalem. <b>But in Yavne they would sound</b> the <i>shofar</i> <b>only in the court</b> itself, not in the surrounding cities.",
+            "After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the <i>shofar</i>, this mishna records other ordinances instituted by the same Sage: <b>At first,</b> during the Temple era, <b>the <i>lulav</i> was taken in the Temple</b> all <b>seven</b> days of <i>Sukkot</i>, <b>and in the</b> rest of the <b>country</b> outside the Temple, it was taken only <b>one day,</b> on the first day of the Festival. <b>After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the <i>lulav</i> should be taken</b> even <b>in the</b> rest of the <b>country</b> all <b>seven</b> days, in <b>commemoration of the Temple.</b> <b>And</b> for similar reasons, Rabban Yoḥanan ben Zakkai instituted <b>that</b> for <b>the entire day of waving</b> the <i>omer</i> offering, i.e., the sixteenth of Nisan, eating the grain of the new crop <b>is prohibited.</b> By Torah law, when the Temple is standing the new grain may not be eaten until after the <i>omer</i> offering is brought on the sixteenth of Nisan, usually early in the morning. When the Temple is not standing it may be eaten from the time that the eastern horizon is illuminated at daybreak. However, Rabban Yoḥanan ben Zakkai instituted a prohibition against eating the new grain throughout the entire sixteenth of Nisan, until the seventeenth, to commemorate the Temple.",
+            "<b>Initially, they would accept testimony</b> to determine the start <b>of the month</b> throughout <b>the entire</b> thirtieth <b>day</b> from the beginning of the month of Elul, before Rosh HaShana, and if witnesses arrived from afar and testified that they had sighted the New Moon the previous night, they would declare that day the Festival. <b>Once, the witnesses tarried coming</b> until the hour was late, <b>and the Levites erred with regard to the song,</b> i.e., the psalm that they were supposed to recite, as they did not know at the time whether it was a Festival or an ordinary weekday. From that point on, the Sages <b>instituted that they would accept</b> testimony to determine the start of the month <b>only until <i>minḥa</i></b> time. If witnesses had not arrived by that hour, they would declare Elul a thirty-day month and calculate the dates of the Festivals accordingly. <b>And if witnesses came from <i>minḥa</i></b> time <b>onward,</b> although the calculations for the dates of the Festivals would begin from the following day, the people would nevertheless <b>observe that day,</b> on which the witnesses arrived, as <b>sacred,</b> so that in future years they would not treat the entire day as a weekday and engage in labor from the morning on the assumption that the witnesses will arrive only after <i>minḥa</i> time. <b>And</b> they would also observe <b>the following day</b> as <b>sacred.</b> On the second day, they observed Rosh HaShana in full, both by sacrificing its offerings as well as by calculating the upcoming Festivals from that date. <b>After the Temple was destroyed</b> and there was no longer any reason for this ordinance, <b>Rabban Yoḥanan ben Zakkai instituted that they would</b> once again <b>accept testimony</b> to determine the start <b>of the month the entire day.</b> <b>Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥanan ben Zakkai instituted, that even</b> if <b>the head of the court</b> of seventy-one <b>is in any</b> other <b>place,</b> not where the Great Sanhedrin is in session, <b>the witnesses should</b> nevertheless <b>go only to the place</b> where the Great Sanhedrin <b>gathers</b> to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥanan ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court.",
+            "<b>The order of the blessings</b> of the additional prayer on Rosh HaShana is as follows: <b>One recites</b> the blessing of <b>the Patriarchs,</b> the blessing of God’s <b>Mighty Deeds, and</b> the blessing of <b>the Sanctification of</b> God’s <b>Name,</b> all of which are recited all year long. <b>And one includes</b> the blessing of <b>Kingship,</b> containing many biblical verses on that theme, <b>with them,</b> i.e., in the blessing of the Sanctification of God’s Name, <b>and he does not sound</b> the <i>shofar</i> after it. Next, one adds a special blessing for <b>the Sanctification of the Day, and sounds</b> the <i>shofar</i> after it; followed by the blessing of <b>Remembrances,</b> which contains many biblical verses addressing that theme, <b>and sounds</b> the <i>shofar</i> after it; and recites the blessing of <b><i>Shofarot</i>,</b> which includes verses that mention the <i>shofar</i>, <b>and sounds</b> the <i>shofar</i> after it. <b>And</b> he then returns to the regular <i>Amida</i> prayer and <b>recites</b> the blessing of God’s <b>Service and</b> the blessing of <b>Thanksgiving and the Priestly Blessing.</b> This is <b>the statement of Rabbi Yoḥanan ben Nuri.</b> <b>Rabbi Akiva said to him: If one does not sound</b> the <i>shofar</i> <b>for</b> the blessing of <b>Kingship, why does he mention</b> it? <b>Rather,</b> the order of the blessings is as follows: One <b>recites</b> the blessing of <b>the Patriarchs and</b> that of God’s <b>Mighty Deeds and</b> that of <b>the Sanctification of</b> God’s <b>Name. He</b> subsequently <b>includes</b> the blessing of <b>Kingship in</b> the blessing of <b>the Sanctification of the Day, and sounds</b> the <i>shofar</i>. Next he recites the blessing of <b>Remembrances, and sounds</b> the <i>shofar</i> after it, and the blessing of <b><i>Shofarot</i> and sounds</b> the <i>shofar</i> after it. <b>He</b> then <b>recites</b> the blessing of God’s <b>Service and</b> the blessing of <b>Thanksgiving and the Priestly Blessing.</b>",
+            "One does <b>not</b> recite <b>fewer than ten</b> verses in theblessing of <b>Kingship,</b> or fewer <b>than ten</b> verses in the blessing of <b>Remembrances,</b> or fewer <b>than ten</b> verses in the blessing of <b><i>Shofarot</i>. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled</b> his obligation. <b>One does not mention</b> verses of <b>Remembrance, Kingship, and <i>Shofar</i></b> that have a theme <b>of punishment.</b> When reciting the ten verses, <b>one begins with</b> verses from the <b>Torah and concludes with</b> verses from <b>the Prophets. Rabbi Yosei says: If he concluded with</b> a verse from <b>the Torah, he has fulfilled</b> his obligation.",
+            "With regard to <b>one who is passing before the ark,</b> as prayer leader, <b>on the festival of Rosh HaShana,</b> it is <b>the second</b> prayer leader, i.e., the one who leads the additional prayer, who <b>sounds</b> the <i>shofar</i> on behalf of the congregation. <b>And</b> on a day <b>when the <i>hallel</i></b> is recited, <b>the first</b> prayer leader, i.e., the one who leads the morning prayer, <b>recites the <i>hallel</i></b> on behalf of the congregation.",
+            "With regard to <b>the <i>shofar</i> of Rosh HaShana, one may not pass</b> the Shabbat <b>limit for it,</b> i.e., to go and hear it, <b>nor may one clear a pile</b> of rubble to uncover a buried <i>shofar</i>. <b>One may not climb a tree, nor may one ride on an animal, nor may one swim in water,</b> in order to find a <i>shofar</i> to sound.<b>And one may not cut</b> the <i>shofar</i> to prepare it for use, <b>neither with an object that is prohibited due to a rabbinic decree nor with an object that</b> may not be used <b>due to a prohibition</b> by Torah law. <b>However, if one wishes to place water or wine into</b> the <i>shofar</i> on Rosh HaShana so that it emits a clear sound, <b>he may place it,</b> as this does not constitute a prohibited labor. <b>One</b> need <b>not prevent children from sounding</b> the <i>shofar</i> on Rosh HaShana, despite the fact that they are not obligated in mitzvot. <b>Rather, one occupies</b> himself <b>with them,</b> encouraging and instructing them, <b>until they learn</b> how to sound it properly. The mishna adds: <b>One who acts unawares</b> and sounds the <i>shofar</i> without any intention to perform the mitzva <b>has not fulfilled</b> his obligation. <b>And,</b> similarly, <b>one who hears</b> the <i>shofar</i> blasts <b>from one who acts unawares has not fulfilled</b> his obligation.",
+            "<b>The order of the blasts</b> is <b>three</b> sets <b>of three</b> blasts <b>each,</b> which are: <i>Tekia</i>, <i>terua</i>, and <i>tekia</i>. <b>The length of a <i>tekia</i></b> is <b>equal to</b> the length of <b>three <i>teruot</i>,</b> and <b>the length of a <i>terua</i></b> is <b>equal to</b> the length of <b>three whimpers.</b> If <b>one sounded the first</b> <i>tekia</i> of the initial series of <i>tekia</i>, <i>terua</i>, <i>tekia</i>, <b>and</b> then <b>extended the second</b> <i>tekia</i> of that series <b>to</b> the length of <b>two</b> <i>tekiot</i>, so that it should count as both the second <i>tekia</i> of the first set and the first <i>tekia</i> of the second set, <b>he has in his hand</b> the fulfillment of <b>only one</b> <i>tekia</i>, and he must begin the second set with a new <i>tekia</i>. With regard to <b>one who recited the blessings</b> of the additional prayer, <b>and</b> only <b>afterward a <i>shofar</i> became available to him, he sounds</b> a <i>tekia</i>, <b>sounds</b> a <i>terua</i>, <b>and sounds</b> a <i>tekia</i>, an order he repeats <b>three times.</b> <b>Just as the prayer leader is obligated</b> in the prayer of Rosh HaShana, <b>so too, each and every individual is obligated</b> in these prayers. <b>Rabban Gamliel</b> disagrees and <b>says:</b> Individuals are not obligated, as <b>the prayer leader fulfills the obligation on behalf of the many.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/merged.json

@@ -0,0 +1,66 @@
+{
+    "title": "Mishnah Rosh Hashanah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Rosh_Hashanah",
+    "text": [
+        [
+            "<b>They are four</b> days in the year that serve as the <b>New Year,</b> each for a different purpose: <b>On the first of Nisan is the New Year for kings;</b> it is from this date that the years of a king’s rule are counted. <b>And</b> the first of Nisan is also the New Year <b>for</b> the order of <b>the Festivals,</b> as it determines which is considered the first Festival of the year and which the last. <b>On the first of Elul is the New Year for animal tithes;</b> all the animals born prior to that date belong to the previous tithe year and are tithed as a single unit, whereas those born after that date belong to the next tithe year. <b>Rabbi Elazar and Rabbi Shimon say:</b> The New Year for animal tithes is <b>on the first of Tishrei.</b> <b>On the first of Tishrei is the New Year for</b> counting <b>years,</b> as will be explained in the Gemara; <b>for</b> calculating <b>Sabbatical Years and Jubilee Years,</b> i.e., from the first of Tishrei there is a biblical prohibition to work the land during these years; <b>for planting,</b> for determining the years of <i>orla</i>, the three-year period from when a tree has been planted during which time its fruit is forbidden; <b>and for</b> tithing <b>vegetables,</b> as vegetables picked prior to that date cannot be tithed together with vegetables picked after that date. <b>On the first of Shevat is the New Year for the tree;</b> the fruit of a tree that was formed prior to that date belong to the previous tithe year and cannot be tithed together with fruit that was formed after that date; this ruling is <b>in accordance with the statement of Beit Shammai.</b> But <b>Beit Hillel say:</b> The New Year for trees is <b>on the fifteenth of</b> Shevat.",
+            "<b>At four times</b> of the year <b>the world is judged: On Passover</b> judgment is passed <b>concerning grain; on <i>Shavuot</i> concerning fruits</b> that grow on <b>a tree; on Rosh HaShana, all creatures pass before Him like sheep [<i>benei maron</i>], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds”</b> (Psalms 33:15); <b>and on the festival</b> of <i>Sukkot</i> <b>they are judged concerning water,</b> i.e., the rainfall of the coming year.",
+            "<b>In six months</b> of the year <b>the messengers go out</b> from the court in Jerusalem to report throughout Eretz Yisrael and the Diaspora which day was established as the New Moon, the thirtieth or the thirty-first day since the previous New Moon. They go out <b>in</b> the month of <b>Nisan, due to Passover,</b> so that people will know on which day to celebrate it; <b>in</b> the month of <b>Av, due to the fast</b> of the Ninth of Av; <b>in Elul, due to Rosh HaShana,</b> which begins thirty days after the New Moon of Elul; <b>in Tishrei, due to the</b> need to establish the <b>correct</b> dates on which to celebrate <b>the Festivals</b> of Tishrei, i.e., Yom Kippur and <i>Sukkot</i>; <b>in Kislev, due to Hanukkah; and in Adar, due to Purim.</b> <b>And when the Temple was standing,</b> messengers <b>would also go out in</b> the month of <b>Iyyar due to small Passover,</b> i.e., second <i>Pesaḥ</i>, which occurs on the fourteenth of Iyyar. This holiday allowed those who were ritually impure or on a distant journey on the fourteenth of Nisan, and therefore incapable of bringing the Paschal lamb at that time, to bring their Paschal lamb a month later.",
+            "Only <b>for</b> the sake of <b>two months may</b> witnesses who saw the new moon <b>desecrate Shabbat,</b> should that be necessary in order for them to offer testimony before the court: <b>For</b> the month of <b>Nisan and for</b> the month of <b>Tishrei, for in these</b> months <b>messengers are sent out to Syria, and by them,</b> i.e., these months, the dates of <b>the</b> major <b>Festivals are set:</b> Yom Kippur, <i>Sukkot</i>, Passover, and <i>Shavuot</i>. <b>And when the Temple was standing,</b> the witnesses <b>desecrated</b> Shabbat <b>for</b> the fixing of the New Moon of <b>all</b> the months, <b>due to</b> the imperative of <b>fixing</b> the proper <b>offering</b> of the New Moon at the correct time.",
+            "<b>Whether</b> the new moon <b>was seen clearly [<i>ba’alil</i>]</b> by everyone <b>or whether it was not clearly seen, one may desecrate Shabbat</b> in order to testify before the court. <b>Rabbi Yosei says: If</b> the moon <b>was clearly seen, they may not desecrate Shabbat for it,</b> since other witnesses, located nearer to the court, will certainly testify. If these distant witnesses go to court to testify, they will desecrate Shabbat unnecessarily.",
+            "There was once <b>an incident where more than forty pairs</b> of witnesses <b>were passing</b> through on their way to Jerusalem to testify about the new moon, <b>and Rabbi Akiva detained them in Lod,</b> telling them that there was no need for them to desecrate Shabbat for this purpose. <b>Rabban Gamliel sent</b> a message <b>to him: If you detain the many</b> people who wish to testify about the new moon, <b>you will cause them to stumble in the future.</b> They will say: Why should we go, seeing that our testimony is unnecessary? At some point they will be needed, and no witnesses will come to the court.",
+            "If <b>a father and his son saw the new</b> moon, <b>they should</b> both <b>go</b> to the court in Jerusalem. It is <b>not that</b> they can <b>join together</b> to give testimony, for close relatives are disqualified from testifying together, <b>but</b> they both go <b>so that if one of them is disqualified, the second may join together with another</b> witness to testify about the new moon. <b>Rabbi Shimon says: A father and his son and all</b> their <b>relatives are fit</b> to combine together as witnesses <b>for testimony</b> to determine the start of <b>the month.</b> <b>Rabbi Yosei said:</b> There was <b>an incident with Toviyya the doctor. When he saw the</b> new <b>moon in Jerusalem, he and his son and his freed slave</b> all went to testify. <b>The priests accepted him and his son</b> as witnesses <b>and disqualified his slave,</b> for they ruled stringently that the month may be sanctified only on the basis of the testimony of those of Jewish lineage. <b>And when they came before the court, they accepted him and his slave</b> as witnesses <b>and disqualified his son,</b> due to the familial relationship.",
+            "<b>The following are unfit</b> to give testimony, as they are considered thieves and robbers: <b>One who plays with dice [<i>kubbiyya</i>]</b> or other games of chance for money; <b>and those who lend</b> money <b>with interest; and those who race pigeons</b> and place wagers on the outcome; and <b>merchants</b> who deal in produce of <b>the Sabbatical Year,</b> which may be eaten, but may not be an object of commerce; <b>and slaves. This is the principle: Any testimony for which a woman is unfit, these too are unfit.</b> Although in certain cases a woman’s testimony is accepted, e.g., to testify to the death of someone’s husband, in the majority of cases her testimony is not valid.",
+            "With regard to <b>one who saw the</b> new <b>moon but is unable to go</b> to Jerusalem by foot because he is sick or has difficulty walking, others <b>may bring him on a donkey or even in a bed,</b> even on Shabbat if necessary. <b>And if</b> the witnesses are concerned that bandits may be <b>lying in wait for them</b> along the road, <b>they may take clubs</b> or other weapons <b>in their hands,</b> even on Shabbat. <b>And if it was a long journey</b> to Jerusalem, <b>they may take sustenance with them,</b> although it is ordinarily prohibited to carry on Shabbat, <b>since for</b> a distance of <b>a walk of a night and a day,</b> the witnesses <b>may desecrate Shabbat and go out to</b> give <b>testimony</b> to determine the start of <b>the month.</b> This is <b>as it is stated: “These are the Festivals of the Lord,</b> sacred gatherings, <b>which you shall declare in their seasons”</b> (Leviticus 23:4). This teaches that, in all cases, the Festivals must be fixed at their proper times, even if it entails the transgression of Torah prohibitions. "
+        ],
+        [
+            "<b>If</b> the members of the Great Sanhedrin in Jerusalem <b>are not familiar with that</b> one who saw the new moon, i.e., that he is a valid witness, the members of his local court of twenty-three <b>send another with him to testify</b> about <b>him.</b> The mishna adds: <b>Initially,</b> the court <b>would accept testimony</b> to determine the start <b>of the month from any person,</b> as all are presumed to be qualified witnesses, absent any disqualifying factors. However, <b>when the Boethusians,</b> a sect whose members had their own opinions with regard to the establishment of the Festivals, <b>corrupted</b> the process by sending false witnesses to testify about the new moon, the Sages <b>instituted that they would accept</b> this testimony <b>only from those</b> men <b>familiar</b> to the Sanhedrin as valid witnesses.",
+            "<b>Initially,</b> after the court sanctified the new month <b>they would light torches</b> on the mountaintops, from one peak to another, to signal to the community in Babylonia that the month had been sanctified. <b>After the Samaritans [<i>Kutim</i>] corrupted</b> and ruined this method by lighting torches at the wrong times to confuse the Jews, the Sages <b>instituted that messengers should go out</b> to the Diaspora and inform them of the start of the month.",
+            "The mishna asks: <b>How would they light</b> the <b>torches</b> during that earlier period? <b>They would bring</b> items that burn well, e.g., <b>long poles of cedar, reeds, pinewood, and beaten flax, and tie</b> them together <b>with a string. And</b> someone would then <b>ascend to the top of the mountain and light</b> the torch <b>on fire with them, and wave it back and forth and up and down, until he would see his colleague doing likewise on the top of the second mountain.</b> In this manner he would know that the next messenger had received the message and passed it on. <b>And similarly,</b> the second torchbearer would wait for a signal from the one <b>on the top of the third mountain,</b> and so on. In this manner the message would reach the Diaspora.",
+            "<b>And from which</b> mountains <b>would they light the torches?</b> They would transmit the message <b>from the Mount of Olives</b> in Jerusalem <b>to Sartava, and from Sartava to Gerofina, and from Gerofina to Ḥavran, and from Ḥavran to Beit Baltin. And from Beit Baltin they would not move</b> to light torches in any other predetermined location. <b>Rather,</b> the one who was appointed for this task <b>would wave</b> the torch <b>back and forth and up and down, until he would see the entire Diaspora before him</b> alight <b>like</b> one large <b>bonfire,</b> as they would light torches to continue transmitting the message from place to place all the way to the farthest reaches of the Diaspora.",
+            "<b>There was a large courtyard in Jerusalem, which was called Beit Ya’zek. And there all the witnesses</b> coming to testify about the new moon would <b>gather, and the court</b> of seventy-one judges would <b>examine them there. And they</b> would <b>prepare great feasts for them, so that they would be</b> willing and <b>accustomed to coming</b> and submitting their testimony. <b>Initially,</b> when witnesses would arrive on Shabbat from a distant place, <b>they would not move from there all day,</b> as they had left their Shabbat limit, and it was consequently prohibited for them to walk more than four cubits in any direction once they had completed their mission. Concerned that this limitation would discourage witnesses from coming, <b>Rabban Gamliel the Elder instituted that</b> the witnesses <b>be</b> permitted to <b>walk two thousand cubits in each direction.</b> The mishna continues: <b>And not only these</b> witnesses are granted two thousand cubits from their new place, <b>but</b> this applies <b>also</b> to <b>a midwife who comes to deliver</b> a child, <b>and one who comes to rescue</b> Jews <b>from a fire, from</b> an invasion of gentile <b>troops, from</b> a flooding <b>river, or from</b> the <b>collapse</b> of a building. All <b>these are</b> considered <b>like the inhabitants of the city</b> where they arrive, <b>and</b> therefore <b>they have two thousand cubits in each direction.</b>",
+            "<b>How do they examine the witnesses</b> who come to testify about the new moon? They deal with them in order, as <b>the pair</b> of witnesses <b>that arrives first they examine first. They bring in the greater of</b> the two witnesses, <b>and they say to him: Say how you saw the moon.</b> Was it <b>in front of the sun or behind the sun? To its north or to its south? How high was</b> the moon over the horizon, <b>and in which direction did it tilt? And how wide was</b> it? <b>If,</b> for example, <b>he said</b> that he saw the moon <b>in front of the sun, he has not said anything</b> of substance, as this is impossible and therefore he is either mistaken or lying. <b>And after</b> they finish hearing the first witness’s testimony, <b>they would bring in the second witness and examine him</b> in a similar manner. <b>If their statements match, their testimony is accepted</b> and the court sanctifies the New Moon. <b>And</b> the court then <b>asks all the other pairs</b> of witnesses certain <b>general matters,</b> without probing into all the details. They do this <b>not</b> because <b>they require</b> the additional testimony, <b>but so that</b> the witnesses <b>should not leave disappointed,</b> and <b>so that the witnesses should be accustomed to coming</b> to testify, and will not hesitate to come the next time, when they might be needed.",
+            "After the witnesses have been examined and their testimony accepted, <b>the head of the court says:</b> It is <b>sanctified. And all the people respond after him:</b> It is <b>sanctified;</b> it is <b>sanctified. Whether</b> the moon <b>was seen at its</b> anticipated <b>time,</b> on the thirtieth day of the previous month, <b>or whether</b> it <b>was not seen at its</b> anticipated <b>time,</b> in which case witnesses are not necessary to establish the following day as the New Moon, the court <b>sanctifies it</b> and formally proclaims the day as the New Moon. <b>Rabbi Elazar, son of Rabbi Tzadok, says: If</b> the new moon <b>was not seen at its</b> anticipated <b>time,</b> the court <b>does not sanctify</b> the New Moon on the following day, <b>as</b> the celestial court in <b>Heaven has already sanctified it,</b> precluding the need for the additional sanctification by the earthly court.",
+            "<b>Rabban Gamliel had</b> a diagram of the different <b>forms of the moon</b> drawn <b>on a tablet</b> that hung <b>on the wall of his attic, which he would show to the laymen</b> who came to testify about the new moon but were unable to describe adequately what they had seen. <b>And he</b> would <b>say</b> to them: <b>Did you see</b> a form <b>like this or like this?</b> There was <b>an incident</b> in <b>which two</b> witnesses <b>came</b> to testify about the new moon, <b>and they said: We saw</b> the waning moon <b>in the morning in the east,</b> <b>and</b> that same day we saw the new moon <b>in the evening in the west. Rabbi Yoḥanan ben Nuri said: They are false witnesses,</b> as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, <b>when they arrived in Yavne, Rabban Gamliel accepted them</b> as witnesses without concern. <b>And</b> there was <b>another</b> incident in which <b>two</b> witnesses <b>came and said: We saw</b> the new moon <b>at its</b> anticipated <b>time,</b> i.e., on the night of the thirtieth day of the previous month; however, <b>on the</b> following <b>night,</b> i.e., the start of the thirty-first, which is often the determinant of <b>a full,</b> thirty-day month, <b>it was not seen. And</b> nevertheless <b>Rabban Gamliel accepted their</b> testimony and established the New Moon on the thirtieth day. <b>Rabbi Dosa ben Horkinas</b> disagreed and <b>said: They are false witnesses; how can</b> witnesses <b>testify that a woman gave birth and the next day her belly is between her teeth,</b> i.e., she is obviously still pregnant? If the new moon was already visible at its anticipated time, how could it not be seen a day later? <b>Rabbi Yehoshua said to him: I see</b> the logic of <b>your statement;</b> the New Moon must be established a day later. ",
+            "Upon hearing that Rabbi Yehoshua had challenged his ruling, <b>Rabban Gamliel sent</b> a message <b>to him: I decree against you that you</b> must <b>appear before me with your staff and with your money on</b> the day on which <b>Yom Kippur occurs according to your calculation;</b> according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur. <b>Rabbi Akiva went and found</b> Rabbi Yehoshua <b>distressed</b> that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva <b>said to</b> Rabbi Yehoshua: <b>I can learn</b> from a verse <b>that everything that Rabban Gamliel did</b> in sanctifying the month <b>is done,</b> i.e., it is valid. <b>As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim</b> in their season” (Leviticus 23:4). This verse indicates that <b>whether</b> you have proclaimed them <b>at their</b> proper <b>time</b> or <b>whether</b> you have declared them <b>not at their</b> proper <b>time, I have only these Festivals</b> as established by the representatives of the Jewish people. Rabbi Yehoshua then <b>came to Rabbi Dosa ben Horkinas,</b> who <b>said to him: If we come to debate</b> and question the rulings of <b>the court of Rabban Gamliel, we must debate</b> and question the rulings of <b>every court that has stood from the days of Moses until now. As it is stated: “Then Moses went up, and Aaron, Nadav and Avihu, and seventy of the Elders of Israel”</b> (Exodus 24:9). <b>But why were the names of these</b> seventy <b>Elders not specified? Rather,</b> this comes <b>to teach that every</b> set of <b>three</b> judges <b>that stands</b> as <b>a court over the Jewish people</b> has the same status <b>as the court of Moses.</b> Since it is not revealed who sat on that court, apparently it is enough that they were official judges in a Jewish court. When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, <b>he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day</b> on <b>which Yom Kippur occurred according to his</b> own <b>calculation.</b> Upon seeing him, <b>Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student.</b> You are <b>my teacher in wisdom,</b> as Rabbi Yehoshua was wiser than anyone else in his generation, <b>and</b> you are <b>my student, as you accepted my statement,</b> despite your disagreement."
+        ],
+        [
+            "If <b>the court and all of</b> the <b>Jewish people saw</b> the new moon, and <b>the witnesses were interrogated, but</b> the court <b>did not manage to say: Sanctified, before nightfall,</b> so that the thirtieth day already passed, the previous month <b>is</b> rendered <b>a full,</b> thirty-day month, and the following day is observed as the New Moon. If <b>the court alone saw</b> the new moon, <b>two</b> members of the court <b>should stand and testify before the others, and</b> the court <b>should say: Sanctified, sanctified.</b> If <b>three</b> people <b>saw</b> the new moon, <b>and they are</b> themselves members of <b>a court</b> for this purpose, <b>two</b> of them <b>should stand and seat</b> two <b>of their colleagues next to the individual</b> who remains of the three, thereby forming a new court of three. The two standing judges <b>should</b> then <b>testify before</b> the three seated judges that they saw the new moon and the seated judges <b>say: Sanctified, sanctified.</b> This procedure is necessary <b>because an individual is not authorized</b> to declare the month sanctified <b>by himself.</b> Rather, a court of three is required.",
+            "The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the <i>shofar</i>. <b>All <i>shofarot</i> are fit</b> for blowing <b>except for</b> the horn <b>of a cow, because it is a horn [<i>keren</i>]</b> and not a <i>shofar</i>. <b>Rabbi Yosei said: But aren’t all <i>shofarot</i> called horn, as it is stated:</b> “And it shall come to pass, <b>that when they sound a long blast with the horn [<i>keren</i>] of a ram [<i>yovel</i>]”</b> (Joshua 6:5), and a ram’s horn is a <i>shofar</i> fit for sounding on Rosh HaShana?",
+            "<b>The <i>shofar</i></b> that was used <b>on Rosh HaShana</b> in the Temple was made from the <b>straight</b> horn <b>of an ibex, and its mouth,</b> the mouthpiece into which one blows, <b>was plated with gold. And</b> there were <b>two trumpets,</b> one <b>on</b> each of <b>the</b> two <b>sides</b> of the person sounding the <i>shofar</i>. <b>The <i>shofar</i> would sound a long</b> blast, <b>whereas the trumpets would sound a short</b> blast, <b>because the mitzva of the day is with the <i>shofar</i>.</b>",
+            "<b>And</b> in contrast, the <i>shofarot</i> used <b>on</b> public <b>fast days</b> were made from <b>the curved</b> horns <b>of rams, and their mouths were plated with silver.</b> There were <b>two trumpets in the middle</b> between the <i>shofarot</i>, and <b>the <i>shofar</i> would sound a short blast, whereas the trumpets would sound a long</b> blast, <b>for the mitzva of the day is with the trumpets.</b>",
+            "Yom Kippur of <b>the Jubilee Year is the same as Rosh HaShana with regard to</b> both <b>the</b> <i>shofar</i> <b>blasts</b> that are sounded <b>and the</b> additional <b>blessings</b> that are recited in the <i>Amida</i> prayer. <b>Rabbi Yehuda</b> disagrees and <b>says:</b> There is a difference between the two days: <b>On Rosh HaShana one blows with</b> horns <b>of rams, whereas in Jubilee Years</b> one blows <b>with</b> horns <b>of ibexes.</b>",
+            "<b>A <i>shofar</i> that was cracked and</b> then <b>glued together,</b> even though it appears to be whole, is <b>unfit.</b> Similarly, if <b>one glued together broken fragments of <i>shofarot</i></b> to form a complete <i>shofar</i>, the <i>shofar</i> is <b>unfit.</b> If the <i>shofar</i> <b>was punctured and</b> the puncture <b>was sealed, if it impedes the blowing,</b> the <i>shofar</i> is <b>unfit, but if not,</b> it is <b>fit.</b> ",
+            "If <b>one sounds</b> a <i>shofar</i> <b>into a pit, or into a cistern, or into</b> a large <b>jug, if he</b> clearly <b>heard the sound of the <i>shofar</i>, he has fulfilled</b> his obligation; <b>but if he heard the sound of an echo, he has not fulfilled</b> his obligation. <b>And similarly,</b> if <b>one was passing behind a synagogue,or his house was adjacent to the synagogue, and he heard the sound of the <i>shofar</i> or the sound of the Scroll</b> of Esther being read, <b>if he focused his heart,</b> i.e. his intent, to fulfill his obligation, <b>he has fulfilled</b> his obligation; <b>but if not, he has not fulfilled</b> his obligation. It is therefore possible for two people to hear the <i>shofar</i> blasts, but only one of them fulfills his obligation. <b>Even though this one heard and</b> also <b>the other one heard,</b> nevertheless, <b>this one focused his heart</b> to fulfill his obligation and has therefore indeed fulfilled it, <b>but the other one did not focus his heart,</b> and so he has not fulfilled his obligation.",
+            "Incidental to the discussion of the required intent when sounding the <i>shofar</i>, the mishna cites the verse: <b>“And it came to pass, when Moses held up his hand, that Israel prevailed;</b> and when he let down his hand, Amalek prevailed” (Exodus 17:11). It may be asked: <b>Did the hands of Moses make war</b> when he raised them <b>or break war</b> when he lowered them? <b>Rather,</b> the verse comes <b>to tell you</b> that <b>as long as the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they prevailed, but if not, they fell.</b> <b>Similarly, you can say:</b> The verse states: <b>“Make for yourself a fiery serpent, and set it upon a pole; and it shall come to pass, that everyone that is bitten, when he sees it, he shall live”</b> (Numbers 21:8). Once again it may be asked: <b>Did the serpent kill, or did the serpent preserve life? Rather, when the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they were healed, but if not, they rotted</b> from their snakebites. Returning to its halakhic discussion, the mishna continues: <b>A deaf-mute, an imbecile, or a minor</b> who sounds the <i>shofar</i> <b>cannot discharge the obligation on behalf of the community. This is the principle</b> with regard to similar matters: <b>Whoever is not obligated to</b> do <b>a</b> certain <b>matter cannot discharge the obligation on behalf of the community.</b>"
+        ],
+        [
+            "With regard to the <b>Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound</b> the <i>shofar</i> as usual. <b>However,</b> they would <b>not</b> sound it <b>in the</b> rest of the <b>country</b> outside the Temple. <b>After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that</b> the people <b>should sound</b> the <i>shofar</i> on Shabbat <b>in every place where there is a court</b> of twenty-three judges. <b>Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted</b> this practice <b>only in Yavne,</b> where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. <b>They said to him:</b> He instituted the practice <b>both</b> in <b>Yavne and</b> in <b>any place where there is a court.</b>",
+            "The mishna adds: <b>And Jerusalem</b> in earlier times <b>had this additional superiority over Yavne</b> after Rabban Yoḥanan ben Zakkai instituted this practice, <b>for</b> in <b>any city whose</b> residents <b>could see</b> Jerusalem <b>and hear</b> the sounding of the <i>shofar</i> from there, <b>and</b> which <b>was near</b> to Jerusalem <b>and</b> people <b>could come</b> to Jerusalem from there, <b>they</b> would <b>sound</b> the <i>shofar</i> there as well, as it was considered part of Jerusalem. <b>But in Yavne they would sound</b> the <i>shofar</i> <b>only in the court</b> itself, not in the surrounding cities.",
+            "After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the <i>shofar</i>, this mishna records other ordinances instituted by the same Sage: <b>At first,</b> during the Temple era, <b>the <i>lulav</i> was taken in the Temple</b> all <b>seven</b> days of <i>Sukkot</i>, <b>and in the</b> rest of the <b>country</b> outside the Temple, it was taken only <b>one day,</b> on the first day of the Festival. <b>After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the <i>lulav</i> should be taken</b> even <b>in the</b> rest of the <b>country</b> all <b>seven</b> days, in <b>commemoration of the Temple.</b> <b>And</b> for similar reasons, Rabban Yoḥanan ben Zakkai instituted <b>that</b> for <b>the entire day of waving</b> the <i>omer</i> offering, i.e., the sixteenth of Nisan, eating the grain of the new crop <b>is prohibited.</b> By Torah law, when the Temple is standing the new grain may not be eaten until after the <i>omer</i> offering is brought on the sixteenth of Nisan, usually early in the morning. When the Temple is not standing it may be eaten from the time that the eastern horizon is illuminated at daybreak. However, Rabban Yoḥanan ben Zakkai instituted a prohibition against eating the new grain throughout the entire sixteenth of Nisan, until the seventeenth, to commemorate the Temple.",
+            "<b>Initially, they would accept testimony</b> to determine the start <b>of the month</b> throughout <b>the entire</b> thirtieth <b>day</b> from the beginning of the month of Elul, before Rosh HaShana, and if witnesses arrived from afar and testified that they had sighted the New Moon the previous night, they would declare that day the Festival. <b>Once, the witnesses tarried coming</b> until the hour was late, <b>and the Levites erred with regard to the song,</b> i.e., the psalm that they were supposed to recite, as they did not know at the time whether it was a Festival or an ordinary weekday. From that point on, the Sages <b>instituted that they would accept</b> testimony to determine the start of the month <b>only until <i>minḥa</i></b> time. If witnesses had not arrived by that hour, they would declare Elul a thirty-day month and calculate the dates of the Festivals accordingly. <b>And if witnesses came from <i>minḥa</i></b> time <b>onward,</b> although the calculations for the dates of the Festivals would begin from the following day, the people would nevertheless <b>observe that day,</b> on which the witnesses arrived, as <b>sacred,</b> so that in future years they would not treat the entire day as a weekday and engage in labor from the morning on the assumption that the witnesses will arrive only after <i>minḥa</i> time. <b>And</b> they would also observe <b>the following day</b> as <b>sacred.</b> On the second day, they observed Rosh HaShana in full, both by sacrificing its offerings as well as by calculating the upcoming Festivals from that date. <b>After the Temple was destroyed</b> and there was no longer any reason for this ordinance, <b>Rabban Yoḥanan ben Zakkai instituted that they would</b> once again <b>accept testimony</b> to determine the start <b>of the month the entire day.</b> <b>Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥanan ben Zakkai instituted, that even</b> if <b>the head of the court</b> of seventy-one <b>is in any</b> other <b>place,</b> not where the Great Sanhedrin is in session, <b>the witnesses should</b> nevertheless <b>go only to the place</b> where the Great Sanhedrin <b>gathers</b> to deliver testimony to determine the start of the month. Although the date of the month is dependent on the head of the Great Sanhedrin, as it is he who declares that the month is sanctified (see 24a), nevertheless, Rabban Yoḥanan ben Zakkai instituted that the members of the Great Sanhedrin may sanctify the month in the absence of the head of the court.",
+            "<b>The order of the blessings</b> of the additional prayer on Rosh HaShana is as follows: <b>One recites</b> the blessing of <b>the Patriarchs,</b> the blessing of God’s <b>Mighty Deeds, and</b> the blessing of <b>the Sanctification of</b> God’s <b>Name,</b> all of which are recited all year long. <b>And one includes</b> the blessing of <b>Kingship,</b> containing many biblical verses on that theme, <b>with them,</b> i.e., in the blessing of the Sanctification of God’s Name, <b>and he does not sound</b> the <i>shofar</i> after it. Next, one adds a special blessing for <b>the Sanctification of the Day, and sounds</b> the <i>shofar</i> after it; followed by the blessing of <b>Remembrances,</b> which contains many biblical verses addressing that theme, <b>and sounds</b> the <i>shofar</i> after it; and recites the blessing of <b><i>Shofarot</i>,</b> which includes verses that mention the <i>shofar</i>, <b>and sounds</b> the <i>shofar</i> after it. <b>And</b> he then returns to the regular <i>Amida</i> prayer and <b>recites</b> the blessing of God’s <b>Service and</b> the blessing of <b>Thanksgiving and the Priestly Blessing.</b> This is <b>the statement of Rabbi Yoḥanan ben Nuri.</b> <b>Rabbi Akiva said to him: If one does not sound</b> the <i>shofar</i> <b>for</b> the blessing of <b>Kingship, why does he mention</b> it? <b>Rather,</b> the order of the blessings is as follows: One <b>recites</b> the blessing of <b>the Patriarchs and</b> that of God’s <b>Mighty Deeds and</b> that of <b>the Sanctification of</b> God’s <b>Name. He</b> subsequently <b>includes</b> the blessing of <b>Kingship in</b> the blessing of <b>the Sanctification of the Day, and sounds</b> the <i>shofar</i>. Next he recites the blessing of <b>Remembrances, and sounds</b> the <i>shofar</i> after it, and the blessing of <b><i>Shofarot</i> and sounds</b> the <i>shofar</i> after it. <b>He</b> then <b>recites</b> the blessing of God’s <b>Service and</b> the blessing of <b>Thanksgiving and the Priestly Blessing.</b>",
+            "One does <b>not</b> recite <b>fewer than ten</b> verses in theblessing of <b>Kingship,</b> or fewer <b>than ten</b> verses in the blessing of <b>Remembrances,</b> or fewer <b>than ten</b> verses in the blessing of <b><i>Shofarot</i>. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled</b> his obligation. <b>One does not mention</b> verses of <b>Remembrance, Kingship, and <i>Shofar</i></b> that have a theme <b>of punishment.</b> When reciting the ten verses, <b>one begins with</b> verses from the <b>Torah and concludes with</b> verses from <b>the Prophets. Rabbi Yosei says: If he concluded with</b> a verse from <b>the Torah, he has fulfilled</b> his obligation.",
+            "With regard to <b>one who is passing before the ark,</b> as prayer leader, <b>on the festival of Rosh HaShana,</b> it is <b>the second</b> prayer leader, i.e., the one who leads the additional prayer, who <b>sounds</b> the <i>shofar</i> on behalf of the congregation. <b>And</b> on a day <b>when the <i>hallel</i></b> is recited, <b>the first</b> prayer leader, i.e., the one who leads the morning prayer, <b>recites the <i>hallel</i></b> on behalf of the congregation.",
+            "With regard to <b>the <i>shofar</i> of Rosh HaShana, one may not pass</b> the Shabbat <b>limit for it,</b> i.e., to go and hear it, <b>nor may one clear a pile</b> of rubble to uncover a buried <i>shofar</i>. <b>One may not climb a tree, nor may one ride on an animal, nor may one swim in water,</b> in order to find a <i>shofar</i> to sound.<b>And one may not cut</b> the <i>shofar</i> to prepare it for use, <b>neither with an object that is prohibited due to a rabbinic decree nor with an object that</b> may not be used <b>due to a prohibition</b> by Torah law. <b>However, if one wishes to place water or wine into</b> the <i>shofar</i> on Rosh HaShana so that it emits a clear sound, <b>he may place it,</b> as this does not constitute a prohibited labor. <b>One</b> need <b>not prevent children from sounding</b> the <i>shofar</i> on Rosh HaShana, despite the fact that they are not obligated in mitzvot. <b>Rather, one occupies</b> himself <b>with them,</b> encouraging and instructing them, <b>until they learn</b> how to sound it properly. The mishna adds: <b>One who acts unawares</b> and sounds the <i>shofar</i> without any intention to perform the mitzva <b>has not fulfilled</b> his obligation. <b>And,</b> similarly, <b>one who hears</b> the <i>shofar</i> blasts <b>from one who acts unawares has not fulfilled</b> his obligation.",
+            "<b>The order of the blasts</b> is <b>three</b> sets <b>of three</b> blasts <b>each,</b> which are: <i>Tekia</i>, <i>terua</i>, and <i>tekia</i>. <b>The length of a <i>tekia</i></b> is <b>equal to</b> the length of <b>three <i>teruot</i>,</b> and <b>the length of a <i>terua</i></b> is <b>equal to</b> the length of <b>three whimpers.</b> If <b>one sounded the first</b> <i>tekia</i> of the initial series of <i>tekia</i>, <i>terua</i>, <i>tekia</i>, <b>and</b> then <b>extended the second</b> <i>tekia</i> of that series <b>to</b> the length of <b>two</b> <i>tekiot</i>, so that it should count as both the second <i>tekia</i> of the first set and the first <i>tekia</i> of the second set, <b>he has in his hand</b> the fulfillment of <b>only one</b> <i>tekia</i>, and he must begin the second set with a new <i>tekia</i>. With regard to <b>one who recited the blessings</b> of the additional prayer, <b>and</b> only <b>afterward a <i>shofar</i> became available to him, he sounds</b> a <i>tekia</i>, <b>sounds</b> a <i>terua</i>, <b>and sounds</b> a <i>tekia</i>, an order he repeats <b>three times.</b> <b>Just as the prayer leader is obligated</b> in the prayer of Rosh HaShana, <b>so too, each and every individual is obligated</b> in these prayers. <b>Rabban Gamliel</b> disagrees and <b>says:</b> Individuals are not obligated, as <b>the prayer leader fulfills the obligation on behalf of the many.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,68 @@
+{
+    "language": "he",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+    "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+    "status": "locked",
+    "license": "PD",
+    "digitizedBySefaria": true,
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nאַרְבָּעָה רָאשֵׁי שָׁנִים הֵן: \nבְּאֶחָד בְּנִיסָן, \nרֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים; \nבְּאֶחָד בֶּאֱלוּל, \nרֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה; \nרְבִּי אֶלְעָזָר וּרְבִּי שִׁמְעוֹן אוֹמְרִים: \nבְּאֶחָד בְּתִשְׁרִי; \n\n<small>ב</small>\nבְּאֶחָד בְּתִשְׁרִי, \nרֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבֵלוֹת, &lt; וְלַשְּׁמִיטִין &gt;\nלִנְטִיעָה וְלִירָקוֹת; \nבְּאֶחָד בִּשְׁבָט, \nרֹאשׁ הַשָּׁנָה לָאִילָן, \nכְּדִבְרֵי בֵית שַׁמַּי; \nוּבֵית הֶלֵּל אוֹמְרִין: \nבַּחֲמִשָּׁה עָשָׂר בּוֹ.\n",
+            "<small>ג</small>\nבְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן: \nבַּפֶּסַח עַל הַתְּבוּאָה; \nוּבָעֲצֶרֶת עַל פֵּרוֹת הָאִילָן; \nוּבְרֹאשׁ הַשָּׁנָה, \nכָל בָּאֵי הָעוֹלָם עוֹבְרִים לְפָנָיו כִּבְנוֹמְרוֹן, \nשֶׁנֶּאֱמַר: (תהלים לג,טו) \n\"הַיּצֵר יַחַד לִבָּם, \nהַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם\"; \nוּבֶחָג נִדּוֹנִים עַל הַמַּיִם.\n",
+            "<small>ד</small>\nעַל שִׁשָּׁה חֳדָשִׁים שְׁלוּחִים יוֹצְאִים: \nעַל נִיסָן, מִפְּנֵי הַפֶּסַח; \nעַל אָב, מִפְּנֵי הַתַּעְנִית; \nעַל אֱלוּל, מִפְּנֵי רֹאשׁ הַשָּׁנָה; \nעַל תִּשְׁרִי, מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת; \nעַל כִּסְלֵו, מִפְּנֵי הַחֲנֻכָּה; \nעַל אֲדָר, מִפְּנֵי הַפּוּרִים. \nוּכְשֶׁהַמִּקְדָּשׁ קַיָּם, \nיוֹצְאִים אַף עַל אִיָּר, מִפְּנֵי פֶסַח קָטָן.\n",
+            "<small>ה</small>\nעַל שְׁנֵי חֳדָשִׁים מְחַלְּלִים אֶת הַשַּׁבָּת: \nעַל נִיסָן וְעַל תִּשְׁרִי, \nשֶׁבָּהֶם שְׁלוּחִים יוֹצְאִין לְסוּרְיָה, \nוּבָהֶן הָיוּ מְתַקְּנִין אֶת הַמּוֹעָדוֹת; \nוּכְשֶׁבֵּית הַמִּקְדָּשׁ קַיָּם, \nמְחַלְּלִים אַף עַל כֻּלָּם, \nמִפְּנֵי תַקָּנַת הַקָּרְבָּן.\n",
+            "<small>ו</small>\nבֵּין שֶׁנִּרְאָה בַעֲלִיל וּבֵין שֶׁלֹּא נִרְאָה בַעֲלִיל, \nמְחַלְּלִים עָלָיו אֶת הַשַּׁבָּת. \nרְבִּי יוֹסֵי אוֹמֵר: \nאִם נִרְאָה בַעֲלִיל, \nאֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת.\n",
+            "<small>ז</small>\nמַעֲשֶׂה שֶׁעָבְרוּ יוֹתֵר מֵאַרְבָּעִים זוֹג, \nוְעִכְּבָן רְבִּי עֲקִיבָה בְלוֹד. \nשָׁלַח לוֹ רַבָּן גַּמְלִיאֵל: \nאִם מְעַכֵּב אַתָּה אֶת הָרַבִּים, \nנִמְצֵאתָ מְכַשְּׁלָן לֶעָתִיד לָבוֹא.\n",
+            "<small>ח</small>\nאָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלֵכוּ; \nלֹא שֶׁמִּצְטָרְפִים זֶה עִם זֶה, \nאֶלָּא שֶׁמֵּא יִפָּסֵל אֶחָד מֵהֶם, \nיִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאָב וּבְנוֹ, וְכָל הַקְּרוֹבִים, \nכְּשֵׁרִים לְעֵדוּת הַחֹדֶשׁ. \n\n<small>ט</small>\nאָמַר רְבִּי יוֹסֵה: \nמַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, \nשֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, \nהוּא וּבְנוֹ וְעַבְדּוֹ הַמְשֻׁחְרָר, \nוְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, \nוּפָסְלוּ אֶת עַבְדּוֹ. \n",
+            "<small>י</small>\nאֵלּוּ הֵן הַפְּסוּלִין: \nהַמְשַׂחֵק בַּקֻּבְיָא, \nוְהַמַּלְוֶה בָרִבִּית, \nוּמַפְרִיחֵי יוֹנִים, \nוְסוֹחֲרֵי שְׁבִיעִית, \nוַעֲבָדִים. \nזֶה הַכְּלָל: \nכָּל הָעֵדוּת שֶׁאֵין הָאִשָּׁה כְשֵׁרָה לָהּ, \nאַף הֵן אֵינָן כְּשֵׁרִים לָהּ.\n",
+            "<small>יא</small> \nמִי שֶׁרָאָה אֶת הַחֹדֶשׁ וְאֵינוּ יָכוֹל לְהַלֵּךְ, \nמוֹלִיכִים אוֹתוֹ עַל הַחֲמוֹר, \nאֲפִלּוּ בַמִּטָּה; \nאִם צוֹדֶה לָהֶם, לוֹקְחִין בְּיָדָם מַקְלוֹת; \nוְאִם הָיְתָה דֶרֶךְ רְחוֹקָה, \nלוֹקְחִין בְּיָדָן מְזוֹנוֹת. \nשֶׁעַל מַהֲלַךְ לַיְלָה וָיוֹם, \nמְחַלְּלִים אֶת הַשַּׁבָּת וְיוֹצְאִין לְעֵדוּת הַחֹדֶשׁ, \nשֶׁנֶּאֱמַר: (ויקרא כג,ד) \n\"אֵלֶּה מוֹעֲדֵי יי, מִקְרָאֵי קֹדֶשׁ, \nאֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם\".\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאִם אֵינָן מַכִּירִין אוֹתוֹ, \nמְשַׁלְּחִין עִמּוֹ אַחֵר לְהַעִידוֹ. \nבָּרִאשׁוֹנָה, \nהָיוּ מְקַבְּלִים עֵדוּת הַחֹדֶשׁ מִכָּל הָאָדָם; \nמִשֶּׁקִּלְקְלוּ הַמִּינִים, \nהִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִים אֶלָּא מִן הַמַּכִּירִים.\n",
+            "בָּרִאשׁוֹנָה הָיוּ מַשִּׂיאִים מַשּׂוּאוֹת; \nמִשֶּׁקִּלְקְלוּ הַכּוּתִים, \nהִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִים יוֹצְאִין.\n",
+            "<small>ב</small>\nכֵּיצַד מַשִּׂיאִים מַשּׂוּאוֹת? \nמְבִיאִין כְּלֻנְסוֹת שֶׁלָּאֶרֶז אֲרֻכִּים, \nוְקָנִים וַעֲצֵי שֶׁמֶן וּנְעֹרֶת שֶׁלַּפִּשְׁתָּן, \nוְכוֹרֵךְ בִּמְשִׁיחָה, וְעוֹלֶה לְרֹאשׁ הָהָר, \nוּמַצִּית בָּהֶן אֶת הָאוּר, \nוּמוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, \nעַד שֶׁהוּא רוֹאֶה אֶת חֲבֵרוֹ \nשֶׁהוּא עוֹשֶׂה כֵן בְּרֹאשׁ הָהָר הַשֵּׁנִי, \nוְכֵן בְּרֹאשׁ הָהָר הַשְּׁלִישִׁי.\n",
+            "<small>ג</small>\nמְנַיִן הָיוּ מַשִּׂיאִים? \nמֵהַר הַמִּשְׁחָה לְסַרְטְבָא, \nוּמִסַּרְטְבָא לִגְרוֹפִינָא, &lt;לגריפוניא&gt;\nוּמִגְּרוֹפִינָא לְחַוְרָן, \nוּמֵחַוְרָן לְבֵית בִּלְתִּין; \nוּמִבֵּית בִּלְתִּין לֹא זָזוּ, \nאֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, \nעַד שֶׁהוּא רוֹאֶה כָל הַגּוֹלָה לְפָנָיו \nכִּמְדוּרַת הָאֵשׁ.\n",
+            "<small>ד</small>\nחָצֵר גְּדוֹלָה הָיְתָה בִירוּשָׁלַיִם, \nוּבֵית יַעְזֵק הָיְתָה נִקְרֵאת, \nוְלַשָּׁם כָּל הָעֵדִים מִתְכַּנְּסִין, \nוּבֵית דִּין בּוֹדְקִין אוֹתָן שָׁם. \nוּסְעוֹדוֹת גְּדוֹלוֹת עוֹשִׂין לָהֶם, \nבִּשְׁבִיל שֶׁיְּהוּ רְגִילִים לָבֹא. \n\n<small>ה</small>\nבָּרִאשׁוֹנָה לֹא הָיוּ זָזִים מִשָּׁם כָּל הַיּוֹם. \nהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן, \nשֶׁיְּהוּ מְהַלְּכִים אַלְפַּיִם אַמָּה לְכָל רוּחַ. \nוְלֹא זוֹ בִלְבַד, \nאֶלָּא אַף חֲכָמָה הַבָּאָה לְיַלֵּד, \nהַבָּא לְהַצִּיל מִיַּד הַגַּיִס וּמִיַּד הַנָּהָר, \nמִיַּד הַדְּלֵקָה מִיַּד הַמַּפְּלוֹת, \nהֲרֵי אֵלּוּ כְאַנְשֵׁי הָעִיר, \nוְיֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ.\n",
+            "<small>ו</small>\nכֵּיצַד בּוֹדְקִין אֶת הָעֵדִים? \nזוֹג שֶׁבָּא רִאשׁוֹן, \nבּוֹדְקִין אוֹתוֹ רִאשׁוֹן. \nמַכְנִיסִים אֶת הַגָּדוֹל שֶׁבָּהֶם, \nוְאוֹמְרִים לוֹ: \nאֱמֹר, כֵּיצַד רָאִיתָ אֶת הַלְּבָנָה, \nלִפְנֵי הַחַמָּה אוֹ לְאַחַר הַחַמָּה? \nלִצְפוֹנָהּ אוֹ לִדְרוֹמָהּ? \nכַּמָּה הָיָה גָבוֹהַּ, וּלְאַיִן הָיָה נוֹטֶה? \nוְכַמָּה הָיָה רָחָב? \nוְאִם אָמַר \"לִפְנֵי הַחַמָּה\", \nלֹא אָמַר כְּלוּם. \n\n<small>ז</small>\nהָיוּ מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. \nנִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, \nעֵדוּתָן מְקֻיֶּמֶת. \nוּשְׁאָר כָּל הַזּוֹגוֹת, \nשׁוֹאֲלִין אוֹתָן רָאשֵׁי דְבָרִים; \nלֹא שֶׁהֵן צְרִיכִים לָהֶן, \nאֶלָּא שֶׁלֹּא יֵצְאוּ בְפַחֵי נֶפֶשׁ, \nבִּשְׁבִיל שֶׁיְּהוּ רְגִילִים לָבֹא.\n",
+            "<small>ח</small>\nרֹאשׁ בֵּית דִּין אוֹמֵר: \nמְקֻדָּשׁ! \nוְכָל הָעָם עוֹנִים אַחֲרָיו: \nמְקֻדָּשׁ, מְקֻדָּשׁ! \nבֵּין שֶׁנִּרְאָה בִזְמַנּוֹ וּבֵין שֶׁלֹּא נִרְאָה בִזְמַנּוֹ, \nמְקַדְּשִׁים אוֹתוֹ. \nרְבִּי אֶלְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: \nאִם לֹא נִרְאָה בִזְמַנּוֹ, \nאֵין מְקַדְּשִׁים אוֹתוֹ, \nשֶׁכְּבָר קִדְּשׁוּהוּ שָׁמַיִם.\n",
+            "<small>ט</small>\nדְּמוּת צוּרוֹת לְבָנוֹת \nהָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּעֲלִיָּתוֹ, \nבַּטַּבְלָא וּבַכֹּתֶל, \nשֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר: \nהֲכָזֶה רָאִיתָ אוֹ כָזֶה? \nמַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ: \nרְאִינוּהוּ שַׁחְרִית בַּמִּזְרָח, וְעַרְבִית בַּמַּעֲרָב. \nאָמַר רְבִּי יוֹחָנָן בֶּן נוּרִי: \nעֵדֵי שֶׁקֶר הֵם! \nוּכְשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. &lt;ליוונה&gt;\n\n<small>י</small>\nוְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ: \nרְאִינוּהוּ בִזְמַנּוֹ, \nוּבַלַּיְלָה בְעִבּוּרוֹ, לֹא נִרְאָה. \nוְקִבְּלָן רַבָּן גַּמְלִיאֵל. \nאָמַר רְבִּי דוֹסָא בֶן אַרְכִינָס: \nעֵדֵי שֶׁקֶר הֵם! \nהֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלָדָה, \nוּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ? \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nרוֹאֶה אֲנִי אֶת דְּבָרֶיךָ.\n",
+            "<small>יא</small>\nשָׁלַח לוֹ רַבָּן גַּמְלִיאֵל: \nגּוֹזֵר אֲנִי עָלֶיךָ, \nשֶׁתָּבֹא אֶצְלִי בְמַקְלָךְ וּבְמָעוֹתָךְ, \nבְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנָךְ. \nהָלַךְ וּמְצָאוֹ רְבִּי עֲקִיבָה מֵצֵר. \nאָמַר לוֹ: \nיֶשׁ לִי לִלְמוֹד, \nשֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל, עָשׁוּי, \nשֶׁנֶּאֱמַר: (ויקרא כג,ד) \n\"אֵלֶּה מוֹעֲדֵי יי מִקְרָאֵי קֹדֶשׁ, \nאֲשֶׁר תִּקְרְאוּ אֹתָם\"; \nבֵּין בִּזְמַנָּן, בֵּין שֶׁלֹּא בִזְמַנָּן, \nאֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. \n\n<small>יב</small>\nבָּא לוֹ אֵצֶל רְבִּי דוֹסָא בֶן אַרְכִינָס, \nאָמַר לוֹ: \nאִם בָּאִין אָנוּ לָדִין \nאַחַר בֵּית דִּינוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל, \nצְרִיכִין אָנוּ לָדִין \nאַחַר כָּל בֵּית דִּין וְדִין \nשֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו; \nשֶׁנֶּאֱמַר: (שמות כד,ט) \n\"וַיַּעַל משֶׁה וְאַהֲרֹן, נָדַב וַאֲבִיהוּא, \nוְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל\", \nוְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁלַּזְּקֵנִים? \nאֶלָּא לְלַמְּדָךְ, שֶׁכָּל שְׁלֹשָׁה וּשְׁלֹשָׁה \nשֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, \nהֲרֵי הֵן כְּבֵית דִּינוֹ שֶׁלְּמשֶׁה. \nנָטַל מַקְלוֹ וּמָעוֹתָיו בְּיָדוֹ, \nוְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל, \nבְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת כְּחֶשְׁבּוֹנוֹ. \nעָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ בְרֹאשׁוֹ, \nוְאָמַר לוֹ: \nבּוֹא בְשָׁלוֹם, רֶבִּי וְתַלְמִידִי! \nרֶבִּי בַחָכְמָה, \nוְתַלְמִידִי שֶׁקִּבַּלְתָּ עָלֶיךָ אֶת דְּבָרַי.\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nרָאוּהוּ בֵית דִּין וְכָל יִשְׂרָאֵל; \nנֶחְקְרוּ הָעֵדִים; \nלֹא הִסְפִּיקוּ לוֹמַר \"מְקֻדָּשׁ\" עַד שֶׁחָשֵׁכָה, \nהֲרֵי זֶה מְעֻבָּר. \nרָאוּהוּ בֵית דִּין בִּלְבַד, \nיַעַמְדוּ שְׁנַיִם וְיָעִידוּ לִפְנֵיהֶם, וְיֹאמְרוּ: \nמְקֻדָּשׁ, מְקֻדָּשׁ! \nרָאוּהוּ שְׁלֹשָׁה וְהֵן בֵּית דִּין, \nיַעַמְדוּ שְׁנַיִם וְיוֹשִׁיבוּ מֵחֲבֵרֵיהֶם אֵצֶל הַיָּחִיד, \nוְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ: \nמְקֻדָּשׁ, מְקֻדָּשׁ! \nשֶׁאֵין הַיָּחִיד נֶאֱמָן עַל יְדֵי עַצְמוֹ.\n",
+            "<small>ב</small>\nכָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁלַּפָּרָה, \nמִפְּנֵי שֶׁהִיא קֶרֶן. \nאָמַר רְבִּי יוֹסֵה: \nוַהֲלֹא כָל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, \nשֶׁנֶּאֱמַר: (יהושע ו,ה) \n\"וְהָיָה בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל, \nכְּשָׁמְעֲכֶם אֶת קוֹל הַשּׁוֹפָר\".\n",
+            "שׁוֹפָר שֶׁלְּרֹאשׁ הַשָּׁנָה שֶׁלַּיָּעֵל פָּשׁוּט, \nוּפִיו מְצֻפֶּה זָהָב, \nוּשְׁתֵּי חֲצוֹצְרוֹת בִּצְדָדִים. \nשׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, \nשֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר.\n",
+            "<small>ג</small>\nוּבְתַעְנִיּוֹת בְּשֶׁלַּזְּכָרִים כְּפוּפִים, \nוּפִיו מְצֻפֶּה כֶסֶף, \nוּשְׁתֵּי חֲצוֹצְרוֹת בָּאֶמְצַע. \nשׁוֹפָר מְקַצֵּר וַחֲצוֹצְרוֹת מַאֲרִיכוֹת, \nשֶׁמִּצְוַת הַיּוֹם בַּחֲצוֹצְרוֹת.\n",
+            "<small>ד</small>\nשָׁוֶה הַיּוֹבֵל וְרֹאשׁ הַשָּׁנָה לִתְקִיעָה וְלִבְרָכוֹת. \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּרֹאשׁ הַשָּׁנָה תוֹקְעִים בְּשֶׁלַּזְּכָרִים, \nוּבַיּוֹבֵל בְּשֶׁלַּיָּעֵלִים.\n",
+            "<small>ה</small>\nשׁוֹפָר שֶׁנִּסְדַּק וְדִבְּקוֹ, פָּסוּל. \nדִּבֵּק שִׁבְרֵי הַשּׁוֹפָרוֹת, פָּסוּל. \nנִקַּב וּסְתָמוֹ, \nאִם מְעַכֵּב אֶת הַתְּקִיעָה פָסוּל, \nוְאִם לָאו, כָּשֵׁר.\n",
+            "<small>ו</small>\nהַתּוֹקֵעַ לְתוֹךְ הַבּוֹר, \nאוֹ לְתוֹךְ הַחַדּוּת, אוֹ לְתוֹךְ הַפִּיתֹס, \nאִם קוֹל שׁוֹפָר שָׁמַע, יָצָא, \nוְאִם קוֹל הֲבָרָה שָׁמַע, לֹא יָצָא. \nוְכֵן מִי שֶׁהָיָה עוֹבֵר אַחַר בֵּית הַכְּנֶסֶת, \nאוֹ שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת, \nוְשָׁמַע קוֹל שׁוֹפָר אוֹ קוֹל מְגִלָּה, \nאִם כִּוֵּן לִבּוֹ, יָצָא, \nוְאִם לָאו, לֹא יָצָא; \nאַף עַל פִּי שֶׁזֶּה שָׁמַע וְזֶה שָׁמַע, \nזֶה כִוֵּן לִבּוֹ, וְזֶה לֹא כִוֵּן.\n",
+            "<small>ז</small>\n(שמות יז,יא) \"וְהָיָה כַאֲשֶׁר יָרִים משֶׁה יָדוֹ, \nוְגָבַר יִשְׂרָאֵל, וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק.\" \nוְכִי יָדָיו שֶׁלְּמשֶׁה עוֹשׁוֹת מִלְחָמָה, \nאוֹ יָדָיו שׁוֹבְרוֹת מִלְחָמָה? \nאֶלָּא כָל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִים כְּלַפֵּי לְמַעְלָן, \nוּמְכַוְּנִים אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, \nהָיוּ מִתְגַּבְּרִים, \nוְאִם לָאו, הָיוּ נוֹפְלִים. \n\n<small>ח</small>\nוְכַיּוֹצֵא בוֹ: (במדבר כא,ח) \n\"וַיֹּאמֶר יי אֶל מֹשֶׁה: \nעֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס, \nוְהָיָה כָּל הַנָּשׁוּךְ, וְרָאָה אֹתוֹ וָחָי\". \nוְכִי נָחָשׁ מֵמִית וּמְחַיֶּה? \nאֶלָּא כָל זְמַן שֶׁהָיוּ שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִים כְּלַפֵּי לְמַעְלָן, \nוּמְשַׁעְבְּדִים אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, \nהָיוּ מִתְרַפִּים, \nוְאִם לָאו, הָיוּ נִמּוֹקִים. \n\n<small>ט</small>\nחֵרֵשׁ שׁוֹטֶה וְקָטָן \nאֵ��נוּ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. \nזֶה הַכְּלָל: \nכָּל שֶׁאֵינוּ חַיָּב בַּדָּבָר, \nאֵינוּ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן.\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nיוֹם טוֹב שֶׁלְּרֹאשׁ הַשָּׁנָה \nשֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nבַּמִּקְדָּשׁ תּוֹקְעִים, \nאֲבָל לֹא בַמְּדִינָה. \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, \nהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהוּ תוֹקְעִים בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. \nאָמַר רְבִּי אֶלְעָזָר: \nלֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי שֶׁיְּהוּ תוֹקְעִים\nאֶלָּא בְיַבְנֶה בִלְבַד. \nאָמְרוּ לוֹ: \nאֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין.\n",
+            "<small>ב</small>\nוְעוֹד זוֹ הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, \nשֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת, \nוּקְרוֹבָה וִיכוֹלָה לָבֹא, \nתּוֹקְעִים בָּהּ. \nוּבְיַבְנֶה לֹא הָיוּ תוֹקְעִים, \nאֶלָּא בְבֵית דִּין בִּלְבַד.\n",
+            "<small>ג</small>\nבָּרִאשׁוֹנָה, הָיָה הַלּוּלָב נִטָּל \nבַּמִּקְדָּשׁ שִׁבְעָה, \nוּבַמְּדִינָה יוֹם אֶחָד. \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, \nהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהֵא הַלּוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה &lt;במקדש&gt;\nזֵכֶר לַמִּקְדָּשׁ; \nוְשֶׁיְּהֵא יוֹם הֶנֶף כֻּלּוֹ אָסוּר. \n",
+            "<small>ד</small>\nבָּרִאשׁוֹנָה, \nהָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. \nפַּעַם אַחַת נִשְׁתָּהוּ הָעֵדִים מִלָּבֹא, \nוְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. \nהִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. \nבָּאוּ מִן הַמִּנְחָה וּלְמַעְלָן, \nנוֹהֲגִים אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, \nהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. \n\n<small>ה</small>\nאָמַר רְבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה: \nוְעוֹד זֶה הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, \nשֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִים, \nאֶלָּא לִמְקוֹם הַוַּעַד.\n",
+            "<small>ו</small>\nסֵדֶר בְּרָכוֹת: \nאוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, \nוְכוֹלֵל מַלְכִיּוֹת עִמָּם, וְאֵינוּ תוֹקֵעַ; \nקְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ; \nזִכְרוֹנוֹת, וְתוֹקֵעַ; \nשׁוֹפָרוֹת, וְתוֹקֵעַ; \nוְאוֹמֵר עֲבוֹדָה וְהוֹדָיָה וּבִרְכַּת כֹּהֲנִים. \nדִּבְרֵי רְבִּי יוֹחָנָן בֶּן נוּרִי. \n\n<small>ז</small>\nאָמַר לוֹ רְבִּי עֲקִיבָה: \nאִם אֵינוּ תוֹקֵעַ לְמַלְכִיּוֹת, \nלָמָּה הוּא מַזְכִּיר? \nאֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, \nוְכוֹלֵל מַלְכִיּוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ; \nזִכְרוֹנוֹת, וְתוֹקֵעַ; \nשׁוֹפָרוֹת, וְתוֹקֵעַ; \nוְאוֹמֵר עֲבוֹדָה וְהוֹדָיָה וּבִרְכַּת כֹּהֲנִים.\n",
+            "<small>ח</small>\nאֵין פּוֹחֲתִים מֵעֶשֶׂר מַלְכִיּוֹת, \nוּמֵעֲשָׂרָה זִכְרוֹנוֹת, \nמֵעֲשָׂרָה שׁוֹפָרוֹת. \nרְבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: \nאִם אֲמָרָן שָׁלוֹשׁ שָׁלוֹשׁ, יָצָא. \nאֵין מַזְכִּירִים זִכְרוֹן מַלְכִיּוֹת וְשׁוֹפָר שֶׁלַּפֻּרְעָנוּת. \nמַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. \nרְבִּי יוֹסֵה אוֹמֵר: \nאִם הִשְׁלִים בַּתּוֹרָה, יָצ��א.\n",
+            "<small>ט</small>\nהָעוֹבֵר לִפְנֵי הַתֵּבָה \nבְיוֹם טוֹב שֶׁלְּרֹאשׁ הַשָּׁנָה, \nהַשֵּׁנִי מַתְקִיעַ; \nוּבְשָׁעַת הַהַלֵּל, \nהָרִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל.\n",
+            "<small>י</small>\nשׁוֹפָר שֶׁלְּרֹאשׁ הַשָּׁנָה, \nאֵין מַעֲבִירִים עָלָיו אֶת הַתְּחוּם, \nוְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, \nוְלֹא עוֹלִין בָּאִילָן, \nוְלֹא רוֹכְבִים עַל גַּבֵּי בְהֵמָה, \nוְלֹא שָׁטִים עַל פְּנֵי הַמַּיִם; \nוְאֵין חוֹתְכִים אוֹתוֹ, \nבֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, \nבֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. \nאֲבָל אִם רָצָה לִתֵּן בְּתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. \nאֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקֹעַ, \nאֲבָל מִתְעַסְּקִין בָּהֶן עַד שֶׁיִּלְמָדוּ; &lt;מתעשקין&gt;\nוְהַמִּתְעַסֵּק לֹא יָצָא; \nוְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק לֹא יָצָא.\n",
+            "<small>יא</small>\nסֵדֶר תְּקִיעוֹת, \nשָׁלוֹשׁ שֶׁלְּשָׁלוֹשׁ שָׁלוֹשׁ. \nשֵׁעוּר תְּקִיעָה כְדֵי שָׁלוֹשׁ תְּרוּעוֹת. \nשֵׁעוּר תְּרוּעָה כְדֵי שָׁלוֹשׁ יַבָּבוֹת. \nתָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָּה בִשְׁתַּיִם, \nאֵין בְּיָדוֹ אֶלָּא אַחַת. \nמִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, \nתּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ, \nתּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלוֹשׁ פְּעָמִים. \nכַּשֵּׁם שֶׁשְּׁלִיחַ הַצִּבּוּר חַיָּב, \nכָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. \nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nשְׁלִיחַ הַצִּבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. \n\n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,72 @@
+{
+    "language": "he",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+    "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+    "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "ארבעה ראשי שנים הם. באחד בניסן ראש השנה למלכים. ולרגלים. באחד באלול. ראש השנה למעשר בהמה. רבי אלעזר ורבי שמעון אומרים באחד בתשרי. באחד בתשרי ראש השנה לשנים. ולשמיטין. וליובלות. לנטיעה. ולירקות. באחד בשבט ראש השנה לאילן. כדברי בית שמאי. בית הלל אומרים בחמשה עשר בו:  ",
+            "בארבעה פרקים העולם נידון. בפסח על התבואה. בעצרת על פירות האילן. בראש השנה כל באי העולם עוברין לפניו כבני מרון. שנאמר (תהלים לג, טו) היוצר יחד לבם המבין אל כל מעשיהם. ובחג. נידונין על המים:  ",
+            "על ששה חדשים השלוחין יוצאין. על ניסן. מפני הפסח. על אב מפני התענית. על אלול מפני ראש השנה. על תשרי מפני תקנת המועדות. על כסלו מפני חנוכה. ועל אדר מפני הפורים. וכשהיה בית המקדש קיים. יוצאין אף על אייר. מפני פסח קטן.  ",
+            "על שני חדשים מחללין את השבת. על ניסן. ועל תשרי. שבהן השלוחין יוצאין לסוריא. ובהן מתקנין את המועדות. וכשהיה בית המקדש קיים מחללין אף על כולן. מפני תקנת הקרבן:  ",
+            "בין שנראה בעליל בין שלא נראה בעליל. מחללין עליו את השבת. רבי יוסי אומר אם נראה בעליל. אין מחללין עליו את השבת:  ",
+            "מעשה שעברו יותר מארבעים זוג ועכבן רבי עקיבא בלוד. שלח לו רבן גמליאל אם מעכב אתה את הרבים. נמצאת מכשילן לעתיד לבא:  ",
+            "אב ובנו שראו את החדש. ילכו. לא שמצטרפין זה עם זה. אלא שאם יפסל אחד מהן. יצטרף השני עם אחר. רבי שמעון אומר אב ובנו וכל הקרובין. כשרין לעדות החדש. אמר רבי יוסי מעשה בטוביה הרופא. שראה את החדש בירושלם. הוא ובנו ועבדו משוחרר. וקבלו הכהנים אותו. ואת בנו. ופסלו את עבדו. וכשבאו לפני בית דין קבלו אותו. ואת עבדו. ופסלו את בנו:  ",
+            "אלו הן הפסולין. המשחק בקוביא. ומלוי ברבית. ומפריחי יונים. וסוחרי שביעית. ועבדים. זה הכלל כל עדות שאין האשה כשירה לה. אף הן אינן כשירים לה:  ",
+            "מי שראה את החדש ואינו יכול להלך. מוליכין אותו על החמור. אפילו במטה. ואם צודה להם. לוקחין בידם מקלות. ואם היתה דרך רחוקה. לוקחין בידם מזונות. שעל מהלך לילה ויום. מחללין את השבת ויוצאין לעדות החדש. שנאמר (ויקרא כג, ד) אלה מועדי ה' אשר תקראו אותם במועדם:  "
+        ],
+        [
+            "אם אינן מכירין אותו. משלחין אחר עמו להעידו. בראשונה היו מקבלין עדות החדש מכל אדם. משקלקלו המינין. התקינו שלא יהו מקבלין אלא מן המכירים: ",
+            "בראשונה היו משיאין משואות. משקלקלו הכותים. התקינו שיהו שלוחין יוצאין: ",
+            "כיצד היו משיאין משואות. מביאין כלונסאות של ארז ארוכין. וקנים. ועצי שמן. ונעורת של פשתן. וכורך במשיחה. ועולה לראש ההר. ומצית בהן את האור. ומוליך ומביא. ומעלה ומוריד. עד שהוא רואה את חברו שהוא עושה כן בראש ההר השני. וכן בראש ההר השלישי: ",
+            "ומאין היו משיאין משואות. מהר המשחה לסרטבא. ומסרטבא לגרופינא. ומגרופינא ��חוורן. ומחוורן לבית בלתין. ומבית בלתין לא זזו משם אלא מוליך ומביא. ומעלה ומוריד. עד שהיה רואה כל הגולה לפניו כמדורת האש: ",
+            "חצר גדולה היתה בירושלים. ובית יעזק היתה נקראת. ולשם כל העדים מתכנסים. ובית דין בודקין אותם שם. וסעודות גדולות עושין להם. בשביל שיהו רגילין לבא. בראשונה לא היו זזין משם כל היום. התקין רבן גמליאל הזקן. שיהו מהלכין אלפים אמה לכל רוח. ולא אלו בלבד. אלא אף החכמה הבאה לילד. והבא להציל מן הדליקה. ומן הגייס. ומן הנהר. ומן המפולת. הרי אלו כאנשי העיר. ויש להם אלפים אמה לכל רוח: ",
+            "כיצד בודקין את העדים. זוג שבא ראשון. בודקין אותו ראשון. ומכניסין את הגדול שבהן ואומרים לו. אמור כיצד ראית את הלבנה. לפני החמה. או לאחר החמה. לצפונה. או לדרומה. כמה היה גבוה. ולאין היה נוטה. וכמה היה רחב. אם אמר לפני החמה. לא אמר כלום. ואחר כך היו מכניסים את השני ובודקין אותו. אם נמצאו דבריהם מכוונים. עדותן קיימת. ושאר כל הזוגות. שואלין אותם ראשי דברים. לא שהיו צריכין להן אלא כדי שלא יצאו בפחי נפש. בשביל שיהו רגילים לבא: ",
+            "ראש בית דין אומר מקודש. וכל העם עונין אחריו מקודש מקודש. בין שנראה בזמנו. בין שלא נראה בזמנו מקדשין אותו. ר' אלעזר בר צדוק אומר אם לא נראה בזמנו אין מקדשין אותו. שכבר קדשוהו שמים: ",
+            "דמות צורות לבנות היו לו לרבן גמליאל בטבלא. ובכותל בעלייתו. שבהן מראה את ההדיוטות. ואומר הכזה ראית. או כזה. מעשה שבאו שנים. ואמרו ראינוהו שחרית במזרח. וערבית במערב. אמר רבי יוחנן בן נורי עדי שקר הם. כשבאו ליבנה. קיבלן רבן גמליאל. ועוד באו שנים ואמרו ראינוהו בזמנו. ובליל עבורו לא נראה. וקבלן רבן גמליאל. אמר רבי דוסא בן הרכינס עדי שקר הן. היאך מעידים על האשה שילדה. ולמחר כריסה בין שיניה. אמר לו ר' יהושע רואה אני את דבריך: ",
+            "שלח לו רבן גמליאל גוזרני עליך שתבא אצלי במקלך ובמעותיך ביום הכפורים שחל להיות בחשבונך. הלך ומצאו רבי עקיבא מיצר. אמר לו יש לי ללמוד שכל מה שעשה רבן גמליאל עשוי. שנאמר (ויקרא כג, ד) אלה מועדי ה' מקראי קודש אשר תקראו אתם. בין בזמנן בין שלא בזמנן. אין לי מועדות אלא אלו. בא לו אצל רבי דוסא בן הרכינס. אמר לו אם באין אנו לדון אחר בית דינו של רבן גמליאל. צריכין אנו לדון אחר כל בית דין ובית דין. שעמד מימות משה ועד עכשיו שנאמר (שמות כד, ט) ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל. ולמה לא נתפרשו שמותן של זקנים. אלא ללמד שכל שלשה ושלשה שעמדו בית דין על ישראל. הרי הוא כבית דינו של משה. נטל מקלו ומעותיו בידו. והלך ליבנה אצל רבן גמליאל. ביום שחל יום הכפורים להיות בחשבונו. עמד רבן גמליאל ונשקו על ראשו. אמר לו בוא בשלום רבי ותלמידי. רבי בחכמה. ותלמידי שקבלת דברי: "
+        ],
+        [
+            "ראוהו בית דין וכל ישראל. נחקרו העדים. ולא הספיקו לומר מקודש. עד שחשיכה. הרי זה מעובר. ראוהו בית דין בלבד. יעמדו שנים ויעידו בפניהם. ויאמרו מקודש מקודש. ראוהו שלשה והן בית דין. יעמדו השנים. ויושיבו מחבריהם אצל היחיד. ויעידו בפניהם. ויאמרו מקודש מקודש. שאין היחיד נאמן על ידי עצמו:  ",
+            "כל השופרות כשרין חוץ משל פרה. מפני שהוא קרן. אמר רבי יוסי והלא כל השופרות נקראו קרן. שנאמר במשוך בקרן היובל:  ",
+            "שופר של ראש השנה. של יעל פשוט. ופיו מצופה זהב. ושתי חצוצרות מן הצדדין. שופר מאריך וחצוצרות מקצרות. שמצות היום בשופר:  ",
+            "בתעניות. בשל זכרים כפופין. ופיהן מצופה כסף. ושתי חצוצרות באמצע. שופר מקצר וחצוצרות מאריכות שמצות היום בחצוצרות:  ",
+            "שוה היובל לראש השנה. לתקיעה ולברכות. רבי יהודה אומר בראש השנה תוקעין בשל זכרים. וביובלות בשל יעלים:  ",
+            "שופר שנסדק ודבקו פסול. דבק שברי שופרות. פסול. ניקב וסתמו. אם מעכב את התקיעה. פסול. ואם לאו כשר:  ",
+            "התוקע לתוך הבור. או לתוך הדות. או לתוך הפיטס. אם קול שופר שמע יצא ואם קול הברה שמע. לא יצא. וכן מי שהיה עובר אחורי בית הכנסת. או שהיה ביתו סמוך לבית הכנסת ושמע קול שופר. או קול מגילה. אם כיון לבו. יצא. ואם לאו לא יצא. אף על פי שזה שמע וזה שמע זה כיון לבו וזה לא כיון לבו:  ",
+            "והיה כאשר ירים משה ידו וגבר ישראל וגומר (שמות יז, יא). וכי ידיו של משה עושות מלחמה. או שוברות מלחמה. אלא לומר לך. כל זמן שהיו ישראל מסתכלים כלפי מעלה. ומשעבדין את לבם לאביהם שבשמים היו מתגברים. ואם לאו היו נופלין. כיוצא בדבר אתה אומר (במדבר כא, ח) עשה לך שרף ושים אותו על נס והיה כל הנשוך וראה אותו וחי. וכי נחש ממית. או נחש מחיה. אלא בזמן שישראל מסתכלין כלפי מעלה. ומשעבדין את לבם לאביהן שבשמים. היו מתרפאים. ואם לאו היו נימוקים. חרש. שוטה. וקטן. אין מוציאין את הרבים ידי חובתן. זה הכלל כל שאינו מחויב בדבר. אינו מוציא את הרבים ידי חובתן:  "
+        ],
+        [
+            "יום טוב של ראש השנה שחל להיות בשבת. במקדש היו תוקעים. אבל לא במדינה. משחרב בית המקדש התקין רבן יוחנן בן זכאי. שיהו תוקעין בכל מקום שיש בו בית דין. אמר רבי אלעזר. לא התקין רבן יוחנן בן זכאי אלא ביבנה בלבד. אמרו לו אחד יבנה. ואחד כל מקום שיש בו בית דין: \n",
+            "ועוד זאת היתה ירושלם יתירה על יבנה. שכל עיר שהיא רואה. ושומעת. וקרובה. ויכולה לבא. תוקעין וביבנה לא היו תוקעין אלא בבית דין בלבד: \n",
+            "בראשונה היה הלולב ניטל במקדש שבעה. ובמדינה יום אחד. משחרב בית המקדש התקין רבן יוחנן בן זכאי. שיהא לולב ניטל במדינה שבעה. זכר למקדש. ושיהא יום הנף. כולו אסור: \n",
+            "בראשונה היו מקבלין עדות החדש כל היום. פעם אחת נשתהו העדים מלבוא. ונתקלקלו הלוים בשיר התקינו שלא יהו מקבלין אלא עד המנחה. ואם באו עדים מן המנחה ולמעלה. נוהגין אותו היום קדש. ולמחר קדש. משחרב בית המקדש התקין רבן יוחנן בן זכאי. שיהו מקבלין עדות החדש כל היום. אמר רבי יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי. שאפילו ראש בית דין בכל מקום. שלא יהוא העדים הולכין אלא למקום הוועד: \n",
+            "סדר ברכות. אומר אבות. וגבורות. וקדושת השם. וכולל מלכיות עמהן. ואינו תוקע. קדושת היום ותוקע. זכרונות ותוקע. שופרות ותוקע. ואומר עבודה. והודאה. וברכת כהנים. דברי רבי יוחנן בן נורי. אמר ליה רבי עקיבא אם אינו תוקע למלכיות. למה הוא מזכיר אלא אומר אבות. וגבורות. וקדושת השם. וכולל מלכיות עם קדושת היום ותוקע. זכרונות ותוקע. שופרות ותוקע. ואומר עבודה. והודאה. וברכת כהנים: \n",
+            "אין פוחתין מעשרה מלכיות. מעשרה זכרונות. מעשרה שופרות. רבי יוחנן בן נורי אומר אם אמר שלש שלש מכולן. יצא. אין מזכירין זכרון מלכות ושופר של פורענות. מתחיל בתורה. ומשלים בנביא. רבי יוסי אומר אם השלים בתורה. יצא: \n",
+            "העובר לפני התיבה ביום טוב של ראש השנה. השני מתקיע. ובשעת ההלל. ראשון מקרא את ההלל: \n",
+            "שופר של ראש השנה אין מעבירין עליו את התחום. ואין מפקחין עליו את הגל. לא ��ולין באילן. ולא רוכבין על גבי בהמה. ולא שטין על פני המים. ואין חותכין אותו בין בדבר שהוא משום שבות. ובין בדבר שהוא משום לא תעשה. אבל אם רצה ליתן לתוכו מים או יין. יתן. אין מעכבין את התנוקות מלתקוע. אבל מתעסקין עמהן עד שילמדו. והמתעסק לא יצא. והשומע מן המתעסק לא יצא: \n",
+            "סדר תקיעות. שלש. של שלש שלש. שעור תקיעה כשלש תרועות. שעור תרועה. כשלש יבבות. תקע בראשונה. ומשך בשניה כשתים. אין בידו אלא אחת. מי שברך ואחר כך נתמנה לו שופר. תוקע. ומריע. ותוקע. שלש פעמים. כשם ששליח צבור חייב. כך כל יחיד ויחיד חייב. רבן גמליאל אומר שליח צבור מוציא את הרבים ידי חובתן: \n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Torat Emet 357.json

@@ -0,0 +1,70 @@
+{
+    "language": "he",
+    "title": "Mishnah Rosh Hashanah",
+    "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+    "versionTitle": "Torat Emet 357",
+    "status": "locked",
+    "priority": 3.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "תורת אמת 357",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ: \n",
+            "בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם: \n",
+            "עַל שִׁשָּׁה חֳדָשִׁים הַשְּׁלוּחִין יוֹצְאִין, עַל נִיסָן מִפְּנֵי הַפֶּסַח, עַל אָב מִפְּנֵי הַתַּעֲנִית, עַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה, עַל תִּשְׁרֵי מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת, עַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה, וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶסַח קָטָן: \n",
+            "עַל שְׁנֵי חֳדָשִׁים מְחַלְּלִין אֶת הַשַּׁבָּת, עַל נִיסָן וְעַל תִּשְׁרֵי, שֶׁבָּהֶן הַשְּׁלוּחִין יוֹצְאִין לְסוּרְיָא, וּבָהֶן מְתַקְּנִין אֶת הַמּוֹעֲדוֹת. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, מְחַלְּלִין אַף עַל כֻּלָּן מִפְּנֵי תַקָּנַת הַקָּרְבָּן: \n",
+            "בֵּין שֶׁנִּרְאָה בַעֲלִיל בֵּין שֶׁלֹּא נִרְאָה בַעֲלִיל, מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, רַבִּי יוֹסֵי אוֹמֵר, אִם נִרְאָה בַעֲלִיל, אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת: \n",
+            "מַעֲשֶׂה שֶׁעָבְרוּ יוֹתֵר מֵאַרְבָּעִים זוּג, וְעִכְּבָן רַבִּי עֲקִיבָא בְלוּד. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים, נִמְצֵאתָ מַכְשִׁילָן לֶעָתִיד לָבֹא: \n",
+            "אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: \n",
+            "אֵלּוּ הֵן הַפְּסוּלִין, הַמְשַׂחֵק בְּקֻבְיָא, וּמַלְוֵי בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית, וַעֲבָדִים. זֶה הַכְּלָל, כָּל עֵדוּת שֶׁאֵין הָאִשָּׁה כְשֵׁרָה לָהּ, אַף הֵן אֵינָן כְּשֵׁרִים לָהּ: \n",
+            "מִי שֶׁרָאָה אֶת הַחֹדֶשׁ וְאֵינוֹ יָכוֹל לְהַלֵּךְ, מוֹלִיכִין אוֹתוֹ עַל הַחֲמוֹר, אֲפִלּוּ בְמִטָּה. וְאִם צוֹדֶה לָהֶם, לוֹקְחִין בְּיָדָם מַקְּלוֹת. וְאִם הָיְתָה דֶרֶךְ רְחוֹקָה, לוֹקְחִין בְּיָדָם מְזוֹנוֹת, שֶׁעַל מַהֲלַךְ לַיְלָה וָיוֹם מְחַלְּלִין אֶת הַשַּׁבָּת וְיוֹצְאִין לְעֵדוּת הַחֹדֶשׁ, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם: \n"
+        ],
+        [
+            "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:  ",
+            "בָּרִאשׁוֹנָה הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת. מִשֶּׁקִּלְקְלוּ הַכּוּתִים, הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִין יוֹצְאִין:  ",
+            "כֵּיצַד הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מְבִיאִין כְּלֻנְסָאוֹת שֶׁל אֶרֶז אֲרֻכִּין וְקָנִים וַעֲצֵי שֶׁמֶן וּנְעֹרֶת שֶׁל פִּשְׁתָּן וְכוֹרֵךְ בִּמְשִׁיחָה, וְעוֹלֶה לְרֹאשׁ הָהָר וּמַצִּית בָּהֶן אֶת הָאוּר, וּמוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, עַד שֶׁהוּא רוֹאֶה אֶת חֲבֵרוֹ שֶׁהוּא עוֹשֶׂה כֵן בְּרֹאשׁ הָהָר הַשֵּׁנִי, וְכֵן בְּרֹאשׁ הָהָר הַשְּׁלִישִׁי:  ",
+            "וּמֵאַיִן הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מֵהַר הַמִּשְׁחָה לְסַרְטְבָא, וּמִסַּרְטְבָא לִגְרוֹפִינָא, וּמִגְּרוֹפִינָא לְחַוְרָן, וּמֵחַוְרָן לְבֵית בִּלְתִּין, וּמִבֵּית בִּלְתִּין לֹא זָזוּ מִשָּׁם, אֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד עַד שֶׁהָיָה רוֹאֶה כָל הַגּוֹלָה לְפָנָיו כִּמְדוּרַת הָאֵשׁ:  ",
+            "חָצֵר גְּדוֹלָה הָיְתָה בִירוּשָׁלַיִם, וּבֵית יַעְזֵק הָיְתָה נִקְרֵאת, וּלְשָׁם כָּל הָעֵדִים מִתְכַּנְּסִים, וּבֵית דִּין בּוֹדְקִין אוֹתָם שָׁם. וּסְעוּדוֹת גְּדוֹלוֹת עוֹשִׂין לָהֶם בִּשְׁבִיל שֶׁיְּהוּ רְגִילִין לָבֹא. בָּרִאשׁוֹנָה לֹא הָיוּ זָזִין מִשָּׁם כָּל הַיּוֹם, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהוּ מְהַלְּכִין אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְלֹא אֵלּוּ בִלְבַד, אֶלָּא אַף הַחֲכָמָה הַבָּאָה לְיַלֵּד, וְהַבָּא לְהַצִּיל מִן הַדְּלֵקָה וּמִן הַגַּיִס וּמִן הַנָּהָר וּמִן הַמַּפֹּלֶת, הֲרֵי אֵלּוּ כְאַנְשֵׁי הָעִיר, וְיֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ:  ",
+            "כֵּיצַד בּוֹדְקִין אֶת הָעֵדִים. זוּג שֶׁבָּא רִאשׁוֹן, בּוֹדְקִין אוֹתוֹ רִאשׁוֹן. וּמַכְנִיסִין אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ, אֱמֹר, כֵּיצַד רָאִיתָ אֶת הַלְּבָנָה, לִפְנֵי הַחַמָּה אוֹ לְאַחַר הַחַמָּה, לִצְפוֹנָהּ אוֹ לִדְרוֹמָהּ, כַּמָּה הָיָה גָבוֹהַּ וּלְאַיִן הָיָה נוֹטֶה, וְכַמָּה הָיָה רָחָב. אִם אָמַר לִפְנֵי הַחַמָּה, לֹא אָמַר כְּלוּם. וְאַחַר כָּךְ הָיוּ מַכְנִיסִים אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, עֵדוּתָן קַיָּמֶת. וּשְׁאָר כָּל הַזּוּגוֹת שׁוֹאֲלִין אוֹתָם רָאשֵׁי דְבָרִים, לֹא שֶׁהָיוּ צְרִיכִין לָהֶן, אֶלָּא כְּדֵי שֶׁלֹּא יֵצְאוּ בְּפַחֵי נֶפֶשׁ, בִּשְׁבִיל שֶׁיְּהוּ רְגִילִים לָבֹא:  ",
+            "רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ, וְכָל הָעָם עוֹנִין אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. בֵּין שֶׁנִּרְאָה בִזְמַנּוֹ בֵּין שֶׁלֹּא נִרְאָה בִזְמַנּוֹ, מְקַדְּשִׁין אוֹתוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, אִם לֹא נִרְאָה בִזְמַנּוֹ, אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁכְּבָר קִדְּשׁוּהוּ שָׁמָיִם:  ",
+            "דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ:  ",
+            "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:  "
+        ],
+        [
+            "רָאוּהוּ בֵית דִּין וְכָל יִשְׂרָאֵל, נֶחְקְרוּ הָעֵדִים, וְלֹא הִסְפִּיקוּ לוֹמַר מְקֻדָּשׁ, עַד שֶׁחֲשֵׁכָה, הֲרֵי זֶה מְעֻבָּר. רָאוּהוּ בֵית דִּין בִּלְבַד, יַעַמְדוּ שְׁנַיִם וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ. רָאוּהוּ שְׁלשָׁה וְהֵן בֵּית דִּין, יַעַמְדוּ הַשְּׁנַיִם וְיוֹשִׁיבוּ מֵחַבְרֵיהֶם אֵצֶל הַיָּחִיד וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ, שֶׁאֵין הַיָּחִיד נֶאֱמָן עַל יְדֵי עַצְמוֹ: \n",
+            "כָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא כָל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר (יהושע ו), בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל: \n",
+            "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה שֶׁל יָעֵל, פָּשׁוּט, וּפִיו מְצֻפֶּה זָהָב, וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. שׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, שֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר: \n",
+            "בַּתַּעֲנִיּוֹת, בְּשֶׁל זְכָרִים, כְּפוּפִין, וּפִיהֶן מְצֻפֶּה כֶסֶף, וּשְׁתֵּי חֲצוֹצְרוֹת בָּאֶמְצַע. שׁוֹפָר מְקַצֵּר וַחֲצוֹצְרוֹת מַאֲרִיכוֹת, שֶׁמִּצְוַת הַיּוֹם בַּחֲצוֹצְרוֹת: \n",
+            "שָׁוֶה הַיּוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת. רַבִּי יְהוּדָה אוֹמֵר, בְּרֹאשׁ הַשָּׁנָה תּוֹקְעִין בְּשֶׁל זְכָרִים, וּבַיּוֹבְלוֹת בְּשֶׁל יְעֵלִים: \n",
+            "שׁוֹפָר שֶׁנִּסְדַּק וְדִבְּקוֹ, פָּסוּל. דִּבֵּק שִׁבְרֵי שׁוֹפָרוֹת, פָּסוּל. נִקַּב וּסְתָמוֹ, אִם מְעַכֵּב אֶת הַתְּקִיעָה, פָּסוּל. וְאִם לָאו, כָּשֵׁר: \n",
+            "הַתּוֹקֵעַ לְתוֹךְ הַבּוֹר אוֹ לְתוֹךְ הַדּוּת אוֹ לְתוֹךְ הַפִּטָּס, אִם קוֹל שׁוֹפָר שָׁמַע, יָצָא. וְאִם קוֹל הֲבָרָה שָׁמַע, לֹא יָצָא. וְכֵן מִי שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵית הַכְּנֶסֶת, אוֹ שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת, וְשָׁמַע קוֹל שׁוֹפָר אוֹ קוֹל מְגִלָּה, אִם כִּוֵּן לִבּוֹ, יָצָא, וְאִם לָאו, לֹא יָצָא. אַף עַל פִּי שֶׁזֶּה שָׁמַע וְזֶה שָׁמַע, זֶה כִּוֵּן לִבּוֹ וְזֶה לֹא כִוֵּן לִבּוֹ: \n",
+            "וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְגוֹ' (שמות יז), וְכִי יָדָיו שֶׁל משֶׁה עוֹשׂוֹת מִלְחָמָה אוֹ שׁוֹבְרוֹת מִלְחָמָה. אֶלָּא לוֹמַר לְךָ, כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִים כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְגַּבְּרִים. וְאִם לָאו, הָיוּ נוֹפְלִין. כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר (במדבר כא), עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס, וְהָיָה כָּל הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי. וְכִי נָחָשׁ מֵמִית, אוֹ נָחָשׁ מְחַיֶּה. אֶלָּא, בִּזְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, הָיוּ מִתְרַפְּאִים, וְאִם לָאו, הָיוּ נִמּוֹקִים. חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אֵין מוֹצִיאִין אֶת הָרַבִּים יְדֵי חוֹבָתָן. זֶה הַכְּלָל, כֹּל שֶׁאֵינוֹ מְחֻיָּב בַּדָּבָר, אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n"
+        ],
+        [
+            "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n",
+            "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁו��מַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n",
+            "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n",
+            "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n",
+            "סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים: \n",
+            "אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכוּיוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אִם אָמַר שָׁלשׁ שָׁלשׁ מִכֻּלָּן, יָצָא. אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פֻּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רַבִּי יוֹסֵי אוֹמֵר, אִם הִשְׁלִים בַּתּוֹרָה, יָצָא: \n",
+            "הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, רִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל: \n",
+            "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה, אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, לֹא עוֹלִין בְּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק, לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק, לֹא יָצָא: \n",
+            "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/merged.json

@@ -0,0 +1,66 @@
+{
+    "title": "Mishnah Rosh Hashanah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Rosh_Hashanah",
+    "text": [
+        [
+            "אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ: \n",
+            "בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם: \n",
+            "עַל שִׁשָּׁה חֳדָשִׁים הַשְּׁלוּחִין יוֹצְאִין, עַל נִיסָן מִפְּנֵי הַפֶּסַח, עַל אָב מִפְּנֵי הַתַּעֲנִית, עַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה, עַל תִּשְׁרֵי מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת, עַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה, וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶסַח קָטָן: \n",
+            "עַל שְׁנֵי חֳדָשִׁים מְחַלְּלִין אֶת הַשַּׁבָּת, עַל נִיסָן וְעַל תִּשְׁרֵי, שֶׁבָּהֶן הַשְּׁלוּחִין יוֹצְאִין לְסוּרְיָא, וּבָהֶן מְתַקְּנִין אֶת הַמּוֹעֲדוֹת. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, מְחַלְּלִין אַף עַל כֻּלָּן מִפְּנֵי תַקָּנַת הַקָּרְבָּן: \n",
+            "בֵּין שֶׁנִּרְאָה בַעֲלִיל בֵּין שֶׁלֹּא נִרְאָה בַעֲלִיל, מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת, רַבִּי יוֹסֵי אוֹמֵר, אִם נִרְאָה בַעֲלִיל, אֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת: \n",
+            "מַעֲשֶׂה שֶׁעָבְרוּ יוֹתֵר מֵאַרְבָּעִים זוּג, וְעִכְּבָן רַבִּי עֲקִיבָא בְלוּד. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים, נִמְצֵאתָ מַכְשִׁילָן לֶעָתִיד לָבֹא: \n",
+            "אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: \n",
+            "אֵלּוּ הֵן הַפְּסוּלִין, הַמְשַׂחֵק בְּקֻבְיָא, וּמַלְוֵי בְרִבִּית, וּמַפְרִיחֵי יוֹנִים, וְסוֹחֲרֵי שְׁבִיעִית, וַעֲבָדִים. זֶה הַכְּלָל, כָּל עֵדוּת שֶׁאֵין הָאִשָּׁה כְשֵׁרָה לָהּ, אַף הֵן אֵינָן כְּשֵׁרִים לָהּ: \n",
+            "מִי שֶׁרָאָה אֶת הַחֹדֶשׁ וְאֵינוֹ יָכוֹל לְהַלֵּךְ, מוֹלִיכִין אוֹתוֹ עַל הַחֲמוֹר, אֲפִלּוּ בְמִטָּה. וְאִם צוֹדֶה לָהֶם, לוֹק��חִין בְּיָדָם מַקְּלוֹת. וְאִם הָיְתָה דֶרֶךְ רְחוֹקָה, לוֹקְחִין בְּיָדָם מְזוֹנוֹת, שֶׁעַל מַהֲלַךְ לַיְלָה וָיוֹם מְחַלְּלִין אֶת הַשַּׁבָּת וְיוֹצְאִין לְעֵדוּת הַחֹדֶשׁ, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם: \n"
+        ],
+        [
+            "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:  ",
+            "בָּרִאשׁוֹנָה הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת. מִשֶּׁקִּלְקְלוּ הַכּוּתִים, הִתְקִינוּ שֶׁיְּהוּ שְׁלוּחִין יוֹצְאִין:  ",
+            "כֵּיצַד הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מְבִיאִין כְּלֻנְסָאוֹת שֶׁל אֶרֶז אֲרֻכִּין וְקָנִים וַעֲצֵי שֶׁמֶן וּנְעֹרֶת שֶׁל פִּשְׁתָּן וְכוֹרֵךְ בִּמְשִׁיחָה, וְעוֹלֶה לְרֹאשׁ הָהָר וּמַצִּית בָּהֶן אֶת הָאוּר, וּמוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, עַד שֶׁהוּא רוֹאֶה אֶת חֲבֵרוֹ שֶׁהוּא עוֹשֶׂה כֵן בְּרֹאשׁ הָהָר הַשֵּׁנִי, וְכֵן בְּרֹאשׁ הָהָר הַשְּׁלִישִׁי:  ",
+            "וּמֵאַיִן הָיוּ מַשִּׂיאִין מַשּׂוּאוֹת, מֵהַר הַמִּשְׁחָה לְסַרְטְבָא, וּמִסַּרְטְבָא לִגְרוֹפִינָא, וּמִגְּרוֹפִינָא לְחַוְרָן, וּמֵחַוְרָן לְבֵית בִּלְתִּין, וּמִבֵּית בִּלְתִּין לֹא זָזוּ מִשָּׁם, אֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד עַד שֶׁהָיָה רוֹאֶה כָל הַגּוֹלָה לְפָנָיו כִּמְדוּרַת הָאֵשׁ:  ",
+            "חָצֵר גְּדוֹלָה הָיְתָה בִירוּשָׁלַיִם, וּבֵית יַעְזֵק הָיְתָה נִקְרֵאת, וּלְשָׁם כָּל הָעֵדִים מִתְכַּנְּסִים, וּבֵית דִּין בּוֹדְקִין אוֹתָם שָׁם. וּסְעוּדוֹת גְּדוֹלוֹת עוֹשִׂין לָהֶם בִּשְׁבִיל שֶׁיְּהוּ רְגִילִין לָבֹא. בָּרִאשׁוֹנָה לֹא הָיוּ זָזִין מִשָּׁם כָּל הַיּוֹם, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהוּ מְהַלְּכִין אַלְפַּיִם אַמָּה לְכָל רוּחַ. וְלֹא אֵלּוּ בִלְבַד, אֶלָּא אַף הַחֲכָמָה הַבָּאָה לְיַלֵּד, וְהַבָּא לְהַצִּיל מִן הַדְּלֵקָה וּמִן הַגַּיִס וּמִן הַנָּהָר וּמִן הַמַּפֹּלֶת, הֲרֵי אֵלּוּ כְאַנְשֵׁי הָעִיר, וְיֵשׁ לָהֶם אַלְפַּיִם אַמָּה לְכָל רוּחַ:  ",
+            "כֵּיצַד בּוֹדְקִין אֶת הָעֵדִים. זוּג שֶׁבָּא רִאשׁוֹן, בּוֹדְקִין אוֹתוֹ רִאשׁוֹן. וּמַכְנִיסִין אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ, אֱמֹר, כֵּיצַד רָאִיתָ אֶת הַלְּבָנָה, לִפְנֵי הַחַמָּה אוֹ לְאַחַר הַחַמָּה, לִצְפוֹנָהּ אוֹ לִדְרוֹמָהּ, כַּמָּה הָיָה גָבוֹהַּ וּלְאַיִן הָיָה נוֹטֶה, וְכַמָּה הָיָה רָחָב. אִם אָמַר לִפְנֵי הַחַמָּה, לֹא אָמַר כְּלוּם. וְאַחַר כָּךְ הָיוּ מַכְנִיסִים אֶת הַשֵּׁנִי וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, עֵדוּתָן קַיָּמֶת. וּשְׁאָר כָּל הַזּוּגוֹת שׁוֹאֲלִין אוֹתָם רָאשֵׁי דְבָרִים, לֹא שֶׁהָיוּ צְרִיכִין לָהֶן, אֶלָּא כְּדֵי שֶׁלֹּא יֵצְאוּ בְּפַחֵי נֶפֶשׁ, בִּשְׁבִיל שֶׁיְּהוּ רְגִילִים לָבֹא:  ",
+            "רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ, וְכָל הָעָם עוֹנִין אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. בֵּין שֶׁנִּרְאָה בִזְמַנּוֹ בֵּין שֶׁלֹּא נִרְאָה בִזְמַנּוֹ, מְק��דְּשִׁין אוֹתוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, אִם לֹא נִרְאָה בִזְמַנּוֹ, אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁכְּבָר קִדְּשׁוּהוּ שָׁמָיִם:  ",
+            "דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ:  ",
+            "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:  "
+        ],
+        [
+            "רָאוּהוּ בֵית דִּין וְכָל יִשְׂרָאֵל, נֶחְקְרוּ הָעֵדִים, וְלֹא הִסְפִּיקוּ לוֹמַר מְקֻדָּשׁ, עַד שֶׁחֲשֵׁכָה, הֲרֵי זֶה מְעֻבָּר. רָאוּהוּ בֵית דִּין בִּלְבַד, יַעַמְדוּ שְׁנַיִם וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ. רָאוּהוּ שְׁלשָׁה וְהֵן בֵּית דִּין, יַעַמְדוּ הַשְּׁנַיִם וְיוֹשִׁיבוּ מֵחַבְרֵיהֶם אֵצֶל הַיָּחִיד וְיָעִידוּ בִפְנֵיהֶם, וְיֹאמְרוּ מְקֻדָּשׁ מְקֻדָּשׁ, שֶׁאֵין הַיָּחִיד נֶאֱמָן עַל יְדֵי עַצְמוֹ: \n",
+            "כָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא כָל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר (יהושע ו), בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל: \n",
+            "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה שֶׁל יָעֵל, פָּשׁוּט, וּפִיו מְצֻפֶּה זָהָב, וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. שׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, שֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר: \n",
+            "בַּתַּעֲנִיּוֹת, בְּשֶׁל זְכָרִים, כְּפוּפִין, וּפִיהֶן מְצֻפֶּה כֶסֶף, וּשְׁתֵּי חֲצוֹצְרוֹת בָּאֶמְצַע. שׁוֹפָר מְקַצֵּר וַחֲצוֹצְרוֹת מַאֲרִיכוֹת, שֶׁמִּצְוַת הַיּוֹם בַּחֲצוֹצְרוֹת: \n",
+            "שָׁוֶה הַיּוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת. רַבִּי יְהוּדָה אוֹמֵר, בְּרֹאשׁ הַשָּׁנָה תּוֹקְעִין בְּשֶׁל זְכָרִים, וּבַיּוֹבְלוֹת בְּשֶׁל יְעֵלִים: \n",
+            "שׁוֹפָר שֶׁנִּסְדַּק וְדִבְּקוֹ, פָּסוּל. דִּבֵּק שִׁבְרֵי שׁוֹפָרוֹת, פָּסוּל. נִקַּב וּסְתָמוֹ, אִם מְעַכֵּב אֶת הַתְּקִיעָה, פָּסוּל. וְאִם לָאו, כָּשֵׁר: \n",
+            "הַתּוֹקֵעַ לְתוֹךְ הַבּוֹר אוֹ לְתוֹךְ הַדּוּת אוֹ לְתוֹךְ הַפִּטָּס, אִם קוֹל שׁוֹפָר שָׁמַע, יָצָא. וְאִם קוֹל הֲבָרָה שָׁמַע, לֹא יָצָא. וְכֵן מִי שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵית הַכְּנֶסֶת, אוֹ שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת, וְשָׁמַע קוֹל שׁוֹפָר אוֹ קוֹל מְגִלָּה, אִם כִּוֵּן לִבּוֹ, יָצָא, וְאִם לָאו, לֹא יָצָא. אַף עַל פִּי שֶׁזֶּה שָׁמַע וְזֶה שָׁמַע, זֶה כִּוֵּן לִבּוֹ וְזֶה לֹא כִוֵּן לִבּוֹ: \n",
+            "וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְגוֹ' (שמות יז), וְכִי יָדָיו שֶׁל משֶׁה עוֹשׂוֹת מִלְחָמָה אוֹ שׁוֹבְרוֹת מִלְחָמָה. אֶלָּא לוֹמַר לְךָ, כָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִים כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְגַּבְּרִים. וְאִם לָאו, הָיוּ נוֹפְלִין. כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר (במדבר כא), עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל נֵס, וְהָיָה כָּל הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי. וְכִי נָחָשׁ מֵמִית, אוֹ נָחָשׁ מְחַיֶּה. אֶלָּא, בִּזְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, הָיוּ מִתְרַפְּאִים, וְאִם לָאו, הָיוּ נִמּוֹקִים. חֵרֵשׁ, שׁוֹטֶה, וְקָטָן, אֵין מוֹצִיאִין אֶת הָרַבִּים יְדֵי חוֹבָתָן. זֶה הַכְּלָל, כֹּל שֶׁאֵינוֹ מְחֻיָּב בַּדָּבָר, אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n"
+        ],
+        [
+            "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n",
+            "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n",
+            "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמ��ִקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n",
+            "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n",
+            "סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים: \n",
+            "אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכוּיוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אִם אָמַר שָׁלשׁ שָׁלשׁ מִכֻּלָּן, יָצָא. אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פֻּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רַבִּי יוֹסֵי אוֹמֵר, אִם הִשְׁלִים בַּתּוֹרָה, יָצָא: \n",
+            "הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, רִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל: \n",
+            "שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה, אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, לֹא עוֹלִין בְּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק, לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק, לֹא יָצָא: \n",
+            "סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה ראש השנה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,77 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "http://www.sacred-texts.com/jud/etm/index.htm",
+    "versionTitle": "Eighteen Treatises from the Mishna",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionTitleInHebrew": "שמונה עשרה מסכתות משנה",
+    "shortVersionTitle": "David Aaron Sola and Morris Jacob Raphall, 1845",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [],
+        [
+            "One who sleeps under a bed in a sukkah has not fulfilled his obligation. Rabbi Yehudah says, \"We practiced the custom of sleeping under a bed [in the sukkah] in the presence of the elders, and they never said a thing to [stop] us.\" Rabbi Shimon says: It happened that Tavi, the slave of Raban Gamaliel, would sleep under a bed [in the sukkah], and Raban Gamaliel said to the elders, \"Have you seen my slave Tavi? He is a disciple of the Sages, and he knows that slaves are exempt from [the obligations pertaining to] the sukkah; therefore, he sleeps under a bed.\" And thus in accordance with our way we deduce that one who sleeps under a bed [in a sukkah] has not fulfilled his obligation.",
+            "If one supports his sukkah with the legs of a bed, it is valid. Rabbi Yehudah says: if it cannot stand on its own, it is invalid. A sukkah that is thinning, and that its shade [i.e. the area below the covered parts of the <i>sekhakh</i>] is greater than its sun, is valid. (A sukkah) that [its <i>sekhakh</i>] is dense like [the roof of] a house, even though the stars are not visible through it, it is valid.",
+            "If one constructs his sukkah on top of a wagon or on top of a ship, it is valid, and one may ascend to it on the festival. If [one constructed it] on top of a tree or on the back of a camel, it is valid, but one may not ascend to it on the festival. If two [walls of the sukkah are formed] by a tree and one by human hands, or two by human hands and one by a tree, it is valid, but one may not ascend to it on the festival. If three [walls are formed] by human hands and one by a tree, it is valid, and one may ascend to it on the festival. This is the rule: any [sukkah] that can stand on its own even if one removed the tree, it is valid, and one may ascend to it on the festival.",
+            "If one constructs his sukkah amid the trees, and the trees form its walls, it is valid. Individuals sent as emissaries to perform a mitzvah are exempt from [the obligations pertaining to] the sukkah. Individuals who are sick, and those who attend to them, are exempt from the sukkah. One may eat or drink incidentally [but not as part of an established meal] outside of the sukkah.",
+            "It happened that a [cooked] dish was brought to Raban Yochanan ben Zakai for him to taste, and to Raban Gamliel [were brought] two dates and a jar of water, and each of them said, \"Bring them up to the sukkah.\" But when [a quantity of] food less that the equivalent of an egg [in volume] was given to Rabbi Tzaddok, he took it in a napkin and ate it outside of the sukkah, and did not make a blessing after it.",
+            "Rabbi Eliezer says: One is obligated to eat fourteen meals in the sukkah, one in the morning, and one at night [on each of the seven days of the festival]. And the Sages say: the matter does not have a dictated amount, except on the first nights of the festival [when there is an obligation to have a meal]. And Rabbi Eliezer also said: One who did not eat [a meal in the sukkah] on the first night of the festival can compensate [for his obligation by having a meal] on the last night of the festival. And the Sages say: in such a matter there is no compensating; regarding this it was said: \"That which is defective cannot be amended, and the deficiency cannot be counted.\"",
+            "If one's head and the majority of one's body is inside the sukkah, and one's table [upon which one is eating] is in the house, Beit Shamai invalidate it, and Beit Hillel validate it. [The scholars of] Beit Hillel said to [the scholars of] Beit Shamai, \"Did it not happen that the elders of Beit Shamai and the elders of Beit Hillel went to visit Rabbi Yochanan ben Hachoroni, and they found him sitting with his head and the majority of his body inside the sukkah, while his table was in the house, and they did not say a thing to [stop] him.\" The [scholars of] Beit Shamai responded to them, \"[Can one really bring] a proof from there?! They did in fact say to him, 'If such has been your custom, you have never fulfilled the mitzvah of sukkah in all your days!'\"",
+            "Women, slaves, and minors are exempted from [the obligations pertaining to] the sukkah. A minor who no longer needs [to be with] his mother, is obligated in the sukkah. It happened that the daughter-in-law of Shamai the elder gave birth [to a son, around sukkot], and he [Shamai] removed some of the ceiling's plaster and covered [the empty space] with <i>sekhakh</i> over the bed, on behalf of the minor.",
+            "During the whole seven days [of the festival] one makes his sukkah [his] permanent [dwelling], and his house [a] temporary [dwelling]. If rains fell, starting when is one permitted to clear out [of the sukkah]? When a stiff dish [of food] would be spoiled. They [the elders] illustrate this with a parable: To what can this matter be compared? To a slave who came to pour a goblet for his master, and he [the master] poured a bowl-full [of water] in his face."
+        ],
+        [
+            "A <i>lulav</i> [a palm branch, one of the four species which it is a mitzvah to take on Sukkot] which was stolen or dried out is invalid. One which comes from an <i>ashera</i> [a tree dedicated to idolatry], or from a condemned city [an idolatrous city which must be destroyed] is invalid. If its tip was snapped off, or its leaves missing, it is invalid; if its leaves were [merely] separated, it is valid. Rabbi Yehudah says: One must bind it together from the top [in order for it to be valid]. The palms of Iron Mount are valid [for use as a <i>lulav</i>]. A <i>lulav</i> that has three hand-breadths [in length] by which to shake it, is valid.",
+            "A myrtle branch which was stolen or dried out is invalid [for use in the mitzvah of the four species]. One which comes from an <i>ashera</i>, or from a condemned city is invalid. If its tip was snapped off, or its leaves missing, or if its berries are more numerous than its leaves, it is invalid; and if one decreased them [the berries], it is valid. And one may not decrease them on the festival.",
+            "A willow branch which was stolen is dried out is invalid [for use in the mitzvah of the four species]. One which comes from an <i>ashera</i>, or from a condemned city, is invalid. If its tip was snapped off, or its leaves missing, or if it is a Euphrates poplar‎, it is invalid. One that is withered, or that a few of its leaves have fallen, or that grew in a naturally watered area, is valid.",
+            "Rabbi Yishmael says: [The mitzvah of the four species requires] three myrtle branches, two willow branches, one palm branch, and one <i>etrog</i> [citron]; [and regarding the myrtle branches,] even if two have their tips snapped off and [only] one does not have its tip snapped off [it is valid]. Rabbi Tarphon says: even if all three are snapped off [it is valid]. Rabbi Akiva says: Just as one <i>lulav</i> and one citron [are used], so too one myrtle branch and one willow branch [should be used].",
+            "A citron which was stolen or dried out is invalid. One which comes from an <i>asherah</i>, or from a condemned city, is invalid. One which is of <i>orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] is invalid. One which is from impure <i>terumah</i> is invalid; from pure <i>terumah</i>, one should not take it [for the mitzvah], but if one took it, it is valid. One which is of <i>demai</i> [produce from which it is uncertain whether tithes were already taken], Beit Shammai invalidate it, and Beit Hillel validate. One which is of <i>ma'aser sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there], one should not take it, but if one took it, it is valid.",
+            "If lichen spread over the majority [of a citron], if it lost its crown, or was peeled, or cracked, or if it was pierced and is missing any amount, it is invalid. If lichen spread over a smaller portion of it, if it lost its stalk, or was pieced but is not missing any amount, it is valid. An Ethiopian citron is invalid. And one that is green like a leek, Rabbi Meir validates it, and Rabbi Yehudah invalidates.",
+            "Regarding the required measure [of size] for a small citron, Rabbi Meir says: [it must be at least] the equivalent of a walnut. Rabbi Yehudah says: the equivalent of an egg. And regarding [the required measure of size for a citron that is] a large one, [it must be] such that one can hold two of them in one hand, according to Rabbi Yehudah. Rabbi Yose says: even one in two hands [is valid].",
+            "A <i>lulav</i> must only be bound together with [a binding made of] its own species, according to Rabbi Yehudah; Rabbi Meir says: even with a cord. Rabbi Meir said, \"It happened that the people of Jerusalem would bind together their <i>lulavim</i> with bands of gold.\" They [the Sages] replied to him, \"They would bind it together with [a binding of] its own species underneath.\"",
+            "And when would they shake it?\" At [the verse of the <i>Hallel</i>], \"Offer thanks to Hashem...\" at the beginning and the ending, and at the verse, \"We beseech you, Hashem, bring redemption, please,\" according to Beit Hillel. And Beit Shammai say: additionally [it would be shaken] at, \"We beseech you, Hashem, bring prosperity, please.\" Rabbi Akiva said: I would observe Rabban Gamaliel and Rabbi Yehoshua, that the entire nation would shake they <i>lulavim</i> [at these verses], and they only shook at, \"We beseech you, Hashem, bring redemption, please.\" One who is on the road and does not have in his possession a <i>lulav</i> to take, when he enters his home he must take it at his table. One who did not take it in the morning, must take it in the evening, as the entire day is valid for [the taking of] the <i>lulav</i>.",
+            "One for whom a slave, or a woman, or a minor were reading [the <i>Hallel</i>] for them, he must repeat what they say after them, and it shall be a curse upon him. If an adult was reading for him, he repeats after him, \"Halleluyah.\"",
+            "At a place where it was the custom to double [the verses, i.e. to read verses of the <i>Hallel</i> twice], one should double; [where it was the custom] to recite them simply [once, without repetition], one should recite them simply simply; to bless afterwards, one should bless afterwards: everything in accordance with the custom of the country. If one purchases a <i>lulav</i> [along with the other species] from his fellow during the Sabbatical [year], he [the vendor] is to give him a citron as a gift, for one is not permitted to purchase it during the Sabbatical.",
+            "Initially, the <i>lulav</i> would be taken in the Temple on [each of the] seven [days of the festival]; and in the country [i.e. anywhere outside of the Temple, it would be taken] on one day [the first day only]. Once the Temple was destroyed, Rabbi Yochanan ben Zakai established that the <i>lulav</i> should be taken in the country [i.e. everywhere] on [all] seven, in commemoration of the Temple. And [he also established] that the day of <i>henef</i> [the ritual of waving of barley sheaves which thereby permits the consumption of new grain] should be entirely forbidden [with regard to the permissibly of consumption of new grain on that day].",
+            "If the first day of the festival falls on Shabbat, the entire nations would walk their <i>lulavim</i> to the Synagogue [and leave them there before Shabbat]. On the next day they would wake up and come, and each and every one would recognize his own, and take it; for the Sages said: One does not fulfull one's obligation on the first day of the festival by means of the <i>lulav</i> of one's fellow. And on the rest of the days of the festival, one fulfills one's obligation by means of the <i>lulav</i> of one's fellow.",
+            "Rabbi Yose says: If the first day of the festival falls on Shabbat, and one forgot [that it was Shabbat], and took one's <i>lulav</i> out into the public domain, he is exempt because he took it out with permission.",
+            "A woman may receive  a <i>lulav</i> from the hands of her son, or from the hands of her husband, and she may return it into water on Shabbat. Rabbi Yehudah says: On Sabbath one may return [it to the water], on the festival one may add [more water to it], and on the intermediate days of the festival one may change [the water]. A minor, who understands how to shake [the <i>lulav</i> is obligated regarding the <i>lulav</i>."
+        ],
+        [
+            "The [shaking of the] <i>lulav</i> and the [ritual of the] willow [branches were each done, at times] on six [days of the festival], and [at times] on seven. The [recitation of the] <i>Hallel</i>, and the <i>simchah</i> [the obligation to bring Shelamim sacrifices to the Temple as part of the rejoicing on the three pilgrimage festivals] were each done on eight [days]. The [dwelling in the] sukkah, and the water libations [were each done] on seven [days]. And the flute [was played, at times] on five, and [at times] on six.",
+            "How is the [shaking of the] <i>lulav</i> [done] on seven [days]? If the first holy day of the festival falls on Shabbat, the [shaking of the] <i>lulav</i> [is done] on seven [days]; and [if the first holy day of the festival falls on] any of the other days [of the week, the shaking of the <i>lulav</i> is done] on six.",
+            "How is [the ritual of] the willow [branches done] on seven? If the seventh day of the willow [ritual] falls on Shabbat, [the ritual of] the willow [branches is done] on seven [days]; and [if it falls on] any of the other days [of the week, it is done] on six.",
+            "How is the mitzvah to take the <i>lulav</i> [done] when the first holy day of the festival falls on Shabbat? They would walk their <i>lulavim</i> to the Temple Mount, and the officers would receive [the <i>lulavim</i>] from them and arrange them on top of the colonnade, and the elders would place theirs in the chamber. And they would instruct them [the people] to say, \"Anyone whom my <i>lulav</i> comes into his possession, it is thereby his as a gift.\" The following day they would arise and come, and the officers would throw them [the <i>lulavim</i>] before them, and they would grab them, and people would hurt their fellows [in the scramble]. And when the Beit Din saw that they would come to dangerous circumstances, they established that each person should perform [the mitzvah of] the taking [of the <i>lulav</i>] in his own house.",
+            "How is the mitzvah of the willow [branches] done? There was a place below Jerusalem, and it is called Motzah. They would descend to there and gather from there large willow branches, and they would come and stand them upright on the sides of the altar, with their tips inclining over the alter. They would blow a <i>tekiyah</i> [a steady blast], and a <i>teruah</i> [a broken blast], and a <i>tekiyah</i>. Every day they would circle the altar one time and say, \"We beseech you Hashem, redeem us, please; we beesech you Hashem, bring prosperity, please.\" Rabbi Yehudah says: [they would say,] \"<i>Ani vaho</i>, bring redemption, please.\" [The literal meaning of this latter phrase, which perhaps contains hidden numerical meanings or names of Hashem, is unclear.] And on that particular day [i.e. the seventh days of willow ritual], they would circle the altar seven times. At the hour of their departure, what did they say? \"Beauty for you, O altar! Beauty for you, O altar!\" Rabbi Eliezer says: [they would say,] \"For Hashem and for you, O altar! For Hashem and for you, O altar.\"",
+            "As it was done [for the willow ritual] on weekdays, so was it done on Shabbat, except that they would gather them [the willow branches] on the eve of Shabbat, and place them into golden casks [filled with water], so that they would not wither. Rabbi Yochanan ben Beroka says: They would bring branches of palms, and beat them on the ground at the sides of the altar. And that particular day was called The Day of the Beating of the Branches.",
+            "Immediately [following this], the children would steal their <i>lulavim</i> and they would eat their citrons.",
+            "How is [the recitation of] the <i>Hallel</i> and the <i>simchah</i> [done on] eight days? This teaches that one is obligated in [the recitation of] the <i>Hallel</i> and in <i>simchah</i> and in honoring the last day of the festival, just as on all the rest of the days of the festival. How is the [dwelling in the] sukkah [done on] seven [days]? If one finished eating [one's last meal of the festival], he should not take apart his sukkah; but from the [hour of] <i>minchah</i> [i.e. the afternoon] and onward, he may take his vessels down [and out of the sukkah], in honor of the last holy day of the festival.",
+            "How are the water libations done? A golden flask, that could hold three <i>logim</i> [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at  the Gate of Water, they would blow a <i>tekiyah</i>, and a <i>teruah</i>, and a <i>tekiyah</i>. He [the priest] would then ascended the ramp [of the altar], and turned to his left; two silver basins were there. Rabbi Yehudah says: they were [made] of  plaster, but their surfaces would darken from the wine. And they had perforations [at their bases] like two narrow nostrils, one [the basin for the wine, had a] wider [perforation], and one [the basin for the water, had a perforation that was] narrower, so that they would both run out at once. The western one was for water, and the eastern one was for wine. If one empties the one for water into the one for wine, or the one for wine into the one for water, one [nonetheless] fulfilled [the requirement]. Rabbi Yehudah says: The libations would be done with one <i>log</i> on each of the eight [days]. And they [the people] would say to the one doing the libations, \"Raise your hands,\" because one time it happened that one [priest] poured the libations on his feet, and all the people pelted him with their citrons.",
+            "As was done for it [for the water libations] on the weekdays, likewise was done for it on Shabbat, except that on the eve of Shabbat they would fill a golden cask that had not been sanctified [with water] from the Shiloach [spring], and they would place it in a chamber [in the Temple]. If it was poured out or uncovered, one would [re-]fill it from the laver, since water or wine that were [left] uncovered are invalid for use upon the altar."
+        ],
+        [
+            "The flute [was played sometimes on] five [days], and [sometimes on] six. This was the flute of the place of [water] drawing, which does overrides neither Shabbat nor holidays. They [the Sages] said: Anyone who has never seen the rejoicing at the place of [water] drawing, has never seen rejoicing in all his days.",
+            "At the departure of the first holy day of the festival, they would descend into the women's court, and they would arrange there a great arrangement. And four golden candelabras were there, and four golden basins at their heads, and four ladders to each one, and [upon them were] four of the rising youth of the priesthood, and in their hands were jars of oil holding one hundred and twenty <i>logim</i> [a liquid measure], which they would pour into each of the basins.",
+            "From the worn out pants of the priests and from their [worn out] belts they would tear [pieces], and they would [use them as wicks to] light with them. And there was not a courtyard in Jerusalem that was not illuminated by the light of the place of [water] drawing.",
+            "Pious people and men of [great] deeds would dance before them with lit torches in their hands, and says before them words of song and praise. And the Levites [would play] with lutes, and harps, and cymbals, and trumpets, and countless musical instruments, upon the fifteen steps which descent into the women's court, corresponding with the fifteen songs of ascents in the Psalms, that upon them the Levites would stand with their musical instruments and sing. And two priests would stand at the upper gate, which descends from the court of the Israelites to the women's court, with two trumpets in their hands. When the rooster [first] crowed, they would blow a <i>tekiyah</i> [a steady blast], and a <i>teruah</i> [a broken blast], and [another] <i>tekiyah</i>. When they arrived at the tenth step, they would [again] blow a <i>tekiyah</i>, and a <i>teruah</i>, and a <i>tekiyah</i>. When they arrived at the court, they would [for a third time] blow a <i>tekiyah</i>, and a <i>teruah</i>, and a <i>tekiyah</i>. They went on, blowing and walking, until they arrived at the gate that goes out to the east. When they arrived at the gate that goes out to the east, they turned their faces westward [towards the Temple], and said, \"Our ancestors, who were in this place, their backs were [turned] towards the Temple of Hashem, and their faces eastwards, and they would bow eastward to the sun; but we, our eyes are [raised] towards God.\" Rabbi Yehudah says: they would repeat and say, \"We are for God, and our eyes are towards God.\"",
+            "In the Temple there would never be fewer than twenty-one [trumpet] blasts, and they would never increase beyond forty-eight [blasts]. Every day there were twenty-one blasts there in the Temple: three for the opening of the gates, and nine for the <i>tamid</i> [continual offering] of the morning, and nine for the <i>tamid</i> of the evening. And for the <i>musafim</i> [additional sacrifices offered on Shabbat and holidays], they would add another nine. And on the eve of the Shabbat they would add another six: three to prevent the nation from [doing] work, and three to separate between the sanctified [day] and the mundane [week days]. On the eve of Shabbat during the festival [of Sukkot] there were forty-eight: three for the opening of the gates, three for the upper gate, and three for the lower gate, and three for the filling the water, and three over the altar, nine for the <i>tamid</i> of the morning, and nine for the <i>tamid</i> of the evening, and nine for the <i>musafim</i>, three to prevent the nation from [doing] work, and three to separate between the sanctified and the mundane.",
+            "On the first holy day of the festival there were thirteen bulls there, and two rams, and one goat [to be offered, each one by one of twenty-four shifts of priests]; there remained fourteen there sheep for [the remaining] eight shifts. On the first day, six [of those shifts] would offer two [out of the fourteen sheep] each, and the remaining [last two shifts, would offer] one each. On the second [day, when the first set of shifts offered only twelve bulls, in addition to the rams and goat], five [of the remaining nine shifts] would offer two [sheep] each, and the remaining [four shifts], one each. On the third [day, when eleven bulls were offered by the first set of shifts], four [of the remaining ten shifts] would offer two [sheep] each, and the remaining [six shifts], one each. On the fourth [day, when ten bulls were offered], three [of the remaining eleven shifts] would offer two [sheep] each, and the remaining [eight shifts], one each. On the fifth [day, when nine bulls were offered], two [of the remaining twelve shifts] would offer two [sheep] each, and the remaining [ten shifts], one each. On the sixth [day, when eight bulls were offered], one [of the remaining thirteen shifts] would offer two [sheep], and the remaining [twelve shifts], one each. On the seventh [day, when seven bulls were offered], they [the remaining fourteen shifts] were all equal [i.e. each shift offered one of the fourteen sheep]. On the eighth [day], they returned to casting lots [to determine which shifts would bring the offerings], just as on other pilgrimage festivals. They would say, \"Whoever offered bulls today should not offer tomorrow; rather they should go back in the rotation.\"",
+            "At three points during the year all the [priestly] shifts were equal in [their shares in] those [offerings] spoken of for the pilgrimage festivals [i.e. they all shared equally in those parts of the festival offerings given to the priests], and in the distribution of the showbread. And on Shavuot they [the distributors] would say to him [i.e. to each priest], \"Here is unleavened bread for you; here is leavened bread for you.\" A shift [of priests] whose time [to serve] was set [on a particular Shabbat, which then coincides with a festival], they offer the <i>temidim</i> [continual offerings of the day], vow [offerings], voluntary offerings, and all remaining public offerings, and they would offer everything else [that is unrelated to the offerings of the festival]. If a holiday falls next to Shabbat, either preceding or following it, all of the [priestly] shifts would be equal [in their share] in the distribution of the showbread.",
+            "If one day fell separating between them [between Shabbat and the holiday], the shift [of priests] whose time [to serve] was set [to be on that Shabbat], would take ten breads, and that [priestly shift] which tarried there [through Shabbat, although it was not their time to serve] would take two. And on the remaining days of the year, the entering shift would take six [breads], and that which [already served and] was leaving would take six. Rabbi Yehudah says: that which was entering would take seven, and that which was leaving would take five. That which was entering distributed [the breads] in the north [of the Temple court], and that which was leaving [distributed] in the south. Bilgah [one of the priestly shifts] always distributed [their share of the bread] in the south, and their ring [for hanging the sacrificial animals] was fastened [down on the wall], and their window [to their chamber] was blocked up."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,87 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Lorsque la Suka a plus de 20 coudées de hauteur (à l’intérieur), elle n’a pas de valeur légale; mais selon R. Juda, elle en a une. Lorsque sa hauteur est moindre que dix palmes, ou si elle a moins de 3 côtés, ou si la partie ombrée est inférieure à celle où domine le soleil<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dans son commentaire sur la Mishna, Maïmonide note à ce propos ce fait curieux d’optique qu’un rayon de soleil passant par un trou, s’épanouit et forme un cercle plus étendu que celui qu’il quitte.</i>, elle est aussi sans valeur. Lorsqu’une Suka est déjà vieille, elle ne peut pas servir à l’office légal, disent les Shammaïtes; selon les Hillélites, elle reste valable. On a appelé vieille toute Suka érigée au moins 30 jours avant la fête des Tabernacles<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> C’est seulement dans le mois antérieur à la fte, qu’une telle construction est évidemment intentionnelle.</i>; mais lorsqu’elle a été érigée en vue de la fête spéciale, fût-ce un an auparavant, la Suka sera valable.",
+            "Si l’on érige la Suka au-dessous d’un arbre, c’est comme si on l’avait élevée à l’intérieur de la maison, et elle n’est pas valable. Si une Suka est superposée à une autre, la supérieure seule sera valable, non l’inférieure. R. Juda dit: si la supérieure n’est pas habitable, l’inférieure devient valable.",
+            "Si l’on a tendu une toile au-dessus de la Suka pour la protéger des rayons du soleil, ou au-dessous du branchage pour que les feuilles ne tombent pas à l’intérieur, ou si l’on a tendu une telle toile au-dessus d’une baldaquin intérieur (pour l’orner), la Suka ne sera plus valable; mais il est permis de tendre les rideaux sur la flèche anaclita d’un lit (formant couverture oblique).",
+            "Si l’on a fait passer au-dessus de la Suka un cep de vigne, ou une courge, ou du lierre (xisso\", hedera), pour servir de toiture, complétée par d’autres branchages, elle ne sera pas valable (en raison de ce que les premiers objets adhèrent au sol). Cependant, si le reste de la couverture forme la plus forte part, ou si l’on a détaché du sol les dits plants, la Suka est valable. Voici la règle générale: parmi les deux objets susceptibles de devenir impurs, on emploie à couvrir la Suka ce qui pousse dans la terre, non ce qui n’y pousse pas; l’on emploie à cet effet ce qui n’est pas susceptible d’impureté et pousse dans la terre.",
+            "Il n’est pas permis d’employer à cette couverture des bottes de paille, ou de petit bois, ou de sarments<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Le commentaire le rend par un mot tamalash, trop corrompu pour tre lu par le romaniste que nous avons consulté.</i>, à moins de les avoir déliées. Le tout peut servir cependant (même lié) à constituer des murs.",
+            "Il est permis de couvrir la Suka avec des planches (étroites), selon l’avis de R. Juda; mais R. Méir l’interdit. Si (d’après tous deux) on a mis sur la Suka une planche large de 4 palmes, elle reste valable, à condition de ne pas dormir sous cette partie trop couverte.",
+            "Lorsque le plafond d’une pièce se compose de planches nues, non jointes par du ciment ou mortier, il faut, selon R. Juda au nom de l’école de Hillel, avant de les utiliser pour la Suka, ou remuer toutes ces planches défaites au préalable, ou en enlever une au milieu (à remplacer par des branchages); d’après l’école de Shammaï, il faut accomplir ces 2 opérations pour approprier ces pièces a servir de Suka. Enfin R. Méir prescrit d’enlever une pièce au milieu, sans qu’il soit nécessaire de les remuer toutes.",
+            "Si l’on couvre la Suka à l’aide de broches en métal, ou avec les tiges du lit (devant supporter la couverture du branchage), au cas où entre ces pièces il y a un espace couvert égal à leur largeur, la Suka sera valable. Si en bas d’un monceau de blé on creuse une cavité devant servir de Suka, celle-ci ne sera pas valable (la toiture n’ayant pas été appropriée à cet effet spécial).",
+            "Si l’on échelonne les parties latérales du mur en allant de haut en bas, aussi longtemps qu’il reste au dessus du sol un espace libre de 3 palmes, la Suka est impropre (le mur étant incomplet); lorsqu’au contraire on procède de bas en haut, dès que le mur dépasse le niveau du sol de 10 p. (sans toucher encore au sommet), la Suka sera valable. R. Yossé dit: comme en allant de bas en haut, la mesure de 10 p. suffit, il en sera de même de haut en bas; si on laisse (en largeur) un intervalle de 3 p. entre la toiture et les murs, la Suka devient impropre.–<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La Guemara sur ce est reproduite in extenso du traité (Shabat 3, 4), et (Eruvin 8, 8), traduite t. 4,.</i>",
+            "Si la toiture d’une maison s’est effondrée et qu’on a couvert la brèche avec du branchage, afin d’occuper l’emplacement comme Suka, elle ne pourra pas servir comme telle s’il y a un intervalle de 4 coudées entre le sommet des parois et la partie fraîchement couverte. La règle sera la même pour une cour entourée d’une galerie circulaire couverte (exedra), dont on couvrirait l’espace du milieu resté libre. Si dans une grande Suka (ayant plus de 7 p. carrés d’espace) on a placé à l’entour, aux extrémités du toit, des objets qu’il est interdit d’employer à la couverture, elle devient impropre si l’espace occupé ainsi indûment atteint 4 coudées.",
+            "Si l’on érige la Suka en forme de pyramide (sans toiture), ou si on l’appuie (en pente) à un mur, elle est impropre selon R. Eliézer, parce qu’elle est dépourvue de toît visible; les autres sages la déclarent valable. Lorsqu’on emploie pour couvrir la Suka une natte (treillis) de joncs, si elle est étendue et qu’on l’ait fabriquée pour l’utiliser comme couche, cet objet sera susceptible de devenir impur par contact (considéré comme ustensile), et ne pourra pas être employé pour couvrir la Suka; mais s’il a été dressé dans le but de servir à couvrir la Suka, on pourra l’employer ainsi, et il ne sera pas susceptible d’impureté. Selon R. Eliézer, ces 2 conditions subsistent d’une façon absolue, aussi bien si c’est une grande natte qu’une petite."
+        ],
+        [
+            "Celui qui, dans la Suka, couche sous le lit (non dessus) n’a pas rempli son devoir<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> C’est l’une des 3 obligations relatives à la Suka d’y dormir.</i>. Toutefois, dit R. Juda, il nous est arrivé de nous coucher sous les lits, en présence des vieillards, et ils ne nous ont pas blâmés. R. Simon raconta (comme fait opposé) qu’il est arrivé à Tobie, l’esclave de R. Gamliel, de dormir sous le lit; sur quoi R. Gamliel dit aux vieillards: Vous voyez où se trouve mon serviteur Tobie, qui est instruit dans la Loi; il sait que les serviteurs sont dispensés de suivre les prescriptions relatives à la Suka et qu’à ce titre il peut dormir sous la Suka. Nous, au contraire, avons pour règle que ce n’est pas remplir le devoir de la Suka si l’on y repose sous le lit.",
+            "La Suka appuyée aux pieds d’un lit (se mouvant avec celui-ci) est valable; selon R. Juda, elle est impropre si elle ne peut tenir debout indépendante du lit. Une Suka mal couverte<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Tossefta, ch. 2.</i>, dont la partie ombrée est supérieure à celle où le soleil domine, est valable; si la couverture est aussi épaisse qu’un plafond de maison, bien qu’au travers on ne puisse pas voir les étoiles, elle reste valable.",
+            "La Suka érigée à l’extrémité d’un chariot, ou d’un vaisseau, est valable, et l’on peut s’y installer un jour de fête; elle est valable aussi, si elle a été érigée au sommet d’un arbre, ou d’un chameau; seulement, pendant les jours de fête<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Cf. ci-après, (Betsa 5, 2).</i>, l’on ne peut pas s’y installer (l’accès des objets est interdit en ces jours). Si 2 murs de la Suka ont été élevés artificiellement et que pour 3e mur on l’ait adossée à un arbre, ou si elle est adossée de 2 côtés à un arbre et a pour 3e paroi un mur, elle est valable; mais l’on ne peut pas y monter le jour de fête; toutefois s’il y a 3 murs érigés à main d’homme et que le 4e est un arbre, elle est valable, et l’on peut aussi y monter le jour de fête. En règle générale, lorsqu’en défalquant l’arbre la Suka pourrait se maintenir seule (sur 3 parois), elle est non-seulement valable, mais l’on peut y monter le jour de fête.",
+            "Une Suka érigée au milieu des arbres est valable. Ceux qui sont envoyés pour accomplir un précepte religieux sont dispensés du devoir de la Suka, ainsi que les malades et ceux qui les servent. Il est permis, hors de la Suka, de boire ou de manger passagèrement (sans faire un repas).",
+            "Il est arrivé (pendant ces jours de fête) que l’on a apporté à R. Yohanan b. Zaccaï une parcelle d’un mets pour le faire goûter, et à R. Gamliel deux figues avec une cruche d’eau: ils dirent d’apporter le tout à la Suka (quoique ce soit minime). Lorsqu’on remettait un goûter accessoire à R. Zadoc (un cohen), il en prenait une part moindre qu’un œuf (n’entraînant pas le devoir des diverses formules de bénédiction), l’enveloppait<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. traité (Toharot 2, 1).</i> d’une serviette (mappa) à l’abri de tout contact impur, et la mangeait hors de la Suka, sans prononcer aucune bénédiction<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. traité (Berakhot 7, 2).</i> après cela (en raison du peu d’importance de ce goûter).",
+            "Selon R. Eliézer, il faut manger en total 14 repas dans la Suka, savoir un chaque jour et un la nuit; selon les autres sages, rien n’est prescrit à cet égard, et le repas seul du 1er soir de la fête est obligatoire. De plus, R. Eliézer dit: si l’on n’a pas pu faire ce repas le 1er soir de la fête, on le mangera par contre le dernier soir; les autres sages disent qu’il n’y a pas de compensation ultérieure, ainsi qu’il est dit (Qo 1, 15): ce qui a été abîmé ne peut plus être réparé, et la perte ne saurait être restituée<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Suit un passage traduit au traité (Berakhot 6, 1)</i>.",
+            "Si la Suka est si petite que l’on y a seulement la tête et la majeure partie du corps, tandis que la table du repas se trouve située dans une pièce contiguë, elle sera impropre à l’office légal, selon Shammaï; mais Hillel la déclare valable. L’école de Hillel (à l’appui de son avis) raconta à celle de Shammaï le fait survenu à des vieillards des deux écoles qui, rendant visite à R. Yohanan de Horôn, le trouvèrent installé dans la Suka, où il n’avait que la majeure partie du corps, ayant la table dans une autre pièce. —Ceci ne prouve rien, répliqua l’école de Shammaï, puisque les visiteurs lui ont dit: si tu as l’habitude de t’installer à la Suka de cette façon, tu ne remplis pas suffisamment ce devoir.",
+            "Les femmes, les esclaves et les enfants sont dispensés du devoir de la Suka. Tout enfant assez grand pour se passer de la mère est tenu de remplir ce devoir. Toutefois, il est arrivé (fait qui prouve un surcroît de sévérité) que lorsque la bru de Shammaï l’ancien mit un enfant au monde, ce docteur enleva une partie du plafond et la couvrit de branchage au-dessus du lit, pour cet enfant.",
+            "Pendant les 7 jours de fête, la Suka sera l’habitation essentielle, et la maison l’accessoire. S’il tombe de la pluie, on pourra quitter la Suka à partir de l’instant où l’eau, si elle tombait sur certains mets en bouillie, les gâterait. Le fait de l’arrivée de cette pluie ressemble au cas d’un serviteur qui voudrait servir son maître, et celui-ci lui jette une cruche cuqwn à la face (il le repousse)."
+        ],
+        [
+            "Un lulav volé, ou desséché (de l’an passé), est impropre au service du culte. Celui qui provient d’un bocage consacré à l’idole Ashéra, ou d’une ville séduite par l’idolâtrie, est aussi impropre. S’il est épointé, ou si les feuilles sont détachées, il est également impropre; mais si elles sont seulement séparées, il reste valable pour le culte. R. Juda est d’avis en ce cas de les rattacher du haut. Les branches de palmier de la Montagne de fer<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Au sud de Jérusalem, dit une note de l’édition Jost.</i> (très menues) sont valables. Tout lulav, où en dehors de sa longueur de 3 palmes, il reste de quoi le saisir et le secouer, est déclaré propre au service.",
+            "Une branche de myrte volée, ou desséchée, est impropre au service; celle qui provient du bocage de l’Ashera, ou d’une ville séduite par l’idolâtrie, est également impropre. Si elle est épointée, ou si ses feuilles sont détachées, ou si les baies sont plus nombreuses que les feuilles, elle est impropre, à moins d’en avoir réduit le nombre. Cet enlèvement pour arriver à la réduction est un travail interdit aux jours de fête<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. traité (Rosh Hashana 4, 8)</i>.",
+            "Des branches de saule volées ou desséchées sont impropres au culte; celles qui proviennent du bocage consacré à Ashera ou d’une ville séduite par l’idolâtrie, sont aussi impropres. Celle qui est épointée, ou dont les feuilles sont détachées, ou qui pendent irrégulièrement<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Les feuilles de cette sorte, dit une note de l’édition Jost à ce, ne sont pas ovales, comme les ordinaires, mais dentelées. Le terme araméen se retrouve intact dans un terme arabe que cite de Sacy. Chrestomathie arabe (2e), 1, 259.</i>, est impropre; si elle est seulement fanée ou n’ayant perdu qu’une partie des feuilles, ou provenant d’un champ (au lieu d’un cours d’eau), elle est valable.",
+            "R. Ismaël dit: le faisceau du lulav se compose de 3 myrtes, de deux branches de saule, d’un lulav et d’un cédrat; y eût-il deux myrtes épointés et un seul qui ne l’est pas, cela suffit pour la validité. R. Tarfon dit: au besoin il en sera de même si tous trois sont épointés. R. aqiba dit: comme il y a une seule branche de palmier et un seul cédrat, il n’y aura qu’un myrte et une branche de saule.",
+            "Le cédrat volé, ou desséché, est impropre au service. Celui qui provient du bocage de l’Ashéra, ou d’une ville séduite par l’idolâtrie, est impropre, ainsi que celui qui provient de l’orla (1re année de plantation de l’arbre), ou de l’oblation impure (interdite à la consommation même des cohanim). Celui qui provient de l’oblation pure ne devra pas en principe être pris pour l’office, mais le fait accompli en ce cas est valable. Quant au demaï (au fruit soumis au doute), il est déclaré impropre par l’école de Shammaï; celle de Hillel en autorise l’usage. Quant à celui qui provient de la 2e dîme, à consommer dans Jérusalem seulement, on ne devra pas le prendre en principe; mais en cas de fait accompli, il est valable.",
+            "Si la majeure partie du cédrat se trouve couverte de pustules, ou si la pointe du bouton puqmhn se trouve enlevée, ou s’il est troué, ou pelé, ou fendu de façon qu’une parcelle manque, il est impropre pour l’office. S’il n’y a de pustules que sur la moindre partie, si la queue a été enlevée, ou s’il y a un trou qui n’entraîne pas une parcelle de diminution, il est valable. Le cédrat foncé est impropre au culte. Celui qui est vert comme le cresson pourra servir, selon R. Méir; mais R. Juda le déclare impropre.",
+            "Un petit cédrat, dit R. Méir, ne devra pas être d’une mesure inférieure à celle d’une noix (mesure minimum); selon R. Juda, il devra équivaloir au moins à un œuf. La mesure maximum aura pour limite que l’on puisse, d’une main, saisir le lulav avec un tel cédrat; tel est l’avis de R. Juda. Selon R. Yossé, il pourra avoir jusqu’à une grandeur telle, qu’il faille les 2 mains pour prendre un tel cédrat.",
+            "Pour lier le faisceau du lulav, on emploie seulement des feuilles de palmier, dit R. Juda; selon R. Meir, on se servira d’un fil quelconque. Ainsi, il raconte que des Jérusalémites liaient leur lulav avec des fils d’or. Toutefois, répliqua l’interlocuteur, ces gens l’attachaient au bas avec des feuilles du même genre (mettant d’autres liens en haut pour l’orner). –<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> (Maasserot 3, 6).</i>.",
+            "A quel moment remue-t-on le lulav? —En récitant les mots du Hallel: Rendez grâce à Dieu (Ps 118, 1), au commencement et à la fin, ainsi qu’aux mots: O Éternel, secours-nous (ib. 25), selon l’avis de Hillel; Shammaï ajoute encore cette prescription, en disant les mots qui suivent: O Éternel, donne-nous le succès. R. aqiba dit avoir vu R. Gamliel et R. Josué, pendant que tout le peuple saisissait avidement le lulav; ils l’ont seulement remué aux mots “O Éternel, secours-nous.” Si, étant en route, on n’a pas pu se procurer un lulav, on devra le prendre en rentrant chez soi, même à table; si on ne l’a pas pris le matin, on le prendra le soir; toute la journée est valable pour remplir ce devoir.",
+            "S’il arrive à quelqu’un qui ne sait pas réciter le Hallel de se le faire lire par un esclave, ou une femme, ou un enfant (qui ne sont pas tenus de remplir ce devoir), il devra répéter chaque mot qu’on lui dit; ce sera là sa punition de ne 1’avoir pas appris. Si un adulte (soumis à ce devoir et pouvant libérer d’autres) fait cette lecture, il suffira de répondre après lui: Alleluia (seul mot, répété en chœur par les fidèles après chaque verset). –.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> La Guemara à ce ¤ est traduite en (Berakhot 3, 3). Cf. J., traité (Rosh Hashana 3, 10).</i>",
+            "Dans certains endroits, il est d’habitude de répéter 2 fois les 5 derniers versets de ce psaume; dans d’autres, ce n’est pas l’usage, et la même latitude existe pour la formule finale de bénédiction (que les uns disent, et d’autres omettent). Tout dépend de l’usage local. Lorsqu’on achète un lulav de son prochain en la 7e année agraire (du repos), on devra lui faire le don réciproque d’un cédrat<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Voir de mme (Sheviit 8, 3).</i>, puisqu’il n’est pas permis de trafiquer des produits en cette année de repos.",
+            "En principe, on prenait le lulav au Temple seulement pendant 7 jours, et au dehors au 1er jour seul de la fête des Tentes<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Il y a une distinction analogue dans le traité (Sheqalim 1, 3)</i>. Depuis la destruction du Temple, R. Yohanan b. Zaccaï a établi qu’on le prendrait partout pendant 7 jours en souvenir du Temple<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Cf. traité (Rosh Hashana 4, 3)Ê; traité (Menahot 10, 5).</i>, de même qu’en raison de ce souvenir il est interdit de manger des produits de la nouvelle année agraire au jour fixé jadis pour présenter l’omer (le 16 Nisan).",
+            "Lorsque le 1er jour de la fête se trouve être un samedi (jour où il est interdit de porter des objets au dehors), chacun apporte d’avance son lulav à la synagogue. Le lendemain, en s’y rendant de bonne heure, chacun reconnaît le sien qu’il prend pour 1’office, puisqu’il est dit qu’il n’est pas permis de remplir ce devoir au 1er jour de la fête avec le lulav de son voisin, tandis que c’est permis aux autres jours de cette fête.",
+            "R. Yossé dit: si le 1er jour de la fête se trouve être un samedi et que par oubli, on ait porté le lulav sur la voie publique, pour s’en servir à l’office, on n’est pas coupable de ce fait accompli, parce qu’il l’a été en vue du devoir à remplir.",
+            "La femme, en recevant le lulav de la main de son fils ou de son mari, peut le remettre à l’eau, même le samedi. Selon R. Juda, le samedi on peut seulement le remettre à l’eau, et le jour de fête on peut ajouter de l’eau pour le rafraîchir; enfin, aux jours de demi-fête, il est permis de la renouveler complètement. Dès qu’un enfant a assez d’intelligence pour savoir agiter le lulav, il est astreint à ce devoir."
+        ],
+        [
+            "On prend le lulav et les branches de saule, soit 6 jours (sur 7), soit 7 jours pleins (si ce devoir l’emporte sur le Shabat); la récitation complète du Hallel et la manifestation de la joie<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Consommation de sacrifices pacifiques.</i> ont lieu 8 jours; la libation d’eau, 7 jours; le jeu de flûte, pendant les 5 jours de demi-fête, ou 6 (s’il n’y a pas de samedi dans ce nombre).<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> En tte se trouve un long passage reproduit du traité (Eruvin 1, 1),</i>",
+            "Pour la prise du lulav, il y a bien 7 jours, car lorsque le 1er j. de la fête se trouve être un samedi, il l’emporte sur le repos shabatique, soit au total 7; mais non s’il coïncide avec un autre jour, soit un reste de 6 jours.",
+            "Par contre, pour la branche de saule, il y a 7 jours, savoir si le dernier, plus spécialement consacré à cet effet, coïncide avec le Shabat, auquel cas il prédomine, non si c’est en un autre jour; alors il reste 6 jours.",
+            "Voici comment on observait le précepte du lulav lorsque le 1er jour de la fête se trouvait être un samedi: chacun l’apportait la veille au Temple; les servants, recevant chaque lulav, les rangeaient tous le long d’une galerie<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Voir une mesure analogue en (Sheqalim 8, 4).</i> couverte (stoa); les vieillards (pour éviter la foule) portaient leur lulav dans une cellule spéciale. Le tribunal apprenait au public à dire que tout lulav étranger lui survenant en main lui soit acquis à titre de don (afin d’éviter qu’il y ait un vol, ou même un prêt en ce cas). Le lendemain, dès l’arrivée des fidèles, les servants jetaient vivement à chacun son lulav. Mais, par suite de ce procédé, on se bousculait et l’on en arrivait aux coups; comme le tribunal vit qu’il pouvait en résulter des dangers, il décida que chacun apporterait son lulav de la maison.",
+            "Voici comment on accomplissait le précepte relatif à la branche de saule: Il y avait au-dessous de Jérusalem une localité appelée Motsa, où l’on se rendait pour y couper de longues branches de saule. On les apportait et on les dressait auprès de l’autel; sur son sommet les extrémités se penchaient. On sonnait des coups rapides et des coups prolongés. Chaque jour de la fête des tentes, on faisait une fois le tour de l’autel, en disant le verset (Ps 118, 25): O Eternel, secours-nous, O Eternel, fais-nous prospérer. R. Juda (en disant ces mots) modifiait un peu l’invocation<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Les commentateurs ne sont ni d’accord ni clairs, sur le sens de l’avis de R. Juda. Voir une note de W. Heidenheim sur cette phrase du Rituel, vers la fin du 1er jour de la fte de Soucot. Selon J. Lévy, il faut y voir un sens mystique, ou une transcri</i> à Dieu whw yna Au jour spécial des saules (au 7e de la fête), on faisait 7 fois le tour de l’autel. En le quittant, on disait: “la beauté sied à l’autel; la beauté te sied.” R. Eliézer disait: “C’est pour Dieu et pour toi, ô autel; c’est pour Dieu et pour toi.”",
+            "La cérémonie était la même si ce 7e jour était en semaine, ou un samedi; sauf qu’en ce dernier cas on avait soin de couper les branches la veille, et on les déposait dans des aiguières d’or, pour que les feuilles ne se fanent pas. Selon R. Yohanan b. Broqa, ce sont des branches de palmier (non de saule) que l’on apportait en ce jour, pour les secouer sur l’autel (en signe de joie). Cette action donne son nom à la journée.",
+            "Aussitôt après, les enfants délient le faisceau du lulav et mangent les cédrats.",
+            "La récitation du Hallel complet et la manifestation de la joie (par des sacrifices de paix) ont lieu 8 jours. Il en résulte la preuve qu’il faut aussi bien honorer le dernier jour de cette fête que tous les autres jours. L’observance spéciale de la Suka sera célébrée seulement pendant 7 jours, en ce sens qu’après avoir fini le repas du 7e jour, on n’est pas tenu de défaire la Suka; mais on enlèvera les ornements à partir de l’après-midi, et on les replacera chez soi, pour se préparer à célébrer avec autant de solennité le dernier jour de la fête (à la maison).",
+            "Les libations d’eau<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> On sait combien ce détail cérémoniel du culte au Temple, dont il est question aussi au précédent vol. (t. V, et 315), avait son analogue en Egypte. Voir Chabas, Notice sur une table à libations de la collection de M. E. Guimet, au Compte-rendu du</i> avaient lieu 7 jours, de la façon suivante: On prenait une bouteille en or d’une contenance de 3 loug, que l’on remplissait à la fontaine voisine, dite Siloé. En arrivant à la porte de l’eau, on sonnait des coups rapides et prolongés. En montant l’escalier de l’autel, on tournait à gauche, où se trouvaient deux bassins d’argent; selon R. Juda, ils étaient couverts de chaux; seulement, ils paraissaient plus foncés, à cause du vin que l’on y versait. Ils étaient perforés de deux petits trous comme des narines, dont l’un était plus grand que l’autre, de façon que les liquides versés s’écoulent en même temps<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Le vin, plus épais que l’eau, s’écoule plus lentement à orifices égaux.</i>. Le trou à l’ouest était celui de l’eau, et à l’est celui du vin. Si par mégarde on a versé l’eau dans le trou du vin, ou le vin dans celui de l’eau, le devoir est considéré comme rempli. R. Juda dit: un seul loug suffisait aux libations à opérer 8 jours. On engageait celui qui versait à lever haut la main, afin de bien laisser voir qu’il répand le liquide dans le bassin (non à terre, à la façon des Sadducéens); car, un jour, l’officiant versa la libation à ses pieds, et tout le peuple le lapida avec les cédrats.",
+            "La cérémonie sera la même, soit en semaine, soit le samedi, sauf qu’en ce dernier cas on remplit dès la veille un tonneau d’or non consacré, auprès de la source dite Siloë, que l’on dépose dans une cellule. Si le tonneau a été renversé ou laissé découvert une nuit, il fallait puiser au bassin d’office<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> V. Ibid. 3, 10.</i>; car ni l’eau, ni le vin découverts n’étaient aptes à être offerts sur l’autel."
+        ],
+        [
+            "La musique instrumentale<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Littéral.Ê: la flžte,</i> était exécutée tantôt 5 jours, tantôt 6, car cette musique qui accompagnait la cérémonie du puisage de l’eau ne pouvait l’emporter ni sur le repos shabatique, ni même sur celui des simples jours de fête (et ci, sur les 6 jours de demi-fête, il y avait un samedi, il ne restait que 5 fois à exécuter cette cérémonie). On raconte que c’était une fête dont on ne pouvait se faire aucune idée si on ne l’avait pas vue et dont rien n’approchait en fait de réunion joyeuse<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Clément Mullet, Les feux de S. Jean ou du soleil. Dans Revue orientale, X, 1865,</i>.",
+            "A l’issue (au soir) du 1er jour de la fête des tentes, on descendait au parvis des femmes, où l’on avait disposé un grand appareil de fête<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Probablement une balustrade.</i>. Il y avait là des lustres d’or, et en tête de chacun d’eux des vases d’or; près de chaque lustre, 4 échelles étaient disposées, donnant accès à 4 enfants parmi les adolescents des cohanim, ayant en mains des cruches d’huile de 120 loug, qu’ils répartissaient entre les vases<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Pour ce et les suiv., voir le rituel de l’office du 8e soir de Sukot</i>.",
+            "On roulait en forme de mèche des chiffons provenant des caleçons et des ceintures des sacerdotes<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> V. (Yoma 7, 3).</i>, et l’on s’en servait pour allumer les lumières. Il ne restait pas une cour à Jérusalem qui n’ait sa clarté provenant des lumières de la fête des eaux.",
+            "Les gens pieux et pratiquants dansaient devant eux avec des torches à la main et récitaient devant eux des cantiques et louanges au Seigneur. Les lévites munis de harpes, de lyres, de cymbales, et de toutes sortes d’instruments de musique sans nombre, étaient placés sur les 15 degrés qui mènent du parvis des simples israélites à celui des femmes. C’est conforme aux 15 psaumes des degrés<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Psaumes 120 à 134.</i>. C’est là que les lévites se tenaient toujours pour le chant (tandis que pour le sacrifice ils chantaient auprès de l’autel). Deux prêtres se tenaient à la porte supérieure, qui mène (en descendant) du parvis des simples Israélites, à celui des femmes, ayant 2 trompettes en mains. A l’appel du crieur, ils sonnaient un coup rapide, un autre plus long, puis un 3e coup rapide. En arrivant au 10e degré, ils recommençaient autant de sonneries. Arrivés au parvis, ils les renouvelaient, et ils continuaient ainsi jusqu’au moment de parvenir à la porte donnant accès par l’Est. Parvenus à ce dernier point, ils se tournaient vers l’Ouest et disaient: “nos ancêtres ont dû se tenir à cette place, selon ces mots (Ez 8, 16): Ils tournaient le dos au sanctuaire divin, ayant la face vers l’Est, et ils se prosternaient à l’Orient, devant le Soleil, tandis que nous adorons Dieu, et nos yeux sont tournés vers lui.” R. Juda dit que cette dernière formule devait être récitée deux fois.",
+            "Au temple, on sonnait au minimum 21 coups et au maximum 48. Ainsi, aux jours ordinaires, il en fallait 21, savoir 3 sonneries pour ouvrir les portes, 9 pour le sacrifice quotidien du matin, et autant pour celui du soir. Pour les sacrifices supplémentaires, on en ajoutait 9; et le vendredi il y avait encore 6 sonneries de plus, dont 3 pour avertir le peuple de cesser les travaux, et 3 autres coups pour établir la distinction entre les jours profanes et le Shabat. Donc, en un vendredi qui coïncidait avec la fête des tentes, il y avait 48 sonneries, savoir 3 pour ouvrir les portes, 3 pour la porte supérieure, 3 pour la porte inférieure, 3 pour puiser de l’eau, 3 pour la verser sur l’autel, 9 pour le sacrifice quotidien du matin, autant pour celui du soir, 9 pour les sacrifices supplémentaires, 3 pour aviser le peuple de cesser les travaux, et 3 pour distinguer entre la semaine et le Shabat.",
+            "Au 1er jour de la fête des Tabernacles, les offrandes des 13 taureaux, 2 béliers et un bouc, étaient servies par 16 escouades de sacerdotes<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Ils arrivaient tous pour les offices de la fte, formant 24 escouades.</i>; restaient 14 boucs offerts par les 8 escouades de reste. Au 1er jour 6 escouades servaient chacune 2 (=12), plus un bouc par chacune des 2 dernières escouades: au 2e jour (où commençait la diminution du nombre des taureaux), 5 escouades offraient chacune 2 boucs (=10), et il restait 4 boucs pour les 4 dern.; au 3e jour, 4 offraient 2 boucs (=8), et il restait 6 boucs pour les 6 dernières; au 4e jour, 3 offraient 2 boucs (=6), et il restait 8 boucs pour les 8 dernières; au 5e jour, 2 offraient 2 boucs (=4), et il restait 10 boucs pour les 10 dernières; au 6e jour, l’une offrait 2 boucs, et les autres chacune un bouc. Enfin, au 7e jour, toutes les 14 escouades offraient le même nombre d’un seul bouc (en ce jour, on n’avait plus à offrir que 7 taureaux etc., soit pour 10 escouades). Au 8e jour (où il n’y avait plus à offrir qu’un taureau, un bélier et 7 boucs), on recommençait à tirer au sort pour les autres fêtes<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> (Yoma 2, 1)Ê; (Hagiga 1, 6).</i>, en disant que ceux qui auront des taureaux à offrir en ce jour n’auront pas ce service le lendemain, et l’on fait le tour (on alternera).",
+            "A 3 époques de l’année, aux grandes fêtes, toutes les 24 escouades étaient traitées en égales pour la réception des parts d’offrandes de fêtes qui leur revenaient, et pour la distribution des pains de proposition. Si la Pentecôte survenait un samedi, au moment de répartir les 2 pains exposés, avec levain, et les 6 pains azymes, le distributeur dit a chacun: Voici de l’azyme, et voici du pain levé. La section hebdomadaire, qui est en son temps de service à l’arrivée d’une fête, offre les sacrifices quotidiens, les vœux et les présents, ainsi que les sacrifices publics avec tout le reste (non spécial à la fête). Si un jour de fête est rapproché du jour de Shabat, soit avant, soit après, toutes les escouades avaient une part égale dans la distribution des pains de proposition.",
+            "S’il y a un jour d’intervalle entre la fête et le Shabat, la section qui est en son temps de service hebdomadaire recevra à ce moment dix pains, et celle qui est en avance d’un jour (vu l’intervalle) en aura deux. Pendant le reste de l’année, la section entrante en prend six pour sa consommation, autant que celle qui sort; selon R. Juda, celle qui entre en prend sept, et celle qui sort de service en prend cinq. Ceux qui entrent reçoivent la distribution au Nord du sanctuaire, et ceux qui sortent au midi, sauf la famille de Belga qui reçoit toujours ses parts au midi (à titre d’amende), de même que son anneau d’égorgement est immobile (ne peut pas se mouvoir), et sa fenêtre reste fermée."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,89 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+    "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "CC-BY",
+    "shortVersionTitle": "Dr. Joshua Kulp",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "A sukkah which is more than twenty cubits high is not valid. Rabbi Judah validates it. One which is not ten handbreadths high, or which does not have three walls, or which has more sun than shade, is not valid. An old sukkah: Bet Shammai invalidates it and Bet Hillel validates it. What is an “old sukkah”? Any one which he made thirty days before the festival; but if he made it for the purpose of the festival, even at the beginning of the year, it is valid.",
+            "One who makes his sukkah under a tree, it is as if he made it within the house. One [who makes] a sukkah on top of another sukkah, the upper one is valid but the lower is invalid. Rabbi Judah says: if there are no occupants in the upper one, the lower one is valid.",
+            "If he spread a sheet over it because of the sun or beneath it because of falling [leaves]; Or if he spread [a sheet] over the frame of a four-post bed, [the sukkah] is invalid. But he may spread it over the frame of a two-post bed.",
+            "If he trained a vine or a gourd or ivy over [the sukkah] and put skhakh on top of it, it is not valid. But if the skhakh is more than them, or if he cut them, it is valid. This is the general rule: whatever is susceptible to [ritual] impurity and does not grow from the ground may not be used for skhakh, but whatever is not susceptible to [ritual] impurity and does grow from ground soil may be used for skhakh.",
+            "Bundles of straw, bundles of wood, and bundles of brushwood they do not use them as skhakh. But all of them, if he untied them, are valid. And they are all valid for the walls.",
+            "They may make skhakh out of wooden planks, the words of Rabbi Judah. Rabbi Meir forbids. If one places on top of [the sukkah] a plank four handbreadths wide, it is valid provided that he does not sleep under it.",
+            "A [wooden] roof that has no plastering: Rabbi Judah says: Bet Shammai say that he should loosen [the planks] and remove one from between each two. And Bet Hillel say he should either loosen [the planks] or remove one from between two. Rabbi Meir says, he removes one from between two, but he does not loosen [the planks].",
+            "One who roofs his sukkah with iron spits or with bedposts, if the space between them equals them, it is valid. One who hollows out a haystack to make for himself a sukkah, it is not a valid sukkah.",
+            "If he hangs walls down from above to below, if they are higher than three handbreadths from the ground, it is invalid. If he raises them from the bottom to the top, if they are ten handbreadths high, it is valid. Rabbi Yose says: just as from the bottom to the top ten handbreadths [suffices] so from the top to the bottom ten handbreadths [suffice]. If he distances the skhakh three handbreadths from the walls, it is invalid.",
+            "If [the roof of] a house is opened, and he placed skhakh over it, if there is a distance of four cubits from the wall to the covering, it is invalid. Similarly in the case of a courtyard which is surrounded by columns. A large sukkah which was surrounded with material which is invalid for skhakh, if there is a space of four cubits beneath it, it is invalid.",
+            "One who makes his sukkah like a cone-shaped hut or leans it against a wall: Rabbi Eliezer invalidates it since it has no roof, But the sages declare it valid. A large reed mat: if made for lying upon it is susceptible to [ritual] uncleanliness and is invalid as skhakh. If made for a skhakh, it may be used for skhakh and is not susceptible to uncleanliness. Rabbi Eliezer says, whether small or large: if it was made for reclining upon, it is susceptible to uncleanliness and is invalid as skhakh; if made for a covering, it is valid as a skhakh and is not susceptible to uncleanliness."
+        ],
+        [
+            "He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabban Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation.",
+            "One who supports his sukkah with the posts of a bed, it is valid. Rabbi Judah says: if it cannot stand on its own, it is invalid. A disorderly sukkah (and whose shade is more than its sun is valid. One whose [skhakh] is thick like [the roof] of a house is valid, even though the stars cannot be seen through it.",
+            "One who makes his sukkah on the top of a wagon, or on the deck of a ship, it is valid and one may go up into it on the festival. If he made it on the top of a tree, or on the back of a camel, it is valid, but one may not go up into it on the festival. If the tree [formed] two [walls] and one was made by the hands of man, or if two were made by the hands of man and one was formed by the tree, it is valid, but one may not go up into it on the festival. If three walls were made by the hands of man and one was formed by the tree, it is valid and one may go up into it on the festival. This is the general rule: in any case in which if the tree was removed the [sukkah] could stand on its own, it is valid and one may go up into it on the festival.",
+            "If one makes his sukkah between trees, so that the trees form its walls, it is valid. Those who are agents to perform a mitzvah are exempt from [the obligations of] sukkah. People who are sick and their attendants are exempt from [the obligations of] sukkah. One may eat and drink casually outside the sukkah.",
+            "It once happened that they brought a dish to Rabbi Yohanan ben Zakkai to taste, and two dates and a pail of water to Rabban Gamaliel and they said, “Bring them up to the sukkah.” And when they gave Rabbi Zadok food less than the bulk of an egg, he took it in a napkin, ate it outside the sukkah and did not say a blessing after it.",
+            "Rabbi Eliezer says: a man is obligated to eat fourteen meals in the sukkah, one on each day and one on each night. But the sages say: there is no fixed number, except on the first night of the festival alone. Furthermore Rabbi Eliezer said: if one did not eat in the sukkah on the first night of the festival, he may make up for it on the last night of the festival. But the sages say: there is no compensation for this, and of this was it said: “That which is crooked cannot be made straight, and that which is lacking cannot be counted” (Ecclesiastes 1:15).",
+            "One whose head and the greater part of his body were within the sukkah and his table within the house: Bet Shammai say: it is invalid and Bet Hillel say it valid. Bet Hillel said to Bet Shammai: Did it not in fact happen that the elders of Bet Shammai and the elders of Bet Hillel went to visit Rabbi Yohanan ben HaHoroni and found him sitting with his head and the greater part of his body within the sukkah and his table within the house, and they didn’t say anything to him? Bet Shammai said to them: From there [you bring] proof? Indeed they said to him, “If this is your custom, then you have never in your whole life fulfilled the commandment of the sukkah.",
+            "Women, slaves and minors are exempt from the [commandment] of the sukkah. A minor who no longer relies on his mother is obligated in the [commandment] of the sukkah. It happened that the daughter-in-law of Shammai the elder gave birth and he opened up the ceiling and put skhakh on top of the bed[posts] on behalf of the minor.",
+            "All seven days [of the festival] a man must make the sukkah his permanent residence and his house his temporary residence. If rain fell, when may one be permitted to leave it? When the porridge becomes spoiled. They made a parable. To what can this be compared? To a slave who comes to fill the cup for his master, and he poured a pitcher over his face."
+        ],
+        [
+            "A stolen or a dried up lulav is invalid. One [that came] from an asherah tree or from a condemned city is invalid. If its top was broken off or its leaves were detached, it is invalid. If its leaves are spread apart it is valid. Rabbi Judah says he should tie it at the top. The thorny palms of the iron mountain are valid. A lulav which is three handbreadths in length, long enough to wave, is valid.",
+            "A stolen or withered hadas is invalid. One [that came from] an asherah or a condemned city is invalid. If its tip was broken off, or its leaves were detached, or its berries were more numerous than its leaves, it is invalid. But if he diminished them it is valid. But he may not diminish them on the festival.",
+            "A stolen or withered aravah is invalid. One [take from an] asherah or from a condemned city is invalid. One whose tip was broken off or whose leaves were detached, or a tzatzefah is invalid. One that was shriveled or had lost some of its leaves, or one grown in a rain-watered soil, is valid.",
+            "Rabbi Ishmael says: three hadasim, two aravot, one lulav and one etrog, even if two [of the hadasim] have their tips broken off and [only] one is whole. Rabbi Tarfon says: even if all three have their tips broken off. Rabbi Akiva says: just as there is one lulav and one etrog, so too only one hadas and one aravah.",
+            "An etrog which is stolen or withered is invalid. One from an asherah or a condemned city is invalid. Of orlah or of unclean terumah it is invalid. Of clean terumah, he should not take it, but if he did take it, it is valid. Of demai (doubtfully-tithed): Bet Shammai says it invalid, And Bet Hillel says it valid. Of second tithe, it should not be taken [even] in Jerusalem, but if he took it, it is valid.",
+            "If a rash spread out on a majority of it, or if its pitom is removed, if it is peeled, split, or perforated so that any part is missing, it is invalid. If a rash spread out on a lesser part of it, if its stem was missing, or if it is perforated but no part of it is missing, it is valid. An etrog [which is black] as an Ethiopian is invalid. An etrog which is green as a leek: Rabbi Meir declares it valid And Rabbi Judah declares it invalid.",
+            "The minimum size of an etrog: Rabbi Meir says: the size of a nut. Rabbi Judah says: the size of an egg. The maximum [size] is such that two can be held in one hand, the words of Rabbi Judah. Rabbi Yose says, even one that can only be held with his two hands.",
+            "They may not bind the lulav except with [strands of] its own species, the words of Rabbi Judah. Rabbi Meir says: it may be bound even with a cord. Rabbi Meir said: it happened that the men of Jerusalem used to bind their lulavs with strands of gold. They answered him: but they bound it with [strands of] its own species underneath [the strands of gold].",
+            "And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm 118:1), at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav.",
+            "One who has a slave, a woman, or a minor read [the Hallel] to him, he must repeat after them what they say, and a curse be upon him. If an adult recited to him, he repeats after him [only] Halleluyah.",
+            "In a place where the custom is to repeat [verses], he should repeat; [Where the custom is] to say them only once, he should say them once. [Where the custom is] to recite a blessing afterwards, he should recite the blessing afterwards. Everything is dependent on local custom. One who purchases a lulav from his fellow in the sabbatical year, [the latter] should give him the etrog as a gift, since one is not permitted to purchase it in the sabbatical year.",
+            "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yohanan ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].",
+            "If the first day of the festival falls on Shabbat, all the people bring their lulavim to the synagogue [on Friday]. The next day they arise early [and come to the synagogue] and each one recognizes his own [lulav] and takes it, since the sages said “one cannot fulfill his obligation on the first day of the festival with his friend’s lulav.” But on the other days of the festival one may fulfill his obligation with the lulav of his fellow.",
+            "Rabbi Yose says: if the first day of the festival fell on Shabbat, and he forgot and carried out his lulav into the public domain, he is not liable, since he brought it out while under the influence [of a religious act].",
+            "A woman may receive [a lulav] from her son or from her husband and put it back in water on Shabbat. Rabbi Judah says: on Shabbat they may be put it back [into the water in which they were previously kept], on a festival day [water] may be added, and on the intermediate days [of the festival the water] may also be changed. A minor who knows how to shake [the lulav] is obligated [to take] the lulav."
+        ],
+        [
+            "[The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days].",
+            "“The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six.",
+            "“The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six.",
+            "The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home.",
+            "The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”",
+            "As was its performance on a weekday, so was its performance on Shabbat, except that they would gather them on the eve of Shabbat and place them in golden basins so that they would not become wilted. Rabbi Yohanan ben Beroka says: they used to bring palm branches and they would beat them on the ground at the sides of the altar, and that day was called “[the day of] the beating of the palm branches.”",
+            "Immediately after beating the willows (or palm branches) the children undo their lulavs and eat their etrogim.",
+            "The Hallel and rejoicing are on all eight days: How is this so? This teaches that one is obligated for the Hallel, for rejoicing and for honoring the festival on the last day, just as he is on all the other days of the festival. The sukkah is for seven days. How so? Once he finished eating [his meal on the seventh day], he should not untie his sukkah, but he removes its contents from the time of minhah and onwards in honor of the last day of the festival.",
+            "How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.",
+            "As it was performed on weekdays, so was it was performed on Shabbat, save that on the eve of Shabbat he would fill a non-sanctified golden barrel from the Shiloah, and place it in the chamber. If it was poured away or uncovered, he would refill it from the laver, for wine or water which has become uncovered is invalid for the altar."
+        ],
+        [
+            "The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.",
+            "At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.",
+            "From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.",
+            "Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”",
+            "They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane.",
+            "On the first festival day of Sukkot there were thirteen bulls, two rams and one goat. Fourteen lambs remained for the other eight priestly watches.On the first day, six [watches] offered two each and the remaining [two] one each. On the second day five offered two each and the remaining [four] one each. On the third day four offered two each and the remaining [six] one each. On the fourth day three offered two each and the remaining [eight] one each. On the fifth day two offered two each and the remaining [ten] one each. On the sixth day one offered two and the remaining [twelve] one each. On the seventh day all were equal. On the eighth day they again cast lots as on the other festivals. They said: the [watch] that offered bulls on one day should not offer them on the next, but that they should take their turns in rotation.",
+            "At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread.",
+            "If one day intervened between them [Shabbat and Yom Tov], the watch whose time of service was fixed [for that week] took ten [of the] loaves, while they that were detained took two. On all other days of the year the incoming watch took six loaves and the outgoing watch six. Rabbi Judah said, the incoming watch took seven and the outgoing five. The incoming watch divided it in the north, and the outgoing in the south. [The watch of] Bilgah always divided it in the south; their ring was fixed and their alcove was blocked up."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,25 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "A sukkah whose height reaches over twenty amot, is invalid."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,89 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+    "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+    "status": "locked",
+    "priority": 0.25,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>E</b><small>INE</small> F<small>ESTHÜTTE, DIE MEHR ALS ZWANZIG</small> E<small>LLEN HOCH IST, IST UN-BRAUCHBAR, NACH</small> R. J<small>EHUDA ABER BRAUCHBAR;</small> DIE KEINE ZEHN H<small>ANDBREITEN HOCH IST, DIE KEINE DREI</small> W<small>ÄNDE HAT UND DIE MEHR</small> S<small>ONNE ALS</small> S<small>CHATTEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Das W. <span dir=\"rtl\">סוכה</span> ist von <span dir=\"rtl\">סכך</span> <i>bedecken, beschatten,</i> abgeleitet, deren Hauptzweck ist also die Beschattung.</i> <small>GEWÄHRT, IST UNBRAUCHBAR</small>.  <b>E</b><small>INE ALTE</small> F<small>ESTHÜTTE IST NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS UNBRAUCHBAR UND</small> <small>NACH DER</small> S<small>CHULE</small> H<small>ILLELS BRAUCHBAR</small>. W<small>ELCHE HEISST EINE ALTE</small> F<small>ESTHÜTTE</small>? D<small>IE MAN DREISSIG</small> T<small>AGE VOR DEM</small> F<small>ESTE ERRICHTET HAT</small>. H<small>AT MAN SIE ABER FÜR DAS</small> F<small>EST ERRICHTET, SO IST SIE BRAUCHBAR, SELBST WENN SEIT</small> A<small>NFANG DES</small> J<small>AHRES</small>.",
+            "<b>W</b><small>ENN MAN DIE</small> F<small>ESTHÜTTE UNTER EINEM</small> B<small>AUME MACHT, SO IST ES EBEN SO, ALS HÄTTE MAN SIE IM</small> H<small>AUSE GEMACHT</small>. V<small>ON ZWEI</small> H<small>ÜTTEN</small> Ü<small>BEREINANDER IST DIE OBERE BRAUCHBAR UND DIE UNTERE UNBRAUCHBAR</small>; R. J<small>EHUDA SAGT, IST KEIN</small> B<small>EWOHNER IN DER OBEREN, SEI DIE UNTERE BRAUCHBAR</small>.",
+            "<b>H</b><small>AT MAN DARÜBER EIN</small> L<small>AKEN AUSGEBREITET, WEGEN DER</small> S<small>ONNE, ODER DARUNTER, WEGEN DES</small> A<small>BFALLS, ODER ES ÜBER DAS</small> H<small>IMMELBETT AUSGEBREITET, SO IST SIE UNBRAUCHBAR, WOHL ABER DARF MAN</small> <small>EIN</small> L<small>AKEN</small> <small>ÜBER DIE</small> B<small>ETTSTANGEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Je eine am Kopfende u. am Fußende, die durch eine Stange verbunden sind, sodaß das darüber ausgebreitete Laken ein schräges Dach bildet.</i><small>AUSBREITEN</small>.",
+            "<b>H</b><small>AT MAN</small> W<small>EINLAUB</small>, K<small>ÜRBISBLÄTTER ODER</small> E<small>PHEU ÜBER</small> <small>DIE</small> F<small>ESTHÜTTE</small> <small>GEZOGEN UND DARÜBER</small> H<small>ÜTTENBEDACHUNG GELEGT, SO IST SIE UNBRAUCHBAR; WENN ABER DIE</small> H<small>ÜTTENBEDACHUNG MEHR IST, ODER MAN JENE ABGEHAUEN HAT, SO IST SIE BRAUCHBAR</small>. D<small>IE</small> R<small>EGEL IST</small> : W<small>AS FÜR DIE</small> U<small>NREINHEIT EMPFÄNGLICH IST UND WAS NICHT AUS DER</small> E<small>RDE WÄCHST, IST ALS</small> H<small>ÜTTENBEDACHUNG NICHT VERWENDBAR; WAS FÜR DIE</small> U<small>NREINHEIT NICHT EMPFÄNGLICH IST UND AUS DER</small> E<small>RDE WÄCHST, IST ALS</small> H<small>ÜTTENBEDACHUNG VERWENDBAR</small>.",
+            "<b>S</b><small>TROHBÜNDEL</small>, H<small>OLZBÜNDEL UND</small> R<small>EISIGBÜNDEL DÜRFEN ALS</small> H<small>ÜTTENBEDACHUNG NICHT VERWENDET WERDEN; HAT MAN SIE ABER GELÖST, SO SIND SIE BRAUCHBAR</small>. S<small>IE ALLE SIND AUCH ALS</small> W<small>ÄNDE BRAUCHBAR</small>.",
+            "<b>M</b><small>AN DARF DIE </small>F<small>ESTHÜTTE</small> <small>MIT</small> B<small>RETTERN ÜBERDACHEN</small> – <small>SO</small> R. J<small>EHUDA</small>; R. M<small>EÍR VERBIETET DIES</small>. H<small>AT MAN DARÜBER EIN VIER</small> H<small>ANDBREITEN BREITES</small> B<small>RETT GELEGT, SO IST SIE BRAUCHBAR, NUR DARF MAN UNTER DIESEM NICHT SCHLAFEN</small>.",
+            "<b>E</b><small>INE</small> D<small>ECKE OHNE</small> E<small>STRICH</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn die Bretter oben lose aufliegen u. nicht durch einen Estrich darüber zusammengefügt sind.</i><small>MUSS MAN, WIE</small> R. J<small>EHUDA SAGT, NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS LOCKERN UND JE EINE</small> P<small>LANKE</small> <small>ZWISCHEN ZWEIEN FORTNEHMEN, UND NACH DER</small> S<small>CHULE</small> H<small>ILLELS ENTWEDER LOCKERN ODER JE EINE ZWISCHEN ZWEIEN FORTNEHMEN</small> ; R. M<small>EÍR SAGT, MAN NEHME JE EINE</small> P<small>LANKE</small> <small>ZWISCHEN ZWEIEN FORT, BRAUCHE ABER NICHT ZU LOCKERN</small>.",
+            "<b>W</b><small>ENN MAN SEINE</small> F<small>ESTHÜTTE MIT</small> S<small>PIESSEN ODER</small> S<small>EITENBRETTERN VON EINEM</small> B<small>ETTE BÄLKT, SO IST SIE, WENN DER</small> A<small>BSTAND</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der mit brauchbarer Hüttenbedeckung ausgefüllt werden kann.</i><small>ZWISCHEN IHNEN DIESEM GLEICHT, BRAUCHBAR. WENN MAN EINE</small> M<small>IETE AUSHÖHLT, UM DARAUS EINE</small> F<small>ESTHÜTTE ZU MACHEN, SO IST DIES KEINEF FSTHÜTTE</small>.",
+            "<b>W</b><small>ENN MAN DIE</small> W<small>ÄNDE</small> [<small>FÜR DIE</small> F<small>ESTHÜTTE</small>] <small>VON OBEN NACH UNTEN HERABHÄNGEN LÄSST, SO IST SIE, WENN SIE DREI</small> H<small>ANDBREITEN VON DER</small> E<small>RDE ABSTEHEN, UNBRAUCHBAR; WENN SIE VON UNTEN NACH OBEN RAGEN, SO IST SIE, WENN SIE ZEHN</small> H<small>ANDBREITEN HOCH IST, BRAUCHBAR</small>. R. J<small>OSE SAGT, WIE VON UNTEN NACH OBEN ZEHN</small> H<small>ANDBREITEN EBENSO VON OBEN NACH UNTEN ZEHN</small> H<small>ANDBREITEN</small>. <sup class=\"footnote-marker\">ix,2 x</sup> <b>H</b><small>AT MAN DIE</small> H<small>ÜTTENBEDACHUNG DREI</small> H<small>ANDBREITEN VON DEN</small> W<small>ÄNDEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Horizontal.</i> <small>ENTFERNT, SO IST SIE UNBRAUCHBAR</small>.",
+            "W<small>ENN</small> <small>DAS</small> D<small>ACH EINES</small> H<small>AUSES DURCHBROCHEN IST UND MAN OBEN</small> H<small>ÜTTENBEDACHUNG LEGT, SO IST ES, WENN VON DER</small> W<small>AND BIS ZUR</small> H<small>ÜTTENBEDACHUNG VIER</small> E<small>LLEN VORHANDEN SIND</small>, <small>ALS</small> F<small>ESTHÜTTE</small> <small>UNBRAUCHBAR;</small> EBENSO DER MIT EINEM S<small>ÄULENGANGE UMGEBENE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Die Höfe waren an 3 Seiten von Häusern umgeben, die offene Veranden mit einem Dache darüber hatten. Ein solcher Hof hatte die Häuser als Wände u. war ringsum gedeckt.</i>H<small>OF</small>. W<small>ENN MAN EINE GROSSE</small> F<small>ESTHÜTTE RINGSUM MIT ETWAS ÜBERDACHT HAT, DAS ZUR</small> H<small>ÜTTENBEDACHUNG NICHT VERWENDET WERDEN DARF, SO IST SIE, WENN ES VIER</small> E<small>LLEN EINNIMMT, UNBRAUCHBAR</small>.",
+            "<b>W</b><small>ENN JEMAND SEINE</small> F<small>ESTHÜTTE NACH DER</small> A<small>RT EINER</small> B<small>INSENHÜTTE</small><small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Cf. supra Fol. 7b Anm. 119 u. 120.</i></small> M<small>ACHT, ODER AN EINE</small> W<small>AND LEHNT, SO IST SIE NACH</small> R. E<small>LIE͑ZER</small> U<small>NBRAUCHBAR</small>, W<small>EIL</small> S<small>IE</small> K<small>EIN</small> D<small>ACH</small> H<small>AT,</small> U<small>ND</small> N<small>ACH</small> D<small>EN</small> W<small>EISEN</small> B<small>RAUCHBAR</small>. <b>E</b><small>INE GROSSE</small> R<small>OHRMATTE IST, WENN MAN SIE ALS</small> U<small>NTERLAGE GEFERTIGT HAT, FÜR DIE</small> U<small>NREINHEIT EMPFÄNGLICH UND ZUR</small> H<small>ÜTTENBEDACHUNG UNBRAUCHBAR, UND WENN ALS</small> B<small>EDACHUNG, ZUR</small> H<small>ÜTTENBEDACHUNG BRAUCHBAR UND FÜR DIE</small> U<small>NREINHEIT NICHT EMPFÄNGLICH</small>. R. E<small>LIE͑ZER SAGT, OB EINE KLEINE ODER EINE GROSSE: HAT MAN SIE ALS</small> U<small>NTERLAGE GEFERTIGT</small>, <small>SO IST SIE FÜR DIE</small> U<small>NREINHEIT EMPFÄNGLICH UND ZUR</small> H<small>ÜTTENBEDACHUNG UNBRAUCHBAR, UND WENN ALS</small> B<small>EDACHUNG, ZUR</small> H<small>ÜTTENBEDACHUNG BRAUCHBAR UND FÜR DIE</small> U<small>NREINHEIT NICHT EMPFÄNGLICH</small>."
+        ],
+        [
+            "<b>W</b>ER <small>IN DER</small> F<small>ESTHÜTTE UNTER EINEM</small> B<small>ETTE SCHLÄFT, GENÜGT SEINER</small> P<small>FLICHT NICHT</small>. R. J<small>EHUDA ERZÄHLTE</small> : B<small>EI UNS WAR ES</small> B<small>RAUCH, UNTER DEM</small> B<small>ETTE ZU SCHLAFEN IN</small> G<small>EGENWART DER</small> Ä<small>LTESTEN, UND DIESE SAGTEN UNS DAZU NICHTS</small>, R. Š<small>IMO͑N ERZÄHLTE</small> : E<small>INST SCHLIEF ṬABI, DER</small> K<small>NECHT</small> R. G<small>AMLIÉLS, UNTER DEM</small> B<small>ETTE, UND</small> R. G<small>AMLIÉL SPRACH ZU DEN</small> Ä<small>LTESTEN</small>: S<small>EHT DOCH, MEIN</small> K<small>NECHT</small> Ṭ<small>ABI IST EIN</small> S<small>CHRIFTGELEHRTER UND WEISS, DASS</small> K<small>NECHTE VON DER</small> F<small>ESTHÜTTE FREI SIND; ER SCHLÄFT DAHER UNTER DEM</small> B<small>ETTE</small>. I<small>N DIESER</small> W<small>EISE LERNTEN WIR, DASS DERJENIGE, DER UNTER DEM</small> B<small>ETTE SCHLÄFT, SEINER</small> P<small>FLICHT NICHT GENÜGE</small>.",
+            "<b>W</b><small>ENN JEMAND SEINE</small> F<small>ESTHÜTTE MIT DEN</small> F<small>ÜSSEN EINES</small> B<small>ETTES STÜTZT, SO IST SIE BRAUCHBAR</small>; R. J<small>EHUDA SAGT, WENN SIE NICHT ALLEIN STEHEN KANN, SEI SIE UNBRAUCHBAR</small>. <b>E</b><small>INE UNDICHTE</small> F<small>ESTHÜTTE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Bezieht sich auf die Hüttenbedachung.</i>, <small>DIE MEHR</small> S<small>CHATTEN ALS</small> S<small>ONNE GEWÄHRT, IST BRAUCHBAR; IST SIE DICHT WIE EIN</small> H<small>AUS, SO IST SIE, AUCH WENN MAN KEINE</small> S<small>TERNE DURCHSEHEN KANN, BRAUCHBAR</small>.",
+            "<b>W</b><small>ENN JEMAND EINE</small> F<small>ESTHÜTTE AUF EINEM</small> W<small>AGEN ODER AUF DER</small> H<small>ÖHE EINES</small> S<small>CHIFFES MACHT, SO IST SIE BRAUCHBAR UND MAN DARF AM</small> F<small>ESTTAGE ZU IHR HINAUFSTEIGEN</small>. W<small>ENN AUF DEM</small> W<small>IPFEL EINES</small> B<small>AUMES ODER AUF DEM</small> R<small>ÜCKEN EINES</small> K<small>AMELS</small>,  <small>SO IST SIE BRAUCHBAR, JEDOCH DARF MAN AM</small> F<small>ESTTAGE ZU IHR NICHT HINAUFSTEIGEN</small>. S<small>IND ZWEI</small> W<small>ÄNDE DURCH EINEN</small> B<small>AUM UND EINE DURCH</small> M<small>ENSCHENHÄNDE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wenn eine od. zwei Wände von der Erde aus gezogen sind; vgl. jed. Sab. Fol. 154b.</i><small>ODER ZWEI DURCH</small> M<small>ENSCHENHÄNDE UND EINE DURCH EINEN</small> B<small>AUM</small> <small>GESTÜ</small>TZT, <small>SO IST SIE BRAUCHBAR, JEDOCH DARF MAN AM</small> F<small>ESTTAGE ZU IHR NICHT HINAUFSTEIGEN.</small> DIE REGEL IST <small>FALLS SIE, WENN DER</small> B<small>AUM ENTFERNT WIRD, AUCH ALLEIN STEHEN BLEIBEN KANN, SO IST SIE BRAUCHBAR UND MAN DARF AM</small> F<small>ESTTAGE ZU IHR HINAUFSTEIGEN</small>.",
+            "<b>W</b><small>ENN JEMAND SEINE</small> F<small>ESTHÜTTE ZWISCHEN</small> B<small>ÄUMEN MACHT, SODASS DIE</small> B<small>ÄUME DIE</small> W<small>ÄNDE BILDEN, SO IST SIE BRAUCHBAR</small>. <b>B</b><small>OTEN GOTTGEFÄLLIGER</small> H<small>ANDLUNGEN SIND VON DER</small> F<small>ESTHÜTTE FREI</small>; K<small>RANKE UND IHRE</small> W<small>ÄRTER SIND VON DER</small> F<small>ESTHÜTTE FREI</small>. M<small>AN DARF GELEGENTLICH AUSSERHALB DER</small> F<small>ESTHÜTTE ESSEN UND TRINKEN</small>.",
+            "<b>E</b><small>INST BRACHTE MAN</small> R. J<small>OḤANAN B</small>. Z<small>AKKAJ EINE</small> S<small>PEISE ZUM</small> K<small>OSTEN UND</small> R. G<small>AMLIÉL ZWEI</small> D<small>ATTELN UND EINEN</small> E<small>IMER</small> W<small>ASSER; DA SPRACHEN SIE</small> : B<small>RINGET SIE NACH DER</small> F<small>ESTHÜTTE HINAUF</small>. U<small>ND ALS MAN</small> R. Ç<small>ADOQ EINE</small> S<small>PEISE VON WENIGER ALS</small> E<small>IGRÖSSE REICHTE, NAHM ER SIE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Weil er die Hände nicht gewaschen hatte.</i><small>MIT EINEM</small> T<small>UCHE, ASS SIE AUSSERHALB DER</small> F<small>ESTHÜTTE UND SPRACH NACHHER NICHT DEN</small> S<small>EGEN</small>.",
+            "<b>R.</b> E<small>LIE͑ZER SAGT, MAN SEI VIERZEHN</small> M<small>AHLZEITEN IN DER</small> F<small>ESTHÜTTE ZU ESSEN VERPFLICHTET, EINE AM</small> T<small>AGE UND EINE NACHTS</small> ; <small>DIE</small> W<small>EISEN SAGEN, MIT</small> A<small>USNAHME DER</small> N<small>ACHT DES ERSTEN</small> F<small>ESTTAGES GEBE ES DAFÜR KEINE</small> F<small>ESTSETZUNG</small>. F<small>ERNER SAGTE</small> R. E<small>LIE͑ZER:</small> W<small>ER</small> <small>IN DER</small> N<small>ACHT</small> <small>DES ERSTEN</small> F<small>ESTTAGES NICHT GEGESSEN HAT, HOLE ES IN DER</small> N<small>ACHT DES LETZTEN</small> F<small>ESTTAGES NACH</small>. D<small>IE</small> W<small>EISEN SAGEN, ES GEBE DAFÜR KEINEN</small> E<small>RSATZ; HIERÜBER HEISST ES</small> :<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Ecc. 1,15.</i><i>Krummes kann nicht gerade werden, das Fehlende kann nicht nachgetragen werden.</i>",
+            "<b>W</b><small>ENN JEMAND SICH MIT DEM</small> K<small>OPFE UND DEM GRÖSSEREN</small> T<small>EILE DES</small> K<small>ÖRPERS IN DER</small> F<small>ESTHÜTTE BEFINDET, DEN</small> T<small>ISCH ABER IN DER</small> S<small>TUBE HAT, SO IST SIE NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS UNBRAUCHBAR, UND NACH DER</small> S<small>CHULE</small> H<small>ILLELS BRAUCHBAR</small>. D<small>IE</small> S<small>CHULE</small> H<small>ILLELS SPRACH ZU DER</small> S<small>CHULE</small> Š<small>AMMAJS:</small> D<small>IE</small> Ä<small>LTESTEN DER</small> S<small>CHULE</small> Š<small>AMMAJS UND DIE</small> Ä<small>LTESTEN DER</small> S<small>CHULE</small> H<small>ILLELS BESUCHTEN JA EINST</small> R. J<small>OḤANAN B</small>.H<small>EḤORANITH UND TRAFEN IHN MIT DEM</small> K<small>OPFE UND DEM GRÖSSEREN</small> T<small>EILE DES</small> K<small>ÖRPERS IN DER</small> F<small>ESTHÜTTE, WÄHREND SEIN</small> T<small>ISCH SICH IN DER</small> S<small>TUBE BEFAND, UND SIE SAGTEN DAZU NICHTS</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS ERWIDERTE</small> : S<small>OLL DIES EIN</small> B<small>EWEIS SEIN</small>!? S<small>IE SPRACHEN JA AUCH ZU IHM:</small> W<small>ENN DU STETS SO VERFAHREN BIST, SO HAST DU IN DEINEM</small> L<small>EBEN NIE DAS</small> G<small>EBOT DER</small> F<small>ESTHÜTTE AUSGEÜBT</small>. F<small>RAUEN,</small> S<small>KLAVEN UND</small> M<small>INDERJÄHRIGE SIND VON DER</small> F<small>ESTHÜTTE FREI</small>",
+            "E<small>IN</small> K<small>IND, DAS SEINER</small> M<small>UTTER NICHT MEHR BEDARF, IST ZUR</small> F<small>ESTHÜTTE VERPFLICHTET</small>. A<small>LS EINST DIE</small> S<small>CHWIEGERTOCHTER</small> Š<small>AMMAJS DES</small> Ä<small>LTEREN NIEDERKAM, DURCHBRACH ER DEN</small> E<small>STRICH UND LEGTE DES</small> K<small>INDES WEGEN</small> H<small>ÜTTENBEDACHUNG ÜBER DEM</small> B<small>ETTE</small>.",
+            "<b>W</b><small>ÄHREND ALLER SIEBEN</small> T<small>AGE MACHE MAN SEINE</small> F<small>ESTHUTTE ZUM PERMANENTEN UND SEINE</small> W<small>OHNUNG ZUM GELEGENTLICHEN</small> A<small>UFENTHALTE</small>. W<small>ANN DARF MAN, WENN ES REGNET, FORTSCHAFFEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Sc. Sachen u. Speisen u. sich in die Wohnung begeben.</i>? W<small>ENN DER</small> B<small>REI VERDIRBT</small>. S<small>IE SAGTEN EIN</small> G<small>LEICHNIS</small>. D<small>IES IST EBENSO, ALS WENN EIN</small> D<small>IENER SEINEM</small> H<small>ERRN EINEN</small> B<small>ECHER EINZUSCHENKEN SICH ANSCHICKT UND DIESER IHM DIE</small> K<small>ANNE INS</small> G<small>ESICHT SCHÜTTET</small>."
+        ],
+        [
+            "<b>D</b><small>ER GERAUBTE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Unter Raub versteht der Talmud unrechtmäßig erworbenes Eigentum.</i> <small>ODER VERDORRTE</small> P<small>ALMENZWEIG IST UNTAUGLICH; DER VON EINER</small> A<small>ŠERA ODER AUS EINER ABTRÜNNIGEN</small> S<small>TADT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Cf. Dt. 13,14ff.</i> <small>HERRÜHRENDE IST UNTAUGLICH</small>. D<small>ESSEN</small> S<small>PITZE ABGEBROCHEN IST ODER DESSEN</small> B<small>LÄTTER GETRENNT</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wie manche erklären, geteilt, in der Mitte durchgetrennt, nach anderen hingegen, von der Mittelrippe abgetrennt und an dieser befestigt.</i> <small>SIND, IST UNTAUGLICH, DESSEN</small> B<small>LÄTTER GESPREIZT SIND, IST UNTAUGLICH</small>. R. J<small>EHUDA SAGT, MAN BINDE IHN JEDOCH OBEN ZUSAMMEN. DLE</small> S<small>TEINPALMEN DES</small> E<small>ISENBERGES SIND TAUGLICH</small>. E<small>IN</small> P<small>ALMENZWEIG, DER DREI</small> H<small>ANDBREITEN HAT, DASS MAN IHN SCHÜTTELN KANN, IST TAUGLICH</small>.",
+            "<b>D</b><small>IE GERAUBTE ODER VERDORRTE</small> M<small>YRTE IST UNTAUGLICH; DIE VON EINER</small> A<small>ŠERA ODER EINER ABTRÜNNIGEN</small> S<small>TADT HERRÜHRENDE IST UNTAUGLICH</small>. D<small>EREN</small> S<small>PITZE ABGEBROCHEN IST, DEREN</small> B<small>LÄTTER ABGETRENNT SIND ODER DEREN</small> B<small>EEREN MEHR SIND ALS DIE</small> B<small>LÄTTER, IST UNTAUGLICH; HAT MAN SIE VERMINDERT, SO IST SIE TAUGLICH, JEDOCH DARF MAN SIE NICHT AM</small> F<small>ESTTAGE VERMINDERN</small>.",
+            "<b>D</b><small>IE GERAUBTE ODER VERDORRTE</small> B<small>AGHWEIDE IST UNTAUGLICH; DIE VON EINER</small> A<small>ŠERA ODER EINER ABTRÜNNIGEN</small> S<small>TADT HERRÜHRENDE IST UNTAUGLICH</small>. D<small>EREN</small> S<small>PITZE ABGEBROCHEN IST, DEREN</small> B<small>LÄTTER ABGETRENNT SIND, UND DIE</small> Ç<small>APHÇAPHA</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Eine Art Bachweide mit runden Blättern: cf. Bd. I S. 540 Anm. 319.</i><small>SIND UNTAUGLICH</small>. D<small>IE WELKE, DEREN</small> B<small>LÄTTER ZUM</small> T<small>EIL ABGELÖST SIND, UND DIE</small> W<small>IESENWEIDE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Das im Text gebrauchte Wort bezeichnet ein Feld od. eine Wiese, für die die natürliche Bewässerung durch den Regen ausreicht.</i><small>SIND UNTAUGLICH</small>.",
+            "<b>R.</b> J<small>IŠMA͑ÉL SAGT, DREI</small> M<small>YRTEN, ZWEI</small> B<small>ACHWEIDEN, EIN</small> P<small>ALMENZWEIG UND EIN</small> E<small>TROG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Sind zum Feststrauße erforderlich.</i>, <small>AUCH WENN ZWEI</small> M<small>YRTEN</small> <small>ABGEBROCHENE</small> S<small>PITZEN HABEN UND NUR DIE DRITTE UNBESCHÄDIGT IST</small>; R. T<small>RYPHON SAGT, AUCH WENN ALLE DREI ABGEBROCHENE</small> S<small>PITZEN HABEN</small>. R. <small>A͑QIBA SAGT, WIE NUR EIN</small> P<small>ALMENZWEIG UND EIN</small> E<small>TROG, EBENSO NUR EINE</small> M<small>YRTE UND EINE</small> B<small>ACHWEIDE</small>.",
+            "<b>D</b><small>ER GERAUBTE ODER VERDORRTE</small> E<small>TROG IST UNTAUGLICH; DER VON EINER</small> A<small>ŠERA ODER EINER ABTRÜNNIGEN</small> S<small>TADT HERRÜHRENDE IST UNTAUGLICH</small>. V<small>OM</small> U<small>NGEWEIHTEN IST ER UNTAUGLICH; VON UNREINER</small> H<small>EBE IST ER UNTAUGLICH</small>. V<small>ON REINER</small> H<small>EBE DARF MAN IHN NICHT NEHMEN, HAT MAN IHN BEREITS GENOMMEN, SO IST ER TAUGLICH</small>. V<small>OM</small> D<small>EMAJ IST ER NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS UNTAUGLICH UND NACH DER</small> S<small>CHULE</small> H<small>ILLELS TAUGLICH</small>. V<small>OM ZWEITEN</small> Z<small>EHNTEN DARF MAN IN</small> J<small>ERUŠALEM NICHT NEHMEN; HAT MAN IHN BEREITS GENOMMEN, SO IST ER TAUGLICH</small>.",
+            "H<small>AT ER ÜBER DEN GRÖSSEREN</small> T<small>EIL EINEN</small> S<small>CHORF, FEHLT IHM DIE</small> K<small>NOSPE, IST ER ENTSCHALT ODER GEPLATZT, ODER HAT ER EIN</small> L<small>OCH, SODASS ETWAS FEHLT, SO IST SA UNTAUGLICH</small>. H<small>AT ER EINEN</small> S<small>CHORF ÜBER DEN KLEINEREN</small> T<small>EIL, FEHLT IHM DER</small> S<small>TIEL, HAT ER EIN</small> L<small>OCH, OHNE DASS DA ETWAS FEHLT, SO IST ER TAUGLICH</small>. D<small>ER ÄTHIOPISCHE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Von besonders dunkler Färbung.</i>E<small>TROG IST UNTAUGLICH, DER LAUCHGRÜNE IST NACH</small> R. M<small>EÍR TAUGLICH UND NACH</small> R. J<small>EHUDA UNTAUGLICH</small>.",
+            "D<small>IE</small> G<small>RÖSSE DES KLEINSTEN</small> E<small>TROG IST, WIE</small> R. M<small>EÍR SAGT, DIE EINER</small> N<small>USS, UND WIE</small> R. J<small>EHUDA SAGT, DIE EINES</small> E<small>IES; DIE DES GROSSEN, DASS MAN ZWEI IN EINER</small> H<small>AND HALTEN KANN – SO</small> R. J<small>EHUDA;</small> R. J<small>OSE SAGT, SOGAR EINEN MIT BEIDEN</small> H<small>ÄNDEN</small>.",
+            "<b>M</b><small>AN DARF DEN</small> F<small>ESTSTRAUSS NUR MIT</small> G<small>LEICHARTIGEM ZUSAMMENBINDEN</small> – <small>SO</small> R. J<small>EHUDA</small>; R. M<small>EÍR SAGT, SOGAR MIT EINER</small> S<small>CHNUR</small>. R. M<small>EÍR SPRACH</small>: D<small>IE</small> L<small>EUTE IN</small> J<small>ERUŠALEM PFLEGTEN JA IHRE</small> F<small>ESTSTRÄUSSE MIT</small> G<small>OLDTRESSEN ZUSAMMENZUBINDEN</small>. J<small>ENE ERWIDERTEN IHM</small>: U<small>NTEN BANDEN SIE SIE MIT</small> G<small>LEICHARTIGEM ZUSAMMEN</small>.",
+            "<b>A</b><small>N WELCHER</small> S<small>TELLE</small> <small>IM</small> L<small>OBLIEDE</small> <small>SCHÜTTELTE MAN IHN?</small> B<small>EI</small> <small>DEN</small> W<small>ORTEN</small> ‘D<small>ANKET DEM</small> H<small>ERRN’, AM</small> B<small>EGINNE UND AM</small> S<small>CHLÜSSE</small> <small>DES</small> A<small>BSCHNITTES</small>, <small>UND BEI</small> <small>DEN</small> W<small>ORTEN</small> ‘A<small>CH</small>, H<small>ERR HILF DOCH</small>!’ – <small>SO DIE</small> S<small>CHULE</small> H<small>ILLELS; DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, AUCH BEI</small> <small>DEN</small> W<small>ORTEN</small> ‘A<small>CH</small>, H<small>ERR, LASS GELINGEN</small>’. R. <small>A͑QIBA SPRACH</small>: I<small>CH BEOBACHTETE</small> R. G<small>AMLIÉL UND</small> R. J<small>EHOŠÜA, UND WÄHREND DAS GANZE</small> V<small>OLK DIE</small> F<small>ESTSTRÄUSSE SCHÜTTELTE, SCHÜTTELTEN SIE DIESE NUR BEI</small> <small>DEN</small> W<small>ORTEN</small> ‘A<small>CH</small>, H<small>ERR, HILF DOCH</small>!’ <b>W</b><small>ER SICH AUF DER</small> R<small>EISE BEFUNDEN UND DEN</small> F<small>ESTSTRAUSS ZU NEHMEN KEINE</small> G<small>ELEGENHEIT HATTE, NEHME IHN SOBALD ER NACH</small> H<small>AUSE KOMMT, SOGAR BEI</small> T<small>ISCHE</small>. H<small>AT ER IHN MORGENS NICHT GENOMMEN, SO NEHME ER IHN ABENDS, DENN</small> <small>DAS</small> G<small>EBOT</small> <small>DES</small> F<small>ESTSTRAUSSES ERSTRECKT SICH AUF DEN GANZEN</small> T<small>AG</small>.",
+            "<b>W</b><small>ENN EINEM EIN</small> S<small>KLAVE, EINE</small> F<small>RAU, ODER EIN</small> M<small>INDERJÄHRIGER</small> <small>DAS</small> L<small>OBLIED</small> <small>VORLIEST, SO SPRECHE ER IHNEN NACH, WAS SIE IHM VORLESEN, UND</small> F<small>LUCH TREFFE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Daß er nicht lesen gelernt hat, bezw. sich solcher Vorleser bedient.</i><small>IHN</small>. W<small>ENN EIN</small> E<small>RWACHSENER IHM VORLIEST, SO ANTWORTE ER NUR</small> ‘H<small>ALLELUJA</small>’.",
+            "I<small>N</small> O<small>RTEN, WO ES ÜBLICH IST, SIE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Die Verse des Lobliedes, beim Singen desselben.</i><small>ZU WIEDERHOLEN, WIEDERHOLE MAN SIE, SIE EINMAL ZU LESEN, LESE MAN SIE EINMAL, NACHHER DEN</small> S<small>EGEN ZU SPRECHEN, SPRECHE MAN NACHHER DEN</small> S<small>EGEN; ALLES NACH DEM</small> L<small>ANDESBRAUCHE</small>.  <b>W</b><small>ENN MAN VON SEINEM</small> N<small>ÄCHSTEN IM</small> S<small>IEBENTJAHRE EINEN</small> F<small>ESTSTRAUSS KAUFT, SO GEBE IHM DIESER EINEN</small> E<small>TROG ALS</small> G<small>ESCHENK, WEIL MAN IHN IM</small> S<small>IEBENTJAHRE NICHT KAUFEN DARF</small>.",
+            "<b>A</b><small>NFANGS WURDE DER</small> F<small>ESTSTRAUSS IM</small> T<small>EMPEL ALLE SIEBEN</small> T<small>AGE UND IN DER</small> P<small>ROVINZ NUR EINEN</small> T<small>AG GENOMMEN; NACHDEM ABER DER</small> T<small>EMPEL ZERSTÖRT WURDE, ORDNETE</small> R. J<small>OḤANAN B.</small>Z<small>AKKAJ AN, DASS DER</small> F<small>ESTSTRAUSS AUCH IN DER</small> P<small>ROVINZ ALLE SIEBEN</small> T<small>AGE GENOMMEN WERDE, ZUR</small> E<small>RINNERUNG AN DEN</small> T<small>EMPEL,</small> UND DASS AM GANZEN S<small>CHWINGETAGE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Der Tag, an dem die Schwingegarbe (Lev. 23,10 ff.) dargebracht, wurde, der 2. Tag des Pesaḥfestes (16. Nisan). Bis zu diesem Tage ist es verboten, diesjährige Feldfrüchte zu essen; cf. ib. V. 14.</i><small>FRISCHE</small> F<small>ELDFRUCHT</small> <small>VERBOTEN SEI</small>.",
+            "<b>W</b><small>ENN DER ERSTE</small> F<small>ESTTAG AUF EINEN</small> Š<small>ABBATH FÄLLT, SO BRFNGT DAS GANZE</small> V<small>OLK SEINE</small> F<small>ESTSTRÄÜSSE</small> <small>AM</small> V<small>ORABENDE</small> <small>NACH DEM</small> B<small>ETHAUSE, UND AM NÄCHSTEN</small> M<small>ORGEN KOMMT JEDER FRÜH, ERKENNT DEN SEINIGEN UND NIMMT IHN</small>. D<small>IE</small> W<small>EISEN SAGTEN NÄMLICH, AM ERSTEN</small> F<small>ESTTAGE GENÜGE MAN SEINER</small> P<small>FLICHT NICHT MIT DEM</small> F<small>ESTSTRAUSSE SEINES</small> N<small>ÄCHSTEN, AN DEN ÜBRIGEN</small> T<small>AGEN DES</small> F<small>ESTES GENÜGE MAN SEINER</small> P<small>FLICHT AUCH MIT DEM</small> F<small>ESTSTRAUSSE SEINES</small> N<small>ÄCHSTEN</small>.",
+            "R. J<small>OSE SAGT, WENN DER ERSTE</small> F<small>ESTTAG AUF EINEN</small> Š<small>ABBATH FÄLLT UND MAN VERGESSENTLICH DEN</small> F<small>ESTSTRAUSS AUF ÖFFENTLICHES</small> G<small>EBIET HINAUSTRÄGT, SO IST MAN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Von der Darbringung des Sündopfers.</i> <small>FREI, WEIL MAN IHN FÜGLICH</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Er dachte nur an seine Pflicht u. vergaß darüber den Šabbath.</i><small>HINAUSGETRAGEN HAT</small>.",
+            "<b>D</b><small>IE</small> F<small>RAU DARF DEN</small> F<small>ESTSTRAUSS AM</small> Š<small>ABBATH AUS DER</small> H<small>AND IHRES</small> S<small>OHNES ODER IHRES</small> M<small>ANNES NEHMEN UND IHN IN</small> W<small>ASSER STELLEN</small>. R. J<small>EHUDA SAGT, AM</small> Š<small>ABBATH DÜRFE MAN IHN WIEDER</small> <small>IN</small> W<small>ASSER</small> <small>STELLEN, AM</small> F<small>ESTTAGE</small> W<small>ASSER</small> <small>ZUGIESSEN UND AM</small> H<small>ALBFESTE</small> <small>DAS</small> W<small>ASSER</small> <small>WECHSELN</small>. E<small>IN</small> M<small>INDERJÄHRIGER, DER</small> <small>DEN</small> F<small>ESTSTRAUSS</small> <small>ZU SCHÜTTELN VERSTEHT, IST ZUM</small> F<small>ESTSTRAUSSE VERPFLICHTET</small>."
+        ],
+        [
+            "<b>F</b>ÜR <small>DEN</small> F<small>ESTSTRAUSS UND DIE</small> B<small>ACHWEIDE SIND SECHS ODER SIEBEN</small> T<small>AGE BESTIMMT, FÜR DAS</small> L<small>OBLIED UND DIE</small> F<small>ESTFREUDE ACHT</small> T<small>AGE, FÜR DIE</small> F<small>ESTHÜTTE UND DAS</small> W<small>ASSERGIESSEN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. infra Fol. 48a.</i> <small>SIEBEN</small> T<small>AGE, FÜR DAS</small> F<small>LÖTEN</small><small>SPIEL</small> <small>FÜNF ODER SECHS</small> T<small>AGE</small>.",
+            "W<small>IESO SIEBEN</small> T<small>AGE FÜR DEN</small> F<small>ESTSTRAUSS</small>? F<small>ÄLLT DER ERSTE</small> F<small>ESTTAG AUF EINEN</small> Š<small>ABBATH, SO SIND ES SIEBEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Der Feststrauß verdrängt am ersten Festtage den Šabbath, somit fällt er an keinem Tage aus; ebenso die Bach weide am 7. Festtage.</i> T<small>AGE FÜR DEN</small> F<small>ESTSTRAUSS, WENN AUF EINEN ANDEREN</small> T<small>AG, SO SIND ES SECHS</small>.",
+            "W<small>IESO SIEBEN</small> T<small>AGE FÜR DIE</small> B<small>ACHWEIDE</small>? F<small>ÄLLT DER SIEBENTE</small> F<small>ESTTAG, DER DER</small> B<small>ACHWEIDE, AUF EINEN</small> Š<small>ABBATH, SO SIND ES SIEBEN</small> T<small>AGE FÜR DIE</small> B<small>AGHWEIDE, WENN AUF EINEN ANDEREN</small> T<small>AG, SO SIND ES SECHS</small>.",
+            "W<small>IE VERFÄHRT MAN AM</small> Š<small>ABBATH MIT DEM</small> G<small>EBOTE DES</small> F<small>ESTSTRAUSSES</small>? F<small>ÄLLT DER ERSTE</small> F<small>ESTTAG AUF EINEN</small> Š<small>ABBATH, SO BRINGT JEDER SEINEN</small> F<small>ESTSTRAUSS</small> <small>AM</small> V<small>ORABEND</small> <small>NACH DEM</small> T<small>EMPELBERGE, UND DIE</small> T<small>EMPELDIENER NEHMEN SIE AB UND ORDNEN SIE AUF DEM</small> S<small>ÄULENGANGE</small>; G<small>REISE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die das. Gedränge fürchten.</i> <small>ABER BRINGEN DIE IHRIGEN IN EINE</small> K<small>AMMER</small>. M<small>AN BELEHRT SIE, DASS JEDER ERKLÄRE</small>: W<small>EM AUCH MEIN</small> F<small>ESTSTRAUSS IN DIE</small> H<small>ÄNDE KOMMT, DEM SEI ER GESCHENKT</small>. A<small>M NÄCHSTEN</small> M<small>ORGEN KOMMEN SIE FRÜH HIN, DIE</small> T<small>EMPELDIENER WERFEN IHNEN DIE</small> F<small>ESTSTRÄUSSE ZU, UND SIE HASCHEN NACH DIESEN UND SCHLAGEN AUF EINANDER EIN</small>. A<small>LS DAS</small> G<small>ERIGHT SAH, DASS SIE DADURCH IN</small> G<small>EFAHR GERIETEN, ORDNETE ES AN, DASS JEDER</small> <small>DEN</small> F<small>ESTSTRAUSS</small> <small>NACH</small> H<small>AUSE NEHME</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Ihn zu schütteln u. seiner Pflicht zu genügen.</i>.",
+            "<b>W</b><small>IE VERFÄHRT MAN MIT DEM</small> G<small>EBOTE DER</small> B<small>AGHWEIDE</small>? U<small>NTERHALB</small> J<small>ERUŠALEMS GIBT ES EINEN</small> O<small>RT NAMENS</small> M<small>OÇA; DAHIN GEHT MAN HINAB UND SAMMELT</small> W<small>EIDENZWEIGE, SODANN KOMMT MAN ZURÜCK UND STELLT SIE AN DEN</small> S<small>EITEN DES</small> A<small>LTARS AUF, DIE</small> S<small>PITZEN ÜBER DEN</small> A<small>LTAR GENEIGT, WOBEI IN DIE</small> P<small>OSAUNE GESTOSSEN, GETRILLERT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Bd. Π S. 502 Anm. 103.</i><small>UND VTIEDERÜM GESTOSSEN WURDE</small>. A<small>N JEDEM</small> T<small>AGE UMKREIST MAN DEN</small> A<small>LTAR EINMAL UND SPRICHT</small>: ‘A<small>CH</small>, H<small>ERR, HILF DOCH, ACH</small>, H<small>ERR, LASS DOCH GELINGEN</small>!’ R. J<small>EHUDA SAGT</small>: ‘I<small>CH UND ER</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> ‘Ich und er’ soll eine Bezeichnung für Gott sein; nach einer Erklärung Raschis ist <span dir=\"rtl\">אני</span> eine abgekürzte Form von <span dir=\"rtl\">אדני</span> und <span dir=\"rtl\">זהז</span> einer der in der Qabala bekannten 72 Gottesnamen (cf. Sab. Fol. 104a). <span dir=\"rtl\">אני והו</span> hat auch den Zahlenwert von <span dir=\"rtl\">אנא יהוה</span>.</i>, <small>HILF DOCH</small>’. A<small>N DIESEM</small> T<small>AGE ABER UMKREIST MAN DEN</small> A<small>LTAR SIEBENMAL</small>. W<small>AS SAGT MAN BEIM</small> F<small>ORTGEHEN</small>? ‘H<small>ULDIGUNG</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wörtl. Schönheit; auch dieses Wort scheint eine Umschreibung od. Übertragung zu sein.</i><small>DIR, O</small> A<small>LTAR</small>, H<small>ULDIGUNG DIR, O</small> A<small>LTAR</small>!’ R. E<small>LIE͑ZER SAGT</small>: ‘G<small>OTT UND DIR, O</small> A<small>LTAR</small>, G<small>OTT UND DIR, O</small> A<small>LTAR.’</small>",
+            "W<small>IE AM</small> W<small>OCHENTAGE, SO AUCH AM</small> Š<small>ABBATH, NUR DASS MAN SIE SCHON AM</small> V<small>ORABENDE SAMMELTE UND IN GOLDENE</small> K<small>ÜBEL STELLTE, DAMIT SIE NICHT WELKEN</small>. R. J<small>OḤANAN B.</small>B<small>EROQA SAGTE</small>: M<small>AN HOLTE</small> P<small>ALMENWEDEL UND SCHLUG DAMIT AN DEN</small> S<small>EITEN DES</small> A<small>LTARS AUF DIE</small> E<small>RDE; DIESER</small> T<small>AG WURDE</small> T<small>AG DES</small> W<small>EDELSCHLAGENS GENANNT</small>.",
+            "G<small>LEICH DARAUF RISSEN DIE</small> K<small>INDER IHRE</small> P<small>ALMENZWEIGE HERAUS UND ASSEN IHRE</small> E<small>TROGIM</small>.",
+            "<b>W</b><small>IESO ACHT</small> T<small>AGE</small> <small>FÜR DAS</small> L<small>OBLIED UND DIE</small> F<small>ESTFREUDE</small>? D<small>IES LEHRT, DASS MAN AM LETZTEN</small> T<small>AGE DES</small> F<small>ESTES EBENSO ZUM</small> L<small>OBLIEDE</small>, <small>ZUR</small> F<small>ESTFREUDE UND ZUR</small> E<small>HRUNG</small> <small>DES</small> F<small>ESTES</small> <small>VERPFLICHTET IST WIE AN ALLEN ÜBRIGEN</small> T<small>AGEN DES</small> F<small>ESTES</small>. <b>W</b><small>IESO SIEBEN</small> T<small>AGE</small> <small>FÜR DIE</small> F<small>ESTHÜTTE</small>? H<small>AT MAN</small> <small>AM SIEBENTEN</small> <small>DIE</small> M<small>AHLZEIT BEENDET, SO NEHME MAN DIE</small> F<small>ESTHÜTTE NOCH NICHT AUSEINANDER; JEDOCH BRINGE MAN ZUR</small> E<small>HRUNG DES LETZTEN</small> F<small>ESTTAGES VON DER</small> V<small>ESPERZEIT AB DIE</small> G<small>ERÄTE HERUNTER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Man treffe für diesen Vorbereitungen.</i>.",
+            "<b>W</b><small>IE ERFOLGTE DAS</small> W<small>ASSERGIESSEN</small>? M<small>AN FÜLLTE EIN DREI</small> L<small>OG FASSENDES GOLDENES</small> G<small>EFÄSS</small> <small>MIT</small> W<small>ASSER</small> <small>AUS DEM</small> Š<small>ILOAḤ, UND ALS MAN ZUM</small> W<small>ASSERTORE HERANKAM, WURDE IN DIE</small> P<small>OSAUNE GESTOSSEN, GETRILLERT UND GESTOSSEN</small>. S<small>ODANN STIEG</small> <small>DER</small> P<small>RIESTER</small> <small>AUF DIE</small> A<small>LTAR</small>-<small>RAMPE UND WANDTE SICH LINKS</small>. D<small>A WAREN ZWEI SILBERNE</small> S<small>GHALEN, WIE</small> R. J<small>EHUDA SAGT, WAREN SIE AUS</small> K<small>ALK UND NUR VOM</small> W<small>EINE GESCHWÄRZT</small>, <small>DIE</small> <small>ZWEI</small> <small>SCHMALE</small> D<small>ILLEN HATTEN, DIE EINE BREITER UND DIE ANDERE SCHMALER, DAMIT BEIDE GLEICHZEITIG SICH ENTLEEREN, DIE WESTLICHE FÜR DAS</small> W<small>ASSER UND DIE ÖSTLICHE FÜR DEN</small> W<small>EIN.</small> H<small>AT ER DAS</small> W<small>ASSER IN DIE DES</small> W<small>EINES ODER DEN</small> W<small>EIN IN DIE DES</small> W<small>ASSERS GEGOSSEN, SO HAT ER DER</small> P<small>FLICHT GENÜGT.</small> R. J<small>EHUDA SAGT, ER GOSS ALLE ACHT</small> T<small>AGE MIT EINEM EIN</small> L<small>OG</small> <small>FASSENDEN</small> G<small>EFÄSSE</small>. D<small>EM</small> W<small>ASSERGIESSENDEN RIEF MAN ZU:</small> ‘<small>DIE</small> H<small>AND HOCH</small>’, <small>DENN EINST GOSS JEMAND</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der wohl zu den Saduzäern gehörte, die von der Prozession des Wassergießens nichts hielten.</i><small>AUF SEINE</small> FÜ<small>SSE, UND DAS</small> V<small>OLK STEINIGTE IHN MIT SEINEN</small> E<small>TROGIM</small>",
+            "W<small>IE AM</small> W<small>OCHENTAGE, SO GESCHAH ES AUCH AM</small> Š<small>ABBATH, NUR DASS MAN BEREITS AM</small> V<small>ORABEND EIN UNGEWEIHTES GOLDENES</small> F<small>ASS MIT</small> Š<small>ILOAḤWASSER FÜLLTE UND ES IN EINER</small> Z<small>ELLE AUFBEWAHRTE.</small> W<small>URDE ES AUSGEGOSSEN ODER AUFGEDECKT, SO SCHÖPFTE MAN ES AUS DEM</small> W<small>ASCHBECKEN</small> ; W<small>EIN UND</small> W<small>ASSER, DIE AUFGEDECKT GESTANDEN HABEN, SIND NÄMLICH FÜR DEN</small> A<small>LTAR UNTAUGLICH</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Da sie zum Trinken verboten sind; cf. Ter. VIII, 4.</i>."
+        ],
+        [
+            "F<small>ÜNF ODER SECHS</small> [T<small>AGE</small>] <small>FÜR DAS</small> F<small>LÖTEN</small>[<small>SPIEL</small>]. N<small>ÄMLICH DAS</small> F<small>LÖTEN</small> [<small>SPIEL</small>] <small>BEI DER</small> W<small>ASSERPROZESSION</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Nach dem Wortlaute, der übrigens variiert: Raum des Schöpfens; gemeint ist wohl der Raum, in dem die Prozession des Wassergießens erfolgte; die Erklärung des Talmud folgt weiter.</i>, <small>DAS WEDER DEN</small> Š<small>ABBATH NOCH DEN</small> F<small>EIERTAG VERDRÄNGT.</small> <sup>i,2 ii</sup> <b>W</b><small>ER DIE</small> L<small>USTBARKEIT BEI DER</small> W<small>ASSERPROZESSION NICHT GESEHEN HAT, HAT IM</small> L<small>EBEN KEINE</small> L<small>USTBARKEIT GESEHEN.</small>",
+            "A<small>M</small> A<small>USGANGE DES ERSTEN</small> F<small>ESTTAGES DES</small> H<small>ÜTTEN</small><small>FESTES GING MAN IN DIE</small> F<small>RAUENHALLE HINAB UND VERRICHTETE DA EINE WICHTIGE</small> V<small>ERRICHTUNG</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Worüber weiter berichtet wird.</i>. D<small>A WAREN GOLDENE</small> K<small>ANDELABER MIT JE VIER GOLDENEN</small> S<small>CHALEN AN DEN</small> S<small>PITZEN; JEDER HATTE VIER</small> L<small>EITERN, UND VIER</small> K<small>NABEN VON DEN</small> P<small>RIESTERJÜNGLINGEN MIT HUNDERTZWANZIG</small> L<small>OG FASSENDEN</small> K<small>RÜGEN IN DEN</small> H<small>ÄNDEN FÜLLTEN</small> Ö<small>L</small> <small>IN JEDE</small> S<small>CHALE</small>",
+            "A<small>US DEN ABGETRAGENEN</small> B<small>EIN</small><small>KLEIDERN DER</small> P<small>RIESTER UND AUS IHREN</small> G<small>ÜRTELN MACHTE MAN</small> D<small>OCHTE UND ZÜNDETE SIE AN; ES GAB KEINEN</small> H<small>OF IN</small> J<small>ERUŠALEM, DER NICHT VOM</small> L<small>ICHTE DER</small> W<small>ASSERPROZESSION BESTRAHLT WORDEN WÄRE</small>",
+            "D<small>IE</small> F<small>ROMMEN UND</small> M<small>ÄNNER</small> <small>DER</small> T<small>AT TANZTEN VOR IHNEN</small> MIT F<small>ACKELN IN DEN</small> H<small>ÄNDEN UND SANGEN</small> L<small>IEDER UND</small> L<small>OBGESÄNGE.</small> D<small>IE</small> L<small>EVITEN OHNE</small> Z<small>AHL MIT</small> Z<small>ITHERN,</small> H<small>ARFEN,</small> Z<small>IMBELN,</small> T<small>ROMPETEN UND</small> <small>ANDEREN</small> M<small>USIKINSTRUMENTEN AUF DEN FÜNFZEHN</small> S<small>TUFEN, DIE VON DER</small> J<small>ISRAÉLITENHALLE NACH DER</small> F<small>RAUENHALLE FÜHRTEN, ENTSPRECHEND DEN FÜNFZEHN</small> S<small>TUFENGESÄNGEN IM</small> B<small>UCHE DER</small> P<small>SALMEN; AUF IHNEN STANDEN DIE</small> L<small>EVITEN MIT</small> M<small>USIKINSTRUMENTEN UND SANGEN DIE</small> L<small>OBGESÄNGE</small>. A<small>M OBEREN</small> T<small>ORE, DAS VON DER</small> J<small>ISRAÉLITENHALLE NACH DER</small> F<small>RAUENHALLE FÜHRT, STANDEN ZWEI</small> P<small>RIESTER MIT ZWEI</small> T<small>ROMPETEN IN DEN</small> H<small>ÄNDEN, UND BEIM</small> <small>ERSTEN</small> H<small>AHNENRUFE BLIESEN SIE EINEN</small> S<small>TOSSTON, EINEN</small> T<small>RILLERTON UND EINEN</small> S<small>TOSSTON; ALS SIE ZUR ZEHNTEN</small> S<small>TUFE GELANGTEN, BLIESEN SIE ABERMALS EINEN</small> S<small>TOSSTON, EINEN</small> T<small>RILLERTON UND EINEN</small> S<small>TOSSTON, UND ALS SIE ZUM</small> F<small>USSBODEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die Mišna separa hat ‘zum Tempelhofe’; die kursierenden Ausgaben haben in besonderen Sätzen beide Lesarten.</i><small>GELANGTEN, BLIESEN SIE ABERMALS EINEN</small> S<small>TOSSTON, EINEN</small> T<small>RILLERTON UND EINEN</small> S<small>TOSSTON.</small> S<small>O BLIESEN SIE WEITER, BIS SIE DAS NACH</small> O<small>STEN HINAUSFÜHRENDE</small> T<small>OR ERREICHTEN.</small> A<small>LS SIE DAS NACH</small> O<small>STEN HINAUSFÜHRENDE</small> T<small>OR ERREICHTEN, WANDTEN SIE DAS</small> G<small>ESICHT VOM</small> O<small>STEN NACH DEM</small> W<small>ESTEN UND SPRACHEN:</small> U<small>NSERE</small> V<small>ÄTER WANDTEN AN DIESER</small> S<small>TELLE DEN</small> R<small>ÜCKEN DEM</small> T<small>EMPEL ZU UND DAS</small> G<small>ESICHT NACH</small> O<small>STEN, UND ÖSTLICH WARFEN SIE SICH VOR DER</small> S<small>ONNE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Ez. 8,16.</i><small>NIEDER; WIR ABER WENDEN UNSERE</small> A<small>UGEN ZU</small> G<small>OTT.</small> R. J<small>EHUDA SAGT, SIE WIEDERHOLTEN UND SPRACHEN:</small> W<small>IR ABER ZU</small> G<small>OTT, UND ZU</small> G<small>OTT UNSERE</small> A<small>UGEN.</small>",
+            "<b>M</b><small>AN BLÄST IM</small> T<small>EMPEL NIGHT WENIGER ALS EINUNDZWANZIG</small> T<small>ÖNE UND NIGHT MEHR ALS ACHTUNDVIERZIG</small> T<small>ÖNE</small>. A<small>N JEDEM</small> T<small>AGE BLIES MAN DA EINUNDZWANZIG</small> T<small>ÖNE</small> : D<small>REI BEIM</small> Ö<small>FFNEN DER</small> T<small>ORA, NEUN BEIM BESTÄNDIGEN</small> M<small>ORGENOPFER UND NEUN BEIM BESTÄNDIGEN</small> A<small>BENDOPFER; BEIM</small> Z<small>USATZOPFER FÜGTE MAN NOCH NEUN HINZU;</small> AM V<small>ORABEND DES</small> Š<small>ABBATHS FÜGTE MAN NOCH SECHS HINZU: DREI, DASS DAS</small> V<small>OLK DIE</small> A<small>RBEIT EINSTELLE, UND DREI, UM ZWISCHEN HEILIG UND PROFAN ZU UNTERSCHEIDEN.</small> A<small>M</small> V<small>ORABEND DES</small> Š<small>ABBATHS WÄHREND DES</small> H<small>ÜTTEN</small><small>FESTES WAREN ES ACHTUNDVIERZIG: DREI DEIM</small> Ö<small>FFNEN DER</small> P<small>FORTEN, DREI AM OBEREN</small> T<small>ORE, DREI AM UNTEREN</small> T<small>ORE, DREI BEIM</small> W<small>ASSERSGHÖPFEN, DREI AM</small> A<small>LTAR, NEUN BEIM BESTÄNDIGEN</small> M<small>ORGENOPFER, NEUN BEIM BESTÄNDIGEN</small> A<small>BEND-OPFER, NEUN BEIM</small> Z<small>USATZOPFER, DREI, DASS DAS</small> V<small>OLK DIE</small> A<small>RBEIT EINSTELLE, UND DREI, UM ZWISCHEN HEILIG UND PROFAN ZU UNTERSCHEIDEN</small>.",
+            "<b>A</b><small>M ERSTEN</small> T<small>AGE DES</small> H<small>ÜTTEN</small><small>FESTES WAREN ES DREIZEHN</small> F<small>ARREN,</small> <small>ZWEI</small> W<small>IDDER UND EIN</small> Z<small>IEGENBOCK</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Die als Zusatzopfer dargebracht wurden; cf. Num. 29,12ff.</i>, <small>SOMIT BLIEBEN FÜR DIE ACHT</small> P<small>RIESTERWACHEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Insgesamt waren es 24 Priesterwachen (cf. iChr. 24,7ff.); die ersten 16 brachten je eines der hier aufgezählten Opfertiere dar.</i><small>VIERZEHN</small> L<small>ÄMMER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die als Zusatzopfer dargebracht wurden; cf. Num. 29,12ff.</i><small>ZÜRÜCK.</small> A<small>M ERSTEN</small> T<small>AGE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> An jedem folgenden Tage wurde je ein Farre weniger dargebracht, der für die ersten 16 Priesterwachen durch ein Lamm ersetzt wurde.</i><small>BRACHTEN SECHS JE ZWEJ UND DIE ÜBRIGEN JE EINES DAR;</small> AM ZWEITEN BRACHTEN FÜNF JE ZWEI UND DIE ÜBRIGEN JE EINES DAR; AM DRITTEN BRACHTEN VIER JE ZWEI UND DIE ÜBRIGEN JE EINES DAR; AM VIERTEN BRACHTEN DREI JE ZWEI UND DIE ÜBRIGEN JE EINES DAR; AM FÜNFTEN BRACHTEN ZWEI JE ZWEI UND DIE ÜBRIGEN JE EINES DAR; AM SECHSTEN BRACHTE EINER ZWEI UND DIE ÜBRIGEN JE EINES DAR; AM SIEBENTEN WAREN ALLE GLEICH; AM ACHTEN GRIFFEN SIE ZUR L<small>OSUNG, WIE AN ANDEREN</small> F<small>ESTEN.</small> S<small>LE SAGTEN, WER HEUTE EINEN</small> F<small>ARREN DARGEBRACHT HAT, BRINGE MORGEN EINEN SOLCHEN NICHT</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Es waren 16 Priesterwachen u. höchstens 13 Farren.</i><small>DAR, VIELMEHR MACHTEN SIE DIE RUNDE</small>.",
+            "<b>A</b><small>N DEN DREI</small> F<small>ESTEN DES</small> J<small>AHRES</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wörtl. drei Zeiten im Jahre.</i><small>WAREN ALLE DREI</small> P<small>RIESTERWACHEN GLEICHBETEILIGT AN DEN</small> F<small>ESTOPFERTEILEN UND BEI DER</small> V<small>ERTEILUNG DES</small> S<small>CHAUBROTES</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Gf. Ex 25,30 u. Lev. 24,6; dieses Brot war ungesäuert. Am Wochenfeste kamen die ‘zwei Brote’ (cf. Lev. 23,17), die gesäuert waren, zur Verteilung.</i>. A<small>M</small> W<small>OCHENFESTE SAGTE MAN ZU IHM</small>: ‘D<small>A HAST DU</small> U<small>NGESÄUERTES</small>.’ D<small>IE REIHENMÄSSIGE</small> P<small>RIESTERWACHE BRACHTE DIE BESTÄNDIGEN</small> O<small>PFER DAR, SOWIE GELOBTE FREIWILLIGE UND ALLE ANDEREN</small> G<small>EMEINDEOPFER; ALLES BRACHTE DIESE DAR.</small>",
+            "<b>A</b><small>N EINEM</small> Š<small>ABBATH NÄCHST EINEM</small> F<small>ESTTAGE, OB VOR ODER NACH DIESEM, SIND ALLE</small> P<small>RIESTER GLEICHBETEILIGT BEI DER</small> V<small>ERTEILUNG DES</small> S<small>CHAUBROTES.</small> F<small>ÄLLT EIN</small> T<small>AG TRENNEND DAZWISCHEN, SO ERHÄLT DIE REIHENMÄSSIGE</small> P<small>RIESTERWACHE ZEHN</small> B<small>ROTE UND DIE VERBLEIBENDE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Die später kommen bezw. früher fortgehen könnte.</i><small>ZWEI</small>. A<small>N ALLEN ÜBRIGEN</small> T<small>AGEN DES</small> J<small>AHRES ERHÄLT DIE ANTRETENDE</small> P<small>RIESTERWACHE</small> <small>SECHS UND DIE ABTRETENDE SECHS</small> ; R. J<small>EHUDA SAGT, DIE ANTRETENDE SIEBEN UND DIE ABTRETENDE FÜNF.</small> D<small>IE</small> A<small>NTRETENDEN TEILEN IN DER</small> N<small>ORDSEITE, DIE</small> A<small>BTRETENDEN IN DER</small> S<small>ÜDSEITE.</small> B<small>ILGA</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Name einer Priesterwache; cf. iChr. 24,14.</i><small>TEILTE STETS IN DER</small> S<small>ÜDSEITE; FERNER WAR IHR</small> R<small>ING</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Jede P. hatte in der Nähe des Altars einen besonderen Ring zum Aufhängen der geschlachteten Opfertiere, sowie ein besonderes Wandspind in der sogen. Messerkammer; cf. Mid. IV,7.</i><small>STETS FEST UND IHR</small> W<small>ANDSPIND</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Jede P. hatte in der Nähe des Altars einen besonderen Ring zum Aufhängen der geschlachteten Opfertiere, sowie ein besonderes Wandspind in der sogen. Messerkammer; cf. Mid. IV,7.</i><small>GESCHLOSSEN.</small>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,90 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tA succah that is higher than twenty cubits is pasul (unfit), [for a succah must be a temporary dwelling, it being written (Deuteronomy 16:13): \"The festival of succoth shall you make for yourself for seven days.\" The Torah hereby says: Make a succah (to last) for (a period of) seven days. And above twenty cubits, one does not make a temporary dwelling, but a permanent one.] R. Yehudah rules it kasher, [holding that a succah must be a permanent dwelling. The halachah is not in accordance with R. Yehudah.] And the following are unfit: one that is less than twenty handbreadths, [this being a fetid dwelling, and one does not live in a fetid dwelling.], one lacking three walls, [it being written (Leviticus 23:42): \"In succoth,\" \"in succoth,\" \"in succoth,\" two defective (without the vav) and one plene (with the vav, having the effect of two): one, for the schach (the covering of the succah), the meaning of \"succah\" being \"schach,\" leaving us with three, for three walls. A halachah to Moses on Sinai \"comes and reduces one wall,\" setting it at a handbreadth. So that we are left with two of regulation size, and one, even a handbreadth. Therefore, if a succah has two walls, one next to the other, a third wall is made of somewhat more than a handbreadth and placed less than three handbreadths away from one of the two walls. For anything less than three handbreadths away from something is considered as joined to it (lavud), so that it (the third wall) is considered as one of four handbreadths, so that most of the wall is made and we have a succah of three walls, to which the form of an entrance must be added. And if the two walls are opposite each other, with an empty space in between, a board somewhat more than four handbreadths is brought and stood less than three handbreadths away from one of the two walls, so that the board is considered to be one of seven cubits, which is the (required) size for the kashruth of a succah in length and width, a succah needing to be seven by seven in order to contain one's head and most of his body and his table — six by six for his head and most of his body, and one by one for his table.], and one whose sun is more than its shade. [But if they are equal, it is kasher, And this is so only when they are equal below, on the ground of the succah, in which instance it is certain that above, in the schach, the shade is greater than the sun, as people say: \"A zuz above is an astira (half a zuz) below.\"] An old succah — Beth Shammai rule it pasul, and Beth Hillel rule it kasher. What is \"an old succah\"? One which was made thirty days before the festival. But if it were made for the sake of the festival, even from the beginning of the year, it is kasher. [Beth Shammai rule it pasul, for they require a succah lishmah (for the sake of the mitzvah); but this one was made without such intent. But if it were made within thirty days of the festival, since in that period people review the halachoth of the festival, it is assumed that it was made lishmah. Before thirty days, it is assumed otherwise. And Beth Hillel rule it kasher, for they do not require a succah (to be made) for the sake of the festival.]",
+            "\tIf one makes his succah under a tree, it is as if he would have made it in his house [and it is pasul]. (If one built) a succah atop a succah, the upper is kasher and the lower pasul, [for it has two schachs, and Scripture invalidates a succah under a succah.] R. Yehudah says: If there is no \"dwelling\" in the upper, [i.e., if the upper cannot be used as a dwelling, as when the roof of the lower cannot support the mattresses and covers of the upper], the lower is kasher. The first tanna and R. Yehudah do not differ where it cannot support them at all, all agreeing in such an instance that the lower is kasher with the schach of the upper, its own roof not being considered a roof, so that it is not a succah under a succah. And if it were strong enough to support the mattresses and covers of the upper, all agree that it is pasul. Where do they disagree? When it can support them only with difficulty, as when the lower roof sways and buckles from the (weight of) the mattresses and covers of the upper. The first tanna holds that this is called \"a succah under a succah,\" and is pasul; and R. Yehudah holds that since it supports them only with difficulty, it is not considered a roof and it is not called \"a succah under a succah.\" The halachah is not in accordance with R. Yehudah.]",
+            "\tIf he spread a sheet over it because of the sun, or under it (i.e., under the schach) because of the fall, or on the kinof, it is pasul. [(\"the fall\":) so that leaves and twigs not fall upon the table. Another interpretation: so that the leaves not fall when they dry up and the succah remain \"its sun greater than its shade.\" A sheet can acquire tumah (uncleanliness) and is (therefore) pasul as schach. And this is so only (if he spreads the sheet) because of the fall; but if he does so to beautify (the succah) it is kasher. (\"or on the kinof\":) That is, even if he did not spread it because of the fall, but for decoration, on his bed, on the kinof — four poles for the four feet of his bed, which are high. He places poles from one to the other on top of them at a distance from the schach, so that now he is not using something that acquires tumah as schach, for he did not place it there for that purpose. It is pasul, for (in such an instance) he is not dwelling in a succah, a tent intervening.] But he may spread it on the naklitin (the posts) of the bed, [which are only two, in the middle of the bed, one at the head, the other at the foot. A pole is extended from one to the other and a sheet paced on it. And because it does not have a roof a handbreadth wide, it is not called a tent.]",
+            "\tIf he suspended over it a grape-vine, or gourd, or ivy, using them as schach, it is pasul, [what is attached (to the ground) not being kasher as schach]. But if the (kasher) schach was more (abundant) than the others, or if he cut them, it is kasher. [(\"if the schach was more\":) If there were much more kasher schach than vine or gourd, it is kasher. This, if he pressed them down and intermixed them with the kasher schach so that they are not conspicuous. For, the kasher schach predominating, it \"cancels them out\" when they are intermixed. (\"or if he cut them:\") Even after he suspended them as schach it is kasher; this, on condition that he move them about after cutting them. For if he does not do so, it is pasul, it being written (Leviticus 16:13): \"The festival of succoth shall you make for yourself\" — and not from what is already made. That is, when you make it, it must be (from what is) fit for a succah, and not \"from what is made,\" i.e., something pasul, which is not fit for a succah but which you amend, as when you attempt to make it kasher by (merely) cutting it and not undoing it. But moving it about is like undoing it and then using it as schach, lifting one and putting it down, and repeating the process with the others.] This is the rule: Whatever can acquire tumah and does not grow in the ground cannot be used as schach, [to exclude (from use) wooden vessels, flaxen clothing, and mats, which, even though they originate in the ground, cannot be used as schach, since they can acquire tumah.] And whatever cannot acquire tumah and grows in the ground can be used as schach, [it being written (Deuteronomy 16:13): \"The festival of succoth shall you make for yourself … from your threshing floor and from your winepress.\" Scripture speaks of the discards of the threshing floor and the winepress, i.e., what is left over after you have gathered in (the fruits of) your threshing floor and your winepress, such as straws and vines. From them, make a succah.]",
+            "\tBundles of straw and bundles of wood and bundles of zradin [kinds of reeds, used as animal food when moist, and as fuel, when dry] are not to be used as schach [when they are tied. Not because they are pasul; but sometimes one comes with his bundle on his shoulder and places it on top of the succah to dry — and then he decides to use it as schach. But Scripture states: \"shall you make\" — and not from what is already made with what is pasul (see 1:4). And this is not even made for shade but for drying, so that it is made \"with what is pasul.\"] And all of them [that we learned to be pasul as schach] — if he untied them, they are kasher. And they are all kasher as walls. [For \"succah\" connotes schach and not walls.]",
+            "\tIt is permitted to use boards as schach. These are the words of R. Yehudah. R. Meir forbids it. [With boards the size of four handbreadths, which (size) is considered \"a space of significance,\" all agree that it is pasul. With less than three, all agree that it is kasher (for in that instance they are like reeds). Where do they differ? (With boards) from three to four handbreadths. R. Yehudah holds that since that is not \"a space of significance,\" we do not decree (against it) lest he sit under the ceiling of his house. And R. Meir holds that since it leaves the status of lavud (see 1:1), we decree (against it), lest he say: \"What difference does it make whether I use these as schach or sit under the ceiling of my house?\" The halachah is in accordance with R. Yehudah.] If he placed upon it a board which is broader than four handbreadths, it is kasher, so long as he does not sleep under it.",
+            "\tA ceiling [made of beams or boards], which is not tarred — R. Yehudah says: Beth Shammai say: He dislodges and moves all of them about [to validate it as a succah] and he takes out one from between (each two) [and places kosher schach in its place.] And Beth Hillel say: He dislodges and moves them about or he takes out one from between. [R. Yehudah is consistent with his ruling that it is permitted to use boards as schach. Therefore, dislodging suffices, and without dislodging it is pasul because of \"shall you make\" and not from what is already made.] R. Meir says: He takes out one from between and he need not dislodge. [R. Meir is consistent with his ruling that it is forbidden to use boards as schach. The halachah is in accordance with R. Yehudah in the name of Beth Hillel.]",
+            "\tIf one roofs his succah with spits, [which are not fit for schach because they do not grow in the ground] or with bed boards, [which can acquire uncleanliness] — If the space between them is like them (in size), it is kasher. [Not \"exactly like them and not more\"; for the place of the spit is considered parutz (\"breached\"), and when he puts kosher schach between each spit, if the space between them is exactly like them, then the parutz is the same as the amud (the part that is intact), and it is pasul. Perforce, then, the space between them must be somewhat larger than they are.] If one hollowed out a stack of sheaves to make a succah of it, it is not a succah. [If he took from the lower sheaves near the ground and hollowed out a space the size of a succah, the schach is found to be already made and standing of itself — but the Torah said: \"shall you make,\" and not from what is already made. But if there were already in it the space of a handbreadth extending seven (handbreadths) which he made to be schach, and he hollowed it out until he elevated the space to a height of ten (handbreadths), this is not considered as already made, for he hereby adjusts only the walls; and \"shall you make, but not from what is already made\" does not apply to the walls — so that it is like a succah less than ten (in height), which was hollowed out to bring it up to ten.]",
+            "\tIf one lowers walls from above to below, [i.e., If he began to weave the walls close to the schach and continued weaving them downwards] — If it (the wall) is three handbreadths higher than the ground, it is pasul. [For a goat can then jump in at one bound and it (the lowered wall) is not considered a partition.] From below to above — If it is ten handbreadths higher than the ground, it is kasher [even if it does not reach the schach and is considerably removed from it.] R. Yossi says: Just as ten tefachim [of weaving] suffices from bottom to top, so it suffices from top to bottom, [even if it is well above the ground, R. Yossi holding that a suspended partition validates (the succah). The halachah is not in accordance with R. Yossi.] If he removes the schach three handbreadths from the walls, it is pasul. [This does not refer to (removal from) the top, but to the width; i.e., if he left space between the wall and the schach along the length or breadth of the succah.]",
+            "\tIf a roof fell in [in the middle] and he put schach there (in the open space), [so that the walls are at a distance from the schach, it is kasher.] If there are four cubits from the wall to the schach, it is pasul. [If, less than that, it is kasher. For it is a halachah to Moshe upon Sinai that we say \"a bent-over wall\" (is kasher) up to four cubits. We perceive the roof of the house as an extension of the wall, reaching until the schach (and he may not sleep under it.) The same applies to a courtyard with an exedra, [where he put schach in the \"atmosphere\" of the courtyard, distant from the walls of the exedra. (An exedra is a place surrounded by three walls)]. A large succah, ringed (on top) by something which may not be used as schach — If there is below it, (i.e., from where it begins, until the wall) four cubits, it is pasul. [Any succah where, if the pasul schach were removed, there would remain seven by seven handbreadths of kosher schach, is called \"a large succah.\" (\"ringed by something which cannot be used as schach\":) only at the side (of the roof), where the succah is rendered pasul only if there are four cubits of pasul schach by reason of (the perception of) \"a bent-over wall\"; but in the middle of the succah, it renders it pasul (even) with (only) four handbreadths. And space without schach at all, whether in the middle or on the side, renders the succah pasul with three handbreadths  (of such space).]",
+            "\tIf one makes his succah in the shape of a cone, [so that it does not have a roof], or if he supports it on a wall, [inclining the tops of the reeds to the wall, the reeds slanting downwards to the ground], R. Eliezer rules it pasul because it lacks a roof. [It is not clear what is roof and what is wall. For a slanted tent is not called a tent, but only one which has a roof of (at least) a handbreadth.] And the sages rule it kasher. [The halachah is in accordance with R. Eliezer.] A large reed mat made for reclining acquires tumah and may not be used for schach. For schach, it may be used for schach and it does not acquire tumah. [With respect to a small mat, there is no difference of opinion, all agreeing that it is made for reclining and not for schach (roof covering). Where do they differ? With respect to a large mat. The first tanna holds that a large one is made for schach and a small one for reclining. And his words are to be understood thus: A large mat is made for schach, but if he expressly states that he is making it for reclining, it acquires tumah and may not be used as schach. \"For schach, it may be used for schach\": This is to be understood as follows: And a small mat is made for reclining; but if he expressly states that he is making it for schach, it may be used as schach.] R. Eliezer says: Both small and large are made [ab initio] for reclining. [Therefore,] it [even a large one] acquires tumah, and may not be used as schach. [But if he expressly stated that it is] to be used for schach, it may be used as schach and it does not acquire tumah. [The halachah is in accordance with R. Eliezer.]"
+        ],
+        [
+            "\tIf one sleeps under a bed in a succah he has not fulfilled his obligation. [This, if the bed is twenty handbreadths or higher, in which instance it is regarded as a tent, which acts as a partition between himself and the succah. (And the essential mitzvah of succah is eating, drinking, and sleeping therein.)] R. Yehudah said: We used to sleep under the bed before the elders, and they said nothing (in protest). [R. Yehudah holds that a temporary tent does not nullify a permanent one. The halachah is not in accordance with R. Yehudah.] R. Shimon said: Once, Tevi the bondsman of R. Gamliel was sleeping under the bed, and R. Gamliel said to the elders: \"Did you observe Tevi my bondsman? He is a Torah scholar and knows that bondsmen are exempt from the (mitzvah of) succah. [For women are exempt from time-based positive commandments; and (only) those mitzvoth binding upon women are binding upon bondsmen.] Therefore, he is sleeping under the bed.\" And as a matter of course, [even though he was speaking casually, expressing pride in his bondsman], we learned that one who sleeps under the bed (in a succah) has not fulfilled his obligation.",
+            "\tIf one supported his succah on a bedstead, it is kasher. R. Yehudah says: If it cannot stand by itself, it is pasul. [R. Yehudah is consistent with his view that a succah must be a permanent dwelling. The halachah is not in accordance with R. Yehudah.] Succah meduvleleth [one in which he did not place the reeds together, one alongside the other, but one higher and one lower, so that the sun is more than the shade], if its shade is more than its sun, it is kasher. [Our Mishnah apprises us that we perceive it as if they were arranged in order. If in such an instance its shade would be more than its sun, it is kasher.]",
+            "\tIf one makes his succah on top of a wagon [even though it moves and is not fixed in place], or on top of a boat [in the sea, where the wind buffets it], it is kasher. [For it is called a \"dwelling\" so long as it can withstand a normal wind on shore.] And it is permitted to go up to it on the festival. [This is stated (only) because of: \"And it is not permitted to go up to it\" (below)]. (If he makes his succah) on top of a tree, [making a place for it, with partitions and schach], or on top of a camel, it is kasher [on Chol Hamoed]; but it is not permitted to go up to it on the festival, [the rabbis having decreed against going up into a tree and against making use of it, lest he come to tear (from it)]. (If he made) two on a tree, and one by man, [i.e., If he supported most of the floor of the succah on a tree, and built around it two walls on top of the tree and one (man-made) on the ground, joining the floor of the succah to the middle of the wall built on the ground and raising the wall ten handbreadths higher (than the point of juncture)], or two by man and one in on a tree, it is kasher; but it is not permitted to go up to it on the festival. [Since, if it (the one wall on the tree) were removed, the floor of the succah would give, not being able to stand by the support of the ground walls alone, it is not permitted to go up to it on the festival, doing so constituting making use of the tree.] If he made three by man and one on a tree, it is kasher, and it is permitted to go up to it on the festival. This is the rule: Every succah which, if the tree were removed, could stand by itself, is kasher, and it is permitted to go up to it on the festival.",
+            "\tIf one makes his succah between trees, the trees serving as walls for it, it is kasher. [This, on condition that the trees are thick and strong and do not sway back and forth in a normal wind. And he must also fill the spaces between the branches with straw so that the wind not move them. For any partition that cannot withstand a normal wind is not a partition.] \"Messengers of a mitzvah\" are exempt from (the mitzvah of) succah. [For one who is occupied with a mitzvah is exempt from a (different) mitzvah. And not only when he is engaged in the performance of the mitzvah, but even when he is not thus engaged, e.g., as when he is on his way to receive his rabbi or to redeem captives. He is exempt even while resting (on the road).] Those who are ill and their attendants are exempt from succah, [even those who are slightly ill. The rationale for non-performance of a positive commandment of the Torah because of slight illness, or because of the discomfort caused by foul odors or bed bugs or fleas, in which instances one is exempt (from the mitzvah of succah), as well as the rabbis' exempting travelers and keepers of gardens and orchards from succah is (Leviticus 23:42): \"In succoth shall you sit,\" similar to \"shall you dwell.\" For whatever reason one would leave his dwelling, he may also leave his succah. But if one makes his succah ab initio in a place where he is bound to eat or to sleep in discomfort, as in a place where he is in fear of being robbed in his sleep, even if he is not in fear of thieves or robbers while eating — he does not fulfill his succah obligation even when eating, in that the succah does not serve all his needs: eating, drinking, and sleeping. For \"shall you dwell\" must be satisfied, and such a succah fails to satisfy it.] It is permitted to eat and drink \"casually\" outside the succah [a snack to ally one's hunger, with the intent of eating a regular meal (in the succah) afterwards.]",
+            "\tOnce they brought R. Yochanan b. Zakkai a dish to taste and (they brought) to R. Gamliel two dates and a waterskin, and they said: \"Take them up to the succah.\" [Not because it was required, but they were stringent with themselves — whence it is derived that if one is stringent with himself, not to eat even \"casually\" outside the succah, he is to be commended.] And when they gave to R. Tzaddok food less than the size of an egg, [so that he not have to recite the (concluding) blessing [(For, as far as succah is concerned, it has already been stated that one may eat \"casually\" outside the succah — even more than the size of an egg)], he took it in a cloth, ate it outside the succah, and did not recite the concluding blessing.",
+            "\tR. Eliezer says: One must eat fourteen meals in the succah, [two meals each day for seven days], one in the daytime and one at night. And the sages say: There is no set amount. [i.e., If he wishes to eat, he may not eat outside the succah; if he wishes to fast he may do so] — except the first night of the festival alone (when he must eat in the succah), [this being derived (by identity) (Leviticus 23:34): \"On the fifteenth day … is the festival of succoth\" - (Ibid. 6): \"On the fifteenth day,\" in respect to Pesach. Just as the eating of matzah on the first night of Pesach is mandatory, and, on the other days, optional; so, too, in respect to (eating in a) succah.] R. Eliezer said further: If one did not eat (in a succah) the nights of the first festival, he must make it up on the nights of the second festival [i.e., the night of Shemini Atzereth]. The sages say: There is no making it up. Of such (things) it is written (Koheleth 1:15): \"What is crooked cannot be made straight, and what is lacking cannot be counted.\" [The halachah is not in accordance with R. Eliezer in both instances.]",
+            "\tIf one's head and most of his body were in the succah, and his table in his house — Beth Shammai rule that it is pasul, and Beth Hillel, that it is kasher. [The halachah is in accordance with Beth Shammai, whether it is a large succah and he is sitting at the entrance of the succah with his table in his house, or it is a small succah, which does not accommodate his head and most of his body — both are forbidden — a decree, lest he \"be drawn\" after his table.] Beth Hillel said to Beth Shammai: \"Did it not happen that the elders of Beth Shammai and the elders of Beth Hillel went to visit R. Yochanan b. Hachorani and found him sitting with his head and most of his body in the succah and his table in the house, and they said nothing to him?\" Beth Shammai rejoined: \"Can you offer proof from there? They did, indeed, tell him: 'If this is how you have (always) deported yourself, you have never fulfilled the mitzvah of succah in all of your days!'\"",
+            "\tWomen, bondsmen, and minors are exempt from the (mitzvah of) succah, [it being written (Leviticus 23:42): \"Every citizen in Israel shall sit in succoth\" — to exclude women, who, even though they are obligated in the eating of matzah the first night of Pesach, are not obligated in (the mitzvah of) succah the first night of the festival.] A minor who does not need his mother is obligated in (the mitzvah of) succah. [If he awakes from his sleep and does not call out \"Mother, Mother,\" he is regarded as \"not needing his mother,\" and the mitzvah is binding upon him; otherwise, he is exempt. This is the halachah. And this is the case only if he keeps on calling for his mother and does not stop until she comes. But if he calls once and then stops, he is not regarded as \"needing his mother.\"] Once, when the daughter-in-law of Shammai the elder gave birth, he hollowed part of the ceiling and placed schach over the bed on behalf of the child.",
+            "\tAll seven days (of the festival), one makes his succah permanent and his house temporary, [e.g., If he has beautiful vessels and spreads, he brings them into the succah.] If it rains, when is it permitted to leave (the succah)? When the mikpeh gets spoiled. [Any dish which is neither soft nor hard but stiff (kafui) is called \"mikpeh.\" Most men shun such food, which with (the addition of) a little water is entirely spoiled. And a mikpeh of pounded beans spoils more quickly in a rain than other mikpoth. If there were enough rain to spoil a mikpeh of this kind (were it there), he may leave immediately.] They offered an analogy for this. To what may this be compared? A servant comes to pour a cup (of wine) for his master, and he [the master] dashes the (contents of the) jug in his face, [this, by way of saying: \"I do not want your service!\" Here, too, the rain shows that the Master is not favorably disposed to His servants' deeds.]"
+        ],
+        [
+            "\tA stolen lulav or a dried out lulav is pasul, [(a stolen lulav) it being written (Leviticus 23:40): \"And you shall take for yourselves\" — of what is yours. And after the yeush (resignation) of the owners, though he may acquire the lulav with this yeush, still, it is a mitzvah which comes through a transgression (and, therefore, no mitzvah). (and a dried out lulav is pasul), for all (four species) require \"hadar\" (\"beautiful\"), which does not obtain in such an instance.] A lulav from an asheirah [a tree that is worshipped], or from a city gone astray (after idolatry) is pasul, [having to be burned. A lulav must be of a certain size, which these, designated for burning, lack.] If its head were severed, [in which instance it is not hadar] or if its leaves were broken [and held together only by being tied], it is pasul. If its leaves were separated, [i.e., If they were joined on the spine, but inclined in different directions on top, like the branches of a tree], it is kasher. R. Yehudah says: He must tie them on top. [If the leaves became separated, he must tie them so that they rise together with the spine, as (on) other lulavim. The halachah is not in accordance with R. Yehudah.] The palms of Har Habarzel are kasher. [There are palms the leaves of whose lulavim are very short and do not rise along the length of the spine. If they are so long that the head of one reaches the base of the other, they are kasher. A lulav which is three tefachim (handbreadths) long [alongside the hadas, and an additional tefach] in order to shake it [(a lulav requiring \"shaking,\" as explained below)] is kasher. [(\"in order to shake it\":) Read it: \"And in order to shake it\"; that is, a tefach in addition to the three tefachim].",
+            "\tA stolen or dried out hadas is pasul. (A hadas) from an asheirah or from a city gone astray (after idolatry) is pasul. If its head were severed, or if its leaves were broken, or if its grapes were more than its leaves, it is pasul. And if he diminished them, it is kasher. But they may not be diminished on the festival. [(\"If its head were severed, etc.\":) The halachah is not in accordance with the anonymous Mishnah, but according to R. Tarfon, who says below (3:4) that even if all three were severed, it is kasher. (\"its grapes\":) It has a fruit similar to grapes. (\"If its grapes were more than its leaves, etc.\":) This is so only with black or red grapes; but if they were green, they are one with the hadas, and it is kasher. (\"But they may not be diminished, etc.\":) For this is \"amending\" (which is forbidden on a festival)].",
+            "\tA stolen or dried out aravah is pasul. (An aravah) from an asheirah or from a city gone astray (after idolatry) is pasul. If its head were severed, [(This, too, is not the halachah)] or if its leaves were broken, and (if it were) a tzaftzafa [a kind of aravah with a round leaf], it is pasul. If it were withered, if some of its leaves had fallen, or if it grew in a field [and not in a brook], it is kasher, [Scripture stating (Leviticus 23:40): \"willows of the brook,\" only because that is the common instance.]",
+            "\tR. Yishmael says: (There must be) three hadasim, two aravoth, one lulav, and one ethrog — even if two of them were severed and one not. [This refers to the hadasim. The gemara asks: If a severed hadas is pasul, and three are required, let three whole ones be required; and if a severed hadas is kasher, let three severed ones be kasher! And the gemara concludes that R. Yishmael retracted his ruling that three hadasim are required and he permitted even two severed ones. And the same (that it is kasher) would apply if he did not bring them at all, for a severed hadas is considered non-existent.] R. Tarfon says: Even if (all) three were severed, (it is kasher) [\"hadar\" not being required in a hadas. The halachah is in accordance with R. Tarfon.] R. Akiva says: Just as one lulav and one ethrog (are required), so one hadas and one aravah.",
+            "\tA stolen or dried out ethrog is pasul. (An ethrog) from an asheirah or from a city gone astray (after idolatry) is pasul. (An ethrog) of arlah (forbidden fruit of the first three years) is pasul, [it being written (Leviticus 23:40): \"And you shall take for yourselves\" — it must be fit for you.] (An ethrog) of unclean terumah is pasul. Of clean terumah — he should not take it; but if he does, it is kasher. Of demai (suspect of not having been tithed) — Beth Shammai rule it pasul, and Beth Hillel rule it kasher, [it being fit for the poor, as it was taught: \"The poor may be fed demai.\"] Of ma'aser sheni, in Jerusalem, he should not take it; but if he took it, it is kasher; [but not outside Jerusalem, for \"for yourselves\" must be satisfied, i.e., that it be fit for you.]",
+            "\tIf most of it (the ethrog) were covered with lichen (it is pasul) [It is in one place that \"most of it\" is required (to render it \"pasul\"); but in two or three places, even (if lichen covered) the lesser part of it, it is pasul. And on its pitma (its upper protuberance, as in \"the pitma of a pomegranate\"), even any amount (so covered) renders it pasul, it being more conspicuous there than in other places.] If its pitma were removed, if it were peeled, if it were split, if it were punctured and something of it were missing, it is pasul. [(\"if it were peeled\":) Only if most of it were peeled; but if part of it, it is kasher. Others say the opposite, viz.: If part of it were peeled, it is pasul; for then it looks \"spotted.\" But if all of it were peeled, it is kasher. \"peeled\" here does  not mean that the skin was removed so that the white could be seen; for in that instance it would be chasser (\"lacking\") and pasul; but that a thin layer was removed and its appearance is green as before. (\"punctured\":) If it were punctured through and through, even a very slight puncture, it is pasul. And if it did not go through and nothing were lost, as when he stuck a thick peg into it — if the hole were as wide as an issar (a Roman coin), it is pasul; if less than that, it is kasher. And this is the intent of \"if it were punctured but lacked nothing\" below, i.e., not punctured through and through, and not as wide as an issar.] If its lesser part were covered with lichen, if its uketz (\"tail,\" peduncle) were removed, or if it were punctured but lacked nothing, it is kasher. An Ethiopian ethrog [one that grows here (in Eretz Yisrael), but is black] is pasul. [But such an ethrog growing in Ethiopia is the norm and is kasher. A leek-green ethrog — R. Meir rules it kasher; R. Yehudah rules it pasul. [All of these are pasul only on the first festival, but on the second and the intervening days, everything is kasher.]",
+            "\tThe (minimum) size for a small ethrog — R. Meir says: The size of a nut. R. Yehudah says: The size of an egg. [The halachah is in accordance with R. Yehudah.] If it is less than the size of an egg, it is pasul.] The (maximum) size for a large one — so that two can be held in one hand. These are the words of R. Yehudah. R. Yossi says: Even if one can be held (only) in two hands. [The halachah is in accordance with R. Yossi.]",
+            "\tThe lulav may be bound only with its kind. These are the words of R. Yehudah. R. Meir says: Even with rope. R. Meir said: Once the men of Jerusalem bound their lulavim with gimoniyoth of gold [golden bands bent like a gimon (bulrush), as in (Isaiah 58:5): \"to bend his head as an agmon.\"] They said to him: They bound it on the bottom with its kind [to fulfill the mitzvah of eged (the bond), and this (the gimoniyoth) was only for decorative purposes. R. Yehudah is consistent with his view that a lulav requires a bond, so that if he bound it with something not of its kind there are five species (instead of the prescribed four). And we hold that a lulav does not require a bond, for which reason the halachah here is in accordance with R. Meir.]",
+            "\tAnd where (i.e., at which point) did they shake it? [Now the tanna returns to (3:2): \"A lulav which is three tefachim long in order to shake it\" — whence we see that it is a mitzvah to shake it. Where did they shake it? ] At the beginning [of the verse (in the Hallel): \"Give thanks to the L rd\"] and at the end [of the verse: \"For His lovingkindness is forever.\" Others explain: \"beginning\" — the first \"Give thanks\"; \"the end\" — the last \"Give thanks,\" at the end of the Hallel. This (the latter) is the probable meaning. And how does he shake it? He moves it forward and back to ward off injurious winds, shaking it three times with each movement; and so with the up and down movements, three times with each movement. ] And (he shakes it) at \"I pray You, O L rd, save, I pray.\" These are the word of Beth Hillel. And Beth Shammai say: Also at \"I pray You, O L rd, prosper, I pray.\" R. Akiva said: I observed R. Gamliel and R. Yehoshua when all the people were shaking their lulavim, and they shook them only at \"I pray You, O L rd, save, I pray.\" [And the halachah here is only in accordance with Beth Hillel.] If one were on the road and had no lulav to take, when he comes home, he takes it at his table. [If he forgot, and did not take it before his meal, he stops eating and takes it at his table.] If he did not take it in the morning, he takes it in the afternoon; for the entire day is kasher for lulav.",
+            "\tIf a bondsman, or a woman, or a minor recites (the Hallel) on one's behalf, he repeats what they say after them. [If one is not obligated in something, he cannot fulfill another's obligations (in that thing) for him, for which reason he must repeat every word after him.] And may a blight come upon him [for not having learned (to do so himself)]! If an adult recites it for him, he answers \"Hallelukah!\" after him [for every thing that he says, this being their practice in responding to the reader of the Hallel. For every thing — \"Hallelukah!\"]",
+            "\tIn those places where it is the custom to double [each verse, from \"Odechah\" down, until the end of the Hallel], he doubles it, [for that entire section from \"Hodu\" until \"Odechah\" is all doubled (stylistically) in Scripture; and from \"Odechah\" down it is not doubled, for which reason they were wont to double those (latter) verses.] (In those places where it is the custom to bless at its conclusion, he blessed at its conclusion — all according to the custom of the place. [But the introductory blessing of Hallel is a mitzvah everywhere and is not subject to custom.] If one buys a lulav from his neighbor [an am ha'aretz (an unlearned person)] on shevi'ith (the sabbatical year), he gives him the ethrog as a gift, for it is not permitted to buy it on shevi'ith. [For an am ha'aretz is suspect vis-à-vis shevi'ith. Though he may pay him for the lulav, the lulav being merely a kind of tree-growth, which is not subject to the sanctity of shevi'ith, he may not pay him for the ethrog. For the fruits of shevi'ith must be removed on shevi'ith — they and their monies. Therefore, he must take the ethrog from him as a gift and not give him money for it, lest the am ha'aretz fail to remove it in the sanctity of shevi'ith.]",
+            "\tIn the beginning, the lulav was taken in the Temple seven days, [as the verse is expounded (Leviticus 23:40): \"…before the L rd your G d seven days\" — and not in the borders, seven days], and in the province [Jerusalem (it, too, being regarded as \"the borders\" in this connection)] (it was taken) one day. When the Temple was destroyed, R. Yochanan b. Zakkai decreed that the lulav be taken in the province seven days in remembrance of the Temple and that the day of \"hanef\" [the waving of the omer, i.e., the sixteenth of Nissan] be entirely forbidden. [In the time of the Temple, after the omer offering, they would eat chadash (new produce) on that day, it being written (Leviticus 23:14): \"…until you have brought the offering of your G d.\" And when the Temple was destroyed, it was permitted at first light, one verse reading (Ibid.): \"until this self-same day,\" implying (that chadash may not be eaten) until first light, and another: \"until you have brought the offering.\" How is this to be reconciled? When the omer obtains (i.e., when there is a Temple), \"until you have brought.\" When the omer does not obtain, \"until this self-same day.\" And R. Yochanan b. Zakkai forbade the entire day to them by reason of: \"The Temple will speedily be rebuilt, and they will say: 'Last year, did we not eat (chadash) at first light? This year, we shall do so, too.'\"]",
+            "\tIf the first day of the festival falls out on Shabbath, everyone takes his lulav to the synagogue (on Sabbath eve). [For it is stated later that the mitzvah of lulav overrides the Sabbath on the first day of the festival alone. Therefore, they would bring their lulavim there from Sabbath eve.] The next day, they rise early and come (to the synagogue). Everyone recognizes his own and takes it. For the sages have said: One does not fulfill his obligation on the first day of the festival with his neighbor's lulav, [it being written (Leviticus 23:40): \"And you shall take for yourselves on the first day.\" And if his neighbor gives it to him as a gift, even on condition that he return it, it is a bona fide gift, and he takes it and fulfills his obligation with it and then returns it. And if he does not return it, it is seen retroactively that it had been stolen by him to begin with — in which instance he has not fulfilled his obligation.] And the other days of the festival, one does fulfill his obligation with his neighbor's lulav.",
+            "\tR. Yossi says: If the first day of the festival fell out on Shabbath, and he forgot and took out his lulav to the public domain, he is not liable (for a sin-offering), having taken it out under (Torah) sanction. [This, in an instance where he had not yet fulfilled his obligation of taking the lulav at the time he took it out. But if he had fulfilled his obligation beforehand, he is liable, not being occupied thenceforward in the performance of a mitzvah. But how is it possible that he had not fulfilled his obligation before he took it out? Had he not fulfilled it (automatically) the very moment he picked it up! (The answer:) Such an instance does obtain if he inverted it; for a man has not fulfilled his obligation in respect to all mitzvoth (of this kind) unless he performs them (handling them, e.g., lulav, hadas), in the direction of their growth, viz. (Exodus 26:15): \"standing shittim wood\" — standing in the direction of their growth. Or else, (the instance is one in which) he took it out in a vessel. For taking it \"demeaningly\" through something else is not called \"taking.\" The halachah is in accordance with R. Yossi.]",
+            "\tA woman may receive [the lulav] from the hand of her son or her husband, [and we do not say that she is moving something that is not fit for her], and she may return it to the water on the Sabbath [so that it not wither]. On the Sabbath, it may be returned, [having been taken thence that day; but water may not be added, and, it goes without saying, it may not be changed. On the festival water may be added (but it may not be replaced with colder water, this constituting \"exertion to amend something\"], and on Chol Hamoed (the intermediate days), it is [a mitzvah] to change the water. If a child knows how to shake the lulav, he is obligated in lulav [i.e., It is a rabbinic ordinance that he be trained in it.]"
+        ],
+        [
+            "\tLulav [the taking of the lulav] and aravah [for the circling of the altar] — (sometimes the mitzvah is) six (days) and (sometimes) seven. [Sometimes it overrides the Sabbath and is seven days; and sometimes it does not override the Sabbath and is six (to be explained later)]. Hallel and rejoicing are eight. [(Hallel:) to complete the Hallel all eight days (as opposed to Pesach), for the days of the festival (of Succoth) are distinct in their offerings. (rejoicing:) to eat the flesh of peace-offerings at the time of the Temple, it being written (Deuteronomy 16:14): \"And you shall rejoice in your festival,\" and there is no rejoicing at the time of the Temple except with peace-offerings, viz. (Ibid. 27:7): \"and you shall slaughter peace-offerings, and you shall eat them there, and you shall rejoice.\"] Succah [sitting in the succah] and the water libation [at the morning temidim of the festival] — seven. And the chalil (the flute), five and six. [At the simchath Beth Hashoeva, they rejoiced in the festival in honor of the drawing of the water for the libations, and they would play on flutes and viols. And that chalil overrides neither Sabbath nor festival.]",
+            "\tLulav — seven. How so? If the first day of the festival fell out on Shabbath, lulav — seven. [For the first day (of the festival) overrides Shabbath, it having a basis in the Torah (for taking the lulav even) in the borders (i.e., outside of the Temple), viz. (Leviticus 23:40): \"And you shall take for yourselves on the first day\"]. All the other days, six. [If the first day of the festival falls out on any of the weekdays, so that Shabbath falls out on Chol Hamoed, it does not override. And even though all seven days obtain in the Temple by Torah law, the sages established their decree (against taking the lulav) for the other days of the festival, since they have no Torah basis (for taking the lulav) in the borders (on those days). And, in truth, even today the taking of the lulav should override Shabbath on the first day of the festival; but because we are not expert in the fixing of the New Moon, so that it (that day) may not be the first day of the festival, we do not override the Sabbath on the basis of a possibility. And in taking it, there is no (Torah proscribed) Sabbath labor, but merely the moving of it. (Still, it is forbidden) lest he take it in his hand and go to an expert to learn the blessing or the order of the shakings (na'anuim) and come to carry it four cubits in the public domain. And this is also the reason that we do not blow the shofar or read the Megillah (on Shabbath)].",
+            "\tAravah — seven. How so? If the seventh day of aravah fell out on Shabbath, aravah — seven. All the other days, six. [The sages made a distinct sign to show that aravah is Torah ordained, i.e., a halachah to Moses on Sinai. In keeping with this, they instituted that on the seventh day, in the Temple, aravah override Sabbath (for they would circle the altar with the aravah.) And today, it is only a custom of the prophets, who had the people take the aravah on the seventh day (Hoshanah Rabbah) aside from the aravah in the lulav (and no blessing is made over it.)]",
+            "\tThe mitzvah of lulav — how so? (i.e., How did they fulfill it in the Temple on Shabbath?) If the first day of the festival fell out on Shabbath, they would take their lulavim to the Temple Mount [on Sabbath eve] and the sextons [who were there for the needs of the congregation] would take them and arrange them atop the Itzteva. [The square of the Temple Mount was surrounded with itztevaoth (colonnades) where people would sit, and which were covered on top against the rain.] And the elders, [who were worried about being jostled when they came the next day to get their lulavim] would leave theirs in the lishkah. And they [beth-din] taught them [all of the people] to say: \"If someone else gets my lulav, it is his as a gift\" [so that it not be in a status of \"stolen\" or \"borrowed\" by him.] The next day they would rise early and come, and the sextons would throw them (the lulavim) before them. They would grab at them (trying to get their own) and would come to blows. When beth-din saw that there was danger in this, they instituted that each one take his own lulav in his house.",
+            "\tThe mitzvah of aravah — how so? There was a place below Jerusalem called Motza. [The gemara states that it was called Kalanya (a colony), by which name it is still called. Aravoth are plentiful there. It is but a small distance from Jerusalem. \"Kalanya\" means \"free from taxation,\" for which reason it was also called \"Motza,\" \"released\" from royal taxation because of the aravoth that were taken from there.] They would go down there and pick young aravoth and come and stand them on the sides of the altar with their heads bent. They would sound (on the shofar) tekiah, teruah, tekiah. Every day (of the festival) they would circle the altar once, saying: \"I pray, You, O L rd, (\"Ana Hashem\"), save, I pray\"; \"I pray You, O L rd, prosper, I pray.\" R. Yehudah says: \"Ani, Veho, save, I pray.\" [(\"Ani Veho\":) the gematria (numerical equivalent) of \"Ana Hashem.\" Also, they are two of the names (of the L rd) in the seventy-two name formulation (Exodus 14:19-21). Another interpretation: I (ani) and He (ho) are in affliction,\" as in (Psalms 91:15): \"I am with him in affliction,\" \"save, I pray.\"] And on that day (the seventh) they would circle the altar seven times. When they take leave (of the altar), what do they say? \"This beauty is for you, O altar; this beauty is for you, O altar!\" R. Eliezer says: \"To Him and to you, O altar; to Him and to you, O altar!\"",
+            "\tAs they did (with the aravoth) on a weekday, so they did on Shabbath; but they would pick them on Sabbath eve. And they would put them in golden vases [filled with water] so that their leaves not wither. R. Yochanan b. Beroka says: They would bring palm shoots [both on a weekday and on Shabbath], and not aravoth, it being written (Leviticus 23:40): \"kapoth (plural) of date palms\" — one for the lulav, the other for the altar.] And they would strike them on the floor at the side of the altar. And that day was called \"The day of the striking of the shoots.\" [The halachah is not in accordance with R. Yochanan b. Beroka.]",
+            "\tImmediately, the children release their lulavim [i.e., the adults release the lulavim of the children from their hands], and they eat their ethrogim. [The adults eat the children's ethrogim. And there is no \"theft\" in this, this being their custom in rejoicing. Another interpretation: The children would cast away their lulavim and eat their ethrogim on the seventh day. But the adults would not eat theirs the entire day, for since they were set aside for a mitzvah for part of the day, they are \"set aside\" (huktzah) for all of it.]",
+            "\tHallel and rejoicing are eight. How so? We are hereby taught that one is obligated in Hallel and rejoicing and in honoring the concluding festival day of the holiday, just as all the days of the festival. Succah — seven. How so? When he finishes eating, he does not undo [the ties of] his succah [in order to dismantle it], but from minchah on he takes down [from it] the [fine] vessels [and spreads that he had brought into it ] in honor of the concluding festival day of the holiday [so that he show himself to be preparing the place for his evening repast.]",
+            "\tThe water libation — how so? He would fill up a golden flask holding three logs [(the least of the libations, a quarter of a hin for a lamb)] from the Shiloach [a spring near Jerusalem]. When he reached the Water Gate [(One of the gates of Ezra was thus called because through it was brought the flask of water for the festival libation)], they sounded (on the shofar) tekiah, teruah, tekiah, [in keeping with (Isaiah 12:3): \"And you shall draw water with joy.\" He went up the ramp, [which was in the south of the altar] and turned left, [for the libations are at the southwest corner (of the altar), which is the first (he comes to) when he turns left.] There were two silver basins there. R. Yehudah says: They were of lime, but their surface was blackened because of the wine (poured therein) [so that they looked like silver, which is darker than lime.] And they had outlets [one to each] like two thin snouts, one (relatively) thick (for the wine); the other, (relatively) thin (for the water), so that both (the wine and the water) reach the bottom at the same time. [(\"like two thin snouts\":) the Cohein would stir (the contents) in the mouth of the basins, and the libations would descend through the spouts upon the roof of the altar, where there was a duct whereby the water and the wine descended to the shittin (a pit by the side of the altar), which was hollow and very deep. (\"one, thick; the other, thin\":) One of the snouts (the wine snout) was thick; and one, (the water snout) was thin. This, so that they (the wine and the water) reach the bottom at the same time. For water flows more quickly than wine, which is thicker, and slower. Thus, the wine snout was made thicker (i.e., wider) than the water snout, so that they reach the bottom at the same time.] The western basin was for water, and the eastern one for wine. If he poured the wine into the water basin or the water into the wine basin, he has still fulfilled his obligation. R. Yehudah says: With one log he performed the libation all eight (days). [He differs with the first tanna in both, three logs and seven days, R. Yehudah saying (only one log, and that) the libation obtains on the eighth day, too. The halachah is not in accordance with R. Yehudah.] And the one performing the libation is told: \"Hold your hand high!\" [so that we can see if you pour water into the basin (for the Sadducees do not acknowledge the water libation to be a mitzvah)]. For once, one [Sadducee] poured [the water] upon his feet, and all the people \"stoned\" him with their ethrogim.",
+            "\tAs they did (with the water libation) on a weekday, so they did on Shabbath, but they would fill up (with water) from the Shiloach a golden jug which had not been consecrated [for the service of the altar. For if it (the water) were brought in a consecrated vessel, it would become pasul by remaining overnight. For a ministering vessel consecrates (what is in it), as it is written (Leviticus 30:29): \"Everything that touches them shall be consecrated\"; and everything which becomes consecrated in itself becomes pasul by remaining overnight.] And they would place it in the lishkah. If it (the water) spilled out or became exposed, they would fill it up from the laver [And even though the laver is likened to a ministering vessel and consecrates its water, it did not become pasul by remaining overnight; for they would sink it in a well in the evening, as stated in Yoma (3:10): \"And he also made a muchni for the laver (a wheel to sink it into a well) so that its water not be rendered unfit by standing overnight.\"], for exposed wine or water are unfit for the altar. [This is the reason that if it were exposed they would fill it up from the laver and not use the water for the libation.]"
+        ],
+        [
+            "\tThe chalil [(There were many different types of instruments there, but because the chalil is heard above the others it receives distinct mention.)] — five and six [sometimes five, sometimes six. If the first day of the festival fell on a Sabbath — six; if on a weekday — five. For it overrides neither Sabbath nor festival.] This is the chalil of simchath Beth Hashoevah, [so called because the entire joy is over the drawing (sheivah) of water for the libation, in keeping with (Isaiah 12:3): \"And you shall draw water with joy\"], which overrides neither Sabbath nor festival. They said: \"Whoever did not see simchath Beth Hashoeva never saw joy in his life.\"",
+            "\tAt the conclusion of the first day of the festival, they would go down to the women's enclosure, where they would institute a great ordinance. [They surrounded it with balconies and placed women above and men below so that they not come to levity.] There were golden menorahs (candelabras) there, with four bowls of gold on the heads of each, four ladders to each menorah, and four fledgling priests with pitchers of oil in their hands of one hundred and twenty logs, which they would pour into each bowl.",
+            "\tThey would take strips from the worn-out breeches and belts of the priests and use them as wicks. And there was no courtyard in Jerusalem that was not illuminated by the light of the Beth Hashoeva. [For the menorahs were fifty cubits high, and the Temple Mount was high, and the light shone in all the city.]",
+            "\tThe saintly ones and the men of (good) deeds would dance before them with flaming torches in their hands, [four or eight torches, throwing one and catching another, chanting before them song and praise, some saying: \"Happy our youth that did not shame our old age!\" — the saintly ones and the men of deeds; others; \"Happy our old age that atoned for our youth\" — the penitents. And both say: \"Happy he who never sinned, and he who sinned and was forgiven.\"], and the Levites, with lutes, lyres, cymbals, and trumpets, an infinite number of instruments of all kinds, on the fifteen ascents from the enclosure of the Israelites to the enclosure of the women, corresponding to the fifteen \"Songs of Ascents\" in the Book of Psalms, the Levites standing on them with instruments and singing [in the simchath Beth Hashoeva. But the podium for the singing at the offerings was near the altar.] Two priests would stand in the upper gate leading from the enclosure of Israel to the enclosure of the women, with two shofars in their hands. When the rooster crowed, they would blow: tekiah, teruah, tekiah, [this being the sign to go and fill up water for the libation from the Shiloach.] When they reached the tenth ascent, they would blow: tekiah, teruah, tekiah. When they reached the azarah [the floor of the women's enclosure], they would blow: tekiah, teruah, tekiah, and they would draw out the tekiah until they reached the gate issuing to the east. When they reached the gate issuing to the east, they turned their faces to the west [towards the azarah and the sanctuary], and they said: \"Our forefathers who were in this place — their backs were to the sanctuary and their faces eastward; and they prostrated themselves eastward to the sun. But we — to Kah are our eyes.\" R. Yehudah said: They would repeat: \"We are to Kah, and to Kah are our eyes.\"",
+            "\tThere are to be no less than twenty-one tekioth in the Temple, and no more than forty-eight. Every day there were twenty-one tekioth in the Temple: three at the opening of the gates [When the gates of the azarah were opened, they blew tekiah, teruah, tekiah (which are considered \"three tekioth\")], nine at the morning tamid [When they poured the tamid libations, the Levites sang. They paused three times, and for each pause the Cohanim blew tekiah, teruah, tekiah — hence, nine tekioth.], and nine at the afternoon tamid. At the mussafin, they would add another nine, and on Sabbath eve, they would add another six: three, to (signal) the people to stop working: [the first, for the people in the fields; the second, for the removal of shutters and closing of the shops; the third, for the removal (of food from the fire), storing warm dishes, and lighting the Sabbath candles], and three to separate the holy from the profane. [After the first tekioth, he would wait the amount of time it takes to roast a small fish and blow: tekiah, teruah, tekiah — these last three tekioth to announce the arrival of the Sabbath.] On Sabbath eve in the midst of the festival (Succoth), there were forty-eight (tekioth): three at the opening of the gates [of the azarah, as on all days], three at the upper gate, [as stated above (5:4): \"Two priests would stand in the upper gate … When the rooster crowed, they would blow: tekiah, teruah, tekiah\"], three at the lower gate, [as we learned above: \"When they reached the azarah, they would blow: tekiah, teruah, tekiah, and they would draw out the tekiah until they reached the lower gate.\" As it was taught: \"They blew as they went until they reached the lower gate\" — hence: \"three at the lower gate.\" (The three of the tenth ascent are not reckoned, this tanna holding with R. Eliezer b. Yaakov, who says that they did not blow at the tenth ascent.)], three at the filling of the water [After they drew it and came to the azarah through the Water Gate, they blew: tekiah, teruah, tekiah.], three \"atop the altar\" [(Ibid. 4:5): \"They would stand them on the sides of the altar … They would blow: tekiah, teruah, tekiah.\" Our tanna does not adduce here the instance of Pesach eve falling out on a Sabbath. (For the Pesach offering is slaughtered in three groups and there were many tekioth there.) (Still, he does not adduce it) for it is not that common for Pesach eve to fall on a Sabbath. As to our learning: \"There are to be no more than forty-eight (tekioth)\" — not necessarily. For when Pesach eve falls out on a Sabbath, sometimes there are as many as fifty-seven tekioth.], nine at the morning tamid, nine at the afternoon tamid, nine at the mussafin, three to (signal) the people to stop working, and three to separate the holy from the profane.",
+            "\tOn the first day of the festival [of Succoth], there were thirteen bullocks, two rams, and one goat, so that fourteen lambs were left for eight watches. On the first day, six (watches) sacrificed two each, and the (two) others, one each. [There were twenty-four priestly watches in the Temple, and all went up (to Jerusalem) for the festival and acquired the (privileges in the) obligatory festival offerings. Sixteen watches sacrificed sixteen beasts — thirteen bullocks, two rams, and one goat. There remained eight watches for fourteen lambs. Six of the eight sacrificed two each, making twelve lambs. The two remaining watches sacrificed one each.] On the second day, [when there was one bullock less, so that nine watches were left for fourteen lambs], five [of them] sacrificed two each [making ten], and the remaining [four watches sacrificed] one each. On the third day, [when there was an additional bullock less, so that ten watches were left for fourteen lambs], four [watches] sacrificed two each [making eight], and the remaining [six watches sacrificed] one each. On the fourth day, three (watches) sacrificed two each, and the remaining (eight), one each. On the fifth day, two (watches) sacrificed two each, and the remaining (ten) one each. On the sixth day, one (watch) sacrificed two, and the remaining (twelve) one each. On the seventh, all [the watches] were alike [and they sacrificed an equal number of lambs, each watch sacrificing one. For there were only seven bullocks, two rams, and one goat for ten watches, leaving fourteen lambs for fourteen watches.] On the eighth day, they reverted to the lottery, as on the (other) festivals. [The one bullock, one ram, and seven lambs of the eighth day are not sacrificed according to the order of the sacrifices of the (Succoth) festival relative to the order of the watches, but all the watches come and cast lots for them as they do on the other festivals. The order of the lottery is explained in Yoma (2:1).] They [the watch that had sacrificed lambs that day] said: \"He who sacrificed bullocks today shall not do so tomorrow,\" but they took turns.",
+            "\tThree times a year (i.e., in the three festivals) all the watches were equal in eimurei haregalim [i.e., \"what was stated\" (amur) concerning the festivals, e.g., the breast and shoulder of the individual festival peace-offerings, the burnt-offerings of the (Temple) visitation burnt-offerings (oloth re'iah), the congregational mussafim, and the goat sin-offerings], and in the distribution of the show bread [when Shabbath fell out on a festival. For on Shabbath the (previous) show bread was removed and a different one arranged, viz. (Leviticus 24:8): \"On the day of Sabbath he shall arrange it.\" On Atzereth (Shevuoth), he is told: \"Here is matzah; here is chametz.\" [When Atzereth falls out on Shabbath, and he (a Cohein) shares in the two breads, which are chametz, and in the show bread, which is matzah — each one is told when he is given his share in the show bread: \"Here is matzah\"; and when he is given his share in the two breads: \"Here is chametz.\" For one offering is not distributed in place of another; but he takes a share from each offering, viz. (Ibid. 7:10): \"To all the sons of Aaron shall it be, one man as well as another.\" Therefore, he is apprised that he is being given his share, whether of chametz or of matzah.] The watch whose time is fixed [to serve on this Shabbath on which the festival falls] sacrifices the temidin, [for they are not for the sake of the festival], vows and gift offerings [of the entire year, which were brought on the festival] and the other congregational offerings, [to include the bullock of \"forgetfulness\" of the congregation and the goats for (atonement of) idolatry, where beth-din erred in their ruling and most of the congregation acted according to their ruling. If these were offered on a festival, the fixed watch sacrifices them.], and he sacrifices everything, [including the (offerings of the) \"summertime of the altar,\" when it (the altar) is idle: When the tamid has been sacrificed and there are no vow or gift-offerings, money is taken from what is left over in the lishkah, beasts for burnt-offerings are bought for it, and they are sacrificed as congregational gift-offerings. These, too, if they are sacrificed on the festival — the fixed watch sacrifices them.] If the festival fell out next to Shabbath — either before or after it — all of the watches were equal in the distribution of the show bread. [If the festival fell out after Shabbath, even though Shabbath was not in the midst of the festival, still, since they had to come on Sabbath eve because of the festival (not being able to come on Shabbath), they shared in the show bread. Likewise, if the eighth day (of Succoth) fell out on Sabbath eve, even though Shabbath was not in the midst of the festival, they shared in the show bread, since they could not leave.]",
+            "\tIf it (the festival) fell out so that one day separated them (Shabbath and the festival), the fixed watch takes ten chaloth and the tarrying (watches), two, [i.e., If the first day of the festival fell on Monday, in which instance they (the other watches) could have come on Sunday, and they came earlier, on Friday — or if the last day of the festival fell on Thursday, in which instance they (the incumbent watches) could have left on Friday, and they remained there for Shabbath — all of the tarrying watches take only two chaloth, and the fixed watch takes ten, which are divided between the incoming and the outgoing watch as on all the Sabbaths of the year.] And on the other days of the year, the incoming watch takes six and the outgoing watch takes six. [For the watches change on Shabbath, one performing the morning service; the other, the evening.] R. Yehudah says: The incoming takes seven and the outgoing five. [The incoming takes two additional chaloth for locking the doors, [which the outgoing watch opened in the morning. The halachah is not in accordance with R. Yehudah.] The incoming divide [the breads due them] in the north [so that it be evident to all that they are entering, the north being the prime location, designated for the slaughtering of holy of holies], and the outgoing, in the south [so that it be evident that they are leaving — wherefore they changed their location to one which is not prime.] [The watch of] Bilga always divides in the south, [even upon entering], and its ring is clamped down. [There were twenty-four rings in the azarah at the slaughtering site for the twenty-four priestly watches. The rings of all the watches were open on one end. They were turned upwards, the animal's neck was placed inside, and they were then turned downwards into the ground. The ring of Bilga was clamped down and could not be turned, so that it had to use the rings of others, and it was demeaned thereby], and its window was closed [There were windows in the lishkoth of the (priestly) vestments where they secreted their knives; and the window of the watch of Bilga was closed, the rabbis having penalized it because of a particular episode, viz.: A woman of (i.e., kin to one of) the watch of Bilga, Miriam the daughter of Bilga, became an apostate and married a Greek officer. When the Greeks entered the sanctuary, she went and kicked the altar with her sandal, crying: \"Lukos (\"wolf\" in Greek), Lukos, how long will you (continue) to consume the wealth of Israel and not stand up for them in time of need!\" And when the sages heard of this (after the ascendancy of the Hasmoneans), they clamped down the ring and closed the window to the entire watch of Bilga, saying that if she had not heard her father demeaning the priestly service, she never would have spoken thus. And because of her father they penalized the entire family — \"Woe to the wicked one, and woe to his neighbor! Happy is the righteous one, and happy is his neighbor!\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,90 @@
+{
+    "language": "en",
+    "title": "Mishnah Sukkah",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>A <i>sukka</i>,</b> i.e., its roofing, which is the main and most crucial element of the mitzva, <b>that is more than twenty cubits high is unfit. Rabbi Yehuda deems it fit.</b> Similarly, a <i>sukka</i> <b>that is not</b> even <b>ten handbreadths high, and</b> one <b>that does not have three walls, and</b> one <b>whose sunlight</b> that passes through its roofing <b>is greater than its shade are unfit.</b> With regard to <b>an old <i>sukka</i>, Beit Shammai deem it unfit</b> for the mitzva of <i>sukka</i> <b>and Beit Hillel deem it fit. And which is</b> considered <b>an old <i>sukka</i>?</b> It is <b>any</b> booth <b>that one established thirty days</b> or more <b>prior to the Festival</b> without expressly designating that it was for the mitzva of <i>sukka</i>. In that case, the assumption is that he constructed it for some other purpose. <b>However, if he established it</b> expressly <b>for the sake of the festival</b> of <i>Sukkot</i>, <b>even</b> if he constructed it <b>at the beginning of the</b> previous <b>year, it is fit</b> for use in the fulfillment of the mitzva of <i>sukka</i>, even according to Beit Shammai.",
+            "With regard to <b>one who establishes his <i>sukka</i> beneath a tree,</b> it is <b>as though he established it inside the house</b> and it is unfit. If one established <b>a <i>sukka</i> atop</b> another <b><i>sukka</i>, the upper</b> <i>sukka</i> <b>is fit and the lower</b> <i>sukka</i> <b>is unfit. Rabbi Yehuda says: If there are no residents in the upper</b> <i>sukka</i>, <b>the lower</b> <i>sukka</i> <b>is fit.</b>",
+            "If <b>one spread a sheet over</b> the roofing as protection for those sitting in the <i>sukka</i> <b>due to the sun, or</b> if one spread a sheet <b>beneath</b> the roofing as protection <b>due to the falling leaves, or</b> if <b>one spread</b> a sheet as a canopy <b>over the</b> frame of <b>a four-post [<i>kinof</i>]</b> bed, the area in the <i>sukka</i> beneath the sheets is <b>unfit.</b> In the first two cases, because the sheet is susceptible to ritual impurity, it renders the otherwise fit roofing unfit. In the case of the canopy, one is not sitting under the roofing of the <i>sukka</i>; rather, he is sitting inside a tent. <b>However, one</b> may <b>spread</b> the sheet <b>over</b> the frame of <b>a two-post [<i>naklitei</i>] bed,</b> which has one post in the middle of each end of the bed. When spreading the sheet over the posts it forms an inclined rather than a flat roof, and a tent with an inclined roof is not considered a significant structure.",
+            "If <b>one trellised</b> climbing plants such as <b>a grapevine, or gourd</b> plant, <b>or ivy [<i>kissos</i>], over</b> a <i>sukka</i> while they were still attached to the ground, <b>and</b> then added <b>roofing atop them,</b> the <i>sukka</i> is <b>unfit. If</b> the amount of fit <b>roofing was greater</b> than the plants attached to the ground, <b>or if he cut</b> the climbing plants so that they were no longer attached to the ground, <b>it is fit.</b> <b>This is the principle</b> with regard to the roofing of a <i>sukka</i>: <b>Anything that is susceptible to ritual impurity,</b> e.g., vessels, <b>or its growth is not from the ground,</b> e.g., animal hides, <b>one may not roof</b> his <i>sukka</i> <b>with it. And anything that is not susceptible to ritual impurity and its growth is from the ground, one may roof</b> his <i>sukka</i> <b>with it.</b>",
+            "<b>One</b> may <b>not roof</b> a <i>sukka</i> <b>with bundles of straw</b> tied with rope, <b>or bundles of wood, or bundles of twigs. And</b> with regard to <b>all of</b> the bundles, <b>if one untied them,</b> they are <b>fit</b> for use in roofing the <i>sukka</i>, as their lack of fitness is due to the fact that the bundles are tied. <b>And</b> even when tied, <b>all of</b> the bundles are <b>fit for</b> use in constructing the <b>walls</b> of the <i>sukka</i>.",
+            "<b>One</b> may <b>roof</b> the <i>sukka</i> <b>with boards</b> like those used in the ceiling of a house; this is <b>the statement of Rabbi Yehuda. Rabbi Meir prohibits</b> their use. <b>If one placed a board that is four handbreadths wide atop</b> the <i>sukka</i>, the <i>sukka</i> <b>is fit.</b> He fulfills his obligation, <b>provided he does not sleep beneath</b> the board.",
+            "In the case of <b>a roof</b> made of boards that are four handbreadths wide <b>upon which there is no</b> coat of <b>plaster, Rabbi Yehuda says</b> that Beit Shammai and Beit Hillel disagree with regard to the manner in which to render it fit. <b>Beit Shammai say: One moves</b> each board, and then it is considered as though he placed the board there for the sake of the mitzva of <i>sukka</i>, <b>and one</b> then <b>removes one</b> board <b>from among</b> the boards and replaces it with fit roofing. <b>Beit Hillel say:</b> One need not perform both actions; rather, <b>one</b> must either <b>move</b> the boards <b>or remove one from among</b> them. <b>Rabbi Meir says: One</b> only <b>removes one from among</b> them <b>and does not move</b> the others.",
+            "In the case of <b>one who roofs his <i>sukka</i> with</b> metal <b>skewers or with the long boards of the bed,</b> which compose its frame, <b>if there is space between</b> each one of <b>them equal to</b> the width of the skewers or the boards, and if he places fit roofing in those spaces, the <i>sukka</i> is <b>fit.</b> In the case of <b>one who hollows out</b> and creates a space inside <b>a stack of grain,</b> it is <b>not a <i>sukka</i>.</b>",
+            "<b>One who lowers the walls</b> of the <i>sukka</i> <b>from up downward, if</b> the lower edge of the wall is <b>three handbreadths above the ground,</b> the <i>sukka</i> is <b>unfit.</b> Since animals can enter through that space, it is not the wall of a fit <i>sukka</i>. However, if one constructs the wall from <b>down upward, if</b> the wall is <b>ten handbreadths high,</b> even if it does not reach the roofing, the <i>sukka</i> is <b>fit. Rabbi Yosei says: Just as</b> a wall built <b>from down upward</b> must be <b>ten handbreadths, so too,</b> in a case where one lowers the wall <b>from up downward,</b> it must be <b>ten handbreadths</b> in length. Regardless of its height off the ground, it is the wall of a fit <i>sukka</i>, as the legal status of a ten-handbreadth partition is that of a full-fledged partition in all areas of <i>halakha</i>. If <b>one distanced the roofing from the walls</b> of the <i>sukka</i> at <b>a distance of three handbreadths</b> the <i>sukka</i> is <b>unfit,</b> because three handbreadths of open space, even adjacent to the walls, render the <i>sukka</i> unfit.",
+            "In the case of <b>a house that was breached,</b> creating a hole in the middle of the roof, <b>and one roofed over</b> the breach, <b>if from the wall to the roofing there are four</b> or more <b>cubits</b> of the remaining original roof, <b>it is an unfit</b> <i>sukka</i>. If the roofing is less than four cubits from the wall, the <i>sukka</i> is fit, based on the principle of curved wall; the remaining intact ceiling is considered an extension of the vertical wall. <b>And likewise,</b> in the case of <b>a courtyard that is surrounded</b> on three sides <b>by a portico,</b> which has a roof but no walls, if one placed roofing over the courtyard between the different sides of the portico and the roof of the portico is four cubits wide, the <i>sukka</i> is unfit. Similarly, <b>a large <i>sukka</i> that was surrounded</b> at the edge of its roofing <b>with material with which one</b> may <b>not roof</b> a <i>sukka</i>, e.g., vessels susceptible to ritual impurity, <b>if there are four cubits beneath</b> the unfit roofing, the <i>sukka</i> is <b>unfit.</b> The principle of curved wall does not apply to unfit roofing that measures four cubits or more.",
+            "<b>One who establishes his <i>sukka</i> like a type of circular hut,</b> with no roof whose walls slope down from the center <b>or who rested</b> the <i>sukka</i> <b>against the wall,</b> by taking long branches and placing one end on the ground and leaning the other end against the wall to establish a structure with no roof, <b>Rabbi Eliezer deems it unfit because it does not have a roof, and the Rabbis deem it fit;</b> as, in their opinion, the roof and the walls may be a single entity, indistinguishable from each other. In the case of <b>a large mat of reeds,</b> if <b>one</b> initially <b>produced it for</b> the purpose of <b>lying</b> upon it, <b>it is susceptible to ritual impurity</b> like any other vessel, <b>and</b> therefore <b>one</b> may <b>not roof</b> a <i>sukka</i> <b>with it.</b> If one initially produced it <b>for roofing, one</b> may <b>roof</b> a <i>sukka</i> <b>with it, and it is not susceptible to ritual impurity,</b> as its legal status is not that of a vessel. <b>Rabbi Eliezer says</b> that the distinction between mats is based on use, not size. Therefore, with regard to <b>both a small</b> mat <b>and a large</b> mat, if <b>one produced it for</b> the purpose of <b>lying</b> upon it, <b>it is susceptible to ritual impurity and one</b> may <b>not roof</b> a <i>sukka</i> <b>with it.</b> If one produced it <b>for roofing, one</b> may <b>roof</b> a <i>sukka</i> <b>with it, and it is not susceptible to ritual impurity.</b>"
+        ],
+        [
+            "<b>One who sleeps beneath the bed in the <i>sukka</i> did not fulfill his obligation,</b> because the bed constitutes a tent that serves as a barrier between him and the roofing of the <i>sukka</i>. <b>Rabbi Yehuda said: It was our custom that we would sleep beneath the bed before the Elders and they did not say anything to us</b> to the effect that we are not fulfilling our obligation. Apparently, the halakhic status of the bed is not like that of a tent and it does not prevent fulfillment of the mitzva. § <b>Rabbi Shimon said,</b> contrary to the opinion of Rabbi Yehuda: <b>There was an incident involving Tavi, the</b> Canaanite <b>slave of Rabban Gamliel, who was sleeping beneath the bed, and Rabban Gamliel</b> lightheartedly <b>said to the Elders:</b> Did <b>you see my slave Tavi, who is a Torah scholar and knows that slaves are exempt from</b> the mitzva of <b><i>sukka</i>?</b> Since it is a positive, time-bound mitzva, Canaanite slaves, whose status with regard to this halakhic category is like that of women, are exempt from the obligation to fulfill the mitzva of <i>sukka</i>. <b>Therefore, he sleeps under the bed.</b> Rabbi Shimon continued: <b>And by the way,</b> as Rabban Gamliel was not issuing a halakhic ruling, <b>we learned that one who sleeps beneath the bed did not fulfill his obligation.</b>",
+            "<b>One who supports his <i>sukka</i> on the legs of the bed,</b> i.e., he leans the <i>sukka</i> roofing on a bed, the <i>sukka</i> <b>is fit. Rabbi Yehuda says: If</b> the <i>sukka</i> <b>cannot stand in and of itself</b> without support of the bed, <b>it is unfit.</b> <b>A <i>sukka</i> that is <i>meduvlelet</i> and whose shade exceeds its sunlight is fit.</b> A <i>sukka</i> whose roofing <b>is thick like a house of sorts, even though</b> it is so thick <b>that the stars cannot be seen from within it, is fit.</b>",
+            "In the case of <b>one who establishes his <i>sukka</i> at the top of the wagon or at the top of the ship,</b> although it is portable it <b>is fit,</b> as it is sufficient for a <i>sukka</i> to be a temporary residence. <b>And one</b> may <b>ascend</b> and enter <b>it</b> even <b>on</b> the first <b>Festival</b> day. In the case of one who establishes his <i>sukka</i> <b>at</b> the <b>top of a tree or atop a camel,</b> the <i>sukka</i> <b>is fit, but one may not ascend</b> and enter <b>it on</b> the first <b>Festival</b> day because the Sages prohibit climbing or using trees or animals on the Festival. If <b>two</b> of the walls of the <i>sukka</i> are <b>in the tree and one</b> is established on the ground <b>by a person,</b> or if <b>two</b> are established on the ground <b>by a person and one</b> is <b>in the tree,</b> the <i>sukka</i> <b>is fit, but one may not ascend</b> and enter <b>it on</b> the first <b>Festival</b> day because it is prohibited to use the tree. However, if <b>three</b> of the walls are established on the ground <b>by a person and one</b> is <b>in the tree,</b> then since it contains the minimum number of walls required, it <b>is fit, and one may enter it on</b> the first <b>Festival</b> day. The mishna summarizes that <b>this is the principle: Any</b> case <b>where,</b> were <b>the tree removed, the</b> <i>sukka</i> would <b>be able to remain standing in and of itself,</b> it <b>is fit, and one may ascend</b> and enter <b>it on</b> the <b>Festival,</b> since the tree is not its primary support.",
+            "mishna In the case of <b>one who establishes his <i>sukka</i> between the trees, and the trees</b> serve as <b>walls for it,</b> the <i>sukka</i> <b>is fit.</b> <b>Those on the path</b> to perform <b>a mitzva are exempt from the</b> mitzva of <b><i>sukka</i>.</b> The <b>ill and their caretakers are exempt from the</b> mitzva of <b><i>sukka</i>. One</b> may <b>eat and drink</b> in the framework of a <b>casual</b> meal <b>outside the <i>sukka</i>.</b>",
+            "Apropos eating in the <i>sukka</i>, which is discussed in the previous mishna, this mishna relates: <b>An incident</b> occurred where <b>they brought a cooked dish to Rabban Yoḥanan ben Zakkai</b> for him <b>to taste, and to Rabban Gamliel</b> they brought <b>two dates and a bucket of water. And they</b> each <b>said: Take them up to the <i>sukka</i></b> and we will eat them there. In contrast, the mishna relates: <b>And when they gave Rabbi Tzadok less than an egg-bulk of food, he took</b> the food <b>in a cloth</b> for cleanliness; he did not wash his hands because in his opinion, one is not required to wash his hands before eating less than an egg-bulk. <b>And he ate it outside the <i>sukka</i> and did not recite a blessing after</b> eating <b>it.</b> He holds that one is not required to recite a blessing after eating less than an egg-bulk, as it is not satisfying, and it is written: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10). The Gemara will explain the halakhic rationale for each of these actions described.",
+            "<b>Rabbi Eliezer says: A person is obligated to eat fourteen meals in the <i>sukka</i></b> over the course of the seven days of the festival of <i>Sukkot</i>, <b>one during the day</b> each day <b>and one at night</b> each night. <b>And the Rabbis say: There is no quota</b> for the number of meals, and one may choose whether or not to eat any of the meals <b>except for the</b> meal on the <b>evening of the first Festival</b> day <b>of <i>Sukkot</i>,</b> which one is required to eat in the <i>sukka</i>. <b>And furthermore, Rabbi Eliezer said: One who did not eat</b> a meal on the <b>evening of the first day</b> of the Festival should <b>compensate</b> with a meal on the <b>evening of the last day of the Festival,</b> on the Eighth Day of Assembly, despite the fact that he will not eat it in the <i>sukka</i>. <b>And the Rabbis say: There is no compensation for</b> this <b>matter, and with regard to</b> similar cases where it is impossible to rectify failure to fulfill a positive mitzva, <b>it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered”</b> (Ecclesiastes 1:15).",
+            "In the case of <b>one whose head and most of his</b> body <b>were in the <i>sukka</i> and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai:</b> And <b>wasn’t there an incident where the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥanan ben HaḤoranit and they found him</b> such <b>that he was sitting with his head and most of his</b> body <b>in the <i>sukka</i> and his table in the house, and they said nothing to him?</b> Even Beit Shammai did not object. <b>Beit Shammai said to them:</b> Is there <b>proof from there?</b> That is not what happened; rather, <b>they said to him: If you were accustomed</b> to act in <b>this</b> manner, <b>you have never fulfilled the mitzva of <i>sukka</i> in your life.</b>",
+            "The mishna continues: <b>Women, slaves, and minors are exempt from the</b> mitzva of <b><i>sukka</i>. A minor who does not need his mother</b> any longer <b>is obligated</b> in the mitzva. There was <b>an incident where the daughter-in-law of Shammai the Elder gave birth</b> just before <i>Sukkot</i>, and Shammai <b>removed the</b> coat of <b>plaster</b> from the roof, leaving the beams, <b>and roofed</b> with the beams <b>over the bed for the</b> newborn <b>minor.</b>",
+            "<b>All seven days</b> of <i>Sukkot</i>, <b>a person renders his <i>sukka</i></b> his <b>permanent</b> residence <b>and his house</b> his <b>temporary</b> residence. If <b>rain fell, from when is it permitted to vacate</b> the <i>sukka</i>? It is permitted <b>from</b> the point that it is raining so hard <b>that the congealed dish will spoil.</b> The Sages <b>told a parable: To what is this matter comparable?</b> It is comparable <b>to a servant who comes to pour wine for his master, and he pours a jug [<i>kiton</i>] of water in his face</b> to show him that his presence is not desired. So too, in the <i>sukka</i>, rain is an indication that the Holy One, Blessed be He, does not want the person to fulfill the mitzva of <i>sukka</i>."
+        ],
+        [
+            "<b>A <i>lulav</i> that was stolen or that is</b> completely <b>dry</b> is <b>unfit</b> for use in fulfilling the mitzva of the four species. The <i>lulav</i> <b>of a tree worshipped as idolatry [<i>asheira</i>] and</b> a <i>lulav</i> <b>from a city</b> whose residents were <b>incited</b> to idolatry, which must be burned along with all the city’s property, are <b>unfit. If the top</b> of the <i>lulav</i> <b>was severed or if the</b> palm <b>leaves were severed</b> from the spine of the <i>lulav</i>, it is <b>unfit. If its leaves,</b> although still attached, <b>were spread</b> and are no longer completely joined to the spine, it is <b>fit. Rabbi Yehuda says:</b> In that case, <b>one should bind</b> the <i>lulav</i> <b>from the top,</b> to join the leaves that spread to the spine. A <i>lulav</i> from the <b>palms of the Iron Mountain</b> are <b>fit</b> for use, although it differs from one taken from a standard palm tree, in that its leaves are shorter and do not cover the entire spine. <b>A <i>lulav</i> that has three handbreadths</b> in length, <b>sufficient</b> to enable one <b>to wave with it, is fit</b> for use in fulfilling the mitzva.",
+            "<b>A myrtle branch that was stolen or that is</b> completely <b>dry is unfit. A myrtle branch of a tree worshipped as idolatry [<i>asheira</i>] or</b> a myrtle branch <b>from a city</b> whose residents were <b>incited</b> to idolatry <b>is unfit.</b> If <b>the top</b> of the myrtle branch <b>was severed,</b> if <b>the leaves were severed</b> completely, or if <b>its berries were more numerous than its leaves, it is unfit. If one diminished their</b> number by plucking berries so that they no longer outnumbered the leaves, the myrtle branch is <b>fit. But one may not diminish</b> the number <b>on the Festival</b> itself.",
+            "<b>A willow branch</b> that was <b>stolen or is</b> completely <b>dry is unfit.</b> One <b>from a tree worshipped as idolatry [<i>asheira</i>] or from a city</b> whose residents were <b>incited</b> to idolatry <b>is unfit. If the top was severed, or its leaves were severed, or</b> if it is <b>the <i>tzaftzafa</i>,</b> a species similar to, but not actually a willow, it <b>is unfit.</b> However, a willow branch that is <b>slightly dried, and one that a minority of its leaves fell, and</b> a branch from a willow <b>that</b> does not grow by the river, but instead <b>is from a non-irrigated</b> field, <b>is fit.</b>",
+            "<b>Rabbi Yishmael says:</b> The mitzva of the four species is to take <b>three myrtle branches, and two willow branches, one <i>lulav</i>, and one <i>etrog</i>.</b> With regard to the myrtle branches, <b>even if</b> the tops of <b>two are severed and</b> the top of <b>one is not severed,</b> it is fit. <b>Rabbi Tarfon says: Even if</b> the tops of <b>all three are severed,</b> it is fit. <b>Rabbi Akiva says</b> with regard to the number of each of the species: <b>Just as</b> there is <b>one <i>lulav</i> and one <i>etrog</i>, so too</b> there is <b>one myrtle branch and one willow branch.</b>",
+            "<b>An <i>etrog</i></b> that was <b>stolen or is</b> completely <b>dry is unfit.</b> One <b>from a tree worshipped as idolatry [<i>asheira</i>] or from a city</b> whose residents were <b>incited</b> to idolatry <b>is unfit.</b> An <i>etrog</i> that is <b>fruit that grew on a tree during the three years after it was planted [<i>orla</i>] is unfit,</b> because it is prohibited to eat and derive benefit from it. An <i>etrog</i> <b>of impure <i>teruma</i> is unfit.</b> With regard to an <i>etrog</i> <b>of pure <i>teruma</i>, one may not take it</b> <i>ab initio</i>, <b>and if one took it, it is fit,</b> and he fulfilled his obligation after the fact. With regard to an <i>etrog</i> of <b><i>demai</i>,</b> which is produce acquired from an <i>am ha’aretz</i>, who does not reliably tithe his produce, <b>Beit Shammai deem it unfit, and Beit Hillel deem it fit.</b> With regard to an <i>etrog</i> <b>of second tithe in Jerusalem, one may not take it</b> <i>ab initio</i>; <b>and if he took it, it is fit.</b>",
+            "If <b>boil-like blemishes arose on</b> the <b>majority</b> of the <i>etrog</i>; if <b>its pestle</b>-like protuberance on the upper, blossom end <b>was removed;</b> if the <i>etrog</i> <b>was peeled, split, or pierced and is missing any amount, it is unfit.</b> However, if <b>boil-like blemishes arose</b> only <b>on its minority; if its stem,</b> which connects it to the tree, <b>was removed; or it was pierced</b> but <b>is</b> not <b>missing any amount, it is fit. A Cushite <i>etrog</i>,</b> which is black like a Cushite, <b>is unfit.</b> And with regard to an <i>etrog</i> <b>that is leek green, Rabbi Meir deems it fit and Rabbi Yehuda deems it unfit.</b> ",
+            "What is <b>the</b> minimum <b>measure of a small <i>etrog</i>? Rabbi Meir says:</b> It may be no smaller than <b>a walnut-bulk. Rabbi Yehuda says:</b> It may be no smaller than <b>an egg-bulk. And in a large</b> <i>etrog</i>, the maximum measure is <b>so that one could hold two in his one hand;</b> this is <b>the statement of Rabbi Yehuda. Rabbi Yosei says:</b> It is fit <b>even</b> if it is so large that he can hold only <b>one in his two hands.</b>  ",
+            "<b>One may bind the <i>lulav</i> only with its own species;</b> i.e., one of the four species taken with the <i>lulav</i>. This is <b>the statement of Rabbi Yehuda. Rabbi Meir says:</b> One may do so <b>even with a string</b> or <b>with a cord. Rabbi Meir said:</b> There was <b>an incident involving the men of Jerusalem who would bind their <i>lulavim</i> with gold rings.</b> The Sages <b>said to him: They would bind it with its own species beneath</b> the rings, which serve a merely decorative purpose and not a halakhic one. ",
+            "<b>And where</b> in the recitation of <i>hallel</i> <b>would they wave</b> the <i>lulav</i>? They would do so <b>at</b> the verse: <b>“Thank the Lord,</b> for He is good” (Psalms 118:1, 29) that appears <b>at</b> both <b>the beginning and the end</b> of the psalm, <b>and at</b> the verse: <b>“Lord, please save us”</b> (Psalms 118:25); this is <b>the statement of Beit Hillel. And Beit Shammai say:</b> They would wave the <i>lulav</i> <b>even at</b> the verse: <b>“Lord, please grant us success”</b> (Psalms 118:25). <b>Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua</b> and saw <b>that all the people were waving their <i>lulavim</i>, and</b> the two of <b>them waved</b> their <i>lulav</i> <b>only at: “Lord, please save us,”</b> indicating that this is the <i>halakha</i>. With regard to <b>one who was coming</b> along <b>the way and did not have a <i>lulav</i> in his hand to take</b> and fulfill the mitzva while traveling, <b>when he enters his house</b> to eat,<b>he</b> should <b>take</b> the <i>lulav</i> <b>at his table.</b> He interrupts his meal to fulfill the mitzva of <i>lulav</i>. <b>If he did not take</b> the <i>lulav</i> in the <b>morning, he</b> should <b>take it in the afternoon, as the entire day is suited for</b> fulfilling the mitzva of <b><i>lulav</i>.</b> ",
+            "With regard to <b>one for whom a Canaanite slave, a woman, or a minor was reciting</b> <i>hallel</i>, <b>he repeats after them what they are saying</b> word for word. The mishna notes: <b>And may a curse come to him</b> for being so ignorant that he needs them to recite it for him. <b>If an adult male was reciting</b> <i>hallel</i> <b>on his</b> behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite <i>hallel</i> on his behalf. Rather, <b>he</b> simply <b>answers: <i>Halleluya</i>,</b> to each phrase that is recited. ",
+            "In <b>a place where they were accustomed to repeat</b> certain verses, <b>he,</b> too, should <b>repeat</b> them. If the custom is <b>to</b> recite them <b>plainly,</b> without repetition, <b>he</b> should recite them <b>plainly. In a place where the custom is to recite a blessing</b> after <i>hallel</i>, <b>he should recite a blessing. Everything is in accordance with the local custom</b> in these matters. In the case of <b>one who purchases a <i>lulav</i> from another</b> who is an <i>am ha’aretz</i> <b>during the Sabbatical Year,</b> the seller <b>gives him an <i>etrog</i></b> along with it <b>as a gift, as he is not permitted to purchase</b> the <i>etrog</i> <b>during the Sabbatical Year</b> because it is prohibited to engage in commerce with Sabbatical-Year produce. ",
+            "<b>Originally,</b> during the Temple era, the <b><i>lulav</i> was taken in the Temple</b> for <b>seven</b> days, <b>and in the</b> rest of the <b>country</b> outside the Temple it was taken for <b>one day. Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted</b> an ordinance <b>that the <i>lulav</i></b> should <b>be taken</b> even <b>in the</b> rest of the <b>country</b> for <b>seven</b> days, in <b>commemoration of the Temple.</b> <b>And</b> for similar reasons, he instituted an ordinance <b>that</b> for <b>the entire day of waving</b> the <i>omer</i> offering, <b>it</b> should <b>be prohibited</b> to eat the grain of the new crop. It is prohibited to eat the grain of the new crop until the <i>omer</i> offering is brought and waved in the Temple on the sixteenth of Nisan. The offering was sacrificed in the morning; however, after taking potential delays into consideration, the new crop remained prohibited until it was clear that the offering had been sacrificed. Practically speaking, it was prohibited to eat the new grain until the sixteenth of Nisan was over; it was permitted only on the seventeenth. Once the Temple was destroyed and there was no longer an <i>omer</i> offering sacrificed, it was permitted to eat the new crop on the sixteenth. However, Rabban Yoḥanan instituted an ordinance that eating the new grain would remain prohibited until the seventeenth to commemorate the Temple.",
+            "If <b>the first</b> day <b>of</b> the <b>festival of <i>Sukkot</i> occurs on Shabbat, all of the people bring their <i>lulavim</i> to the synagogue</b> on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. <b>The next day,</b> on Shabbat, everyone <b>rises early and comes</b> to the synagogue. <b>Each and every one recognizes his</b> <i>lulav</i> <b>and takes it.</b> This emphasis that each and every one recognizes his own <i>lulav</i> and takes it is <b>because the Sages said: A person does not fulfill his obligation</b> to take the <i>lulav</i> <b>on the first day of the Festival with the <i>lulav</i> of another, and</b> on <b>the rest of the days of the Festival a person fulfills his obligation</b> even <b>with the <i>lulav</i> of another.</b>",
+            " Rabbi Yosei says: If <b>the first day of</b> the <b>Festival occurs on Shabbat, and he forgot and carried the <i>lulav</i> out into the public domain, he is exempt</b> from liability to bring a sin-offering for this unwitting transgression <b>because he carried it out with permission,</b> i.e., he was preoccupied with the performance of the mitzva and carried it out. ",
+            "<b>A woman</b> may <b>receive</b> a <i>lulav</i> <b>from her son or from her husband and return it on Shabbat to the water</b> in which it had been placed. <b>Rabbi Yehuda says: On Shabbat one may return</b> the <i>lulav</i> to the water; <b>and on the Festival one may</b> even <b>add</b> fresh water to the vessel so the <i>lulav</i> will not wilt; and <b>during</b> the intermediate days of <b>the Festival, one may</b> even <b>change</b> the water. <b>A minor who knows</b> how <b>to wave</b> the <i>lulav</i> <b>is obligated in</b> the mitzva of <b><i>lulav</i></b> due to the requirement to train him in the performance of mitzvot."
+        ],
+        [
+            "The <b><i>lulav</i></b> is taken <b>and</b> the altar is encircled together with the <b>willow branch</b> either <b>six or seven</b> days, depending on which day of the Festival occurs on Shabbat. The obligation to recite <b>the</b> full <b><i>hallel</i> and the</b> mitzva of <b>rejoicing,</b> i.e., eating the meat of the peace-offering, <b>is in effect for eight</b> days, seven days of <i>Sukkot</i> and the Eighth Day of Assembly. The mitzva of <b><i>sukka</i> and</b> the ritual of <b>the water libation</b> on the altar <b>are</b> in effect for <b>seven</b> days. <b>The flute</b> is played in the Temple for <b>five or six</b> days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.",
+            "The mishna elaborates: The <b><i>lulav</i></b> is taken for <b>seven</b> days. <b>How</b> so? If <b>the first day of the Festival occurs on Shabbat,</b> since the mitzva to take the <i>lulav</i> on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the <i>lulav</i> that day. As a result, the <b><i>lulav</i></b> is then taken for <b>seven</b> days. <b>And</b> if the first day occurs on one of the <b>rest of the days</b> of the week and one of the other days of the Festival coincides with Shabbat, the <i>lulav</i> is taken only <b>six</b> days. Since the mitzva to take the <i>lulav</i> is a mitzva by rabbinic law throughout the rest of <i>Sukkot</i>, it does not override Shabbat.",
+            "The altar is encircled with the <b>willow branch</b> for <b>seven</b> days. <b>How</b> so? If <b>the seventh day of</b> the mitzva of the <b>willow branch occurs on Shabbat,</b> since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the <b>willow branch</b> is then performed for <b>seven</b> days. <b>And</b> if the seventh day occurs on one of the <b>rest of the days</b> of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only <b>six</b> days.",
+            "<b>How is the mitzva of <i>lulav</i></b> fulfilled in the Temple when the first day of the Festival occurs <b>on Shabbat?</b> If <b>the first day of the Festival occurs on Shabbat,</b> all the people <b>bring their <i>lulavim</i> to the Temple Mount</b> on Friday. <b>The attendants receive</b> the <i>lulavim</i> <b>from them and arrange them on a bench [<i>itztaba</i>], while the Elders place their</b> <i>lulavim</i> <b>in the chamber.</b> They were given permission to do so due to the concern that they would be injured the following morning in the rush of people in search of their <i>lulavim</i>. <b>And</b> the court <b>teaches</b> the people <b>to say:</b> With regard to <b>anyone whom my <i>lulav</i> reaches his possession, it is his as a gift.</b> They did so to avoid the likely situation where people would inadvertently take <i>lulavim</i> that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a <i>lulav</i> that does not belong to him. <b>The next day</b> everyone <b>rises early and comes</b> to the Temple, <b>and the attendants throw</b> the <i>lulavim</i> <b>before them. And</b> in the confusion, the people <b>snatch</b> the <i>lulavim</i> <b>and</b> in the process <b>strike one another. And when the court saw that they came to</b> potential <b>danger, they instituted that each and every</b> person <b>will take</b> his <i>lulav</i> <b>in his house</b> and fulfill the mitzva there.",
+            "<b>How is the mitzva of</b> the <b>willow branch</b> fulfilled? <b>There was a place below Jerusalem, and it was called Motza. They</b> would <b>descend there and gather willow branches [<i>murbiyyot</i>] from there. And they</b> would then <b>come and stand them upright at the sides of the altar, and</b> the <b>tops</b> of the branches would <b>be inclined over the top of the altar. They</b> then <b>sounded a <i>tekia</i>,</b> a simple uninterrupted blast, <b>sounded a <i>terua</i>,</b> a broken sound and/or a series of short staccato blasts, <b>and sounded</b> another <b><i>tekia</i>. Each day they</b> would <b>circle the altar one time and say: “Lord, please save us. Lord, please grant us success”</b> (Psalms 118:25). <b>Rabbi Yehuda says</b> that they would say: <b><i>Ani vaho</i>, please save us. And on that day,</b> the seventh day of <i>Sukkot</i>, <b>they</b> would <b>circle the altar seven times. At the time of their departure</b> at the end of the Festival, <b>what</b> would <b>they say?</b> It is <b>beautiful for you, altar;</b> it is <b>beautiful for you, altar. Rabbi Elazar said</b> that they would say: <b>To the Lord and to you, altar; to the Lord and to you, altar.</b>",
+            "The mishna notes: <b>As its performance during the week, so is its performance on Shabbat; except</b> for the fact <b>that they would gather</b> the branches <b>from</b> Shabbat <b>eve and place them in basins of gold so that they would not dry. Rabbi Yoḥanan ben Beroka says:</b> There was a unique custom on the seventh day. <b>They would bring palm branches</b> to the Temple <b>and place them on the ground at the sides of the altar, and that</b> seventh <b>day</b> of <i>Sukkot</i> <b>was called:</b> The day of the <b>placing of palm branches.</b> ",
+            "<b>Immediately</b> after fulfilling the mitzva of taking the four species on the seventh day of the festival of <i>Sukkot</i>, <b>children remove their <i>lulavim</i></b> from the binding <b>and eat their <i>etrogim</i></b> as an expression of extreme joy.",
+            "This mishna elaborates upon the first mishna in this chapter. <b>The</b> obligation to recite <b><i>hallel</i> and the</b> mitzva of <b>rejoicing</b> on the Festival by sacrificing and eating the meat of peace-offerings <b>are</b> always for <b>eight</b> days. The mishna explains: <b>How so?</b> This <b>teaches that a person is obligated in <i>hallel</i>, and in the</b> mitzva of <b>rejoicing, and in reverence for the last day of the Festival like</b> he is for <b>all the other days of the Festival.</b> The mitzva of <b><i>sukka</i></b> is <b>seven</b> days. <b>How</b> does one fulfill this obligation for seven full days? When <b>one finished eating</b> on the seventh day, <b>he</b> should <b>not dismantle his <i>sukka</i></b> immediately, because the obligation continues until the end of the day. <b>However, he takes the vessels down</b> from the <i>sukka</i> into the house <b>from <i>minḥa</i></b> time <b>and onward in deference to the last day of the Festival,</b> when he will require the vessels in the house.",
+            "With regard to the rite of <b>water libation</b> performed in the Temple during the Festival, <b>how</b> was it performed? <b>One would fill a golden jug with a capacity of three <i>log</i></b> with water <b>from the Siloam</b> pool. When those who went to bring the water <b>reached the Gate of the Water,</b> so called because the water for the libation was brought through this gate leading to the Temple courtyard, <b>they sounded a <i>tekia</i>, sounded a <i>terua</i>, and sounded</b> another <b><i>tekia</i></b> as an expression of joy. The priest <b>ascended the ramp</b> of the altar <b>and turned to his left. There were two silver basins there</b> into which he poured the water. <b>Rabbi Yehuda said: They were limestone</b> basins, <b>but they would blacken due to the wine</b> and therefore looked like silver. The two basins were <b>perforated</b> at the bottom with <b>two thin</b> perforated <b>nose-like</b> protrusions. <b>One</b> of the basins, used for the wine libation, had a perforation that was <b>broad, and one,</b> used for the water libation, had a perforation that was <b>thin, so that</b> the flow of <b>both</b> the water and the wine, which do not have the same viscosity, would <b>conclude simultaneously.</b> The basin to the <b>west of</b> the altar was <b>for water,</b> and the basin to the <b>east of</b> the altar was <b>for wine.</b> However, if <b>one poured</b> the contents of the basin <b>of water into</b> the basin <b>of wine, or</b> the contents of the basin <b>of wine into</b> the basin <b>of water, he fulfilled</b> his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact. <b>Rabbi Yehuda says:</b> The basin for the water libation was not that large; rather, <b>one would pour</b> the water <b>with</b> a vessel that had a capacity of <b>one <i>log</i></b> on <b>all eight</b> days of the Festival and not only seven. <b>And</b> the appointee <b>says to the one pouring</b> the water into the silver basin: <b>Raise your hand,</b> so that his actions would be visible, <b>as one time</b> a Sadducee priest intentionally <b>poured</b> the water <b>on his feet,</b> as the Sadducees did not accept the oral tradition requiring water libation, and in their rage <b>all the people pelted him with their <i>etrogim</i>.</b>",
+            "Rabbi Yehuda continues: <b>As its performance during the week, so is its performance on Shabbat, except</b> that on Shabbat one would not draw water. Instead, <b>on Shabbat eve, one would fill a golden barrel that was not consecrated</b> for exclusive use in the Temple <b>from the Siloam</b> pool, <b>and he</b> would <b>place it in the</b> Temple <b>chamber</b> and draw water from there on Shabbat. If the water in the barrel <b>spilled,</b> or if it <b>was exposed</b> overnight, leading to concern that a snake may have deposited poison in the water, <b>one would fill</b> the jug with water <b>from the basin</b> in the Temple courtyard, <b>as exposed wine or water is unfit for the altar.</b> Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar."
+        ],
+        [
+            "<b>The flute</b> is played on the festival of <i>Sukkot</i> for <b>five</b> or <b>six</b> days. <b>This is the flute of the Place of the Drawing</b> of the Water, <b>whose</b> playing <b>overrides neither Shabbat nor</b> the <b>Festival.</b> Therefore, if the first Festival day occurred on Shabbat, they would play the flute for six days that year. However, if Shabbat coincided with one of the intermediate days of the Festival, they would play the flute for only five days. <b>One who did not see the Celebration of the Place of the Drawing</b> of the Water <b>never saw celebration in his days.</b> ",
+            "This was the sequence of events: <b>At the conclusion of the first Festival</b> day the priests and the Levites <b>descended</b> from the Israelites’ courtyard <b>to the Women’s Courtyard, where they would introduce a significant repair,</b> as the Gemara will explain. <b>There were golden candelabra</b> atop poles <b>there</b> in the courtyard. <b>And</b> there were <b>four basins</b> made <b>of gold at the top</b> of each candelabrum. <b>And</b> there were <b>four ladders for each and every</b> pole <b>and</b> there were <b>four children from the priesthood trainees, and in their hands</b> were <b>pitchers</b> with a capacity <b>of 120 <i>log</i></b> of oil <b>that they would pour into each and every basin. </b>",
+            "From the worn trousers of the priests and their belts they would loosen and tear strips to use as wicks, <b>and with them they would light</b> the candelabra. <b>And</b> the light from the candelabra was so bright that <b>there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing</b> of the Water. ",
+            "The <b>pious and</b> the <b>men of action would dance before</b> the people who attended the celebration, <b>with flaming torches</b> that they would juggle <b>in their hands, and they would say before them passages of song and praise</b> to God. <b>And the Levites</b> would play <b>on lyres, harps, cymbals, and trumpets, and countless</b> other <b>musical instruments.</b> The musicians would stand <b>on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen</b> Songs of the <b>Ascents in Psalms,</b> i.e., chapters 120–134, and <b>upon which</b> the <b>Levites stand with musical instruments and recite</b> their <b>song.</b> <b>And</b> this was the ceremony of the Water Libation: <b>Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands.</b> When <b>the rooster crowed</b> at dawn, <b>they sounded a <i>tekia</i>, and sounded a <i>terua</i>, and sounded a <i>tekia</i>.</b> When <b>they</b> who would draw the water <b>reached the tenth stair</b> the trumpeters <b>sounded a <i>tekia</i>, and sounded a <i>terua</i>, and sounded a <i>tekia</i>,</b> to indicate that the time to draw water from the Siloam pool had arrived. When <b>they reached the</b> Women’s <b>Courtyard</b> with the basins of water in their hands, the trumpeters <b>sounded a <i>tekia</i>, and sounded a <i>terua</i>, and sounded a <i>tekia</i>.</b> When <b>they reached the ground</b> of the Women’s Courtyard, the trumpeters <b>sounded a <i>tekia</i>, and sounded a <i>terua</i>, and sounded a <i>tekia</i>. They continued sounding</b> the trumpets <b>until they reached the gate</b> through <b>which</b> one <b>exits to the east,</b> from the Women’s Courtyard to the eastern slope of the Temple Mount. When <b>they reached the gate</b> through <b>which</b> one <b>exits to the east, they turned from</b> facing <b>east to</b> facing <b>west,</b> toward the Holy of Holies, <b>and said: Our ancestors who were in this place</b> during the First Temple period who did not conduct themselves appropriately, stood <b>“with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east”</b> (Ezekiel 8:16), <b>and we, our eyes are to God. Rabbi Yehuda says</b> that <b>they would repeat and say: We are to God, and our eyes are to God.</b>",
+            "<b>One</b> sounds <b>no fewer than twenty-one</b> trumpet <b>blasts in the Temple, and one</b> sounds <b>no more than forty-eight.</b> The mishna elaborates: <b>Each day there were twenty-one</b> trumpet <b>blasts in the Temple: Three</b> blasts were sounded <b>for the opening of the gates</b> in the morning, <b>nine for the daily morning offering, and nine for the daily afternoon offering,</b> totaling twenty-one. <b>And</b> on a day when the additional offerings were sacrificed, e.g., the New Moon, <b>with the additional offerings they would add nine additional blasts.</b> <b>And on Shabbat eve they would add six</b> blasts sounded adjacent to the onset of Shabbat: <b>Three to stop the people from</b> their <b>labor,</b> as the blasts inform the people that Shabbat is approaching and they stop working, <b>and three</b> at the onset of Shabbat <b>to demarcate between sacred and profane.</b> On <b>Shabbat eve during the festival</b> of <i>Sukkot</i>, <b>there were forty-eight</b> blasts. How so? <b>Three</b> in the morning <b>for the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of the</b> vessel with <b>water,</b> as described in the sequence of the ritual of drawing the water for the water libation (48b); <b>and three</b> when pouring the water libation <b>upon the altar; nine for the daily morning offering; and nine for the daily afternoon offering; and nine for the additional offerings; three to stop the people from work; and three</b> more <b>to demarcate between sacred and profane,</b> totaling forty-eight blasts.",
+            "On <b>the first Festival</b> day <b>of <i>Sukkot</i> there were thirteen bulls, two rams, and one goat there.</b> The mishna proceeds to discuss the division of labor for the Festival offerings among the twenty-four priestly watches, all of which serve in the Temple on the pilgrimage Festivals. The sixteen offerings mentioned above were divided among sixteen priestly watches, one offering per watch. <b>Fourteen sheep remained to</b> be divided among the <b>eight</b> remaining <b>watches. On the first day</b> of the Festival, <b>six</b> of the eight remaining watches <b>sacrifice two</b> sheep <b>each</b> for a total of twelve, <b>and the remaining</b> two watches sacrifice <b>one</b> sheep <b>each.</b> <b>On the second</b> day of the Festival, i.e., the first day of the intermediate days, when twelve bulls were sacrificed, fifteen of the priestly watches sacrifice the bulls, rams, and goat, <b>five</b> of the remaining watches <b>sacrifice two</b> sheep <b>each, and the remaining</b> four watches sacrifice <b>one</b> sheep <b>each. On the third</b> day of the Festival, when eleven bulls were sacrificed, fourteen of the priestly watches sacrifice the bulls, rams, and goat, <b>four</b> of the remaining watches <b>sacrifice two</b> sheep <b>each, and the remaining</b> six watches sacrifice <b>one</b> sheep <b>each.</b> <b>On the fourth</b> day of the Festival, when ten bulls were sacrificed, thirteen of the priestly watches sacrifice the bulls, rams, and goat, <b>three</b> of the remaining watches <b>sacrifice two</b> sheep <b>each, and the remaining</b> eight watches sacrifice <b>one</b> sheep <b>each. On the fifth</b> day, when nine bulls were sacrificed, twelve watches sacrifice the bulls, rams, and goat, <b>two</b> of the twelve remaining watches <b>sacrifice two</b> sheep <b>each, and the remaining</b> ten watches sacrifice <b>one</b> sheep <b>each. On the sixth</b> day, when eight bulls were sacrificed, eleven watches sacrifice the bulls, rams, and goat, <b>one</b> of the remaining watches <b>sacrifices two</b> sheep, <b>and the remaining</b> twelve watches sacrifice <b>one</b> sheep <b>each.</b> <b>On the seventh</b> day <b>they are all equal</b> and bring one offering each. <b>On the eighth</b> day, when there was a completely different configuration of offerings, <b>they returned to the</b> standard <b>lottery</b> system used to determine which of the priestly watches would sacrifice the offerings, <b>as</b> they did <b>on the other pilgrimage Festivals,</b> which do not have as many offerings as does <i>Sukkot</i>. <b>They said</b> about the ordering of the priestly watches: <b>One who sacrificed bulls today will not sacrifice</b> bulls <b>tomorrow; rather,</b> they will sacrifice one of the other types of offerings. <b>They rotate,</b> so that each of the watches will have the opportunity to sacrifice bulls as well as other animals.",
+            "<b>At three times during the year, all</b> twenty-four <b>priestly watches</b> have <b>equal</b> status, in that all receive a share in the Temple service independent of the standard order of the watches and all receive a share in the accompanying gifts of the priesthood: <b>In the portions of the offerings of the Festivals</b> sacrificed on the altar <b>and in the distribution of the shewbread</b> on Shabbat during the Festivals. <b>On <i>Shavuot</i></b> that coincides with Shabbat, when the two loaves offered on <i>Shavuot</i> would be distributed together with the distribution of the shewbread, the priest charged with the distribution <b>says to</b> each priest: <b>Here is <i>matza</i></b> from the shewbread <b>for you,</b> and <b>here is leavened bread</b> from the two loaves <b>for you.</b> The principle is that <b>the priestly watch whose time is fixed</b> during the Festival <b>sacrifices</b> the <b>daily offerings</b> during the Festival, as well as vow-offerings, <b>free-will offerings, and all other communal offerings. And</b> that watch <b>sacrifices all of them</b> even during the Festival, when other aspects of the service are shared by all the watches. In the case of <b>a Festival that</b> occurs <b>adjacent to Shabbat, both</b> when it occurs <b>preceding it</b> and when it occurs <b>following it, all the watches</b> that arrived early or remained late to serve in the Temple <b>were</b> of <b>equal</b> status <b>in the distribution of the shewbread</b> on that Shabbat. ",
+            "<b>If one day happened to separate between</b> the Festival and Shabbat, <b>the watch whose time was scheduled would take ten</b> of the twelve <b>loaves</b> of shewbread, <b>and</b> the watch <b>that was detained</b> after the Festival because there was insufficient time to get home before Shabbat <b>takes two</b> loaves. <b>And during the rest of the days of the year,</b> when the changing of the watches takes place on Shabbat, <b>the incoming</b> watch <b>takes six</b> loaves <b>and the outgoing</b> watch <b>takes six</b> loaves. <b>Rabbi Yehuda says: The incoming</b> watch <b>takes seven</b> loaves <b>and the outgoing takes five.</b> The standard procedure was that the members of <b>the incoming</b> watch <b>divide</b> the shewbread <b>in the north</b> section of the courtyard, <b>and the outgoing</b> watch <b>in the south.</b> However, there was one exception: The watch of <b>Bilga,</b> due to a penalty imposed upon it, <b>always divides</b> the shewbread to its members <b>in the south,</b> even when it is the incoming watch. <b>And its ring</b> used to facilitate slaughter of the animals <b>was fixed</b> in place, rendering it useless, <b>and its niche</b> among the niches in the wall of the Chamber of Knives, where the priests would store their knives and other vessels, was <b>sealed.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,88 @@
+{
+    "language": "he",
+    "title": "Mishnah Sukkah",
+    "versionSource": "https://archive.org/details/MishnaCorrectedKaufman00WHOLE",
+    "versionTitle": "Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri",
+    "status": "locked",
+    "license": "PD",
+    "digitizedBySefaria": true,
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nסֻכָּה שֶׁהִיא גְּבוֹהָה מֵעֶשְׂרִים אַמָּה פְסוּלָה; \nוּרְבִּי יְהוּדָה מַכְשִׁיר. \nוְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, \nוְשֶׁאֵין לָהּ שָׁלוֹשׁ דְּפָנוֹת, \nוְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ פְּסוּלָה. \n\n<small>ב</small>\nסֻכָּה הַיְשָׁנָה, \nבֵּית שַׁמַּי פּוֹסְלִין, \nוּבֵית הֶלֵּל מַכְשִׁירִין. \nאֵי זוֹ הִיא הַיְשָׁנָה? \nכָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלֹשִׁים יוֹם.\nוְאִם עֲשָׂאָהּ לְשֵׁם הֶחָג, \nאֲפִלּוּ מִתְּחִלַּת הַשָּׁנָה, כְשֵׁרָה.\n",
+            "<small>ג</small>\nהָעוֹשֶׂה סֻכָּתוֹ תַחַת הָאִילָן, \nכְּאִלּוּ עֲשָׂאָהּ בְּתוֹךְ הַבַּיִת. \nסֻכָּה עַל גַּבֵּי סֻכָּה, \nהָעֶלְיוֹנָה כְשֵׁרָה, \nוְהַתַּחְתּוֹנָה פְסוּלָה. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם אֵין דַּיּוֹרִים בָּעֶלְיוֹנָה, \nהַתַּחְתּוֹנָה כְשֵׁרָה.\n",
+            "<small>ד</small>\nפָּרַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, \nאוֹ תַחְתֶּיהָ מִפְּנֵי הַנֵּשָׁר, \nאוֹ שֶׁפָּרַס עַל גַּבֵּי הַקִּנּוֹף, פְּסוּלָה. \nאֲבָל פּוֹרֵס הוּא עַל נִקְלֵיטֵי הַמִּטָּה.\n",
+            "<small>ה</small>\nהִדְלָה עָלֶיהָ אֶת הַגֶּפֶן, \nוְאֶת הַדַּלַּעַת, וְאֶת הַקִּסּוֹס, \nוְסִכֵּךְ עַל גַּבָּן, פְּסוּלָה. \nאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, \nאוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. \nזֶה הַכְּלָל: \nדָּבָר שֶׁהוּא מְקַבֵּל טֻמְאָה, \nאִם אֵין גִּדּוּלָיו מִן הָאָרֶץ, \nאֵין מְסַכְּכִין בּוֹ.\n ",
+            "<small>ו</small>\nחֲבִלֵּי קַשׁ וַחֲבִלֵּי עֵצִים וַחֲבִלֵּי זְרָדִים, \nאֵין מְסַכְּכִין בָּהֶן. \nאִם הִתִּירָן כְּשֵׁרוֹת. \nוְכֻלָּם כְּשֵׁרוֹת לִדְפָנוֹת.\n",
+            "<small>ז</small>\nמְסַכְּכִים בַּנְּסָרִים. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי מֵאִיר אוֹסֵר. \nנָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, \nכְּשֵׁרָה, \nוּבִלְבַד שֶׁלֹּא יִישָׁן תַּחְתָּיו.\n",
+            "<small>ח</small>\nתִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזֵיבָה, \nרְבִּי יְהוּדָה אָמַר מִשֵּׁם בֵּית הֶלֵּל: \nאוֹ מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבִּנְתַּיִם. \nבֵּית שַׁמַּי אוֹמֵר: \nמְפַקְפֵּק וְנוֹטֵל אַחַת מִבִּנְתַּיִם; \nרְבִּי מֵאִיר אוֹמֵר: \nנוֹטֵל אַחַת מִבִּנְתַּיִם וְאֵינוּ צָרִיךְ לְפַקְפֵּק.\n",
+            "<small>ט</small>\nהַמְקָרֶה סֻכָּתוֹ בִשְׁפוֹדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, \nאִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, \nכְּשֵׁרָה. \nהַחוֹטֵט בַּגָּדִישׁ לַעֲשׁוֹת לוֹ סֻכָּה, \nאֵינָה סֻכָּה.\n",
+            "<small>י</small>\nהַמְשַׁלְשֵׁל דְּפָנוֹת מִלְּמַעְלָן לְמַטָּן, \nאִם גְּבוֹהָה מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים, \nפְּסוּלָה; \nמִלְּמַטָּן לְמַעְלָן, \nאִם גְּבוֹהָה מִן הָאָרֶץ עֲשָׂרָה טְפָחִים, \nכְּשֵׁרָה. \nרְבִּי יוֹסֵה אוֹמֵר: \nכַּשֵּׁם שֶׁמִּלְּמַטָּן לְמַעְלָן עֲשָׂרָה טְפָחִין, \nכָּךְ מִלְמַעְלָן לְמַטָּן עֲשָׂרָה טְפָחִין. \nהִרְחִיק אֶת הַסִּכּוּךְ מִן הַדְּפָנוֹת שְׁלֹשָׁה טְפָחִים, \nפְּסוּלָה.\n",
+            "<small>יא</small>\nבַּיִת שֶׁנִּפְחַת וְסִכֵּךְ עַל גַּבָּיו, \nאִם יֵשׁ בֵּין הַכֹּתֶל לַסִּכּוּךְ אַרְבַּע אַמּוֹת, \nפְּסוּלָה. \nוְכֵן בֶּחָצֵר שֶׁהִיא מֻקֶּפֶת אַכְסַדְרָה. \nסֻכָּה גְדוֹלָה שֶׁהִקִּיפוּהָ בְדָבָר שֶׁאֵין מְסַכְּכִים בּוֹ, \nאִם יֵשׁ תַּחְתָּיו אַרְבַּע אַמּוֹת, \nפְּסוּלָה.\n",
+            "<small>יב</small>\nהָעוֹשֶׂה סֻכָּתוֹ כְמִין צְרִיף, \nאוֹ שֶׁסְּמָכָהּ לַכֹּתֶל, \nרְבִּי אֱלִיעֶזֶר פּוֹסֵל, \nמִפְּנֵי שֶׁאֵין לָהּ גַּג; \nוַחֲכָמִים מַכְשִׁירִין. \nמַחֲצֶלֶת קָנִים, מַחֲצֶלֶת גְּדוֹלָה, \nעֲשָׂאָהּ לִשְׁכִיבָה, \nמְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִים בָּהּ; \nוְלַסִּכּוּךְ, \nמְסַכְּכִים בָּהּ, וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה. \n\n<small>יג</small>\nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, \nעֲשָׂאָהּ לִשְׁכִיבָה, \nמְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִים בָּהּ; \nוְלַסִּכּוּךְ, \nמְסַכְּכִים בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה.\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה לֹא יָצָא יְדֵי חוֹבָתוֹ. \nאָמַר רְבִּי יְהוּדָה: \nנוֹהֲגִין הָיִינוּ, \nיְשֵׁנִים תַּחַת הַמִּטּוֹת לִפְנֵי הַזְּקֵנִים. \nאָמַר רְבִּי שִׁמְעוֹן: \nמַעֲשֶׂה בִטְבִי עַבְדּוֹ שֶׁלְּרַבָּן גַּמְלִיאֵל, \nשֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה. \nאָמַר רַבָּן גַּמְלִיאֵל לַזְּקֵנִים: \nרְאִיתֶם טְבִי עַבְדִּי, שֶׁהוּא תַּלְמִיד חֲכָמִים, \nוְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִים מִן הַסֻּכָּה, \nוְיָשֵׁן לוֹ תַּחַת הַמִּטָּה. \nלְפִי דַרְכֵּנוּ לָמַדְנוּ, \nשֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה לֹא יָצָא יְדֵי חוֹבָתוֹ.\n",
+            "<small>ב</small>\nהַסּוֹמֵךְ סֻכָּתוֹ לִכְרָעֵי הַמִּטָּה כְשֵׁרָה. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם אֵינָה יְכוּלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, \nפְּסוּלָה. \n\n<small>ג</small>\nסֻכָּה הַמְדֻבְלֶלֶת, \nוְשֶׁצִּלָּתָהּ מְרֻבָּהמֵחַמָּתָהּ, \nכְּשֵׁרָה. \nוְהַמְעֻבָּה כְמִין בַּיִת, \nאַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, \nכְּשֵׁרָה.\n",
+            "<small>ד</small>\nהָעוֹשֶׂה סֻכָּתוֹ בְרֹאשׁ הָעֲגָלָה, \nאוֹ בְרֹאשׁ הַסְּפִינָה, \nכְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. \nבְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי הַגָּמָל, \nכְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. \nשְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן, \nאוֹ שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם, \nכְּשֵׁרָה, וְאֵין עוֹלִין בָּהּ בְּיוֹם טוֹב. \nשָׁלוֹשׁ בִּידֵי אָדָם וְאַחַת בָּאִילָן, \nכְּשֵׁרָה, וְעוֹלִים לָהּ בְּיוֹם טוֹב. \nזֶה הַכְּלָל: \nכָּל שֶׁיִּנָּטֵל הָאִילָן, \nוְהִיא יְכוּלָה לַעֲמוֹד, \nעוֹלִים לָהּ בְּיוֹם טוֹב.\n",
+            "<small>ה</small>\nהָעוֹשֶׂה סֻכָּתוֹ בֵין הָאִילָנוֹת, \nוְהָאִילָנוֹת דְּפָנוֹת, כְּשֵׁרָה. \nשְׁלוּחֵי מִצְוָה פְטוּרִים מִן הַסֻּכָּה. \nחוֹלִים וּמְשַׁמְּשֵׁיהֶם פְּטוּרִין מִן הַסֻּכָּה. \nאוֹכְלִים וְשׁוֹתִים עֲרַי חוּץ לַסֻּכָּה. (עדיי)\n",
+            "<small>ו</small>\nמַעֲשֶׂה שֶׁהֵבִיאוּ לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּי \nלִטְעֹם אֶת הַתַּבְשִׁיל, \nוּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁלַּמַּיִם. \nאָמְרוּ: \n\"הַעֲלוּם לַסּ��כָּה!\" \nוּכְשֶׁנָּתְנוּ לוֹ לִרְבִּי צָדוֹק אֹכֶל פָּחוּת מִכַּבֵּיצָה, \nנְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, \nוְלֹא בֵרַךְ אַחֲרָיו.\n",
+            "<small>ז</small>\nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַרְבַּע עֶשְׂרֵה סְעוֹדוֹת חַיָּב אָדָם לֹאכַל בַּסֻּכָּה, \nאַחַת בַּיּוֹם וְאַחַת בַּלַּיְלָה. \nוַחֲכָמִים אוֹמְרִים: \nאֵין לַדָּבָר קִצְבָה, \nחוּץ מִלֵּילֵי יוֹם טוֹב הָרִאשׁוֹן בִּלְבַד. \nוְעוֹד אָמַר רְבִּי אֱלִיעֶזֶר: \nמִי שֶׁלֹּא אָכַל בְּלֵילֵי יוֹם טוֹב הָרִאשׁוֹן, \nיַשְׁלִים בְּלֵילֵי יוֹם טוֹב הָאַחֲרוֹן. \nוַחֲכָמִים אוֹמְרִים: \nאֵין לַדָּבָר תַּשְׁלוּמִין, \nעַל זֶה נֶאֱמַר: (קהלת א, טו) \n\"מְעֻוָּת לֹא יוּכַל לִתְקן, \nוְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת\".\n",
+            "<small>ח</small>\nמִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, \nוְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, \nבֵּית שַׁמַּי פּוֹסְלִין, \nוּבֵית הֶלֵּל מַכְשִׁירִין. \nאָמְרוּ בֵית הֶלֵּל לְבֵית שַׁמַּי: \nמַעֲשֶׂה שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּי וְזִקְנֵי בֵית הֶלֵּל \nלְבַקֵּר אֶת יוֹחָנָן בֶּן הַחוֹרוֹנִי, \nוּמְצָאוּהוּ רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, \nוְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת. \nאָמְרוּ לָהֶם בֵּית שַׁמַּי: \nמִשָּׁם רְאָיָה? \nאַף הֵן אָמְרוּ לוֹ: \n\"אִם כֵּן הָיִיתָ נוֹהֵג, (הָיְתָה)\nלֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ.\n",
+            "<small>ט</small>\nנָשִׁים וַעֲבָדִים וּקְטַנִּים פְּטוּרִים מִן הַסֻּכָּה. \nוְכָל קָטָן שֶׁאֵינוּ צָרִיךְ לְאִמּוֹ חַיָּב בַּסֻּכָּה. \nמַעֲשֶׂה שֶׁיָּלְדָה כַלָּתוֹ שֶׁלְּשַׁמַּי הַזָּקֵן, \nוּפִחֵת אֶת הַמַּעֲזֵיבָה, \nוְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִשְׁבִיל הַקָּטָן.\n",
+            "<small>י</small>\nכָּל שִׁבְעַת הַיָּמִים, \nעוֹשֶׂה אָדָם אֶת סֻכָּתוֹ קֶבַע וְאֶת בֵּיתוֹ עֲרַי. \nיָרְדוּ גְשָׁמִים, \nמֵאֶמָּתַי מֻתָּר לְפַנּוֹת? \nמִשֶּׁתִּסְרַח הַמִּקְפָּה. \nמוֹשְׁלִים אוֹתוֹ מָשָׁל: \nלְמָה הַדָּבָרדּוֹמֶה? \nלְעֶבֶד שֶׁבָּא לִמְזוֹג לְקוֹנָיו, \nוְשָׁפַךְ הַקִּיתוֹן עַל פָּנָיו.\n\n\n"
+        ],
+        [
+            "<small>א</small>\nלוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. \nשֶׁלָּאֲשֵׁרָה וְשֶׁלְּעִיר הַנִּדַּחַת, פָּסוּל. \nנִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. \nנִפְרְדוּ עָלָיו, כָּשֵׁר; \nרְבִּי יְהוּדָה אוֹמֵר: \nיוֹגְדֶנּוּ מִלְמַעְלָן. \nוְצִנֵּי הַר הַבַּרְזֶל כְּשֵׁרוֹת. \nכָּל לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלֹשָׁה טְפָחִים כְּדֵי לְנַעֲנֵעַ בּוֹ, \nכָּשֵׁר.\n",
+            "<small>ב</small>\nהֲדַס הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. \nשֶׁלָּאֲשֵׁרָה וְשֶׁלְּעִיר הַנִּדַּחַת, פָּסוּל. \nנִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, \nאוֹ שֶׁהָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו, פָּסוּל; \nאִם מִעֲטָן, כָּשֵׁר. \nאֵין מְמַעֲטִין בְּיוֹם טוֹב.\n",
+            "<small>ג</small>\nעֲרָבָה גְזוּלָה וִיבֵשָׁה פְסוּלָה. \nשֶׁלָּאֲשֵׁרָה וְשֶׁלְּעִיר הַנִּדַּחַת, פְּסוּלָה. \nנִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, \nוְהַצַּפְצֶפֶת, פְּסוּלָה. \nכְּמֵישָׁה וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ וְשֶׁלַּבַּעַל, \nכְּשֵׁרָה.\n",
+            "<small>ד</small>\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nשְׁלֹשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, \nלוּלָב אֶחָד וְאֶתְרוֹג אֶחָד; \nאֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד שֶׁאֵינוּ קָטוּם. \nרְבִּי טַרְפוֹן אוֹמֵר: \nאֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. \nרְבִּי עֲקִיבָה אוֹמֵר: \nכַּשֵּׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, \nכָּךְ הֲדַס אֶחָד וַעֲרָבָה אַחַת.\n",
+            "<small>ה</small>\nאֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. \nשֶׁלָּאֲשֵׁרָה וְשֶׁלְּעִיר הַנִּדַּחַת, פָּסוּל. \nוְשֶׁלְּעָרְלָה פָסוּל. \nוְשֶׁלִּתְרוּמָה טְמֵאָה פָסוּל. \nשֶׁלִּטְהוֹרָה לֹא יִטֹּל, \nוְאִם נָטַל, כָּשֵׁר. \nשֶׁלִּדְמַי, בֵּית שַׁמַּי פּוֹסְלִין, \nוּבֵית הֶלֵּל מַכְשִׁירִין. \nשֶׁלְּמַעֲשֵׂר שֵׁנִי בִירוּשָׁלַיִם לֹא יִטֹּל, \nוְאִם נָטַל כָּשֵׁר.\n",
+            "<small>ו</small>\nעָלָת חֲזָזִית עַל רֻבּוֹ, \nנִטְּלָה פִטַּמְתּוֹ, \nנִקַּב, נִקְלַף, נִסְדַּק, \nחָסַר כָּל שֶׁהוּא, פָּסוּל. \nעָלָת חֲזָזִית עַל מֵעוּטוֹ, \nנִטַּל עָקְצוֹ, \nנִקַּב וְלֹא חָסַר כָּל שֶׁהוּא, כָּשֵׁר. \nאֶתְרוֹג הַכּוּשִׁי פָסוּל. \nוְהַיָּרֹק כְּכַרַתָּן, \nרְבִּי מֵאִיר מַכְשִׁיר, \nוּרְבִּי יְהוּדָה פוֹסֵל.\n",
+            "<small>ז</small>\nשֵׁעוּר אֶתְרוֹג קָטָן, \nרְבִּי מֵאִיר אוֹמֵר: \nכָּאֱגוֹז; \nוּרְבִּי יוּדָה אוֹמֵר: \nכַּבֵּיצָה. \nוּבַגָּדוֹל, \nכְּדֵי שֶׁיֶּאֱחֹז אֶת שְׁנֵיהֶם בְּיָדוֹ אַחַת. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי יוֹסֵה אוֹמֵר: \nאֲפִלּוּ בִּשְׁתֵּי יָדָיו.\n",
+            "<small>ח</small>\nאֵין אוֹגְדִים אֶת הַלּוּלָב אֶלָּא מִמִּינוֹ. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי מֵאִיר אוֹמֵר: \nאֲפִלּוּ בִמְשִׁיחָה. \nאָמַר רְבִּי מֵאִיר: \nמַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, \nשֶׁהָיוּ אוֹגְדִים אֶת לוּלַבֵּיהֶן \nבְּגִימוֹנוֹת שֶׁלַּזָּהָב. \n",
+            "וְאֵיכָן הָיוּ מְנַעְנְעִים? \nבְּ\"הוֹדוּ לַיי\" תְּחִלָּה וָסוֹף, \nאַף בְּ\"אָנָּא יי הוֹשִׁיעָה נָּא\". \nכְּדִבְרֵי בֵית הֶלֵּל. \nבֵּית שַׁמַּי אוֹמְרִים: \nאַף בְּ\"אָנָּא יי הַצְלִיחָה נָא\". \nאָמַר רְבִּי עֲקִיבָה: \nצוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבִרְבִּי יְהוֹשֻׁעַ, \nשֶׁכָּל הָעָם הָיוּ מְטָרְפִים אֶת לוּלַבֵּיהֶם, \nוְהֵן לֹא נִעְנְעוּ אֶלָּא בְ\"אָנָּא יי הוֹשִׁיעָה נָּא\" בִּלְבַד. \n\n<small>ט</small>\nמִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב, \nכְּשֶׁיִּכָּנֵס לְבֵיתוֹ, יִטֹּל עַל שֻׁלְחָנוֹ. \nוְאִם לֹא נָטַל בַּשַּׁחְרִית, יִטֹּל בֵּין הָעַרְבַּיִם, \nשֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב.\n",
+            "<small>י</small>\nמִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִים אוֹתוֹ, \nוְהוּא עוֹנֶה אַחֲרֵיהֶם מַה שֶּׁהֵן אוֹמְרִים, \nוְתְהֵא לוֹ מְאֵרָה, \nאִם הָיָה גָדוֹל מַקְרֵא אוֹתוֹ, \nוְהוּא עוֹנֶה אַחֲרָיו \"הַלְלוּיָהּ\".\n",
+            "<small>יא</small>\nמָקוֹם שֶׁנָּהֲגוּ לִכְפֹּל, יִכְפֹּל; \nלִפְשֹׁט, יִפְשֹׁט; \nלְבָרֵךְ אַחֲרָיו, יְבָרֵךְ. \nהַכֹּל כְּמִנְהַג הַמְּדִינָה. \nהַלּוֹקֵחַ לוּלָב מֵחֲבֵרוֹ בַשְּׁבִיעִית, \nנוֹתֵן לוֹ אֶתְרוֹג מַתָּנָה, \nשֶׁאֵינוּ רַשַּׁי לִקָּחוֹ בַשְּׁבִיעִית.\n",
+            "<small>יב</small>\nבָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, \nוּבַמְּדִינָה יוֹם אֶחָד. \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, \nזֵכֶר לַמִּקְדָּשׁ, \nוְשֶׁיְּהֵא יוֹם הֶנֶף כֻּלּוֹ אָסוּר.\n",
+            "<small>יג</small>\nיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nכָּל הָעָם מוֹלִיכִים אֶת לוּלַבֵּיהֶם לְבֵית הַכְּנֶסֶת. \nכָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ וְנוֹטֵל, \nמִפְּנֵי שֶׁאָמָרוּ: \nאֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ \nבְיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג \nבְּלוּלַבּוֹ שֶׁלַּחֲבֵרוֹ, \nוּשְׁאָר כָּל יְמוֹת הֶחָג, \nיוֹצֵא אָדָם יְדֵי חוֹבָתוֹ בְלוּלַבּוֹ שֶׁלַּחֲבֵרוֹ.\n",
+            "<small>יד</small>\nרַבִּי יוֹסֵה אוֹמֵר: \nבְּיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב בִּרְשׁוּת הָרַבִּים, פָּטוּר, \nמִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת.\n",
+            "מְקַבֶּלֶת אִשָּׁה מִיַּד בְּנָהּ וּמִיַּד בַּעְלָהּ \nוּמַחְזֶרֶת לַמַּיִם בַּשַּׁבָּת. \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּשַּׁבָּת מַחֲזִירִים, \nבְּיוֹם טוֹב מוֹסִיפִים, \nוּבַמּוֹעֵד מַחֲלִיפִים.\nוְכָל קָטָן שֶׁיֵּשׁ בּוֹ דַעַת לְנַעֲנֵעַ חַיָּב בַּלּוּלָב.\n\n\n"
+        ],
+        [
+            "<small>א</small>\nלוּלָב וַעֲרָבָה שִׁשָּׁה וְשִׁבְעָה; \nהַהַלֵּל וְהַשִּׂמְחָה שְׁמוֹנָה; \nסֻכָּה וְנִסּוּךְ הַמַּיִם שִׁבְעָה; \nוְהֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה.\n",
+            "לוּלָב שִׁבְעָה, כֵּיצַד? \nיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nלוּלָב שִׁבְעָה; \nוּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה.\n",
+            "<small>ב</small>\nעֲרָבָה שִׁבְעָה, כֵּיצַד? \nיוֹם הַשְּׁבִיעִי שֶׁלַּעֲרָבָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nעֲרָבָה שִׁבְעָה; \nוּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה.\n",
+            "<small>ג</small>\nמִצְוַת הַלּוּלָב כֵּיצַד? \nכָּל הָעָם מוֹלִיכִים אֶת לוּלַבֵּיהֶם לְהַר הַבַּיִת, \nוְהַחַזָּנִים מְקַבְּלִים מִיָּדָם, \nוְסוֹדְרִים אוֹתָם עַל גַּג הָאִסְטְוָה, \nוְהַזְּקֵנִים מַנִּיחִים אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. \nוּמְלַמְּדִים אוֹתָם לוֹמַר: \n\"כָּל מִי שֶׁהִגִּיעַ לוּלַבִּי לְיָדוֹ, \nהֲרֵי הוּא לוֹ מַתָּנָה.\" \nוּלְמָחֳרָת מַשְׁכִּימִים וּבָאִים, \nוְהַחַזָּנִים מְזַרְקִים לִפְנֵיהֶם, \nוְהֵן מְחַטְּפִים וּמַכִּים אִישׁ אֶת חֲבֵרוֹ. \nוּכְשֶׁרָּאוּ בֵית דִּין שֶׁהֵם בָּאִים לִידֵי סַכָּנָה, \nהִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ.\n",
+            "<small>ד</small>\nמִצְוַת עֲרָבָה כֵיצַד? \nמָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם נִקְרָא מוֹצָא. \nיוֹרְדִים לַשָּׁם וּמְלַקְּטִים מִשָּׁם מָרְבְּיוֹת שֶׁלַּעֲרָבָה, \nוּבָאִים וְזוֹקְפִים אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ, \nוְרָאשֵׁיהֶם כְּפוּפִים עַל גַּבֵּי הַמִּזְבֵּחַ. \nתָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. \nבְּכָל יוֹם מַקִּיפִים אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, \nוְאוֹמְרִים: \n\"אָנָּא יי הוֹשִׁיעָה נָּא, \nאָנָּא וְהוֹשִׁיעָה נָּא!\". \nרְבִּי יְהוּדָה אוֹמֵר: \n\"אֲנִי וְהוּא וְהוֹשִׁיעָה נָּא, \nאֲנִי וְהוּא וְהוֹשִׁיעָה נָּא!\" \nאוֹתוֹ הַיּוֹם מַקִּיפִים אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. \n\n(בְּשָׁעַת פְּטִירָתָן, &lt;ליתא בכ\"י קאופמן&gt;\nמָה הֵן אוֹמְרִים? \n\"יֹפִי לָךְ, מִזְבֵּחַ! \nיֹפִי לָךְ, מִזְבֵּחַ!\" \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \n\"לְיָהּ וְלָךְ מִזְבֵּחַ! \nלְיָהּ וְלָךְ מִזְבֵּחַ!\") \n",
+            "<small>ה</small>\nכּ��מַעֲשֵׂהוּ בַחוֹל, כֵּן מַעֲשֵׂהוּ בַשַּׁבָּת, \nאֶלָּא שֶׁהָיוּ מְלַקְּטִים אוֹתָם מֵעֶרֶב שַׁבָּת, \nוּמַנִּיחִין אוֹתָם בְּגִיגִיּוֹת שֶׁלַּזָּהָב, \nכְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. \nרְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: \nחֲרִיּוֹת שֶׁלַּדָּקָל הָיוּ מְלַקְּטִים \nוְחוֹבְטִים עַל גַּבֵּי הַמִּזְבֵּחַ.\nאוֹתוֹ הַיּוֹם הָיָה נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת.\n",
+            "מִיָּד הַתִּינוֹקוֹת שׁוֹמְטִים אֶת לוּלַבֵּיהֶם, \nוְאוֹכְלִים אֶת אֶתְרוֹגֵיהֶם.\n",
+            "<small>ו</small>\nהַהַלֵּל וְהַשִּׂמְחָה שְׁמוֹנָה, כֵּיצַד? \nמְלַמֵּד שֶׁאָדָם חַיָּב בִּכְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁלֶּחָג, \nכִּשְׁאָר כָּל יְמוֹת הֶחָג. \nסֻכָּה שִׁבְעָה, כֵּיצַד? \nגָּמַר מִלֹּאכַל, \nלֹא יָתֵיר אֶת סֻכָּתוֹ; \nאֲבָל מוֹרִיד הוּא אֶת הַכֵּלִים מִן הַמִּנְחָה וּלְמַעְלָן, \nבִּשְׁבִיל כְּבוֹד יוֹם טוֹב הָאַחֲרוֹן.\n",
+            "<small>ז</small>\nנִסּוּךְ הַמַּיִם שִׁבְעָה, כֵּיצַד? \nצְלוֹחִית שֶׁלַּזָּהָב מַחֲזֶקֶת שְׁלשֶׁת לָגִּים הָיָה מְמַלֵּא מִן הַשִּׁילוֹחַ. \nהִגִּיעוּ לְשַׁעַר הַמַּיִם, \nתָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. \nעָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמאלוֹ, \nוּשְׁנֵי סְפָלִים שֶׁלַּכֶּסֶף הָיוּ שָׁם. \nרְבִּי יְהוּדָה אוֹמֵר: \nשֶׁלַּסִּיד הָיוּ, \nאֶלָּא שֶׁהָיוּ מֻשְׁחָרִים מִפְּנֵי הַיַּיִן. \nוּמְנֻקָּבִין כְּמִין שְׁנֵי חֹטְמִים דַּקִּים; &lt; וּמַנֻּקָּבִין &gt;\nאֶחָד מְעֻבֶּה וְאֶחָד מֵדֵק, \nכְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִים בְּבַת אַחַת. \n\n<small>ח</small>\nמַעֲרָבִי שֶׁלַּמַּיִם, \nמִזְרָחִי שֶׁלַּיַּיִן. \nעֵירָה שֶׁלַּמַּיִם בְּתוֹךְ שֶׁלַּיַּיִן, \nאוֹ שֶׁלַּיַּיִן בְּתוֹךְ שֶׁלַּמַּיִם, יָצָא. \nרְבִּי יְהוּדָה אוֹמֵר: \nמִלֹּג הָיָה מְנַסֵּךְ כָּל שְׁמוֹנָה. \nוְלַמְנַסֵּךְ אוֹמְרִין לוֹ: \n\"הַגְבַּהּ אֶת יָדָךְ!\" \nשֶׁפַּעַם אַחַת נִסֵּךְ עַל רַגְלָיו, \nוּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן.\n",
+            "<small>ט</small>\nכְּמַעֲשֵׂהוּ בַחוֹל, \nכֵּן מַעֲשֵׂהוּ בַשַּׁבָּת. \nאֲבַל שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת \nחָבִית שֶׁלַּזָּהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת מִן הַשִּׁילוֹחַ. \nהָיָה מַנִּיחָהּ בַּלִּשְׁכָּה. \nנִשְׁפָּכָה אוֹ נִתְגַּלָּתָה, \nהָיָה מְמַלָּהּ מִן הַכִּיּוֹר, \nשֶׁהַמַּיִם וְהַיַּיִן הַמְּגֻלִּים פְּסוּלִים מֵעַל גַּבֵּי הַמִּזְבֵּחַ.\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה; \nזֶה חָלִיל שֶׁלְּבֵית הַשּׁוֹאֲבָה, \nשֶׁאֵינוּ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. \nאָמְרוּ: \nמִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֲבָה, \nלֹא רָאָה שִׂמְחָה מִיָּמָיו.\n",
+            "<small>ב</small>\nמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג \nהָיוּ יוֹרְדִים לַעֲזָרַת הַנָּשִׁים, \nוּמְתַקְּנִים שָׁם תִּקּוּן גָּדוֹל. \nוּמְנוֹרוֹת שֶׁלַּזָּהָב הָיוּ שָׁם, \nוּסְפָלִים שֶׁלַּזָּהָב בְּרָאשֵׁיהֶם, \nוְאַרְבָּעָה סֻלָּמוֹת עַל כָּל מְנוֹרָה וּמְנוֹרָה, \nוְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה, \nוּבִידֵיהֶם כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן שֶׁלְּמֵאָה וְעֶשְׂרִים לֹג, \nוְהֵן מְטִילִין לְתוֹךְ כָּל סֵפֶל וְסֵפֶל.\n",
+            "<small>ג</small>\nמִבְּלָאֵי מִכְנְסֵי הַכֹּהֲנִים וּמֵהֶמְיָנֵיהֶם הָיוּ מַפְקִיעִים, \nוּבָהֶם הָיוּ מַדְלִיקִים. \nלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם \nשֶׁלֹּא הָיְתָה מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֲבָה.\n",
+            "<small>ד</small>\nהַחֲסִידִים וְאַנְשֵׁי הַמַּעֲשֶׂה \nהָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת, \nוְאוֹמְרִין לִפְנֵיהֶם דִּבְרֵי תֻשְׁבָּחוֹת. \nהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם, \nוּבְכָל כְּלֵי שִׁיר בְּלֹא מִסְפָּר, \nעַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת \nהַיּוֹרְדוֹת מֵעֲזָרַת יִשְׂרָאֵל לַעֲזָרַת הַנָּשִׁים, \nכְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה שִׁיר הַמַּעֲלוֹת שֶׁבַּתִּלִּים, \nשֶׁעֲלֵיהֶן הַלְוִיִּם עוֹמְדִין בַּשִּׁיר. \n\n<small>ה</small>\nעָמְדוּ שְׁנֵי כֹהֲנִים בְּשַׁעַר הָעֶלְיוֹן, \nהַיּוֹרֵד מֵעֲזָרַת יִשְׂרָאֵל לַעֲזָרַת הַנָּשִׁים, \nוּשְׁתֵּי חֲצוֹצְרוֹת בְּיָדָם. \nקָרָא הַגֶּבֶר, \nתָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. \nהִגִּיעוּ לְמַעֲלָה עֲשִׂירִית, \nתָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. \nהִגִּיעוּ לָעֲזָרָה, \nתָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. \nהָיוּ תוֹקְעִים וְהוֹלְכִים, \nעַד שֶׁמַּגִיעִים לְשַׁעַר הַיּוֹצֵא לַמִּזְרָח. \nהִגִּיעוּ לְשַׁעַר הַיּוֹצֵא לַמִּזְרָח, \nוְהָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ:\n\"אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה, (יחזקאל ח,טז)\n\"אֲחֹרֵיהֶם אֶל הֵיכַל יי וּפְנֵיהֶם קֵדְמָה, \nוְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ\"; \nאָנוּ לְיָהּ וּלְיָהּ עֵינֵינוּ!\" \nרְבִּי יְהוּדָה אוֹמֵר: \nהָיוּ שׁוֹנִין אוֹתוֹ לוֹמַר: \n\"אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ!\"\n",
+            "<small>ו</small>\nאֵין פּוֹחֲתִים מֵעֶשְׂרִים וְאַחַת תְּקִיעָה בַמִּקְדָּשׁ, \nוְלֹא מוֹסִיפִים עַל אַרְבָּעִים וּשְׁמוֹנֶה. \nבְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעָה: \nשָׁלוֹשׁ לִפְתִיחַת הַשְּׁעָרִים, \nוְתֵשַׁע לְתָמִיד שֶׁלַּשַּׁחַר, \nוְתֵשַׁע לְתָמִיד שֶׁלְּבֵין הָעַרְבַּיִם. \nוּבַמּוּסָפִים מוֹסִיפִים עוֹד תֵּשַׁע. \nוּבְעֶרֶב שַׁבָּת מוֹסִיפִים עוֹד שֵׁשׁ: \nשָׁלוֹשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, \nוְשָׁלוֹשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. \n\n<small>ז</small>\nעֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג, \nהָיוּ שָׁם אַרְבָּעִים וּשְׁמוֹנֶה: \nשָׁלוֹשׁ לִפְתִיחַת שְׁעָרִים, \nשָׁלוֹשׁ לְשַׁעַר הָעֶלְיוֹן, \nוְשָׁלוֹשׁ לְשַׁעַר הַתַּחְתּוֹן, \nשָׁלוֹשׁ לְמִלּוּי הַמַּיִם, \nוְשָׁלוֹשׁ עַל גַּבֵּי הַמִּזְבֵּחַ, \nוְתֵשַׁע לְתָמִיד שֶׁלַּשַּׁחַר, \nוְתֵשַׁע לְתָמִיד שֶׁלְּבֵין הָעַרְבַּיִם, \nוְתֵשַׁע לַמּוּסָפִים, \nוְשָׁלוֹשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, \nוְשָׁלוֹשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל.\n",
+            "\n<small>ח</small>\nיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג, \nהָיוּ שָׁם שְׁלֹשָׁה עָשָׂר פָּרִים, \nוְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. \nנִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמוֹנֶה מִשְׁמָרוֹת.\n\n<small>ט</small>\nבַּיּוֹם הָרִאשׁוֹן שִׁשָּׁה כֹהֲנִים מַקְרִיבִים שְׁנַיִם שְׁנַיִם, \nוְהַשְּׁאָר אֶחָד אֶחָד. \nבַּשֵּׁנִי, חֲמִשָּׁה מַקְרִיבִים שְׁנַיִם שְׁנַיִם, \nוְהַשְּׁאָר אֶחָד אֶחָד. \nבַּשְּׁלִישִׁי אַרְבָּעָה מַקְרִיבִים שְׁנַיִם שְׁנַיִם, \nוְהַשְּׁאָר אֶחָד אֶחָד. \nבָּרְבִיעִ�� שְׁלוֹשָׁה מַקְרִיבִים שְׁנַיִם שְׁנַיִם, \nוְהַשְּׁאָר אֶחָד אֶחָד. \nבַּחֲמִישִׁי שְׁנַיִם מַקְרִיבִים שְׁנַיִם שְׁנַיִם, \nוְהַשְּׁאָר אֶחָד אֶחָד. \nבַּשִּׁשִּׁי אֶחָד מַקְרִיב שְׁנַיִם שְׁנַיִם, \nוְהַשְּׁאָר אֶחָד אֶחָד. \nבַּשְּׁבִיעִי כֻלָּם שָׁוִים. \nבַּשְּׁמִינִי חָזְרוּ לַפַּיִס כָּרְגָלִים. \nאָמְרוּ: \nמִי שֶׁהָיָה מַקְרִיב פָּרִים הַיּוֹם, \nלֹא הָיָה מַקְרִיב לְמָחָר, \nאֶלָּא חוֹזְרִין חֲלִלָּה.\n",
+            "<small>י</small>\nבִּשְׁלֹשָׁה פְרָקִים בַּשָּׁנָה, \nהָיוּ כָל הַמִּשְׁמָרוֹת שָׁוִים בֶּאֱמוּרֵי רְגָלִים \nוּבְחִלּוּק לֶחֶם הַפָּנִים. \nוּבָעֲצֶרֶת אוֹמְרִים לוֹ: \n\"הֵילָךְ מַצָּה, הֵילָךְ חָמֵץ! \nהֵילָךְ מַצָּה, הֵילָךְ חָמֵץ!\" \nמִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, \nהוּא מַקְרִיב תְּמִידִים, נְדָרִים וּנְדָבוֹת \nוְכָל קָרְבְּנוֹת הַצִּבּוּר. \nהוּא מַקְרִיב עַל הַכֹּל. \nבִּזְמַן שֶׁהוּא יוֹם טוֹב הָרִאשׁוֹן סָמוּךְ לַשַּׁבָּת, \nבֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ, \nהָיוּ כָל הַמִּשְׁמָרוֹת שָׁוִים בְּחִלּוּק לֶחֶם הַפָּנִים.\n",
+            "<small>יא</small>\nחָל יוֹם אֶחָד לְהַפְסִיק בִּנְתַּיִם, \nמִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, \nהוּא נוֹטֵל עֶשֶׂר חַלּוֹת, \nוְהַמִּתְעַכֵּב נוֹטֵל שְׁתַּיִם. \nבִּשְׁאָר כָּל יְמוֹת הַשָּׁנָה, \nהַנִּכְנָס נוֹטֵל שֵׁשׁ, \nוְהַיּוֹצֵא נוֹטֵל שֵׁשׁ. \nרְבִּי יְהוּדָה אוֹמֵר: \nהַנִּכְנָס נוֹטֵל שֶׁבַע, \nוְהַיּוֹצֵא נוֹטֵל חָמֵשׁ. \nהַנִּכְנָסִין חוֹלְקִים בַּצָּפוֹן, \nוְיוֹצְאִין בַּדָּרוֹם. \nבִּלְגָּה חוֹלֶקֶת לְעוֹלָם בַּדָּרוֹם, \nוְטַבַּעְתָּהּ קְבוּעָה, \nוְחַלּוֹנָהּ סְתוּמָה. \n "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,92 @@
+{
+    "language": "he",
+    "title": "Mishnah Sukkah",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001741739",
+    "versionTitle": "Mishnah, ed. Romm, Vilna 1913",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173",
+    "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "סוכה שהיא גבוהה למעלה מעשרים אמה. פסולה. רבי יהודה מכשיר. ושאינה גבוהה עשרה טפחים. ושאין לה שלשה דפנות. ושחמתה מרובה מצילתה. פסולה. סוכה ישנה. בית שמאי פוסלין. ובית הלל מכשירין. ואיזו היא סוכה ישנה. כל שעשאה קודם לחג שלשים יום. אבל אם עשאה לשם חג. אפילו מתחלת השנה כשרה:  ",
+            "העושה סוכתו תחת האילן. כאלו עשאה בתוך הבית. סוכה על גבי סוכה. העליונה כשרה. והתחתונה פסולה. רבי יהודה אומר. אם אין דיורין בעליונה. התחתונה כשרה:  ",
+            "פירס עליה סדין מפני החמה. או תחתיה מפני הנשר או שפירס על גבי הקינוף. פסולה. אבל פורס הוא על גבי נקליטי המטה:  ",
+            "הדלה עליה את הגפן. ואת הדלעת. ואת הקיסום. וסיכך על גבה פסולה. ואם היה סיכוך הרבה מהן. או שקצצן. כשרה. זה הכלל. כל שהוא מקבל טומאה. ואין גידולו מן הארץ. אין מסככים בו. וכל דבר שאינו מקבל טומאה. וגידולו מן הארץ. מסככין בו:  ",
+            "חבילי קש. וחבילי עצים. וחבילי זרדין. אין מסככין בה. וכולן שהתירן כשרות. וכולן כשרות לדפנות:  ",
+            "מסככין בנסרים. דברי רבי יהודה. ורבי מאיר אוסר. נתן עליה נסר שהוא רחב ארבעה טפחים. כשרה. ובלבד שלאי ישן תחתיו:  ",
+            "תקרה שאין עליה מעזיבה. רבי יהודה אומר. בית שמאי אומרים מפקפק. ונוטל אחת מבינתים. ובית הלל אומרים. מפקפק. או נוטל אחת מבינתים. רבי מאיר אומר. נוטל אחת מבינתים. ואין מפקפק:  ",
+            "המקרה סוכתו בשפודין. או בארוכות המטה. אם יש ריוח ביניהן כמותן. כשרה. החוטט בגדיש לעשות בו סוכה. אינה סוכה:  ",
+            "המשלשל דפנות מלמעלה למטה. אם גבוה מן הארץ שלשה טפחים פסולה. מלמטה למעלה. אם גבוה מן הארץ עשרה טפחים כשרה. ר' יוסי אומר כשם שמלמטה למעלה. עשרה טפחים. כך מלמעלה למטה עשרה טפחים. הרחיק את הסיכוך מן הדפנות שלשה טפחים. פסולה:  ",
+            "בית שנפחת. וסיכך על גביו. אם יש מן הכותל לסיכוך. ארבע אמות. פסולה. וכן חצר שהיא מוקפת אכסדרה. סוכה גדולה. שהקיפוה בדבר שאין מסככים בו. אם יש תחתיו ארבע אמות. פסולה:  ",
+            "העושה סוכתו כמין צריף. או שסמכה לכותל. רבי אליעזר פוסל. מפני שאין לה גג. וחכמים מכשירין. מחצלת קנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה. לסיכוך מסככין בה. ואינה מקבלת טומאה. ר' אליעזר אומר אחת קטנה. ואחת גדולה. עשאה לשכיבה מקבלת טומאה. ואין מסככין בה. לסיכוך. מסככין בה ואינה מקבלת טומאה:  "
+        ],
+        [
+            "הישן תחת המטה בסוכה. לא יצא ידי חובתו. אמר רבי יהודה נוהגין היינו שהיינו ישנים תחת המטה בפני הזקנים. ולא אמרו לנו דבר. אמר רבי שמעון מעשה בטבי עבדו של רבן גמליאל. שהיה ישן תחת המטה. ואמר להן רבן גמליאל לזקנים. ראיתם טבי עבדי שהוא תלמיד חכם. ויודע שעבדים פטורין מן הסוכה. לפיכך ישן הוא תחת המטה. ולפי דרכינו למדנו שהישן תחת המטה. לא יצא ידי חובתו:  ",
+            "הסומך סוכתו בכרעי המטה. כשרה. רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה פסולה. סוכה המדובללת. ושצלתה מרובה מחמתה. כשירה. המעובה כמין בית. אף על פי שאין הכוכבים נראים מתוכה. כשרה:  ",
+            "העושה סוכתו בראש העגלה. או בראש הספינה כשרה. ועולין לה ביום טוב. בראש האילן. או על גבי גמל. כשירה. ואין עולין לה ביום טוב. שתים באילן. ואחת בידי אדם. או שתים בידי אדם. ואחת באילן. כשרה. ואין עולין לה ביום טוב. שלש בידי אדם. ואחת באילן. כשרה. ועולין לה ביום טוב. זה הכלל. כל שניטל האילן. ויכולה לעמוד בפני עצמה. כשרה. ועולין לה ביום טוב:  ",
+            "העושה סוכתו בין האילנות. והאילנות דפנות לה כשרה. שלוחי מצוה. פטורין מן הסוכה. חולין ומשמשיהן. פטורין מן הסוכה. אוכלין ושותין עראי חוץ לסוכה:  ",
+            "מעשה והביאו לו לרבן יוחנן בן זכאי. לטעום את התבשיל. ולרבן גמליאל שני כותבות. ודלי של מים. ואמרו העלום לסוכה. וכשנתנו לו לרבי צדוק. אוכל פחות מכביצה. נטלו במפה. ואכלו חוץ לסוכה. ולא בירך אחריו:  ",
+            "ר' אליעזר אומר ארבע עשרה סעודות. חייב אדם לאכול בסוכה. אחת ביום. ואחת בלילה. וחכמים אומרים אין לדבר קצבה. חוץ מלילי יום טוב ראשון של חג בלבד. ועוד אמר רבי אליעזר מי שלא אכל לילי יום טוב הראשון. ישלים בלילי יום טוב האחרון. וחכמים אומרים אין לדבר תשלומין. על זה נאמר (קהלת א, טו) מעוות לא יוכל לתקון וחסרון לא יוכל להמנות:  ",
+            "מי שהיה ראשו ורובו בסוכה. ושולחנו בתוך הבית. בית שמאי פוסלין. ובית הלל מכשירין. אמרו להן בית הלל לבית שמאי. לא כך היה מעשה. שהלכו זקני בית שמאי וזקני בית הלל לבקר את ר' יוחנן בן החורני. ומצאוהו שהיה יושב ראשו ורובו בסוכה. ושולחנו בתוך הבית. ולא אמרו לו דבר. אמרו להן בית שמאי משם ראיה. אף הם אמרו לו. אם כן היית נוהג. לא קיימת מצות סוכה מימיך:  ",
+            "נשים. ועבדים. וקטנים. פטורים מן הסוכה. קטן שאינו צריך לאמו חייב בסוכה. מעשה וילדה כלתו של שמאי הזקן. ופיחת את המעזיבה. וסיכך על גבי המטה בשביל קטן:  ",
+            "כל שבעת הימים אדם עושה סוכתו קבע. וביתו עראי. ירדו גשמים. מאימתי מותר לפנות. משתסרח המקפה. משלו משל. למה הדבר דומה. לעבד שבא למזוג כוס לרבו. ושפך לו קיתון על פניו:  "
+        ],
+        [
+            "לולב הגזול והיבש פסול. של אשירה. ושל עיר הנדחת פסול. נקטם ראשו. נפרצו עליו. פסול. נפרדו עליו כשר. רבי יהודה אומר יאגדנו מלמעלה. ציני הר הברזל. כשירות. לולב שיש בו שלשה טפחים כדי לנענע בו. כשר: ",
+            "הדס הגזול. והיבש פסול. של אשירה. ושל עיר הנדחת. פסול. נקטם ראשו. נפרצו עליו או שהיו ענביו מרובות מעליו פסול. ואם מיעטן כשר. ואין ממעטין ביום טוב: ",
+            "ערבה גזולה. ויבשה. פסולה. של אשירה. ושל עיר הנדחת. פסולה. נקטם ראשה. נפרצו עליה. והצפצפה. פסולה. כמושה ושנשרו מקצת עליה. ושל בעל כשרה: ",
+            "רבי ישמעאל אומר. שלשה הדסים. ושתי ערבות. לולב אחד. ואתרוג אחד. אפילו שנים קטומים. ואחד אינו קטום. רבי טרפון אומר. אפילו שלשתן קטומים. רבי עקיבא אומר. כשם שלולב אחד. ואתרוג אחד. כך הדס אחד. וערבה אחת: ",
+            "אתרוג הגזול. והיבש. פסול. של אשרה ושל עיר הנדחת פסול. של ערלה פסול. של תרומה טמאה פסול. של תרומה טהורה לא יטול. ואם נטל כשר. של דמאי. בית שמאי פוסלין. ובית הלל מכשירין. של מעשר שני בירושלם לא יטול. ואם נטל כשר: ",
+            "עלתה חזזית. על רובו. נטלה פטמתו. נקלף. נסדק. ניקב וחסר כל שהוא. פסול. עלתה חזזית על מי��וטו. נטל עוקצו. ניקב ולא חסר כל שהוא. כשר. אתרוג הכושי. פסול. והירוק ככרתי. רבי מאיר מכשיר. ורבי יהודה פוסל: ",
+            "שיעור אתרוג הקטן. רבי מאיר אומר כאגוז. רבי יהודה אומר כביצה. ובגדול. כדי שיאחז שנים בידו אחת. דברי רבי יהודה. ר' יוסי אומר. אפילו אחד בשתי ידיו: ",
+            "אין אוגדין את הלולב. אלא במינו. דברי רבי יהודה. רבי מאיר אומר. אפילו במשיחה. אמר רבי מאיר. מעשה באנשי ירושלים. שהיו אוגדין את לולביהן. בגימוניות של זהב. אמרו לו. במינו היו אוגדין אותו מלמטה: ",
+            "והיכן היו מנענעין. בהודו לה' תחלה. וסוף. ובאנא השם הושיעה נא. דברי בית הלל. ובית שמאי אומרים. אף באנא ה' הצליחה נא. אמר רבי עקיבא צופה הייתי ברבן גמליאל ורבי יהושע. שכל העם היו מנענעין את לולביהן. והן לא נענעו. אלא באנא ה' הושיעה נא. מי שבא בדרך. ולא היה בידו לולב ליטול. לכשיכנס לביתו יטול על שלחנו. לא נטל שחרית. יטול בין הערבים. שכל היום כשר ללולב: ",
+            "מי שהיה עבד. או אשה. או קטן. מקרין אותו. עונה אחריהן מה שהן אומרין. ותהי לו מאירה. אם היה גדול מקרא אותו. עונה אחריו. הללויה: ",
+            "מקום שנהגו לכפול. יכפול. לפשוט יפשוט. לברך אחריו. יברך אחריו. הכל כמנהג המדינה: הלוקח לולב מחבירו בשביעית. נותן לו אתרוג. במתנה. לפי שאין רשאי ללוקחו בשביעית: ",
+            "בראשונה. היה לולב ניטל במקדש שבעה. ובמדינה. יום אחד. משחרב בית המקדש. התקין רבן יוחנן בן זכאי שיהא לולב ניטל במדינה שבעה זכר למקדש ושיהא יום הנף כולו אסור: ",
+            "יום טוב הראשון של חג. שחל להיות בשבת. כל העם מוליכין את לולביהן לבית הכנסת. למחרת משכימין ובאין. כל אחד ואחד מכיר את שלו ונוטלו. מפני שאמרו חכמים. אין אדם יוצא ידי חובתו ביום טוב הראשון של חג. בלולבו של חבירו. ושאר ימות החג. אדם יוצא ידי חובתו. בלולבו של חבירו: ",
+            "רבי יוסי אומר יום טוב הראשון של חג שחל להיות בשבת. ושכח והוציא את הלולב לרשות הרבים. פטור. מפני שהוציאו ברשות: ",
+            "מקבלת אשה מיד בנה ומיד בעלה. ומחזירתו למים בשבת. רבי יהודה אומר בשבת מחזירין. ביום טוב מוסיפין. ובמועד מחליפין. קטן היודע לנענע. חייב בלולב: "
+        ],
+        [
+            "לולב וערבה. ששה ושבעה. ההלל והשמחה שמונה. סוכה. וניסוך המים. שבעה. והחליל חמשה. וששה: \n",
+            "לולב שבעה. כיצד. יום טוב הראשון של חג. שחל להיות בשבת. לולב שבעה. ושאר כל הימים ששה: \n",
+            "ערבה שבעה. כיצד. יום שביעי של ערבה. שחל להיות בשבת. ערבה שבעה. ושאר כל הימים ששה: \n",
+            "מצות לולב כיצד. יום טוב הראשון של חג. שחל להיות בשבת. מוליכין את לולביהן להר הבית. והחזנין מקבלין מהן. וסודרין אותן על גב איצטבא. והזקנים מניחין את שלהן בלשכה. ומלמדים אותם לומר. כל מי שמגיע לולבי בידו. הרי הוא לו במתנה. למחר משכימין ובאין. והחזנין זורקין אותם לפניהם. והן מחטפין. ומכין איש את חבירו. וכשראו בית דין שבאו לידי סכנה. התקינו שיהא כל אחד ואחד. נוטל בביתו: \n",
+            "מצות ערבה כיצד. מקום היה למטה מירושלם. ונקרא מוצא. יורדין לשם. ומלקטין משם מרביות של ערבה. ובאין וזוקפין אותן בצדי המזבח. וראשיהן כפופין. על גבי המזבח. תקעו. והריעו. ותקעו. בכל יום מקיפין את המזבח פעם אחת. ואומרים אנא ה' הושיעה נא. אנא ה' הצליחה נא. רבי יהודה אומר. אני והו הושיעה נא. ואותו היום. מקיפין את המזבח שבעה פעמים. בשעת פטירתן מה הן אומרים. יופי לך מזבח. יופי לך מזבח. רבי א��יעזר אומר. ליה ולך מזבח. ליה ולך מזבח: \n",
+            "כמעשהו בחול. כך מעשהו בשבת. אלא שהיו מלקטין אותן מערב שבת. ומניחים אותן בגיגיות של זהב. כדי שלא יכמשו. ר' יוחנן בן ברוקה אומר חריות של דקל. היו מביאין. וחובטין אותן בקרקע בצדי המזבח ואותו היום נקרא יום חבוט חריות: \n",
+            "מיד התינוקות שומטין את לולביהן. ואוכלין אתרוגיהן: \n",
+            "ההלל והשמחה שמונה. כיצד מלמד שחייב אדם בהלל. ובשמחה. ובכבוד יום טוב האחרון של חג. כשאר כל ימות החג. סוכה שבעה כיצד. גמר מלאכול לא יתיר סוכתו. אבל מוריד את הכלים. מן המנחה ולמעלה מפני כבוד יום טוב האחרון של חג: \n",
+            "ניסוך המים כיצד. צלוחית של זהב. מחזקת שלשת לוגים. היה ממלא מן השילוח. הגיעו לשער המים. תקעו. והריעו. ותקעו. עלה בכבש. ופנה לשמאלו. שני ספלים של כסף היו שם. רבי יהודה אומר. של סיד היו. אלא שהיו מושחרין פניהם. מפני היין. ומנוקבין כמין שני חוטמין דקין. אחד מעובה. ואחד דק. כדי שיהו שניהם כלין בבת אחת. מערבי של מים מזרחי של יין. עירה של מים לתוך של יין ושל יין לתוך שלמים. יצא. רבי יהודה אומר בלוג היה מנסך כל שמונה. ולמנסך אומרים לו הגבה ידך. שפעם אחת ניסך אחד על גבי רגליו. ורגמוהו כל העם באתרוגיהן: \n",
+            "כמעשהו בחול. כך מעשהו בשבת. אלא שהיה ממלא מערב שבת חבית של זהב. שאינה מקודשת. מן השילוח. ומניחה בלשכה. נשפכה או נתגלתה. היה ממלא מן הכיור. שהיין והמים המגולין. פסולים לגבי מזבח: \n"
+        ],
+        [
+            "החליל חמשה וששה. זהו החליל של בית השואבה. שאינה דוחה לא את השבת. ולא את יום טוב. אמרו כל מי שלא ראה שמחת בית השואבה. לא ראה שמחה מימיו: \n",
+            "במוצאי יום טוב הראשון של חג. ירדו לעזרת נשים. ומתקנין שם תקון גדול. ומנורות של זהב היו שם. וארבעה ספלים של זהב בראשיהן. וארבע סולמות לכל אחד ואחד וארבעה ילדים מפרחי כהונה. ובידיהם כדים של שמן של מאה ועשרים לוג. שהן מטילין לכל ספל וספל: \n",
+            "מבלאי מכנסי כהנים. ומהמייניהן. מהן היו מפקיעין. ובהן היו מדליקין. ולא היה חצר בירושלים. שאינה מאירה מאור בית השואבה: \n",
+            "חסידים ואנשי מעשה. היו מרקדים לפניהם. באבוקות של אור שבידיהן ואומרים לפניהן דברי שירות ותושבחות. והלוים בכנורות. ובנבלים ובמצלתים. ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות. היורדות מעזרת ישראל לעזרת נשים. כנגד חמשה עשר שיר המעלות שבתהלים. שעליהן לוים עומדין בכלי שיר. ואומרים שירה. ועמדו שני כהנים בשער העליון. שיורד מעזרת ישראל. לעזרת נשים. ושני חצוצרות בידיהן. קרא הגבר. תקעו. והריעו. ותקעו. הגיעו למעלה עשירית. תקעו. והריעו. ותקעו. הגיעו לעזרה תקעו. והריעו. ותקעו. היו תוקעין והולכין. עד שמגיעין לשער היוצא מזרח הגיעו לשער היוצא ממזרח. הפכו פניהן למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל היכל. ופניהם קדמה. והמה משתחוים קדמה לשמש. ואנו ליה עינינו. ר' יהודה אומר היו שונין ואומרין. אנו ליה. וליה עינינו: \n",
+            "אין פוחתין מעשרים ואחת תקיעות במקדש. ואין מוסיפין על ארבעים ושמנה. בכל יום היו שם עשרים ואחת תקיעות במקדש. שלש לפתיחת שערים ותשע לתמיד של שחר. ותשע לתמיד של בין הערבים. ובמוספין היו מוסיפין עוד תשע ובערב שבת היו מוסיפין עוד שש. שלש להבטיל העם ממלאכה. ושלש להבדיל בין קודש לחול. ערב שבת שבתוך החג היו שם ארבעים ושמונה. שלש לפתיחת שערים שלש לשער העליון ושלש לשער התחתון. ושלש למלוי המים. ושלש על גבי מזבח. תשע לתמיד של שחר. ותשע לתמיד של בין הערבים. ותשע למוספין. שלש להבטיל את העם מן המלאכה. ושלש להבדיל בין קודש לחול: \n",
+            "יום טוב הראשון של חג היו שם שלשה עשר פרים. ואילים שנים. ושעיר אחד. נשתיירו שם ארבעה עשר כבשים לשמנה משמרות. ביום ראשון. ששה מקריבין שנים שנים. והשאר אחד אחד. בשני. חמשה מקריבין שנים שנים. והשאר אחד אחד. בשלישי. ארבעה מקריבין שנים שנים. והשאר אחד אחד. ברביעי שלשה מקריבין שנים שנים. והשאר אחד אחד. בחמישי שנים מקריבין שנים שנים. והשאר אחד אחד. בששי. אחד מקריב שנים. והשאר אחד אחד. בשביעי כולן שוין. בשמיני חזרו לפייס כברגלים. אמרו מי שהקריב פרים היום לא יקריב למחר. אלא חוזרין חלילה: \n",
+            "בשלשה פרקים בשנה היו כל משמרות שוות באמורי הרגלים. ובחלוק לחם הפנים. בעצרת אומרים לו הילך מצה. הילך חמץ. משמר שזמנו קבוע. הוא מקריב תמידין. נדרים ונדבות. ושאר קרבנות צבור. ומקריב את הכל. יום טוב הסמוך לשבת בין מלפניה בין לאחריה. היו כל המשמרות שוות. בחלוק לחם הפנים: \n",
+            "חל להיות יום אחד להפסיק בינתיים. משמר שזמנו קבוע היה נוטל עשר חלות והמתעכב נוטל שתים ובשאר ימות השנה הנכנס נוטל שש והיוצא נוטל שש רבי יהודה אומר הנכנס נוטל שבע. והיוצא נוטל חמש. הנכנסין חולקין בצפון. והיוצאין בדרום. בילגה לעולם חולקת בדרום. וטבעתה קבועה וחלונה סתומה: \n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,90 @@
+{
+    "language": "he",
+    "title": "Mishnah Sukkah",
+    "versionSource": "http://www.toratemetfreeware.com/index.html?downloads",
+    "versionTitle": "Torat Emet 357",
+    "status": "locked",
+    "priority": 3.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "תורת אמת 357",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "סֻכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה, פְּסוּלָה. רַבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְשֶׁאֵין לָהּ שְׁלֹשָׁה דְּפָנוֹת, וְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ, פְּסוּלָה. סֻכָּה יְשָׁנָה, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא סֻכָּה יְשָׁנָה, כָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם חָג, אֲפִלּוּ מִתְּחִלַּת הַשָּׁנָה, כְּשֵׁרָה: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ תַחַת הָאִילָן, כְּאִלּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סֻכָּה עַל גַּבֵּי סֻכָּה, הָעֶלְיוֹנָה כְשֵׁרָה, וְהַתַּחְתּוֹנָה פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה, הַתַּחְתּוֹנָה כְּשֵׁרָה: \n",
+            "פֵּרַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר, אוֹ שֶׁפֵּרַס עַל גַּבֵּי הַקִּינוֹף, פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה: \n",
+            "הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּסּוֹם וְסִכֵּךְ עַל גַּבָּהּ, פְּסוּלָה. וְאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא מְקַבֵּל טֻמְאָה וְאֵין גִּדּוּלוֹ מִן הָאָרֶץ, אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה וְגִדּוּלוֹ מִן הָאָרֶץ, מְסַכְּכִין בּוֹ: \n",
+            "חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִין, אֵין מְסַכְּכִין בָּהֶן. וְכֻלָּן שֶׁהִתִּירָן, כְּשֵׁרוֹת. וְכֻלָּן כְּשֵׁרוֹת לַדְּפָנוֹת: \n",
+            "מְסַכְּכִין בִּנְסָרִים, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו: \n",
+            "תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה, רַבִּי יְהוּדָה אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם, וּבֵית הִלֵּל אוֹמְרִים, מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם. רַבִּי מֵאִיר אוֹמֵר, נוֹטֵל אַחַת מִבֵּינְתַיִם, וְאֵין מְפַקְפֵּק: \n",
+            "הַמְקָרֶה סֻכָּתוֹ בְשַׁפּוּדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, אִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, כְּשֵׁרָה. הַחוֹטֵט בְּגָדִישׁ לַעֲשׂוֹת בּוֹ סֻכָּה, אֵינָהּ סֻכָּה: \n",
+            "הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָה לְמַטָּה, אִם גָּבוֹהַּ מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים, פְּסוּלָה. מִלְּמַטָּה לְמַעְלָה, אִם גָּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים, כְּשֵׁרָה. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁמִּלְּמַטָּה לְמַעְלָה עֲשָׂרָה טְפָחִים, כָּךְ מִלְמַעְלָה לְמַטָּה עֲשָׂרָה טְפָחִים. הִרְחִיק אֶת הַסִּכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים, פְּסוּלָה: \n",
+            "בַּיִת שֶׁנִּפְחַת וְסִכֵּךְ עַל גַּבָּיו, אִם יֵשׁ מִן הַכֹּתֶל לַסִּכּוּךְ אַרְבַּע אַמּוֹת, פְּסוּלָה. וְכֵן חָצֵר שֶׁהִיא מֻקֶּפֶת אַכְסַדְרָה. סֻכָּה גְדוֹלָה, שֶׁהִקִּיפוּהָ בְדָבָר שֶׁאֵין מְסַכְּכִים בּוֹ, אִם יֵשׁ תַּחְתָּיו אַרְבַּע אַמּוֹת, פְּסוּלָה: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ כְּמִין צְרִיף, אוֹ שֶׁסְּמָכָהּ לְכֹתֶל, רַבִּי אֱלִיעֶזֶר פּוֹסֵל, מִפְּנֵי שֶׁאֵין לָהּ גָּג, וַחֲכָמִים מַכְשִׁירִין. מַחְצֶלֶת קָנִים גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַחַת קְטַנָּה וְאַחַת גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה: \n"
+        ],
+        [
+            "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n",
+            "הַסּוֹמֵךְ סֻכָּתוֹ בְּכַרְעֵי הַמִּטָּה, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, פְּסוּלָה. סֻכָּה הַמְדֻבְלֶלֶת, וְשֶׁצִּלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ, כְּשֵׁרָה. הַמְעֻבָּה כְמִין בַּיִת, אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, כְּשֵׁרָה: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם, אוֹ שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלשׁ בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל, כֹּל שֶׁנִּטַּל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ בֵּין הָאִילָנוֹת, וְהָאִילָנוֹת דְּפָנוֹת לָהּ, כְּשֵׁרָה. שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן פְּטוּרִין מִן הַסֻּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסֻּכָּה: \n",
+            "מַעֲשֶׂה וְהֵבִיאוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל, וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם, וְאָמְרוּ, הַעֲלוּם לַסֻּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוֹת מִכַּבֵּיצָה, נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, וְלֹא בֵרַךְ אַחֲרָיו: \n",
+            "ר��בִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבַּע עֶשְׂרֵה סְעוּדוֹת חַיָּב אָדָם לֶאֱכֹל בַּסֻּכָּה, אַחַת בַּיּוֹם וְאַחַת בַּלָּיְלָה. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר קִצְבָה, חוּץ מִלֵּילֵי יוֹם טוֹב רִאשׁוֹן שֶׁל חָג בִּלְבָד. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, מִי שֶׁלֹּא אָכַל לֵילֵי יוֹם טוֹב הָרִאשׁוֹן, יַשְׁלִים בְּלֵילֵי יוֹם טוֹב הָאַחֲרוֹן. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר תַּשְׁלוּמִין, עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת: \n",
+            "מִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, לֹא כָךְ הָיָה מַעֲשֶׂה, שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת רַבִּי יוֹחָנָן בֶּן הַחוֹרָנִי, וּמְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, וְלֹא אָמְרוּ לוֹ דָבָר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, מִשָּׁם רְאָיָה, אַף הֵם אָמְרוּ לוֹ, אִם כֵּן הָיִיתָ נוֹהֵג, לֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ: \n",
+            "נָשִׁים וַעֲבָדִים וּקְטַנִּים, פְּטוּרִים מִן הַסֻּכָּה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, חַיָּב בַּסֻּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּאי הַזָּקֵן וּפִחֵת אֶת הַמַּעֲזִיבָה וְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִּשְׁבִיל הַקָּטָן: \n",
+            "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n"
+        ],
+        [
+            "לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. נִפְרְדוּ עָלָיו, כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, יֶאֶגְדֶנּוּ מִלְמָעְלָה. צִנֵּי הַר הַבַּרְזֶל, כְּשֵׁרוֹת. לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ, כָּשֵׁר: \n",
+            "הֲדַס הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו אוֹ שֶׁהָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו, פָּסוּל. וְאִם מִעֲטָן, כָּשֵׁר. וְאֵין מְמַעֲטִין בְּיוֹם טוֹב: \n",
+            "עֲרָבָה גְזוּלָה וִיבֵשָׁה, פְּסוּלָה. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פְּסוּלָה. נִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, וְהַצַּפְצָפָה, פְּסוּלָה. כְּמוּשָׁה, וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ, וְשֶׁל בַּעַל, כְּשֵׁרָה: \n",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, אֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד אֵינוֹ קָטוּם. רַבִּי טַרְפוֹן אוֹמֵר, אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. רַבִּי עֲקִיבָא אוֹמֵר, כְּשֵׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, כָּךְ הֲדַס אֶחָד וַעֲרָבָה אֶחָת: \n",
+            "אֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. שֶׁל עָרְלָה, פָּסוּל. שֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. שֶׁל תְּרוּמָה טְהוֹרָה, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר. שֶׁל דְּמַאי, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר: \n",
+            "עָלְתָה חֲזָזִית עַל רֻבּוֹ, נִטְּלָה פִטְמָתוֹ, נִקְלַף, נִסְדַּק, נִקַּב וְחָסַר כָּל שֶׁהוּא, פָּסוּל. עָלְתָה חֲזָזִית עַל מִעוּטוֹ, נִטַּל עֻקְצוֹ, נִקַּב וְלֹא חָסַר כָּל שֶׁהוּא, כָּשֵׁר. אֶתְרוֹג הַכּוּשִׁי, פָּסוּל. וְהַיָרוֹק כְּכַרְתִי, רַבִּי מֵאִיר מַכְשִׁיר, וְרַבִּי יְהוּדָה פּוֹסֵל: \n",
+            "שִׁעוּר אֶתְרוֹג הַקָּטָן, רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז. רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה. וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו: \n",
+            "אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב. אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה: \n",
+            "וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף, וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא ה' הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב: \n",
+            "מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ, עוֹנֶה אַחֲרֵיהֶן מַה שֶּׁהֵן אוֹמְרִין, וּתְהִי לוֹ מְאֵרָה. אִם הָיָה גָדוֹל מַקְרֵא אוֹתוֹ, עוֹנֶה אַחֲרָיו הַלְלוּיָהּ: \n",
+            "מָקוֹם שֶׁנָּהֲגוּ לִכְפֹּל, יִכְפֹּל. לִפְשֹׁט, יִפְשֹׁט. לְבָרֵךְ אַחֲרָיו, יְבָרֵךְ אַחֲרָיו. הַכֹּל כְּמִנְהַג הַמְּדִינָה. הַלּוֹקֵחַ לוּלָב מֵחֲבֵרוֹ בַשְּׁבִיעִית, נוֹתֵן לוֹ אֶתְרוֹג בְּמַתָּנָה, לְפִי שֶׁאֵין רַשַּׁאי לְלָקְחוֹ בַשְּׁבִיעִית: \n",
+            "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n",
+            "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ: \n",
+            "רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְשׁוּת: \n",
+            "מְקַבֶּלֶת אִשָּׁה מִיַּד בְּנָהּ וּמִיַּד בַּעְלָהּ וּמַחֲזִירָתוֹ לַמַּיִם בְּשַׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, בְּשַׁבָּת מַחֲזִירִין, בְּיוֹם טוֹב מוֹסִיפִין, וּבַמּוֹעֵד מַחֲלִיפִין. קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, חַיָּב בַּלּוּלָב: \n"
+        ],
+        [
+            "לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: \n",
+            "לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה: \n",
+            "עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה: \n",
+            "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n",
+            "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n",
+            "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת: \n",
+            "מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן: \n",
+            "הַהַלֵּל וְהַשִּׂמְחָה שְׁמֹנָה כֵּיצַד. מְלַמֵּד שֶׁחַיָּב אָדָם בַּהַלֵּל וּ��ַשִּׂמְחָה וּבִכְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, כִּשְׁאָר כָּל יְמוֹת הֶחָג. סֻכָּה שִׁבְעָה כֵּיצַד. גָּמַר מִלֶּאֱכֹל, לֹא יַתִּיר סֻכָּתוֹ, אֲבָל מוֹרִיד אֶת הַכֵּלִים מִן הַמִּנְחָה וּלְמַעְלָה, מִפְּנֵי כְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג: \n",
+            "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n",
+            "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n"
+        ],
+        [
+            "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n",
+            "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל: \n",
+            "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: \n",
+            "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשׂ��רָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: \n",
+            "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n",
+            "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג הָיוּ שָׁם שְׁלשָׁה עָשָׂר פָּרִים, וְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. נִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמֹנֶה מִשְׁמָרוֹת. בַּיּוֹם הָרִאשׁוֹן, שִׁשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשֵּׁנִי, חֲמִשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בַּשְּׁלִישִׁי, אַרְבָּעָה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בָּרְבִיעִי, שְׁלשָׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּחֲמִשִּׁי, שְׁנַיִם מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשִּׁשִּׁי, אֶחָד מַקְרִיב שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשְּׁבִיעִי, כֻּלָּן שָׁוִין. בַּשְּׁמִינִי, חָזְרוּ לַפַּיִס כְּבָרְגָלִים. אָמְרוּ, מִי שֶׁהִקְרִיב פָּרִים הַיּוֹם, לֹא יַקְרִיב לְמָחָר, אֶלָּא חוֹזְרִין חֲלִילָה: \n",
+            "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה הָיוּ כָּל מִשְׁמָרוֹת שָׁווֹת בְּאֵמוּרֵי הָרְגָלִים וּבְחִלּוּק לֶחֶם הַפָּנִים. בַּעֲצֶרֶת אוֹמְרִים לוֹ, הֵילָךְ מַצָּה הֵילָךְ חָמֵץ. מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, הוּא מַקְרִיב תְּמִידִין, נְדָרִים וּנְדָבוֹת וּשְׁאָר קָרְבְּנוֹת צִבּוּר, וּמַקְרִיב אֶת הַכֹּל. יוֹם טוֹב הַסָּמוּךְ לְשַׁבָּת, בֵּין מִלְּפָנֶיהָ בֵּין מִלְּאַחֲרֶיהָ, הָיוּ כָל הַמִּשְׁמָרוֹת שָׁווֹת בְּחִלּוּק לֶחֶם הַפָּנִים: \n",
+            "חָל לִהְיוֹת יוֹם אֶחָד לְהַפְסִיק בֵּינְתַיִם, מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, הָיָה נוֹטֵל עֶשֶׂר חַלּוֹת, וְהַמִּתְעַכֵּב נוֹטֵל שְׁתָּיִם. וּבִשְׁאָר יְמוֹת הַשָּׁנָה, הַנִּכְנָס נוֹטֵל שֵׁשׁ, וְהַיּוֹצֵא נוֹטֵל שֵׁשׁ. רַבִּי יְהוּדָה אוֹמֵר, הַנִּכְנָס נוֹטֵל שֶׁבַע, וְהַיּוֹצֵא נוֹטֵל חָמֵשׁ. הַנִּכְנָסִין חוֹלְקִין בַּצָּפוֹן, וְהַיּוֹצְאִין בַּדָּרוֹם. בִּלְגָּה לְעוֹלָם חוֹלֶקֶת בַּדָּרוֹם, וְטַבַּעְתָּהּ קְבוּעָה, וְחַלּוֹנָהּ סְתוּמָה: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,86 @@
+{
+    "title": "Mishnah Sukkah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Sukkah",
+    "text": [
+        [
+            "סֻכָּה שֶׁהִיא גְבוֹהָה לְמַעְלָה מֵעֶשְׂרִים אַמָּה, פְּסוּלָה. רַבִּי יְהוּדָה מַכְשִׁיר. וְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, וְשֶׁאֵין לָהּ שְׁלֹשָׁה דְּפָנוֹת, וְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ, פְּסוּלָה. סֻכָּה יְשָׁנָה, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאֵיזוֹ הִיא סֻכָּה יְשָׁנָה, כָּל שֶׁעֲשָׂאָהּ קֹדֶם לֶחָג שְׁלשִׁים יוֹם. אֲבָל אִם עֲשָׂאָהּ לְשֵׁם חָג, אֲפִלּוּ מִתְּחִלַּת הַשָּׁנָה, כְּשֵׁרָה: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ תַחַת הָאִילָן, כְּאִלּוּ עֲשָׂאָהּ בְּתוֹךְ הַבָּיִת. סֻכָּה עַל גַּבֵּי סֻכָּה, הָעֶלְיוֹנָה כְשֵׁרָה, וְהַתַּחְתּוֹנָה פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵין דִּיּוּרִין בָּעֶלְיוֹנָה, הַתַּחְתּוֹנָה כְּשֵׁרָה: \n",
+            "פֵּרַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, אוֹ תַּחְתֶּיהָ מִפְּנֵי הַנְּשָׁר, אוֹ שֶׁפֵּרַס עַל גַּבֵּי הַקִּינוֹף, פְּסוּלָה. אֲבָל פּוֹרֵס הוּא עַל גַּבֵּי נַקְלִיטֵי הַמִּטָּה: \n",
+            "הִדְלָה עָלֶיהָ אֶת הַגֶּפֶן וְאֶת הַדְּלַעַת וְאֶת הַקִּסּוֹם וְסִכֵּךְ עַל גַּבָּהּ, פְּסוּלָה. וְאִם הָיָה סִכּוּךְ הַרְבֵּה מֵהֶן, אוֹ שֶׁקְּצָצָן, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא מְקַבֵּל טֻמְאָה וְאֵין גִּדּוּלוֹ מִן הָאָרֶץ, אֵין מְסַכְּכִין בּוֹ. וְכָל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה וְגִדּוּלוֹ מִן הָאָרֶץ, מְסַכְּכִין בּוֹ: \n",
+            "חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִין, אֵין מְסַכְּכִין בָּהֶן. וְכֻלָּן שֶׁהִתִּירָן, כְּשֵׁרוֹת. וְכֻלָּן כְּשֵׁרוֹת לַדְּפָנוֹת: \n",
+            "מְסַכְּכִין בִּנְסָרִים, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי מֵאִיר אוֹסֵר. נָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, כְּשֵׁרָה, וּבִלְבַד שֶׁלֹא יִישַׁן תַּחְתָּיו: \n",
+            "תִּקְרָה שֶׁאֵין עָלֶיהָ מַעֲזִיבָה, רַבִּי יְהוּדָה אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, מְפַקְפֵּק וְנוֹטֵל אַחַת מִבֵּינְתַיִם, וּבֵית הִלֵּל אוֹמְרִים, מְפַקְפֵּק אוֹ נוֹטֵל אַחַת מִבֵּינְתַיִם. רַבִּי מֵאִיר אוֹמֵר, נוֹטֵל אַחַת מִבֵּינְתַיִם, וְאֵין מְפַקְפֵּק: \n",
+            "הַמְקָרֶה סֻכָּתוֹ בְשַׁפּוּדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, אִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, כְּשֵׁרָה. הַחוֹטֵט בְּגָדִישׁ לַעֲשׂוֹת בּוֹ סֻכָּה, אֵינָהּ סֻכָּה: \n",
+            "הַמְשַׁלְשֵׁל דְּפָנוֹת מִלְמַעְלָה לְמַטָּה, אִם גָּבוֹהַּ מִן הָאָרֶץ שְׁלֹשָׁה טְפָחִים, פְּסוּלָה. מִלְּמַטָּה לְמַעְלָה, אִם גָּבוֹהַּ מִן הָאָרֶץ עֲשָׂרָה טְפָחִים, כְּשֵׁרָה. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁמִּלְּמַטָּה לְמַעְלָה עֲשָׂרָה טְפָחִים, כָּךְ מִלְמַעְלָה לְמַטָּה עֲשָׂרָה טְפָחִים. הִרְחִיק אֶת הַסִּכּוּךְ מִן הַדְּפָנוֹת שְׁלשָׁה טְפָחִים, פְּסוּלָה: \n",
+            "בַּיִת שֶׁנִּפְחַת וְסִכֵּךְ עַל גַּבָּיו, אִם יֵשׁ מִן הַכֹּתֶל לַסִּכּוּךְ אַרְבַּע אַמּוֹת, פְּסוּלָה. וְכֵן חָצֵר שֶׁהִיא מֻקֶּפֶת אַכְסַדְרָה. סֻכָּה גְדוֹלָה, שֶׁהִקִּיפוּהָ בְדָבָר שֶׁאֵין מְסַכְּכִים בּוֹ, אִם יֵ��ׁ תַּחְתָּיו אַרְבַּע אַמּוֹת, פְּסוּלָה: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ כְּמִין צְרִיף, אוֹ שֶׁסְּמָכָהּ לְכֹתֶל, רַבִּי אֱלִיעֶזֶר פּוֹסֵל, מִפְּנֵי שֶׁאֵין לָהּ גָּג, וַחֲכָמִים מַכְשִׁירִין. מַחְצֶלֶת קָנִים גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַחַת קְטַנָּה וְאַחַת גְּדוֹלָה, עֲשָׂאָהּ לִשְׁכִיבָה, מְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִין בָּהּ. לְסִכּוּךְ, מְסַכְּכִין בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה: \n"
+        ],
+        [
+            "הַיָּשֵׁן תַּחַת הַמִּטָּה בַסֻּכָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר רַבִּי יְהוּדָה, נוֹהֲגִין הָיִינוּ, שֶׁהָיִינוּ יְשֵׁנִים תַּחַת הַמִּטָּה בִּפְנֵי הַזְּקֵנִים, וְלֹא אָמְרוּ לָנוּ דָבָר. אָמַר רַבִּי שִׁמְעוֹן, מַעֲשֶׂה בְטָבִי עַבְדּוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁהָיָה יָשֵׁן תַּחַת הַמִּטָּה, וְאָמַר לָהֶן רַבָּן גַּמְלִיאֵל לַזְּקֵנִים, רְאִיתֶם טָבִי עַבְדִּי, שֶׁהוּא תַלְמִיד חָכָם וְיוֹדֵעַ שֶׁעֲבָדִים פְּטוּרִין מִן הַסֻּכָּה, לְפִיכָךְ יָשֵׁן הוּא תַּחַת הַמִּטָּה. וּלְפִי דַרְכֵּנוּ לָמַדְנוּ, שֶׁהַיָּשֵׁן תַּחַת הַמִּטָּה, לֹא יָצָא יְדֵי חוֹבָתוֹ: \n",
+            "הַסּוֹמֵךְ סֻכָּתוֹ בְּכַרְעֵי הַמִּטָּה, כְּשֵׁרָה. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ יְכוֹלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, פְּסוּלָה. סֻכָּה הַמְדֻבְלֶלֶת, וְשֶׁצִּלָּתָהּ מְרֻבָּה מֵחַמָּתָהּ, כְּשֵׁרָה. הַמְעֻבָּה כְמִין בַּיִת, אַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, כְּשֵׁרָה: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ בְּרֹאשׁ הָעֲגָלָה אוֹ בְּרֹאשׁ הַסְּפִינָה, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. בְּרֹאשׁ הָאִילָן אוֹ עַל גַּבֵּי גָמָל, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שְׁתַּיִם בָּאִילָן וְאַחַת בִּידֵי אָדָם, אוֹ שְׁתַּיִם בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְאֵין עוֹלִין לָהּ בְּיוֹם טוֹב. שָׁלשׁ בִּידֵי אָדָם וְאַחַת בָּאִילָן, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב. זֶה הַכְּלָל, כֹּל שֶׁנִּטַּל הָאִילָן וִיכוֹלָה לַעֲמוֹד בִּפְנֵי עַצְמָהּ, כְּשֵׁרָה, וְעוֹלִין לָהּ בְּיוֹם טוֹב: \n",
+            "הָעוֹשֶׂה סֻכָּתוֹ בֵּין הָאִילָנוֹת, וְהָאִילָנוֹת דְּפָנוֹת לָהּ, כְּשֵׁרָה. שְׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה. חוֹלִין וּמְשַׁמְּשֵׁיהֶן פְּטוּרִין מִן הַסֻּכָּה. אוֹכְלִין וְשׁוֹתִין עֲרַאי חוּץ לַסֻּכָּה: \n",
+            "מַעֲשֶׂה וְהֵבִיאוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי לִטְעוֹם אֶת הַתַּבְשִׁיל, וּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁל מַיִם, וְאָמְרוּ, הַעֲלוּם לַסֻּכָּה. וּכְשֶׁנָּתְנוּ לוֹ לְרַבִּי צָדוֹק אֹכֶל פָּחוֹת מִכַּבֵּיצָה, נְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, וְלֹא בֵרַךְ אַחֲרָיו: \n",
+            "רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבַּע עֶשְׂרֵה סְעוּדוֹת חַיָּב אָדָם לֶאֱכֹל בַּסֻּכָּה, אַחַת בַּיּוֹם וְאַחַת בַּלָּיְלָה. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר קִצְבָה, חוּץ מִלֵּילֵי יוֹם טוֹב רִאשׁוֹן שֶׁל חָג בִּלְבָד. וְעוֹד אָמ��ר רַבִּי אֱלִיעֶזֶר, מִי שֶׁלֹּא אָכַל לֵילֵי יוֹם טוֹב הָרִאשׁוֹן, יַשְׁלִים בְּלֵילֵי יוֹם טוֹב הָאַחֲרוֹן. וַחֲכָמִים אוֹמְרִים, אֵין לַדָּבָר תַּשְׁלוּמִין, עַל זֶה נֶאֱמַר (קהלת א) מְעֻוָּת לֹא יוּכַל לִתְקֹן, וְחֶסְרוֹן לֹא יוּכַל לְהִמָּנוֹת: \n",
+            "מִי שֶׁהָיָה רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, לֹא כָךְ הָיָה מַעֲשֶׂה, שֶׁהָלְכוּ זִקְנֵי בֵית שַׁמַּאי וְזִקְנֵי בֵית הִלֵּל לְבַקֵּר אֶת רַבִּי יוֹחָנָן בֶּן הַחוֹרָנִי, וּמְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב רֹאשׁוֹ וְרֻבּוֹ בַסֻּכָּה, וְשֻׁלְחָנוֹ בְתוֹךְ הַבַּיִת, וְלֹא אָמְרוּ לוֹ דָבָר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, מִשָּׁם רְאָיָה, אַף הֵם אָמְרוּ לוֹ, אִם כֵּן הָיִיתָ נוֹהֵג, לֹא קִיַּמְתָּ מִצְוַת סֻכָּה מִיָּמֶיךָ: \n",
+            "נָשִׁים וַעֲבָדִים וּקְטַנִּים, פְּטוּרִים מִן הַסֻּכָּה. קָטָן שֶׁאֵינוֹ צָרִיךְ לְאִמּוֹ, חַיָּב בַּסֻּכָּה. מַעֲשֶׂה וְיָלְדָה כַלָּתוֹ שֶׁל שַׁמַּאי הַזָּקֵן וּפִחֵת אֶת הַמַּעֲזִיבָה וְסִכֵּךְ עַל גַּבֵּי הַמִּטָּה בִּשְׁבִיל הַקָּטָן: \n",
+            "כָּל שִׁבְעַת הַיָּמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַאי. יָרְדוּ גְשָׁמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַח הַמִּקְפָּה. מָשְׁלוּ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שֶׁבָּא לִמְזוֹג כּוֹס לְרַבּוֹ, וְשָׁפַךְ לוֹ קִיתוֹן עַל פָּנָיו: \n"
+        ],
+        [
+            "לוּלָב הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו, פָּסוּל. נִפְרְדוּ עָלָיו, כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, יֶאֶגְדֶנּוּ מִלְמָעְלָה. צִנֵּי הַר הַבַּרְזֶל, כְּשֵׁרוֹת. לוּלָב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה טְפָחִים כְּדֵי לְנַעְנֵעַ בּוֹ, כָּשֵׁר: \n",
+            "הֲדַס הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. נִקְטַם רֹאשׁוֹ, נִפְרְצוּ עָלָיו אוֹ שֶׁהָיוּ עֲנָבָיו מְרֻבּוֹת מֵעָלָיו, פָּסוּל. וְאִם מִעֲטָן, כָּשֵׁר. וְאֵין מְמַעֲטִין בְּיוֹם טוֹב: \n",
+            "עֲרָבָה גְזוּלָה וִיבֵשָׁה, פְּסוּלָה. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פְּסוּלָה. נִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, וְהַצַּפְצָפָה, פְּסוּלָה. כְּמוּשָׁה, וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ, וְשֶׁל בַּעַל, כְּשֵׁרָה: \n",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, אֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד אֵינוֹ קָטוּם. רַבִּי טַרְפוֹן אוֹמֵר, אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. רַבִּי עֲקִיבָא אוֹמֵר, כְּשֵׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, כָּךְ הֲדַס אֶחָד וַעֲרָבָה אֶחָת: \n",
+            "אֶתְרוֹג הַגָּזוּל וְהַיָּבֵשׁ, פָּסוּל. שֶׁל אֲשֵׁרָה וְשֶׁל עִיר הַנִּדַּחַת, פָּסוּל. שֶׁל עָרְלָה, פָּסוּל. שֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. שֶׁל תְּרוּמָה טְהוֹרָה, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר. שֶׁל דְּמַאי, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִ��, לֹא יִטֹּל, וְאִם נָטַל, כָּשֵׁר: \n",
+            "עָלְתָה חֲזָזִית עַל רֻבּוֹ, נִטְּלָה פִטְמָתוֹ, נִקְלַף, נִסְדַּק, נִקַּב וְחָסַר כָּל שֶׁהוּא, פָּסוּל. עָלְתָה חֲזָזִית עַל מִעוּטוֹ, נִטַּל עֻקְצוֹ, נִקַּב וְלֹא חָסַר כָּל שֶׁהוּא, כָּשֵׁר. אֶתְרוֹג הַכּוּשִׁי, פָּסוּל. וְהַיָרוֹק כְּכַרְתִי, רַבִּי מֵאִיר מַכְשִׁיר, וְרַבִּי יְהוּדָה פּוֹסֵל: \n",
+            "שִׁעוּר אֶתְרוֹג הַקָּטָן, רַבִּי מֵאִיר אוֹמֵר, כָּאֱגוֹז. רַבִּי יְהוּדָה אוֹמֵר, כַּבֵּיצָה. וּבְגָדוֹל, כְּדֵי שֶׁיֹּאחַז שְׁנַיִם בְּיָדוֹ אַחַת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ אֶחָד בִּשְׁתֵּי יָדָיו: \n",
+            "אֵין אוֹגְדִין אֶת הַלּוּלָב אֶלָּא בְמִינוֹ, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, אֲפִלּוּ בִמְשִׁיחָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, שֶׁהָיוּ אוֹגְדִין אֶת לוּלְבֵיהֶן בְּגִימוֹנִיּוֹת שֶׁל זָהָב. אָמְרוּ לוֹ, בְּמִינוֹ הָיוּ אוֹגְדִין אוֹתוֹ מִלְּמָטָּה: \n",
+            "וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף, וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא ה' הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב: \n",
+            "מִי שֶׁהָיָה עֶבֶד אוֹ אִשָּׁה אוֹ קָטָן מַקְרִין אוֹתוֹ, עוֹנֶה אַחֲרֵיהֶן מַה שֶּׁהֵן אוֹמְרִין, וּתְהִי לוֹ מְאֵרָה. אִם הָיָה גָדוֹל מַקְרֵא אוֹתוֹ, עוֹנֶה אַחֲרָיו הַלְלוּיָהּ: \n",
+            "מָקוֹם שֶׁנָּהֲגוּ לִכְפֹּל, יִכְפֹּל. לִפְשֹׁט, יִפְשֹׁט. לְבָרֵךְ אַחֲרָיו, יְבָרֵךְ אַחֲרָיו. הַכֹּל כְּמִנְהַג הַמְּדִינָה. הַלּוֹקֵחַ לוּלָב מֵחֲבֵרוֹ בַשְּׁבִיעִית, נוֹתֵן לוֹ אֶתְרוֹג בְּמַתָּנָה, לְפִי שֶׁאֵין רַשַּׁאי לְלָקְחוֹ בַשְּׁבִיעִית: \n",
+            "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n",
+            "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, כָּל הָעָם מוֹלִיכִין אֶת לוּלְבֵיהֶן לְבֵית הַכְּנֶסֶת. לַמָּחֳרָת מַשְׁכִּימִין וּבָאִין, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת שֶׁלּוֹ, וְנוֹטְלוֹ. מִפְּנֵי שֶׁאָמְרוּ חֲכָמִים, אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ. וּשְׁאָר יְמוֹת הֶחָג, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בְּלוּלָבוֹ שֶׁל חֲבֵרוֹ: \n",
+            "רַבִּי יוֹסֵי אוֹמֵר, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְשָׁכַח וְהוֹצִיא אֶת הַלּוּלָב לִרְשׁוּת הָרַבִּים, פָּטוּר, מִפְּנֵי שֶׁהוֹצִיאוֹ בִרְ��ׁוּת: \n",
+            "מְקַבֶּלֶת אִשָּׁה מִיַּד בְּנָהּ וּמִיַּד בַּעְלָהּ וּמַחֲזִירָתוֹ לַמַּיִם בְּשַׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, בְּשַׁבָּת מַחֲזִירִין, בְּיוֹם טוֹב מוֹסִיפִין, וּבַמּוֹעֵד מַחֲלִיפִין. קָטָן הַיּוֹדֵעַ לְנַעְנֵעַ, חַיָּב בַּלּוּלָב: \n"
+        ],
+        [
+            "לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: \n",
+            "לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה: \n",
+            "עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה: \n",
+            "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n",
+            "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n",
+            "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת: \n",
+            "מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן: \n",
+            "הַהַלֵּל וְהַשִּׂמְחָה שְׁמֹנָה כֵּיצַד. מְלַמֵּד שֶׁחַיָּב אָדָם בַּהַלֵּל וּבַשִּׂמְחָה וּבִכְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, כִּשְׁאָר כָּל יְמוֹת הֶחָג. סֻכָּה שִׁבְעָה כֵּיצַד. גָּמַר מִלֶּאֱכֹל, לֹא יַתִּיר סֻכָּתוֹ, אֲבָל מוֹרִיד אֶת הַכֵּלִים מִן הַמִּנְחָה וּלְמַעְלָה, מִפְּנֵי כְבוֹד יוֹם טוֹב ��ָאַחֲרוֹן שֶׁל חָג: \n",
+            "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n",
+            "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n"
+        ],
+        [
+            "הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו: \n",
+            "בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל: \n",
+            "מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: \n",
+            "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: \n",
+            "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, וְאֵין מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, וְתֵשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבָּיִם. וּבַמּוּסָפִין הָיוּ מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת הָיוּ מוֹסִיפִין עוֹד שֵׁשׁ, שָׁלשׁ לְהַבְטִיל הָעָם מִמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמֹנֶה, שָׁלשׁ לִפְתִיחַת שְׁעָרִים, שָׁלשׁ לַשַּׁעַר הָעֶלְיוֹן, וְשָׁלשׁ לַשַּׁעַר הַתַּחְתּוֹן, וְשָׁלשׁ לְמִלּוּי הַמַּיִם, וְשָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ, תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר, וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְתֵשַׁע לַמּוּסָפִין, שָׁלשׁ לְהַבְטִיל אֶת הָעָם מִן הַמְּלָאכָה, וְשָׁלשׁ לְהַבְדִּיל בֵּין קֹדֶשׁ לְחֹל: \n",
+            "יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג הָיוּ שָׁם שְׁלשָׁה עָשָׂר פָּרִים, וְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. נִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמֹנֶה מִשְׁמָרוֹת. בַּיּוֹם הָרִאשׁוֹן, שִׁשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשֵּׁנִי, חֲמִשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בַּשְּׁלִישִׁי, אַרְבָּעָה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְׁאָר אֶחָד אֶחָד. בָּרְבִיעִי, שְׁלשָׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּחֲמִשִּׁי, שְׁנַיִם מַקְרִיבִין שְׁנַיִם שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשִּׁשִּׁי, אֶחָד מַקְרִיב שְׁנַיִם, וְהַשְּׁאָר אֶחָד אֶחָד. בַּשְּׁבִיעִי, כֻּלָּן שָׁוִין. בַּשְּׁמִינִי, חָזְרוּ לַפַּיִס כְּבָרְגָלִים. אָמְרוּ, מִי שֶׁהִקְרִיב פָּרִים הַיּוֹם, לֹא יַקְרִיב לְמָחָר, אֶלָּא חוֹזְרִין חֲלִילָה: \n",
+            "בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה הָיוּ כָּל מִשְׁמָרוֹת שָׁווֹת בְּאֵמוּרֵי הָרְגָלִים וּבְחִלּוּק לֶחֶם הַפָּנִים. בַּעֲצֶרֶת אוֹמְרִים לוֹ, הֵילָךְ מַצָּה הֵילָךְ חָמֵץ. מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, הוּא מַקְרִיב תְּמִידִין, נְדָרִים וּנְדָבוֹת וּשְׁאָר קָרְבְּנוֹת צִבּוּר, וּמַקְרִיב אֶת הַכֹּל. יוֹם טוֹב הַסָּמוּךְ לְשַׁבָּת, בֵּין מִלְּפָנֶיהָ בֵּין מִלְּאַחֲרֶיהָ, הָיוּ כָל הַמִּשְׁמָרוֹת שָׁווֹת בְּחִלּוּק לֶחֶם הַפָּנִים: \n",
+            "חָל לִהְיוֹת יוֹם אֶחָד לְהַפְסִיק בֵּינְתַיִם, מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ, הָיָה נוֹטֵל עֶשֶׂר חַלּוֹת, וְהַמִּתְעַכֵּב נוֹטֵל שְׁתָּיִם. וּבִשְׁאָר יְמוֹת הַשָּׁנָה, הַנִּכְנָס נוֹטֵל שֵׁשׁ, וְהַיּוֹצֵא נוֹטֵל שֵׁשׁ. רַבִּי יְהוּדָה אוֹמֵר, הַנִּכְנָס נוֹטֵל שֶׁבַע, וְהַיּוֹצֵא נוֹטֵל חָמֵשׁ. הַנִּכְנָסִין חוֹלְקִין בַּצָּפוֹן, וְהַיּוֹצְאִין בַּדָּרוֹם. בִּלְגָּה לְעוֹלָם חוֹלֶקֶת בַּדָּרוֹם, וְטַבַּעְתָּהּ קְבוּעָה, וְחַלּוֹנָהּ סְתוּמָה: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה סוכה",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,43 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "http://www.sacred-texts.com/jud/etm/index.htm",
+    "versionTitle": "Eighteen Treatises from the Mishna",
+    "status": "locked",
+    "license": "Public Domain",
+    "versionTitleInHebrew": "שמונה עשרה מסכתות משנה",
+    "shortVersionTitle": "David Aaron Sola and Morris Jacob Raphall, 1845",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "On the day of atonement, it is forbidden to eat and to drink, to wash, to anoint, 2 to lace on [leather] shoes, and to indulge in sexual intercourse. A king and a bride [until the 30th day after her nuptials] may wash their faces; and a lying-in woman may lace [put] on [leather] shoes. Such is the dictum of Rabbi Eleazar: but the sages prohibit it.",
+            "Whosoever eats food to the size of a large date, that is, the date with the kernel, or drinks a mouthful, is guilty. All kinds of food are alike computed by the size of the date, and all liquids by the mouthful; but food and beverage are not to be joined in the computation.",
+            "If on one occasion [through oblivion], man has eaten and drank, he needs bring but one sin-offering; if he has eaten and [also] done work, he must bring two [separate] sin-offerings; if he has eaten food which is not edible [properly and usually adapted for human sustenance], or has drunk liquids which are not properly and usually adapted for beverage—as if, for instance, he has drunk brine or fish-lie—he is absolved.",
+            "Children need not be made to fast, but they are to be [gradually] habituated thereto, a year or two [before they are by law bound to fast], so that they become fluent [ready and accustomed] in obeying the commandments.",
+            "If a pregnant woman, through the smell of food, longs for some on the Yom Kipur, she is to be fed until she recovers [is satisfied]. A sick person is to be fed by direction of expert [physicians]; but if there be no expert physicians, he is to be fed at his own desire, until the himself says [I have] enough.",
+            "If a man is seized with bulimy, he is to be fed even with unclean food, until his eyes become clear [bright]. A person who is bitten by a mad dog, on the Yom Kipur, must not have any of the dogs [reticule of the liver] given him to eat; but R. Mathias ben Harash permits it. Moreover, R. Mathias ben Harash said, \"If a person has a sore throat, it is permitted to put drugs [medicines] into his mouth on the Sabbath, because the disease may endanger his life, and whatsoever threatens to endanger life supersedes [the observance of] the Sabbath.\"",
+            "If a building tumble down, and it is doubtful if any person be buried beneath the ruins or not; if it is doubtful whether he be dead or alive, or whether it be a heathen or an Israelite, it is permitted to remove the ruins from above him on the Sabbath; if he be found alive, the ruins are to be entirely removed [so as to extricate him]; but should he be dead, he is to be left [till afterwards]. The sin-offering, and trespass-offering for sins done wittingly, atone [for sin]. The Yom Kipur and death, make atonement through [sincere] penitence; penitence makes atonement for slight transgressions against positive or negative commandments; in grave transgressions, it obtains a respite until Yom Kipur completes the atonement.",
+            "He who says, \"I will sin, and then repent, I will sin [again], and then do penance,\" is not permitted [from on high] to become penitent; [for him who thinks] \"I will sin; the Yom Kipur will atone for my transgression,\" Yom Kipur does not make any atonement. A transgression which a man has been guilty of towards his God, Yom Kipur will atone for; but a transgression a man has been guilty of towards his neighbour, Yom Kipur cannot atone for, until he has appeased his neighbour. For thus R. Eleazar ben Azariah expounds the text, \"'From all your sins before the Lord shall ye be clean:' those transgressions of which man has been guilty towards his God, Yom Kipur atones for; but for those transgressions of which man has been guilty towards his neighbour, Yom Kipur cannot atone, until he has appeased his neighbour.\" R. Akivah saith, \"Happy are ye, O Israel, before whom do ye cleanse yourselves, and who cleanses you [of your transgressions]? Your father who is in heaven. For it is said, 'Then will I sprinkle clean water upon you, and ye shall be clean;' and it is also said, 'the ‏מקוה‎ of Israel is the Lord;' even as a diving-bath purifies the unclean, so does the Holy One, blessed be He, cleanse Israel.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,100 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI",
+    "versionTitle": "Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]",
+    "status": "locked",
+    "license": "Public Domain",
+    "actualLanguage": "fr",
+    "languageFamilyName": "french",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Sept jours avant la solennité du grand pardon, le pontife s’isole de sa famille et se tient dans la cellule des assesseurs (paredri). On lui désigne d’avance un suppléant pour le cas où il lui arriverait un accident (obviant à la célébration du culte). Il faut même, dit R. Juda, lui assigner (dubitativement) une autre femme, de crainte que la sienne meure; or, il est dit (Lv 16, 6): afin d’obtenir grâce pour lui-même et pour sa maison, dernière expression applicable à la femme. -Non, disent les autres sages, si l’on voulait éprouver de telles craintes, cela n’aurait pas de fin.",
+            "Pendant les sept jours préliminaires, le grand pontife (pour s’exercer au service) fait les aspersions de sang des sacrifices quotidiens, brûle l’encens à l’autel, nettoie les lampes, offre la tête et les pieds des victimes. Le reste de l’année, il peut à son gré accomplir un de ces services, car le grand pontife peut le premier prendre une part du culte public, de même qu’il a le droit de choisir la première part pour lui.",
+            "On lui assignait comme compagnons des vieillards parmi les anciens du tribunal, qui lui luisaient, pendant cet intervalle de temps, la section biblique concernant la solennité du Kippour. Ils disaient: “ô notre maître, grand pontife, lis toi-même ces passages, de crainte de les oublier, ou peut être même ne les as-tu pas encore appris”. La veille du Kippour au matin, on le plaçait à la porte Orientale du temple, faisant passer devant lui des taureaux, des béliers, des agneaux, pour qu’au lendemain il puisse sans hésiter reconnaître chaque victime destinée au culte.",
+            "Pendant les sept jours préliminaires, on ne refusait au pontife ni le manger, ni le boire. Mais à partir de la veille du Kippour vers le soir on ne le laissait pas manger beaucoup, car la satiété provoque le sommeil.",
+            "Les plus anciens membres du tribunal remettaient le pontife aux mains des plus anciens prêtres, d’où on le conduisait à la chambre de Bet-Abtinos<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Là, on préparait l’encens sacré, et le pontife s’exerçait à le manier.</i>;là, on lui faisait prêter serment de se conformer strictement aux rites traditionnels; après quoi, on se disait adieu et l’on se séparait, en ajoutant: “O maître et pontife suprême, nous sommes les délégués du tribunal, et toi tu es le nôtre, ainsi que l’envoyé du tribunal; nous te conjurons au nom de Celui qui a fixé sa résidence en cette maison, de ne rien changer de tout ce que nous t’avons dit”. Puis, il se séparait d’eux en pleurant, et eux se retiraient en pleurant.",
+            "Si le grand pontife est un homme instruit, il interprétera à haute vois des passages bibliques (pour ne pas s’exposer à s’endormir la nuit de Kippour); sinon, des savants feront devant lui des exposés d’exégèse. S’il a l’habitude de lire la Bible, il se livrera à cette lecture; sinon, on lira pour lui. Quels livres choisira-t-on? Ceux de Job, d’Ezra, ou des Chroniques. Il m’est souvent arrivé, dit Zakaria b. Qebotal, de lire Daniel devant lui.",
+            "S’il voulait s’assoupir les adolescents des cohanim faisaient claquer les doigts<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> LittéralementÊ: ÒÊavec le doigt médialeÊÓ, contre le pouce.</i>, en lui disant: O notre maître, grand pontife, tiens-toi debout, ou mets un pied sur la dalle de marbre (dont la fraîcheur tient en éveil), et on l’occupait ainsi, par des distractions, jusqu’au moment où c’était l’heure d’égorger la première victime (à l’aurore).",
+            "Aux jours ordinaires, on enlève la cendre de l’autel au chant du coq, ou vers ce moment, un peu avant ou après; mais au jour du Kippour, on commence dès minuit (en raison du grand nombre de victimes). Aux jours de fêtes, on commence dès la fin de la première veille (après le tiers), car dès l’aurore, tout Israël envahissait les parvis."
+        ],
+        [
+            "En principe, quiconque voulait enlever les cendres de l’autel pouvait le faire. Lorsque ceux qui s’offraient pour cet acte étaient nombreux, ils montaient en courant l’escalier qui y conduit; celui des compagnons qui était le plus près du but, dans les 4 coudées voisines, avait le privilège. Si deux desservants se trouvaient à égale distance, le préposé à la section disait �� tous de lever les doigts. Ils pouvaient lever un ou deux doigts, sauf le pouce qu’il est défendu de lever au Temple (pour éviter toute fraude de compte).",
+            "Un jour, deux d’entre eux se trouvaient à égale distance; en courant pour gravir l’escalier, l’un poussa l’autre compagnon, qui tomba et eut la jambe cassée. En voyant à quel danger ces courses exposaient les cohanim, le tribunal institua que l’enlèvement des cendres sur l’autel serait opéré seulement par la voie du sort. On se réunissait 4 fois par jour pour tirer au sort, et la première opération avait lieu pour cet enlèvement.",
+            "La seconde opération du tirage au sort fixait: 1. Celui qui égorge, 2. Qui verse le sang, 3. Qui enlève la cendre de l’autel intérieur, 4. Qui nettoie les lampes, 5. Qui apporte les membres à l’escalier, savoir la tête et le pied droit de devant, 6. Deux autres pattes, 7. La queue, et la dernière patte, 8. L’estomac et la poitrine, 9. Les deux côtés, 10. Les intestins, 11. La farine, 12. Les gâteaux frits, 13. Les vins des libations; soit ensemble, 13 servants admis à l’honneur de ce service. Ben-Azaï dit en présence de R. aqiba, au nom de R. Josué: on devait offrir les divers membres de la façon dont la victime marchait de son vivant (savoir: la tête, un pied, la poitrine, l’estomac, deux pattes, les 2 côtés, la queue et la dernière patte).",
+            "",
+            "On offre le sacrifice quotidien à l’aide de neuf personnes (en comptant depuis les présentations des membres détachés), ou par 10, ou par 11, ou même par 12 soit par 9 au moins et 12 au plus. Voici comment: le minimum habituel est de 9 servants<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Savoir: 5 pour les divers membres, 1 pour les entrailles, 1 pour le gâteau frit, 1 pour la farine, 1 pour le vin.</i>; au jour de fête, un servant de plus avait une bouteille d’eau à la main, soit 10; le soir, il y en avait 11, à cause des deux supplémentaires chargés des bûches de bois; de même, il y avait 11 le samedi, à cause de deux supplémentaires portant des cassolettes d’encens qui accompagnent les nouveaux pains de proposition; si, de plus, le jour de fête coïncidait avec le samedi, il y avait trois supplémentaires, soit ensemble 14 servants.",
+            "Pour offrir le bélier, il fallait le concours de onze servants, savoir 5 pour les divers membres et deux pour chaque présentation d’entrailles, de farine et de vin.",
+            "Pour le taureau, on recourait à 24 servants, savoir 1 pour la tête, 2 pour le pied droit de derrière, 2 pour la queue, 2 pour l’autre patte, 1 pour le poitrail; l’estomac, par trois, les 2 pattes de devant par deux servants, les deux côtés par deux; enfin trois pour chacun de ces objets: les entrailles, la farine, le vin. Toutefois, ce grand nombre n’est de rigueur que pour les sacrifices publics;mais, pour ceux des particuliers, si un seul cohen veut se charger de tout apporter, il le peut. Pour écorcher la victime et la dépecer, il n’y a pas de différence entre le sacrifice public et le privé (un simple israélite suffit au besoin)."
+        ],
+        [
+            "Au matin le chef du service dit au cohanim: allez voir (par le sommet du Temple) si l’instant de commencer à égorger les victimes est arrivé (si la nuit est terminée). A ce moment là, celui qui est de faction s’écrie: l’aube a lui. Selon Mathia ben Samuel<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Voir Tamid, 3, 1.</i>, il disait la face de tout l’orient s’est éclairée. -Est-ce jusqu’à Hébron (dans la vallée), lui demandait-on? -Oui, répondait-il.",
+            "Pourquoi fallait-il monter s’assurer du jour? C’est qu’une fois la lune brillait tellement, que l’on avait cru à l’arrivée du jour, et l’on s’était mis à égorger indûment le sacrifice quotidien du matin, qu’il fallut ensuite jeter au feu (en s’apercevant de l’erreur). A l’aube, le pontife se rendait au bain. Voici quelle était la règle au Temple: après avoir rempli ses grands besoins, on était tenu de prendre un bain complet; après avoir uriné, il suffisait de se laver les mains et les pieds.",
+            "Nul ne peut entrer au parvis pour célébrer le culte, fut-il pur, sans prendre un bain officiel. Quant au grand pontife, le jour du Kippour, il devra prendre cinq bains et se laver dix fois les mains et les pieds, le tout dans une cellule spéciale, sauf le premier bain (qui est obligatoire chaque jour, non spécial du Kippour).",
+            "On étendait une toile de lin entre lui et le peuple; puis il se déshabillait, descendait et prenait le bain, remontait et s’essuyait le corps. On lui apportait le costume orné d’or qu’il revêtait; après quoi, il se lavait les mains et les pieds. On lui amenait la victime du sacrifice quotidien, qu’il égorgeait, en coupant la majeure partie du cou, laissant achever cette œuvre par un autre cohen. Il recueillait le sang qui découlait de la victime, et le versait sur l’autel. Il entrait à l’intérieur du sanctuaire pour brûler l’encens, nettoyer le luminaire, offrir la tête et certains membres des victimes, les gâteaux frits et les libations de vin.",
+            "L’offre de l’encens au matin avait lieu entre l’aspersion du sang et la combustion des membres; au soir, cette opération avait lieu entre la présentation des mêmes membres et les libations. Si le grand pontife était un vieillard, ou un homme délicat, asqenh\", on chauffait pour lui de l’eau (la veille), que l’on joignait le lendemain à l’eau froide du bain, pour l’attiédir.",
+            "On conduisait le pontife à la cellule de Parwa<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> C’est le nom d’un magicien (conservé ainsi), disent les commentaires.</i>, salle de bain située dans le sanctuaire (le 2e bain devant avoir lieu en une place sainte). On étendait un drap de lin entre lui et le peuple. Il se lavait les mains et les pieds (avant de toucher seulement aux vêtements), et puis se déshabillait. Selon R. Meir, après s’être déshabillé (après ce contact), il se lavait les mains et les pieds, puis descendait se baigner, remontait et s’essuyait. On lui apportait le costume blanc, qu’il revêtait, puis il se lavait les mains et les pieds.",
+            "Le matin, il portait des vêtements de Pélusium, d’une valeur de douze maneh, et l’après-midi des vêtements des Indes<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Neubauer, Géogr., p. 385.</i>, estimés 800 zouz. Tel est l’avis de R. Meir. Selon les autres sages, il avait le matin un costume d’étoffe de Pélusium, coûtant 18 maneh, et l’après-midi un autre de douze maneh, soit en total une valeur de 30 maneh. Si à cette somme (prise du trésor sacré), il veut en ajouter encore, il le pourra, en prenant de son bien personnel.",
+            "Le grand pontife se rendait auprès du taureau particulier à sa personne, placé entre le portique et l’autel, la tête placée au sud et la face tournée vers l’ouest. Le pontife se plaçait à l’orient, tournant les regards vers l’ouest; il appuyait les deux mains sur la victime, et récitait la confession, en ces termes: “O éternel, j’ai été pervers, j’ai péché, j’ai commis des fautes devant toi, moi et ma maison”. O Dieu, pardonne les crimes, les péchés et les fautes, dont je me suis rendu coupable devant toi, moi et ma maison, comme il est écrit dans la loi de Moïse, ton serviteur (ib. 30): car, en ce jour, votre expiation aura lieu, etc.”. A ces mots, l’assemblée répondait: “Loué soit à jamais le nom de son règne glorieux!”.",
+            "Le pontife arrivait à l’est du parvis et au nord de l’autel, ayant le président à sa droite et le chef de la section du service à sa gauche. Là étaient les 2 boucs auprès d’une urne, calph, contenant les 2 sorts sur tablettes en bois d’ébène, fabriquées en or par le pontife Ben-Gamala. Aussi, l’on rappelle son nom avec éloge.",
+            "De même, Ben-Qatin avait fait fabriquer 12 robinets au bassin d’eau, qui n’en avait eu que 2; il l’a aussi embelli d’une appareil mécanique, mecanh, afin que le l’eau ne devienne pas impropre à l’usage par le séjour de nuit. Le roi Monobaz fit en or tous les manches des vases sacrés en usage le Kippour, et sa mère Hélène<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La reine d’AdiabèneÊ; voir Derenbourg, Essai, etc., p. 224.</i> fit don d’un chandelier en or, qui fut placé à la porte du sanctuaire, et d’un tableau de même métal sur lequel on grava le texte de la loi relative au soupçon d’adultère<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> (Nb 5).</i>. Il est arrivé un miracle<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Expliqué ci-après, fin.</i> aux portes offertes par Nicanor au temple; aussi, l’on rappelle son nom avec éloge.",
+            "Voici les noms de ceux qui méritèrent le blâme (en ce qui touche le culte officiel): la famille de Garmo ne voulait enseigner à personne son système de cuisson des pains de proposition; celle d’Abtinos ne voulait montrer à personne sa manière de préparer l’encens; Hagros, fils de Levi, connaissait un mode particulier de chant, et ne voulait pas le communiquer; enfin Ben-Qamtsar n’a pas voulu faire part à autrui de son talent d’écrivain. Des premiers (les bienfaisants), il a été dit (Pr 10, 7): on rappelle le souvenir du juste en bénédiction; et, de ces derniers, il est dit (ensuite): le nom des impies s’anéantit."
+        ],
+        [
+            "A la hâte, le pontife saisissait dans l’urne, calph, deux lots<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Il les prenait vivement, pour que ce soit bien l’effet du hasard.</i>, sur l’un desquels était écrit: “pour l’Eternel”, et sur l’autre: “à Azazel”. Le président se trouvait à sa droite, et le chef de la section de service était à sa gauche. Si le lot attribuant le sacrifice “à l’Eternel” se trouvait levé dans sa droite, le président lui disait: “ô maître, le grand pontife, élève ta main droite”; si le lot désignant la part “à l’Eternel” se trouvait dans sa gauche, le chef du sacrifice lui disait: “Seigneur grand prêtre, élève ta gauche”. Il plaçait ensuite les lots sur les deux boucs, en prononçant la formule: “à l’Eternel le sacrifice expiatoire”. Selon R. Ismaël, il n’avait pas besoin de parler de péché, mais il disait seulement: “à l’Eternel”. Après quoi, les assistants répondaient: “Loué soit à jamais le nom de son règne glorieux”.",
+            "Le pontife attachait une langue (touffe) de laine écarlate à la tête du bouc devant être envoyé à Azazel, et le déplaçait vers la sortie d’où il devait être expédié; le bouc destiné à être égorgé était tourné vers la place où a lieu l’égorgement (pour éviter toute confusion). Puis, il se rendait auprès du second taureau, lui imposait les deux mains et récitait la confession, en ces termes: “O Eternel, j’ai été criminel, j’ai péché, j’ai commis des fautes, moi et ma maison, les fils d’Aaron et ton peuple saint. O, par Dieu, pardonne-moi tous ces iniquités, etc.”.",
+            "Le pontife égorgeait ensuite le taureau, recueillait le sang dans un bassin, le remettait au servant chargé de le remuer sur la quatrième dalle du sanctuaire, pour ne pas le laisser figer. Puis, il prenait la poêle, montait au sommet de l’autel, écartait les charbons d’un côté et d’autre, enlevait les plus ardents du milieu, descendait et plaçait l’ustensile sur la quatrième dalle du parvis.",
+            "Aux jours ordinaires, le pontife recueille les charbons dans un vase d’argent et les passe dans un autre en or; au jour de Kippour, il les recueille de suite dans un vase d’or, dont il se sert aussi pour les apporter à l’intérieur. Aux jours ordinaires, il se sert, pour cette opération, d’un vase d’une contenance de 4 cabs, et les verse dans un autre d’une contenance de 3 cabs; en ce jour, il emploi de suite un vase de 3 cabs, qu’il emploi aussi pour l’intérieur (au saint des saints). R. Yossé dit: aux jours ordinaires, il recueille les charbons dans un vase contenant un saa, et il les verse dans un autre de 3 cabs; en ce jour, il se sert de suite d’un vase de 3 cabs, qu’il emporte aussi à l’intérieur. Le vase habituelle (des jours ordinaires) était lourd; celui du Kippour était plus léger. L’ordinaire avait un manche court; celui du Kippour avait un long manche. Enfin, le vase ordinaire était en or jaune; celui du Kippour était d’un or rouge. Tel est l’avis de R. Menahem. Aux jours ordinaires, le pontife offrait la valeur d’un demi-maneh le matin, et autant l’après-midi; le jour du Kippour, il ajoutait “une poignée pleine”. Aux jours ordinaires, il prenait de fines épices pour l’encens; au jour du Kippour, il choisissait les plus fines de toutes.",
+            "Aux jours ordinaires, les cohanim montaient à l’Est de l’autel et descendaient du côté Ouest; au jour du Kippour, ils montaient et descendaient au milieu; selon R. Juda, toute l’année le grand pontife monte et descend au milieu. Aux jours ordinaires, le grand pontife se lavait les mains et les pieds au bassin officiel; le jour du Kippour, il se servait d’une cruche, cwqwn, d’or; selon R. Juda, le grand pontife emploie toute l’année la cruche d’or pour cette ablution.",
+            "Aux jours ordinaires, on brûlait successivement quatre rangées de bois; le jour du Kippour, il en fallait cinq. Tel est l’avis de R. Meir. Selon R. Yossé, il y en avait trois aux jours ordinaires, et quatre le Kippour. Enfin, selon R. Juda, il y en avait deux aux jours ordinaires et trois le Kippour."
+        ],
+        [
+            "On apportait au pontife (de la cellule des ustensiles) la cuiller et l’encensoir, et de là il prenait une poignée d’encens, qu’il remettait dans la cuiller, que cette mesure soit grande ou petite. Voici comment on mesurait:le pontife prenait l’encensoir de la main droite et la cuiller de la main gauche; il suivait le parvis, jusqu’à ce qu’il arrivait entre les deux rideaux qui servent à séparer le sanctuaire ordinaire du saint des saints, soit un espace d’une coudée. Selon R. Yossé, il n’y avait qu’un rideau, puisqu’il est dit (Ex 26, 33): le rideau vous servira de séparation entre le sanctuaire et le saint des saints. Le rideau extérieur avait un ourlet replié vers le dehors du sud, et le rideau d’intérieur en avait un semblable tourné au nord. Entre les deux, le cohen marchait jusqu’à ce qu’il arrivait au nord; à ce point, il tournait la face vers le sud, il suivait à gauche le long du rideau, jusqu’à son arrivée près de l’arche sainte. Arrivé là, il plaçait la pelle entre les deux barres de l’arche sainte, amoncelait l’encens vers les charbons ardents, de sorte que la maison sainte se remplissait en entier de fumée odorante. Il sortait par la même voie où il était entrée, et récitait une courte prière, qu’il ne prolongeait pas, pour ne pas rendre tout Israël inquiet.",
+            "Lorsque l’arche de l’alliance fut enlevée, on trouva à sa place une pierre remontant au temps des premiers prophètes (David et Samuel), et nommée Shatiya; cette pierre (haute de 3 doigts) servait de reposoir.",
+            "Le pontife prenait le sang du taureau de celui qui était chargé de le remuer, entrait à la place d’intérieur (au saint des saints) et se tenait au point d’arrêt (entre les barres de l’arche). Il en aspergeait une part vers le haut (de l’autel) et sept parts vers le bas, sans s’appliquer pour cela, ni à verser le sang en haut, ni au bas (du propitiatoire), mais par un simple jet<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Tombant à terre.</i>, et il comptait de la façon suivante: une, une et une, une et deux, une et trois, une et quatre, une et cinq, une et six, une et sept. Puis, il sortait et posait le récipient sur un piédestal d’or qui se trouvait dans le parvis.",
+            "On lui amenait le bouc, il l’égorgeait, recueillait le sang dans un vase, entrait à l’intérieur et se tenait au point d’arrêt (comme ci-dessus), aspergeait aussi sept fois, une fois en l’air et sept vers le bas, ne s’appliquant aussi, ni à atteindre le bas ni le haut (du propitiatoire), mais par une sorte de jet, en comptant etc. Puis il sortait, posait le récipient sur un second piédestal du parvis. Selon R. Juda, il n’y avait qu’un piédestal (servant tour à tour à déposer chaque récipient). Aussi, le pontife prenait d’abord le sang du taureau, laissant celui du bouc, en aspergeait sur le propitiatoire, vis-à-vis de l’arche, du dehors, une fois vers le haut et sept fois vers le bas, sans s’appliquer à asperger ni le haut, ni le bas (du propitiatoire), mais en usant d’une sorte de jet, en comptant etc. Ensuite, il reprenait le sang du bouc, laissant celui du taureau et opérant exactement de même. Enfin, il versait le reliquat de sang du taureau auprès du reste du sang de bouc, transvasait le bassin plein (des deux sangs) dans celui qui était vide (pour parfaire le mélange), puis:",
+            "il se rendait auprès de l’autel placé devant l’Eternel, et, sur lui, sollicitait le pardon, savoir sur l’autel doré (Lv 16, 18). Le pontife commençait à asperger du haut en bas<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> En faisant l’inverse, de bas en haut, il s’exposait à se salir.</i>, en partant de l’angle nord-est, puis passant au nord-ouest, ou sud-ouest, et au sud-est. A l’emplacement où il commence pour le sacrifice expiatoire sur l’autel extérieur, il terminera pour l’autel intérieur (faisant le tour à l’inverse). Selon R. Eliézer, le pontife, sans se déplacer de l’endroit où il se trouve, répand le sang aux 4 angles, et à chacun il asperge de bas en haut (sans crainte), sauf qu’à l’angle où il se trouve il aspergera de haut en bas.",
+            "Sur l’autel purifié (aspergé aux 4 angles), le pontife faisait encore 7 aspersions; il versait le reliquat de sang sur le fondement ouest de l’autel extérieur, et celui qui provenait des victimes offertes sur cet autel extérieur, devait être versé au fondement sud. Enfin, ceux des uns et des autres se mêlaient dans la rigole, d’où ils allaient au canal de Cédron, puis on les vendait aux jardiniers comme engrais; mais ce serait une prévarication des saintetés d’en user avant de les avoir rachetés (payés au trésor).",
+            "Pour tout le cérémonial de l’office du Kippour, tel qu’il vient d’être énoncé dans la Mishna, si l’ordre présent n’a pas été strictement suivi, c’est comme si l’on n’avait rien fait. Si l’on a procédé à l’aspersion du sang de bouc avec celui du taureau, on devra reprendre du sang de bouc, après avoir versé celui du taureau, et faire une nouvelle aspersion dans l’ordre. Si, avant d’avoir achevé les opérations du sang à l’intérieur, on l’a versé au fond, il faut reprendre d’autre sang et recommencer les opérations à l’intérieur. Il en sera de même si cela arrive pour les opérations du sang dans le parvis, ainsi que pour celles de l’autel d’or, car chacune de ces séries constitue une expiation à part (à condition d’être achevée). Selon R. Eliézer et R. Simon, il suffit de commencer à l’endroit où l’on s’est arrêté (sans recommencer l’aspersion déjà faite)."
+        ],
+        [
+            "Il est recommandable que les deux boucs à offrir le jour du Kippour soient semblables par la couleur de la peau, la stature, la valeur, la simultanéité d’achat. Si, cependant, ils ne se ressemblent pas, ils sont valables, ainsi qu’au cas de l’achat de l’un en un jour et du second un autre jour. Si l’un d’eux meurt avant l’opération du tirage au sort, il faut compléter le couple, si le tirage a déjà eu lieu, on amènera deux nouveaux boucs, et l’on recommencera le tirage au sort comme en principe. Il dira: Si celui qui a été désigné à l’Eternel est mort, celui qui sera de nouveau désigné comme tel devra le remplacer; si c’est le bouc destiné à Azazel qui est mort, son remplaçant ira à sa place, en étant ainsi désigné. Le second restant du premier couple retournera au pacage, jusqu'à ce qu'il lui arrive un défaut qui permette de le vendre le montant pourra servir à une offrande volontaire (privée), car un sacrifice public d’expiation n’a pas besoin d’être mis dans un enclos jusqu’à sa mort. Selon R. Juda, il faut laisser mourir ce bouc (sans pouvoir rien en tirer). R. Juda dit encore<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Jér., (Sheqalim 1, 4) ( 46b).</i>: si le sang du bouc sacrifié a été renversé (la cérémonie étant incomplète), le bouc destiné à être expédié au loin devra périr (avant que l’on ait recours à un autre couple); ou si le bouc d’Azazel est mort subitement (avant l’aspersion du sang du premier), le sang devra être jeté (et il faut aussi un nouveau couple).",
+            "Le pontife arrivait alors auprès du bouc devant être envoyé à Azazel; il lui imposait les deux mains et récitait la confession, en ces termes: “O Eternel, ton peuple et la maison d’Israël a commis des crimes et des fautes, il a péché devant toi; ô Eternel, pardonne-lui etc.”.",
+            "Il le livrait à l’homme chargé de le mener. Tout homme (même simple israélite) est apte pour le mener; seulement les pontifes ont introduit la règle de ne pas en charger un simple israélite. R. Yossé raconte qu’il arriva à une simple israélite nommé Arsela, de Sephoris, de conduire ce bouc au loin.",
+            "On a construit à cet effet un pont spécial, pour échapper aux obsessions des Babyloniens<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Terme désignant la populace.</i>, qui venaient tirer les poils du bouc, le harcelant pour hâter son départ, en lui disant: va donc, sors emporter nos péchés. Les plus important personnages de Jérusalem l’accompagnaient jusqu’à la 1re tente. Or, on dressait dix tentes depuis Jérusalem jusqu’à Couq<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Neubauer, ib., p. 54.</i>, soit une distance de 90 ris, à raison de 7 1/2 par mille (ou en total 12 milles).",
+            "A chaque station, on offrait au messager de la nourriture et de l’eau; et on l’accompagnait d’un arrêt à l’autre, sauf au dernier; on ne poussait pas jusqu’à la dernière limite de Couq, se contentant de s’arrêter de loin pour voir ce qui allait se passer.",
+            "Que faisait le messager? (Qu’y avait-il à voir)? Il partageait en deux parts une langue de laine écarlate, dont la moitié était attachée au roc et l’autre moitié aux cornes du bouc; puis il le poussait en arrière dans le précipice, d’où l’animal tombait, en roulant, et avant d’être parvenu à mi-chemin du fond, il était mis en pièces. Le messager allait alors s’asseoir sous la première tente voisine, jusqu’à la nuit. A partir de quel moment ses vêtements étaient-ils impurs? Dès qu’il avait quitté l’enceinte de Jérusalem; selon R. Simon, depuis le moment où il avait lancé le bouc dans le précipice –",
+            "Après livraison du bouc d’Azazel, le pontife se rendait auprès du taureau et du bouc qui doivent être brûlés;il les écorchait, enlevait les entrailles, les plaçait dans un bassin, les faisait fumer sur l’autel, puis on suspendait les victimes sur des tiges de bois pour les porter de là au lieu de combustion. A partir de quel moment les vêtements de ces derniers servants devenaient-ils impurs? Dès qu’ils quittaient l’enceinte du portique; selon R. Simon, lorsque la majeure partie est enveloppée de flammes.",
+            "A l’arrivée du bouc au désert, on l’annonçait au pontife; pour faire connaître l’arrivée du bouc à destination, on avait placé des sentinelles, diadocoi, qui agitaient des étoffes, afin d’annoncer l’arrivée. Selon R. Juda, on pouvait le savoir par la supputation du temps représentant le trajet de trois milles, puisque de Jérusalem à Bet-Horon il y avait un mille (soit ensemble 3 milles), pour l’arrivée du bouc au désert. R. Ismaël dit: il y avait un bien meilleur signe encore, une langue d’écarlate était attachée à la porte du sanctuaire, et dès que le bouc était parvenu au désert, cette langue de laine blanchissait, selon ces mots (Is 1, 18): Quand même vos péchés seraient comme le cramoisi, ils blanchiront comme la neige."
+        ],
+        [
+            "Le pontife passait ensuite à la lecture de la section biblique concernant le Kippour; s’il voulait revêtir à cet effet son costume de lin fin, il le pouvait; si non, il se couvrait de son manteau (stola) blanc. Le servant de la synagogue prenait le rouleau, le remettait au président de l’assemblée, qui le passait au vice-président, lequel le donnait au pontife. Celui-ci debout le recevait, lisait deux sections du Lévitique (Lv 16) et (Lv 23, 27-32); puis il roulait le livre de la loi (le refermait), le mettait dans son sein, en disant: Bien plus que je ne vous ai lu se trouve écrit là. Enfin, il récitait verbalement un autre passage du Pentateuque (Nb 29, 7-11), à la suite de quoi il récitait huit bénédictions, se terminant par les formules “sur la loi, le culte, l’action de grâce, le pardon des péchés, le sanctuaire, Israël, les pontifes, le reste de la prière”.",
+            "Celui qui voyait le pontife procéder à ces lectures ne pouvait pas assister à la combustion des chairs du taureau et du bouc à brûler; ou s’il voyait cette dernière opération, il n’assistait pas à la lecture. Ce n’est pas que c’était interdit; mais il y avait une grande distance entre les emplacements où chacune de ces cérémonies avait lieu simultanément.",
+            "Si le pontife a fait la lecture en costume de lin fin, il se lave les mains et les pieds, se déshabille, descend prendre un bain, remonte et s’essuie le corps. On lui apporte le costume orné d’or; il se revêt, se lave les mains et les pieds, sort, offre son bélier particulier, celui du peuple et les sept agneaux sans défaut. Tel est l’avis de R. Eliézer. R. aqiba dit: avec le sacrifice quotidien du matin, on offrait le taureau servant d’holocauste; et le bouc devant être sacrifié sur l’autel extérieur, était présenté en même temps que le sacrifice quotidien du soir.",
+            "Il se lave ensuite les mains et les pieds, se déshabille, descend prendre un bain, remonte, s’essuie, fait apporter le costume blanc qu’il revêt, se lave de nouveau les mains et les pieds. Il entre au sanctuaire pour emporter la cuiller et l’encensoir, se lave les mains et les pieds, se déshabille, descend se baigner, remonte, s’essuie, se fait apporter le costume orné d’or, le revêt, se lave les mains et les pieds, entre au saint des saints, fait fumer l’encens, apprête le luminaire, se lave les mains et les pieds, se déshabille, descend prendre un bain, remonte, s’essuie, se fait apporter ses propres vêtements usuels et les revêt. On l’accompagne jusqu’à sa maison, et là il donne une grande fête à tous ses amis, heureux d’avoir rempli ce saint office et d’en être sorti en paix.",
+            "Le grand prêtre se sert de 8 vêtements; le simple prêtre, de 4, savoir: la tunique, le caleçon, le turban (tiare), la ceinture; à ceux-ci le pontife ajoute le rational, l’ephod (surplis), le manteau et le frontal. Dans cette tenue, on consultait l’oracle des Ourim et Toumim, que du reste on n’évoquait pas pour un homme simple (le premier venu), mais seulement pour le roi, ou le tribunal, ou pour l’usage de la communauté."
+        ],
+        [
+            "Au jour du grand pardon, il est défendu de manger, de boire, de se laver, de s’oindre le corps, de se chausser, d’avoir des relations conjugales. Seuls le roi et la fiancée sont autorisés à se laver la figure (pour ne rien perdre de leur beauté), et une femme en couches peut mettre des sandales, pour ne pas attraper froid. Tel est l’avis de R. Eliézer. Les autres sages s’opposent même à ces exceptions.",
+            "Celui qui, au jour du Kippour, mange autant qu’une grosse datte<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. (Terumot 6, 1).</i>, l’équivalent du fruit entier avec le noyau, ou qui boit une gorgée la bouche pleine, est coupable d’infraction au jeûne. Tout ce que l’on a mangé, (permis ou interdit) sera joint pour constituer la dite grandeur, ainsi que tous liquides avalés pour former ensemble la mesure prescrite. Cependant, le boire et le manger (en petites quantités) ne seront pas joints pour constituer la mesure interdite.",
+            "Celui qui a mangé et bu dans un même état d’ignorance n’est qu’une fois coupable et passible d’un sacrifice expiatoire; mais si dans le même état, il a mangé et travaillé, il est deux fois coupable (ce sont deux infractions d’ordre différents). Celui qui a mangé des objets que l’on ne peut pas manger (tellement ils sont mauvais), ou bu un liquide non potable, ou bu une sauce, ou du jus servant à confire, n’est pas coupable.",
+            "On ne force pas les enfants de jeûner au jour du Kippour; mais on les initie progressivement à ce devoir un an ou deux avant le jour de l’obligation afin de les habituer à accomplir les préceptes religieux.",
+            "Si une femme enceinte ayant senti l’odeur d’un mets, éprouve en ce jour une forte envie d’en manger (qu’il serait dangereux de ne pas satisfaire), on lui donnera à manger, jusqu’à ce qu’elle soit remise. A un malade, on donne à manger selon l’avis des médecins compétents; à défaut de ces derniers, on lui donne à manger selon son propre désir, jusqu’à ce qu’il déclare en avoir assez.",
+            "Si quelqu’un a été pris de fringale (bulimus), on le fait aussitôt manger, fût-ce des objets impurs<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Si l’on n’a rien de plus proche sous la main.</i>, jusqu’à ce qu’il rouvre les yeux (en signe de guérison). A celui qui a été mordu par un chien enragé, on ne fera pas manger le réseau interlobulaire du foie de cet animal<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Remède empirique, non admis par tous comme efficace.</i>. R. Mathia b. Heresh le permet. Ce dernier dit encore: A celui qui souffre de la gorge, on fera avaler, même le samedi, les plantes médicinales servant de remède, parce qu’il y a danger mortel, et chaque fois qu’il y a un danger tel, on ne tient pas compte du Shabat.",
+            "Si un édifice s’est écroulé sur un individu (le jour de la fête du grand pardon), et l’on ne sait pas si cet individu est là, ou non, ni s’il est encore en vie, ou non, ni si c’est un israélite ou un païen, on doit (malgré la fête) faire tout ce qui est possible pour sauver cet individu au cas où on le retrouve en vie; s’il est déjà mort, il n’y a plus qu’à le laisser.",
+            "Le sacrifice expiatoire et le sacrifice du péché de certitude produisent le pardon (entraînant forcément le repentir). Avec la mort et par le Kippour, le pardon est obtenu si le repentir l’accompagne. Celui-ci donnera le pardon pour les transgression secondaires des préceptes affirmatifs ou négatifs; pour les péchés graves, le pardon sera suspendu jusqu’après l’achèvement de la solennité du Kippour."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,103 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "http://learn.conservativeyeshiva.org/mishnah/",
+    "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "CC-BY",
+    "shortVersionTitle": "Dr. Joshua Kulp",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Seven days before Yom HaKippurim they remove the high priest from his house to the chamber of the counselors and they set up another priest to take his place lest something should occur to him to disqualify him [from being able to worship]. Rabbi Judah said: they even prepare another wife for him in case his wife should die, as it says “And he shall make atonement for himself and for his house” (Leviticus 16:6): “his house” this refers to his wife. They said to him: if so there would be no end to the matter.",
+            "All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion.",
+            "They delivered to him elders from the elders of the court and they read before him [throughout the seven days] from the order of the day. And they say to him, “Sir, high priest, you read it yourself with your own mouth, lest you have forgotten or lest you have never learned.” On the eve of Yom HaKippurim in the morning they place him at the eastern gate and pass before him oxen, rams and sheep, so that he may recognize and become familiar with the service.",
+            "All seven days they did not withhold food or drink from him. On the eve of Yom HaKippurim near nightfall they would not let him eat much because food brings about sleep.",
+            "The elders of the court handed him over to the elders of the priesthood and they took him up to the upper chamber of the house of Avtinas. They adjured him and then left. And they said to him [when leaving]: “Sir, high priest, we are messengers of the court and you are our messenger and the messenger of the court. We adjure you by the one that caused His name dwell in this house that you do not change anything of what we said to you.” He turned aside and wept and they turned aside and wept.",
+            "If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel.",
+            "If he wished to sleep, young priests would snap their middle finger before him and say: “Sir high priest, stand up and drive the sleep away by standing once on this [cold] floor. They would keep him busy until the time for the slaughtering [of the daily morning offering] would arrive.",
+            "Every day they would remove [the ashes from] the altar at the cock’s crow or close to that time, either before or after. But on Yom HaKippurim from midnight, and on the festivals at the [end of the] first watch; And the cock’s crow would not arrive before the Temple court was full of Israelites."
+        ],
+        [
+            "Originally anyone who wished to remove [the ashes from] the altar did so. When they were many, they would run up the ramp [of the altar] and he that came first within four cubits won the privilege. If two were even, the officer would say to them [all:] raise the finger! And how many did they put out? One or two but one does not put out a thumb in the Temple.",
+            "Section one: It once happened that two were even as they ran up the ramp, and one of them pushed his fellow who fell and broke his leg. When the court saw that they incurred danger, they decreed that they would remove the ashes from only by a count. Section two: There were four counts. This is the first count.",
+            "The second count:who slaughters [the daily regular offering], who sprinkles [the blood], who removes the ashes from the inner altar, who removes the ashes from the candlestick, 5-10) Who takes the limbs [of the offering up to the ramp], the head and the [right] hind-leg, the two forelegs, the tail and the [left] hind-leg, the breast and the throat, the two flanks, the innards, the fine flour, the cakes and the wine. Altogether thirteen priests merited a task. Ben Azzai said before Rabbi Akiba in the name of Rabbi Joshua: [the daily offering] was offered up in the way it walks.",
+            "The third count: “New [priests] come up and submit to the count for the incense.” The fourth count: “New and old priests, who will take up the limbs from the ramp to the altar.”",
+            "The tamid was offered up by nine, ten, eleven or twelve [priests], neither by more, nor by less. How so? [The offering] itself by nine; At the festival [of Sukkot] in the hand of one a flask of water, behold there were ten. In the evening by eleven: [The offering] itself by nine and in the hands of two men were two logs of wood. On Shabbat by eleven: [The offering] itself by nine, in the hands of two men two handfuls of incense for the showbread. And on Shabbat which fell during the festival of Sukkot one man carried in his hand a flask of water.",
+            "A ram was offered by eleven: the flesh by five, the innards, the fine flour, and the wine by two each.",
+            "A bull was offered by twenty-four: The head and [right] hind-leg: the head by one and the [right] hind-leg by two. The tail and [left] hind-leg: the tail by two and the [left] hind-leg by two. The breast and neck: the breast by one and the neck by three. The two fore-legs by two, The two flanks by two. The innards, the fine flour, and the wine by three each. To what does this refer? To communal offerings. But individual offerings, if a single priest wants to offer [all], he may do so. But as to the flaying and dismembering [of both communal and individual sacrifices] the same regulations apply."
+        ],
+        [
+            "The officer said to them: “Go out and see whether the time for slaughtering [the morning sacrifice] has arrived.” If it had arrived then he who saw it said: “It is daylight!” Matitya ben Shmuel says: “The whole east is light.” Even unto Hebron? And he answered “Yes.”",
+            "And why was all that necessary? Because once the light of the moon rose and they thought that the east was lit up and slaughtered the continual offering, [and afterwards] they had to take it out to the place of burning. They led the high priest down to the place of immersion. This was the rule in the Temple: whoever covers his feet required an immersion, and whoever passed water required sanctification [by washing] his hands and feet.",
+            "A man may not enter the Temple courtyard or to worship even if he was clean until he immerses himself. Five immersions and ten sanctifications did the high priest perform on that day. And all in sanctity in the Bet Haparvah with the exception of this one alone.",
+            "They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine.",
+            "The morning incense was offered up between the blood and the limbs, The dusk [incense was offered] between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold [water], to temper its coldness.",
+            "They brought him to the Bet Haparvah, which was on holy ground. They spread a sheet of linen between him and the people. He sanctified his hands and his feet and stripped. Rabbi Meir says: he stripped [and then] sanctified his hands and his feet. He went down and immersed himself, came up and dried himself. Afterwards they brought him white garments. He put them on and sanctified his hands and his feet.",
+            "In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket.",
+            "He came to his bull and his bull was standing between the Ulam and the altar, its head to the south and its face to the west. And the priest stands on the eastside facing the west. And he lays both his hands upon it and confesses. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”",
+            "He then went to the east of the Temple court, to the north of the altar, the deputy high priest at his right and the head of the [priestly] family [ministering that week] at his left. There were two goats and an urn was there, and in it were two lots. They were of box-wood and Ben Gamala made them of gold and they would mention his name in praise.",
+            "Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.",
+            "And these they mentioned to their shame:Those of the House of Garmu did not want to teach anything about the preparation of the showbread. Those of the House of Avtinas did not teach to anything about the preparation of the incense. Hugros, a Levite knew a chapter [concerning] the song but did not want to teach it. Ben Kamtzar did not want teach anyone his art of writing. Concerning the former it is said: “The memory of the righteous shall be for a blessing” (Proverbs 10:7); concerning the others it is said: “But the name of the wicked shall rot.”"
+        ],
+        [
+            "He shook the urn and brought up the two lots. On one was inscribed: “For the Name”, and on the other: “For Azazel.” The deputy high priest was at his right hand, the head of the [ministering] family at his left. If the lot “For the Name” came up in his right hand, the deputy high priest would say to him: “Sir, high priest, raise your right hand!” And if the lot “For the Name” came up in his left hand, the head of the family would say: “Sir high priest, raise your left hand!” Then he placed them on the two goats and said: “A sin-offering for the Lord!” Rabbi Ishmael said: he did not need to say, “a sin-offering”, but just “for the Lord.” And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”",
+            "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”",
+            "He killed it [the bull] and received its blood in a bowl, and he gave it to the one who stirs it up on the fourth terrace within the sanctuary so that it should not congeal. He took the coal-pan and went up to the top of the altar, and cleared the coals to both sides, and took a panful of the inner glowing cinders, and he came down and placed the coal-pan on the fourth terrace in the Temple Court.",
+            "On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.",
+            "On other days the priests would go up on the east side of the ramp and come down on the west side, but this day the high priest goes up in the middle and comes down in the middle. Rabbi Judah says: the high priest always goes up in the middle and comes down in the middle. On other days the high priest sanctified his hands and feet from the laver, but this day from a golden ladle. Rabbi Judah says: the high priest always sanctifies his hands and feet from a golden ladle.",
+            "On other days there were four wood-piles there, but on this day five, the words of Rabbi Meir. Rabbi Yose says: on other days three, but on this day four. Rabbi Judah says: on other days two, but on this day three."
+        ],
+        [
+            "They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel.",
+            "After the Ark had been taken away, there was a stone from the days of the earlier prophets, called “shtiyah”, three fingers above the ground, on which he would place [the pan of burning coals].",
+            "He would take the blood from the one who was stirring it, and enter [again] into the place where he had entered, and stand [again] on the place on which he had stood, and sprinkle once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards nor downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and put it on the golden stand in the sanctuary.",
+            "They would bring him the goat. He would slay it and receive its blood in a bowl. He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place it on the second [golden] stand in the Hekhal. Rabbi Judah said: there was only one golden stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, aiming to sprinkle neither upwards nor downwards, and he wouldn’t intend to sprinkle either upwards or downwards but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above]. Then he would pour the blood of the bull into the blood of the goat emptying the full vessel into the empty one.",
+            "“And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast. From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar. Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards.",
+            "Then he sprinkled the top of the altar seven times. And he would pour out the remainder of the blood at the western base of the outer altar. And [the remainder of the blood sprinkled] on the outer altar he poured out at the southern base. Both mingled in the aqueduct and flowed into Nahal Kidron, and they were sold to gardeners as manure and by using them one transgresses the law of trespass (meilah).",
+            "Concerning every act of Yom Hakippurim mentioned in the prescribed order [in the mishnah]: if he performed one [later] act before an [earlier] one, it is as if it had not been done at all. If he dealt with the blood of the goat before the blood of the bull, he must start over again, and sprinkle the blood of the goat after the blood of the bull. If before he had finished the sprinklings within [the Holy of Holies] the blood was poured away, he must bring other blood, and start over again and sprinkle again within [the Holy of Holies]. Similarly, in the Hekhal and the golden altar, since they are each a separate act of atonement. Rabbi Elazar and Rabbi Shimon say: wherever he stopped, there he may begin again."
+        ],
+        [
+            "The two goats of Yom Hakkippurim: it is a requirement that they be alike in appearance, in size, in value, and that they be bought at the same time. But if they are not alike they are still valid. If he bought one today and the other tomorrow, they are valid. If one of them died before the lot was cast another one is bought for the second one. But [if one of them died] after the lot was cast another pair must be bought and he must cast lots for them over again. If the one that ‘For Hashem’ died, he [the high priest] should say: “This one upon which the lot ‘For Hashem’ has fallen stands in its stead.” And if the one that was ‘For Azazel’ died he should say: “This one upon which the lot ‘For Azazel’ has fallen stands in its stead.” The other one is left to pasture until it becomes blemished and it is to be sold and its value goes to the [chest for] voluntary offerings, for the sin-offering of the congregation is not be left to die. Rabbi Judah says: it is left to die. Furthermore Rabbi Judah said: if the blood was poured away, the goat which is to be sent away is left to die. If the goat to be sent away died the blood is poured.",
+            "He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”",
+            "They handed it over to him who was to lead it away. All were fit to lead it away, but the priests made a fixed rule not to permit an Israelite to lead it away. Rabbi Yose said: it once happened that Arsela led it away, although he was an Israelite.",
+            "And they made a ramp for him because of the Babylonians, who would pull its hair, shouting to it: “Take it and go out, take it and go out.” Some of the important people of Jerusalem used to go with him up to the first booth. There were ten booths from Jerusalem to Tzuk [a distance of] ninety ris, seven and a half of which make a mil.",
+            "At every booth they would say to him: here is food and here is water. And they went with him from booth to booth, except the last one, who would not go with him up to Zuk, but rather stand from afar, and see what he was doing.",
+            "What did he do? He divided the thread of crimson wool, and tied one half to the rock, the other half between its horns, and pushed it from behind, and it went rolling down and before it had reached half its way down hill it had broken into limbs. He came back and sat down under the last booth until it grew dark. And from when are his clothes unclean? From the moment he has gone outside the walls of Jerusalem. Rabbi Shimon says: from the moment he pushes it into Zuk.",
+            "He [the high priest] came to the bull and the goat that were to be burnt. He cut them open and took out the sacrificial portions and put them on a tray, and them burned them on the altar. He twisted them around carrying poles and took them out to the place of burning. And from when are his clothes unclean? After they have gone outside the walls of the Temple courtyard. Rabbi Shimon says: from the moment the fire has taken hold of most of them.",
+            "They said to the high priest: the goat has reached the wilderness. And how did they know that the goat had reached the wilderness?They used to set up scouts and they would wave scarves, and they would know that the goat had reached the wilderness. Rabbi Judah said: but did they not have a great sign? From Jerusalem to Bet Hidudo was three mils. They could walk a mil, return the mil, then wait the time it takes to walk a mil, and thus know that the goat had reached the wilderness. Rabbi Ishmael said: but did they not have another sign! A thread of crimson wool was tied to the door of the Temple, and when the goat reached the wilderness the thread turned white, as it is written, “Though your sins be as scarlet they shall be as white as snow” (Isaiah 1:18)."
+        ],
+        [
+            "The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”",
+            "He who sees the high priest when he reads does not see the bull and the goat that are being burned, and he that sees the bull and the goat that are being burned does not see the high priest when he reads, not because he was not permitted but because the distance apart was great and both rites were performed at the same time.",
+            "If he read in the garments of linen, he would then sanctify his hands and feet, strip off his clothes, go down and immerse himself, come up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, went out, offered up his own ram and the ram of the people, and the seven unblemished, one-year-old-lambs, the words of Rabbi Eliezer. Rabbi Akiba said: these were offered up together with the morning tamid of the morning, The bull for the whole burnt offering and the goat which is offered up outside were offered up together with the dusk tamid.",
+            "He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace.",
+            "The high priest performs the service in eight pieces of clothing, and the common priest in four: in tunic, breeches, a headdress, and a sash. The high priest adds the breastpiece, the ephod, the robe and the frontlet. In these were the Urim and Tummim inquired of. But they were not inquired of except by the king, by the head of the court or by one whom the community needs."
+        ],
+        [
+            "[On] Yom HaKippurim it is forbidden to eat, to drink, to wash, to anoint oneself, to put on sandals, or to have intercourse. A king or bride may wash their face, and a woman after childbirth may put on sandals, the words of Rabbi Eliezer. But the sages forbid it.",
+            "If one eats [an amount] the size of a large date, like it and its seed, or if he drank [an amount equivalent to a] mouthful, he is liable. All foods add up to make an amount equivalent to a date, and all the liquids add up to make a mouthful. Food and drink do not add up.",
+            "If he ate and drank in one state of unawareness, he is not obligated to bring more than one sin-offering. But if he ate and performed labor while in one state of unawareness he is obligated for two sin-offerings. If he ate foods unfit for eating, or drank liquids unfit for drinking, or drank fish-brine or fish pickling liquid, he is not liable.",
+            "[With regard to] children: they do not “afflict” them at all on Yom HaKippurim. But they train them a year or two before in order that they become accustomed to the commandments.",
+            "If a pregnant woman smelled [food on Yom Kippur], they feed her until she feels restored. A sick person is fed at the word of experts. And if no experts are there, they feed him upon his own request until he says: enough.",
+            "If one is seized by a ravenous hunger, they feed him even unclean things until his eyes light up [and he returns to health]. If one was bit by a mad dog, they do not feed him the lobe of its liver. But Rabbi Matia ben Harash permits it. Moreover Rabbi Matia ben Harash said: if one has pain in his throat, they may drop medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every potential danger to human life overrides Shabbat.",
+            "If an avalanche fell on someone, and it is doubtful whether or not he is there, or whether he is alive or dead, or whether he is an Israelite or a non-Jew, they remove the debris from above him [even on Shabbat]. If they find him alive they remove the debris, but if dead they should leave him there [until Shabbat is over].",
+            "The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement.",
+            "One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:13--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,29 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "http://en.wikisource.org/wiki/Mishnah",
+    "versionTitle": "Open Mishnah",
+    "status": "locked",
+    "license": "CC-BY-SA",
+    "versionTitleInHebrew": "משנה פתוחה",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Seven days before the Day of Atonement, we sequester the High Priest from his house to the Palhedrin Chamber, and we prepare for him another priest in his place, [for] perhaps there will occur in him a disqualification.  Rabbi Yehuda says: We even prepare another wife for him, [for] perhaps his wife will die; as it is said, \"and he shall atone for himself and for his household\" - his \"household\" is his wife. The Sages said: If so, there is no end to the matter.",
+            "All seven days [of his sequestration], [the High Priest] casts the blood, and burns the incense, and cleans the lamps, and offers the head and the leg [of the continual-offering]. All other days, if he wants to offer, he offers — for the High Priest offers a portion first, and takes a portion first."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Moed/Mishnah Yoma/English/Rabbi Mike Feuer, Jerusalem Anthology.json

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+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "Once the ark was taken away there was a stone there from the days of the first prophets, and it was called foundation, elevated three fingers above the ground. Upon it he (the High Priest) would place it (the incense.)  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,102 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "status": "locked",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "Seven days before the Day of Atonement, we sequester the High Priest from his house to the Palhedrin Chamber, and we prepare for him another priest in his place, [for] perhaps there will occur in him a disqualification.  Rabbi Yehuda says: We even prepare another wife for him, [for] perhaps his wife will die; as it is said, \"and he shall atone for himself and for his household\" - his \"household\" is his wife. The Sages said: If so, there is no end to the matter.",
+            "All seven days [of his sequestration], [the High Priest] casts the blood, and burns the incense, and cleans the lamps, and offers the head and the leg [of the continual-offering]. All other days, if he wants to offer, he offers — for the High Priest offers a portion first, and takes a portion first.",
+            "They provided for him elders from the elders of the [high] court who would read before him the order of the service [for Yom Kippur].  They would say to him: My master the High Priest, memorize the order of the service; perhaps you forgot or never learned.  On the day before Yom Kippur in the morning they stood him in the eastern gate of the Temple and passed before him all the bulls, rams and lambs [that would be used the next day in the service] so that he would recognize and be familiar with the service [of offering each of them].",
+            "All seven days, they would not prevent him from eating or drinking.  The day before Yom Kippur, toward nightfall, they would not let him eat a lot, because food brings on sleep.",
+            "The elders of the [high] court would transfer him to the elders of the priesthood, and they would bring him up to the upper chamber of the House of Avtinas, administer the oath to him, take their leave and depart. And they would say to him, My master, High Priest, we are the messengers of the <em>beit din</em>, and you are our messenger and the messenger of the [high] court. We make you swear, by He Who caused His name to dwell in this House, that you will not change a thing from what we have told you. He would separate from them and sob, and they would separate from him and sob.",
+            "If he was a sage, he would expound.  If not, sages would expound in front of him.  If he was accustomed to reading, he would read.  If not, they would read in front of him.  And from what would they read in front of him? From Job, and from Ezra, and from Chronicles.  Zecharya ben Kabutal said, many times I read from Daniel in front of him.",
+            "If he wanted to fall asleep, young priests would snap their middle fingers in front of him and say to him, My master the High Priest, stand up and get rid [of the fatigue] this once [by standing] on the floor.  And they would engage with him until the time came for slaughtering [the morning sacrifice].",
+            "Every day, they would remove the ashes from the altar at [the time of] cockcrow or around that time, whether before or after. [But] on Yom Kippur, [it would be done] at midnight, and on the festivals, at the first watch.  And cockcrow would never occur [on these occasions] before the Temple courtyard was filled with Israelites."
+        ],
+        [
+            "Originally, whoever wanted to remove the ashes from the altar would do it.  And when there were many, they would run up the ramp, and whoever got to within four cubits [of the altar] first would win [the task of removing the ashes].  If two tied, the assigner [of tasks] would tell [all of] them: \"Stick out your fingers [for the procedure to assign the task].\"  And what would they stick out?  Either one or two [fingers], and they would not stick out their thumb in the Temple.",
+            "Once, two were even as they ran up the ramp, and one pushed the other, and he fell and his leg broke.  And when the court saw that this practice leads to danger, they decreed that the ashes would not be removed from the altar except by lottery.  There were four lotteries there, and this was the first lottery.",
+            "The second lottery [decided] who would slaughter [the daily sacrifice], who would throw the blood [onto the altar], who would remove the ashes from the inner altar, who would remove the ashes from the candelabra, and who would bring the limbs to the ramp: the head and the [left] hind-leg, the two fore-legs, the tail and the [right]] hind-leg, the chest and the throat, the two sides, the innards, the flour [for the accompanying meal-offering], the <i>chavitim</i>, and the wine.  Thirteen priests were chosen in this [lottery].  Ben Azzai said before Rabbi Akiva in the name of Rabbi Yehoshua: [the animal being sacrificed] was offered the way that it walks.",
+            "In the third lottery, new priests [who had never offered the incense] came and drew lots. The fourth [lottery] consisted of new priests and experienced priests [to determine] who would take the limbs from the ramp to the altar.",
+            "The daily offering was offered by nine, ten, eleven, or twelve [priests], no less and no more.  How [did this proceed]?  [The offering] itself would have nine.  On Sukkot, one would hold a bottle of water, making ten.  For the afternoon [offering], there were eleven: [the offering] itself with nine and two holding logs of wood.  And on the Sabbath there were eleven: [the offering] itself by nine, and two [more] holding censers of frankincense for the <em>lechem hapanim</em> [show-bread].  And on the Sabbath during Sukkot, one [more] would hold a bottle of water.",
+            "A ram was offered by eleven [priests]: the meat by five, the innards, the flour, and the wine by two each.",
+            "A bullock was offered by twenty four [priests].  The head and hind-leg: the head by one and the hind-leg by two.  The tail and the [other] hind-leg: The tail by two and the hind-leg by two.  The chest and the throat: the chest by one and the throat by three.  The two fore-legs by two.  The two sides by two.  The innards and the flour and the wine by three each.  What does this concern?  A communal offering.  But for an individual's offering, if [one priest] wanted to offer [all of] it, he could.  [But] the flaying and dismembering of both [the communal and individual sacrifices] were the same."
+        ],
+        [
+            "The supervisor said to them:  Go out and see if the time for slaughter has come.  If it had come, the one who saw it would say, \"Morning star!\"  Matitia ben Shmuel says [that the supervisor would ask]: Is the whole east light as far as Hevron?  And he would say, \"Yes!\"",
+            "And why did they need [to do] thus? For on one occasion the light of the moon appeared and they assumed that dawn had broken, and they slaughtered the <em>tamid</em> [daily offering], and they [had to] take it out to the place of burning [because the offering was not offered at the proper time]. They took the High Priest down to the place of immersion. This is the rule in the Temple: all who move their bowels require immersion, and all who urinate require washing of the hands and feet.",
+            "No person comes into the Temple court for service, even if he is already ritually pure, until he immerses. Five immersions and a total of ten ablutions of hands and feet are performed by the High Priest on this Day. All this takes place in the courtyard above the Beit Parvah, except for this one [upon entering the Temple compound, which was performed near the High Priest's chamber by the south gate].",
+            "They spread out a linen sheet between him and the people.  He stripped off [his clothes], went down and immersed himself, came up and dried himself.   They brought him the golden garments, he put them on and washed his hands and feet. They brought him the <em>tamid</em> [offering].  He cut its throat and another finished [the slaughtering] for him.  He received the blood and sprinkled it. He went inside to offer the morning incense, to trim the lamp, and to offer the head, the limbs, the <i>chavitim</i> and the wine.",
+            "The morning incense was offered between [offering] the blood and the limbs. The afternoon incense was offered between [offering] the limbs and the wine libations. If the high priest was elderly or squeamish, water would be heated for him and poured into the cold water [in which he would immerse] in order to take the cold edge from it.",
+            "They then brought him [the High Priest] to Beit Parvah, which was located in the Holy of the Temple. They spread out linen sheets to separate him from the people. He washed his hands and feet and removed his clothing. Rabbi Meir says, first he removed his clothing and then he washed his hands and feet. He went down and immersed, came out and dried himself. They brought him the white garments, he put them on and washed his hands and feet.",
+            "In the morning he would wear Pelusian linen worth twelve <em>maneh</em>; at dusk, Indian linen worth eight hundred <em>zuz</em>, the words of Rabbi Meir. The Sages say: in the morning he would wear [garments] worth eighteen <em>maneh</em> and at dusk [garments] worth twelve <em>maneh</em>, altogether thirty <em>maneh</em>.  These [costs] were [borne by] the community, and if he wanted to add [to them], he would add from his own [assets].",
+            "He came to his bull and his bull was standing between the <em>Ulam</em> [entrance hall] and the altar, its head to the south and its face [turned] to the west.   And the priest stood on the east side facing the west.   He laid both his hands upon it and confessed.  And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house, as it is written in the Torah of Moses Your servant: 'For on this day shall atonement be made for you',\" etc. [to cleanse you of all your sins; you shall be clean before the Lord] (Leviticus 16:30). And [when the people heard the four letter Name] they answer after him: “Blessed be the Name of His glorious Kingdom forever and ever”.",
+            "He then went to the east of the Temple courtyard, to the north of the altar, the deputy High Priest at his right and the head of the [priestly] family [ministering that week] at his left.  There were two goats and an urn was there, and in it were two lots. They were of boxwood and Ben Gamla made them of gold, and they would mention his name in praise.",
+            "Ben Katin made twelve spigots for the laver, for there had been before only two.  He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight.  King Munbaz had the handles of all the vessels used on Yom Kippur made of gold.  His mother Helena made a golden candelabrum over the opening of the Temple sanctuary.  She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed.  Nicanor's gates were the subject of miracles.  And they were all mentioned in praise.",
+            "And these they mentioned to their shame:  Those of the House of Garmu did not want to teach anything about the preparation of the showbread. Those of the House of Avtinas did not want to teach anything about the preparation of the incense. Hugros ben Levi knew a chapter [concerning] the song but did not want to teach it.  Ben Kamtzar did not want teach anyone his art of writing [the name of God].  Concerning the former [mentioned in the previous Mishnah] it is said: “The memory of the righteous shall be for a blessing” (Proverbs 10:7); concerning the others it is said: “But the name of the wicked shall rot”."
+        ],
+        [
+            "He shook the urn and brought up the two lots. On one was inscribed: “For Hashem,” and on the other: “For Azazel.” The deputy High Priest was at his right hand, the head of the [ministering] family at his left.  If the lot “For Hashem” came up in his right hand, the deputy high priest would say to him: “My master, High Priest, raise your right hand!”  And if the lot “for Hashem” came up in his left hand, the head of the [ministering] family would say: “My master, High Priest, raise your left hand!”  Then he placed them on the two goats and said: “A sin-offering for Hashem!” Rabbi Ishmael said: he did not need to say, “a sin-offering”, but just “for Hashem.\" And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”",
+            "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was to be sent away, and for the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering.  He came to his bull a second time, laid his two hands upon it and made confession.  And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron, Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron, Your holy people, as it is written in the Torah of Moses Your servant: “For on this day shall atonement be made for you,\" etc. [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”",
+            "He slaughtered it [the bull] and received its blood in a bowl, and he gave it to the one who stirs it up on the fourth terrace within the sanctuary so that it should not congeal.  He took the coal-pan and went up to the top of the altar, cleared the coals to both sides, took out coals from the glowing middle [of the fire on the altar], came down and placed it [the coal-pan] on the fourth terrace in the Temple courtyard.",
+            "On every [other] day he would take out [the coals] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Heikhal].  On other days he would take them up with a coal-pan containing four <em>kavin</em>, and empty it into one containing three <em>kavin</em>, but this day he took them out with one containing three <em>kavin</em>, and in it he brought them in. Rabbi Yosi says: on other days he would take them out with a coal-pan containing one <em>se’ah</em> [six <em>kavin</em>], and empty it into one containing three <em>kavin</em>, this day he took them out with one containing three <em>kavin</em>, and in it he brought them in.  On other days the pan was heavy, on this day it was light.  On other days its handle was short, on this day it was long.  On other days it was of yellowish gold, on this day, of reddish gold, the words of Rabbi Menachem.  On other days he would offer half a <em>p'ras</em> in the morning and half a <em>p'ras</em> in the afternoon, today he adds also the two handfuls [of incense].  On other days [the incense] was finely ground, but today it was the most finely ground possible.",
+            "On every [other] day the priests would go up on the east side of the ramp and come down on the west side, but on this day the High Priest goes up in the middle and comes down in the middle.  Rabbi Yehudah says: the High Priest always goes up in the middle and comes down in the middle. On other days the high priest washed his hands and feet from the laver, but on this day from a golden ladle.  Rabbi Yehudah says: the High Priest always sanctifies his hands and feet from a golden ladle.",
+            "On every [other] day there were four wood-piles there [on the altar], but on this day five, the words of Rabbi Meir. Rabbi Yosi says: on other days three, but on this day four. Rabbi Yehudah says: on other days two, but on this day three."
+        ],
+        [
+            "They brought out to him the ladle and the coal-pan, and he took two hands full [of incense] and put it into the ladle: a large [high priest] according to his size, a small one according to his size, and thus was its measure. He took the coal-pan in his right hand and the ladle in his left hand.  He walked through the Heikhal [sanctuary] until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit.  Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33).  The outer curtain was looped on the south side and the inner curtain on the north side.  He walked along between them until he reached the north side. When he reached the north side he turned around to the south and went on along the curtain, to his left, until he reached the Ark.  When he reached the Ark he put the coal-pan between the two poles.  He heaped up the incense upon the coals and the whole house became full with smoke.  He came out by the way he entered and in the outer house he uttered a short prayer.  He did not make the prayer long so as not to frighten Israel.",
+            "After the Ark was taken away, there was a stone there, from the days of the earlier prophets, called <em>Shtiyah</em>, three fingers above the ground, on which he would place [the coal-pan].",
+            "He would take the blood from the one who was stirring it, and enter [again] into the place where he had entered, and stand [again] on the place on which he had stood, and sprinkle once upwards and seven times downwards, and he did not intend to sprinkle [simply] upwards nor downwards but rather like one who cracks a whip.  And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven.  Then he would go out and put it on the golden stand in the Heikhal.",
+            "They would bring him the goat.  He would slaughter it and receive its blood in a bowl.  He entered [again] into the place where he had entered, and stood [again] on the place on which he had stood, and sprinkled once upwards and seven times downwards, and he did not intend to sprinkle [simply] upwards or downwards but rather like one who cracks a whip.  And thus would he count: one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. Then he would go out and place [the bowl] on the second stand in the Heikhal.  Rabbi Yehudah said: there was only one stand there. He would take the blood of the bull and put down the blood of the goat, and sprinkle from it upon the curtains facing the Ark outside, once upwards, seven times downward, intending to sprinkle neither [simply] upwards nor downwards, but rather like one who cracks a whip. Thus would he count [as above]. Then he would take the blood of the goat, and put down the blood of the bull, and sprinkle from it upon the curtain facing the ark outside once upwards, seven times downwards [as above].  Then he would pour the blood of the bull into the blood of the goat, emptying the full vessel into the empty one.",
+            "“And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast.  From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar.  Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards.",
+            "Then he sprinkled the body of the altar seven times.  And he would pour out the remainder of the blood at the western base of the outer altar.  And [the remainder of the blood sprinkled] on the outer altar he poured out at the southern base. Both mingled in the aqueduct and flowed into Nahal Kidron; and they were sold to gardeners as fertilizer, and are subject to <em>meilah</em> [misappropriation of sanctified property]. ",
+            "Concerning every act of Yom Kippur mentioned in the prescribed order [in the Mishnah]: if he performed one [later] act before an [earlier] one, it is as if it had not been done at all. If he dealt with the blood of the goat before the blood of the bull, he must start over again, and sprinkle the blood of the goat after the blood of the bull.  If before he had finished the sprinklings within [the Holy of Holies] the blood was poured out, he must bring other blood, and start over again and sprinkle again within [the Holy of Holies]. Similarly, in the Heikhal and at the golden altar, since they are each a separate act of atonement.  Rabbi Elazar and Rabbi Shimon say: wherever he stopped, there he may begin again."
+        ],
+        [
+            "The two [sacrificial] goats of Yom Kippur, it is a mitzvah that they be equal in appearance, height, value and be bought at the same time. But even if they are not equal, they are kosher. If one was bought one day, and another the next day, they are kosher. If one [of the goats] dies, if it dies before the lots were drawn, a partner for the second should be bought. If it dies after the lots were drawn, then another pair [of goats] should be brought and lots drawn over them as before, and [the one drawing lots] should say, if [the goat that was intended] for Hashem died, \"Let the one for which the lot 'for Hashem' is drawn be established in its place.\" And if [the goat that was intended for] Azazel died, \"Let the one for which the lot \"for Azazel\" is drawn be established in its place.\" The second [remaining goat] is left to graze until it develops a blemish, and then is sold, and its monetary value [is used to buy] free-will offerings, for we do not leave a communal <em>chattat</em> [sin] offering to die. Rabbi Yehuda says, We leave it to die.  Rabbi Yehuda also said, if [the goat for Hashem's] blood spilled [before it could be sprinkled], the goat sent [to Azazel] is left to die [and another pair are brought]. If the goat sent [to Azazel] has died [first], then the blood [of the goat for Hashem] must be poured out [i.e., discarded, and another pair are brought].",
+            "[The High Priest] would come to the goat for Azazel and place his two hands on it, and confess. And this is what he would say: \"Please God, we, Your people the House of Israel, have committed wrongdoing, transgressed, and sinned before You. Please God, please forgive the wrongdoing, transgressions and sins that we, Your people the House of Israel, have committed, transgressed, and sinned before You. As it is written in the Torah of Moses Your servant (Leviticus 16:30), 'On this day, you will be forgiven and cleansed from all your sins—before Hashem you will be cleansed.'\" Then, the priests and the people standing in the courtyard, when they heard the explicit Name from the mouth of the High Priest, would bend their knees, bow down and fall on their faces, and they would say, \"Blessed be the Honored Name of His Sovereignty forever.\"",
+            "They turned over [the goat sent to Azazel] to the person leading it [out to the wilderness].  Anyone could lead the goat out; however, the leading priests fixed a procedure [that a priest would lead it out] and would not allow a Yisrael [Jew not a member of the tribe of Levi] to lead it out. Rabbi Yose says, It once happened that Arsala led it out and he was a Yisrael.  ",
+            "They made a special ramp for him [who led the goat out], because of the Babylonians who used to pull at his hair, and say to him, Take [our sins] and go quickly, take [our sins] and go quickly. The leading citizens of Jerusalem would accompany him to the first booth. There were ten booths from Jerusalem to Tzuk [the cliff to which the goat was taken], a distance of ninety <em>ris</em> [2/15 of a <em>mil</em>], seven and a half <em>ris</em> per <em>mil</em> [two thousand cubits, for a total distance of twelve <em>milin</em>]. ",
+            "At every booth, they would say to him, Here is food and water. And they would accompany him from one booth to the next, except for the last one, since the escort would not go with him all the way to the cliff, but rather, he would watch his actions from a distance. ",
+            "What did he do [when he reached the cliff]? He divided the thread of the crimson wool, tied half to the rock, and tied the other half between its horns, and he pushed it from behind. It went rolling down, and before it reached half-way downhill, it was dashed to pieces. He returned and sat in the last booth until it became dark. And at what point did his garments become impure? From the moment he left the walls of Jerusalem. Rabbi Shimon says: from the moment he pushed it off the cliff. ",
+            "He [the High Priest] would go to the bull and the goat for the burnt offering [after sending off the goat to Azazel]. He would split [their carcasses] and remove their fats, place them on a tray and offer them on the altar. He reassembled the carcasses and took them out to the place of burning.  And at what point would his clothing become impure? From the moment he went outside the walls of the Temple court.  Rabbi Shimon says: From the moment the fire took hold in the majority [of the carcasses].",
+            "They would say to the High Priest: The goat [for Azazel] has reached the wilderness. And how did they know that the goat had reached the wilderness? They used to set up towers and wave signal cloths, and thus they would know that the goat had reached the wilderness. Rabbi Yehuda says: But did they not have an obvious sign? The distance from Jerusalem to the place where the goat was pushed [off the cliff] was three <em>milin</em>. They could thus walk a <em>mil</em>, return a <em>mil</em>, and wait the amount of time it would take to walk a <em>mil</em>, and thus, they would know that the goat  had reached the wilderness. Rabbi Yishmael says: But did they not also have another sign? They had a strip of crimson wool tied to the door of the Heikhal, and when the goat reached the wilderness, the crimson wool turned white, as it is written, \"Though your sins be as scarlet, they shall be as white as snow\" (Isaiah 1:18). "
+        ],
+        [
+            "The High Priest then came to read [the Torah portion for the day]. He could read either wearing linen garments, or his own white robe. The synagogue attendant would take the Torah scroll, and hand it to the head of the synagogue, and the head of the synagogue would hand it to the assistant [High Priest] and the assistant would hand it over to the High Priest. The High Priest would stand, and receive it, and read \"After the death\" (Leviticus 16:1-34) and \"On the tenth\" (Leviticus 23:26-36).  Then he would roll up the scroll, hold it close to his bosom, and say, \"More than that which I have read before you, is written here.\"  He would then recite by heart “On the tenth day\" (Numbers 29:7-11). He recites over it eight blessings: for the Torah, for the Temple Service, for thanksgiving, for the forgiveness of sins, and for the Temple separately, and for Israel separately, and for Jerusalem separately, for the priests separately, and for the rest of the prayer. ",
+            "The one who sees the High Priest while he is reading does not see the bull and he-goat that are burned, and the one seeing the bull and the he-goat being burned does not see the High Priest while he is reading.  Not because it is prohibited to do so, but because the distance between the two areas was great, and both rituals were performed simultaneously. ",
+            "If he read in the garments of linen, he would then wash his hands and feet, undress, and go down to immerse. He came up, and dried himself, while they brought him his gold vestments. He dressed and then washed his hands and feet. He then went  out and offered his ram, and the people's ram, and the seven unblemished one-year-old male sheep; these are the words of Rabbi Eliezer. Rabbi Akiva says: They were brought with the morning <em>Tamid</em> offering, as well as the bull for a burnt-offering. But the he-goat which is done outside was brought with the afternoon <em>Tamid</em> offering. ",
+            "He washed his hands and feet, undressed, and went down and immersed. He came up, and dried himself. Then they brought him his white garments, and he dressed and washed his hands and feet. He went inside to remove the ladle and coal-pan, washed his hands and feet, undressed, went down, immersed, came up, and dried himself. Then, they brought him his gold garments, he dressed, washed his hands and feet, and went into the sanctuary to burn the afternoon incense and light the lamps. He washed his hands and feet, and undressed. They then brought his personal garments. He got dressed, and they would go with him to his residence. And he would make a feast for those close to him, for having exited the Holy [of Holies] in peace. ",
+            "The High Priest served in eight vestments, and the ordinary priest in four. The ordinary priest wore a tunic, pants, hat, and belt. The High Priest added to these the breastplate, the <em>efod</em> [apron], robe, and <em>tsits</em> [forehead plate]. They were only allowed to question the <em>urim vetumim</em> [oracular device carried in the breastplate] while wearing these eight vestments. The <em>urim vetumim</em> was only questioned on behalf of the king, court, or someone the community requires [for leadership]. "
+        ],
+        [
+            "On Yom Kippur, it is forbidden to eat, to drink, to wash, to anoint, and to wear leather shoes and to have sexual relations. The King and the bride may wash their faces, and the newly delivered mother may wear leather shoes: the words of Rabbi Eliezer; and the Sages prohibit this.",
+            "One who eats food to the size of a large date, that is, the date with the kernel, or drinks a mouthful, is guilty. All kinds of food combine for the size of the date, and all liquids for the mouthful; but food and drink do not combine in the computation.",
+            "If one eats and drinks on a single occasion of obliviousness, he is liable to one sin-offering; if he has eaten and [also] done work, he is liable to two [separate] sin-offerings; if he has eaten food which is not suitable for consumption, or has drunk liquids which are not suitable for drinking, or brine or fish-brine, he is exempt [from bringing a sin-offering].",
+            "We do not force small children to fast on Yom Kippur. Rather, we train them a year or two before [they reach the age of being subject to the commandments]  so that they will become accustomed to [performing] the commandments.",
+            "We feed a pregnant woman who smells [and craves food], even unkosher [food] until she recovers. We feed a sick person on the advice of an expert [doctor]. And if there is not an expert there, we feed him on his own word, until he says enough. ",
+            "If one is seized with a pathological craving [for food], he is to be fed even with unkosher food, until he recovers. A person who is bitten by a mad dog must not be fed any of the dog's liver, but Rabbi Matya ben Charash permits it. Moreover, Rabbi Matya ben Charash said, If a person has a sore throat, it is permitted to put medicines into his mouth on the Sabbath, because of possible danger to his life, and whatever threatens to endanger life supersedes [the observance of] the Sabbath.",
+            "If debris falls and it is unknown whether any person is buried [under it] or not; or whether he is dead or alive, or whether he is a gentile or a Jew, we remove the debris from him on the Sabbath; if he be found alive, we extricate him, but if he is dead, we leave him.",
+            "The sin-offering and guilt-offering atone [for sin]. Death and Yom Kippur atone with repentance. Repentance atones for minor transgressions of positive or negative commandments; for grave transgressions, it obtains a respite until Yom Kippur completes the atonement.",
+            "One who says, \"I will sin, and then repent, I will sin [again], and then repent,\" will not receive an opportunity to repent; [for one who says] \"I will sin, and Yom Kipur will atone,\" Yom Kippur will not atone. Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbor, Yom Kipur cannot atone, until he appeases his neighbor. Thus R. Eleazar ben Azariah expounds the text, \"From all your sins before the Lord shall ye be clean\": For transgressions between a person and God, Yom Kippur atones, for transgressions against one's neighbor, Yom Kippur cannot atone, until he appeases his neighbor. R. Akiva says, Happy are you, Israel! Before whom are you purified, and who purifies you [of your transgressions]? Your Father Who is in heaven. For it is said, \"Then will I sprinkle clean water upon you, and ye shall be clean\"; and it is also said, \"The ‏ritual bath‎ [lit. Hope] of Israel is the Lord\"; even as a ritual bath purifies the unclean, so does the Holy One, Blessed be He, purify Israel."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,103 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI",
+    "versionTitle": "Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]",
+    "status": "locked",
+    "priority": 0.25,
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>S</b><small>IEBEN</small> T<small>AGE VOR DEM</small> V<small>ERSÖHNUNGSTAGE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. Lev. 23,26ff.</i> <small>LASSE MAN DEN</small> H<small>OCHPRIESTER SICH AUS SEINEM</small> H<small>AUSE NACH DER</small> B<small>EAMTENKAMMER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Oder Kammer der Beisitzer; eine der Tempelkammern, worüber Mid. V. 4.</i> <small>ZURÜCKZIEHEN</small>. F<small>ERNER HALTE MAN FÜR IHN NOCH EINEN ANDEREN</small> P<small>RIESTER IN</small> B<small>EREITSCHAFT, WEIL ER VON EINER</small> U<small>NTAUGLICHKEIT BETROFFEN WERDEN KANN</small>; R.J<small>EHUDA SAGT, MAN HALTE FÜR IHN AUCH EINE ANDERE</small> F<small>RAU IN</small> B<small>EREITSCHAFT, WEIL SEINE</small> F<small>RAU STERBEN KÖNNTE, UND ES HEISST</small>:<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Lev 16,11.</i><i>er soll Sühne schaffen sich und seinem Hause</i>, <small>UND UNTER</small> H<small>AUS IST DIE</small> F<small>RAU ZU VERSTEHEN</small>. M<small>AN ENTGEGNETE IHM</small>: D<small>EMNACH HAT DIE</small> S<small>ACHE KEIN</small> E<small>NDE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Auch diese könnte sterben.</i>.",
+            "<b>A</b><small>LL DIESE SIEBEN</small> T<small>AGE SPRENGT ER DAS</small> O<small>PFER</small><small>BLUT, RÄUCHERT ER DAS</small> R<small>ÄUCHERWERK AUF, SÄUBERT ER DIE</small> L<small>AMPEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Der Leuchte; cf. Ex. 30,7.<br>242. Die zuerst dargebrachten Teile der Opfertiere.</i><small>UND OPFERT ER</small> K<small>OPF UND</small> F<small>ÜSSE AUF; AN ALLEN ÜBRIGEN</small> T<small>AGEN OPFERT ER, WENN ER ES WÜNSCHT</small>. D<small>ER</small> H<small>OCHPRIESTER NIMMT NÄMLICH</small> A<small>NTEIL AM</small> O<small>PFERDIENSTE ALS ERSTER UND ERHÄLT SEINEN ANTEIL ALS ERSTER</small>.",
+            "<b>M</b><small>AN TEILTE IHM EINIGE VON DEN</small> Ä<small>LTESTEN DES</small> G<small>ERICHTSHOFES ZU, DIE IHM ÜBER DIE</small> O<small>RDNUNG DES</small> T<small>AGES VORLASEN</small>. D<small>IESE SPRACHEN ZU IHM</small>: H<small>ERR</small> H<small>OCHPRIESTER, LIES DU MIT DEINEM</small> M<small>UNDE VOR, VIELLEICHT HAST DU ES VERGESSEN ODER GAR NICHT GELERNT</small>. A<small>M</small> M<small>ORGEN DES</small> V<small>ORABENDS DES</small> V<small>ERSÖHNUNGSTAGES FÜHRT MAN IHN VOR DAS ÖSTLICHE</small> T<small>OR UND FÜHRT IHM</small> F<small>ARREN</small>, W<small>IDDER UND</small> S<small>CHAFE VOR, DAMIT ER KUNDIG UND GEÜBT IM</small> D<small>IENSTE SEI</small>. ",
+            "W<small>ÄHREND DER SIEBEN</small> T<small>AGE VERWEIGERTE MAN IHM KEINE</small> S<small>PEISEN UND KEINE</small> G<small>ETRÄNKE; AM</small> V<small>ORABEND DES</small> V<small>ERSÖHNUNGSTAGES, BEI</small> D<small>UNKELHEIT, LIESS MAN IHN NICHT VIEL ESSEN, WEIL DAS ESSEN ZUR SCHLÄFRIGKEIT BRINGT</small>.",
+            "<b>D</b><small>IE</small> Ä<small>LTESTEN DES</small> G<small>ERICHTSHOFES ÜBERGABEN IHN DEN</small> Ä<small>LTESTEN DER</small> P<small>RIESTERSCHAFT</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Die ihm praktischen Unterricht im Tempeldienste zu erteilen hatten.</i>, <small>UND DIESE BRACHTEN IHN IN DAS</small> E<small>UTINOSHAUS UND VEREIDIGTEN IHN</small>; <small>SODANN VERABSCHIEDETEN SIE SICH UND GINGEN FORT</small>. S<small>IE SPRACHEN ZU IHM</small>: H<small>ERR</small> H<small>OCHPRIESTER, WIR SIND</small> V<small>ERTRETER DES</small> G<small>ERICHTSHOFES, UND DU BIST SOWOHL UNSER ALS AUCH DES</small> G<small>ERICHTSHOFES</small> V<small>ERTRETER</small>; <small>WIR BESCHWÖREN DICH BEI DEM, DER SEINEN</small> N<small>AMEN IN DIESEM</small> H<small>AUSE WOHNEN LÄSST, DASS DU IN NICHTS ABWEICHEN SOLLST VON ALL DEM, WAS WIR DIR GESAGT HABEN</small>. D<small>ARAUF WANDTE ER SICH AB UND WEINTE, UND AUCH SIE WANDTEN SICH AB UND WEINTEN</small>.",
+            "W<small>AR ER</small> G<small>ELEHRTER, SO HIELT ER EINEN</small> V<small>ORTRAG, WENN ABER NICHT, SO HIELTEN</small> G<small>ELEHRTE IHM EINEN</small> V<small>ORTRAG; WAR ER IM</small> L<small>ESEN KUNDIG, SO LAS ER ETWAS VOR, WENN ABER NICHT, SO LASEN SIE IHM VOR</small>. W<small>ORAUS LASEN SIE IHM VOR</small>? A<small>US</small> I<small>JOB</small>, E͑<small>ZRA</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Deren geschichtlicher Inhalt das Interesse wecken.</i><small>UND DER</small> C<small>HRONIK</small>. Z<small>EKHARJA B</small>. Q<small>EBUṬAL ERZÄHLTE</small>: S<small>EHR OFT LAS ICH IHM AUS</small> D<small>ANIÉL VOR</small>.",
+            "<b>W</b><small>ILL ER EINSCHLUMMERN, SO SCHNALZEN DIE JUNGEN</small> P<small>RIESTER MIT DEM</small> M<small>ITTELFINGER UND SPRECHEN</small> zu <small>IHM</small>: H<small>ERR</small> H<small>OCHPRIESTER, STEHE AUF UND ERMUNTERE DICH EIN WENIG AUF DEM</small> P<small>FLASTER</small>. M<small>AN UNTERHÄLT IHN, BIS DIE</small> Z<small>EIT DES</small> S<small>CHLACHTENS HERANREICHT</small>.",
+            "<b>A</b><small>N JEDEM ANDEREN</small> T<small>AGE HEBT MAN</small> <small>DIE</small> A<small>SCHE</small> <small>VOM</small> A<small>LTAR BEIM</small> E<small>AHNENRUF AB, ODER NAHE DIESEM, OB VORHER ODER NACHHER, AM</small> V<small>ERSÖHNUNGSTAGE ABER VON</small> M<small>ITTERNACHT AN UND AN DEN</small> F<small>ESTEN VON DER ERSTEN</small> N<small>ACHTWACHE AN</small>. N<small>OCH VERNAHM MAN DEN</small> H<small>AHNENRUF NICHT, ALS SCHON DER</small> T<small>EMPELHOF VON</small> J<small>ISRAÉLITEN VOLL WAR</small>."
+        ],
+        [
+            "<b>A</b>NFANGS <small>DURFTE JEDER</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Priester aus der betreffenden Priesterwache.</i> <small>DER</small> <small>DIE</small> A<small>SCHE</small> <small>VOM</small> A<small>LTAR ABHEBEN</small> <small>WOLLTE, SIE ABHEBEN</small>. W<small>AREN ES MEHRERE, SO LIEFEN SIE DIE</small> A<small>LTARRAMPE HINAUF, UND WER FRÜHER ALS DIE ANDEREN DIE</small> <small>LETZTEN</small> <small>VIER</small> E<small>LLEN ERREICHTE, HATTE GESIEGT</small>. W<small>AREN ZWEI GLEICH</small> <small>WEIT</small>, <small>SO SPRACH DER</small> B<small>EAMTE ZU IHNEN</small>: D<small>IE</small> F<small>INGER HOCH</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die Erklärung folgt weiter S. 56.</i>! W<small>IEVIEL STRECKTEN SIE VOR</small>? E<small>INEN ODER ZWEI: DEN</small> D<small>AUMEN ABER STRECKTE MAN IM</small> T<small>EMPEL NICHT VOR</small>.",
+            "E<small>INST LIEFEN ZWEI</small> P<small>RIESTER</small> <small>DIE</small> A<small>LTARRAMPE HINAUF UND WAREN GLEICH</small> <small>WEIT</small>; <small>DA STIESS EINER SEINEN</small> G<small>ENOSSEN, UND DIESER FIEL HINUNTER UND BRACH EIN</small> B<small>EIN</small>. A<small>LS NUN DER</small> G<small>ERICHTSHOF SAH, DASS MAN DADURCH IN</small> G<small>EFAHR GERÄT, ORDNETE ER AN, DASS MAN</small> <small>DIE</small> A<small>SCHE</small> <small>VOM</small> A<small>LTAR NUR DURCH DAS</small> L<small>OS ABHEBE</small>. V<small>IERMAL</small> <small>TÄGLICH</small> <small>ERFOLGTE DA DIE</small> A<small>USLOSUNG, UND DIES WAR DIE ERSTE</small> A<small>USLOSUNG</small>.",
+            "D<small>IE ZWEITE</small> A<small>USLOSUNG</small> <small>BESTIMMTE</small>, <small>WER SCHLACHTEN, WER SPRENGEN, WER DEN INNEREN</small> A<small>LTAR ENTASCHEN, WER DIE</small> L<small>EUCHTE ENTRUSSEN</small> UND WER DIE O<small>PFERTEILE</small>, K<small>OPF UND EINEN</small> H<small>LNTERFUSS, BEIDE</small> V<small>ORDERFÜSSE</small>, S<small>TEISS UND EINEN</small> H<small>INTERFUSS</small>, B<small>RUST UND</small> S<small>CHLUND, BEIDE</small> F<small>LANKEN, DIE</small> E<small>INGEWEIDE, DAS</small> M<small>EHL, DAS</small> P<small>FANNOPFERGEBÄCK UND DEN</small> W<small>EIN ZUR</small> A<small>LTARRAMPE BRINGEN SOLL; DIES FIEL DREIZEHN</small> P<small>RIESTERN ZU</small>. B<small>EN</small> A͑<small>ZAJ SPRACH VOR</small> R. A͑<small>QIBA IM</small> N<small>AMEN</small> R. J<small>EHOŠUÁS</small>: W<small>IE DIE</small> R<small>EIHENFOLGE BEIM</small> G<small>EHEN, SO WURDE</small> <small>DAS</small> O<small>PFER</small> <small>DARGEBRACHT</small>.",
+            "<b>D</b><small>IE DRITTE</small> A<small>USLOSUNG</small>: N<small>EULINGE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die diesen Dienst noch nie getan.</i>, <small>KOMMT ZUM</small> R<small>ÄUCHERWERKE LOSEN</small>. D<small>IE VIERTE</small> A<small>USLOSUNG</small>: N<small>EULINGE UND</small> E<small>RFAHRENE</small>, <small>LOSET</small>, <small>WER DIE</small> O<small>PFERGLIEDER VON DER</small> A<small>LTARRAMPE AUF DEN</small> A<small>LTAR BRINGEN SOLL</small>.",
+            "<b>D</b><small>AS BESTÄNDIGE</small> O<small>PFER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Nach dem Schlachten.</i><small>WIRD DURCH NEUN, ZEHN, ELF ODER ZWÖLF</small> P<small>RIESTER</small> <small>DARGEBRACHT, NICHT WENIGER UND NICHT MEHR</small>. U<small>ND ZWAR: DIESES SELBST DURCH NEUN, UND AM</small> H<small>ÜTTEN</small><small>FESTE HIELT EINER DIE</small> W<small>ASSERSCHALE IN DER</small> H<small>AND, ALSO ZEHN;</small> ABENDS DURCH ELF: DIESES SELBST DURCH NEUN, UND ZWEI HIELTEN DIE ZWEI H<small>OLZSCHEITE IN DER</small> H<small>AND; AM</small> Š<small>ABBATH DURCH ELF: DIESES SELBST DURCH NEUN, UND ZWEI HIELTEN DIE ZWEI</small> S<small>CHALEN</small> W<small>EIHRAUCH DES</small> S<small>CHAUBROTES IN DER</small> H<small>AND; AM</small> Š<small>ABBATH DES</small> H<small>ÜTTEN</small><small>FESTES HIELT NOCH EINER DIE</small> W<small>ASSERSCHALE IN DER</small> H<small>AND</small>.",
+            "<b>E</b><small>IN</small> W<small>IDDER WIRD DURCH ELF</small> P<small>RIESTER</small> <small>DARGEBRACHT</small>: <small>DAS</small> F<small>LEISCH DURCH FÜNF, DIE</small> E<small>INGEWEIDE, DAS</small> M<small>EHL UND DER</small> W<small>EIN DURCH JEZWEI</small>.",
+            "E<small>IN</small> F<small>ARRE WIRD DURCH VIERUNDZWANZIG</small> P<small>RIESTER</small> <small>DARGEBRACHT: VON</small> K<small>OPF UND</small> H<small>INTERFUSS DER</small> K<small>OPF DURCH EINEN UND DER</small> H<small>INTERFUSS DURCH ZWEI; VON</small> S<small>TEISS UND</small> H<small>INTERFUSS DER</small> S<small>TEISS DURCH ZWEI UND DER</small> H<small>INTERFUSS DURCH ZWEI; VON</small> B<small>RUST UND</small> S<small>CHLUND DIE</small> B<small>RUST DURCH EINEN UND DER</small> S<small>CHLUND DURCH DREI; BEIDE</small> V<small>ORDERFÜSSE DURCH ZWEI, BEIDE</small> F<small>LANKEN DURCH ZWEI</small>; E<small>INGEWEIDE</small>, M<small>EHL UND</small> W<small>EIN DURCH JE DREI</small>. D<small>IES GILT NUR VON</small> G<small>EMEINDEOPFERN</small>, P<small>RIVATOPFER ABER KANN AUCH EINER, WENN ER ES WILL, HERRICHTEN</small>. E<small>NTHÄUTÜNG UND</small> Z<small>ERLEGUNG WAREN BEI DIESEN UND JENEN GLEICH</small>."
+        ],
+        [
+            "<b>D</b>ER B<small>EAMTE SPRACH ZU IHNEN</small>: G<small>EHT UND SCHAUET, OB DIE</small> Z<small>EIT ZUM</small> S<small>CHLACHTEN SCHON HERANGEREICHT IST</small>. S<small>OBALD SIE HERANREICHTE, SPRACH DER</small> B<small>EOBACHTENDE</small>: E<small>IN</small> L<small>ICHTSCHEIN</small>! A<small>LSDANN SPRACH</small> M<small>ATHJA</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Richt. die Lesart Matithja; dieser war nach Seq. V, 1 Losbeamter, der nur beispielsweise genannt wird. Nach anderer Erklärung wird er hier als Tradent genannt, daß nämlich der Beobachtende die folgenden Sätze sprach.</i><small>B.</small>Š<small>EMUÉL</small>: I<small>ST DIE GANZE</small> O<small>STSEITE HELL</small>? B<small>IS</small> Ḥ<small>EBRON</small>? U<small>ND DIESER ERWIDERTE</small>: J<small>AWOHL</small>.",
+            "W<small>OZU WAR DIES ALLES NÖTIG</small>? W<small>EIL SIE EINMAL, ALS DAS</small> M<small>ONDLICHT AUFGEGANGEN WAR, GLAUBTEN, DAS</small> M<small>ORGEN</small><small>LICHT SEI IM</small> O<small>STEN AUFGEGANGEN, UND SIE SCHLACHTETEN DAS BESTÄNDIGE</small> O<small>PFER, DAS SIE</small> <small>NACHHER</small> <small>IN DEN</small> V<small>ERBRENNUNGSRAUM BRACHTEN</small>. H<small>IERAUF FÜHRTE MAN DEN</small> H<small>OCHPRIESTER IN DEN</small> B<small>ADERAUM HINUNTER</small>. F<small>OLGENDE</small> B<small>ESTIMMUNG WAR IM</small> T<small>EMPEL EINGEFÜHRT</small>: W<small>ER SEINE</small> N<small>OTDURFT VERRICHTET, MUSS EIN</small> T<small>AUCHBAD NEHMEN, WER</small> W<small>ASSER LÄSST, MUSS</small> H<small>ÄNDE UND</small> F<small>ÜSSE WASCHEN</small>.",
+            "<b>N</b><small>IEMAND DARF, OHNE AORHER UNTERGETAUCHT ZU HABEN, IN DEN</small> T<small>EMPELHOF ZUM</small> T<small>EMPELDIENSTE EINTRETEN, AUCH NICHT EIN</small> R<small>EINER</small>. A<small>N DIESEM</small> T<small>AGE NAHM DER</small> H<small>OCHPRIESTER FÜNF</small> T<small>AUCHBÄDER UND MACHTE ZEHN</small> W<small>ASCHUNGEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Von Händen und Füßen; wörtl. Heiligungen.</i>, <small>ALLE IM</small> H<small>EILIGTUME, ÜBER DER</small> P<small>ARVAKAMMER, AUSGENOMMEN DIESES EINE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das erste Tauchbad, das er auch an jedem anderen Tage nahm.</i>.",
+            "M<small>AN BREITETE ZWISCHEN IHM UND DEM</small> V<small>OLKE EIN</small> L<small>AKEN AUS</small> B<small>YSSUS AUS</small>. <b>E</b><small>R ZOG SICH AUS, STIEG HINAB UND TAUCHTE UNTER, STIEG HERAUF UND TROCKNETE SICH AB, UND MAN BRACHTE IHM DIE GOLDENEN</small> G<small>EWÄNDER, DIE ER ANZOG, UND ER WUSCH SICH</small> H<small>ÄNDE UND</small> F<small>ÜSSE</small>. H<small>IERAUF BRACHTE MAN IHM DAS BESTÄNDIGE</small> O<small>PFER UND ER SCHNITT</small> <small>DEN</small> H<small>ALS</small> <small>EIN, WÄHREND EIN ANDERER AN SEINER</small> S<small>EITE DAS</small> S<small>CHLACHTEN VOLLENDETE, NAHM DAS</small> B<small>LUT AUF UND SPRENGTE ES</small>. D<small>ANN TRAT ER EIN, DAS</small> M<small>ORGENRÄUCHERWERK ZU RÄUCHERN, DIE</small> L<small>AMPEN ZU PUTZEN UND DEN</small> K<small>OPF, DIE</small> O<small>PFERGLIEDER, DAS</small> P<small>FANNOPFERGEBÄCK UND DEN</small> W<small>EIN DARZUBRINGEN</small>.",
+            "D<small>AS</small> M<small>ORGENRÄUCHERWERK WURDE ZWISCHEN DEM</small> B<small>LUTE</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Dem Schlachten und dem Blutsprengen.</i><small>UND</small> <small>DER</small> A<small>UFRÄUCHERUNG</small> <small>DER</small> O<small>PFERGLIEDER DARGEBRACHT, DAS DES ABENDS ZWISCHEN</small> <small>DER</small> A<small>UFRÄUCHERUNG</small> <small>DER</small> O<small>PFERGLIEDER UND DEM</small> G<small>USSOPFER</small>. W<small>AR DER</small> H<small>OCHPRIESTER ALT ODER EMPFINDLICH, SO BEREITETE MAN IHM HEISSES</small> W<small>ASSER VOR UND GOSS ES IN DAS KALTE, UM DIE</small> K<small>ÄLTE ZU MILDERN</small>.",
+            "<b>M</b><small>AN</small> <small>BRACHTE IHN IN DIE</small> P<small>ARVAKAMMER, DIE AUF HEILIGEM</small> G<small>EBIETE LAG, UND BREITETE ZWISCHEN IHM UND DEM</small> V<small>OLKE EIN</small> L<small>AKEN AUS</small> B<small>YSSUS AUS</small>; H<small>IERAUF WUSCH ER SICH</small> H<small>ÄNDE UND</small> F<small>ÜSSE UND ZOG SICH AUS</small>. R. M<small>EÍR SAGT, ER ZOG SICH AUS UND WUSCH SICH</small> H<small>ÄNDE UND</small> F<small>ÜSSE</small>. S<small>ODANN STIEG ER HINAB UND TAUCHTE UNTER, STIEG HERAUF UND TROCKNETE SICH AB, UND MAN BRACHTE IHM DIE WEISSEN</small> G<small>EWÄNDER; ER ZOG SIE AN UND WUSCH SICH</small> H<small>ÄNDE UND</small> F<small>ÜSSE</small>.",
+            "M<small>ORGENS LEGTE ER</small> P<small>ELUSISCHES</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Stoffe aus diesen Ländern.</i><small>IM</small> W<small>ERTE VON ZWÖLF</small> M<small>INEN AN, ABENDS</small> I<small>NDISCHES</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Stoffe aus diesen Ländern.</i><small>IM</small> W<small>ERTE VON ACHTHUNDERT</small> Z<small>UZ – SO</small> R. M<small>EÍR</small>. D<small>IE</small> W<small>EISEN SAGEN</small>: M<small>ORGENS LEGTE ER SOLCHE IM</small> W<small>ERTE VON ACHTZEHN</small> M<small>INEN AN, ABENDS IM</small> W<small>ERTE VON ZWÖLF</small> M<small>INEN, ZUSAMMEN ALSO DREISSIG</small> M<small>INEN</small>. D<small>IESE WAREN AUS</small> G<small>EMEINDEMITTELN; WOLLTE ER</small> <small>MEHR, SO FÜGTE ER AUS EIGNEM HINZU</small>.",
+            "<b>S</b><small>ODANN BEGAB ER SICH ZU SEINEM</small> F<small>ARREN, DER ZWISCHEN DER</small> V<small>ORHALLE UND DEM</small> A<small>LTAR STAND, DEN</small> K<small>OPF NACH</small> S<small>ÜDEN MIT DEM</small> G<small>ESICHTE NACH</small> W<small>ESTEN</small>. D<small>ER</small> P<small>RIESTER STELLTE SICH ÖSTLICH MIT DEM</small> G<small>ESICHTE NACH</small> W<small>ESTEN, STÜTZTE BEIDE</small> H<small>ÄNDE AUF DIESEN UND SPRACH DAS</small> S<small>ÜNDENBEKENNTNIS</small>. E<small>R SPRACH ALSO</small>: A<small>CH</small>, H<small>ERR</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Im Texte: der Name; er sprach den Gottesnamen aus, der nicht genannt wird.</i>, <small>ICH HABE VOR DIR GESÜNDIGT, GEFREVELT UND GEFEHLT, ICH UND MEIN</small> H<small>AUS</small>! A<small>CH</small>, H<small>ERR, VERGIB DOCH DIE</small> S<small>ÜNDEN, DIE</small> F<small>REVEL UND DIE</small> V<small>ERFEHLUNGEN, DIE ICH VOR DIR GESÜNDIGT, GEFREVELT UND GEFEHLT HABE, ICH UND MEIN</small> H<small>AUS</small>! W<small>IE DOCH GESCHRIEBEN STEHT IN DER</small> T<small>ORA DEINES</small> K<small>NECHTES</small> M<small>OŠE</small>:<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Lev. 16,30.</i><i>denn an diesem Tage wird er vergeben &amp;c</i>. U<small>ND SIE STIMMTEN NACH IHM EIN</small>: G<small>EPRIESEN SEI DER</small> N<small>AME SEINER KÖNIGLICHEN</small> M<small>AJESTÄT AUF IMMER UND EWIG</small>.",
+            "<b>S</b><small>ODANN GING ER NACH DER</small> O<small>STSEITE DES</small> V<small>ORHOFES, NÖRDLICH VOM</small> A<small>LTARE, DER</small> P<small>RIESTERPRÄSES ZU SEINER</small> R<small>ECHTEN UND DER</small> O<small>BMANN DER</small> F<small>AMILIENWACHE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Eigentl. Tageswache; Bd. II S. 481 Anm. 136.</i><small>ZU SEINER</small> L<small>INKEN</small>. D<small>A BEFANDEN SICH DIE BEIDEN</small> Z<small>IEGENBÖCKE, AUCH WAR DA EINE</small> U<small>RNE MIT ZWEI</small> L<small>OSTÄFELCHEN AUS</small> B<small>UCHSBAUMHOLZ</small>. J<small>EHOŠUA B.</small>G<small>AMLA MACHTE SIE AUS</small> G<small>OLD, UND MAN GEDACHTE SEINER ZUM</small> L<small>OBE</small>.",
+            "B<small>EN</small> Q<small>AṬIN BRACHTE ZWÖLF</small> H<small>ÄHNE AN DAS</small> W<small>ASCHBECKEN AN, DAS NUR ZWEI HATTE; ER MACHTE AUCH EINE</small> V<small>ORRICHTUNG AN DAS</small> W<small>ASCHBECKEN, DASS SEIN</small> W<small>ASSER NICHT DURCH DAS</small> Ü<small>BERNACHTEN UNTAUGLICH</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Das geschöpfte Wasser wird über Nacht untauglich, u. durch die von ihm gefertigte Vorrichtung wurde es mit der Quelle verbunden.</i><small>WERDE</small>. D<small>ER</small> K<small>ÖNIG</small> M<small>ONOBAZ MACHTE DIE</small> G<small>RIFFE ALLER</small> G<small>ERÄTE DES</small> V<small>ERSÖHNUNGSTAGES AUS</small> G<small>OLD</small>. S<small>EINE</small> M<small>UTTER</small> H<small>ELENE MACHTE EINE GOLDENE</small> L<small>AMPE AN DIE</small> T<small>ÜR DES</small> T<small>EMPELS; AUCH MACHTE SIE EINE</small> G<small>OLDENE</small> T<small>AFEL, AUF DER DER</small> A<small>BSCHNITT VOR DER</small> E<small>HEBRUCHSVERDÄCHTIGTEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Num. 5,12ff.</i><small>GESCHRIEBEN WAR</small>. M<small>IT DEN</small> T<small>ÜREN DES</small> N<small>IKANOR GESCHAHEN</small> W<small>UNDER, UND MAN GEDACHTE SEINER ZUM</small> L<small>OBE</small>.",
+            "<b>D</b><small>ER FOLGENDEN</small> <small>GEDACHTE MAN</small> <small>ZUM</small> T<small>ADEL</small>: D<small>IE</small> A<small>NGEHÖRIGEN DER</small> F<small>AMILIE</small> G<small>ARMO WOLLTEN ÜBER DIE</small> Z<small>UBEREITUNG DER</small> S<small>CHAUBROTE NICHTS LEHREN; DIE</small> A<small>NGEHÖRIGEN DER</small> F<small>AMILIE</small> E<small>UTINOS WOLLTEN ÜBER DIE</small> A<small>NFERTIGUNG DES</small> R<small>ÄUCHERWERKES NICHTS LEHREN;</small> H<small>YGROS DER</small> L<small>EVITE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Vielleicht der Sohn des Levi.</i><small>WAR KUNDIG IM</small> G<small>ESANGE, WOLLTE ABER NICHT LEHREN</small>; B<small>EN</small> Q<small>AMÇAR WOLLTE ÜBER DAS</small> K<small>UNSTSCHREIBEN</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Wörtlich Schreibwerk; nach dem weiter folgenden Berichte des Talmud handelte es sich um eine Schreibekunst.</i><small>NICHTS LEHREN</small>. Ü<small>BER JENE HEISST ES</small>:<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Pr. 10,7.</i><i>die Erinnerung des Frommen bleibl zum Segen</i>, <small>ÜBER DIESE HEISST ES</small>:<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Pr. 10,7.</i><i>der Name der Gottlosen wird verwesen</i>."
+        ],
+        [
+            "<b>E</b><small>R RÜHRTE DIE</small> U<small>RNE UM UND HOLTE DIE ZWEI</small> L<small>OSE HERVOR; AUF DEM EINEN STAND</small> ‘<small>FÜR</small> G<small>OTT</small>’<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Auch hier wird überall statt des Gottesnamens das Wort ‘Name’ gebraucht.</i>, <small>AUF DEM ANDEREN STAND FÜR</small> A͑<small>ZAZEL</small>’. D<small>ER</small> P<small>RIESTERPRÄSES ZU SEINER</small> R<small>ECHTEN UND DER</small> O<small>BMANN DER</small> F<small>AMILIENWACHE ZU SEINER</small> L<small>INKEN.</small> G<small>ERIET</small> <small>DAS</small> L<small>OS</small> ‘<small>FÜR</small> G<small>OTT’ IN SEINE</small> R<small>ECHTE, SO SPRACH DER</small> P<small>RIESTERPRÄSES ZU IHM:</small> H<small>ERR</small> H<small>OCHPRIESTER, ERHEBE DEINE</small> R<small>ECHTE; GERIET</small> <small>DAS</small> L<small>OS</small> ‘<small>FÜR</small> G<small>OTT’ IN SEINE</small> L<small>INKE, SO SPRACH DER</small> O<small>BMANN DER</small> F<small>AMILIENWACHE ZU IHM:</small> H<small>ERR</small> H<small>OCHPRIESTER, ERHEBE DEINE</small> L<small>INKE.</small> A<small>LSDANN LEGTE ER SIE AUF BEIDE</small> B<small>ÖCKE UND SPRACH</small> : E<small>IN</small> S<small>ÜNDOPFER FÜR</small> G<small>OTT.</small> R. J<small>IŠMA͑ÉL SAGT, ER BRAUCHTE ‘EIN</small> S<small>ÜNDOPFER’ NICHT ZU SAGEN, SONDERN NUR: FÜR</small> G<small>OTT.</small> U<small>ND SIE STIMMTEN NACH IHM EIN:</small> G<small>EPRIESEN SEI DER</small> N<small>AME SEINER KÖNIGLICHEN</small> M<small>AJESTÄT AUF IMMER UND EWIG</small>.",
+            "<b>D</b><small>ARAUF BAND ER EINEN ROTGLÄNZENDEN</small> W<small>OLLSTREIFEN AN DEN</small> K<small>OPF DES FORTZUSCHICKENDEN</small> B<small>OCKES UND STELLTE IHN AN DIE</small> S<small>TELLE SEINER</small> F<small>ORTSCHICKUNG, UND DEN ZU SCHLACHTENDEN AN DIE</small> S<small>TELLE SEINER</small> S<small>CHLACHTUNG.</small> S<small>ODANN BEGAB ER SICH ZU SEINEM ZWEITEN</small> F<small>ARREN, STÜTZTE BEIDE</small> H<small>ÄNDE AUF DIESEN UND SPRACH DAS</small> S<small>ÜNDENBEKENNTNIS.</small> E<small>R SPRACH ALSO:</small> A<small>CH,</small> H<small>ERR, ICH HABE VOR DIR GESÜNDIGT, GEFREVELT UND GEFEHLT, ICH UND MEIN</small> H<small>AUS UND DIE</small> K<small>INDER AHRONS, DEIN HEILIGES</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Genauer eigentl. das Volk deiner Heiligen, Geheiligten. Ebenso ist das W. <span dir=\"rtl\">קדש</span> in anderen Verbindungen sprachlich nominal u. nicht adjektivisch: <span dir=\"rtl\">רוח הקדש, לשון הקדש, בשר קדש</span> heißt genauer Fleisch des Geheiligten, Sprache des Geheiligten, Geist des Geheiligten.</i>V<small>OLK.</small> A<small>CH,</small> H<small>ERR, VERGIB DOCH DIE</small> S<small>ÜNDEN, DIE</small> F<small>REVEL UND DIE</small> V<small>ERFEHLUNGEN, DIE ICH VOR DIR GESÜNDIGT, GEFREVELT UND GEFEHLT HABE</small>, <small>ICH UND MEIN</small> H<small>AUS UND DIE</small> K<small>INDER</small> A<small>HRONS, DEIN HEILIGES</small> V<small>OLK</small>! W<small>LE DOCH GESCHRIEBEN STEHT IN DER</small> T<small>ORA DEINES</small> K<small>NECHTES</small> M<small>OŠE</small>:<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Lev. 16,30.</i><i>denn an diesem Tage wird er euch vergeben, um euch zu reinigen; von all euren Sünden sollt ihr rein sein vor dem Herrn.</i> U<small>ND SIE STIMMTEN NACH IHM EIN:</small> G<small>EPRIESEN SEI DER</small> N<small>AME SEINER KÖNIGLICHEN</small> M<small>AJESTÄT AUF IMMER UND EWIG</small>.",
+            "<b>S</b><small>ODANN SCHLACHTETE ER IHN, NAHM DAS</small> B<small>LUT IN EIN</small> B<small>ECKEN AUF UND ÜBERGAB ES DEM, DER ES AUF DEM VIERTEN</small> A<small>BSATZ</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Nach einer anderen Erklärung heißt hier <span dir=\"rtl\">רובד</span> die Täfelung des Fußbodens, die 4. Reihe desselben.</i><small>IM</small> H<small>EILIGTUME UMRÜHRTE, DAMIT ES NICHT GERINNE.</small> H<small>LERAUF NAHM ER DIE</small> S<small>CHIPPE UND STIEG AUF DIE</small> H<small>ÖHE DES</small> A<small>LTARS, SCHARRTE DIE</small> K<small>OHLEN NACH BEIDEN</small> S<small>EITEN UND NAHM EINIGE VON DEN DURCHGEBRANNTEN AUS DER</small> M<small>ITTE AUF, DANN STIEG ER UND STELLTE SIE AUF DEN VIERTEN</small> A<small>BSATZ DES</small> V<small>OILHOFES.</small>",
+            "A<small>N JEDEM ANDEREN</small> T<small>AGE NAHM ER DIE</small> K<small>OHLEN MIT EINER SILBERNEN</small> S<small>CHIPPE AUF UND SCHÜTTETE SIE IN EINE GOLDENE, AN DIESEM</small> T<small>AGE ABER NAHM ER SIE MIT EINER GOLDENEN AUF UND BRACHTE SIE IN DIESER AUCH HINEIN</small>. A<small>N JEDEM ANDEREN</small> T<small>AGE NAHM ER SIE MIT EINER VIER</small> K<small>AB FASSENDEN</small> S<small>CHIPPE</small> <small>AUF UND SCHÜTTETE SIE IN EINE DREI</small> K<small>AB FASSENDE, AN DIESEM</small> T<small>AGE ABER NAHM ER SIE MIT EINER DREI</small> K<small>AB FASSENDEN AUF UND BRACHTE SIE IN DIESER AUCH HINEIN.</small> R. J<small>OSE SAGT, AN JEDEM ANDEREN</small> T<small>AGE NAHM ER SIE MIT EINER EINE</small> S<small>EÁ FASSENDEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Die Seá hat 6 Kab.</i><small>AUF UND SCHÜTTETE SIE IN EINE DREI</small> K<small>AB FASSENDE, AN DIESEM</small> T<small>AGE ABER NAHM ER SIE MIT EINER DREI</small> K<small>AB FASSENDEN AUF UND BRACHTE SIE IN DIESER AUCH HINEIN</small>. A<small>N JEDEM ANDEREN</small> T<small>AGE WAR SIE SCHWER, AN DIESEM</small> T<small>AGE ABER LEICHT.</small> A<small>N JEDEM ANDEREN</small> T<small>AGE HATTE SIE EINEN KURZEN</small> S<small>TIEL, AN DIESEM</small> T<small>AGE ABER EINEN LANGEN</small>. A<small>N JEDEM ANDEREN</small> T<small>AGE WAR DAS</small> G<small>OLD GELB</small>, <small>AN DIESEM</small> T<small>AGE ABER ROT</small> – <small>SO</small> R. M<small>ENAḤEM.</small> A<small>N JEDEM ANDEREN</small> T<small>AGE BRACHTE ER EINE HALBE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wörtl. Durchbrochenes, die Hälfte einer Mine.</i><small>MORGENS UND EINE HALBE ABENDS DAR, AN DIESEM</small> T<small>AGE ABER FÜGTE ER NOCH DIE</small> H<small>ÄNDE VOLL HINZU.</small> A<small>N JEDEM ANDEREN</small> T<small>AGE WAR</small> <small>DAS</small> R<small>ÄUCHERWERK</small> <small>FEIN GESTOSSEN, AN DIESEM</small> T<small>AGE ABER VOM ALLERFEINSTEN</small>.",
+            "A<small>N JEDEM ANDEREN</small> T<small>AGE STIEGEN DIE</small> P<small>RIESTER AUF DEN</small> A<small>LTAR ÜBER DIE</small> O<small>STSEITE DER</small> R<small>AMPE UND ÜBER DIE</small> W<small>ESTSEITE HERUNTER, AN DIESEM</small> T<small>AGE ABER STIEG DER</small> H<small>OCHPRIESTER ÜBER DIE</small> M<small>ITTE HINAUF UND ÜBER DIE</small> M<small>ITTE HERUNTER.</small> R. J<small>EHUDA SAGT, DER</small> H<small>OCHPRIESTER STIEG STETS ÜBER DIE</small> M<small>ITTE HINAUF UND ÜBER DIE</small> M<small>ITTE HERUNTER.</small> A<small>N JEDEM ANDEREN</small> T<small>AGE WUSCH DER</small> H<small>OCHPRIESTER</small> H<small>ÄNDE UND</small> F<small>ÜSSE AUS DEM</small> W<small>ASCHBECKEN, AN DIESEM</small> T<small>AGE ABER AUS EINEM GOLDENEN</small> G<small>EFÄSSE.</small> R. J<small>EHUDA SAGT, DER</small> H<small>OCHPRIESTER WUSCH</small> H<small>ÄNDE UND</small> F<small>ÜSSE STETS AUS EINEM GOLDENEN</small> G<small>EFÄSSE</small> .",
+            "A<small>N JEDEM</small> A<small>NDEREN</small> T<small>AGE WAREN ES VIER</small> B<small>RANDSTÄTTEN, AN DIESEM</small> T<small>AGE ABER FÜNF</small> – <small>SO</small> R. M<small>EÍR</small>. R. J<small>OSE SAGT, AN JEDEM</small> T<small>AGE WAREN ES DREI, AN DIESEM</small> T<small>AGE ABER VIER.</small> R. J<small>EHUDA SAGT, AN JEDEM</small> T<small>AGE WAREN ES ZWEI, AN DIESEM</small> T<small>AGE ABER DREI</small>."
+        ],
+        [
+            "<b>M</b><small>AN HOLTE IHM DIE</small> K<small>ELLE UND DIE</small> S<small>CHIPPE UND ER HOB</small> <small>VOM</small> R<small>ÄUCHERWERKE</small> <small>BEIDE</small> H<small>ÄNDE VOLL AB UND TAT ES IN DIE</small> K<small>ELLE, EIN</small> G<small>ROSSER NACH SEINER</small> G<small>RÖSSE UND EIN</small> K<small>LEINER NACH SEINER</small> K<small>LEINHEIT, UND DIES WAR DAS</small> M<small>ASS; DANN NAHM ER DIE</small> S<small>CHIPPE IN DIE</small> R<small>ECHTE UND DIE</small> K<small>ELLE IN DIE</small> L<small>INKE</small>. <b>E</b><small>R SCHRITT DURCH DAS</small> T<small>EUPELSCHIFF, BIS ER ZWISCHEN DIE ZWEI</small> V<small>OHÄNGE GELANGTE, DIE ZWISCHEN DEM</small> H<small>EILIGEN UND DEM</small> A<small>LLERHEILIGSTEN TRENNTEN; ZWISCHEN BEIDEN EINE</small> E<small>LLE.</small> R. J<small>OSE SAGT, DA WAR NUR EIN</small> V<small>ORHANG, DENN ES HEISST</small> :<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Ex. 26,33.</i><i>der Vorhang soll euch zwischen dem Heiligen und dem Allerheiligsten trennen</i>. <b>D</b><small>ER ÄUSSERE</small> V<small>ORHANG</small> <small>AN DER</small> S<small>ÜDSEITE UND DER INNERE AN DER</small> N<small>ORDSEITE UMGESCHLAGEN; ER GING ZWISCHEN BEIDEN, BIS ER AN DIE</small> N<small>ORDSEITE GELANGTE, UND ALS ER AN DIE</small> N<small>ORDSEITE GELANGTE, WANDTE ER DAS</small> G<small>ESICHT SÜDLICH UM UND GING DEM</small> V<small>ORHANGE ENTLANG LINKS, BIS ER AN DIE</small> B<small>UNDES</small><small>LADE GELANGTE</small>. A<small>LS ER AN DER</small> B<small>UNDES</small><small>LADE ANGELANGT WAR</small>, <small>SETZTE ER DIE</small> P<small>FANNE ZWISCHEN DIE BEIDEN</small> S<small>TANGEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die zum Tragen der Bundeslade dienten.</i><small>UND HÄUFTE DAS</small> R<small>ÄUCHERWERK AUF DIE</small> K<small>OHLEN, UND DER GANZE</small> R<small>AUM FÜLLTE SICH MIT</small> R<small>AUCH.</small> I<small>N DER</small> W<small>EISE, WIE ER EINTRAT, KAM ER AUCH</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Er mußte rückwärts gehen; cf. Hol. Fol. 10b.</i><small>HERAUS</small>. I<small>M ÄUSSEREN</small> R<small>AUME VERRICHTETE ER EIN KURZES</small> G<small>EBET; ER VERWEILTE NICHT LANGE IM</small> G<small>EBETE, UM NICHT</small> J<small>ISRAÉL ZU BEUNRUHIGEN</small>.",
+            "<b>S</b><small>EITDEM DIE</small> [<small>BUNDES</small>]<small>LADE FORT WAR, BEFAND SICH DA EIN</small> S<small>TEIN AUS DEN</small> T<small>AGEN DER ERSTEN</small> P<small>ROPHETEN, DER</small> ‘G<small>RUNDSTEIN</small>’ <small>GENANNT WURDE</small>; <small>ER WAR DREI</small> F<small>INGER HÖHER ALS DER</small> E<small>RDBODEN, UND AUF DIESEN SETZTE ER</small> [<small>DAS</small> R<small>ÄUCHERWERK</small>] <small>AB</small> ",
+            "A<small>LSDANN NAHM ER DAS</small> B<small>LUT VON DEM, DER ES UMRÜHRTE, GING HINEIN, WO ER HINEINGEGANGEN WAR, STELLTE SICH DA, WO ER GESTANDEN HAT, UND SPRENGTE DAVON EINMAL AUFWÄRTS UND SIEBENMAL ABWÄRTS;</small> ER SPRENGTE ABER NICHT OBEN ODER UNTEN ZIELEND, SONDERN NUR WIE AUSHOLEND. E<small>R ZÄHLTE WIE FOLGT: EINS, EINS UND EINS, EINS UND ZWEI, EINS UND DREI, EINS UND VIER, EINS UND FÜNF, EINS UND SECHS, EINS UND SIEBEN.</small> H<small>LERAUF KAM ER HERAUS UND STELLTE ES AUF DAS GOLDENE</small> G<small>ESTELL IM</small> T<small>EMPELSCHIFFE</small>",
+            "A<small>LSDANN BRACHTE MAN IHM DEN</small> B<small>OCK; ER SCHLACHTETE IHN UND NAHM DAS</small> B<small>LUT IN EIN</small> B<small>ECKEN AUF, GING HINEIN, WO ER HINEINGEGANGEN WAR, STELLTE SICH DA, WO ER GESTANDEN HAT, UND SPRENGTE DAVON EINMAL AUFWÄRTS UND SIEBENMAL ABWÄRTS.</small> E<small>R SPRENGTE ABER NICHT OBEN ODER UNTEN ZIELEND, SONDERN NUR WIE AUSHOLEND</small>. E<small>R ZÄHLTE WIE FOLGT: EINS, EINS UND EINS, EINS UND ZWEI</small> &amp;<small>C</small>. H<small>IERAUF KAM ER HERAUS UND STELLTE ES AUF DAS ZWEITE GOLDENE</small> G<small>ESTELL IM</small> T<small>EMPELSCHIFFE.</small> R. J<small>EHUDA SAGT, DA WAR NUR EIN</small> G<small>ESTELL.</small> E<small>R NAHM DAS</small> B<small>LUT DES</small> F<small>ARREN FORT UND SETZTE DAS</small> B<small>LUT DES</small> B<small>OCKES AB,</small> DANN SPRENGTE ER DAVON GEGEN DEN V<small>ORHANG, GEGENÜBER DER</small> B<small>UNDES</small><small>LADE, VON AUSSEN, EINMAL AUFWÄRTS UND SIEBENMAL ABWÄRTS</small>. E<small>R</small> Z<small>IELTE NICHT</small> &amp;<small>C</small>. E<small>R ZÄHLTE WIE FOLGT</small> &amp;<small>C</small>. H<small>IERAUF NAHM ER DAS</small> B<small>LUT DES</small> B<small>OCKES UND SETZTE DAS</small> B<small>LUT DES</small> F<small>ARREN AB, DANN SPRENGTE ER DA VON AUF DEN</small> V<small>ORHANG, GEGENÜBER DER</small> B<small>UNDESLADE, VON AUSSEN, EINMAL AUFWÄRTS UND SIEBENMAL ABWÄRTS</small> &amp;<small>C</small>. A<small>LSDANN SCHÜTTETE ER DAS</small> B<small>LUT DES</small> F<small>ARREN IN DAS</small> B<small>LUT DES</small> B<small>OCKES UND TAT DAS VOLLE</small> B<small>ECKEN IN EIN LEERES</small>.",
+            "«<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Lev. 16,18.</i><b>S</b><i>odann gehe er zum Altar hinaus, der vor dem Herrn steht</i>, <small>DAS ISTDER GOLDENE</small> A<small>LTAR</small>. W<small>O FÄNGT ER AN, WENN ER MIT DER</small> E<small>NTSÜNDIGUNG</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Den Sprengungen.</i><small>ABWÄRTS BEGINNT</small>? A<small>M</small> <small>NORDÖSTLICHEN</small> H<small>ORN</small>, <small>DANN FOLGT</small> <small>DAS NORDWESTLICHE, SÜDWESTLICHE UND SÜDÖSTLICHE</small>. W<small>O ER BEIM</small> S<small>ÜNDOPFER AM ÄUSSEREN</small> A<small>LTAR BEGINNT, DA HÖRTE ER AM INNEREN</small> A<small>LTAR AUF.</small> R. E<small>LIE͑ZER SAGTE</small> : E<small>R STAND AN EINER</small> S<small>TELLE UND ENTSÜNDIGTE</small>, <small></small> UND ALLE SPRENGTE ER VON UNTEN NACH OBEN, AUSGENOMMEN DAS VOR IHM BEFINDLICHE, AUF DAS ER VON OBEN NACH UNTEN SPRENGTE.",
+            "D<small>ANN SPRENGTE ER SIEBENMAL AUF DEN</small> G<small>LANZ DES</small> A<small>LTARS, UND DEN</small> R<small>EST DES</small> B<small>LUTES GOSS ER AUF DAS WESTLICHE</small> F<small>UNDAMENT DES ÄUSSEREN</small> A<small>LTARS; DAS DES ÄUSSEREN</small> A<small>LTARS</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Den Rest des Opferblutes, das an den äußeren Altar gesprengt wird.</i><small>GOSS ER AUF DAS SÜDLICHE</small> F<small>UNDAMENT</small>. B<small>EIDES VERMISCHTE SICH IM</small> K<small>ANAL UND GELANGTE IN DEN</small> Q<small>IDRONBACH; SODANN WURDE ES DEN</small> G<small>ÄRTNERN ALS</small> D<small>UNG VERKAUFT, UND DABEI GILT DAS</small> G<small>ESETZ VON DER</small> V<small>ERUNTREUUNG</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Am Geheiligten; die Nutznießung ohne Entschädigung ist verboten.</i>.",
+            "<b>W</b><small>ENN ER VON ALL DEN</small> D<small>IENSTVERRICIITUNGEN DES</small> V<small>ERSÖHNUNGSTAGES</small>, <small>DIE IN IHRER</small> R<small>EIHENFOLGE AUFGEZÄHLT SIND, EINE</small> <small>SPÄTERE</small> <small>FRÜHER</small> <small>ALS DIE ANDERE</small> <small>VERRICHTET HAT, SO HAT ER NICHTS GETAN</small>. H<small>AT ER DAS</small> B<small>LUT DES</small> B<small>OCKES VOR DEM</small> B<small>LUTE DES</small> F<small>ARREN</small> <small>GESPRENGT</small>, <small>SO SPRENGE ER NACH DEM</small> B<small>LUTE DES</small> F<small>ARREN DAS</small> B<small>LUT DES</small> B<small>OCKES ABERMALS</small>. I<small>ST VOR</small> B<small>EENDIGUNG DER</small> S<small>PRENGUNGEN INNERHALB</small> <small>DES</small> A<small>LLERHEILIGSTEN</small> <small>DAS</small> B<small>LUT AUSGEGOSSEN WORDEN, SO HOLE ER ANDERES</small> B<small>LUT UND BEGINNE</small> <small>DIE</small> S<small>PRENGUNGEN</small> <small>INNERHALB VON VORNE</small>. E<small>BENSO IM</small> T<small>EMPELSCHIFFE UND EBENSO AM GOLDENEN</small> A<small>LTAR, DENN SIE SIND ALLE BESONDERE</small> E<small>NTSÜNDIGUNGEN FÜR SICH</small>. R. E<small>LEA͑ZAR UND</small> R. Š<small>IMO͑N SAGEN, WO ER UNTERBROCHEN HAT, DA BEGINNE ER</small>."
+        ],
+        [
+            "<b>D</b><small>IE BEIDEN</small> B<small>ÖCKE DES</small> V<small>ERSÖHNUNGSTAGES SOLLEN GEBOTSMÄSSIG EINANDER GLEICHEN IN IHREM AÜSSEHEN,</small> I<small>HREM WÜCHSE UND IHREM</small> P<small>REISE, AUCH SIND SIE ZUSAMMEN ZU KAUFEN, JEDOCH SIND SIE TAUGLICH, AUCH WENN SIE EINANDER NICHT GLEICHEN</small>. K<small>AUFTE ER EINEN AN DIESEM</small> T<small>AGE UND DEN ANDEREN AM FOLGENDEN</small> T<small>AGE, SO SIND SIE TAUGLICH,</small> IST EINER VON IHNEN VERENDET, SO MUSS ER, WENN ER VOR DEM L<small>OSEN VERENDET IST, FÜR DEN ZWEITEN EINEN ANDEREN ZUKAUFEN, UND WENN ER NACH DEM</small> L<small>OSEN VERENDET IST, EIN NEUES</small> P<small>AAR HERBEIHOLEN UND VON NEUEM LOSEN</small>. E<small>R SPRECHE</small>: I<small>ST DER FÜR G0TT BESTIMMTE VERENDET, SO TRETE DER DURCH DAS L0S FÜR G0TT BESTIMMTE AN SEINE</small> S<small>TELLE, UND IST DER FÜR</small> A͑<small>ZAZEL BESTIMMTE VERENDET, SO TRETE DER DURCH DAS</small> L<small>OS FÜR</small> A͑<small>ZAZEL BESTIMMTE AN SEINE</small> S<small>TELLE</small>. D<small>ER ANDERE IST WEIDEN ZU LASSEN, BIS ER EIN</small> G<small>EBRECHEN BEKOMMT UND ZU VERKAUFEN, UND DER</small> E<small>RLÖS FÄLLT DEM FREIWILLIGEN</small> O<small>PFERFONDS ZU, DENN DAS</small> G<small>EMEINDE</small>-S<small>ÜNDOPFER IST NICHT VERENDEN ZU LASSEN</small>; R. J<small>EHUDA SAGT, ES IST VERENDEN ZU LASSEN</small>. F<small>ERNER SAGTE</small> R. J<small>EHUDA</small>: I<small>ST DAS</small> B<small>LUT AUSGEGOSSEN WORDEN, SO IST DER FORTZUSCHICKENDE</small> B<small>OCK</small> <small>VERENDEN ZU LASSEN, IST DER FORTZUSCHICKENDE</small> B<small>OCK</small> <small>VERENDET, SO IST DAS</small> B<small>LUT FORTZUGIESSEN</small>.",
+            "<small>ANN GING ER ZUM FORTZUSCHICKENDEN</small> B<small>OCKE, STÜTZTE AUF IHN BEIDE</small> H<small>ÄNDE UND SPRACH DAS</small> S<small>ÜNDENBEKENNTNIS</small>. E<small>R SPRACH ALSO</small>: A<small>CH</small>, H<small>ERR, GEFEHLT, GESÜNDIGT UND GEFREVELT HAT VOR DIR DEIN</small> V<small>OLK, DAS</small> H<small>AUS</small> J<small>ISRAEL</small>! A<small>CH</small>, H<small>ERR</small>, <small>VERGIB DOCH DIE</small> V<small>ERFEHLUNGEN, DIE</small> S<small>ÜNDEN UND DIE</small> F<small>REVEL, DIE GEFEHLT, GESÜNDIGT UND GEFREVELT HAT VOR DIR DEIN</small> V<small>OLK</small>, <small>DAS</small> H<small>AUS</small> J<small>ISRAéL &amp;C</small>. W<small>IE DOCH GESCHRIEBEN STEHT IN DER</small> T<small>ORA DEINES</small> K<small>NECHTES</small> M<small>OŠE</small> :<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Lev. 16,30.</i><i>denn an diesem Tage wird er euch vergeben, euch zu reingen all euren Sünden vor Gott sollt ihr rein werden.</i> A<small>LS DIE</small> P<small>RIESTER UND DAS</small> V<small>OLK, DIE IM</small> V<small>ORHOFE STANDEN, DEN DEUTLICH AUSGESPROCHENEN</small> N<small>AMEN AUS DEM</small> M<small>UNDE DES</small> H<small>OCHPRIESTERS HERVORKOMMEN HÖRTEN, KNIETEN SIE NIEDER, WARFEN SICH HIN UND FIELEN AUF IHR</small> A<small>NGESICHT, INDEM SIE SPRACHEN</small>: G<small>EPRIESEN SEI DER</small> N<small>AME SEINER KÖNIGLICHEN</small> M<small>AJESTÄT AUF IMMER UND EWIG</small>.",
+            "S<small>ODANN ÜBERGAB ER IHN DEM, DER IHN FORTBRINGEN SOLLTE</small>. J<small>EDER IST ZUM</small> F<small>ORTBRINGEN ZULÄSSIG, NUR HATTEN ES DIE</small> P<small>RIESTER ZUR</small> R<small>EGEL GEMACHT, IHN DURCH KEINEN JISRAÉLITEN FORTBRINGEN ZU LASSEN</small>. R. J<small>OSE ERZÄHLTE</small>: E<small>INST BRACHTE IHN</small> A<small>RSELA FORT, UND DIESER WAR</small> J<small>ISRAÉLIT</small>. M<small>AN ERRICHTETE FÜR IHN EINEN</small> S<small>TEG, WEGEN DER</small> B<small>ABYLONIER</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Verächtliche Bezeichnung, soviel wie Gesindel.</i>, <small>DIE IHM DAS</small> H<small>AAR ZERRTEN, INDEM SIE IHM ZURIEFEN</small>: N<small>IMM UND GEH, NIMM UND GEH</small>.",
+            "<b>V</b><small>ON DEN</small> V<small>ORNEHMEN</small> J<small>ERUSALEMS BEGLEITETEN IHN MANCHE BIS ZUR ERSTEN HÜTTE</small>. Z<small>EHN</small> H<small>ÜTTEN WAREN VON</small> J<small>ERUŠALEM BIS ZUM</small> F<small>ELSEN</small> <sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Od. Felsenspitze, aber an anderer Stelle auch. Felsenschlucht; wie manche erklären, ist das im Text gebrauchte Çoq, Name des Berges.</i>, <small>EINE</small> S<small>TRECKE VON</small> <small>NEUNZIG</small> R<small>US, SIEBENEINHALB</small> R<small>US</small> <sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Od. Ris; das M. hat 2000 Ellen, somit hat das R. ca. 266 E.n, wonach רוס viell, nichts weiter als eine Transmutation, der Buchstabenzahl רס״ו ist.</i> <small>AUF EIN</small>M<small>IL</small>. A<small>N JEDER</small> H<small>ÜTTE SPRACHEN SIE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> In jeder Hütte befand sich eine Wache.</i><small>ZU IHM</small>: D<small>A IST</small> S<small>PEISE, DA IST</small> Wasser.",
+            "M<small>AN BEGLEITETE IHN VON</small> H<small>ÜTTE ZU</small> H<small>ÜTTE, AUSGENOMMEN DIE LETZTE, VON DER AUS SIE IHN NIGHT ZUM</small> F<small>ELSEN BEGLEITETEN, VIELMEHR STANDEN SIE VON FERNE UND BEOBACHTETEN SEIN</small> T<small>UN</small>.",
+            "W<small>AS MACHTE ER DA</small>? E<small>R TEILTE DEN ROTGLÄNZENDEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Cf. supra Fol. 41b.</i>W<small>OLLSTREIFEN</small>, <small>DIE EINE</small> H<small>ÄLFTE BAND ER AN EINEN</small> F<small>ELSEN UND DIE ANDERE</small> H<small>ÄLFTE BAND ER</small> <small>DEM</small> B<small>OCKE</small> <small>ZWISCHEN DIE</small> H<small>üRNER, DANN STIESS ER IHN RÜCKWÄRTS HINUNTER UND ER STÜRZTE ROLLEND HINAB; UND EHE ER NOCH DIE</small> H<small>ÄLFTE DES BERGES ERREICHTE, BESTAND ER AUS EINZELNEN</small> G<small>LIEDERN</small>. H<small>IERAUF KEHRTE ER UM UND VERBLIEB BIS ES DUNKELTE IN DER LETZTEN</small> H<small>ÜTTE</small>. W<small>ANN BEGINNT DIE</small> U<small>NREINHEIT SEINER</small> K<small>LEIDER</small>? S<small>OBALD ER DIE</small> M<small>AUER</small> J<small>ERUŠALEMS VERLÄSST. R. ŠIMO͑N SAGT, MIT SEINEM</small> H<small>INABSTOSSEN IN DIE</small> F<small>ELSSCHLUCHT</small>.",
+            "<b>S</b><small>ODANN GING ER ZUM</small> F<small>ARREN UND ZUM</small> B<small>OCKE, DIE ZU VERBRENNEN WAREN</small>; <small>SCHLITZTE SIE AUF, NAHM DIE</small> O<small>PFERTEILE HERAUS, LEGTE SIE IN EINE</small> S<small>CHÜSSEL UND RÄUCHERTE SIE AUF DEM</small> A<small>LTAR AUF,</small> HIERAUF BEFESTIGTE MAN SIE AN T<small>RAGEN UND BRACHTE SIE IN DEN</small> V<small>ERBRENNUNGSRAUM</small>. W<small>ANN BEGINNT DIE UNREINHEIT IHRER</small> K<small>LEIDER</small>? S<small>OBALD SIE DIE</small> M<small>AUER DES</small> V<small>ORHOFES VERLASSEN</small>. R. Š<small>IMO͑N SAGT, SOBALD DAS</small> F<small>EUER DEN GRÖSSTEN</small> T<small>EIL ERFASST HAT</small>.",
+            "<b>M</b><small>AN BERICHTETE DANN DEM</small> H<small>OCHPRIESTER, DASS DER</small> B<small>OCK IN DER</small> W<small>ÜSTE ANGELANGT SEI</small>. W<small>OHER WUSSTE MAN, WANN DER</small> B<small>OCK IN DER</small> W<small>ÜSTE ANGELANGT WAR</small>? M<small>AN HATTE</small> P<small>OSTEN AUFGESTELLT, DIE IHRE</small> S<small>ÜDARIEN SCHWENKTEN, UND SO WUSSTE MAN, WANN DER</small> B<small>OCK IN DER</small> W<small>ÜSTE ANGELANGT WAR</small>. R. J<small>EHUDA SAGTE</small>: S<small>IE HATTEN JA EIN VORTREFFLICHES</small> Z<small>EICHEN: VON</small> J<small>ERUSALEM BIS</small> B<small>ETH</small>-H<small>EDUDO</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wo die Wüste begann; dieser Name variiert sehr.</i><small>SIND DREI M<small>IL; WENN SIE EIN</small> M<small>IL GINGEN, EIN</small> M<small>IL ZURÜCKKEHRTEN UND DIE</small> D<small>AUER EINES</small> M<small>IL WARTETEN, WUSSTEN SIE, DASS DER</small> B<small>OCK IN DER</small> W<small>ÜSTE ANGELANGT WAR</small>.</small> R. J<small>IŠMA͑éL SAGTE</small>: S<small>LE HATTEN EIN ANDERES</small> Z<small>EICHEN</small>: AN DER T<small>ÜR DER</small> V<small>ORHALLE WAR DER ROTGLÄNZENDE</small> W<small>OLLSTREIFEN BEFESTIGT, UND WENN DER</small> B<small>OCK IN DER</small> W<small>ÜSTE ANGELANGT WAR, WURDE DER</small> S<small>TREIFEN WEISS, DENN ES HEISST</small>:<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Jes. 1,18.</i><i>sind eure Sünden auch scharlachrot, schneeweiß sollen sie werden</i>."
+        ],
+        [
+            "<b>A</b><small>LSDANN GING DER</small> H<small>OCHPRIESTER AN DAS</small> V<small>ORLESEN; WOLLTE ER, LAS ER IN DEN</small> B<small>YSSUSGEWÄNDERN VOR, WENN ABER NICHT, SO LAS ER IN SEINEM EIGENEN WEISSEN</small> O<small>BERGEWANDE VOR</small>. D<small>ER</small> S<small>YNAGOGENDIENER NAHM DIE</small> T<small>ORAROLLE UND REICHTE SIE DEM</small> S<small>YNAGOGENVORSTEHER, DER</small> S<small>YNAGOGENVORSTEHER REICHTE SIE DEM</small> P<small>RIESTERPRÄSES, DER</small> P<small>RIESTERPRÄSES REICHTE SIE DEM</small> H<small>OCHPRIESTER, UND DER</small> H<small>OCHPRIESTER STAND AUF, NAHM SIE IN</small> E<small>MPFANG UND LAS VOR</small> <small>DIE</small> A<small>BSCHNITTE</small> ‘N<small>ACH DEM</small> T<small>ODE</small>’<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Lev. Kap. 16.</i> <small>UND</small> ‘A<small>BER DER</small> Z<small>EHNTE</small>’<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wo die Wüste begann: Lev. 23,27ff.</i>. D<small>ARAUF ROLLTE ER DIE</small> T<small>ORAROLLE ZUSAMMEN, NAHM SIE AN SEINEN</small> B<small>USEN UND SPRACH</small>: M<small>EHR ALS ICH VORGELESEN HABE, STEHT DARIN GESCHRIEBEN</small>. D<small>EN</small> A<small>BSCHNITT</small> ‘A<small>M ZEHNTEN</small>’ <small>IM</small> B<small>UCHE</small> N<small>UMERI LAS ER AUSWENDIG</small> UND SPRACH DARAUF ACHT S<small>EGENSSPRÜCHE</small> Ü<small>BER DIE</small> T<small>ORA, ÜBER DEN</small> T<small>EMPELDIENST, EINEN</small> D<small>ANKSEGEN</small>, <small>ÜBER DIE</small> S<small>ÜNDENVERGEBUNG, FÜR DEN</small> T<small>EMPEL BESONDERS</small>, F<small>ÜR</small> J<small>ISRAÉL BESONDERS, FÜR</small> J<small>ERUŠALEM BESONDERS, FÜR DIE</small> P<small>RIESTER BESONDERS, UND ÜBER DAS ÜBRIGE</small> G<small>EBET</small>.",
+            "W<small>ER DEN</small> H<small>OCHPRIESTER BEIM</small> V<small>ORLESEN SAH, SAH NICHT DIE</small> V<small>ERBRENNUNG DES</small> F<small>ARREN UND DES</small> B<small>OCKES, UND WER DIE</small> V<small>ERBRENNUNG DES</small> F<small>ARREN UND DES</small> B<small>OCKES SAH, SAH NICHT DEN</small> H<small>OCHPRIESTER BEIM</small> V<small>ORLESEN;  NICHT ETWA, DASS DIES NICHT ERLAUBT WÄRE, VIELMEHR WAR DER</small> W<small>EG WEIT, UND BEIDES GESCHAH ZU GLEICHER</small> Z<small>EIT</small>.",
+            "<b>H</b><small>ATTE ER IN</small> B<small>YSSUSGEWÄNDERN GELESEN, SO WUSCH ER</small> H<small>ÄNDE UND</small> F<small>ÜSSE</small>, <small>ZOG SICH AUS, STIEG HINAB UND TAUCHTE UNTER, STIEG HERAUF UND TROCKNETE SICH AB, UND MAN BRACHTE IHM DIE GOLDENEN</small> G<small>EWÄNDER; ER LEGTE SIE AN UND WUSCH</small> H<small>ÄNDE UND</small> F<small>ÜSSE,</small> DANN GING ER HINAUS UND RICHTETE SEINEN W<small>IDDER, DEN DES</small> V<small>OLKES UND DIE SIEBEN FEHLERFREIEN EINJÄHRIGEN</small> L<small>ÄMMER HER – SO</small> R. E<small>LIE͑ZER</small>. R. A͑<small>QIBA SAGT, DIESE WURDEN MIT DEM BESTÄNDIGEN</small> M<small>ORGENOPFER DARGEBRACHT, UND DER</small> B<small>RANDOPFER</small>-F<small>ARRE UND DER AUSSERHALB HERZURICHTENDE</small> B<small>OCK WURDEN MIT DEM BESTÄNDIGEN</small> A<small>BENDOPFER HERGERICHTET</small>. H<small>IERAUF WUSCH ER</small>",
+            "H<small>ÄNDE UND</small> F<small>ÜSSE, ZOG SICH AUS, STIEG HINAB UND TAUCHTE UNTER, STIEG HERAUF UND TROCKNETE SICH AB,</small> UND MAN HOLTE IHM DIE WEISSEN G<small>EWÄNDER; ER LEGTE SIE AN, WUSCH</small> H<small>ÄNDE UND</small> F<small>ÜSSE UND GING HINEIN, UM</small> S<small>CHALE UND SCHIPPE ZU HOLEN</small>. H<small>IERAUF WUSCH ER</small> H<small>ÄNDE UND</small> F<small>ÜSSE, ZOG SICH AUS, STIEG HINAB UND TAUCHTE UNTER, STIEG HERAUF UND TROCKNETE SICH AB,</small> UND MAN HOLTE IHM DIE GOLDENEN G<small>EWÄNDER; ER LEGTE SIE AN, WUSCH</small> H<small>ÄNDE UND</small> F<small>ÜSSE UND GING HINEIN, UM DAS</small> R<small>ÄUCHERWERK DES</small> A<small>BENDS ZU RÄUCHERN UND DIE</small> L<small>AMPEN ZU PUTZEN</small>. H<small>IERAUF WUSCH ER</small> H<small>ÄNDE UND</small> F<small>ÜSSE, ZOG SICH AUS, STIEG HINAB UND TAUCHTE UNTER, STIEG HERAUF UND TROCKNETE SICH AB</small>; <small>ALSDANN HOLTE MAN IHM SEINE EIGENEN, DIE ER ANLEGTE, UND MAN BEGLEITETE IHN NACH</small> H<small>AUSE</small>. N<small>ACHDEM ER IN</small> F<small>RIEDEN AUS DEM</small> T<small>EMPEL HEIMGEKEHRT WAR, VERANSTALTETE ER EIN FEST FÜR SEINE FREUNDE</small>.",
+            "<b>D</b><small>ER</small> H<small>OCHPRIESTER VERRICHTET DEN</small> D<small>IENST IN ACHT</small> G<small>EWÄNDERN, DER GEMEINE</small> P<small>RIESTER</small> <small>IN VIER</small>: L<small>EIBROCK</small>, B<small>EINKLEID</small>, K<small>OPFTUCH UND</small> G<small>ÜRTEL; BEIM</small> H<small>OCHPRIESTER KOMMT NOCH HINZU</small>: B<small>RUSTSCHILD</small>, S<small>CHULTERKLEID</small>, O<small>BERKLEID UND</small> S<small>TIRNBLATT</small>. I<small>N DIESEN BEFRAGE MAN DAS</small> O<small>RAKEL; MAN BEFRAGE ES JEDOCH NUR FÜR EINEN</small> K<small>ÖNIG, EINEN</small> G<small>ERICHTSPRÄSIDENTEN ODER SONST EINEN, DESSEN DIE</small> G<small>EMEINDE BEDARF</small>."
+        ],
+        [
+            "<b>A</b>M V<small>ERSÖHNUNGSTAGE IST DAS</small> E<small>SSEN, DAS</small> T<small>RINKEN, DAS</small> W<small>ASCHEN, DAS</small> S<small>ALBEN, DAS</small> A<small>NZIEHEN DER</small> S<small>ANDALEN UND DER</small> B<small>EISCHLAF VERBOTEN</small>. E<small>IN</small> K<small>ÖNIG UND EINE</small> B<small>RAUT DÜRFEN DAS</small> G<small>ESICHT WASCHEN, EINE</small> W<small>ÖCHNERIN DARF</small> S<small>ANDALEN ANZIEHEN – SO</small> R. E<small>LIE͑ZER; DIE</small> W<small>EISEN VERBIETEN DIES</small>.",
+            "W<small>ER DAS</small> Q<small>UANTUM EINER GROSSEN</small> D<small>ATTEL ISST, DIESER UND IHRES</small> S<small>TEINES, ODER EINEN</small> M<small>UNDVOLL TRINKT, IST SCHULDIG</small>. V<small>ERSCHIEDENE</small> S<small>PEISEN WERDEN ZUM</small> Q<small>UANTUM EINER</small> D<small>ATTEL, UND VERSCHIEDENE</small> G<small>ETRÄNKE WERDEN ZUM</small> Q<small>UANTUM EINES</small> M<small>UNDVOLLS VEREINIGT</small>. S<small>PEISEN UND</small> G<small>ETRÄNKE WERDEN NICHT</small> <small>MIT EINANDER</small> <small>VEREINIGT</small>.",
+            "<b>W</b><small>ER BEI EINEM</small> E<small>NTFALLEN GEGESSEN UND GETRUNKEN HAT, IST NUR EIN</small> S<small>ÜNDOPFER SCHULDIG, WENN ABER GEGESSEN UND EINE</small> A<small>RBEIT VERRICHTET, SO IST ER ZWEI</small> S<small>ÜNDOPFER SCHULDIG</small>. W<small>ER UNGENIESSBARE</small> S<small>PEISEN GEGESSEN, UNGENIESSBARE</small> G<small>ETRÄNKE ODER</small> T<small>UNKE ODER</small> S<small>ALZBRÜHE GETRUNKEN HAT, IST FREI</small>.",
+            "<b>M</b><small>AN BRAUCHT</small> K<small>INDER AM</small> V<small>ERSÖHNUNGSTAGE NICHT FASTEN ZU LASSEN</small>, <small>JEDOCH MUSS MAN SIE EIN</small> J<small>AHR ODER ZWEI</small> J<small>AHRE VORHER</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Vor ihrer Volljährigkeit.</i><small>DARAN GEWÖHNEN, DAMIT SIE IN DEN</small> G<small>EBOTEN EINGEÜBT SEIEN</small>.",
+            "<b>W</b><small>ENN EINE</small> S<small>CHWANGERE</small> <small>DEN</small> D<small>UFT EINER</small> S<small>PEISE</small> <small>RIECHT, SO GEBE MAN IHR ZU ESSEN, BIS SIE SICH ERHOLT</small>. E<small>INEM</small> K<small>RANKEN GEBE MAN ZU ESSEN AUF</small> V<small>ERORDNUNG VON</small> S<small>ACHKUNDIGEN; SIND KEINE</small> S<small>ACHKUNDIGEN ANWESEND, SO GEBE MAN IHM ZU ESSEN AUF SEIN EIGENES</small> V<small>ERLANGEN, BIS ER SAGT, ER HABE GENUG</small>.",
+            "<b>W</b><small>ENN JEMAND VON</small> H<small>EISSHUNGER BEFALLEN WIRD, SO GEBE MAN IHM ZU ESSEN, SELBST UNREINE</small> D<small>INGE, BIS SEINE</small> A<small>UGEN ERHELLEN</small>. W<small>ENN EINEN EIN TOLLER</small> H<small>UND GEBISSEN HAT, SO DARF MAN IHM NICHT VON DESSEN</small> L<small>EBERKLAPPEN ZU ESSEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Obgleich dies als Heilmittel gilt.</i><small>GEBEN</small>; R. M<small>ATHJA B</small>.H<small>EREŠ ERLAUBT DIES</small>. F<small>ERNER SAGTE</small> R. M<small>ATHJA B</small>.H<small>EREŠ</small>: W<small>ENN JEMAND</small> H<small>ALSSCHMERZEN HAT, SO DARF MAN IHM AM</small> Š<small>ABBATH</small> M<small>EDIZIN IN DEN</small> M<small>UND EINFLÖSSEN, WEIL HIERBEI EIN</small> Z<small>WEIFEL DER</small> L<small>EBENSGEFAHR VORLIEGT, UND JEDER</small> Z<small>WEIFEL DER</small> L<small>EBENSGEFAHR VERDRÄNGT DEN</small> Š<small>ABBATH</small>.",
+            "W<small>ENN ÜBER EINEN EIN</small> T<small>RUMM ZUSAMMENSTÜRZT, UND ES ZWEIFELHAFT IST, OB ER SICH DA BEFINDET ODER NICHT, OB ER LEBENDIG IST ODER TOT, OB ES EIN</small> N<small>ICHTJUDE IST ODER EIN</small> J<small>ISRAÉLIT, SO LEGE MAN SEINETHALBEN DEN</small> T<small>RUMM FREI: FINDET MAN IHN LEBEND, SO TRAGE MAN IHN AB, WENN ABER TOT, SO LASSE MAN IHN LIEGEN</small>.",
+            "<b>D</b><small>AS</small> S<small>ÜNDOPFER UND DAS ZWEIFELLOSE</small> S<small>CHULDOPFER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wegen einer zweifellos begangenen Sünde, als Ggs. zum sogen. Schwebe-Schuldopfer, das in zweifelhaften Fällen darzubringen ist; cf. Lev. 5,17ff.</i><small>SÜHNEN; DER</small> T<small>OD UND DER</small> V<small>ERSÖHNUNGSTAG VERBUNDEN MIT</small> B<small>USSE SÜHNEN; DIE</small> B<small>USSE SÜHNT LEICHTERE</small> S<small>ÜNDEN, OB</small> G<small>EBOTE ODER</small> V<small>ERBOTE BETREFFEND, WEGEN SCHWERER ABER BLEIBT ER IN DER</small> S<small>CHWEBE, BIS DER</small> V<small>ERSÖHNUNGSTAG KOMMT UND SÜHNT</small>.",
+            "S<small>AGT JEMAND, ER WOLLE SÜNDIGEN UND</small> B<small>USSE TUN, SÜNDIGEN UND</small> B<small>USSE TUN, SO LÄSST MAN IHM NICHT GELINGEN</small>, B<small>USSE ZU TUN</small>; <small>SAGT ER</small>, <small>ER WOLLE SÜNDIGEN, UND DER</small> V<small>ERSÖHNUNGSTAG WERDE ES SÜHNEN, SO SÜHNT ES DER</small> V<small>ERSÖHNUNGSTAG NICHT</small>. S<small>ÜNDEN DES</small> M<small>ENSCHEN GEGEN</small> G<small>OTT SÜHNT DER</small> V<small>ERSÖHNUNGSTAG</small>, S<small>ÜNDEN DES</small> M<small>ENSCHEN GEGEN SEINEN</small> N<small>ÄCHSTEN SÜHNT DER</small> V<small>ERSÖHNUNGSTAG NICHT EHER, ALS BIS MAN SEINEN</small> N<small>ÄCHSTEN BESÄNFTIGT HAT</small>. R. E<small>LEA͑ZAR B</small>.A͑<small>ZARJA TRUG vor</small>: <sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Lev. 16,30.</i><i>Von allen euren Sünden vor dem Herrn sollt ihr rein werden</i>; S<small>ÜNDEN DES</small> M<small>ENSCHEN GEGEN</small> G<small>OTT SÜHNT DER</small> V<small>ERSÖHNUNGSTAG</small>, S<small>ÜNDEN DES</small> M<small>ENSCHEN GEGEN SEINEN</small> N<small>ÄCHSTEN SÜHNT DER</small> V<small>ERSÖHNUNGSTAG NICHT EHER, ALS BIS MAN SEINEN</small> N<small>ÄCHSTEN BESÄNFTIGT HAT</small>. R. A͑<small>QIBA SPRACH</small>: H<small>EIL EUCH</small>, J<small>ISRAÉL</small>! W<small>ER IST ES, VOR DEM IHR EUCH REINIGT, WER IST ES, DER EUCH REINIGT</small>? E<small>S IST EUER</small> V<small>ATER IM</small> H<small>IMMEL, WIE ES HEISST</small>: <sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Ez. 36,25.</i><i>und ich werde reines Wasser über euch sprengen, daß ihr rein werdet</i>. F<small>ERNER HEISST ES</small>:<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Jer. 17,13.</i><i>Die Hoffnung</i><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Das im Texte gebrauchte W. <span dir=\"rtl\">מקוה</span> hat beide Bedeutungen.</i><i>Jisraéls ist der Herr</i>; <small>WIE DAS</small> T<small>AUCHBAD</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Das im Texte gebrauchte W. <span dir=\"rtl\">מקוה</span> hat beide Bedeutungen.</i><small>DIE</small> U<small>NREINEN REINIGT, SO REINIGT DER</small> H<small>EILIGE, GEPRIESEN SEI ER</small>, J<small>ISRAÉL</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,104 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "http://www.sefaria.org/shraga-silverstein",
+    "versionTitle": "The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "To enhance the quality of this text, obvious translation errors were corrected in accordance with the Hebrew source",
+    "versionTitleInHebrew": "המשנה עם פירושי רבי עובדיה מברטנורא, רבי שרגא זילברשטיין",
+    "versionNotesInHebrew": "כדי לשפר את איכות הטקסט הזה, שונו שגיאות תרגום ברורות בהתאם למקור העברי",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "\tSeven days before Yom Kippur the high-priest is separated from his house to the cell of falhedrin. [For all the services of Yom Kippur are kasher only with him, it being written in respect to Yom Kippur (Leviticus 16:32): \"And the priest shall make atonement, who shall be anointed.\" And this separation is derived from what is written in respect to the seven days of consecration, viz. (Ibid. 8:33): \"And from the door of the tent of meeting you shall not go out seven days,\" followed by (34): \"As He did on this day, the L rd has commanded to do, to make atonement for you,\" which our rabbis expounded: \"to do\" — this alludes to the (procedure with the) red heifer; \"to make atonement for you\" — this alludes to the Yom Kippur service, viz.: The priest who burns the red heifer and the priest who performs the Yom Kippur service must both be separated from their houses for seven days, as Aaron and his sons required separation on the seven days of consecration. (\"to the cell of falhedrin\":) The appointees of the king are called \"falhedrin.\" And because the high-priests in the second Temple after Shimon Hatzaddik would pay to serve in the high-priesthood, and, because they were wicked, would not last out their year and would be replaced every twelve months as the king's appointees were — for that reason this cell was called \"the cell of the falhedrin.\"] And another priest is designated \"stand-by\" [to be high-priest] in the event of his becoming unfit [through keri (an emission) or through uncleanliness (tumah).] R. Yehudah says: A \"stand-by wife\" is also designated for him in the event that his wife dies, it being written (Leviticus 16:6): \"And he shall make atonement for himself and for his house\" — his \"house\" is his wife. Whereupon they said to him: If so, there is no end to the matter! [i.e., If you are apprehensive as to her dying, there is no end to the matter. For perhaps this one, too, (the \"stand-by\") will die! Rather, with tumah, which is common, we are apprehensive, for which reason we designate another priest as a stand-by. With sudden death, which is not common, we are not apprehensive, for which reason another woman is not designated as a stand-by. The halachah is in accordance with the sages.]",
+            "\tAll seven days he sprinkles the blood [of t'midim to accustom himself to the sacrificial service], and he smokes the incense, and he tends to the lamps. [He cleans them of the ashes of the burnt-out wicks], and he offers up the head and the foot (of the tamid)]. And the other days, if he wishes to sacrifice [any offering that he desires], he does so [and the men of the watch cannot stop him]. He is first to sacrifice [any] portion [that he desires], and he is first to take a portion. [In the distribution of kodshim (consecrations), he takes any choice portion he desires. This, with the kodshim of the altar; but with those of the border (i.e., outside of Jerusalem), both a high-priest and a regular priest share equally.]",
+            "\tCertain elders of the elders of beth-din were assigned to him, who read to him [all seven days] in the order of the day (of atonement) [in Leviticus 16]; and they said to him: \"Our lord, the high-priest, read it with your mouth, lest you have forgotten it or not learned it.\" [This was necessary in the second Temple, when unqualified high-priests were appointed by the ruling powers. But in the first Temple, they appointed only the greatest of the priests: in wisdom, in beauty, in strength, and in wealth. And if he were not wealthy, his fellow priests would \"elevate\" him from what was theirs, viz. (Leviticus 21:10): \"And the priest who is greater than his brothers\" — Make him great from what appertains to his brothers.] On the morning of Yom Kippur eve, they would stand him at the eastern gate, and they would pass before him bullocks, rams, and sheep in order to familiarize him with the service. [He would give thought to the beasts passing before him to impress upon himself the halachoth of the order of the day.]",
+            "\tAll seven days they did not keep food and drink from him; but as it started getting dark on Yom Kippur eve, they did not permit him to eat much, for eating is sleep-inducing. [They did not permit him to eat much even of those foods which do not cause one to become heated, and they kept from him entirely those foods which increase heat and semen, such as milk, eggs, meat, oil, old wine, and the like.]",
+            "\tThe elders of beth-din [who had taught him the order of the day] delivered him to the elders of the priesthood [to teach him the (service of) the incense handfuls, viz. (Leviticus 16:12): \"…and his full handfuls of incense of spices, etc.\", a difficult service], and they took him up to the chamber of Beth Avtinas [the makers of the incense, those who crushed it and compounded its spices], and they beswore him [not to be a Sadducee, i.e., not to prepare the incense on the coal-pan on the outside (in the sanctuary) and bring it inside (in the holy of holies), For they expound (Leviticus 16:2): \"For with the cloud shall I appear upon the ark cover\" — With the cloud of smoking incense (prepared on the outside) shall he (the high-priest) come, and then I shall appear upon the ark cover. And this is not so, for it is written (Ibid. 13): \"And he shall put the incense upon the fire before the L rd\" (in the holy of holies).], and they took their leave of him, saying: \"Our lord, high-priest, we are the emissaries of beth-din, and you are our emissary and the emissary of beth-din. We beswear you in the name of Him who reposed His name in this house, that you not alter one thing of all we have told you.\" He goes to a side and cries [that they suspected him of being a Sadducee], and they go to a side and cry [that they suspected him, the master having said (Shabbath 97a): \"One who suspects the innocent is smitten in his body.\"]",
+            "\tIf he is a sage, he expounds [on halachah the entire night of Yom Kippur so that he not fall asleep and see keri (an emission)], and if not [i.e., if he is a disciple, but not a sage, able to comprehend halachic discourse, but unable to expound], then Torah scholars expound before him. If he is accustomed to read in Scripture, he does so; if not, they read before him. What do they read? Sections from Job, Ezra, and Chronicles, [which hold one's interest and ward off sleep]. Zecharyah b. Kevutal said: Many times I read before him in the Book of Daniel.",
+            "\tIf he started nodding, the pirchei kehunah (the young priests) would strike before him with the (etzba tzreidah) [(\"pirchei kehunah\":) Youths, whose beards have just begun to sprout (lifroach) are called \"pirchei.\" (\"etzba tzreidah\":) the finger near the thumb. \"tzreidah\" = \"tzarata deda\" (\"this one's match), i.e., the match of the thumb, which adjoins it. They would join the thumb to the finger nearest it, and release it with a snap so that the high-priest not fall asleep], and they would say to him: \"Our lord, high-priest, stand [on your feet] and remove (hafeg) it [your warmth] once on the [marble] floor,\" [the coolness of the feet dispelling drowsiness. \"hafeg\" = \"remove,\" as in (Beitzah 14a): \"mefigin ta'aman\" (\"their flavor is removed\")], and they would keep him thus occupied until the time for the slaughtering (of the morning tamid).",
+            "\tEvery day the ashes would be removed from the altar at the call of the gever (\"gever\" - \"rooster\" or \"man\" appointed to rouse the priests) [He (a priest) scoops out the ashes, whether much or little, with a coal pan, and deposits them on the east of the ramp, where they are absorbed in place. (This marked the beginning of the morning service)] or close to it [close to the call of the gever], before or after. On Yom Kippur, [he removes the ashes] from midnight [in consideration of the weakness of the high-priest. Because the entire service devolved upon him, he had to rise earlier.]; and, on festivals, from the first watch. [For there were many Jews and many offerings and an abundance of ash at the wood-pile, whence it had to be removed to a place in the middle of the altar called \"tapuach\" (\"apple\"), where a great heap of ash was piled up in the form of an apple. They, therefore, had to rise earlier, and they rose from the first watch, which is a third of the night.] And the call of the gever was not heard [on festivals] until the azarah (the Temple court) was filled with Jews [who brought their offerings to be sacrificed immediately after the morning tamid.]"
+        ],
+        [
+            "\tIn the beginning, whoever wished to remove the ashes from the altar did so. [Any priest from one patriarchal house who wished to remove the ashes in the morning did so, without a lottery.] And when they [those who wished to remove the ashes] were numerous, [one saying: \"I shall do it\"; the other: \"I shall do it,\" this was the procedure:] they would run up the ramp [of the altar, which was thirty-two cubits long], and whoever was first to enter the four [upper] cubits [of the ramp, near the top of the altar], earned the right [to remove the ashes; this was their lot.] And if two reached it at the same time, [neither one of them was awarded the service, but all of the priests participated in a lottery. And what was the lottery?], the [lottery] superintendent said to them: \"Put out your fingers!\" [Each one would show his finger, it being forbidden to count Jews. Therefore, they had to put out their fingers, so that the fingers be counted and not the men. What was the procedure? They would stand around in a circle and the superintendent would come and take the turban from the head of one of them, the count beginning from him. Then everyone would put out his finger and the superintendent would call out a number — \"one hundred\" or \"sixty\" — much higher than the number of priests standing there, saying that whoever the count ended at would be awarded (the service). He would then start to count from the one whose turban he had taken and keep on counting fingers, going round and counting until the end. Whoever the count ended at would be the awardee. This was the procedure for all of the lotteries in the Temple.] And what would they put out? One or two (fingers), [one, if he were healthy; two, if he were ill (one who is ill not being in complete control of his fingers, so that when he puts out one, its \"neighbor\" joins it. The two fingers are counted as one.)] And a thumb is not put out in the Temple [because of the \"deceivers.\" When the count was close to ending and they saw with  whom it would end, the one standing in front of him would put out two fingers so that he would be counted twice and the count would end with him. And the superintendent would not be aware (of the deception), for one can move his thumb so far from his index finger, that they appear to be the fingers of two men, something that cannot be done with the other fingers.]",
+            "\tTwo (priests) were once running neck to neck up the ramp, when one of them pushed his neighbor, who fell and broke his leg. When beth-din saw that there was risk in this, they instituted that the removal of the ashes be awarded only by lottery [as described above]. There were four lotteries there (in the Temple). [They would assemble for lotteries four times a day, and not conduct all at the same time, in order to raise a din four times, there being a large crowd in the azarah. And this is to the honor of the King, viz. (Psalms 55:15): \"In the house of G d we went resoundingly!\"] This is the first lottery.",
+            "\tThe second lottery: Who slaughters [the tamid?] Who sprinkles? [etc. All of these services were assigned with one lottery. The one with whom the count ended, as we explained, was awarded. He sprinkled the blood upon the altar after receiving it in the sprinkling bowl (the sprinkler being the receiver), and the one next to him would slaughter (the tamid). And even though slaughtering precedes receiving of the blood, still, because the service of sprinkling is greater than that of slaughtering (slaughtering, as opposed to sprinkling, being kasher with a non-priest, the mitzvah of the priesthood obtaining from receiving on), because of this the first in the lottery was awarded sprinkling and the one next to him, slaughtering. The one next to him removes the ashes from the (inner) altar; the one next to him removes the ashes from the menorah, and so on.] Who removes the ashes from the inner altar? Who removes the ashes from the menorah? Who brings the limbs up the ramp? The head and the [right] leg [with one priest], the two forelegs [with a second priest], the tail and the [left] leg [with a third priest], the breast [the fat of the breast facing the ground, cut on either side, without the heads of the ribs] and the gerah [the place where it brings up gerah (cud), i.e., the throat, to which are attached the windpipe, with the liver and the heart], the two rib cages, the entrails, the flour, [the breast and the gerah, with a fourth; the two rib cages, with a fifth; the entrails, with a sixth; the flour [an issaron for the meal libation of the tamid) with a seventh], and the chavitin [a half-issaron for the meal-offerings of the high-priest, which is offered every day with the t'midim. viz. (Leviticus 6:13): \"…half of it in the morning and half of it in the evening,\" with an eighth], and the wine [three logs for the tamid libation, with a ninth]. Thirteen priests were awarded hereby [(through this lottery) the thirteen priestly services enumerated here according to the order of the Mishnah.] Ben Azzai said before R. Akiva in the name of R. Yehoshua: It [the tamid] is sacrificed in the manner of its walking [in its lifetime. The first tanna holds that the choicer parts are offered first, and Ben Azzai holds (that it is offered up) in the manner of its walking: the head and the foot, the chest and the gerah, the two forelegs, the two rib cages, the tail and the (hind) leg. The halachah is not in accordance with Ben Azzai.]",
+            "\tThe third lottery: \"Whoever is new to the incense, come to the lottery!\" [Thus would they proclaim in the azarah, viz.: Let those who had never offered up the incense come to participate in the lottery. They would not allow one who had already done so to do so again because it confers wealth (upon those who offer it), viz. (Deuteronomy 33:10-11:) \"They shall place incense before You … The L rd shall bless his wealth.\" Because every priest who offered up the incense derived wealth and blessing from it, they allowed no one to repeat it so that all would be given an opportunity for wealth and blessing.] And the fourth (lottery): \"New and old!\" [i.e., Those who had won the lottery before and those who had never won, come and join the lottery.] Who shall take up the limbs from the ramp to the altar? [When they brought the limbs from the slaughterhouse, they did not take it to the altar, but placed it on the upper half of the ramp towards the east. They would then conduct a new lottery: Who shall take them up thence to the altar? They would do so by reason of (Proverbs 14:28): \"In the multitude of the people is the glory of the King.\"]",
+            "\tThe tamid is offered up with nine (priests) [The reckoning is from the time of the bringing of the limbs on], (sometimes) with nine, with ten, with eleven, with twelve — never less (than nine), never more (than twelve). How so? It itself [every day], with nine: [six for the limbs and the entrails, as mentioned above (2:3), one for the flour, one for the chavitin, one for the wine]; on the festival (Succoth) [when two libations were required, one of wine and one of water], in the hand of one (priest), a flask of water — making ten; the afternoon (tamid), with eleven: it itself, with nine; and two (priests) with two logs in their hands [to add to the wood of the wood pile, viz. (Leviticus 1:7): \"And they shall arrange wood upon the fire.\" If this does not refer to the morning tamid, of which it is already written (Ibid. 6:5): \"And the priest shall kindle wood on it every morning,\" understand it as referring to the afternoon tamid, two logs being added.]; on the Sabbath, with twelve: it itself, with nine; two with two censers of frankincense accompanying the showbread; and, on the Sabbath in the midst of the festival (Succoth), in the hand of one, a flask of water.",
+            "\tA ram is offered up with eleven (priests): the flesh with five [as with the flesh of the (tamid) lamb], the entrails, the flour [two esronim, with two priests], and the wine, with two each.",
+            "\tA bullock is offered up with twenty-four (priests): the head and the leg — the head with one and the leg with two; the tail and the leg — the tail with two and the leg with two; the chest and the gereh — the chest with one and the gereh with three; two forelegs, with two; two rib cages, with two; the entrails, the flour, and the wine, with three each. When is this so? [that all of these priests are required for each beast, and a lottery is required]? With communal offerings. But with individual offerings, if he [one priest] wishes to offer it [all] up [and without a lottery], he may do so. The flaying and cutting of both [individual and communal offerings] are alike. [They may be performed by a non-priest, not requiring a Cohein.]"
+        ],
+        [
+            "\tThe superintendent [the adjutant high-priest] would say to them: \"Go out [on a high place in the Temple] and see if the time of slaughtering has arrived, [slaughtering being pasul (unfit) at night, it being written (Leviticus 19:6): \"On the day that you slaughter, etc.\"] He who sees it says: \"Barkai!\" [The morning has shone forth (hivrik).] Matitya b. Shmuel says: (He says:) \"The face of all the east is alight.\" [This is later than the \"Barkai\" of the first tanna. The halachah is in accordance with Matitya b. Shmuel.] [Those standing below ask: \"Has the light reached] until Chevron?\" And he says: \"Yes.\" [This, to invoke the merit of the patriarchs (who are buried in Chevron)].",
+            "\tAnd why was all this necessary? For it once happened that the light of the moon shone forth and it seemed as if the east was alight (with the sun) and they slaughtered the tamid and (after becoming aware of their error) they took it out to be burned. [This did not occur on Yom Kippur, for the light of the moon does not shine close to sunrise on Yom Kippur, which falls out in the first third of the month, but (this occurred) at the end of one of the months, when the moon shines close to sunrise. This error occurred, and, fearing that on Yom Kippur a similar error might occur, they required all this.] They would then take the high-priest down to the mikveh. [This is independent (of what precedes). It reverts to (3:1): \"…'until Chevron?' And he says: 'Yes.'\" After he said: \"Yes,\" they would take the high-priest down to the mikveh, for he had to immerse before he slaughtered the tamid. This rule obtained in the Temple: Whoever \"covered his legs\" [(a euphemism for defecation)] required immersion; whoever passed water required laving of hands and feet.",
+            "\tOne may not enter the azarah for service [(not necessarily service)], even if he is clean, without immersing, [this following a fortiori, viz.: Now if the high-priest, who changes from holiness to holiness — from an outer service to an inner service and from an inner service to an outer service (requires immersion) — one who comes from his house, from non-holiness to holiness, how much more so should he require immersion!] Five immersions and ten lavings are performed by the high-priest on that day (Yom Kippur). And all (of the immersions) are in holiness (i.e., in the mikveh of) [the lishkah of] Beth Parvah, except for this one, [the first (entering the azarah), which was in chol (non-holiness), at the Water Gate, near his lishkah].",
+            "\tThey spread a sheet of linen between him and the people, [so that he remember that the service of the day was in linen garments (for he was accustomed to serving the entire year in golden vestments).] He undressed, went down and immersed, ascended and dried himself. They brought him the golden vestments. He donned them and laved his hands and his feet [from the laver. For all of the clothes changes of the day required laving for doffing and laving for donning. But this first immersion (where the doffing was that of non-priestly clothing) did not require laving of hands and feet for the doffing.] They brought him the tamid. He cut it, [the greater part of the two (slaughtering), signs, incipient slaughtering], and another finished the slaughtering al yado. [For the receiving of the blood is kasher only with the high-priest, so that he had to hasten to receive it. (\"al yado\":) \"for him\"; or else, \"after him,\" \"close to him,\" as in (Nechemiah 3:10): \"Ve'al yado hechzik, etc.\"] He received the blood and sprinkled it. He went in to burn the incense of the morning, to adjust the lamps, to offer up the head, the limbs, the chavitin, and the wine.",
+            "\tThe incense of the morning was offered up between the blood and the limbs. [Not exactly, for we learned above: \"He received the blood and sprinkled it. He went in to burn the incense, to adjust the lamps, and to offer up the head and the limbs\" — whence it is seen that the incense was offered up between the blood and the lamps, and not between the blood and the limbs. The tanna does not come to apprise us now of the exact order of the offerings, but only to stress that the sprinkling of the blood and the offering up of the limbs did not come one after the other, for the incense intervened, as did the adjusting of the lamps after the (burning of the) incense before the offering up of the limbs.] (The incense) of the afternoon (was offered up) between the limbs and the libations. If the high-priest were old or delicate, they would heat water for him [on Yom Kippur eve] and place it in the cold [hollow of his mikveh], so that the cold be [somewhat] dispelled. (see Bartenura on 1:7)",
+            "\tThey brought him to Beth Haparvah [(It was built by a sorcerer called Parvah and was called by his name)], which was in holy ground. [For this second immersion and all of the others except the first required holy ground, viz. (Leviticus 16:24): \"And he shall bathe his flesh in water in a holy place.\"] They spread a sheet of linen between him and the people. He laved his hands and his feet and undressed. R. Meir says: He [first] undressed and [then] laved his hands and his feet. [The halachah is not in accordance with R. Meir.] He went down and immersed, ascended and dried himself. They brought him white garments [tunic, breeches, girdle, and mitre (Leviticus 16:4), which were worn for all the inner services. And the outer services, such as the (offering up of) temidin and mussafin, were (performed) in golden garments, in which he officiated the entire year. Between each change he required immersion and two lavings of hands and feet from the laver.] He donned them and laved his hands and his feet.",
+            "\tIn the morning, he wore pilusin [fine, thin linen from Ra'amses. (Targum Yerushalmi: \"Ra'amses\" = \"Pilusa\"] of twelve maneh, and in the evening, hindvin [from India], of eight hundred zuz. These are the words of R. Meir. The sages say: In the morning he wore (vestments) of eighteen maneh, and, in the evening, of twelve maneh — all together, thirty maneh. [The tanna combines them to apprise us that if he deducted from (the value) of the morning vestments and added to those of the afternoon, it is of no consequence.] These come from the congregation. If he wishes to add, he does so from his own (pocket) [on condition that he make the addition a gift to the Temple.]",
+            "\tHe came to his bullock, which stood between the Ulam and the altar [The entire north of the azarah is kasher by (Torah) law for the bullock to stand in, all of it being called \"before the L rd\"; but they stood the bullock between the Ulam and the altar close to the sanctuary in consideration of the weakness of the high-priest, that he not have to exert himself to carry the sprinkling bowl far.], its head to the south and its face to the west. [By right, its head should have been towards the sanctuary on the west, and its back to the altar, but because it might evacuate (in which instance it is demeaning for its orifice to face the altar), it was placed with its head to the south and its tail to the north, this being more appropriate. The middle of its body was between the Ulam and the altar and its head was turned so that it faced west.] And the priest stands in the east [i.e., his back to the east] and his face to the west, and he places his two hands upon it and confesses. And thus did he say: \"Ana Hashem\" (\"I beseech You, O L rd\") — \"I have transgressed, I have offended, I have sinned before You — I and my house — Ana Hashem, atone, I beseech You, for the transgressions, and the offenses, and the sins that I have transgressed, and offended, and sinned before You — I and my house, as it is written in the Torah of Mosheh Your servant (Leviticus 16:30): 'For on this day He shall atone for you, etc.'\" And they answer after him: \"Blessed be the name of the glory of His kingdom forever.\"",
+            "\tHe came to the east of the azarah, to the north of the altar, the adjutant high-priest at his right and the head of the patriarchal house at his left, and there the two goats stood [For they did not bring the goats between the Ulam and the altar when they wished to place the ballots upon them; but they stood in the azarah until the time of slaughtering.], and there was a kalpi there [a hollow wooden box], and in it two ballots of box-wood [a fine wood]; and Ben Gamla [Yehoshua b. Gamla, when he was appointed high-priest] made them of gold, and he received honorable mention.",
+            "\tBen Katin [a high-priest] made twelve spouts for the laver, for there were only two. [He did this so that the twelve priests who had won the lottery of the morning tamid could wash at the same time. And even though there were thirteen, as stated above (2:3), he did not make a spout for the slaughterer, for slaughtering is kasher with a non-priest.] And he also made a muchni for the laver [a wheel to sink it into a well so that its water be connected to the well and] so that its water not be rendered unfit by standing overnight. King Monbaz made all the handles of the Yom Kippur vessels of gold. Hilni, his mother, made a golden candelabrum for the entrance of the sanctuary. She also made a golden tablet with the section of sotah (a woman suspected of infidelity) inscribed thereon. Miracles were wrought with the doors of Nikanor [Nikanor went to Alexandria, Egypt, to bring doors (for the Temple). As he was returning, a tidal wave threatened to overturn his boat, at which they (the sailors) took one of the doors and cast it into the sea to lighten the load. As they were about to cast the other one in, Nikanor said to them: \"Cast me in with it!\" — whereupon the fury of the sea immediately abated. When they reached the harbor of Acco, it (the first door) surfaced from beneath the hull of the boat.], and he [Nikanor] received honorable mention.",
+            "\tAnd these are mentioned to their dishonor: Beth Garmo refused to teach (others) the preparation of the show-bread. [The other artisans did not know how to remove it from the oven without breaking it, it being in the form of an open chest.] Beth Avtinas refused to teach the preparation of the incense. [They knew of a certain herb called \"ma'aleh ashan\" (\"the smoke raiser\") which, when added to the spices of the incense, would cause the smoke of the incense to rise as a column and not to sway in different directions.] Hugras b. Levi was expert in cantillation, but refused to teach it. Ben Kamtzar refused to teach his writing skills. [He would tie four pens to his four fingers and write the tetragrammaton at one time.] Of the first ones [Ben Gamla, Ben Katin, Monbaz, his mother, Hilni, and Nikanor] it is written (Proverbs 10:7): \"The remembrance of the righteous one for a blessing.\"]; and, of the last ones [Beth Garmo, Beth Avtinas, Hugras b. Levi, and Ben Kamzar] it is written (Ibid.): \"And may the name of the wicked rot!\" [And even though Beth Garmo and Beth Avtinas gave a reason for not teaching others, viz., perhaps the skill would be learned by an unworthy person, who might use it in the service of idolatry, their defense was not accepted by the sages.]"
+        ],
+        [
+            "\tHe shook the kalpi [He shook it and snatched a ballot quickly from the kalpi (see 3:9). Why \"snatching\"? So that he not deliberately \"feel out\" the ballot with the (L-rd's) name and take it in his right hand (it being an auspicious sign when it came up in his right hand)]. And he brought up two ballots, [one in his right hand; the other in his left. The goats stand, one on his right side; the other on his left. He places the ballot that came up in his right hand on the right-hand goat, and the ballot that came up in his left hand on the left-hand goat.] On one of them (the ballots) it was written: \"to the L-rd,\" and on the other: \"to Azazel.\" The adjutant high-priest stood on his right hand, and the head of the patriarchal house, on his left. If the ballot to the L-rd comes up in his right hand, the adjutant high-priest says to him: \"My lord, high-priest, raise your right hand.\" And if the ballot to the L-rd comes up in his left hand, the head of the patriarchal house says to him: \"My lord, high-priest, raise your left hand.\" He places the ballots on the two goats and says: \"To the L-rd, a sin-offering.\" [He pronounced the tetragrammaton as it is written.] R. Yishmael says: He did not need to say: \"a sin-offering,\" but only: \"To the L-rd.\" [The halachah is not in accordance with R. Yishmael.] And they would answer after him [when he pronounced the Name]: \"Blessed is the name of the glory of His kingdom forever.\"",
+            "\tHe tied a tongue of scarlet wool to the head of the sent-away goat and stood it at the gate through which it is sent; and to the goat to be slaughtered, [he tied a tongue of scarlet] at its slaughtering site [i.e., its neck. (And now they would not come to confuse it with the sent-away goat — the one, having it tied to its head; the other, to its neck. And both would not be confused with other goats, having tongues of scarlet tied to them, while the others did not.)] He would come to his bullock a second time, place his hands upon it, and confess: And thus would he say: \"Ana Hashem\" (\"I beseech You, O L rd\") — \"I have transgressed, I have offended, I have sinned before You — I and my house, and the sons of Aaron, Your holy people — Ana Hashem, atone, I beseech You, for the transgressions, and the offenses, and the sins that I have transgressed, and offended, and sinned before You — I and my house, and the sons of Aaron, Your holy people, as it is written in the Torah of Mosheh Your servant (Leviticus 16:30): 'For on this day He shall atone for you, to cleanse you of all of your sins; before the L rd you shall be cleansed.'\" And they answer after him: \"Blessed be the name of the glory of His kingdom forever.\" [Our Mishnah is in accordance with R. Meir, who derives his formulation from (Leviticus 16:21): \"And he shall confess over it all the transgressions (avonoth) of the children of Israel, and all their offenses (pisheihem) of all of their sins (chatotham).\" But the sages differ, saying: \"avonoth\" are willful sins; \"peshaim\" are rebellious ones; \"chatoth\" are unwitting sins. (Is it conceivable that) after confessing over willful and rebellious sins he confesses again over unwitting ones! Rather, he says: \"I have sinned, I have transgressed, I have offended.\" And thus, David says (Psalms 106:6): \"We have sinned together with our fathers; we have transgressed; we have been wicked.\" The halachah is in accordance with the sages. As to Moses' saying (Exodus 34:7): \"He forgives transgression, offense, and sin\" — thus did Moses say before the Blessed One: \"When the children of Israel sin and repent, regard their deliberate sins as unwitting ones.\"]",
+            "\tHe slaughtered it (the bullock) and received its blood in the sprinkling bowl. He gave it to the one who stirred it [(so that it not congeal in the interim of his performing the incense service)] on the fourth row (of tiles) of the sanctuary. [It cannot be understood as the fourth row in the sanctuary, from the entrance of the sanctuary inwards, for it is written (Leviticus 16:17): \"And no man shall be in the tent of meeting when he comes to make atonement, etc.\" It is to be understood, then, as the fourth row of (i.e., from) the sanctuary; that is, the fourth row in the azarah as he leaves the sanctuary to the azarah. He counts the rows and places it on the fourth row, where the one who stirred it was standing, it being impossible to do so within the sanctuary, as explained.] (and he stirs it) so that it not congeal. He took the coal pan and went up to the top of the altar and he turned coals back and forth and scooped out some of the well-burnt inner coals. He went down and placed them on the fourth row in the azarah. [He scooped out the coals and placed the coal pan there, leaving it there until he took the handful of incense and placed it into the ladle, after which he brought the ladle and the coal pan inside (the sanctuary).]",
+            "\tEvery day, he (the officiating priest) would scoop out (coals) [When he would scoop out coals from the second wood pile of incense to bring them to the inner altar for the incense offering of morning and evening], (he would scoop out coals) with (a coal pan) of silver and spill them into one of gold [and he would not scoop them out with one of gold, for the scooping out of coals wears out the pan, and the Torah \"pitied the money of Israel.\"], but today (Yom Kippur), he (the high-priest) scooped them out with one of gold and brought them in therewith [so as not to tire the high-priest to spill them from vessel to vessel.] Every day, he would scoop them out with one of four kavin and spill them into one of three kavin, but today, he scooped them out with one of three kavin and brought them in therewith. R. Yossi says: Every day, he would scoop them out with one of a sa'ah and spill them into one of three kavin, but today, he scooped them out with one of three kavin and brought them in therewith. Every day it was heavy [i.e., its wall was thick], but today, it was light [its wall was thin]. Every day, its handle was short, but today, it was long [so that the high-priest could use his arm for support]. Every day, the gold one was yellowish, but today, it was reddish [parvayim gold, so called because it looked like the blood of bullocks (parim)]. These are the words of R. Menachem. Every day, he would offer up a pras [half a manah] in the morning and a pras in the afternoon, but today, he would add a full handful. Every day, it (the incense) was (ground) fine, but today, it was extra fine. [For it is written (Leviticus 16:12): \"…and his full handfuls of incense (ground) fine.\" Why need this be stated? Is it not already written (Exodus 30:26): \"And you shall crush it fine\"? To apprise us that on Yom Kippur it must be extra fine.]",
+            "\tEvery day, the priests would ascend on the east of the ramp [As the master said: \"Let all your turnings be to the right,\" which is to the east. For the ramp was in the south (of the altar), so that ascending on the east of the ramp, one would be turning right.], and they would descend on the west, but today, the high-priest would ascend in the middle and descend in the middle, [in point of his eminence, to show that he is like \"a member of the Household,\" walking wherever he desires, as opposed to the other priests, who are not permitted to do so.] R. Yehudah says: The high-priest always ascends in the middle and descends in the middle. Every day, the high-priest would lave his hands and feet from the laver, but today, he would do so from the golden ladle. R. Yehudah says: The high-priest always laves his hands and feet from the golden ladle.",
+            "\tEvery day there were four wood piles there [on the outer altar. There were four wood piles on which fire was kindled: one, the large wood pile on which the tamid was sacrificed; another, the second wood pile from which fire was taken for the altar of the incense; a third, the wood pile of the perpetuation of the fire, that fire never fail from the altar; and the fourth, the wood pile of the limbs and the fat-pieces of the afternoon tamid, which (limbs) had not been consumed from the evening and which had not been burned the entire night. They are burned in this wood pile. And on Yom Kippur another wood pile is added from which are taken the coals for the incense (offering) in the holy of holies.] These are the words of R. Meir. R. Yossi says: Every day, three; and today, four. [For there are three verses in this regard: (Leviticus 6:2): \"…upon its fire-wood on the altar all the night until the morning.\" This is the large wood-pile. (Ibid. 5): \"And fire of the altar shall be kindled thereby.\" This is the second wood pile, of the incense. (Ibid. 5): \"And the fire upon the altar shall burn thereby; it shall not be extinguished.\" This is the third wood pile, of the perpetuation of the fire. And R. Yossi does not hold that there is a fourth wood pile for unconsumed limbs and fat-pieces, holding that these are burned at the sides of the large wood pile.] R. Yehudah says: Every day, four; and today, three, [R. Yehudah not holding that there is a third wood pile for the perpetuation of the fire. As to: \"And the fire upon the altar shall burn thereby; it shall not be extinguished,\" he expounds that as meaning that one who lights small pieces of wood with which to kindle the large wood pile should not light them on the floor and bring them up to the altar, but should light them on the top of the altar. The halachah is in accordance with R. Yossi.]"
+        ],
+        [
+            "\tThey took out for him [from the lishkah of vessels] the ladle and the (incense) pan, and he took full handfuls and put them into the ladle, the taller (priest) relative to his size; the shorter, relative to his. And this was its measure. [As it was measured outside, thus was it measured inside. Just as outside, he took full \"handfuls,\" literally, not in a vessel, so inside, when he spilled the incense from the ladle into his hands, he did not spill it with a vessel made to the measure of his handfuls, but into his hand itself.] He took the coal pan in his right hand and the ladle in his left hand. He walked in the sanctuary until he came between the two curtains dividing the holy from the holy of holies, a cubit between them. [Because they were in doubt at the time of the second Temple whether the partition dividing the holy from the holy of holies in the first Temple, which was a cubit thick — since they were in doubt as to whether that cubit was considered as the interior (the holy of holies) or the exterior (the holy), they made two curtains, one on the exterior, one on the interior, a cubit between them, that cubit being accounted the partition.] R. Yossi says: There was only one curtain there, it being written (Exodus 26:33): \"And the curtain shall divide for you between the holy and the holy of holies.\" The outer curtain was clasped from the south, and the inner curtain was clasped from the north. [The rabbis who differ with R. Yossi say this, holding that \"And the curtain shall divide for you, etc.\" obtained in the mishkan (the desert sanctuary) alone. (\"clasped\":) Its edge was doubled on the outside, and it was held by a golden clasp, so that it could be opened from the south.] He walked between them [He entered from the clasp on the south and walked between them] until he reached the [clasp on the] north. When he reached the north [and he entered the holy of holies], he turned his face south [to walk between the poles (of the ark), in the middle (of the holy of holies). For the poles reached until the curtain, one (pole) end being on the west; the other, on the east; one (pole) being at the head of the ark on the north; the other, at its head on the south.] He walked to his left with the curtain [For when one walks from north to south, his left is to the east, and the curtain was in the east, so that his left was \"with the curtain\"] until he reached the ark [the place of the ark, not the ark itself, there being no ark in the second Temple.] He placed the coal pan between the two poles, released the incense upon the coals, and the entire house was filled with smoke. He went out the way he had entered [not turning his face to leave, but walking out backwards, facing the ark.], and he prayed a short prayer in the outer house (the sanctuary) [viz.: \"May it be Your will, O L rd my G d, that if this year is hot, let it be rainy; may the kingdom not pass from the house of Judah; may Your people Israel not be dependent upon each other for a livelihood, nor upon others; and may the prayers of the wayfarers (that it not rain) not present themselves before You.\"] And he would not be long in praying so as not to alarm Israel, [who might fear that he had died].",
+            "\tAfter the ark was removed (at the destruction of the first Temple) — there was a stone there (in the holy of holies), from the time of the first prophets, \"shethiah,\" by name [so called because the world was founded (\"nishtath\") from it by the L rd. \"shethiyah\" = \"foundation.\"] It was three fingers higher than the ground, and above it he placed the (coal pan).",
+            "\tHe took the blood from the one stirring it, entered where he had entered before [in the holy of holies], stood where he had stood [between the poles], and he sprinkled from it, one above and seven below. And he did not direct his sprinkling, neither above, [so that the one, above, land on the upper point of the kaporeth (the ark cover)] nor below, [so that the seven, below, land across its diameter; for the drops did not touch the kaporeth, but fell to the ground], but (he sprinkled them) as a \"lasher,\" [who begins between the shoulders and works his way downwards. In like manner, he so executed his sprinklings that they fell on the ground in a row, one beneath the other.] And thus would he count: \"One,\" \"one and one,\" \"one and two,\" \"one and three,\" \"one and four,\" \"one and five,\" \"one and six,\" \"one and seven.\" [For if he did not count the first upper sprinkling independently and all seven below, sometimes he might err and count the first sprinkling together with the seven below, counting the first one below as \"two.\" And it is not to be entertained that he count the first one above together with the seven below and count until eight. For it may be that it is a mitzvah to treat the lower sprinklings as a unit of seven and not as part of eight.] And he placed it (the sprinkling bowl) on the golden base in the sanctuary.",
+            "\tThey brought him the goat. He slaughtered it and received its blood in the sprinkling bowl. He entered where he had entered and stood where he had stood, and he sprinkled from it, one above and seven below. And he did not direct his sprinkling, neither above nor below, but as a \"lasher.\" And thus would he count: \"One,\" \"one and one,\" \"one and two etc.\" He went out and placed it on the second base in the sanctuary. R. Yehudah says: There was only one base there. He took the blood of the bullock and put down the blood of the goat. [This is the conclusion of the statement of R. Yehudah to the effect that there was only one base — so that he had to take the blood of the bullock first in order to put down the blood of the goat on the base previously occupied by the first.], and he sprinkled from it on the curtain facing the ark from the outside, [it being written (Leviticus 16:16): \"And thus shall he do for the tent of meeting\"], one above and seven below. And he did not direct, etc. And thus would he count, etc. He took the blood of the goat and put down the blood of the bullock, and he sprinkled from it on the curtain facing the ark from the outside, one above and seven below, etc. He poured the blood of the bullock into the blood of the goat, [as it is written concerning the placings (of the blood) on the altar (Ibid. 18): \"And he shall take of the blood of the bullock and of the blood of the goat\" — of the blood of both, together], and he put the full in the empty [i.e., He then poured from the full sprinkling bowl into the empty one so that the bloods would mix well.]",
+            "\t(Leviticus 16:18): \"And he shall go out to the altar which is before the L rd.\" This is the golden altar. He began, cleansing and descending. [This tanna holds that the priest walked to each corner (projection) so that every placing was on the corner before him and near him. This is the intent of \"cleansing and descending.\" That is, he would apply the blood from top to bottom. For if he applied it from bottom to top on the corner before him, the blood would drip into his sleeve and soil his clothing.] From where does he begin? From the northeast corner. (Then he continued) northwest, southwest, southeast. The place that he began with the sin-offering on the outer altar, there he finished (the blood applications) on the inner altar. R. Eliezer says: He stayed in his place and cleansed, applying (the blood) on all of them from bottom to top, except for the one immediately in front of him, where he applied it from top to bottom. [R. Eliezer holds that the priest stands in one corner, whence he makes the applications on all of the corners. (For the entire altar was only one cubit square.) Since the three (other) corners were not right next to him, he could apply it from bottom to top without soiling his clothing — as opposed to the corner directly in front of which he was standing. He could not curve his fingertips downwards and apply it from bottom to top; for if he did so, the blood would drip into his sleeve. The halachah is not in accordance with R. Eliezer.]",
+            "\tHe sprinkled on the \"pureness\" of the altar seven times. [After he finishes all the applications on the corners, he sprinkles upon it seven times, as it is written (Leviticus 16:19): \"And he shall sprinkle upon it of the blood with his finger seven times.\" (\"the pureness of the altar\":) its exposed place. He moves the ashes and the coals aside and sprinkles on the gold of the altar.] And what was left over of the blood, he spilled on the western foundation of the outer altar. And that of the outer altar [i.e., what was left of the blood of the outer sin-offerings], he spilled on the southern foundation. Both of them [the outer and the inner bloods which were spilled on the altar of the burnt-offering, fell from the foundation to the floor and] intermixed in the amah [a duct in the azarah] and emptied into the stream of Kidron. It is sold to garden owners as fertilizer and it is subject to me'ilah (abuse of consecrated matter). [It is forbidden to benefit from it without payment (to the Temple)].",
+            "\tThe entire Yom Kippur service [i.e., all of the services which he performs in the white garments, within (the holy of holies) and the sanctuary, which are mentioned in order (in our Mishnah)] — if he performed one service (out of order) before another, he has done nothing. If he sprinkled the blood of the goat before that of the bullock, he must go back and sprinkle the blood of the goat after that of the bullock. And if before finishing the applications within (the holy of holies), the blood spills out, he must bring other blood and repeat the sprinklings from the beginning within. And so with the sanctuary. [If he performed a part of the sprinklings on the curtain and the blood spilled out, he must bring another bullock and begin those sprinklings again (but he need not repeat the sprinklings within)]. And so with the golden altar, for each is an atonement in itself, [wherefore, if it were completed, it is completed]. R. Elazar and R. Shimon say: From the place where he stopped, there he begins [i.e., Even if that atonement were not completed, he need not repeat that part of it which he already performed. The halachah is not in accordance with R. Elazar and R. Shimon.]"
+        ],
+        [
+            "\tThe two goats of Yom Kippur — it is their mitzvah that they be alike in appearance, in stature, in value, and in being taken at the same time. [(\"in appearance\":) both white or both black. (\"and in stature and in value\":) For there are three verses in this regard, viz. (Leviticus 16:5): \"And from the congregation of the children of Israel he shall take two goats,\" (Ibid. 7): \"And he shall take the two goats,\" (Ibid. 8): \"And Aaron shall place on the two goats.\" Since \"goats\" connotes two, why need it be repeated \"two,\" \"two\" \"two,\" three times? To teach us that they be alike in appearance, stature, and value.] But even if they are not alike, they are kasher. If he took one today and the other the next day, they are kasher. If one of them died — if it died before the lot had been cast, a mate is taken for the second; and if after the lot had been cast, a different pair is brought and the lot cast from the beginning. And he says (if the one \"to the L rd\" had died): \"This one, for whom the lot came up 'to the L rd,' is in its place.\" And (if the one \"to Azazel\" had died): \"This one, for whom the lot came up 'to Azazel,' is in its place.\" And the second one grazes until it sustains a blemish, and it is sold, and its monies go for gift (offerings). [If the one \"to Azazel\" died, so that now we have two \"to the L rd,\" one that remained from the first pair and one from the second, atonement is made with one of them and the second one grazes. Similarly, if the one \"to the L rd\" died, so that now we have two \"to Azazel,\" one of them is sent away and the second grazes. It is the second one of the second pair that grazes until it sustains a blemish, and the second of the first pair that is sacrificed if it is \"to the L rd,\" or sent away if it is \"to Azazel.\" For living animals are not \"pushed away.\" And though they underwent a period of unfitness (when their mate died), this is subject to amendment by the provision of a new mate.] For a communal sin-offering is not caused to die (by not being fed). [For sin-offerings' being caused to die obtains only with individual sin-offerings; but the Yom Kippur goats are communal sin-offerings, viz. (Leviticus 16:5): \"And from the congregation of Israel he shall take two goats for a sin-offering.\" (A \"dead sin-offering\" is one that is pent up in a house and kept there until it dies.)] R. Yehudah said: It is caused to die. And R. Yehudah said further: If the blood [of the goat \"to the L rd\"] spilled out, the sent-away goat is to die, [for the mitzvah of the (sprinkling of the) blood has not been performed. And, in respect to all the services performed in the white vestments, both inside and outside, \"statute\" is written, making them categorical requirements. He must, therefore, bring other blood, and this is impossible except through casting a (new) lot. And since R. Yehudah holds that living animals are \"pushed away,\" the first sent-away goat is to die.] If the sent-away goat died, the blood is to be spilled out. [Even though, according to all, \"sending away\" is not a categorical requirement (i.e., the other services are valid even if it were not sent away), for \"statute\" connoting a categorical requirement is written in respect to what the priest does in the linen vestments and not in respect to what is done by the \"appointed man\" (with the sent-away goat), still, it (the above ruling) is derived from Scripture, viz. (Leviticus 16:10): \"It shall be stood living before the L rd to make atonement over it.\" How long must the sent-away goat stand living? Until the time of the sprinkling of the blood of its mate — the implication being that if it died before that, the blood atonement does not obtain, for which reason it (the sprinkling of the blood) must be repeated. And this is impossible without casting a (new) lot; so two (new) goats are needed and the first is \"pushed away.\" (For all agree that slaughtered animals are \"pushed away\")].",
+            "\tHe came to the sent-away goat [After he had completed the blood sprinklings of the bullock and the goat, the high-priest came to the sent-away goat in the place where he had stood it, at the gate through which it is sent], and he placed his two hands upon it and confessed. And thus would he say: \"Ana Hashem\" (\"I beseech You, O L rd\") — \"They have transgressed, they have offended, they have sinned before You, Your people the house of Israel. Ana, by the Name, atone, na, for the transgressions, and for the offenses, and for the sins that Your people Israel transgressed, and offended, and sinned before You, as it is written in the Torah of Mosheh Your servant (Leviticus 16:30): 'For on this day He shall atone for you to cleanse you of all of your sins; before the L rd you shall be cleansed.'\" And the Cohanim and the people who stood in the azarah, when they heard the Name (the tetragrammaton) fully pronounced, issuing forth from the mouth of the high-priest, would bow down and prostrate themselves, and fall on their faces, and say: \"Blessed is the name of the glory of His kingdom forever.\"",
+            "\tHe gave it to the one appointed to lead it away. All are kasher to lead it away, but the Cohanim made it a fixed practice [for a Cohein to do so] and they [a beth-din of Cohanim] did not allow an Israelite to lead it away. R. Yossi said: Once, Arsela, who was an Israelite, led it away.",
+            "\tAnd they made him [the sender] a ramp [out of the azarah and out of the city] because of the Babylonians, who would tear his hair, saying: \"Take it and go! Take it and go!\" [and do not keep our sins (\"embodied\" in the goat) here anymore!)] Some of the eminent men of Jerusalem would accompany him to the first succah. [They made succoth for him on the way and men went to dwell there before Yom Kippur, to accompany him from succah to succah.] There were ten succoth from Jerusalem until the peak (from which it was thrown), ninety ris [from Jerusalem until the peak], seven and a half [ris] to each mil. [I heard it rendered as \"ros,\" with a vav, 266 steps, as per the gematria of \"ros\" — so that seven and a half ris is found to be two thousand steps less five, approximately, the tchum Shabbath (the Sabbath bound). Nine ris are twelve mil.]",
+            "\tAt each succah, they would say to him: \"Here is food; here is water.\" [They said this only to relieve him. For one who has \"bread in his basket\" is not so hungry as one who does not have bread in his basket. But no one ever had need of it (the food)]. And they would accompany him from succah to succah, except the last of them, who would not accompany him to the peak, but would stand from afar and observe him. [For from Jerusalem until the first succah was a mil. And there were ten succoth. And between succah and succah there was a mil. So that from Jerusalem until the last succah there were ten mil, leaving two mil from the last succah until the peak. They would accompany him a mil (as per the Sabbath bound), stand from afar, and observe him.]",
+            "\tWhat did he do? He divided the crimson tongue. Half he tied on a rock and half between its horns. [He would not tie the whole crimson tongue on the rock lest it whiten immediately before the goat was pushed and, from the joy of its whitening (indicating that their sins had been forgiven), he come to forget the mitzvah of pushing (it down), assuming that the mitzvah had already been completed in that the tongue had whitened. And he would not tie the whole tongue between its horns, lest in being pushed, it would bend its head beneath its body in falling backwards, so that the tongue could not be seen whitening, which would sadden all of Israel. Therefore, he tied half to the rock (where it would not whiten until the entire act had been completed), so that when he tied half between its horns, though it might whiten immediately, he would not neglect to push it off, being preoccupied with it.] He pushed it backwards and it rolled down, not reaching the middle of the mountain before it had been torn limb from limb. Then he would return and stay in the last succah until nightfall. [And even though one who leaves the tchum even with the permission of the sages may go only two thousand cubits from the place he was authorized to go, he was permitted (to go back twice that distance), being afraid to remain in the desert after dark.] And from when do his clothes become unclean? [it being written (Leviticus 16:26): \"And he who sends the goat to Azazel shall wash his clothes.\"] From the time he leaves the wall of Jerusalem. R. Shimon says: From the time he pushes it off the peak. [The halachah is not in accordance with R. Shimon.]",
+            "\tHe came to the bullock and the goat (which were to be) burnt. [After the high-priest gave the sent-away goat to the sender, he came to the bullock and the goat awaiting burning] and cut them open and removed their eimurin (devoted portions), placed them on a tray [of the ministering vessels] and burned them on the altar. [The meaning cannot be that he burned them now, for he was dressed in the white vestments, in which he still had to read the section of the day. It is to be understood, rather, as: He placed them on a tray in order to burn them afterwards, when their time arrived, after he had immersed and donned the golden vestments.] They twined them (the bullock and the goat) on poles [whole, with their hides and flesh and excreta. Only, their stomachs had been slit open to remove their eimurin.], and they were taken out to be burned [outside of Jerusalem]. And from when do they cause the clothes [of those occupied with them] to become unclean? [viz. (Leviticus 16:28): \"And he who burns them shall wash his clothes, etc.\"]. From the time they are taken outside the wall of the azarah. R. Shimon says: From the time the fire \"takes\" in their greater part. [The halachah is not in accordance with R. Shimon.]",
+            "\tThey said to the high-priest: \"The sent-away goat has reached the desert,\" [it being forbidden to begin another service until the goat reaches the desert, viz. (Leviticus 16:23): \"And he shall send out the goat in the desert,\" followed by (25): \"And the fat of the sin-offering shall he burn.\"]. How did they know that the goat had reached the desert? They would erect dorchiyoth [big, high stones, one atop the other], and they [the watchers, stood there and] waved their scarves (one to another, at the sighting), so that they knew when the goat had reached the desert. R. Yehudah said: Did they not have a substantial sign (for its having reached the desert)? From Jerusalem until Beth Chadudo [the beginning of the desert] was three mil, [R. Yehudah holding that once the goat arrives there the mitzvah has been performed, even though it has not reached the peak. The halachah is not in accordance with R. Yehudah.] They would walk a mil, return a mil, wait (the amount of time it would take to walk) a mil, and they knew that the goat had reached the desert. [As stated above (6:4): \"Some of the eminent men of Jerusalem would accompany him to the first succah\" (a mil from Jerusalem) — so that when they returned (a mil) and waited the amount of time it took to walk a mil), they knew that the goat had reached the desert.] R. Yishmael says: Did they not have another sign? A tongue of crimson was tied at the entrance of the sanctuary, and when the goat reached the desert, it would whiten, viz. (Isaiah 1:18): \"Though your sins be as scarlet, they shall be white as snow.\""
+        ],
+        [
+            "\tThe high-priest came to read [the section of the day]. If he wishes to read in the linen vestments [in which he performed the service of the day], he does so, [it being permitted to wear the priestly garments even when not performing the priestly service in them, the priestly garments being given for enjoyment]; and if not, he reads in his own white frock, [the reading of this section not being part of the priestly service.] The sexton takes the Torah scroll and hands it to the head of the assembly, [who makes all the congregational designations: who reads the maftir, who recites the shema, who reads the prayers. The Torah scroll is handed from one to the other to enhance the dignity of high-priest, to show that there are stations much below him.] The head of the assembly hands it to the adjutant high-priest; the adjutant high-priest hands it to the high-priest, and the high-priest rises and receives it, [the implication being that till now he was sitting — whence we infer that he reads it in the ezrath nashim. For if in the ezrath Yisrael, or, much more so, in a place of greater sanctity, it is forbidden to sit, only kings of the Davidic house being permitted to sit in the azarah, viz. (II Samuel 7:18): \"And King David came, and he sat before the L rd.], and he reads standing \"Acharei moth\" (Leviticus 16:1-34) and \"Ach be'asor\" (Ibid. 23:26-32). [For it is permitted to skip in the (reading of the) Torah in one theme if it (the second part) is close enough not to require the translator to pause. But if the translator finishes translating the verse that the reader has read before the scroll can be rolled to the next part, it is forbidden, for the congregation is thereby made to wait, and this is not in keeping with the dignity of the congregation]; then he rolls up the Torah scroll and places it under his arm, and he says: \"More than I have read before you is written here\" (in this scroll). [(He says this) so as not to bring the Torah scroll (from which he read) into \"disrepute\"; for (otherwise) when they see him reciting the third section by heart, they might think that the (first) Torah scroll was missing that section.] And \"Uve'asor\" in Numbers (29:7), he reads by heart. [For it is too far from \"Achrei Moth\" and \"Ach be'asor\" to reach before the translator has finished translating. Therefore, he cannot roll the scroll to that part because of the dignity of the congregation. And he cannot have a different Torah scroll brought, for this might lead people to impute a blemish to the first, saying that it is defective.] And he makes eight blessings over it: over the Torah, [two blessings, one before and one after, as in the synagogue], over the service and over the thanking, [\"Retzeh\" and \"Modim\"], over the pardoning of sin [\"Selach lanu\"], over the Temple in itself, [that the Shechinah repose therein], over Israel in themselves, over the Cohanim in themselves, [that they be blessed and that their offerings be graciously received], and over the rest of the prayer. [The gemara explains: \"Imploration, song, and petition before You on behalf of Your people Israel, who are in need of salvation\"; (and he concludes:) \"Blessed are You, O L rd, who hearkens to prayer.\"]",
+            "\tOne who sees the high-priest reading does not see the bullock and the goat being burned; and one who sees the bullock and the goat being burned does not see the high-priest reading. Not that he is not allowed to, but that the distance was great and both did not take place at the same time. [For we might have thought that a man observing one service was not permitted to leave off watching to go to see another, it being forbidden to \"pass over\" a mitzvah; and observing a service is a mitzvah, by reason of (Proverbs 14:28): \"In the multitude of people is the King's glory.\" We are, therefore, apprised that this is not called \"passing over\" a mitzvah, for he is not occupied in its performance.]",
+            "\tIf he read in the linen vestments, he laved his hands and feet, undressed, went down and immersed, ascended and dried himself. They brought him the golden vestments. He donned them, laved his hands and feet, went out and \"did\" his ram and the ram of the people, and the seven unblemished one-year-old lambs. These are the words of R. Eliezer. [The rationale of R. Eliezer: His ram and the ram of the people, the eimurin of the sin-offering and the taking out of the ladle and the coal pan — all of these, that are written of first in Leviticus in the section of the day (Yom Kippur), he did first; and then he did the mussafin (the additional offerings): the bullock burnt-offering, the seven lambs, and the goat offered outside — all with the afternoon tamid]. R. Akiva said: They [the bullock burnt-offering and the seven lambs of the mussafin] were sacrificed with the morning tamid. And the bullock burnt-offering and the goat offered on the outside was sacrificed with the afternoon tamid. [For it is written (Numbers 29:23): \"Aside from the burnt-offering of the morning of the daily burnt-offering shall you offer these.\" It is seen, then, that the mussafin were offered close to the morning burnt-offering; and after that, the service of the day (Yom Kippur); and after that, the goat offered outside. And even though it is included in the mussafin, it cannot precede the service of the day, it being written in respect to it (Ibid. 29:11): \"One kid of goats as a sin-offering, aside from the sin-offering of atonement,\" whence it is seen that the (offering of the) inner goat, part of the service of the day, precedes it; and then the eimurin of the sin-offering — all these with the third immersion; and then the taking out of ladle and coal pan; and after that the afternoon tamid. The halachah is in accordance with R. Akiva.]",
+            "\tHe laved his hands and his feet, undressed, went down and immersed, ascended and dried himself. They brought him white vestments, which he donned. He went in to take out the ladle and the coal pan. He laved his hands and his feet. He undressed, went down and immersed, ascended and dried himself. They brought him golden vestments, which he donned. He laved his hands and his feet and went in to burn the afternoon incense and to adjust [i.e., to kindle] the lamp. He laved his hands and his feet and doffed (the golden vestments). They brought him his own garments. He donned them and they accompanied him until his house. And he made a festive gathering for his friends when he went out in peace from the Temple.",
+            "\tThe high-priest officiates in eight vestments and a regular priest in four: coat, breeches, turban, and girdle. The high-priest, in addition, wears four: choshen [breastplate], ephod, robe, and tzitz (head-plate). In these, inquiries are made of the urim vethumim [i.e., the high-priest must be wearing the eight garments when he makes inquiries of the urim vethumim. How are inquiries made? The face of the inquirer is behind the priest who is inquired of. His (the latter's) face is towards the ark. The inquirer asks: \"Shall I do this thing or not?\" He does not ask in a loud voice and not in his heart, but in a low voice; and the holy spirit invests the priest and he looks at the choshen. He sees letters projecting from the choshen before his face — \"Do this,\" or \"Do not do this.\" For on the stones of the choshen were written the names of the twelve tribes, and Avraham, Yitzchak, and Yaakov, and \"shivtei Kah\" (\"the tribes of the L rd\"), so that the entire alphabet was represented. And the holy spirit informed the priest how to combine the projecting letters so that the meaning was apparent.] And inquiries are made only for the king, for the beth-din, and for the one acting on behalf of the congregation, [it being written (Numbers 27:21): \"And before Elazar the priest shall he stand\" — the king; \"and all the children of Israel with him\" — the one whom all the children of Israel are with, to go out to war after him — the priest anointed for war, the one needed by the congregation; \"and the entire congregation\" — the Great Sanhedrin.]"
+        ],
+        [
+            "\tThe following are forbidden (assur) on Yom Kippur: eating and drinking, washing, anointing, wearing shoes, and cohabitation. [We have \"assur\" (connoting rabbinically but not Scripturally interdicted) even though eating and drinking are punishable by kareth (cutting off), because of the other inuyim (afflictions, self-deprivations), which are not punishable by kareth. And these five inuyim correspond to the five inuyim mentioned in the Torah, viz.: (Leviticus 23:32): \"A Sabbath of Sabbaths it shall be to you, and you shall afflict your souls\"; (Ibid. 16:31): \"It is a Sabbath of Sabbaths to you, and you shall afflict your souls\"; (Numbers 28:7): \"And on the tenth day of this seventh month … and you shall afflict your souls\"; (Leviticus 23:27): \"But on the tenth day … and you shall afflict your souls\"; (Ibid. 16:29): \"And it shall be to you an everlasting statute … you shall afflict your souls.\" And these (afflictions) in our Mishnah are also five, for eating and drinking are one.] And the king and a bride may wash their faces, [a king, by reason of (Isaiah 33:17): \"The king in his beauty shall your eyes behold\"; a bride, to endear her to her husband. She is called a \"bride\" all thirty days (after the wedding)]. And a midwife may wear shoes [because of the cold]. These are the words of R. Eliezer. [This refers to all of them: king, bride, and midwife. The sages forbid it. The halachah is in accordance with R. Eliezer.]",
+            "\tIf one eats (on Yom Kippur) the size of a large date (kotheveth), it and its seeds; and if one drinks (the size of) his full cheek, he is liable. [A kotheveth is less than (the size of) an egg. And even though the (minimum) quantity for all (of the Torah) \"eatings\" is an olive-size, this is because \"eating\" is written in respect to them. But here, where only \"Every soul which will not be afflicted\" is written (Leviticus 23:29), it is postulated that with less than a kotheveth one's mind is not set at rest, and he is \"afflicted.\" In any event it is ruled that a half-size (of the interdicted quantity) is forbidden by the Torah; it is just that there is kareth liability and stripes only with the full size. (\"full cheek\":) Any quantity which, if moved to the side of the mouth causes one's cheek to visibly expand is called \"his full cheek.\" In an average person, this is less than a revi'ith.] All foods combine to (the interdicted size of) a kotheveth; and all liquids combine to (the size of) his full cheek. If one eats and drinks, \"combining\" (of foods and liquids) does not obtain.",
+            "\tIf one ate and drank in one period of forgetfulness, he is liable for only one sin-offering, [for eating and drinking are derived from one verse and go under the same name.] If he ate and performed a labor, he is liable for two sin-offerings, [for these are derived from two verses and go under two names.] If one ate foods that are not fit for eating or drank liquids that are not fit for drinking, or if he drank brine or muries, he is not liable.",
+            "\tYoung children are not \"afflicted\" on Yom Kippur [i.e., one is not obligated to withhold food from them], but they are trained [by hours. If he was accustomed to eat at the fourth hour, he is fed at the fifth or the sixth, as he can tolerate it], one year before [he comes of age, if he is sickly and weak, and cannot \"take\" more] or two years before [he comes of age, if he is healthy. \"Coming of age\" is twelve years and a day for a girl (for she is not wont to show two pubertal hairs before then, at which time she is subject to punishment for transgression), and thirteen years and a day for a boy, before which time he is not subject to punishment.] (This is done) so as to accustom them to mitzvoth.",
+            "\tIf her fetus smelled food, she is fed until her soul is restored. [The fetus smells the food and she desires it, and if she does not eat, both are endangered. A sick person is fed on the opinion of experts [i.e., doctors who are expert in their profession]. And if there are no experts, he is fed on his own say, until he says: \"Enough!\" [The gemara explains: When is this so, that we rely on the opinion of experts? When the sick man says that he does not need to eat or when he keeps quiet. But if he says: \"I need,\" there are no experts there; that is, their expertise avails naught, but he is fed on his own say, even if the experts say he does not need to eat.]",
+            "\tIf one were seized by bulmus [a sickness produced by intense appetite and endangering one's life (and which is known to have been cured when his appearance returns to normal)], he is fed even things that are unclean, until his eyes \"shine.\" If one were bitten by a mad dog, [one possessed by an \"evil spirit\" (its signs: gaping mouth, dripping spittle, \"hanging\" ears, tail fallen between its legs, walking on the edge of the public road; some say: also, barking without being heard], he is not fed from the lobe of its liver. [Even though the doctors prescribe this, it is not a genuine cure which warrants permitting an unclean animal to him.] And R. Matia b. Charash permits it, [holding it to be a genuine cure. The halachah is not in accordance with R. Matia b. Charash.] R. Matia b. Charash said further: If one's teeth ache him, [the gums beginning to rot and (the malady) spreading to the palate and the throat], a drug [a curative herb] is paced into his mouth on the Sabbath, for there is a possible risk of life, and every possible risk of life overrides the Sabbath, [\"every\" to include such an instance when we are certain that he will not die this Sabbath, but there is a possibility that if the cure is not administered today, he might die on the next Sabbath; or, if the doctors prescribed the drinking of a potion for eight days, the first day being the Sabbath. I might think that he should wait until the evening so that he not desecrate two Sabbaths; we are, therefore, apprised otherwise.]",
+            "\tIf one were caught in a cave-in, and there is a doubt as to whether he is there (under it) or not; whether he is alive or dead; whether he is gentile or Jew, the debris is removed for him. [It is dug up and he is searched for. If they exposed up to his nose, whether from above (his head) downwards, or from below (his feet) upwards, and they found no breath, of a certainty he is dead, and no more digging is permitted on his behalf, viz. (Genesis 7:22): \"All that had the spirit of life in its nostrils.\"] If they found him alive, it (the debris) is removed for him. [It is necessary to apprise us of this only for an instance where it was seen that he could live only a few moments and then die. We are hereby apprised that it is removed for him for the sake of those \"few moments.\"] And if they found him dead, he is left there (until after the Sabbath). [We are hereby apprised that even those who hold that a dead body is not \"rescued\" from a fire (on the Sabbath) concede that in this instance the debris is not removed. For they permitted moving and carrying out a dead body, on the grounds that if it were not permitted he (the dead man's kin) might come to put out the fire, for \"a man becomes distracted over his dead one.\" But here, if he is not permitted to remove the debris, what might he do that is Scripturally interdicted, that we should permit the one for fear of the other!]",
+            "\tA sin-offering and a positive guilt-offering (as opposed to a \"suspended\" guilt-offering) atone [together with repentance. The tanna felt no need to mention this, for it is assumed that if he brings his sin-offering and his guilt-offering he has already repented. For if he had not repented, he would not bring an offering. (\"a positive guilt-offering\":) such as a theft guilt-offering and a guilt-offering of me'iloth (abuse of consecrated property)]. Death and Yom Kippur atone together with repentance. Repentance atones for lesser transgressions: for (transgression of) positive and negative commandments. For more severe transgressions, it suspends (punishment) until Yom Kippur comes and atones. [Repentance atones for (transgression of) positive commandments and for negative commandments linked to positive commandments. The conclusion in the gemara is that if one willfully transgressed a positive commandment or a negative commandment linked to a positive commandment, or if he unwittingly transgressed a negative commandment subject to stripes, and he repented, he \"does not move from there\" until he is pardoned. If he willfully transgressed a negative commandment subject to stripes, repentance \"suspends\" and Yom Kippur atones. If he unwittingly committed sins subject to kareth and judicial death penalty, the sin-offering atones together with repentance. And if he did so willfully, repentance and Yom Kippur suspend, and afflictions purge. This, only where he did not desecrate the Name. That is, where he did not sin and cause others to sin. But if he desecrated the Name, his repentance is not complete until he dies. And all this, only when the (institution of the) sent-away goat does not obtain; but when it does, it atones for all transgressions, lesser and greater (except transgressions between a man and his neighbor, which are not atoned until he conciliates his neighbor)].",
+            "\tIf one says: \"I shall sin and repent; I shall sin and repent,\" [twice], he is not given the wherewithal to repent, [for since he transgressed and repeated, he does not separate from the sin, it seeming permitted to him.] (If he says:) \"I shall sin and Yom Kippur shall atone,\" Yom Kippur does not atone. Yom Kippur atones for transgressions between man and G d; it does not atone for transgressions between a man and his neighbor until he conciliates his neighbor. This was expounded by R. Elazar b. Azaryah (Leviticus 16:30): \"…of all your sins before the L rd shall you be cleansed\" — Yom Kippur atones for transgressions between man and G d; it does not atone for transgressions between a man and his neighbor until he conciliates his neighbor. R. Akiva said: \"Happy are you, Israel. Before whom are you cleansed; and who cleanses you? Your Father in heaven, as it is written (Ezekiel 36:25): 'And I shall sprinkle upon you cleansing waters, and you shall be clean' and (Jeremiah 17:13): 'The L rd is the mikveh of Israel' — Just as a mikveh cleanses the unclean, so the Holy One Blessed be He cleanses Israel.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,104 @@
+{
+    "language": "en",
+    "title": "Mishnah Yoma",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "text": [
+        [
+            "<b>Seven days prior to Yom Kippur</b> the Sages would <b>remove the High Priest,</b> who performs the entire Yom Kippur service, <b>from his house to the Chamber of <i>Parhedrin</i>,</b> a room in the Temple designated specifically for the High Priest during that period. <b>And they would designate another priest in his stead</b> to replace him <b>lest a disqualification</b> due to impurity or another circumstance beyond his control prevent him from entering the Temple on Yom Kippur. <b>Rabbi Yehuda says:</b> The Sages would <b>even designate another wife for him lest his wife die, as it is stated</b> in the Torah portion of the Yom Kippur service: <b>“And it will atone for him and for his house”</b> (Leviticus 16:6); the Sages interpreted the term: <b>His house, that is his wife.</b> The priest must be married in order to fulfill this commandment. Due to the concern lest his wife die, another wife was designated to address that possibility. <b>The Rabbis said</b> to Rabbi Yehuda: <b>If so,</b> that this is a concern, <b>there is no end to the matter,</b> as what if the designated replacement wife dies? This possibility need not be a source of concern.",
+            "During <b>all seven days</b> of the High Priest’s sequestering before Yom Kippur, <b>he sprinkles the blood</b> of the daily burnt-offering, <b>and he burns the incense, and he removes</b> the ashes of <b>the lamps</b> of the candelabrum, <b>and he sacrifices the head and the</b> hind <b>leg</b> of the daily offering. The High Priest performs these tasks in order to grow accustomed to the services that he will perform on Yom Kippur. <b>On all the other days</b> of the year, <b>if</b> the High Priest <b>wishes to sacrifice</b> any of the offerings, <b>he sacrifices them, as the High Priest sacrifices</b> any <b>portion</b> that he chooses <b>first and takes</b> any <b>portion</b> that he chooses <b>first.</b>",
+            "The Sages <b>provided</b> the High Priest <b>with Elders</b> selected <b>from the Elders of the court, and they</b> would <b>read before him the order</b> of the service <b>of the day</b> of Yom Kippur. <b>And they</b> would <b>say to him: My Master, High Priest. Read</b> the order of the service <b>with your own mouth,</b> as <b>perhaps you forgot</b> this reading <b>or perhaps you did not learn</b> to read. <b>On Yom Kippur eve</b> in the <b>morning,</b> the Elders <b>stand him at</b> the <b>eastern gate</b> of the courtyard <b>and pass before him bulls and rams and sheep so that he will be familiar</b> with the animals <b>and</b> grow <b>accustomed to the service,</b> as these were the animals sacrificed on Yom Kippur.",
+            "Throughout <b>all the seven days</b> that the High Priest was in the <i>Parhedrin</i> chamber, <b>they would not withhold from him</b> any <b>food or drink</b> that he desired. However, <b>on Yom Kippur eve at nightfall, they would not allow him to eat a great deal because food induces sleep</b> and they did not allow him to sleep, as will be explained.",
+            "<b>The Elders of the court</b> who read the order of the service of the day before the High Priest <b>passed him to the Elders of the priesthood, and they took him up to the House of Avtinas. And they administered him an oath and took leave</b> of him <b>and went on their way.</b> When they administered this oath <b>they said to him: My Master, High Priest. We are agents of the court, and you are our agent and the agent of the court. We administer an oath to you in</b> the name of <b>Him who housed His name in this House, that you will not change</b> even one <b>matter from all that we have said to you</b> with regard to the burning of the incense or any other service that you will perform when alone. After this oath, <b>he would leave</b> them <b>and cry, and they would leave</b> him <b>and cry</b> in sorrow that the oath was necessary.",
+            "They kept him occupied throughout the night to prevent him from sleeping. <b>If he was a scholar, he</b> would <b>teach</b> Torah. <b>If</b> he was <b>not</b> a scholar, <b>Torah scholars</b> would <b>teach</b> Torah <b>before him. And if</b> he was <b>accustomed to read</b> the Bible, <b>he</b> would <b>read; and if</b> he was <b>not, they</b> would <b>read</b> the Bible <b>before him. And what</b> books would <b>they read before him</b> to pique his interest so that he would not fall asleep? They would read <b>from Job, and from Ezra, and from Chronicles. Zekharya, son of Kevutal, says: Many times I read before him from</b> the book of <b>Daniel.</b>",
+            " If the High Priest <b>sought to sleep</b> at night, <b>the young priests</b> would <b>snap the middle [<i>tzerada</i>] finger</b> against the thumb <b>before him, and they</b> would <b>say to him</b> every so often: <b>My Master, High Priest. Stand</b> from your bed <b>and chill</b> yourself <b>once on the floor</b> and overcome your drowsiness. <b>And they</b> would <b>engage him</b> in various ways <b>until the time would arrive to slaughter the</b> daily offering.",
+            "<b>Every day</b> the priests <b>would remove</b> the ashes <b>from the altar</b> and place them on the east side of the ramp <b>at the crow of the rooster or adjacent to it, whether before it or after it,</b> as there was no insistence on a precise time. <b>And on Yom Kippur</b> they would remove the ashes earlier, <b>from midnight</b> onward. <b>And on the Festivals,</b> the ashes were removed even earlier, at the end of <b>the first watch. And the call of the rooster would not arrive</b> on Festivals <b>until the</b> Temple <b>courtyard was full with the Jewish people</b> who vowed to bring offerings and would fulfill their obligations on the Festivals. Those offerings were sacrificed immediately following the daily offering."
+        ],
+        [
+            "<b>Initially,</b> the practice among the priests was that <b>whoever wishes to remove</b> the ashes from <b>the altar removes them. And when there are many</b> priests who wish to perform that task, the privilege to do so is determined by a race: The priests <b>run and ascend on the ramp</b> leading to the top of the altar. <b>Any</b> priest <b>who precedes another</b> and reaches within <b>four cubits</b> of the top of the altar first <b>is privileged</b> to remove the ashes. <b>And if both of them were equal</b> and neither preceded the other, <b>the appointed</b> priest says to all the priests: <b>Extend</b> your <b>fingers,</b> and a lottery was performed, as will be explained. <b>And what</b> fingers <b>do they extend</b> for the lottery? They may extend <b>one or two</b> fingers, <b>and</b> the priests <b>do not extend a thumb in the Temple.</b> The reason is that the lottery was conducted by the appointee choosing a number and counting the extended fingers of the priests standing in a circle. As the count progressed, a priest could calculate and manipulate the result in his favor by surreptitiously extending his thumb and an additional finger. Since there is separation between the thumb and the forefinger it could appear as though they belonged to two different priests, skewing the results of the lottery.",
+            "Initially, that was the procedure; however, <b>an incident</b> occurred <b>where both of them were equal</b> as they were <b>running and ascending on the ramp, and one of them shoved another and he fell and his leg was broken. And once the court saw that</b> people <b>were coming to</b> potential <b>danger, they instituted that</b> priests <b>would remove</b> ashes from <b>the altar only</b> by means <b>of a lottery. There were four lotteries there,</b> in the Temple, on a daily basis to determine the priests privileged to perform the various services, <b>and this,</b> determining which priest would remove the ashes, was <b>the first lottery.</b>",
+            "<b>The second lottery</b> conducted daily among the priests determines the following: <b>Who slaughters</b> the daily morning offering, <b>who sprinkles</b> its blood, <b>who removes the ashes</b> from <b>the inner altar, and who removes the ashes</b> and burnt wicks from <b>the candelabrum, and who takes the limbs</b> of the daily offering <b>up to the ramp</b> to be burned later. This is how the limbs were divided before taking them up to the altar: <b>The head and the</b> right <b>leg</b> were carried by one priest, <b>and the two forelegs</b> were carried by a second priest. <b>The tail,</b> including the lower vertebrae of the spinal column and the fat tail, <b>and the</b> left <b>leg</b> were carried by a third priest. <b>And the breast and the throat</b> and some of the inner organs attached to it were carried by a fourth priest. <b>And the two flanks</b> were taken by a fifth priest, <b>and the intestines</b> by a sixth priest. <b>And the fine flour</b> of the meal-offering accompanying the daily offering was carried by a seventh priest. <b>And the</b> High Priest’s daily <b>griddle-cake offering</b> was carried by an eighth priest, <b>and the wine</b> for libation was carried by a ninth priest. Altogether <b>thirteen priests prevailed in this</b> lottery: Nine priests who carried the daily offering and its accompanying elements, and four who performed the slaughter, sprinkling, and removal of ashes from the inner altar and the candelabrum. <b>Ben Azzai said before Rabbi Akiva in the name of RabbiYehoshua:</b> That was not the sequence of taking the limbs up to the ramp; rather, the order in which <b>it was sacrificed</b> was according to <b>the way it walks</b> when alive, as will be explained in the Gemara.",
+            "Before <b>the third lottery,</b> the appointee declared: Let only those priests who are <b>new to</b> offering <b>the incense</b> come and <b>participate in the lottery</b> for the incense. <b>The fourth</b> lottery was open to those <b>new</b> to the service along <b>with</b> those <b>old</b> hands who had already performed it,to determine <b>who</b> would <b>take the limbs up from the ramp,</b> where they had been placed earlier, <b>to the altar.</b>",
+            "The <b>daily offering is sacrificed</b> and its limbs are carried <b>by nine</b> priests, as mentioned in a previous mishna. These nine carry the limbs and the accompanying libations and meal-offerings. Occasionally, the service is performed <b>by ten</b> priests, occasionally <b>by eleven,</b> and sometimes <b>by twelve</b> priests; <b>no fewer</b> than nine <b>and no more</b> than twelve. <b>How so?</b> The daily offering <b>itself</b> is sacrificed <b>by nine</b> priests, as explained earlier. <b>On the festival</b> of <i>Sukkot</i> a priest <b>in</b> whose <b>hand</b> is <b>a jug of water</b> for the water libation is added, and <b>there are ten</b> priests. On <i>Sukkot</i>, a water libation is poured on the altar in addition to the standard wine libation. <b>In the</b> daily <b>afternoon</b> offering, <b>eleven</b> priests participate in the service. How so? The daily offering <b>itself</b> is sacrificed <b>by nine, and</b> there are an additional <b>two</b> priests <b>in whose hands</b> are <b>two logs</b> that are placed on the altar. The mitzva of placing the two logs in the morning was assigned in the first lottery, as the Gemara explained earlier. <b>On Shabbat, eleven</b> priests participate. How so? The daily morning offering <b>itself</b> is performed <b>by nine, and</b> there are an additional <b>two</b> priests <b>in whose hands</b> are <b>two vessels of frankincense</b> that accompany <b>the shewbread.</b> This frankincense is burned on Shabbat. <b>And on Shabbat that</b> occurs <b>within the festival</b> of <i>Sukkot</i> there is an additional priest <b>in whose hand</b> is a <b>jug of water</b> for the water libation, for a total of twelve priests.",
+            "<b>A ram</b> that is brought for a communal burnt-offering <b>is sacrificed by eleven</b> priests. <b>The flesh</b> on the various limbs is taken <b>by five</b> priests, as in the case of the sheep of the daily offering. <b>The intestines, and the fine flour</b> of the meal-offering, <b>and the wine</b> of the libation are carried by <b>two</b> priests <b>each,</b> because the meal-offering and wine libation that accompany a ram are larger than those that accompany a sheep.",
+            " <b>A bull</b> is <b>sacrificed by twenty-four</b> priests. How so? <b>The head and the</b> right <b>leg</b> are sacrificed first, but due to its size <b>the head</b> is carried <b>by one</b> priest <b>and the leg by two. The tail and the</b> left <b>leg</b> are carried as follows: <b>The tail</b> is sacrificed <b>by two and the leg by two. The breast and the neck</b> are carried as follows: <b>The breast</b> is offered <b>by one and the neck by three</b> priests. The <b>two forelegs</b> are carried <b>by two</b> priests, <b>and the two flanks</b> are carried <b>by two. The intestines and the fine flour and the wine</b> are carried <b>by three each,</b> because the meal-offering and wine libation that accompany a bull are larger than those that accompany a ram. <b>In what</b> case <b>is this statement said,</b> that this is the sequence followed? It is <b>in</b> the case of <b>communal offerings. However, in</b> the case of <b>an individual offering</b> brought to fulfill a vow or an obligation, <b>if</b> a single priest <b>wishes to sacrifice</b> it alone <b>he</b> may <b>sacrifice</b> it alone, or if he chooses he may include other priests in the service. With regard to <b>the flaying and the cutting of</b> both <b>these,</b> individual offerings, and <b>those,</b> communal offerings, <b>they are equal,</b> as will be explained in the Gemara."
+        ],
+        [
+            "<b>The appointed</b> priest <b>said to</b> the other priests: <b>Go out and observe if</b> it is day and <b>the time for slaughter</b> has <b>arrived. If</b> the time has <b>arrived, the observer says: There is light [<i>barkai</i>]. Matya ben Shmuel says</b> that the appointed priest phrased his question differently: <b>Is the entire eastern sky illuminated even to Hebron? And</b> the observer <b>says: Yes.</b>",
+            " And why did they need to ascertain whether or not it is day, which is typically evident to all? It was necessary, <b>as once, the light of the moon rose, and they imagined that the eastern</b> sky <b>was illuminated</b> with sunlight, <b>and they slaughtered the daily offering</b> before its appropriate time. The animal was later <b>taken out to the place</b> designated for <b>burning</b> and burned because it was slaughtered too early. In order to prevent similar errors in the future, the Sages instituted that they would carefully assess the situation until they were certain that it was day. After the priests announced the start of the day, <b>they led the High Priest down to the Hall of Immersion.</b> The Gemara comments: <b>This was the principle in the Temple: Anyone who covers his legs,</b> a euphemism for defecating, <b>requires immersion</b> afterward; <b>and anyone who urinates requires sanctification of the hands and feet</b> with water from the basin afterward. ",
+            "<b>A person does not enter the</b> Temple <b>courtyard for the</b> Temple <b>service, even</b> if he is <b>pure, until he immerses. Five immersions and ten sanctifications</b> the <b>High Priest immerses and sanctifies</b> his hands and feet, respectively, <b>on the day</b> of Yom Kippur. <b>And all</b> of these immersions and sanctifications take place <b>in the sacred</b> area, the Temple courtyard, <b>on</b> the roof of the <b>Hall of <i>Parva</i>, except for this</b> first immersion <b>alone.</b> As that immersion is not unique to Yom Kippur, it may be performed outside the courtyard. ",
+            "<b>They spread a sheet of fine linen between him and the people</b> in the interest of modesty, and then the High Priest immersed and <b>sanctified his hands and feet.</b> The High Priest <b>removed</b> the white garments that he was wearing, <b>descended</b> to the ritual bath, <b>and immersed. He ascended and dried himself</b> with a towel. Then <b>they brought him</b> the <b>golden garments</b> of the High Priest, <b>and he dressed</b> in the garments, and <b>he sanctified his hands and his feet. They brought him the</b> sheep for <b>the daily</b> morning <b>offering, which he slaughtered</b> by cutting most of the way through the gullet and the windpipe. <b>And a different</b> priest <b>completed</b> the <b>slaughter on his behalf</b> so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service. As soon as the slaughter was completed, the High Priest <b>received the blood</b> in a vessel <b>and sprinkled it</b> on the altar. <b>He entered</b> the Sanctuary <b>to burn the morning incense and to remove</b> the ashes from <b>the lamps</b> of the candelabrum; <b>and</b> he left the Sanctuary and returned to the courtyard <b>to sacrifice the head and the limbs</b> of the sheep sacrificed for the daily offering <b>and the</b> High Priest’s daily <b>griddle-cake</b> offering, <b>and the wine</b> libation of the daily offering. ",
+            "The Mishna comments: <b>The morning incense was burned between</b> the receiving and sprinkling of the <b>blood</b> and the burning <b>of the limbs;</b> and the <b>afternoon</b> incense was burned <b>between</b> the taking of the <b>limbs</b> up to the altar and the pouring of the <b>libations</b> that accompanied the offering. With regard to the immersion, <b>if the High Priest was old</b> and found it difficult to immerse in cold water, <b>or</b> if he was <b>delicate [<i>istenis</i>], they</b> would <b>heat hot</b> water <b>for him</b> on Yom Kippur eve <b>and place</b> it <b>into the cold</b> water of the ritual bath <b>in order to temper its chill</b> so the High Priest could immerse without discomfort. ",
+            "<b>They brought</b> the High Priest to immerse a second time in the <b>Hall of <i>Parva</i>,</b> which <b>was in the sacred</b> area, the Temple courtyard. <b>They spread a sheet of fine linen between him and the people</b> in the interest of modesty. <b>And he sanctified his hands and his feet and removed</b> his garments. <b>Rabbi Meir says</b> that this was the sequence: He first <b>removed</b> his garments and then <b>he sanctified his hands and his feet. He descended and immersed</b> a second time. <b>He ascended and dried himself.</b> And <b>they</b> immediately <b>brought him</b> the <b>white garments,</b> in which <b>he dressed, and he sanctified his hands and his feet.</b> ",
+            "<b>In the morning he would wear</b> linen garments <b>from</b> the Egyptian city of <b>Pelusium worth twelve <i>maneh</i>,</b> 1,200 dinars or <i>zuz</i>. These garments were very expensive due to their high quality. And <b>in the afternoon</b> he wore linen garments <b>from India,</b> which were slightly less expensive, <b>worth eight hundred <i>zuz</i>.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say: In the morning he would wear</b> garments <b>worth eighteen <i>maneh</i>, and in the afternoon</b> he would wear garments <b>worth twelve <i>maneh</i>.</b> In <b>total,</b> the clothes were worth <b>thirty <i>maneh</i>. These</b> sums for the garments came <b>from the community, and if</b> the High Priest <b>wished to add</b> money to purchase even finer garments, <b>he</b> would <b>add</b> funding of his own. ",
+            "The High Priest <b>comes</b> and stands <b>next to his bull, and his bull was standing between the Entrance Hall and the altar</b> with <b>its head</b> facing <b>to the south and its face to the west. And the priest stands to the east</b> of the bull, <b>and his face</b> points <b>to the west. And</b> the priest <b>places his two hands on</b> the bull <b>and confesses.</b> <b>And this is what he would say</b> in his confession: <b>Please, God, I have sinned, I have done wrong,</b> and <b>I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made</b> for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). <b>And</b> the priests and the people who were in the courtyard <b>respond after he</b> recites the name of God: <b>Blessed be the name of His glorious kingdom forever and all time.</b> ",
+            "The priest then <b>came to</b> the <b>eastern</b> side <b>of the</b> Temple <b>courtyard,</b> farthest from the Holy of Holies, <b>to</b> the <b>north of the altar. The deputy</b> was <b>to his right, and the head of the patrilineal family</b> belonging to the priestly watch that was assigned to serve in the Temple that week was <b>to his left. And</b> they arranged <b>two goats there, and there was a</b> lottery <b>receptacle there, and in it were two lots. These were</b> originally made of <b>boxwood,</b> and the High Priest Yehoshua <b>ben Gamla fashioned them of gold,</b> and the people <b>would mention him favorably</b> for what he did. Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: ",
+            "The High Priest <b>ben Katin made twelve spigots for the basin</b> so that several priests could sanctify their hands and feet at once, <b>as</b> previously the basin <b>had only two. He also made a machine [<i>mukheni</i>] for</b> sinking <b>the basin</b> into flowing water during the night <b>so that its water would not be disqualified by remaining overnight.</b> Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning. <b>King Munbaz would</b> contribute the funds required to <b>make the handles of all the Yom Kippur vessels of gold.</b> Queen <b>Helene, his mother, fashioned a</b> decorative <b>gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [<i>tavla</i>] on which the</b> Torah <b>portion</b> relating to <b><i>sota</i> was written.</b> The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to <b>Nicanor, miracles were performed to his doors,</b> the doors in the gate of the Temple named for him, the Gate of Nicanor. <b>And</b> the people <b>would mention</b> all of <b>those</b> whose contributions were listed <b>favorably.</b> ",
+            "Apropos the mention in the mishna of people who took action in the Temple and were mentioned favorably, the mishna lists <b>those</b> who took action in the Temple and were mentioned <b>unfavorably.</b> The craftsmen <b>of the House of Garmu did not want to teach</b> the secret <b>of the preparation of the shewbread</b> and sought to keep the secret within their family. The craftsmen <b>of the House of Avtinas did not want to teach</b> the secret <b>of the preparation of the incense.</b> Also, <b>Hugras ben Levi knew a chapter</b> in the art of <b>music,</b> as will be explained, <b>and he did not want to teach</b> it to others. And the scribe <b>ben Kamtzar did not want to teach</b> a special <b>act of writing.</b> He was expert at writing all four letters of a four-letter name simultaneously. <b>About the first</b> ones, who were mentioned favorably, <b>it is stated: “The memory of the righteous shall be for a blessing”</b> (Proverbs 10:7); <b>and about these</b> who were concerned only for themselves <b>it is stated: “But the name of the wicked shall rot”</b> (Proverbs 10:7)."
+        ],
+        [
+            "The High Priest <b>would mix</b> the lots <b>in the</b> lottery <b>receptacle</b> used to hold them <b>and draw</b> the <b>two lots</b> from it, one in each hand. <b>Upon one was written: For God. And upon</b> the other <b>one was written: For Azazel. The deputy</b> High Priest would stand <b>to</b> the High Priest’s <b>right, and the head of the patrilineal family</b> would stand <b>to his left. If</b> the lot <b>for the name</b> of God <b>came up in his right</b> hand, <b>the Deputy would say to him: My master, High Priest, raise your right</b> hand so that all can see with which hand the lot for God was selected. <b>And if</b> the lot for the <b>name</b> of God <b>came up in his left</b> hand, <b>the head of the patrilineal family would say to him: My master, High Priest, raise your left</b> hand. Then <b>he would place</b> the two lots <b>upon the two goats,</b> the lot that arose in his right hand on the goat standing to his right side and the lot in his left hand on the goat to his left. <b>And</b> upon placing the lot for God upon the appropriate goat, <b>he would say: For God,</b> as <b>a sin-offering. Rabbi Yishmael says: He need not say:</b> As <b>a sin-offering. Rather,</b> it is sufficient to say: <b>For God. And</b> upon saying the name of God, the priests and the people <b>respond after him: Blessed be the name of His glorious kingdom forever and all time.</b>",
+            "The High Priest <b>tied a strip of crimson</b> wool <b>upon the head of the scapegoat and positioned</b> the goat <b>opposite the place from which it was dispatched,</b> i.e., near the gate through which it was taken; <b>and</b> the same was done to <b>the</b> goat that was to be <b>slaughtered, opposite</b> the <b>place of its slaughter.</b> <b>He comes</b> and stands <b>next to his bull a second</b> time, <b>and places his two hands upon it, and confesses. And this is what he would say: Please God, I have sinned, I have done wrong,</b> and <b>I have rebelled before You, I and my family and the children of Aaron, your sacred people. Please God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I, and my family, and the children of Aaron, your sacred people, as it is written in the Torah of Moses, your servant: “For on this day atonement shall be made for you to cleanse you</b> of all your sins; you shall be clean before the Lord” (Leviticus 16:30). <b>And they,</b> the priests and the people in the Temple courtyard, <b>respond after him</b> upon hearing the name of God: <b>Blessed be the name of His glorious kingdom forever and all time.</b>",
+            "The High Priest <b>would slaughter</b> the bull <b>and receive its blood in a bowl, and give it to the one who stirs it.</b> The stirrer would stand <b>on the fourth row</b> of tiles <b>in the Sanctuary</b> and stir the blood <b>lest it coagulate</b> while the High Priest sacrificed the incense. <b>He would take a coal pan and ascend to the top of the altar and clear</b> the upper layer of <b>coals to</b> this <b>side and to</b> that <b>side and</b> with the coal pan <b>scoop up</b> coals <b>from</b> among <b>the inner, consumed</b> coals. <b>And he would</b> then <b>descend and place</b> the coal pan with the coals <b>on the fourth row</b> of tiles <b>in the</b> Temple <b>courtyard.</b>",
+            "The mishna comments on some of the contrasts between the service and protocols followed on Yom Kippur and those followed throughout the rest of the year: <b>On every</b> other <b>day,</b> a priest <b>would scoop up</b> the coals with a coal pan made <b>of silver and pour</b> the coals from there <b>into</b> a coal pan <b>of gold. But</b> on <b>this day,</b> on Yom Kippur, the High Priest <b>scoops up with</b> a coal pan <b>of gold, and with</b> that coal pan <b>he would bring</b> the coals <b>into</b> the Holy of Holies. <b>On every</b> other <b>day,</b> a priest scoops up the coals with a coal pan <b>of four <i>kav</i> and pours</b> the coals <b>into</b> a coal pan of <b>three <i>kav</i>. But</b> on <b>this day,</b> the High Priest <b>scoops with</b> one of <b>three <i>kav</i>, and with it he would bring</b> the coals <b>into</b> the Holy of Holies. <b>Rabbi Yosei says</b> a variation of this distinction: <b>On every</b> other <b>day,</b> a priest scoops up the coals with a coal pan <b>of a <i>se’a</i>,</b> which is six <i>kav</i> <b>and</b> then <b>pours</b> the coals <b>into</b> a coal pan of <b>three <i>kav</i>. But</b> on <b>this day,</b> the High Priest <b>scoops with</b> a coal pan of <b>three <i>kav</i>, and with it he would bring</b> the coals <b>into</b> the Holy of Holies. <b>On every</b> other <b>day,</b> the coal pan <b>was heavy. But</b> on <b>this day</b> it was <b>light,</b> so as not to tire the High Priest. <b>On every</b> other <b>day, its handle was short, but</b> on <b>this day it was long</b> so that he could also use his arm to support its weight. <b>On every</b> other <b>day, it was</b> of <b>greenish gold, but</b> on <b>this day</b> it was of <b>a red</b> gold. These are <b>the statements of Rabbi Menaḥem.</b> <b>On every</b> other <b>day,</b> a priest <b>sacrificed a <i>peras</i>,</b> half a <i>maneh</i>, of incense <b>in the morning, and a <i>peras</i> in the afternoon, but</b> on <b>this day</b> the High Priest <b>adds</b> an additional <b>handful</b> of incense and burns it in the Holy of Holies. <b>On every</b> other <b>day,</b> the incense <b>was</b> ground <b>fine</b> as prescribed by the Torah, <b>but</b> on <b>this day it was superfine.</b>",
+            "<b>On every</b> other <b>day, priests ascend on the eastern side of the ramp and descend on its western side, but</b> on <b>this day the High Priest ascends in the middle</b> of the ramp <b>and descends in the middle. Rabbi Yehuda says:</b> There was no difference in this regard. Even during the rest of the year, <b>the High Priest always ascends in the middle</b> of the ramp <b>and descends in the middle,</b> due to his eminence. <b>On every</b> other <b>day, the High Priest sanctifies his hands and his feet from the laver</b> like the other priests, <b>and on this day</b> he sanctifies them <b>from the golden flask,</b> due to the eminence of the High Priest. <b>Rabbi Yehuda says</b> there was no difference in this regard. Even during the rest of the year, <b>the High Priest always sanctifies his hands and his feet from the golden flask.</b>",
+            "<b>On every</b> other <b>day there were four arrangements</b> of wood <b>there,</b> upon the altar, <b>but</b> on <b>this day there were five;</b> this is <b>the statement of Rabbi Meir. Rabbi Yosei says: On every</b> other <b>day</b> there were <b>three, but</b> on <b>this day</b> there were <b>four. Rabbi Yehuda says: On every</b> other <b>day</b> there were <b>two, but</b> on <b>this day</b> there were <b>three.</b>"
+        ],
+        [
+            "<b>They brought out the spoon and the coal pan</b> to the High Priest so he may perform the service of the incense. <b>He scoops his handfuls</b> from the incense <b>and places it into the spoon. The</b> High Priest with <b>large</b> hands fills the spoon with incense in an amount <b>corresponding to the large</b> size of his hands, <b>and the</b> High Priest with <b>small</b> hands fills the spoon with incense in an amount <b>corresponding to the small</b> size of his hands. <b>And this was the measure</b> of the spoon, i.e., it was made to correspond to the size of his hands. <b>He took the coal pan in his right</b> hand <b>and the spoon in his left</b> hand. The High Priest <b>would</b> then <b>walk</b> west <b>through the Sanctuary until he reaches</b> the area <b>between the two curtains that separated the Sanctuary and the Holy of Holies, and</b> the space <b>between them</b> was one <b>cubit. Rabbi Yosei says: There was only one curtain there, as it is stated: “And the curtain shall divide for you between the Sanctuary and the Holy of Holies”</b> (Exodus 26:33). <b>The outer</b> curtain between the Sanctuary and the Holy of Holies <b>was hooked [<i>perufa</i>]</b> slightly open <b>on the south</b> side of the Sanctuary, <b>and</b> the <b>inner</b> curtain <b>hooked</b> slightly open <b>on the north</b> side of the Sanctuary, and therefore the High Priest could not enter the Holy of Holies directly. Rather, he enters through the southern opening and <b>walks between</b> the curtains <b>until he reaches the</b> opening to the <b>north.</b> When <b>he reaches the</b> opening to the <b>north,</b> he enters the Holy of Holies through that opening, <b>turns his face to the south,</b> and <b>walks to his left along the curtain until he reaches</b> the area before <b>the Ark.</b> When <b>he reaches the Ark, he places the coal pan between the two staves. He piles the incense atop</b> the <b>coals, and the whole chamber in its entirety would fill with smoke. He</b> then <b>exits and comes</b> out <b>the way</b> that <b>he entered.</b> He does not turn around but leaves the Holy of Holies walking while facing the Ark. <b>And he recites a brief prayer in the outer chamber,</b> in the Sanctuary. <b>And he would not extend his prayer</b> there <b>so as not to alarm the Jewish people,</b> who would otherwise conclude that something happened and that he died in the Holy of Holies.",
+            "<b>After the Ark was taken</b> into exile, <b>there was a rock</b> in the Holy of Holies <b>from the days of the early prophets,</b> David and Samuel, who laid the groundwork for construction of the Temple, <b>and</b> this stone <b>was called</b> the <b>foundation</b> rock. It was <b>three fingerbreadths higher than the ground, and</b> the High Priest <b>would place</b> the incense <b>on it.</b> ",
+            "After the High Priest left the Holy of Holies, <b>he took the blood</b> of the bull sacrificed as a sin-offering <b>from</b> the one <b>who was stirring it,</b> so it would not coagulate. <b>He entered into the place that he</b> had previously <b>entered,</b> the Holy of Holies, <b>and stood at the place where he</b> had previously <b>stood</b> to offer the incense, between the staves. <b>And he sprinkled from</b> the blood, <b>one</b> time <b>upward and seven</b> times <b>downward.</b> <b>And he would neither intend to sprinkle</b> the blood <b>upward nor</b> to sprinkle it <b>downward, but rather like one who whips,</b> with the blood sprinkled in a single column, one drop below the other. <b>And this</b> is how <b>he would count</b> as he sprinkled, to avoid error: <b>One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven.</b> The High Priest then <b>emerged</b> from there <b>and placed</b> the bowl with the remaining blood <b>on the golden pedestal in the Sanctuary.</b>",
+            "<b>They brought him the goat</b> to be sacrificed as a sin-offering to God. <b>He slaughtered it and received its blood in the bowl. He</b> again <b>entered into the place that he</b> had previously <b>entered,</b> the Holy of Holies, <b>and stood at the place that he</b> previously <b>stood, and sprinkled from</b> the blood of the goat <b>one</b> time <b>upward and seven</b> times <b>downward. And this</b> is how <b>he would count,</b> just as he counted when sprinkling the blood of the bull: <b>One; one and one; one and two; etc.</b> The High Priest then <b>emerged</b> from the Holy of Holies <b>and placed</b> the bowl with the remaining blood <b>on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there,</b> and he <b>took the blood of the bull</b> from the pedestal <b>and placed the blood of the goat</b> in its place. <b>And he sprinkled from</b> the blood of the bull <b>on the curtain opposite the Ark from outside</b> the Holy of Holies, <b>one</b> time <b>upward and seven</b> times <b>downward, and he would not intend, etc. And this</b> is how <b>he would count, etc.</b> When he concluded, <b>he took the blood of the goat</b> from the pedestal <b>and placed blood of the bull</b> in its place on the pedestal. <b>And he sprinkled from</b> the goat’s blood <b>on the curtain opposite the Ark from outside,</b> just as he did with the blood of the bull, <b>one</b> time <b>upward and seven</b> times <b>downward, etc.</b> Afterward, <b>he poured the blood of the bull into the blood of the goat and placed</b> the blood <b>from the full</b> bowl into the <b>empty</b> bowl, so that the blood would be mixed well.",
+            " It is stated: <b>“And he shall go out to the altar that is before the Lord</b>, and make atonement for it; and he shall take of the blood of the bull, and of the blood of the goat, and place it upon the corners of the altar round about” (Leviticus 16:18). <b>This</b> altar <b>is the golden altar,</b> since the outer altar is not before the Lord in the Sanctuary. <b>He began to cleanse</b> the altar, sprinkling the blood <b>downward. From where does he begin?</b> He begins <b>from the northeast corner,</b> and proceeds to the <b>northwest</b> corner, and then to the <b>southwest</b> corner, and finally to the <b>southeast</b> corner. A way to remember this is: At the <b>place</b> where <b>he begins</b> sprinkling the blood <b>for a sin-offering</b> sacrificed <b>on the outer altar,</b> the southeast corner, <b>there he finishes</b> sprinkling the blood <b>on the inner altar.</b> <b>Rabbi Eliezer says:</b> The priest would not circle the altar; rather, <b>he stood in</b> one <b>place and sprinkled</b> the blood from there. Since the altar was only one square cubit, he could sprinkle the blood on all four corners without moving. <b>And on all the corners he would present</b> the blood <b>from below upward, except for that</b> corner <b>that was</b> directly <b>before him,</b> on <b>which he would present</b> the blood <b>from above downward.</b>",
+            " He sprinkled blood <b>on</b> the <b>pure</b> gold <b>of the altar seven times</b> after clearing away the ashes. <b>And he would pour the remainder of the blood on the western base of the outer altar.</b> On a related topic, the mishna teaches that <b>he would pour</b> the remaining blood of an offering, after it was sprinkled, <b>on the outer altar, on its southern base. These</b> remainders of blood from the outer altar <b>and those</b> remainders of blood from the inner altar are <b>mixed in the canal</b> beneath the altar <b>and flow out</b> with the water used to rinse the area <b>to the Kidron River.</b> This water was <b>sold to gardeners for</b> use as <b>fertilizer.</b> The gardeners paid for this water and thereby redeemed it from its sanctity. Failure to do so would render them guilty of <b>misuse</b> of consecrated property. ",
+            "<b>Each action</b> performed in the context of the service <b>of Yom Kippur stated</b> in the mishna, as in the Torah, is listed <b>in order. If</b> the High Priest <b>performed</b> one of the <b>actions before another, he has done nothing.</b> If <b>he performed</b> the sprinkling of <b>the blood of the goat before</b> the sprinkling of <b>the blood of the bull, he</b> must <b>repeat</b> the action <b>and sprinkle the blood of the goat after</b> sprinkling <b>the blood of the bull,</b> so that the actions are performed in the proper order. <b>And if the blood spills before he completed the presentations that</b> were sprinkled <b>inside</b> the Holy of Holies, <b>he</b> must slaughter another bull or goat, and <b>bring other blood, and</b> then <b>repeat</b> all the services <b>from the beginning inside</b> the Holy of Holies. <b>And similarly,</b> if the blood spills before he finishes the presentations <b>in the Sanctuary,</b> he must begin the service in the Sanctuary from the beginning, <b>and likewise</b> with regard to the sprinkling of blood <b>on the golden altar. Since they are each</b> acts of <b>atonement in and of themselves,</b> there is no need to repeat the service of the entire day from the beginning. Rather, he need only repeat the specific element that he failed to complete. <b>Rabbi Elazar and Rabbi Shimon say: From the place that he interrupted</b> that particular service, when the blood spilled, <b>there he resumes</b> performance of that service. In their opinion, each individual sprinkling in each of these services is an act in and of itself, and there is no need to repeat what he has already done."
+        ],
+        [
+            "<b>The mitzva of the two Yom Kippur goats,</b> the goat sacrificed to God and the goat sent to Azazel that are brought as a pair, <b>is</b> as follows, <i>ab initio</i>: <b>That they will both be identical in appearance,</b> i.e., color, <b>and in height, and in monetary value, and their acquisition</b> must be <b>as one,</b> i.e., they must be purchased together. <b>And even if they are not identical,</b> nevertheless, <b>they are valid.</b> And similarly, if <b>he acquired one today and one tomorrow, they are valid.</b> If <b>one</b> of the goats <b>died, if it died before</b> the High Priest <b>drew the lots, he</b> immediately <b>takes a counterpart for the second,</b> since neither has yet been designated. <b>And if it died after</b> the High Priest <b>drew the lots, he brings another pair</b> of goats <b>and draws lots over them from the start.</b> After that lottery <b>he utters</b> a stipulation: <b>If</b> the one to be sacrificed <b>to God died, that</b> goat <b>upon which the lot for God</b> was drawn in the second lottery <b>shall stand in its stead; and if</b> the one to be sent <b>to Azazel died, that</b> goat <b>upon which the lot for Azazel</b> was drawn <b>shall stand in its stead. And the second,</b> superfluous goat, i.e., in the case where a new pair of goats was brought, <b>should graze until it becomes unfit,</b> at which point <b>it will be sold, and the money</b> received from <b>its</b> sale <b>will go toward</b> the purchase of <b>a</b> public <b>gift-offering.</b> Although for individual sin-offerings in similar circumstances there is no remedy and it is left to die, that is not the case here, <b>as a communal sin-offering</b> is <b>not</b> left <b>to die.</b> On the other hand, <b>Rabbi Yehuda says:</b> In this <b>it should</b> be left to <b>die.</b> <b>And furthermore, Rabbi Yehuda said:</b> If <b>the blood</b> of the goat sacrificed to God <b>spilled</b> before it was sprinkled, <b>the scapegoat</b> is left <b>to die.</b> Similarly, <b>if the scapegoat dies, the blood</b> of the goat sacrificed to God <b>should be spilled,</b> and two other goats are brought and lots are drawn. ",
+            "The Yom Kippur service continues: The High Priest <b>comes over to the scapegoat, places both his hands upon it, and confesses. And he would say as follows: Please, God, Your people, the house of Israel, have sinned, and done wrong, and rebelled before You. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that they have sinned, and done wrong, and rebelled before You, Your people, the house of Israel, as it is written in the Torah of Moses Your servant, saying: “For on this day atonement shall be made for you to cleanse you of all your sins; before the Lord you shall be purified”</b> (Leviticus 16:30). <b>And the priests and the people standing in the</b> Temple <b>courtyard, when they would hear the Explicit Name emerging from the mouth of the High Priest,</b> when the High Priest did not use one of the substitute names for God, <b>they would kneel and prostrate</b> themselves <b>and fall on their faces, and say: Blessed is the name of His glorious kingdom forever and ever.</b> ",
+            "After the confession over the scapegoat, the priest <b>passed</b> the goat <b>to the one who was to lead it</b> to the wilderness. According to the <i>halakha</i>, <b>everyone is eligible to lead it, but the High Priests established</b> a <b>fixed</b> custom <b>and did not allow an Israelite to lead it.</b> <b>Rabbi Yosei said:</b> That was not always the case. There was <b>an incident where</b> a person named <b>Arsela led</b> the goat to the wilderness, <b>and he was an Israelite.</b>",
+            " And they made a ramp for the goat <b>due to the Babylonian</b> Jews who were in Jerusalem, <b>who would pluck at</b> the goat’s <b>hair and</b> would <b>say to</b> the goat: <b>Take</b> our sins <b>and go, take</b> our sins <b>and go,</b> and do not leave them with us. People <b>from</b> among <b>the prominent</b> residents <b>of Jerusalem would escort</b> the one leading the goat <b>until</b> they reached <b>the first booth.</b> Booths were set up along the path to the wilderness to provide the escort a place to rest. There were <b>ten booths from Jerusalem to the cliff,</b> with a distance of <b>ninety <i>ris</i></b> between them. As there are <b>seven and a half</b> <i>ris</i> <b>for each <i>mil</i>,</b> the total distance was twelve <i>mil</i>. ",
+            "<b>At each and every booth,</b> people there <b>say to him: Here is food; here is water,</b> if you need it. <b>And they escort him from booth to booth, except for the last</b> person at the last booth, <b>who does not reach the cliff with him. Rather, he stands from a distance and observes his actions</b> to ensure that he fulfills the mitzva properly. ",
+            "<b>What did</b> the one designated to dispatch the goat <b>do</b> there? <b>He divided a strip of crimson</b> into two parts, <b>half</b> of the strip <b>tied to the rock, and half of it tied between the two horns</b> of the goat. <b>And he pushed the goat backward, and it rolls and descends. And it would not reach halfway</b> down <b>the mountain until it was</b> torn <b>limb</b> from <b>limb.</b> The one designated to dispatch the goat <b>came and sat under the</b> roofing of <b>last booth until it grows dark</b> and only then went home. <b>And from what point are the garments</b> of the man <b>rendered impure,</b> as it is stated that he is impure and his clothes requires immersion? <b>From</b> the moment <b>he emerges outside the wall of Jerusalem. Rabbi Shimon says:</b> His clothes are rendered impure only <b>from the moment that he pushes</b> the goat <b>from the cliff.</b> ",
+            "After the High Priest passed the goat to the man tasked with dispatching the goat, <b>he came next to the bull and the goat that were to be burned. He tore their</b> flesh but was not required to cut it into pieces, <b>and removed the portions</b> of the offering consumed on the altar <b>and placed them in a large bowl [<i>magis</i>] and burned them on the altar.</b> <b>He interwove</b> and bound the bull and the goat together <b>into braids</b> as one mass. They were placed in that way upon two poles and carried by four people who <b>took them out to the place</b> designated for <b>burning,</b> outside of Jerusalem. <b>And at what point do the</b> bull and goat <b>render</b> the <b>garments</b> of those who carried them <b>impure,</b> as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure <b>from</b> the moment <b>that they emerged outside the wall of the</b> Temple <b>courtyard. Rabbi Shimon says:</b> They render the garments impure <b>from</b> the moment <b>that the fire has ignited in most of</b> the bull and the goat. ",
+            "<b>They said to the High Priest: The goat has reached the wilderness. And how did they know</b> in the Temple <b>that the goat reached the wilderness? They would build platforms [<i>dirkaot</i>]</b> all along the way and people would stand on them <b>and wave scarves [<i>sudarin</i>]</b> to signal when the goat arrived. <b>And</b> therefore <b>they knew that the goat reached the wilderness.</b> <b>Rabbi Yehuda said:</b> Why did they need these platforms? <b>Didn’t they</b> already <b>have a reliable indicator? From Jerusalem to Beit Ḥiddudo,</b> the edge of the wilderness, where the mitzva of dispatching the goat was performed, was a distance of <b>three <i>mil</i>.</b> Since the nobles of Jerusalem <b>walked a <i>mil</i></b> to escort the dispatcher <b>and returned a <i>mil</i>, and waited</b> the time <b>equivalent</b> to the time it takes to walk <b>a <i>mil</i>, they knew that the goat reached the wilderness.</b> There was no need for the platforms. <b>Rabbi Yishmael says: Didn’t they have a different indicator? There was a strip of crimson tied to the entrance to the Sanctuary, and when</b> the <b>goat reached the wilderness</b> and the mitzva was fulfilled <b>the strip would turn white, as it is stated: “Though your sins be as scarlet, they will become white as snow”</b> (Isaiah 1:18)."
+        ],
+        [
+            "<b>The High Priest came to read</b> the Torah. <b>If he wished to read</b> the Torah while still dressed <b>in</b> the <b>fine linen garments,</b> i.e., the priestly vestments he wore during the previous service, <b>he</b> may <b>read</b> wearing them; <b>and if not he</b> is permitted to <b>read in a white robe of his own,</b> which is not a priestly vestment. <b>The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue</b> that stood on the Temple Mount; <b>and the head of the synagogue gives it to the deputy</b> High Priest, <b>and the Deputy gives it to the High Priest, and the High Priest stands and receives</b> the scroll from his hands. <b>And he reads</b> from the scroll the Torah portion beginning with the verse: <b>“After the death”</b> (Leviticus 16:1) <b>and</b> the portion beginning with the verse: <b>“But on the tenth”</b> (Leviticus 23:26), <b>and furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here.</b> The Torah portion beginning with the verse: <b>“And on the tenth,” from the book of Numbers</b> (29:7), <b>he</b> then <b>reads by heart.</b> <b>And he recites after</b> the reading the following <b>eight blessings:</b> <br><b>Concerning the Torah:</b> Who has given us the Torah of truth; <br><b>and concerning the</b> Temple <b>service:</b> Find favor in Your people Israel and accept the service in Your most holy House... for You alone do we serve with reverence; <br><b>and concerning thanksgiving:</b> We give thanks to You; <br><b>and concerning pardon of iniquity:</b> Pardon our iniquities on this Yom Kippur; <br><b>and concerning the Temple in and of itself,</b> which concludes: Blessed…Who chose the Temple; <br><b>and concerning the Jewish People in and of itself,</b> which concludes: Blessed…Who chose Israel; <br><b>and concerning Jerusalem in and of itself,</b> which concludes: Blessed…Who chose Jerusalem; <br><b>and concerning the priests in and of themselves,</b> which concludes: Blessed…Who chose the priests; <br><b>and concerning the rest of the prayer,</b> which concludes: Blessed…Who listens to prayer.",
+            "The Mishna comments: <b>One who sees the High Priest reading</b> the Torah <b>does not see the bull and goat that are burned; and one who sees the bull and goat that are burned does not see the High Priest reading</b> the Torah. The Mishna explains: <b>And</b> this is <b>not due to</b> the fact <b>that one is not permitted</b> to see both, <b>but because there was a distant path</b> between them, <b>and</b> the <b>performance of both of them</b> is undertaken <b>simultaneously.</b>",
+            "<b>If</b> the High Priest <b>read</b> the Torah <b>in</b> sacred white <b>fine linen garments, he</b> then <b>sanctified his hands and feet</b> as he did each time before removing the priestly vestments. He then <b>removed</b> the linen garments, <b>descended</b> to the ritual bath, <b>and immersed.</b> Afterward he <b>ascended and dried himself</b> with a towel, <b>and they brought him</b> the <b>golden garments</b> of the High Priesthood, <b>and he dressed</b> in them <b>and sanctified his hands and feet.</b> The mishna addresses those offerings whose sacrifice has still not been mentioned. The verses in Leviticus, chapter 16, detail the special offerings of the atonement service of Yom Kippur. Of those offerings, the ram of the High Priest and the ram of the people have still not been addressed. In addition to this, the additional offerings of Yom Kippur detailed in Numbers, chapter 29, have not yet been discussed. These include seven one-year-old lambs and a bull to be brought as a burnt-offering and a goat to be brought as a sin-offering. The mishna continues: <b>He emerged and offered his ram and the ram of the people and the seven unblemished year-old lambs</b> mandated to be offered that day. This is <b>the statement of Rabbi Eliezer. Rabbi Akiva says:</b> Those offerings were not sacrificed at this point; <b>rather,</b> they were sacrificed <b>with the daily morning offering; and the bull</b> of the Yom Kippur <b>burnt-offering; and the goat whose</b> services <b>are performed outside</b> of the Sanctuary, i.e., in the Temple courtyard, <b>were sacrificed with the daily afternoon offering.</b>",
+            "After sacrificing these offerings, <b>he sanctified his hands and feet and removed</b> the golden garments, <b>and he descended</b> into the ritual bath <b>and immersed and ascended and dried himself.</b> <b>They brought him the white garments</b> again, <b>and he dressed</b> in them <b>and sanctified his hands and feet.</b> Afterward <b>he entered</b> the Holy of Holies <b>to take out the</b> incense <b>spoon and the coal pan,</b> which he had brought there earlier. <b>He</b> again <b>sanctified his hands and feet and removed</b> the white garments <b>and descended</b> to the ritual bath <b>and immersed and ascended and dried himself</b> with a towel. <b>They brought him</b> the <b>golden garments, and he dressed</b> in them <b>and sanctified his hands and feet and entered</b> the Sanctuary <b>to burn the afternoon incense and to remove</b> the ashes from <b>the lamps,</b> which signified the end of the day’s service. <b>And he sanctified his hands and feet and removed</b> the golden garments, <b>and he descended</b> to the ritual bath <b>and immersed and ascended and dried himself.</b> <b>They</b> then <b>brought him his own clothing and he dressed,</b> since the service was complete and Yom Kippur was over; and the people <b>escort him to his house</b> in deference to him. <b>And</b> the High Priest <b>would make a feast for his loved ones</b> and his friends <b>when he emerged in peace from the Sanctuary.</b>",
+            "Throughout the year <b>the High Priest serves in eight garments, and the common priest</b> serves <b>in four: In a tunic and trousers and a mitre and a belt. The High Priest adds</b> another four garments <b>beyond</b> those worn by the common priest: <b>A breastplate, and an ephod, and a robe, and a frontplate.</b> When dressed <b>in these</b> eight garments, the High Priest may <b>be consulted for</b> the decision of the <b><i>Urim VeTummim</i>. And he may be consulted</b> for the decision of the <i>Urim VeTummim</i> <b>only on behalf of the king, or on behalf of the president of the court, or on behalf of one whom the community needs.</b> Individual inquiries are not posed to the <i>Urim VeTummim</i>."
+        ],
+        [
+            "On <b>Yom Kippur,</b> the day on which there is a mitzva by Torah law to afflict oneself, it is <b>prohibited</b> to engage <b>in eating and in drinking, and in bathing, and in smearing</b> oil on one’s body, <b>and in wearing shoes, and in conjugal relations.</b> However, <b>the king,</b> in deference to his eminence, and a new <b>bride</b> within thirty days of her marriage, who wishes to look especially attractive at the beginning of her relationship with her husband, may <b>wash their faces</b> on Yom Kippur. <b>A woman after childbirth,</b> who is suffering, may <b>wear shoes</b> because going barefoot causes her pain. This is <b>the statement of Rabbi Eliezer. The Rabbis prohibit</b> these activities for a king, a new bride, and a woman after childbirth.",
+            "The mishna elaborates: <b>One who eats a large date-bulk</b> of food, equivalent to a date <b>and its pit, or who drinks a cheekful</b> of liquid on Yom Kippur is <b>liable</b> to receive the punishment of <i>karet</i> for failing to fulfill the mitzva to afflict oneself on Yom Kippur. <b>All foods</b> that one eats <b>join</b> together to constitute <b>a date-bulk; and all liquids</b> that one drinks <b>join</b> together to constitute <b>a cheekful.</b> However, if <b>one eats and drinks,</b> the food and beverage <b>do not join</b> together to constitute a measure that determines liability, as each is measured separately.",
+            "If <b>one ate and drank</b> unwittingly <b>within one lapse of awareness,</b> e.g., he forgot that it is Yom Kippur, <b>he is liable</b> to bring <b>only one sin-offering.</b> However, if <b>he ate and performed labor</b> unwittingly, <b>he is liable to bring two sin-offerings,</b> as by doing so he violated two separate prohibitions. If <b>he ate foods that are not fit for eating, or drank liquids that are not fit for drinking, or drank</b> fish <b>brine or</b> the briny <b>liquid</b> in which fish are pickled, <b>he is exempt,</b> as that is not the typical manner of eating or drinking.",
+            "With regard to <b>the children, one does not afflict them</b> by withholding food <b>on Yom Kippur; however, one trains them one year before or two years before</b> they reach majority, by means of a partial fast lasting several hours, <b>so that they will be accustomed to</b> fulfill <b>mitzvot.</b>",
+            "With regard to <b>a pregnant woman who smelled</b> food and was overcome by a craving to eat it, <b>one feeds her until she recovers,</b> as failure to do so could lead to a life-threatening situation. If a person is <b>ill</b> and requires food due to potential danger, <b>one feeds him according to</b> the advice of medical <b>experts</b> who determine that he indeed requires food. <b>And if there are no experts there, one feeds him according to his own</b> instructions, <b>until he says</b> that he has eaten <b>enough</b> and needs no more.",
+            "In the case of <b>one who is seized</b> with the life-threatening illness <b><i>bulmos</i>,</b> causing him unbearable hunger pangs and impaired vision, <b>one</b> may <b>feed him even impure foods</b> on Yom Kippur or any other day <b>until his eyes recover,</b> as the return of his sight indicates that he is recovering. In the case of <b>one whom a mad dog bit, one</b> may <b>not feed him from the lobe of</b> the dog’s <b>liver.</b> This was thought to be a remedy for the bite, but the Rabbis deem it ineffective. <b>And Rabbi Matya ben Ḥarash permits</b> feeding it to him, as he deems it effective. <b>And furthermore, Rabbi Matya ben Ḥarash said:</b> With regard to <b>one who suffers pain in his throat, one</b> may <b>place medicine inside his mouth on Shabbat,</b> although administering a remedy is prohibited on Shabbat. This is <b>because</b> there is <b>uncertainty</b> whether or not it is a <b>life-threatening</b> situation for him, as it is difficult to ascertain the severity of internal pain. <b>And</b> a case of <b>uncertainty</b> concerning a <b>life-threatening</b> situation <b>overrides Shabbat.</b>",
+            "Similarly, with regard to <b>one upon whom a rockslide fell,</b> and there is <b>uncertainty</b> whether <b>he is there</b> under the debris or whether <b>he is not there; and</b> there is <b>uncertainty</b> whether he is still <b>alive</b> or whether he is <b>dead; and</b> there is <b>uncertainty</b> whether the person under the debris is <b>a gentile</b> or whether he is <b>a Jew, one clears the pile</b> from <b>atop him.</b> One may perform any action necessary to rescue him from beneath the debris. If <b>they found him alive</b> after beginning to clear the debris, <b>they</b> continue to <b>clear</b> the pile until they can extricate him. <b>And if</b> they found him <b>dead, they</b> should <b>leave him,</b> since one may not desecrate Shabbat to preserve the dignity of the dead.",
+            "<b>A sin-offering,</b> which atones for unwitting performance of transgressions punishable by <i>karet</i>, and <b>a definite guilt-offering,</b> which is brought for robbery and misuse of consecrated items, <b>atone</b> for those sins. <b>Death and Yom Kippur atone</b> for sins when accompanied <b>by repentance. Repentance</b> itself <b>atones for minor transgressions, for</b> both <b>positive</b> mitzvot <b>and negative</b> mitzvot. <b>And</b> repentance places punishment <b>for severe</b> transgressions <b>in abeyance until Yom Kippur comes and</b> completely <b>atones</b> for the transgression. ",
+            "With regard to <b>one who says: I will sin and</b> then <b>I will repent, I will sin and I will repent,</b> Heaven <b>does not provide him the opportunity to repent,</b> and he will remain a sinner all his days. With regard to one who says: <b>I will sin and Yom Kippur</b> will <b>atone</b> for my sins, <b>Yom Kippur does not atone</b> for his sins. Furthermore, for <b>transgressions between a person and God, Yom Kippur atones;</b> however, for <b>transgressions between a person and another, Yom Kippur does not atone until he appeases</b> the <b>other</b> person. Similarly, <b>Rabbi Elazar ben Azarya taught</b> that point from the verse: <b>“From all your sins you shall be cleansed before the Lord”</b> (Leviticus 16:30). For <b>transgressions between a person and God, Yom Kippur atones;</b> however, for <b>transgressions between a person and another, Yom Kippur does not atone until he appeases</b> the <b>other</b> person. In conclusion, <b>Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you?</b> It is <b>your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified”</b> (Ezekiel 36:25). <b>And it says: “The ritual bath of Israel is God”</b> (Jeremiah 17:13). <b>Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,100 @@
+{
+    "title": "Mishnah Yoma",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Yoma",
+    "text": [
+        [
+            "<b>Seven days prior to Yom Kippur</b> the Sages would <b>remove the High Priest,</b> who performs the entire Yom Kippur service, <b>from his house to the Chamber of <i>Parhedrin</i>,</b> a room in the Temple designated specifically for the High Priest during that period. <b>And they would designate another priest in his stead</b> to replace him <b>lest a disqualification</b> due to impurity or another circumstance beyond his control prevent him from entering the Temple on Yom Kippur. <b>Rabbi Yehuda says:</b> The Sages would <b>even designate another wife for him lest his wife die, as it is stated</b> in the Torah portion of the Yom Kippur service: <b>“And it will atone for him and for his house”</b> (Leviticus 16:6); the Sages interpreted the term: <b>His house, that is his wife.</b> The priest must be married in order to fulfill this commandment. Due to the concern lest his wife die, another wife was designated to address that possibility. <b>The Rabbis said</b> to Rabbi Yehuda: <b>If so,</b> that this is a concern, <b>there is no end to the matter,</b> as what if the designated replacement wife dies? This possibility need not be a source of concern.",
+            "During <b>all seven days</b> of the High Priest’s sequestering before Yom Kippur, <b>he sprinkles the blood</b> of the daily burnt-offering, <b>and he burns the incense, and he removes</b> the ashes of <b>the lamps</b> of the candelabrum, <b>and he sacrifices the head and the</b> hind <b>leg</b> of the daily offering. The High Priest performs these tasks in order to grow accustomed to the services that he will perform on Yom Kippur. <b>On all the other days</b> of the year, <b>if</b> the High Priest <b>wishes to sacrifice</b> any of the offerings, <b>he sacrifices them, as the High Priest sacrifices</b> any <b>portion</b> that he chooses <b>first and takes</b> any <b>portion</b> that he chooses <b>first.</b>",
+            "The Sages <b>provided</b> the High Priest <b>with Elders</b> selected <b>from the Elders of the court, and they</b> would <b>read before him the order</b> of the service <b>of the day</b> of Yom Kippur. <b>And they</b> would <b>say to him: My Master, High Priest. Read</b> the order of the service <b>with your own mouth,</b> as <b>perhaps you forgot</b> this reading <b>or perhaps you did not learn</b> to read. <b>On Yom Kippur eve</b> in the <b>morning,</b> the Elders <b>stand him at</b> the <b>eastern gate</b> of the courtyard <b>and pass before him bulls and rams and sheep so that he will be familiar</b> with the animals <b>and</b> grow <b>accustomed to the service,</b> as these were the animals sacrificed on Yom Kippur.",
+            "Throughout <b>all the seven days</b> that the High Priest was in the <i>Parhedrin</i> chamber, <b>they would not withhold from him</b> any <b>food or drink</b> that he desired. However, <b>on Yom Kippur eve at nightfall, they would not allow him to eat a great deal because food induces sleep</b> and they did not allow him to sleep, as will be explained.",
+            "<b>The Elders of the court</b> who read the order of the service of the day before the High Priest <b>passed him to the Elders of the priesthood, and they took him up to the House of Avtinas. And they administered him an oath and took leave</b> of him <b>and went on their way.</b> When they administered this oath <b>they said to him: My Master, High Priest. We are agents of the court, and you are our agent and the agent of the court. We administer an oath to you in</b> the name of <b>Him who housed His name in this House, that you will not change</b> even one <b>matter from all that we have said to you</b> with regard to the burning of the incense or any other service that you will perform when alone. After this oath, <b>he would leave</b> them <b>and cry, and they would leave</b> him <b>and cry</b> in sorrow that the oath was necessary.",
+            "They kept him occupied throughout the night to prevent him from sleeping. <b>If he was a scholar, he</b> would <b>teach</b> Torah. <b>If</b> he was <b>not</b> a scholar, <b>Torah scholars</b> would <b>teach</b> Torah <b>before him. And if</b> he was <b>accustomed to read</b> the Bible, <b>he</b> would <b>read; and if</b> he was <b>not, they</b> would <b>read</b> the Bible <b>before him. And what</b> books would <b>they read before him</b> to pique his interest so that he would not fall asleep? They would read <b>from Job, and from Ezra, and from Chronicles. Zekharya, son of Kevutal, says: Many times I read before him from</b> the book of <b>Daniel.</b>",
+            " If the High Priest <b>sought to sleep</b> at night, <b>the young priests</b> would <b>snap the middle [<i>tzerada</i>] finger</b> against the thumb <b>before him, and they</b> would <b>say to him</b> every so often: <b>My Master, High Priest. Stand</b> from your bed <b>and chill</b> yourself <b>once on the floor</b> and overcome your drowsiness. <b>And they</b> would <b>engage him</b> in various ways <b>until the time would arrive to slaughter the</b> daily offering.",
+            "<b>Every day</b> the priests <b>would remove</b> the ashes <b>from the altar</b> and place them on the east side of the ramp <b>at the crow of the rooster or adjacent to it, whether before it or after it,</b> as there was no insistence on a precise time. <b>And on Yom Kippur</b> they would remove the ashes earlier, <b>from midnight</b> onward. <b>And on the Festivals,</b> the ashes were removed even earlier, at the end of <b>the first watch. And the call of the rooster would not arrive</b> on Festivals <b>until the</b> Temple <b>courtyard was full with the Jewish people</b> who vowed to bring offerings and would fulfill their obligations on the Festivals. Those offerings were sacrificed immediately following the daily offering."
+        ],
+        [
+            "<b>Initially,</b> the practice among the priests was that <b>whoever wishes to remove</b> the ashes from <b>the altar removes them. And when there are many</b> priests who wish to perform that task, the privilege to do so is determined by a race: The priests <b>run and ascend on the ramp</b> leading to the top of the altar. <b>Any</b> priest <b>who precedes another</b> and reaches within <b>four cubits</b> of the top of the altar first <b>is privileged</b> to remove the ashes. <b>And if both of them were equal</b> and neither preceded the other, <b>the appointed</b> priest says to all the priests: <b>Extend</b> your <b>fingers,</b> and a lottery was performed, as will be explained. <b>And what</b> fingers <b>do they extend</b> for the lottery? They may extend <b>one or two</b> fingers, <b>and</b> the priests <b>do not extend a thumb in the Temple.</b> The reason is that the lottery was conducted by the appointee choosing a number and counting the extended fingers of the priests standing in a circle. As the count progressed, a priest could calculate and manipulate the result in his favor by surreptitiously extending his thumb and an additional finger. Since there is separation between the thumb and the forefinger it could appear as though they belonged to two different priests, skewing the results of the lottery.",
+            "Initially, that was the procedure; however, <b>an incident</b> occurred <b>where both of them were equal</b> as they were <b>running and ascending on the ramp, and one of them shoved another and he fell and his leg was broken. And once the court saw that</b> people <b>were coming to</b> potential <b>danger, they instituted that</b> priests <b>would remove</b> ashes from <b>the altar only</b> by means <b>of a lottery. There were four lotteries there,</b> in the Temple, on a daily basis to determine the priests privileged to perform the various services, <b>and this,</b> determining which priest would remove the ashes, was <b>the first lottery.</b>",
+            "<b>The second lottery</b> conducted daily among the priests determines the following: <b>Who slaughters</b> the daily morning offering, <b>who sprinkles</b> its blood, <b>who removes the ashes</b> from <b>the inner altar, and who removes the ashes</b> and burnt wicks from <b>the candelabrum, and who takes the limbs</b> of the daily offering <b>up to the ramp</b> to be burned later. This is how the limbs were divided before taking them up to the altar: <b>The head and the</b> right <b>leg</b> were carried by one priest, <b>and the two forelegs</b> were carried by a second priest. <b>The tail,</b> including the lower vertebrae of the spinal column and the fat tail, <b>and the</b> left <b>leg</b> were carried by a third priest. <b>And the breast and the throat</b> and some of the inner organs attached to it were carried by a fourth priest. <b>And the two flanks</b> were taken by a fifth priest, <b>and the intestines</b> by a sixth priest. <b>And the fine flour</b> of the meal-offering accompanying the daily offering was carried by a seventh priest. <b>And the</b> High Priest’s daily <b>griddle-cake offering</b> was carried by an eighth priest, <b>and the wine</b> for libation was carried by a ninth priest. Altogether <b>thirteen priests prevailed in this</b> lottery: Nine priests who carried the daily offering and its accompanying elements, and four who performed the slaughter, sprinkling, and removal of ashes from the inner altar and the candelabrum. <b>Ben Azzai said before Rabbi Akiva in the name of RabbiYehoshua:</b> That was not the sequence of taking the limbs up to the ramp; rather, the order in which <b>it was sacrificed</b> was according to <b>the way it walks</b> when alive, as will be explained in the Gemara.",
+            "Before <b>the third lottery,</b> the appointee declared: Let only those priests who are <b>new to</b> offering <b>the incense</b> come and <b>participate in the lottery</b> for the incense. <b>The fourth</b> lottery was open to those <b>new</b> to the service along <b>with</b> those <b>old</b> hands who had already performed it,to determine <b>who</b> would <b>take the limbs up from the ramp,</b> where they had been placed earlier, <b>to the altar.</b>",
+            "The <b>daily offering is sacrificed</b> and its limbs are carried <b>by nine</b> priests, as mentioned in a previous mishna. These nine carry the limbs and the accompanying libations and meal-offerings. Occasionally, the service is performed <b>by ten</b> priests, occasionally <b>by eleven,</b> and sometimes <b>by twelve</b> priests; <b>no fewer</b> than nine <b>and no more</b> than twelve. <b>How so?</b> The daily offering <b>itself</b> is sacrificed <b>by nine</b> priests, as explained earlier. <b>On the festival</b> of <i>Sukkot</i> a priest <b>in</b> whose <b>hand</b> is <b>a jug of water</b> for the water libation is added, and <b>there are ten</b> priests. On <i>Sukkot</i>, a water libation is poured on the altar in addition to the standard wine libation. <b>In the</b> daily <b>afternoon</b> offering, <b>eleven</b> priests participate in the service. How so? The daily offering <b>itself</b> is sacrificed <b>by nine, and</b> there are an additional <b>two</b> priests <b>in whose hands</b> are <b>two logs</b> that are placed on the altar. The mitzva of placing the two logs in the morning was assigned in the first lottery, as the Gemara explained earlier. <b>On Shabbat, eleven</b> priests participate. How so? The daily morning offering <b>itself</b> is performed <b>by nine, and</b> there are an additional <b>two</b> priests <b>in whose hands</b> are <b>two vessels of frankincense</b> that accompany <b>the shewbread.</b> This frankincense is burned on Shabbat. <b>And on Shabbat that</b> occurs <b>within the festival</b> of <i>Sukkot</i> there is an additional priest <b>in whose hand</b> is a <b>jug of water</b> for the water libation, for a total of twelve priests.",
+            "<b>A ram</b> that is brought for a communal burnt-offering <b>is sacrificed by eleven</b> priests. <b>The flesh</b> on the various limbs is taken <b>by five</b> priests, as in the case of the sheep of the daily offering. <b>The intestines, and the fine flour</b> of the meal-offering, <b>and the wine</b> of the libation are carried by <b>two</b> priests <b>each,</b> because the meal-offering and wine libation that accompany a ram are larger than those that accompany a sheep.",
+            " <b>A bull</b> is <b>sacrificed by twenty-four</b> priests. How so? <b>The head and the</b> right <b>leg</b> are sacrificed first, but due to its size <b>the head</b> is carried <b>by one</b> priest <b>and the leg by two. The tail and the</b> left <b>leg</b> are carried as follows: <b>The tail</b> is sacrificed <b>by two and the leg by two. The breast and the neck</b> are carried as follows: <b>The breast</b> is offered <b>by one and the neck by three</b> priests. The <b>two forelegs</b> are carried <b>by two</b> priests, <b>and the two flanks</b> are carried <b>by two. The intestines and the fine flour and the wine</b> are carried <b>by three each,</b> because the meal-offering and wine libation that accompany a bull are larger than those that accompany a ram. <b>In what</b> case <b>is this statement said,</b> that this is the sequence followed? It is <b>in</b> the case of <b>communal offerings. However, in</b> the case of <b>an individual offering</b> brought to fulfill a vow or an obligation, <b>if</b> a single priest <b>wishes to sacrifice</b> it alone <b>he</b> may <b>sacrifice</b> it alone, or if he chooses he may include other priests in the service. With regard to <b>the flaying and the cutting of</b> both <b>these,</b> individual offerings, and <b>those,</b> communal offerings, <b>they are equal,</b> as will be explained in the Gemara."
+        ],
+        [
+            "<b>The appointed</b> priest <b>said to</b> the other priests: <b>Go out and observe if</b> it is day and <b>the time for slaughter</b> has <b>arrived. If</b> the time has <b>arrived, the observer says: There is light [<i>barkai</i>]. Matya ben Shmuel says</b> that the appointed priest phrased his question differently: <b>Is the entire eastern sky illuminated even to Hebron? And</b> the observer <b>says: Yes.</b>",
+            " And why did they need to ascertain whether or not it is day, which is typically evident to all? It was necessary, <b>as once, the light of the moon rose, and they imagined that the eastern</b> sky <b>was illuminated</b> with sunlight, <b>and they slaughtered the daily offering</b> before its appropriate time. The animal was later <b>taken out to the place</b> designated for <b>burning</b> and burned because it was slaughtered too early. In order to prevent similar errors in the future, the Sages instituted that they would carefully assess the situation until they were certain that it was day. After the priests announced the start of the day, <b>they led the High Priest down to the Hall of Immersion.</b> The Gemara comments: <b>This was the principle in the Temple: Anyone who covers his legs,</b> a euphemism for defecating, <b>requires immersion</b> afterward; <b>and anyone who urinates requires sanctification of the hands and feet</b> with water from the basin afterward. ",
+            "<b>A person does not enter the</b> Temple <b>courtyard for the</b> Temple <b>service, even</b> if he is <b>pure, until he immerses. Five immersions and ten sanctifications</b> the <b>High Priest immerses and sanctifies</b> his hands and feet, respectively, <b>on the day</b> of Yom Kippur. <b>And all</b> of these immersions and sanctifications take place <b>in the sacred</b> area, the Temple courtyard, <b>on</b> the roof of the <b>Hall of <i>Parva</i>, except for this</b> first immersion <b>alone.</b> As that immersion is not unique to Yom Kippur, it may be performed outside the courtyard. ",
+            "<b>They spread a sheet of fine linen between him and the people</b> in the interest of modesty, and then the High Priest immersed and <b>sanctified his hands and feet.</b> The High Priest <b>removed</b> the white garments that he was wearing, <b>descended</b> to the ritual bath, <b>and immersed. He ascended and dried himself</b> with a towel. Then <b>they brought him</b> the <b>golden garments</b> of the High Priest, <b>and he dressed</b> in the garments, and <b>he sanctified his hands and his feet. They brought him the</b> sheep for <b>the daily</b> morning <b>offering, which he slaughtered</b> by cutting most of the way through the gullet and the windpipe. <b>And a different</b> priest <b>completed</b> the <b>slaughter on his behalf</b> so that the High Priest could receive the blood in a vessel and proceed with the order of the Yom Kippur service. As soon as the slaughter was completed, the High Priest <b>received the blood</b> in a vessel <b>and sprinkled it</b> on the altar. <b>He entered</b> the Sanctuary <b>to burn the morning incense and to remove</b> the ashes from <b>the lamps</b> of the candelabrum; <b>and</b> he left the Sanctuary and returned to the courtyard <b>to sacrifice the head and the limbs</b> of the sheep sacrificed for the daily offering <b>and the</b> High Priest’s daily <b>griddle-cake</b> offering, <b>and the wine</b> libation of the daily offering. ",
+            "The Mishna comments: <b>The morning incense was burned between</b> the receiving and sprinkling of the <b>blood</b> and the burning <b>of the limbs;</b> and the <b>afternoon</b> incense was burned <b>between</b> the taking of the <b>limbs</b> up to the altar and the pouring of the <b>libations</b> that accompanied the offering. With regard to the immersion, <b>if the High Priest was old</b> and found it difficult to immerse in cold water, <b>or</b> if he was <b>delicate [<i>istenis</i>], they</b> would <b>heat hot</b> water <b>for him</b> on Yom Kippur eve <b>and place</b> it <b>into the cold</b> water of the ritual bath <b>in order to temper its chill</b> so the High Priest could immerse without discomfort. ",
+            "<b>They brought</b> the High Priest to immerse a second time in the <b>Hall of <i>Parva</i>,</b> which <b>was in the sacred</b> area, the Temple courtyard. <b>They spread a sheet of fine linen between him and the people</b> in the interest of modesty. <b>And he sanctified his hands and his feet and removed</b> his garments. <b>Rabbi Meir says</b> that this was the sequence: He first <b>removed</b> his garments and then <b>he sanctified his hands and his feet. He descended and immersed</b> a second time. <b>He ascended and dried himself.</b> And <b>they</b> immediately <b>brought him</b> the <b>white garments,</b> in which <b>he dressed, and he sanctified his hands and his feet.</b> ",
+            "<b>In the morning he would wear</b> linen garments <b>from</b> the Egyptian city of <b>Pelusium worth twelve <i>maneh</i>,</b> 1,200 dinars or <i>zuz</i>. These garments were very expensive due to their high quality. And <b>in the afternoon</b> he wore linen garments <b>from India,</b> which were slightly less expensive, <b>worth eight hundred <i>zuz</i>.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say: In the morning he would wear</b> garments <b>worth eighteen <i>maneh</i>, and in the afternoon</b> he would wear garments <b>worth twelve <i>maneh</i>.</b> In <b>total,</b> the clothes were worth <b>thirty <i>maneh</i>. These</b> sums for the garments came <b>from the community, and if</b> the High Priest <b>wished to add</b> money to purchase even finer garments, <b>he</b> would <b>add</b> funding of his own. ",
+            "The High Priest <b>comes</b> and stands <b>next to his bull, and his bull was standing between the Entrance Hall and the altar</b> with <b>its head</b> facing <b>to the south and its face to the west. And the priest stands to the east</b> of the bull, <b>and his face</b> points <b>to the west. And</b> the priest <b>places his two hands on</b> the bull <b>and confesses.</b> <b>And this is what he would say</b> in his confession: <b>Please, God, I have sinned, I have done wrong,</b> and <b>I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made</b> for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). <b>And</b> the priests and the people who were in the courtyard <b>respond after he</b> recites the name of God: <b>Blessed be the name of His glorious kingdom forever and all time.</b> ",
+            "The priest then <b>came to</b> the <b>eastern</b> side <b>of the</b> Temple <b>courtyard,</b> farthest from the Holy of Holies, <b>to</b> the <b>north of the altar. The deputy</b> was <b>to his right, and the head of the patrilineal family</b> belonging to the priestly watch that was assigned to serve in the Temple that week was <b>to his left. And</b> they arranged <b>two goats there, and there was a</b> lottery <b>receptacle there, and in it were two lots. These were</b> originally made of <b>boxwood,</b> and the High Priest Yehoshua <b>ben Gamla fashioned them of gold,</b> and the people <b>would mention him favorably</b> for what he did. Since the mishna mentions an item designed to enhance the Temple service, it also lists other such items: ",
+            "The High Priest <b>ben Katin made twelve spigots for the basin</b> so that several priests could sanctify their hands and feet at once, <b>as</b> previously the basin <b>had only two. He also made a machine [<i>mukheni</i>] for</b> sinking <b>the basin</b> into flowing water during the night <b>so that its water would not be disqualified by remaining overnight.</b> Had the water remained in the basin overnight, it would have been necessary to pour it out the following morning. By immersing the basin in flowing water, the water inside remained fit for use the next morning. <b>King Munbaz would</b> contribute the funds required to <b>make the handles of all the Yom Kippur vessels of gold.</b> Queen <b>Helene, his mother, fashioned a</b> decorative <b>gold chandelier above the entrance of the Sanctuary. She also fashioned a golden tablet [<i>tavla</i>] on which the</b> Torah <b>portion</b> relating to <b><i>sota</i> was written.</b> The tablet could be utilized to copy this Torah portion, so that a Torah scroll need not be taken out for that purpose. With regard to <b>Nicanor, miracles were performed to his doors,</b> the doors in the gate of the Temple named for him, the Gate of Nicanor. <b>And</b> the people <b>would mention</b> all of <b>those</b> whose contributions were listed <b>favorably.</b> ",
+            "Apropos the mention in the mishna of people who took action in the Temple and were mentioned favorably, the mishna lists <b>those</b> who took action in the Temple and were mentioned <b>unfavorably.</b> The craftsmen <b>of the House of Garmu did not want to teach</b> the secret <b>of the preparation of the shewbread</b> and sought to keep the secret within their family. The craftsmen <b>of the House of Avtinas did not want to teach</b> the secret <b>of the preparation of the incense.</b> Also, <b>Hugras ben Levi knew a chapter</b> in the art of <b>music,</b> as will be explained, <b>and he did not want to teach</b> it to others. And the scribe <b>ben Kamtzar did not want to teach</b> a special <b>act of writing.</b> He was expert at writing all four letters of a four-letter name simultaneously. <b>About the first</b> ones, who were mentioned favorably, <b>it is stated: “The memory of the righteous shall be for a blessing”</b> (Proverbs 10:7); <b>and about these</b> who were concerned only for themselves <b>it is stated: “But the name of the wicked shall rot”</b> (Proverbs 10:7)."
+        ],
+        [
+            "The High Priest <b>would mix</b> the lots <b>in the</b> lottery <b>receptacle</b> used to hold them <b>and draw</b> the <b>two lots</b> from it, one in each hand. <b>Upon one was written: For God. And upon</b> the other <b>one was written: For Azazel. The deputy</b> High Priest would stand <b>to</b> the High Priest’s <b>right, and the head of the patrilineal family</b> would stand <b>to his left. If</b> the lot <b>for the name</b> of God <b>came up in his right</b> hand, <b>the Deputy would say to him: My master, High Priest, raise your right</b> hand so that all can see with which hand the lot for God was selected. <b>And if</b> the lot for the <b>name</b> of God <b>came up in his left</b> hand, <b>the head of the patrilineal family would say to him: My master, High Priest, raise your left</b> hand. Then <b>he would place</b> the two lots <b>upon the two goats,</b> the lot that arose in his right hand on the goat standing to his right side and the lot in his left hand on the goat to his left. <b>And</b> upon placing the lot for God upon the appropriate goat, <b>he would say: For God,</b> as <b>a sin-offering. Rabbi Yishmael says: He need not say:</b> As <b>a sin-offering. Rather,</b> it is sufficient to say: <b>For God. And</b> upon saying the name of God, the priests and the people <b>respond after him: Blessed be the name of His glorious kingdom forever and all time.</b>",
+            "The High Priest <b>tied a strip of crimson</b> wool <b>upon the head of the scapegoat and positioned</b> the goat <b>opposite the place from which it was dispatched,</b> i.e., near the gate through which it was taken; <b>and</b> the same was done to <b>the</b> goat that was to be <b>slaughtered, opposite</b> the <b>place of its slaughter.</b> <b>He comes</b> and stands <b>next to his bull a second</b> time, <b>and places his two hands upon it, and confesses. And this is what he would say: Please God, I have sinned, I have done wrong,</b> and <b>I have rebelled before You, I and my family and the children of Aaron, your sacred people. Please God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I, and my family, and the children of Aaron, your sacred people, as it is written in the Torah of Moses, your servant: “For on this day atonement shall be made for you to cleanse you</b> of all your sins; you shall be clean before the Lord” (Leviticus 16:30). <b>And they,</b> the priests and the people in the Temple courtyard, <b>respond after him</b> upon hearing the name of God: <b>Blessed be the name of His glorious kingdom forever and all time.</b>",
+            "The High Priest <b>would slaughter</b> the bull <b>and receive its blood in a bowl, and give it to the one who stirs it.</b> The stirrer would stand <b>on the fourth row</b> of tiles <b>in the Sanctuary</b> and stir the blood <b>lest it coagulate</b> while the High Priest sacrificed the incense. <b>He would take a coal pan and ascend to the top of the altar and clear</b> the upper layer of <b>coals to</b> this <b>side and to</b> that <b>side and</b> with the coal pan <b>scoop up</b> coals <b>from</b> among <b>the inner, consumed</b> coals. <b>And he would</b> then <b>descend and place</b> the coal pan with the coals <b>on the fourth row</b> of tiles <b>in the</b> Temple <b>courtyard.</b>",
+            "The mishna comments on some of the contrasts between the service and protocols followed on Yom Kippur and those followed throughout the rest of the year: <b>On every</b> other <b>day,</b> a priest <b>would scoop up</b> the coals with a coal pan made <b>of silver and pour</b> the coals from there <b>into</b> a coal pan <b>of gold. But</b> on <b>this day,</b> on Yom Kippur, the High Priest <b>scoops up with</b> a coal pan <b>of gold, and with</b> that coal pan <b>he would bring</b> the coals <b>into</b> the Holy of Holies. <b>On every</b> other <b>day,</b> a priest scoops up the coals with a coal pan <b>of four <i>kav</i> and pours</b> the coals <b>into</b> a coal pan of <b>three <i>kav</i>. But</b> on <b>this day,</b> the High Priest <b>scoops with</b> one of <b>three <i>kav</i>, and with it he would bring</b> the coals <b>into</b> the Holy of Holies. <b>Rabbi Yosei says</b> a variation of this distinction: <b>On every</b> other <b>day,</b> a priest scoops up the coals with a coal pan <b>of a <i>se’a</i>,</b> which is six <i>kav</i> <b>and</b> then <b>pours</b> the coals <b>into</b> a coal pan of <b>three <i>kav</i>. But</b> on <b>this day,</b> the High Priest <b>scoops with</b> a coal pan of <b>three <i>kav</i>, and with it he would bring</b> the coals <b>into</b> the Holy of Holies. <b>On every</b> other <b>day,</b> the coal pan <b>was heavy. But</b> on <b>this day</b> it was <b>light,</b> so as not to tire the High Priest. <b>On every</b> other <b>day, its handle was short, but</b> on <b>this day it was long</b> so that he could also use his arm to support its weight. <b>On every</b> other <b>day, it was</b> of <b>greenish gold, but</b> on <b>this day</b> it was of <b>a red</b> gold. These are <b>the statements of Rabbi Menaḥem.</b> <b>On every</b> other <b>day,</b> a priest <b>sacrificed a <i>peras</i>,</b> half a <i>maneh</i>, of incense <b>in the morning, and a <i>peras</i> in the afternoon, but</b> on <b>this day</b> the High Priest <b>adds</b> an additional <b>handful</b> of incense and burns it in the Holy of Holies. <b>On every</b> other <b>day,</b> the incense <b>was</b> ground <b>fine</b> as prescribed by the Torah, <b>but</b> on <b>this day it was superfine.</b>",
+            "<b>On every</b> other <b>day, priests ascend on the eastern side of the ramp and descend on its western side, but</b> on <b>this day the High Priest ascends in the middle</b> of the ramp <b>and descends in the middle. Rabbi Yehuda says:</b> There was no difference in this regard. Even during the rest of the year, <b>the High Priest always ascends in the middle</b> of the ramp <b>and descends in the middle,</b> due to his eminence. <b>On every</b> other <b>day, the High Priest sanctifies his hands and his feet from the laver</b> like the other priests, <b>and on this day</b> he sanctifies them <b>from the golden flask,</b> due to the eminence of the High Priest. <b>Rabbi Yehuda says</b> there was no difference in this regard. Even during the rest of the year, <b>the High Priest always sanctifies his hands and his feet from the golden flask.</b>",
+            "<b>On every</b> other <b>day there were four arrangements</b> of wood <b>there,</b> upon the altar, <b>but</b> on <b>this day there were five;</b> this is <b>the statement of Rabbi Meir. Rabbi Yosei says: On every</b> other <b>day</b> there were <b>three, but</b> on <b>this day</b> there were <b>four. Rabbi Yehuda says: On every</b> other <b>day</b> there were <b>two, but</b> on <b>this day</b> there were <b>three.</b>"
+        ],
+        [
+            "<b>They brought out the spoon and the coal pan</b> to the High Priest so he may perform the service of the incense. <b>He scoops his handfuls</b> from the incense <b>and places it into the spoon. The</b> High Priest with <b>large</b> hands fills the spoon with incense in an amount <b>corresponding to the large</b> size of his hands, <b>and the</b> High Priest with <b>small</b> hands fills the spoon with incense in an amount <b>corresponding to the small</b> size of his hands. <b>And this was the measure</b> of the spoon, i.e., it was made to correspond to the size of his hands. <b>He took the coal pan in his right</b> hand <b>and the spoon in his left</b> hand. The High Priest <b>would</b> then <b>walk</b> west <b>through the Sanctuary until he reaches</b> the area <b>between the two curtains that separated the Sanctuary and the Holy of Holies, and</b> the space <b>between them</b> was one <b>cubit. Rabbi Yosei says: There was only one curtain there, as it is stated: “And the curtain shall divide for you between the Sanctuary and the Holy of Holies”</b> (Exodus 26:33). <b>The outer</b> curtain between the Sanctuary and the Holy of Holies <b>was hooked [<i>perufa</i>]</b> slightly open <b>on the south</b> side of the Sanctuary, <b>and</b> the <b>inner</b> curtain <b>hooked</b> slightly open <b>on the north</b> side of the Sanctuary, and therefore the High Priest could not enter the Holy of Holies directly. Rather, he enters through the southern opening and <b>walks between</b> the curtains <b>until he reaches the</b> opening to the <b>north.</b> When <b>he reaches the</b> opening to the <b>north,</b> he enters the Holy of Holies through that opening, <b>turns his face to the south,</b> and <b>walks to his left along the curtain until he reaches</b> the area before <b>the Ark.</b> When <b>he reaches the Ark, he places the coal pan between the two staves. He piles the incense atop</b> the <b>coals, and the whole chamber in its entirety would fill with smoke. He</b> then <b>exits and comes</b> out <b>the way</b> that <b>he entered.</b> He does not turn around but leaves the Holy of Holies walking while facing the Ark. <b>And he recites a brief prayer in the outer chamber,</b> in the Sanctuary. <b>And he would not extend his prayer</b> there <b>so as not to alarm the Jewish people,</b> who would otherwise conclude that something happened and that he died in the Holy of Holies.",
+            "<b>After the Ark was taken</b> into exile, <b>there was a rock</b> in the Holy of Holies <b>from the days of the early prophets,</b> David and Samuel, who laid the groundwork for construction of the Temple, <b>and</b> this stone <b>was called</b> the <b>foundation</b> rock. It was <b>three fingerbreadths higher than the ground, and</b> the High Priest <b>would place</b> the incense <b>on it.</b> ",
+            "After the High Priest left the Holy of Holies, <b>he took the blood</b> of the bull sacrificed as a sin-offering <b>from</b> the one <b>who was stirring it,</b> so it would not coagulate. <b>He entered into the place that he</b> had previously <b>entered,</b> the Holy of Holies, <b>and stood at the place where he</b> had previously <b>stood</b> to offer the incense, between the staves. <b>And he sprinkled from</b> the blood, <b>one</b> time <b>upward and seven</b> times <b>downward.</b> <b>And he would neither intend to sprinkle</b> the blood <b>upward nor</b> to sprinkle it <b>downward, but rather like one who whips,</b> with the blood sprinkled in a single column, one drop below the other. <b>And this</b> is how <b>he would count</b> as he sprinkled, to avoid error: <b>One; one and one; one and two; one and three; one and four; one and five; one and six; one and seven.</b> The High Priest then <b>emerged</b> from there <b>and placed</b> the bowl with the remaining blood <b>on the golden pedestal in the Sanctuary.</b>",
+            "<b>They brought him the goat</b> to be sacrificed as a sin-offering to God. <b>He slaughtered it and received its blood in the bowl. He</b> again <b>entered into the place that he</b> had previously <b>entered,</b> the Holy of Holies, <b>and stood at the place that he</b> previously <b>stood, and sprinkled from</b> the blood of the goat <b>one</b> time <b>upward and seven</b> times <b>downward. And this</b> is how <b>he would count,</b> just as he counted when sprinkling the blood of the bull: <b>One; one and one; one and two; etc.</b> The High Priest then <b>emerged</b> from the Holy of Holies <b>and placed</b> the bowl with the remaining blood <b>on the second golden pedestal in the Sanctuary. Rabbi Yehuda says: There was only one pedestal there,</b> and he <b>took the blood of the bull</b> from the pedestal <b>and placed the blood of the goat</b> in its place. <b>And he sprinkled from</b> the blood of the bull <b>on the curtain opposite the Ark from outside</b> the Holy of Holies, <b>one</b> time <b>upward and seven</b> times <b>downward, and he would not intend, etc. And this</b> is how <b>he would count, etc.</b> When he concluded, <b>he took the blood of the goat</b> from the pedestal <b>and placed blood of the bull</b> in its place on the pedestal. <b>And he sprinkled from</b> the goat’s blood <b>on the curtain opposite the Ark from outside,</b> just as he did with the blood of the bull, <b>one</b> time <b>upward and seven</b> times <b>downward, etc.</b> Afterward, <b>he poured the blood of the bull into the blood of the goat and placed</b> the blood <b>from the full</b> bowl into the <b>empty</b> bowl, so that the blood would be mixed well.",
+            " It is stated: <b>“And he shall go out to the altar that is before the Lord</b>, and make atonement for it; and he shall take of the blood of the bull, and of the blood of the goat, and place it upon the corners of the altar round about” (Leviticus 16:18). <b>This</b> altar <b>is the golden altar,</b> since the outer altar is not before the Lord in the Sanctuary. <b>He began to cleanse</b> the altar, sprinkling the blood <b>downward. From where does he begin?</b> He begins <b>from the northeast corner,</b> and proceeds to the <b>northwest</b> corner, and then to the <b>southwest</b> corner, and finally to the <b>southeast</b> corner. A way to remember this is: At the <b>place</b> where <b>he begins</b> sprinkling the blood <b>for a sin-offering</b> sacrificed <b>on the outer altar,</b> the southeast corner, <b>there he finishes</b> sprinkling the blood <b>on the inner altar.</b> <b>Rabbi Eliezer says:</b> The priest would not circle the altar; rather, <b>he stood in</b> one <b>place and sprinkled</b> the blood from there. Since the altar was only one square cubit, he could sprinkle the blood on all four corners without moving. <b>And on all the corners he would present</b> the blood <b>from below upward, except for that</b> corner <b>that was</b> directly <b>before him,</b> on <b>which he would present</b> the blood <b>from above downward.</b>",
+            " He sprinkled blood <b>on</b> the <b>pure</b> gold <b>of the altar seven times</b> after clearing away the ashes. <b>And he would pour the remainder of the blood on the western base of the outer altar.</b> On a related topic, the mishna teaches that <b>he would pour</b> the remaining blood of an offering, after it was sprinkled, <b>on the outer altar, on its southern base. These</b> remainders of blood from the outer altar <b>and those</b> remainders of blood from the inner altar are <b>mixed in the canal</b> beneath the altar <b>and flow out</b> with the water used to rinse the area <b>to the Kidron River.</b> This water was <b>sold to gardeners for</b> use as <b>fertilizer.</b> The gardeners paid for this water and thereby redeemed it from its sanctity. Failure to do so would render them guilty of <b>misuse</b> of consecrated property. ",
+            "<b>Each action</b> performed in the context of the service <b>of Yom Kippur stated</b> in the mishna, as in the Torah, is listed <b>in order. If</b> the High Priest <b>performed</b> one of the <b>actions before another, he has done nothing.</b> If <b>he performed</b> the sprinkling of <b>the blood of the goat before</b> the sprinkling of <b>the blood of the bull, he</b> must <b>repeat</b> the action <b>and sprinkle the blood of the goat after</b> sprinkling <b>the blood of the bull,</b> so that the actions are performed in the proper order. <b>And if the blood spills before he completed the presentations that</b> were sprinkled <b>inside</b> the Holy of Holies, <b>he</b> must slaughter another bull or goat, and <b>bring other blood, and</b> then <b>repeat</b> all the services <b>from the beginning inside</b> the Holy of Holies. <b>And similarly,</b> if the blood spills before he finishes the presentations <b>in the Sanctuary,</b> he must begin the service in the Sanctuary from the beginning, <b>and likewise</b> with regard to the sprinkling of blood <b>on the golden altar. Since they are each</b> acts of <b>atonement in and of themselves,</b> there is no need to repeat the service of the entire day from the beginning. Rather, he need only repeat the specific element that he failed to complete. <b>Rabbi Elazar and Rabbi Shimon say: From the place that he interrupted</b> that particular service, when the blood spilled, <b>there he resumes</b> performance of that service. In their opinion, each individual sprinkling in each of these services is an act in and of itself, and there is no need to repeat what he has already done."
+        ],
+        [
+            "<b>The mitzva of the two Yom Kippur goats,</b> the goat sacrificed to God and the goat sent to Azazel that are brought as a pair, <b>is</b> as follows, <i>ab initio</i>: <b>That they will both be identical in appearance,</b> i.e., color, <b>and in height, and in monetary value, and their acquisition</b> must be <b>as one,</b> i.e., they must be purchased together. <b>And even if they are not identical,</b> nevertheless, <b>they are valid.</b> And similarly, if <b>he acquired one today and one tomorrow, they are valid.</b> If <b>one</b> of the goats <b>died, if it died before</b> the High Priest <b>drew the lots, he</b> immediately <b>takes a counterpart for the second,</b> since neither has yet been designated. <b>And if it died after</b> the High Priest <b>drew the lots, he brings another pair</b> of goats <b>and draws lots over them from the start.</b> After that lottery <b>he utters</b> a stipulation: <b>If</b> the one to be sacrificed <b>to God died, that</b> goat <b>upon which the lot for God</b> was drawn in the second lottery <b>shall stand in its stead; and if</b> the one to be sent <b>to Azazel died, that</b> goat <b>upon which the lot for Azazel</b> was drawn <b>shall stand in its stead. And the second,</b> superfluous goat, i.e., in the case where a new pair of goats was brought, <b>should graze until it becomes unfit,</b> at which point <b>it will be sold, and the money</b> received from <b>its</b> sale <b>will go toward</b> the purchase of <b>a</b> public <b>gift-offering.</b> Although for individual sin-offerings in similar circumstances there is no remedy and it is left to die, that is not the case here, <b>as a communal sin-offering</b> is <b>not</b> left <b>to die.</b> On the other hand, <b>Rabbi Yehuda says:</b> In this <b>it should</b> be left to <b>die.</b> <b>And furthermore, Rabbi Yehuda said:</b> If <b>the blood</b> of the goat sacrificed to God <b>spilled</b> before it was sprinkled, <b>the scapegoat</b> is left <b>to die.</b> Similarly, <b>if the scapegoat dies, the blood</b> of the goat sacrificed to God <b>should be spilled,</b> and two other goats are brought and lots are drawn. ",
+            "The Yom Kippur service continues: The High Priest <b>comes over to the scapegoat, places both his hands upon it, and confesses. And he would say as follows: Please, God, Your people, the house of Israel, have sinned, and done wrong, and rebelled before You. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that they have sinned, and done wrong, and rebelled before You, Your people, the house of Israel, as it is written in the Torah of Moses Your servant, saying: “For on this day atonement shall be made for you to cleanse you of all your sins; before the Lord you shall be purified”</b> (Leviticus 16:30). <b>And the priests and the people standing in the</b> Temple <b>courtyard, when they would hear the Explicit Name emerging from the mouth of the High Priest,</b> when the High Priest did not use one of the substitute names for God, <b>they would kneel and prostrate</b> themselves <b>and fall on their faces, and say: Blessed is the name of His glorious kingdom forever and ever.</b> ",
+            "After the confession over the scapegoat, the priest <b>passed</b> the goat <b>to the one who was to lead it</b> to the wilderness. According to the <i>halakha</i>, <b>everyone is eligible to lead it, but the High Priests established</b> a <b>fixed</b> custom <b>and did not allow an Israelite to lead it.</b> <b>Rabbi Yosei said:</b> That was not always the case. There was <b>an incident where</b> a person named <b>Arsela led</b> the goat to the wilderness, <b>and he was an Israelite.</b>",
+            " And they made a ramp for the goat <b>due to the Babylonian</b> Jews who were in Jerusalem, <b>who would pluck at</b> the goat’s <b>hair and</b> would <b>say to</b> the goat: <b>Take</b> our sins <b>and go, take</b> our sins <b>and go,</b> and do not leave them with us. People <b>from</b> among <b>the prominent</b> residents <b>of Jerusalem would escort</b> the one leading the goat <b>until</b> they reached <b>the first booth.</b> Booths were set up along the path to the wilderness to provide the escort a place to rest. There were <b>ten booths from Jerusalem to the cliff,</b> with a distance of <b>ninety <i>ris</i></b> between them. As there are <b>seven and a half</b> <i>ris</i> <b>for each <i>mil</i>,</b> the total distance was twelve <i>mil</i>. ",
+            "<b>At each and every booth,</b> people there <b>say to him: Here is food; here is water,</b> if you need it. <b>And they escort him from booth to booth, except for the last</b> person at the last booth, <b>who does not reach the cliff with him. Rather, he stands from a distance and observes his actions</b> to ensure that he fulfills the mitzva properly. ",
+            "<b>What did</b> the one designated to dispatch the goat <b>do</b> there? <b>He divided a strip of crimson</b> into two parts, <b>half</b> of the strip <b>tied to the rock, and half of it tied between the two horns</b> of the goat. <b>And he pushed the goat backward, and it rolls and descends. And it would not reach halfway</b> down <b>the mountain until it was</b> torn <b>limb</b> from <b>limb.</b> The one designated to dispatch the goat <b>came and sat under the</b> roofing of <b>last booth until it grows dark</b> and only then went home. <b>And from what point are the garments</b> of the man <b>rendered impure,</b> as it is stated that he is impure and his clothes requires immersion? <b>From</b> the moment <b>he emerges outside the wall of Jerusalem. Rabbi Shimon says:</b> His clothes are rendered impure only <b>from the moment that he pushes</b> the goat <b>from the cliff.</b> ",
+            "After the High Priest passed the goat to the man tasked with dispatching the goat, <b>he came next to the bull and the goat that were to be burned. He tore their</b> flesh but was not required to cut it into pieces, <b>and removed the portions</b> of the offering consumed on the altar <b>and placed them in a large bowl [<i>magis</i>] and burned them on the altar.</b> <b>He interwove</b> and bound the bull and the goat together <b>into braids</b> as one mass. They were placed in that way upon two poles and carried by four people who <b>took them out to the place</b> designated for <b>burning,</b> outside of Jerusalem. <b>And at what point do the</b> bull and goat <b>render</b> the <b>garments</b> of those who carried them <b>impure,</b> as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure <b>from</b> the moment <b>that they emerged outside the wall of the</b> Temple <b>courtyard. Rabbi Shimon says:</b> They render the garments impure <b>from</b> the moment <b>that the fire has ignited in most of</b> the bull and the goat. ",
+            "<b>They said to the High Priest: The goat has reached the wilderness. And how did they know</b> in the Temple <b>that the goat reached the wilderness? They would build platforms [<i>dirkaot</i>]</b> all along the way and people would stand on them <b>and wave scarves [<i>sudarin</i>]</b> to signal when the goat arrived. <b>And</b> therefore <b>they knew that the goat reached the wilderness.</b> <b>Rabbi Yehuda said:</b> Why did they need these platforms? <b>Didn’t they</b> already <b>have a reliable indicator? From Jerusalem to Beit Ḥiddudo,</b> the edge of the wilderness, where the mitzva of dispatching the goat was performed, was a distance of <b>three <i>mil</i>.</b> Since the nobles of Jerusalem <b>walked a <i>mil</i></b> to escort the dispatcher <b>and returned a <i>mil</i>, and waited</b> the time <b>equivalent</b> to the time it takes to walk <b>a <i>mil</i>, they knew that the goat reached the wilderness.</b> There was no need for the platforms. <b>Rabbi Yishmael says: Didn’t they have a different indicator? There was a strip of crimson tied to the entrance to the Sanctuary, and when</b> the <b>goat reached the wilderness</b> and the mitzva was fulfilled <b>the strip would turn white, as it is stated: “Though your sins be as scarlet, they will become white as snow”</b> (Isaiah 1:18)."
+        ],
+        [
+            "<b>The High Priest came to read</b> the Torah. <b>If he wished to read</b> the Torah while still dressed <b>in</b> the <b>fine linen garments,</b> i.e., the priestly vestments he wore during the previous service, <b>he</b> may <b>read</b> wearing them; <b>and if not he</b> is permitted to <b>read in a white robe of his own,</b> which is not a priestly vestment. <b>The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue</b> that stood on the Temple Mount; <b>and the head of the synagogue gives it to the deputy</b> High Priest, <b>and the Deputy gives it to the High Priest, and the High Priest stands and receives</b> the scroll from his hands. <b>And he reads</b> from the scroll the Torah portion beginning with the verse: <b>“After the death”</b> (Leviticus 16:1) <b>and</b> the portion beginning with the verse: <b>“But on the tenth”</b> (Leviticus 23:26), <b>and furls the Torah scroll and places it on his bosom and says: More than what I have read before you is written here.</b> The Torah portion beginning with the verse: <b>“And on the tenth,” from the book of Numbers</b> (29:7), <b>he</b> then <b>reads by heart.</b> <b>And he recites after</b> the reading the following <b>eight blessings:</b> <br><b>Concerning the Torah:</b> Who has given us the Torah of truth; <br><b>and concerning the</b> Temple <b>service:</b> Find favor in Your people Israel and accept the service in Your most holy House... for You alone do we serve with reverence; <br><b>and concerning thanksgiving:</b> We give thanks to You; <br><b>and concerning pardon of iniquity:</b> Pardon our iniquities on this Yom Kippur; <br><b>and concerning the Temple in and of itself,</b> which concludes: Blessed…Who chose the Temple; <br><b>and concerning the Jewish People in and of itself,</b> which concludes: Blessed…Who chose Israel; <br><b>and concerning Jerusalem in and of itself,</b> which concludes: Blessed…Who chose Jerusalem; <br><b>and concerning the priests in and of themselves,</b> which concludes: Blessed…Who chose the priests; <br><b>and concerning the rest of the prayer,</b> which concludes: Blessed…Who listens to prayer.",
+            "The Mishna comments: <b>One who sees the High Priest reading</b> the Torah <b>does not see the bull and goat that are burned; and one who sees the bull and goat that are burned does not see the High Priest reading</b> the Torah. The Mishna explains: <b>And</b> this is <b>not due to</b> the fact <b>that one is not permitted</b> to see both, <b>but because there was a distant path</b> between them, <b>and</b> the <b>performance of both of them</b> is undertaken <b>simultaneously.</b>",
+            "<b>If</b> the High Priest <b>read</b> the Torah <b>in</b> sacred white <b>fine linen garments, he</b> then <b>sanctified his hands and feet</b> as he did each time before removing the priestly vestments. He then <b>removed</b> the linen garments, <b>descended</b> to the ritual bath, <b>and immersed.</b> Afterward he <b>ascended and dried himself</b> with a towel, <b>and they brought him</b> the <b>golden garments</b> of the High Priesthood, <b>and he dressed</b> in them <b>and sanctified his hands and feet.</b> The mishna addresses those offerings whose sacrifice has still not been mentioned. The verses in Leviticus, chapter 16, detail the special offerings of the atonement service of Yom Kippur. Of those offerings, the ram of the High Priest and the ram of the people have still not been addressed. In addition to this, the additional offerings of Yom Kippur detailed in Numbers, chapter 29, have not yet been discussed. These include seven one-year-old lambs and a bull to be brought as a burnt-offering and a goat to be brought as a sin-offering. The mishna continues: <b>He emerged and offered his ram and the ram of the people and the seven unblemished year-old lambs</b> mandated to be offered that day. This is <b>the statement of Rabbi Eliezer. Rabbi Akiva says:</b> Those offerings were not sacrificed at this point; <b>rather,</b> they were sacrificed <b>with the daily morning offering; and the bull</b> of the Yom Kippur <b>burnt-offering; and the goat whose</b> services <b>are performed outside</b> of the Sanctuary, i.e., in the Temple courtyard, <b>were sacrificed with the daily afternoon offering.</b>",
+            "After sacrificing these offerings, <b>he sanctified his hands and feet and removed</b> the golden garments, <b>and he descended</b> into the ritual bath <b>and immersed and ascended and dried himself.</b> <b>They brought him the white garments</b> again, <b>and he dressed</b> in them <b>and sanctified his hands and feet.</b> Afterward <b>he entered</b> the Holy of Holies <b>to take out the</b> incense <b>spoon and the coal pan,</b> which he had brought there earlier. <b>He</b> again <b>sanctified his hands and feet and removed</b> the white garments <b>and descended</b> to the ritual bath <b>and immersed and ascended and dried himself</b> with a towel. <b>They brought him</b> the <b>golden garments, and he dressed</b> in them <b>and sanctified his hands and feet and entered</b> the Sanctuary <b>to burn the afternoon incense and to remove</b> the ashes from <b>the lamps,</b> which signified the end of the day’s service. <b>And he sanctified his hands and feet and removed</b> the golden garments, <b>and he descended</b> to the ritual bath <b>and immersed and ascended and dried himself.</b> <b>They</b> then <b>brought him his own clothing and he dressed,</b> since the service was complete and Yom Kippur was over; and the people <b>escort him to his house</b> in deference to him. <b>And</b> the High Priest <b>would make a feast for his loved ones</b> and his friends <b>when he emerged in peace from the Sanctuary.</b>",
+            "Throughout the year <b>the High Priest serves in eight garments, and the common priest</b> serves <b>in four: In a tunic and trousers and a mitre and a belt. The High Priest adds</b> another four garments <b>beyond</b> those worn by the common priest: <b>A breastplate, and an ephod, and a robe, and a frontplate.</b> When dressed <b>in these</b> eight garments, the High Priest may <b>be consulted for</b> the decision of the <b><i>Urim VeTummim</i>. And he may be consulted</b> for the decision of the <i>Urim VeTummim</i> <b>only on behalf of the king, or on behalf of the president of the court, or on behalf of one whom the community needs.</b> Individual inquiries are not posed to the <i>Urim VeTummim</i>."
+        ],
+        [
+            "On <b>Yom Kippur,</b> the day on which there is a mitzva by Torah law to afflict oneself, it is <b>prohibited</b> to engage <b>in eating and in drinking, and in bathing, and in smearing</b> oil on one’s body, <b>and in wearing shoes, and in conjugal relations.</b> However, <b>the king,</b> in deference to his eminence, and a new <b>bride</b> within thirty days of her marriage, who wishes to look especially attractive at the beginning of her relationship with her husband, may <b>wash their faces</b> on Yom Kippur. <b>A woman after childbirth,</b> who is suffering, may <b>wear shoes</b> because going barefoot causes her pain. This is <b>the statement of Rabbi Eliezer. The Rabbis prohibit</b> these activities for a king, a new bride, and a woman after childbirth.",
+            "The mishna elaborates: <b>One who eats a large date-bulk</b> of food, equivalent to a date <b>and its pit, or who drinks a cheekful</b> of liquid on Yom Kippur is <b>liable</b> to receive the punishment of <i>karet</i> for failing to fulfill the mitzva to afflict oneself on Yom Kippur. <b>All foods</b> that one eats <b>join</b> together to constitute <b>a date-bulk; and all liquids</b> that one drinks <b>join</b> together to constitute <b>a cheekful.</b> However, if <b>one eats and drinks,</b> the food and beverage <b>do not join</b> together to constitute a measure that determines liability, as each is measured separately.",
+            "If <b>one ate and drank</b> unwittingly <b>within one lapse of awareness,</b> e.g., he forgot that it is Yom Kippur, <b>he is liable</b> to bring <b>only one sin-offering.</b> However, if <b>he ate and performed labor</b> unwittingly, <b>he is liable to bring two sin-offerings,</b> as by doing so he violated two separate prohibitions. If <b>he ate foods that are not fit for eating, or drank liquids that are not fit for drinking, or drank</b> fish <b>brine or</b> the briny <b>liquid</b> in which fish are pickled, <b>he is exempt,</b> as that is not the typical manner of eating or drinking.",
+            "With regard to <b>the children, one does not afflict them</b> by withholding food <b>on Yom Kippur; however, one trains them one year before or two years before</b> they reach majority, by means of a partial fast lasting several hours, <b>so that they will be accustomed to</b> fulfill <b>mitzvot.</b>",
+            "With regard to <b>a pregnant woman who smelled</b> food and was overcome by a craving to eat it, <b>one feeds her until she recovers,</b> as failure to do so could lead to a life-threatening situation. If a person is <b>ill</b> and requires food due to potential danger, <b>one feeds him according to</b> the advice of medical <b>experts</b> who determine that he indeed requires food. <b>And if there are no experts there, one feeds him according to his own</b> instructions, <b>until he says</b> that he has eaten <b>enough</b> and needs no more.",
+            "In the case of <b>one who is seized</b> with the life-threatening illness <b><i>bulmos</i>,</b> causing him unbearable hunger pangs and impaired vision, <b>one</b> may <b>feed him even impure foods</b> on Yom Kippur or any other day <b>until his eyes recover,</b> as the return of his sight indicates that he is recovering. In the case of <b>one whom a mad dog bit, one</b> may <b>not feed him from the lobe of</b> the dog’s <b>liver.</b> This was thought to be a remedy for the bite, but the Rabbis deem it ineffective. <b>And Rabbi Matya ben Ḥarash permits</b> feeding it to him, as he deems it effective. <b>And furthermore, Rabbi Matya ben Ḥarash said:</b> With regard to <b>one who suffers pain in his throat, one</b> may <b>place medicine inside his mouth on Shabbat,</b> although administering a remedy is prohibited on Shabbat. This is <b>because</b> there is <b>uncertainty</b> whether or not it is a <b>life-threatening</b> situation for him, as it is difficult to ascertain the severity of internal pain. <b>And</b> a case of <b>uncertainty</b> concerning a <b>life-threatening</b> situation <b>overrides Shabbat.</b>",
+            "Similarly, with regard to <b>one upon whom a rockslide fell,</b> and there is <b>uncertainty</b> whether <b>he is there</b> under the debris or whether <b>he is not there; and</b> there is <b>uncertainty</b> whether he is still <b>alive</b> or whether he is <b>dead; and</b> there is <b>uncertainty</b> whether the person under the debris is <b>a gentile</b> or whether he is <b>a Jew, one clears the pile</b> from <b>atop him.</b> One may perform any action necessary to rescue him from beneath the debris. If <b>they found him alive</b> after beginning to clear the debris, <b>they</b> continue to <b>clear</b> the pile until they can extricate him. <b>And if</b> they found him <b>dead, they</b> should <b>leave him,</b> since one may not desecrate Shabbat to preserve the dignity of the dead.",
+            "<b>A sin-offering,</b> which atones for unwitting performance of transgressions punishable by <i>karet</i>, and <b>a definite guilt-offering,</b> which is brought for robbery and misuse of consecrated items, <b>atone</b> for those sins. <b>Death and Yom Kippur atone</b> for sins when accompanied <b>by repentance. Repentance</b> itself <b>atones for minor transgressions, for</b> both <b>positive</b> mitzvot <b>and negative</b> mitzvot. <b>And</b> repentance places punishment <b>for severe</b> transgressions <b>in abeyance until Yom Kippur comes and</b> completely <b>atones</b> for the transgression. ",
+            "With regard to <b>one who says: I will sin and</b> then <b>I will repent, I will sin and I will repent,</b> Heaven <b>does not provide him the opportunity to repent,</b> and he will remain a sinner all his days. With regard to one who says: <b>I will sin and Yom Kippur</b> will <b>atone</b> for my sins, <b>Yom Kippur does not atone</b> for his sins. Furthermore, for <b>transgressions between a person and God, Yom Kippur atones;</b> however, for <b>transgressions between a person and another, Yom Kippur does not atone until he appeases</b> the <b>other</b> person. Similarly, <b>Rabbi Elazar ben Azarya taught</b> that point from the verse: <b>“From all your sins you shall be cleansed before the Lord”</b> (Leviticus 16:30). For <b>transgressions between a person and God, Yom Kippur atones;</b> however, for <b>transgressions between a person and another, Yom Kippur does not atone until he appeases</b> the <b>other</b> person. In conclusion, <b>Rabbi Akiva said: How fortunate are you, Israel; before Whom are you purified, and Who purifies you?</b> It is <b>your Father in Heaven, as it is stated: “And I will sprinkle purifying water upon you, and you shall be purified”</b> (Ezekiel 36:25). <b>And it says: “The ritual bath of Israel is God”</b> (Jeremiah 17:13). <b>Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,100 @@
+{
+    "title": "Mishnah Yoma",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Yoma",
+    "text": [
+        [
+            "שִׁבְעַת יָמִים קֹדֶם יוֹם הַכִּפּוּרִים מַפְרִישִׁין כֹּהֵן גָּדוֹל מִבֵּיתוֹ לְלִשְׁכַּת פַּלְהֶדְרִין, וּמַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו, שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. רַבִּי יְהוּדָה אוֹמֵר, אַף אִשָּׁה אַחֶרֶת מַתְקִינִין לוֹ, שֶׁמָּא תָמוּת אִשְׁתּוֹ, שֶׁנֶּאֱמַר (ויקרא טז) וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ. בֵּיתוֹ, זוֹ אִשְׁתּוֹ. אָמְרוּ לוֹ, אִם כֵּן, אֵין לַדָּבָר סוֹף: \n",
+            "כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: \n",
+            "מָסְרוּ לוֹ זְקֵנִים מִזִּקְנֵי בֵית דִּין, וְקוֹרִין לְפָנָיו בְּסֵדֶר הַיּוֹם, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, קְרָא אַתָּה בְּפִיךָ, שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמָדְתָּ. עֶרֶב יוֹם הַכִּפּוּרִים שַׁחֲרִית, מַעֲמִידִין אוֹתוֹ בְּשַׁעַר מִזְרָח, וּמַעֲבִירִין לְפָנָיו פָּרִים וְאֵילִים וּכְבָשִׂים, כְּדֵי שֶׁיְּהֵא מַכִּיר וְרָגִיל בָּעֲבוֹדָה: \n",
+            "כָּל שִׁבְעַת הַיָּמִים לֹא הָיוּ מוֹנְעִין מִמֶּנּוּ מַאֲכָל וּמִשְׁתֶּה, עֶרֶב יוֹם הַכִּפּוּרִים עִם חֲשֵׁכָה, לֹא הָיוּ מַנִּיחִים אוֹתוֹ לֶאֱכֹל הַרְבֵּה, מִפְּנֵי שֶׁהַמַּאֲכָל מֵבִיא אֶת הַשֵּׁנָה: \n",
+            "מְסָרוּהוּ זִקְנֵי בֵית דִּין לְזִקְנֵי כְהֻנָּה, וְהֶעֱלוּהוּ לַעֲלִיַּת בֵּית אַבְטִינָס, וְהִשְׁבִּיעוּהוּ וְנִפְטְרוּ וְהָלְכוּ לָהֶם. וְאָמְרוּ לוֹ, אִישִׁי כֹהֵן גָּדוֹל, אָנוּ שְׁלוּחֵי בֵית דִּין, וְאַתָּה שְׁלוּחֵנוּ וּשְׁלִיחַ בֵּית דִּין, מַשְׁבִּיעִין אָנוּ עָלֶיךָ בְּמִי שֶׁשִּׁכֵּן שְׁמוֹ בַבַּיִת הַזֶּה, שֶׁלֹּא תְשַׁנֶּה דָבָר מִכָּל מַה שֶּׁאָמַרְנוּ לָךְ. הוּא פוֹרֵשׁ וּבוֹכֶה, וְהֵן פּוֹרְשִׁין וּבוֹכִין: \n",
+            "אִם הָיָה חָכָם, דּוֹרֵשׁ. וְאִם לָאו, תַּלְמִידֵי חֲכָמִים דּוֹרְשִׁין לְפָנָיו. וְאִם רָגִיל לִקְרוֹת, קוֹרֵא. וְאִם לָאו, קוֹרִין לְפָנָיו. וּבַמֶּה קוֹרִין לְפָנָיו, בְּאִיּוֹב וּבְעֶזְרָא וּבְדִבְרֵי הַיָּמִים. זְכַרְיָה בֶּן קְבוּטָל אוֹמֵר, פְּעָמִים הַרְבֵּה קָרִיתִי לְפָנָיו בְּדָנִיֵּאל: \n",
+            "בִּקֵּשׁ לְהִתְנַמְנֵם, פִּרְחֵי כְהֻנָּה מַכִּין לְפָנָיו בְּאֶצְבַּע צְרֵדָה, וְאוֹמְרִים לוֹ, אִישִׁי כֹהֵן גָּדוֹל, עֲמֹד וְהָפֵג אַחַת עַל הָרִצְפָּה. וּמַעֲסִיקִין אוֹתוֹ עַד שֶׁיַּגִּיעַ זְמַן הַשְּׁחִיטָה: \n",
+            "בְּכָל יוֹם תּוֹרְמִין אֶת הַמִּזְבֵּחַ בִּקְרִיאַת הַגֶּבֶר אוֹ סָמוּךְ לוֹ, בֵּין לְפָנָיו בֵּין לְאַחֲרָיו. בְּיוֹם הַכִּפּוּרִים מֵחֲצוֹת, וּבָרְגָלִים מֵאַשְׁמוּרָה הָרִאשׁוֹנָה, וְלֹא הָיְתָה קְרִיאַת הַגֶּבֶר מַגַּעַת עַד שֶׁהָיְתָה עֲזָרָה מְלֵאָה מִיִּשְׂרָאֵל: \n"
+        ],
+        [
+            "בָּרִאשׁוֹנָה כָּל מִי שֶׁרוֹצֶה לִתְרֹם אֶת הַמִּזְבֵּחַ, תּוֹרֵם. וּבִזְמַן שֶׁהֵן מְרֻבִּין, רָצִין וְעוֹלִין בַּכֶּבֶשׁ, ��ְכָל הַקּוֹדֵם אֶת חֲבֵרוֹ בְאַרְבַּע אַמּוֹת זָכָה. וְאִם הָיוּ שְׁנֵיהֶם שָׁוִין, הַמְמֻנֶּה אוֹמֵר לָהֶם הַצְבִּיעוּ. וּמָה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם, וְאֵין מוֹצִיאִין אֲגֻדָּל בַּמִּקְדָּשׁ: \n",
+            "מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִין וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ, וְנָפַל וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵית דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהוּ תוֹרְמִין אֶת הַמִּזְבֵּחַ אֶלָּא בְפַיִס. אַרְבָּעָה פְיָסוֹת הָיוּ שָׁם, וְזֶה הַפַּיִס הָרִאשׁוֹן: \n",
+            "הַפַּיִס הַשֵּׁנִי, מִי שׁוֹחֵט, מִי זוֹרֵק, וּמִי מְדַשֵּׁן מִזְבֵּחַ הַפְּנִימִי, וּמִי מְדַשֵּׁן אֶת הַמְּנוֹרָה, וּמִי מַעֲלֶה אֵבָרִים לַכֶּבֶשׁ, הָרֹאשׁ וְהָרֶגֶל, וּשְׁתֵּי הַיָּדַיִם, הָעֹקֶץ וְהָרֶגֶל, הֶחָזֶה וְהַגֵּרָה, וּשְׁתֵּי הַדְּפָנוֹת, וְהַקְּרָבַיִם, וְהַסֹּלֶת, וְהַחֲבִתִּין, וְהַיָּיִן. שְׁלשָׁה עָשָׂר כֹּהֲנִים זָכוּ בוֹ. אָמַר בֶּן עַזַּאי לִפְנֵי רַבִּי עֲקִיבָא מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, דֶּרֶךְ הִלּוּכוֹ הָיָה קָרֵב: \n",
+            "הַפַּיִס הַשְּׁלִישִׁי, חֲדָשִׁים לַקְּטֹרֶת בֹּאוּ וְהָפִיסוּ. וְהָרְבִיעִי, חֲדָשִׁים עִם יְשָׁנִים, מִי מַעֲלֶה אֵבָרִים מִן הַכֶּבֶשׁ וְלַמִּזְבֵּחַ: \n",
+            "תָּמִיד קָרֵב בְּתִשְׁעָה, בַּעֲשָׂרָה, בְּאַחַד עָשָׂר, בִּשְׁנֵים עָשָׂר, לֹא פָחוֹת וְלֹא יוֹתֵר. כֵּיצַד. עַצְמוֹ בְּתִשְׁעָה. בֶּחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מַיִם, הֲרֵי כָאן עֲשָׂרָה. בֵּין הָעַרְבַּיִם, בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי גְזִירֵי עֵצִים. וּבְשַׁבָּת בְּאַחַד עָשָׂר, הוּא עַצְמוֹ בְּתִשְׁעָה, וּשְׁנַיִם בְּיָדָם שְׁנֵי בְזִיכֵי לְבוֹנָה שֶׁל לֶחֶם הַפָּנִים. וּבְשַׁבָּת שֶׁבְּתוֹךְ הֶחָג, בְּיַד אֶחָד צְלוֹחִית שֶׁל מָיִם: \n",
+            "אַיִל קָרֵב בְּאַחַד עָשָׂר, הַבָּשָׂר בַּחֲמִשָּׁה, הַקְּרָבַיִם וְהַסֹּלֶת וְהַיַּיִן בִּשְׁנַיִם שְׁנָיִם: \n",
+            "פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה, הָרֹאשׁ וְהָרֶגֶל, הָרֹאשׁ בְּאֶחָד, וְהָרֶגֶל בִּשְׁנַיִם. הָעֹקֶץ וְהָרֶגֶל, הָעֹקֶץ בִּשְׁנַיִם, וְהָרֶגֶל בִּשְׁנַיִם. הֶחָזֶה וְהַגֵּרָה, הֶחָזֶה בְּאֶחָד, וְהַגֵּרָה בִּשְׁלשָׁה. שְׁתֵּי יָדַיִם בִּשְׁנַיִם. שְׁתֵּי דְפָנּוֹת בִּשְׁנַיִם. הַקְּרָבַיִם וְהַסֹּלֶת וְהַיַּיִן בִּשְׁלשָׁה שְׁלשָׁה. בַּמֶּה דְבָרִים אֲמוּרִים, בְּקָרְבְּנוֹת צִבּוּר. אֲבָל בְּקָרְבַּן יָחִיד, אִם רָצָה לְהַקְרִיב, מַקְרִיב. הֶפְשֵׁטָן וְנִתּוּחָן שֶׁל אֵלּוּ וָאֵלּוּ שָׁוִין: \n"
+        ],
+        [
+            "אָמַר לָהֶם הַמְמֻנֶּה, צְאוּ וּרְאוּ אִם הִגִּיעַ זְמַן הַשְּׁחִיטָה. אִם הִגִּיעַ, הָרוֹאֶה אוֹמֵר, בַּרְקַאי. מַתִּתְיָא בֶּן שְׁמוּאֵל אוֹמֵר, הֵאִיר פְּנֵי כָל הַמִּזְרָח עַד שֶׁבְּחֶבְרוֹן. וְהוּא אוֹמֵר הֵן: \n",
+            "וְלָמָה הֻצְרְכוּ לְכָךְ, שֶׁפַּעַם אַחַת עָלָה מְאוֹר הַלְּבָנָה וְדִמּוּ שֶׁהֵאִיר מִזְרָח, וְשָׁחֲטוּ אֶת הַתָּמִיד, וְהוֹצִיאוּהוּ לְבֵית הַשְּׂרֵפָה. הוֹרִידוּ כֹהֵן גָּדוֹל לְבֵית הַטְּבִילָה. זֶה הַכְּלָל הָיָה בַמִּקְד��ָשׁ, כָּל הַמֵּסֵךְ אֶת רַגְלָיו טָעוּן טְבִילָה, וְכָל הַמַּטִּיל מַיִם טָעוּן קִדּוּשׁ יָדַיִם וְרַגְלָיִם: \n",
+            "אֵין אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה, אֲפִלּוּ טָהוֹר, עַד שֶׁיִּטְבֹּל. חָמֵשׁ טְבִילוֹת וַעֲשָׂרָה קִדּוּשִׁין טוֹבֵל כֹּהֵן גָּדוֹל וּמְקַדֵּשׁ בּוֹ בַיּוֹם, וְכֻלָּן בַּקֹּדֶשׁ עַל בֵּית הַפַּרְוָה, חוּץ מִזּוֹ בִלְבָד: \n",
+            "פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן: \n",
+            "קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן: \n",
+            "הֱבִיאוּהוּ לְבֵית הַפַּרְוָה, וּבַקֹּדֶשׁ הָיְתָה. פָּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם, קִדֵּשׁ יָדָיו וְרַגְלָיו וּפָשַׁט. רַבִּי מֵאִיר אוֹמֵר, פָּשַׁט, קִדֵּשׁ יָדָיו וְרַגְלָיו. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, לָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו: \n",
+            "בַּשַּׁחַר הָיָה לוֹבֵשׁ פִּלּוּסִין שֶׁל שְׁנֵים עָשָׂר מָנֶה, וּבֵין הָעַרְבַּיִם הִנְדְּוִין שֶׁל שְׁמֹנֶה מֵאוֹת זוּז, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּשַּׁחַר הָיָה לוֹבֵשׁ שֶׁל שְׁמֹנָה עָשָׂר מָנֶה, וּבֵין הָעַרְבַּיִם שֶׁל שְׁנֵים עָשָׂר מָנֶה, הַכֹּל שְׁלשִׁים מָנֶה. אֵלּוּ מִשֶּׁל צִבּוּר. וְאִם רָצָה לְהוֹסִיף, מוֹסִיף מִשֶּׁלּוֹ: \n",
+            "בָּא לוֹ אֵצֶל פָּרוֹ, וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ, רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב, וְהַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n",
+            "בָּא לוֹ לְמִזְרַח הָעֲזָרָה, לִצְפוֹן הַמִּזְבֵּחַ, הַסְּגָן מִימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. וְשָׁם שְׁנֵי שְׂעִירִים, וְקַלְפִּי הָיְתָה שָׁם וּבָהּ שְׁנֵי גוֹרָלוֹת. שֶׁל אֶשְׁכְּרוֹעַ הָיוּ, וַעֲשָׂאָן בֶּן גַּמְלָא שֶׁל זָהָב, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n",
+            "בֶּן קָטִין עָשָׂה שְׁנֵים עָשָׂר דַּד לַכִּיּוֹר, שֶׁלֹּא הָיוּ לוֹ אֶלָּא שְׁנַיִם. וְאַף הוּא עָשָׂה מ��ּכְנִי לַכִּיּוֹר, שֶׁלֹּא יִהְיו מֵימָיו נִפְסָלִין בְּלִינָה. מֻנְבַּז הַמֶּלֶךְ הָיָה עוֹשֶׂה כָל יְדוֹת הַכֵּלִים שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. הִילְנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב עַל פִּתְחוֹ שֶׁל הֵיכָל. וְאַף הִיא עָשְׂתָה טַבְלָא שֶׁל זָהָב שֶׁפָּרָשַׁת סוֹטָה כְתוּבָה עָלֶיהָ. נִיקָנוֹר נַעֲשׂוּ נִסִּים לְדַלְתוֹתָיו, וְהָיוּ מַזְכִּירִין אוֹתוֹ לְשָׁבַח: \n",
+            "וְאֵלּוּ לִגְנַאי, שֶׁל בֵּית גַּרְמוּ לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה לֶחֶם הַפָּנִים. שֶׁל בֵּית אַבְטִינָס לֹא רָצוּ לְלַמֵּד עַל מַעֲשֵׂה הַקְּטֹרֶת. הֻגְרַס בֶּן לֵוִי הָיָה יוֹדֵעַ פֶּרֶק בַּשִּׁיר וְלֹא רָצָה לְלַמֵּד. בֶּן קַמְצָר לֹא רָצָה לְלַמֵּד עַל מַעֲשֵׂה הַכְּתָב. עַל הָרִאשׁוֹנִים נֶאֱמַר (משלי י), זֵכֶר צַדִּיק לִבְרָכָה. וְעַל אֵלּוּ נֶאֱמַר (שם) וְשֵׁם רְשָׁעִים יִרְקָב: \n"
+        ],
+        [
+            "טָרַף בַּקַּלְפִּי וְהֶעֱלָה שְׁנֵי גוֹרָלוֹת. אֶחָד כָּתוּב עָלָיו לַשֵּׁם וְאֶחָד כָּתוּב עָלָיו לַעֲזָאזֵל. הַסְּגָן בִּימִינוֹ וְרֹאשׁ בֵּית אָב מִשְּׂמֹאלוֹ. אִם שֶׁל שֵׁם עָלָה בִימִינוֹ, הַסְּגָן אוֹמֵר לוֹ, אִישִׁי כֹהֵן גָּדוֹל, הַגְבֵּהַּ יְמִינֶךָ. וְאִם שֶׁל שֵׁם עָלָה בִשְׂמֹאלוֹ, רֹאשׁ בֵּית אָב אוֹמֵר לוֹ, אִישִׁי כֹהֵן גָּדוֹל, הַגְּבֵּהַּ שְׂמֹאלֶךָ. נְתָנוֹ עַל שְׁנֵי הַשְּׂעִירִים וְאוֹמֵר, לַיְיָ חַטָּאת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, לֹא הָיָה צָרִיךְ לוֹמַר חַטָּאת, אֶלָּא לַיְיָ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n",
+            "קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n",
+            "שְׁחָטוֹ וְקִבֵּל בַּמִּזְרָק אֶת דָּמוֹ, וּנְתָנוֹ לְמִי שֶׁהוּא מְמָרֵס בּוֹ עַל הָרֹבֶד הָרְבִיעִי שֶׁבַּהֵיכָל, כְּדֵי שֶׁלֹּא יִקְרֹשׁ. נָטַל מַחְתָּה וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה גֶחָלִים אֵילָךְ וְאֵילָךְ, וְחוֹתֶה מִן הַמְעֻכָּלוֹת הַפְּנִימִיּוֹת, וְיָרַד וְהִנִּיחָהּ עַל הָרֹבֶד הָרְבִיעִי שֶׁבָּעֲזָרָה: \n",
+            "בְּכָל יוֹם הָיָה חוֹתֶה בְּשֶׁל כֶּסֶף וּמְעָרֶה בְתוֹךְ שֶׁל זָהָב, וְהַיּוֹם חוֹתֶה בְשֶׁל זָהָב וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם חוֹתֶה בְשֶׁל אַרְבַּעַת קַבִּין וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין, וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין, וּבָהּ הָיָה מַכְנִיס. רַ��ִּי יוֹסֵי אוֹמֵר, בְּכָל יוֹם חוֹתֶה בְשֶׁל סְאָה וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין, וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין, וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם הָיְתָה כְבֵדָה, וְהַיּוֹם קַלָּה. בְּכָל יוֹם הָיְתָה יָדָהּ קְצָרָה, וְהַיּוֹם אֲרֻכָּה. בְּכָל יוֹם הָיָה זְהָבָהּ יָרוֹק, וְהַיּוֹם אָדֹם, דִּבְרֵי רַבִּי מְנַחֵם. בְּכָל יוֹם מַקְרִיב פְּרָס בְּשַׁחֲרִית וּפְרָס בֵּין הָעַרְבַּיִם, וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. בְּכָל יוֹם הָיְתָה דַקָּה, וְהַיּוֹם דַּקָּה מִן הַדַּקָּה: \n",
+            "בְּכָל יוֹם כֹּהֲנִים עוֹלִים בְּמִזְרָחוֹ שֶׁל כֶּבֶשׁ וְיוֹרְדִין בְּמַעֲרָבוֹ, וְהַיּוֹם כֹּהֵן גָּדוֹל עוֹלֶה בָאֶמְצַע וְיוֹרֵד בָּאֶמְצַע. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם כֹּהֵן גָּדוֹל עוֹלֶה בָאֶמְצַע וְיוֹרֵד בָּאֶמְצַע. בְּכָל יוֹם כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר, וְהַיּוֹם מִן הַקִּיתוֹן שֶׁל זָהָב. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם כֹּהֵן גָּדוֹל מְקַדֵּשׁ יָדָיו וְרַגְלָיו מִן הַקִּיתוֹן שֶׁל זָהָב: \n",
+            "בְּכָל יוֹם הָיוּ שָׁם אַרְבַּע מַעֲרָכוֹת, וְהַיּוֹם חָמֵשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, בְּכָל יוֹם שָׁלשׁ, וְהַיּוֹם אַרְבַּע. רַבִּי יְהוּדָה אוֹמֵר, בְּכָל יוֹם שְׁתַּיִם, וְהַיּוֹם שָׁלשׁ: \n"
+        ],
+        [
+            "הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: \n",
+            "מִשֶּׁנִּטַּל הָאָרוֹן, אֶבֶן הָיְתָה שָׁם מִימוֹת נְבִיאִים רִאשׁוֹנִים, וּשְׁתִיָּה הָיְתָה נִקְרֵאת, גְּבוֹהָה מִן הָאָרֶץ שָׁלשׁ אֶצְבָּעוֹת, וְעָלֶיהָ הָיָה נוֹתֵן: \n",
+            "נָטַל אֶת הַדָּם מִמִּי שֶׁהָיָה מְמָרֵס בּוֹ, נִכְנַס לַמָּקוֹם שֶׁנִּכְנַס, וְעָמַד בַּמָּקוֹם שֶׁעָמַד, וְהִזָּה מִמֶּנּוּ אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, וְלֹא הָיָה מִתְכַּוֵּן לְהַזּוֹת לֹא לְמַעְלָה וְלֹא לְמַטָּה, אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה, אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וָשֵׁשׁ, אַחַת וָשֶׁבַע. יָצָא וְהִנִּיחוֹ עַל כַּן הַזָּהָב שֶׁבַּהֵיכָל: \n",
+            "הֵבִיאוּ לוֹ אֶת הַשָּׂעִיר, שְׁחָטוֹ וְקִבֵּל בַּמִּזְרָק אֶת דָּמוֹ. נִכְנַס לִמְקוֹם שֶׁנִּכְנַס, וְעָמַד בִּמְקוֹם שֶׁעָמַד, וְהִזָּה מִמֶּנּוּ אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, וְלֹא הָיָה מִתְכַּוֵּן לְהַזּוֹת לֹא לְמַעְלָה וְלֹא לְמַטָּה, אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה, אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וָשֵׁשׁ, אַחַת וָשֶׁבַע. יָצָא וְהִנִּיחוֹ עַל כַּן הַשֵּׁנִי שֶׁהָיָה בַהֵיכָל. רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה שָׁם אֶלָּא כַּן אֶחָד בִּלְבָד. נָטַל דַּם הַפָּר וְהִנִּיחַ דַּם הַשָּׂעִיר, וְהִזָּה מִמֶּנּוּ עַל הַפָּרֹכֶת שֶׁכְּנֶגֶד הָאָרוֹן מִבַּחוּץ, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, וְלֹא הָיָה מִתְכַּוֵּן לְהַזּוֹת לֹא לְמַעְלָה וְלֹא לְמַטָּה, אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה, אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וָשֵׁשׁ, אַחַת וָשֶׁבַע. נָטַל דַּם הַשָּׂעִיר וְהִנִּיחַ דַּם הַפָּר, וְהִזָּה מִמֶּנּוּ עַל הַפָּרֹכֶת שֶׁכְּנֶגֶד הָאָרוֹן מִבַּחוּץ, אַחַת לְמַעְלָה וְשֶׁבַע לְמַטָּה, וְלֹא הָיָה מִתְכַּוֵּן לְהַזּוֹת לֹא לְמַעְלָה וְלֹא לְמַטָּה, אֶלָּא כְמַצְלִיף. וְכָךְ הָיָה מוֹנֶה, אַחַת, אַחַת וְאַחַת, אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וָשֵׁשׁ, אַחַת וָשֶׁבַע. עֵרָה דַם הַפָּר לְתוֹךְ דַּם הַשָּׂעִיר, וְנָתַן אֶת הַמָּלֵא בָרֵיקָן: \n",
+            "וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְיָ, זֶה מִזְבַּח הַזָּהָב. הִתְחִיל מְחַטֵּא וְיוֹרֵד. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית, דְּרוֹמִית מִזְרָחִית. מְקוֹם שֶׁהוּא מַתְחִיל בַּחַטָּאת עַל מִזְבֵּחַ הַחִיצוֹן, מִשָּׁם הָיָה גוֹמֵר עַל מִזְבֵּחַ הַפְּנִימִי. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּמְקוֹמוֹ הָיָה עוֹמֵד וּמְחַטֵּא. וְעַל כֻּלָּן הָיָה נוֹתֵן מִלְּמַטָּה לְמַעְלָה, חוּץ מִזּוֹ שֶׁהָיְתָה לְפָנָיו, שֶׁעָלֶיהָ הָיָה נוֹתֵן מִלְמַעְלָה לְמָטָּה: \n",
+            "הִזָּה עַל טָהֳרוֹ שֶׁל מִזְבֵּחַ שֶׁבַע פְּעָמִים, וּשְׁיָרֵי הַדָּם הָיָה שׁוֹפֵךְ עַל יְסוֹד מַעֲרָבִי שֶׁל מִזְבֵּחַ הַחִיצוֹן, וְשֶׁל מִזְבֵּחַ הַחִיצוֹן הָיָה שׁוֹפֵךְ עַל יְסוֹד דְּרוֹמִי. אֵלּוּ וָאֵלּוּ מִתְעָרְבִין בָּאַמָּה וְיוֹצְאִין לְנַחַל קִדְרוֹן, וְנִמְכָּרִין לַגַּנָּנִין לְזֶבֶל, וּמוֹעֲלִין בָּהֶן: \n",
+            "כָּל מַעֲשֵׂה יוֹם הַכִּפּוּרִים הָאָמוּר עַל הַסֵּדֶר, אִם הִקְדִּים מַעֲשֶׂה לַחֲבֵרוֹ, לֹא עָשָׂה כְלוּם. הִקְדִּים דַּם הַשָּׂעִיר לְדַם הַפָּר, יַחֲזֹר וְיַזֶּה מִדַּם הַשָּׂעִיר לְאַחַר דַּם הַפָּר. וְאִם עַד שֶׁלֹּא גָמַר אֶת הַמַּתָּנוֹת שֶׁבִּפְנִים נִשְׁפַּךְ הַדָּם, יָבִיא דָם אַחֵר וְיַחֲזֹר וְיַזֶּה בַתְּחִלָּה בִּפְנִים. וְכֵן בַּהֵיכָל, וְכֵן בְּמִזְ��ַּח הַזָּהָב, שֶׁכֻּלָּן כַּפָּרָה בִפְנֵי עַצְמָן. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, מִמְּקוֹם שֶׁפָּסַק, מִשָּׁם הוּא מַתְחִיל: \n"
+        ],
+        [
+            "שְׁנֵי שְׂעִירֵי יוֹם הַכִּפּוּרִים, מִצְוָתָן שֶׁיִּהְיוּ שְׁנֵיהֶן שָׁוִין בְּמַרְאֶה וּבְקוֹמָה וּבְדָמִים וּבִלְקִיחָתָן כְּאֶחָד. וְאַף עַל פִּי שֶׁאֵינָן שָׁוִין, כְּשֵׁרִין. לָקַח אֶחָד הַיּוֹם וְאֶחָד לְמָחָר, כְּשֵׁרִין. מֵת אֶחָד מֵהֶן, אִם עַד שֶׁלֹּא הִגְרִיל מֵת, יִקַּח זוּג לַשֵּׁנִי. וְאִם מִשֶּׁהִגְרִיל מֵת, יָבִיא זוּג אַחֵר וְיַגְרִיל עֲלֵיהֶם בַּתְּחִלָּה, וְיֹאמַר, אִם שֶׁל שֵׁם מֵת, זֶה שֶׁעָלָה עָלָיו הַגּוֹרָל לַשֵּׁם יִתְקַיֵּם תַּחְתָּיו. וְאִם שֶׁל עֲזָאזֵל מֵת, זֶה שֶׁעָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יִתְקַיֵּם תַּחְתָּיו. וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה, שֶׁאֵין חַטַּאת צִבּוּר מֵתָה. רַבִּי יְהוּדָה אוֹמֵר, תָּמוּת. וְעוֹד אָמַר רַבִּי יְהוּדָה, נִשְׁפַּךְ הַדָּם, יָמוּת הַמִּשְׁתַּלֵּחַ. מֵת הַמִּשְׁתַּלֵּחַ, יִשָּׁפֵךְ הַדָּם: \n",
+            "בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n",
+            "מְסָרוֹ לְמִי שֶׁהָיָה מוֹלִיכוֹ. הַכֹּל כְּשֵׁרִין לְהוֹלִיכוֹ, אֶלָּא שֶׁעָשׂוּ הַכֹּהֲנִים גְּדוֹלִים קֶבַע וְלֹא הָיוּ מַנִּיחִין אֶת יִשְׂרָאֵל לְהוֹלִיכוֹ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה וְהוֹלִיכוֹ עַרְסְלָא, וְיִשְׂרָאֵל הָיָה: \n",
+            "וְכֶבֶשׁ עָשׂוּ לוֹ מִפְּנֵי הַבַּבְלִיִּים, שֶׁהָיוּ מְתַלְּשִׁים בִּשְׂעָרוֹ, וְאוֹמְרִים לוֹ, טֹל וָצֵא, טֹל וָצֵא. מִיַּקִּירֵי יְרוּשָׁלַיִם הָיוּ מְלַוִּין אוֹתוֹ עַד סֻכָּה הָרִאשׁוֹנָה. עֶשֶׂר סֻכּוֹת מִירוּשָׁלַיִם וְעַד צוּק, תִּשְׁעִים רִיס, שִׁבְעָה וּמֶחֱצָה לְכָל מִיל: \n",
+            "עַל כָּל סֻכָּה וְסֻכָּה אוֹמְרִים לוֹ, הֲרֵי מָזוֹן וַהֲרֵי מַיִם. וּמְלַוִּין אוֹתוֹ מִסֻּכָּה לְסֻכָּה, חוּץ מֵאַחֲרוֹנָה שֶׁבָּהֶן, שֶׁאֵינוֹ מַגִּיעַ עִמּוֹ לַצּוּק, אֶלָּא עוֹמֵד מֵרָחוֹק וְרוֹאֶה אֶת מַעֲשָׂיו: \n",
+            "מֶה הָיָה עוֹשֶׂה, חוֹלֵק לָשׁוֹן שֶׁל זְהוֹרִית, חֶצְיוֹ קָשַׁר בַּסֶּלַע וְחֶצְיוֹ קָשַׁר בֵּין שְׁתֵּי קַרְנָיו, וּדְחָפוֹ לַאֲחוֹרָיו, וְהוּא מִתְגַּלְגֵּל וְיוֹרֵד, וְלֹא הָיָה מַגִּיעַ לַחֲצִי הָהָר עַד שֶׁנַּעֲשָׂה אֵבָרִים אֵבָרִים. בָּא וְיָשַׁב לוֹ תַּחַת סֻכָּה אַחֲרוֹנָה עַד שֶׁתֶּחְשָׁךְ. וּמֵאֵימָתַי מְטַמֵּא בְגָדִים, מִשֶּׁיֵּצֵא חוּץ לְחוֹמַת יְרוּשָׁלַיִם. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשְּׁעַת דְּחִיָּתוֹ לַצּוּק: \n",
+            "בָּא לוֹ אֵצֶל פָּר וְשָׂעִיר הַנִּשְׂרָפִין. קְרָעָן וְהוֹצִיא אֶת אֵמוּרֵיהֶן, נְתָנָן בְּמָגֵיס, וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. קְלָעָן בְּמִקְלָעוֹת, וְהוֹצִיאָן לְבֵית הַשְּׂרֵפָה. וּמֵאֵימָתַי מְטַמְּאִין בְּגָדִים, מִשֶּׁיֵּצְאוּ חוּץ לְחוֹמַת הָעֲזָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר, מִשֶּׁיִּצַּת הָאוּר בְּרֻבָּן: \n",
+            "אָמְרוּ לוֹ לְכֹהֵן גָּדוֹל, הִגִּיעַ שָׂעִיר לַמִּדְבָּר. וּמִנַּיִן הָיוּ יוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר, דַּרְכִּיּוֹת הָיוּ עוֹשִׂין, וּמְנִיפִין בַּסּוּדָרִין, וְיוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא סִימָן גָּדוֹל הָיָה לָהֶם, מִירוּשָׁלַיִם וְעַד בֵּית חִדּוּדוֹ שְׁלשָׁה מִילִין. הוֹלְכִין מִיל, וְחוֹזְרִין מִיל, וְשׁוֹהִין כְּדֵי מִיל, וְיוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר. רַבִּי יִשְׁמָעֵאל אוֹמֵר, וַהֲלֹא סִימָן אַחֵר הָיָה לָהֶם, לָשׁוֹן שֶׁל זְהוֹרִית הָיָה קָשׁוּר עַל פִּתְחוֹ שֶׁל הֵיכָל, וּכְשֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר הָיָה הַלָּשׁוֹן מַלְבִּין, שֶׁנֶּאֱמַר (ישעיה א), אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ: \n"
+        ],
+        [
+            "בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה: \n",
+            "הָרוֹאֶה כֹהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא, אֵינוֹ רוֹאֶה פַר וְשָׂעִיר הַנִּשְׂרָפִים. וְהָרוֹאֶה פַר וְשָׂעִיר הַנִּשְׂרָפִים, אֵינוֹ רוֹאֶה כֹהֵן גָּדוֹל כְּשֶׁהוּא קוֹרֵא. וְלֹא מִפְּנֵי שֶׁאֵינוֹ רַשַּׁאי, אֶלָּא שֶׁהָיְתָה דֶרֶךְ רְחוֹקָה, וּמְלֶאכֶת שְׁנֵיהֶן שָׁוָה כְאֶחָת: \n",
+            "אִם בְּבִגְדֵי בוּץ קוֹרֵא, קִדֵּשׁ יָדָיו וְרַגְלָיו, פָּשַׁט יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְיָצָא וְעָשָׂה אֶת אֵילוֹ וְאֶת אֵיל הָעָם, וְאֶת שִׁבְעַת כְּבָשִׂים תְּמִימִים בְּנֵי שָׁנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר, עִם תָּמִיד שֶׁל שַׁחַר הָיוּ קְרֵבִין, וּפַר הָעוֹלָה וְשָׂעִיר הַנַּעֲשֶׂה בַ��וּץ הָיוּ קְרֵבִין עִם תָּמִיד שֶׁל בֵּין הָעַרְבָּיִם: \n",
+            "קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבָל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְנִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם וּלְהֵטִיב אֶת הַנֵּרוֹת, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ, וְלָבַשׁ. וּמְלַוִּין אוֹתוֹ עַד בֵּיתוֹ. וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְשָׁלוֹם מִן הַקֹּדֶשׁ: \n",
+            "כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמֹנָה כֵלִים. וְהַהֶדְיוֹט בְּאַרְבָּעָה, בְּכֻתֹּנֶת וּמִכְנָסַיִם וּמִצְנֶפֶת וְאַבְנֵט. מוֹסִיף עָלָיו כֹּהֵן גָּדוֹל, חשֶׁן וְאֵפוֹד וּמְעִיל וָצִיץ. בְּאֵלּוּ נִשְׁאָלִין בְּאוּרִים וְתֻמִּים. וְאֵין נִשְׁאָלִין אֶלָּא לַמֶּלֶךְ וּלְבֵית דִּין וּלְמִי שֶׁהַצִּבּוּר צָרִיךְ בּוֹ: \n"
+        ],
+        [
+            "יוֹם הַכִּפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִיָּה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה. וְהַמֶּלֶךְ וְהַכַּלָּה יִרְחֲצוּ אֶת פְּנֵיהֶם, וְהֶחָיָה תִנְעֹל אֶת הַסַּנְדָּל, דִּבְרֵי רַבִּי אֱלִיעֶזֶר, וַחֲכָמִים אוֹסְרִין: \n",
+            "הָאוֹכֵל כְּכוֹתֶבֶת הַגַּסָּה, כָּמוֹהָ וּכְגַרְעִינָתָהּ, וְהַשּׁוֹתֶה מְלֹא לֻגְמָיו, חַיָּב. כָּל הָאֳכָלִין מִצְטָרְפִין לִכְכוֹתֶבֶת. כָּל הַמַּשְׁקִין מִצְטָרְפִין לִמְלֹא לֻגְמָיו. הָאוֹכֵל וְשׁוֹתֶה, אֵין מִצְטָרְפִין: \n",
+            "אָכַל וְשָׁתָה בְּהֶעְלֵם אַחַת, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת. אָכַל וְעָשָׂה מְלָאכָה, חַיָּב שְׁתֵּי חַטָּאוֹת. אָכַל אֳכָלִין שֶׁאֵינָן רְאוּיִין לַאֲכִילָה, וְשָׁתָה מַשְׁקִין שֶׁאֵינָן רְאוּיִין לִשְׁתִיָּה, וְשָׁתָה צִיר אוֹ מֻרְיָס, פָּטוּר: \n",
+            "הַתִּינוֹקוֹת, אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָם לִפְנֵי שָׁנָה וְלִפְנֵי שְׁנָתַיִם, בִּשְׁבִיל שֶׁיִּהְיוּ רְגִילִין בַּמִּצְוֹת: \n",
+            "עֻבָּרָה שֶׁהֵרִיחָה, מַאֲכִילִין אוֹתָהּ עַד שֶׁתָּשִׁיב נַפְשָׁהּ. חוֹלֶה מַאֲכִילִין אוֹתוֹ עַל פִּי בְקִיאִין. וְאִם אֵין שָׁם בְּקִיאִין, מַאֲכִילִין אוֹתוֹ עַל פִּי עַצְמוֹ, עַד שֶׁיֹּאמַר דָּי: \n",
+            "מִי שֶׁאֲחָזוֹ בֻלְמוּס, מַאֲכִילִין אוֹתוֹ אֲפִלּוּ דְבָרִים טְמֵאִים, עַד שֶׁיֵּאוֹרוּ עֵינָיו. מִי שֶׁנְּשָׁכוֹ כֶלֶב שׁוֹטֶה, אֵין מַאֲכִילִין אוֹתוֹ מֵחֲצַר כָּבֵד שֶׁלוֹ, וְרַבִּי מַתְיָא בֶן חָרָשׁ מַתִּיר. וְעוֹד אָמַר רַבִּי מַתְיָא בֶן חָרָשׁ, הַחוֹשֵׁשׁ בִּגְרוֹנוֹ, מַטִּילִין לוֹ סַם בְּתוֹךְ פִּיו בְּשַׁבָּת, מִפְּנֵי שֶׁהוּא סְפֵק נְפָשׁוֹת, וְכָל סְפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת: \n",
+            "מִי שֶׁנָּפְלָה עָלָיו מַפֹּלֶת, סָפֵק הוּא שָׁם סָפֵק אֵינוֹ שָׁם, סָפֵק חַי סָפֵק מֵת, סָפֵק נָכְרִי סָפֵק יִשְׂרָאֵל, מְפַקְּחִין עָלָיו אֶת הַגַּל. מְצָא��ּהוּ חַי, מְפַקְּחִין עָלָיו. וְאִם מֵת, יַנִּיחוּהוּ: \n",
+            "חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר: \n",
+            "הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה יומא",
+    "categories": [
+        "Mishnah",
+        "Seder Moed"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}