![\"art\"](\"images/Art_P344.jpg\")
."
+ ],
+ [
+ "Wenn man ihn nicht kennt, schickt man einen andern mit, um Zeugnis über ihn abzulegen1 Mit anderen Worten: Wenn der Beobachter des neuen Mondes am Orte der Vernehmung unbekannt ist, gibt ihm der Gerichtshof seines Bezirkes selbst am Schabbat einen (nach dem Talmud zwei) Zeugen als Begleiter mit, um seine Unbescholtenheit zu bekunden. Ob להעידו für להעיד עליו oder für לעשותו עד steht, mag dahingestellt bleiben.. Anfangs nahmen sie die Aussagen über den Neumond von jedermann entgegen. Infolge der Freveltaten der Ketzer2 welche die Behörde durch falsches Zeugnis irrezuführen suchten. verordnete man, sie nur von Bekannten3 מן המכירים = מאותם שמכירים. Die Bekanntschaft ist ein Verhältnis, das auf Gegenseitigkeit beruht. Der deutsche Sprachgebrauch bezeichnet den, den wir kennen und der uns kennt, als Bekannten, der hebräische als מכיר. anzunehmen.",
+ "Anfangs wurden Feuerzeichen angewendet4 um der Bevölkerung auf schnellstem Wege den Beginn des neuen Monats mitzuteilen. Das Zeichen wurde nur gegeben, wenn der 30. Tag des alten Monats zum Neumondstage geweiht worden war. In diesem Falle liess die Behörde mit Anbruch der Nacht das Feuer auf den Bergen anzünden. War der Neumondstag ein Freitag, so durfte es allerdings erst nach Schabbatausgang, also in der Nacht zum 32. Tage des alten Monats, angezündet werden. Ein Irrtum konnte dadurch nicht hervorgerufen werden, weil in den Monaten, in denen man erst den 31. Tag zum Neumondstage gemacht hatte, überhaupt keine öffentliche Bekanntgabe erfolgte. Wenn daher nach Ausgang eines Schabbats die Feuerzeichen aufflammten, wusste jedermann, dass dieser Tag zum Monatsanfang geweiht worden, wenn es der dreissigste, der Freitag dagegen, wenn Schabbat schon der 31. Tag des alten Monats war. — Die Etymologie von משיאין משואות ist dunkel, wenn משיאין wirklich Anzünden und משואות Feuer zeichen bedeutet, was der bab. Talmud z. St. zunächst als selbstverständlich voraussetzt, um es dann durch den Hinweis auf וישאם דוד (2 Sam. 5, 21) zu begründen, das vom Targum in Uebereinstimmung mit וישרפו באש ויאמר דויד (1 Chr. 14, 12) durch ואוקדינון דוד wiedergegeben wird. An anderer Stelle freilich (‘Aboda zara 44a; s. auch Tosefta das. IV g. Ende, ed. Z. 465, 18f.) wird in diesen Bibelversen ein Widerspruch erblickt und וישאם in dem gewöhnlichen Sinne (davontragen) aufgefasst. In unserer Mischna könnte משיאין ebenfalls ganz allgemein Erheben und משואה das emporgestreckte Signal bedeuten. Indessen ist die Ansicht, dass in משיאין der Begriff des Anzündens liege, doch nicht ohne weiteres von der Hand zu weisen. In Ri. 20, 40 erklärt sich der Satz והמשאת החלה לעלות מן העיר עמוד עשן am ungezwungensten, wenn משאת die Feuersbrunst ist und לעלות für להעלות steht (vgl. לשמע für להשמיע Ps. 26, 7; לשמד für להשמיד Jes. 23, 11 u. a.). Auch in משאת העשן מן העיר להעלותם (Ri. 20, 38) gibt rauchendes Feuer einen bessern Sinn als Erhebung des Rauches. Zu vergleichen wäre העלה, worunter unsere alten Bibelerklärer überall, wo es in Verbindung mit נר vorkommt, nicht das Aufsetzen auf den Leuchter (in M’nsḥot 88b ist es eine Streitfrage, ob die Lämpchen überhaupt abgenommen werden konnten) wie die neueren Exegeten, sondern das Anzünden der Lampen verstanden haben. Die „Siebzig“ übersetzen es viermal (2. B. M. 27, 20 u. 30, 8; 3. B. M. 24, 2; 4. B. M. 8, 3) mit Anzünden (ἵνα ϰαίηται, ὅταν ἐξάπτῃ, ϰαῦσαι, ἐξῆψε) und zweimal (2. B. M. 25, 37 u. 4 B. M. 8, 2) mit Aufsetzen (ἐπιϑσεις u. ἐπιτιθῇς), während sie an drei Stellen (2. B. M. 27, 21 u. 4. B. M. 8, 3—4) sogar יערך mit Anzünden wiedergeben (ϰαύσει, ϰαύσουσιν, ϰαύσετε). Demnach wäre והנה עלה כליל העיר השמימה (Ri. 20, 40) = die ganze Stadt loderte zum Himmel empor, שאו משאת (Jirm. 6, 1) = zündet Feuerzeichen an, להעלות חמה (Ez. 24, 8) = Zorn zu entfachen. Ganz von selbst ergäbe sich daraus die Bezeichnung עולה für das Brandopfer, das nun seinen Namen davon hätte, dass es auf dem Altar in Feuer aufgeht (3. B. M. 6, 2: היא העלה על מוקדה על המזבח כל הלילה = das die ganze Nacht…brennt), während der auch auf andere Opfer angewandte Ausdruck העלה mit הקטיר (verbrennen) gleichbedeutend wäre. Wie sich aus dem Begriffe des Aufsteigens und Erhebens in עלה und נשא durch Übertragung auf die Flamme der des Brennens und Anzündens entwickelt hat, braucht nicht erst auseinandergesetzt zu werden.. Infolge der Freveltaten der Samaritaner5 die aus Bosheit zur unrechten Zeit die Feuerzeichen gaben. verordnete man, dass Boten hinausziehen sollten6 s. oben I 3..",
+ "Wie wurden die Feuerzeichen hergestellt? Man schaffte lange Zedernzweige7 כלונס ist das gr. ϰλών (ϰλῶναξ?) = ein junger Zweig (von ϰλάω abbrechen). herbei nebst Rohr, Oleasterholz und Werg vom Flachs, umwickelte alles mit einer Schnur und bestieg eine Bergspitze, wo man es in Brand setzte und solange hin und her, aufwärts und abwärts schwenkte, bis man den Kollegen auf der zweiten Bergspitze ebenso verfahren sah. Und so auch auf dem Gipfel des dritten Berges.",
+ "Und von welchen Orten wurden die Feuerzeichen gegeben? Vom Oelberge8 Der Oelberg, in der Bibel הר הזיתים genannt, liegt im Osten der heiligen Stadt, dem Tempelberge gegenüber. nach Sarteba9 jetzt Surtubeh, einige Meilen östlich vom Ölberge., von Sarteba nach Agrippina, von Agriprina nach Ḥauran10 Dschebel Ḥauran, östlich von Bostra (Busra)., von Ḥauran nach Bêt Baltïn11 später Bêrâm, an der Grenze Babyloniens.. In Bêt Baltîn rührte man sich nicht eher von der Stelle, schwenkte vielmehr hin und her und auf und ab, bis man die ganze Gola12 eig. das Exil. Gemeint ist Babylonien und in erster Reihe die Stadt Pumbedita. wie ein Flammenmeer vor sich sah13 da die zahlreiche jüdische Bevölkerung an solchen Abenden auf den Dächern Freudenfeuer anzündete..",
+ "Ein grosser Hof war in Jerusalem, der Bêt Ja‘zêḳ genannt wurde. Dort versammelten sich alle Zeugen, und dort wurden sie vom Gerichtshof vernommen. Man bereitete ihnen grosse Mahlzeiten, damit sie einen Anreiz hätten zu kommen. Vormals durften sie sich den ganzen Tag von dort nicht entfernen14 wenn es Schabbat war und sie aus einem andern Schabbatbezirke (‘Erubin, Eial. Abs. 4) gekommen waren (vgl. das. IV 1).. Rabban Gamliel der Ältere verordnete, dass sie zweitausend Ellen nach jeder Richtung gehen dürften15 s. das. IV 3.. Und nicht diese allein, sondern auch die zur Geburtshilfe erschienene Hebamme sowie jeder, der herbeigeeilt ist, um Hilfe zu leisten bei Feuersgefahr, feindlichem Überfall, Wassersnot oder Einsturz, sie alle sind den Bewohnern der Ortschaft gleichzuachten und haben zweitausend Ellen nach jeder Richtung frei.",
+ "Wie verhört man die Zeugen? Das zuerst erschienene Paar wird zuerst vernommen, indem man zunächst den Ältern von beiden eintreten lässt und zu ihm spricht: Sage, wie du den Mond gesehen hast? Vor der Sonne oder hinter der Sonne16 Beide Himmelskörper bewegen sich — die Sonne allerdings nur scheinbar — im Tierkreise von West nach Ost; während aber das Tagesgestirn kaum 1° täglich vorrückt, legt der Mond an jedem Tage rund 13° zurück. In der Konjunktion, dem wahren Molad, befindet sich der Mond zwischen Erde und Sonne. Nach Verlauf von 24 Stunden hat er jedoch bereits einen Vorsprung von 12°, und um diesen Betrag entfernt er sich nun täglich von der Sonne nach Osten hin, bis dieser Abstand sich in 15 Tagen auf 180°, also einen vollen Halbkreis beläuft. Nunmehr befindet sich die Erde zwischen der Sonne und dem Monde, und dieser nähert sich allmählich wieder von Westen her dem Tagesgestirn, bis er es am Ende des Monats erreicht und die Konjunktion aufs neue eintritt. Wenige Tage vor und nach dem Molad ist demnach die Entfernung zwischen beiden Himmelskörpern, die sogenannte Elongation, nicht bedeutend, beide stehen dann des Abends am westlichen Himmel über einander; nur dass sich vor der Konjunktion der Mond im Westen des Tagesgestirns und daher dem Gesichtskreise näher, also vor der Sonne befindet, während er nach der Konjunktion umgekehrt östlich vom Tagesgestirn, folglich weiter als dieses vom Horizont entfernt, mit anderen Worten: hinter der Sonne zu sehen ist ![\"art\"](\"images/Art_P347.jpg\")
? Nördlich von ihr oder südlich von ihr17 Mondbahn und scheinbare Sonnenbahn (Erdbahn, Ekliptik) liegen zwar in demselben breiten Gürtel, den man als Tierkreis bezeichnet, aber nicht in der gleichen Ebene; sie schneiden sich vielmehr unter einem Winkel von rund 5° in zwei Punkten, den sogenannten Knoten, so dass die eine Hälfte der Mondbahn im Norden, die andere im Süden der Ekliptik liegt. Den senkrechten Abstand der einzelnen Punkte der Mondbahn von der Ekliptik nennt man die Breite. Diese ist naturgemäss in der Nähe der Knoten am geringsten und wächst mit der zunehmenden Entfernung bis zu 5°. Je nachdem sich nun der Mond in der nördlichen oder in der südlichen Hälfte seiner Bahn bewegt, hat er eine bald grössere und bald kleinere nördliche oder südliche Breite. Bei nördlicher Breite sieht ihn der Beobachter, der sein Gesicht dem westlichen Himmel zukehrt, rechts von der Sonne (לצפונה), bei südlicher Breite dagegen links von der Sonne (לדרומה). Befindet sich der Mond in einem der Knoten, so dass er überhaupt keine Breite hat, dann sieht man ihn nach der Konjunktion genau über der Sonne an ihrer Ostseite. Die Linie, die die beiden Knoten verbindet (der sogenannte Drache), dreht sich zwar fortwährend um den eigenen Mittelpunkt; aber diese Bewegung ist so gleichmässig, dass man den Ort der Knoten in der Ekliptik für jeden gegebenen Zeitpunkt leicht ermitteln und hernach den positiven oder negativen Wert der Breite, d. i. ihre Grösse sowie ihre nördliche oder südliche Lage, berechnen kann. ? Wie hoch stand er18 s. Anm. 29. — Selbstverständlich können die Zeugen die Höhe des Mondes über dem Gesichtskreise nur nach ungefährer Schätzung angeben. Der Gerichtshof aber kann sie mit der wünschenswerten Genauigkeit aus der Länge und Breite des Mondes in Verbindung mit der Neigung der Ekliptik zum Horizonte des Beobachtungsortes berechnen. Unter der Länge des Mondes versteht man seinen Abstand vom Frühlingspunkte des Tierkreises, dem Kopfe des Widders (ראש טלה). Sie ist auf Grund der Gesetze der Mondbewegung zunächst zu ermitteln, denn ohne diese Vorarbeit kann der Gerichtshof nicht einmal feststellen, wann die Konjunktion eingetreten ist. Die jeweilige Neigung der Ekliptik zum Gesichtskreise muss ebenfalls durch Rechnung gefunden werden; denn während die beiden Winkel, unter denen der Himmelsäquator einerseits die Ekliptik und andererseits den Horizont schneidet (Schiefe der Ekliptik und Äquatorhöhe, jene = 23½°, diese in Jerusalem = 58¼°), unveränderliche Grössen sind, ist der Winkel, den die Ekliptik mit dem Gesichtskreise bildet, infolge der scheinbaren Bewegung der Himmelskugel einem ständigen Wechsel unterworfen. Er misst z. B. in Jerusalem 81¾° (= 58¼ + 23½), wenn der Frühlingspunkt, dagegen nur 34¾° (=58¼ — 23½), wenn der Herbstpunkt auf dem westlichen Horizonte sich befindet. Zwischen diesen Grenzen ändert sich sein Wert im Laufe eines Sterntages mit jedem Augenblicke, kann aber für jeden beliebigen Punkt der Ekliptik aus deren Schiefe, der Polhöhe und dem Abstand des gegebenen Punktes vom Frühlings- oder Herbstpunkte berechnet werden., wohin neigte er19 Diese Frage bezieht sich auf die Abendweite des untergehenden Mondes oder seine Entfernung vom Westpunkte des Gesichtskreises, sei es nach Norden, sei es nach Süden. Die Himmelskugel dreht sich in ihrer scheinbaren täglichen Bewegung um die Weltachse, die auf der Ebene des Himmelsäquators senkrecht steht. Die zahllosen Kreise, die man sich durch die beiden Pole der Weltachse und den Äquator gezogen denkt, nennt man Deklinationskreise, weil an ihnen die Abweichung (Deklination) der Himmelskörper vom Äquator gemessen wird. Alle Sterne von gleicher Abweichung haben dieselbe Abendweite. Befindet sich ein Himmelskörper im Äquator, so ist seine Deklination und also auch seine Abendweite gleich Null, er geht genau im Westpunkte unter. Je grösser aber seine Deklination, desto grösser seine Abendweite; er geht nördlich vom Westpunkte unter, wenn er an der nördlichen Halbkugel seinen Ort hat, dagegen südlich vom Westpunkte, wenn er südlich vom Äquator steht. Der Mond nun hat, wenn er nicht gerade durch den Frühlings- oder Herbstpunkt geht, also den Äquator kreuzt, je nach seiner Länge und Breite eine bald nördliche, bald südliche Abweichung, deren Lage und Grösse aus diesen beiden Elementen seiner Bahn leicht berechnet werden kann, da ja die Neigung des Äquators zur Ekliptik, wie bereits in der vorigen Anmerkung erwähnt wurde, einen feststehenden Wert hat (23½°). Noch leichter ist die Ermittlung der Abendweite des Mondes aus seiner Deklination. Beträgt jene weniger als drei Grad, so sieht der Beobachter den Mond kurz vor seinem Untergange über dem Westpunkte und seine Hörner (die Öffnung seiner Sichel) genau nach Osten gerichtet; ist die Abendweite jedoch grösser, so sieht man ihn bei nördlicher Abweichung mehr nördlich, bei südlicher dagegen mehr südlich. Im ersten Falle neigen seine Hörner nach Südosten, während sie im zweiten nach Nordosten blicken. und wie breit war er20 Auch diese Frage kann vom Zeugen nur nach Augenmass beantwortet werden. Die Breite der Mondsichel und die Stärke ihres Lichtes hängen von der Elongation oder dem Längenunterschied zwischen ihr und der Sonne wie auch vom Austrittsbogen oder dem Höhenunterschiede beider Himmelskörper ab. Je weiter sich der Mond nach Osten hin von der Sonne entfernt hat, desto breiter seine Sichel und desto heller sein Glanz; und je tiefer das Tagesgestirn unter den Horizont getaucht ist, desto erfolgreicher kann das schwache Licht des neuen Mondes gegen den mattern Schein der Abenddämmerung ankämpfen. Kennt man die Länge beider Himmelskörper, so kennt man auch ihre Elongation; hat man dazu noch die Breite des Mondes ermittelt, so lässt sich auch die Grösse des Austrittsbogens nach der in Anm. 18 gegebenen Anleitung feststellen. ? Sagt er: Vor der Sonne, ist seine Aussage nichtig21 Dann hat er nicht den neuen, sondern den alten Mond gesehen, der früher als die Sonne untergeht, also dem Horizonte näher steht als diese (s. Anm. 16). Oder er hat den Mond überhaupt nicht gesehen, sondern sich durch ein schwach leuchtendes Wölkchen am Abendhimmel täuschen lassen.. Hierauf lässt man den zweiten eintreten und verhört ihn. Werden ihre Worte in Übereinstimmung gefunden, so ist ihr Zeugnis von Bestand. Man befragt die anderen Paare dann noch über einige Hauptpunkte; nicht als ob man ihrer bedürfte, sondern nur, damit sie nicht enttäuscht22 פחי נפש = מפח נפש ist der Schmerz über eine getäuschte Hoffnung; vgl. ותקותם מפח נפש (Ijob 11, 20). Das Nomen פחי ist von einem sonst unbekannten, mit פוח ,נפח und יפת verwandten Verbum פחה wie שבי von שבה gebildet. davongehen, vielmehr einen Anreiz haben wieder zu kommen.",
+ "Der Vorsitzende des Gerichtshofes spricht: M’ḳuddâsch (Geweiht!), und alles Volk stimmt nach ihm an: M’ḳuddâsch, M’ḳuddâsch. Ob er nun zur gehörigen Zeit wahrgenommen wurde23 in der Nacht zum Dreissigsten des Monats., oder zur gehörigen Zeit nicht sichtbar war24 sondern erst in der folgenden Nacht oder, wenn der Himmel bedeckt war, überhaupt nicht., er wird geweiht25 durch den Ausruf: M’kuddasch (geweiht !).. Rabbi El‘azar bar Sadok meint: Wenn er nicht zur gehörigen Zeit gesehen wurde, weiht man ihn nicht, da der Himmel ihn bereits geweiht hat26 Da kein Monat mehr als 30 Tage haben kann, wird der einunddreissigste von selbst auch ohne die obrigkeitliche Genehmigung zum Beginn des neuen Monats..",
+ "Rabban Gamliel hatte Bilder von Mondgestalten auf einer Tafel27 טבלא = lat. tabula. an der Wand seines Söllers, die er den Laien28 הדיוט, gr. ἰδιότης = der gemeine Mann, der in irgend einer Kunst oder Wissenschaft Unerfahrene, der Laie. zeigte, indem er sprach: Hast du diesem Aehnliches gesehen? Oder diesem Aehnliches? Es ereignete sich, dass zwei kamen und sagten: Wir haben ihn29 Hier wird nicht mehr an לבנה, sondern an חדש gedacht; daher das männliche Fürwort (ראינוהו = ראינו את החדש; vgl. oben I 7—9). des Morgens im Osten und am Abend im Westen gesehen30 Vorausgesetzt wird, dass die Zeugen am Dreissigsten kamen. Das braucht die Mischna nicht ausdrücklich zu berichten, weil der Gerichtshof am 31. Tage nicht erst das Erscheinen von Zeugen abwartete, sondern schon in aller Frühe diesen Tag ohne weiteres zum Ersten des folgenden Monats erklärte. Es ist auch möglich, dass שחרית hier das Morgengrauen und ערבית die Abenddämmerung bezeichnet. Wie dem auch sei, auf alle Fälle wollten die Zeugen die Mondsichel am Neunundzwanizgsten zweimal wahrgenommen haben, das erste Mal vor Sonnenaufgang, also westlich vom Tagesgestirn, das andere Mal nach Sonnenuntergang, also östlich vom Tagesgestirn. Demnach müsste zwischen beiden Beobachtungen die Konjunktion stattgefunden haben (s. Anm. 16).. Rabbi Joḥanan ben Nuri behauptete, es wären falsche Zeugen31 Es ist wohl möglich, dass man den Mond einige Tage vor der Konjunktion des Morgens vor Sonnenaufgang im Osten und abends vor Sonnenuntergang im Westen, oder einige Tage nach der Konjunktion des Morgens nach Sonnenaufgang im Osten und am Abend nach Sonnenuntergang im Westen sieht; aber es ist nicht möglich, dass man ihn an einem und demselben Tage vor Sonnenaufgang und nach Sonnenuntergang beobachte, denn wenn der Tag auch noch so lang ist und die Umstände noch so günstig sind, kann selbst das schärfste Auge bei tiefster Dunkelheit nicht in so kurzer Zwischenzeit den letzten Schimmer des alten und den ersten Schimmer des neuen Mondes wahrnehmen.; als sie aber nach Jabne kamen, nahm Rabban Gamliel sie an32 יבנה (2 Chr. 26, 6), identisch mit יבנאל (Jos. 15, 11), später Jamnia, jetzt Jebna, ist eine Hafenstadt zwischen Japho und Askalon und war nach der Zerstörung Jerusalems durch die Römer längere Zeit der Sitz des Synhedrion und die bedeutendste Pflegestätte jüdischer Wissenschaft. Der hier genannte Rabban Gamliel ist der Enkel des oben in Mischna 5 erwähnten. Er hatte durch Rechnung festgestellt, dass der neue Mond am vorangegangenen Abend schon sichtbar war, und nahm daher an, dass die Zeugen sich am Morgen geirrt und irgend ein Wölkchen für den Mond gehalten hatten.. Ferner kamen zwei und sagten: Wir haben ihn zur gehörigen Zeit gesehen33 in der Nacht zum 30. Elul., in der Schaltnacht34 in der auf den Schalttag folgenden Nacht. Der Dreissigste wird Schalttag (עבור) genannt, weil er dem abgelaufenen Monat hinzugefügt wird, wenn ihn der Gerichtshof nicht zum Ersten des neuen Monats geweiht hat. aber war er nicht sichtbar35 Es kann zweifelhaft sein, ob die Worte ובליל עבורו לא נראה noch zur Aussage der Zeugen gehören, wie Maimuni es in seinem Mischnakommentar z. St. auffasst, oder schon dem Berichte des Tradenten zuzurechnen sind, wie der Verfasser des תפארת ישראל hier behauptet. Beide Erklärungen stossen auf Schwierigkeiten. Nach der letztern hätte der Bericht lauten sollen: Die Zeugen behaupteten, den neuen Mond zur rechten Zeit gesehen zu haben, Rabban Gamliel nahm sie an, in der folgenden Nacht war aber der Mond nicht sichtbar (ועוד באו שנים ואמרו ראינוהו בזמנו וקבלן רבן גמליאל ובליל עבורו לא נראה). Nach Maimunis Auffassung ist zunächst der Wechsel des Ausdrucks auffällig: das eine Mal ראינוהו (wir haben ihn gesehen), das andere Mal: לא נראה (er war nicht sichtbar), wozu dann noch das sachliche Bedenken tritt, dass die Zeugen, die den Mond in der Nacht zum 31. Elul nicht wahrgenommen zu haben erklärten, doch frühestens am nächsten Morgen vor dem Gerichtshof erschienen sein können (in der Nacht wurden keine Zeugen vernommen), und dieser dennoch den 1. Tischri auf den 30. Elul festsetzte, während er ihn nach Kap. III Mischna 1 selbst dann auf den folgenden Tag hätte verschieben müssen, wenn die Zeugen schon am 30. Elul erschienen wären, ihre Vernehmung aber sich so lange hingezogen hätte, dass die Neumondsweihe vor Anbruch der Nacht nicht mehr erfolgen konnte. Diese Schwierigkeiten sind indessen leicht zu lösen. Die Zeugen sagten mit Bedacht: „Wir haben den Mond in der Nacht zum 30. Elul gesehen, in der folgenden Nacht aber war er nicht sichtbar,“ weil sie damit ausdrücken wollten, dass sie ihn in der zweiten Nacht nicht etwa aus Unachtsamkeit oder infolge ungünstiger Witterung nicht sahen, sondern weil er trotz heitern Himmels und aufmerksamer Beobachtung nicht zu sehen war. Dass aber der Gerichtshof, nachdem bereits der Monatsanfang auf den 31. Elul festgesetzt war, diesen Beschluss wieder aufhob und nachträglich den 30. Elul zum 1. Tischri machte, ist nach Maimuni (הלכות קדוש החדש III 15—18) nicht nur gerechtfertigt (s. oben I Anm. 53), sondern in den Monaten Nisan und Tischri um der richtigen Ansetzung der Feiertage willen sogar geboten. Der Vorfall dürfte sich demnach in folgender Weise abgespielt haben: Rabban Gamliel hatte mit Hilfe der Neumondsberechnung festgestellt, dass der neue Mond in der Nacht zum 30. Elul sichtbar sein würde. Wie alle Jahre wurde auch diesmal in Erwartung der Zeugen, die im Laufe des Tages eintreffen konnten, das Neujahrsfest am 30. Elul gefeiert. Wären die erwarteten Zeugen erschienen, so hätte das Fest mit Eintritt der Nacht sein Ende erreicht. Da aber keine Zeugen gekommen waren, so wurde der folgende Tag zum ersten Tischri bestimmt und selbstverständlich auch als Neujahrstag gefeiert. Einige Tage später, jedenfalls noch vor dem Versöhnungstage, wie aus dem weitern Berichte sich ergibt, kamen zwei Zeugen aus der Ferne, die vor dem Gerichtshofe bekundeten, sie hätten den neuen Mond in der Nacht zum 30. Elul gesehen. Da sie aber weiter als eine Tagereise von Jabne entfernt wohnten, hätten sie erst nach Ausgang des Festes aufbrechen können (Kap. I Ende, Anm. 53), wären also in der zweiten Neujahrsnacht noch zu Hause gewesen, müssten aber bekennen, dass in dieser Nacht der Mond nicht sichtbar gewesen. Darauf veranlasste Rabban Gamliel seine Kollegen zu einer nachträglichen Berichtigung des Monatsanfangs, damit der Versöhnungstag und das Hüttenfest zur rechten Zeit gefeiert würden. ![\"art\"](\"images/Art_P348.jpg\")
. Rabban Gamliel nahm sie an; Rabbi Dosa ben Harkinas erklärte dagegen: Es sind falsche Zeugen36 Die Tatsache an sich, dass der Mond auch am zweiten Neujahrsabend, also in der Nacht zum 31. Elul noch nicht sichtbar war, schien ihm nicht auffällig. Wenn auch die Durchschnittsdauer des synodischen Monats rund 29½ Tage beträgt, so ist doch die Mondbahn so vielen Störungen unterworfen, dass von einer Konjunktion zur andern mitunter nur 29 und mitunter volle 30 Tage vergehen (פעמים בא בארובה ופעמים בא בקצרה). Dazu kommt, dass auch der Zeitraum, der zwischen der Konjunktion und dem ersten Auftauchen der schmalen Mondsichel verstreichen muss, erheblichen Schwankungen unterliegt. Das eine Mal genügt eine Elongation (s. Anm. 16 und 20) von 10° (20 Stunden), das andere Mal ist ein Längenunterschied von 21° (42 Stunden) erforderlich. Es ist also sehr wohl möglich, dass der neue Mond, der heute abend beobachtet wurde, das nächste Mal nach vollen 30 Tagen noch nicht sichtbar sein wird. Eine Stunde später wird man ihn vielleicht schon wahrnehmen können; aber dann ist er für unsern Horizont schon untergegangen und nur an westlicher gelegenen Orten zu beobachten. Dass er aber heute sich zeigt und morgen wieder unsichtbar macht, ist völlig ausgeschlossen.. Wie können sie von einer Frau bekunden, dass sie geboren hat, wenn am folgenden Tage der Leib ihr an die Zähne reicht? Da sprach Rabbi Josua zu ihm: Mir leuchten deine Worte ein37 Auch er war der Ansicht, dass die Zeugen sich am ersten Neujahrsabend getäuscht hätten und Rabban Gamliel in der Rechnung sich geirrt haben musste. Dieser aber war anderer Meinung. Da nach seiner Berechnung der neue Mond in der ersten Neujahrsnacht schon sichtbar war, in Wirklichkeit aber auch in der folgenden Nacht nicht wahrgenommen wurde, hätte er sich um mehr als 24 Stunden geirrt haben müssen. Ein solcher Rechenfehler ist in der Tat unwahrscheinlich. Er nahm daher lieber an, dass die meteorologischen Verhältnisse am zweiten Abend weniger günstig als am ersten waren, oder dass die Zeugen an jenem Abend, da es nicht mehr darauf ankam, mit geringerer Sorgfalt den Himmel beobachtet und aus demselben Grunde die Bewohner von Jabne und Umgegend dem Monde überhaupt keine Beachtung geschenkt hätten. Dass ihn aber ausser den Zeugen kein Mensch in der ersten Nacht gesehen, braucht nicht erst erklärt und begründet zu werden. Das kam wohl öfter vor und liegt in der Natur der Sache. Die Mondsichel ist da noch so schmal und ihr matter Schein so schwach, dass nur ein sehr scharfes Auge unter besonders günstigen Bedingungen sie wahrnehmen kann..",
+ "Rabban Gamliel liess ihm hierauf sagen38 dem Rabbi Josua. Er kann es ihm auch geschrieben haben; denn שלח bezeichnet ebenso die briefliche Mitteilung wie die mündliche Bestellung durch einen Boten.: Ich befehle dir39 גוזרני ist aus גוזר אני zusammengezogen., dass du an dem Tage, auf den nach deiner Rechnung das Versöhnungsfest fällt40 Das ist der elfte Tischri nach Rabban Gamliels Festsetzung., mit Stock und Geld41 wie an einem Werktage. zu mir kommst. Rabbi ‘Akiba ging hin42 zu Rabbi Josua. und fand ihn betrübt43 in Gewissensnöten. מצר, Hif‘il von צרר, hier intransitiv wie in אשה מצרה (Jirm. 48, 41; 49, 22).. Da sprach er zu ihm: Ich kann beweisen, dass alles, was Rabban Gamliel getan hat, Gesetzeskraft besitzt44 Wörtlich: getan ist.; denn es heisst45 3 B. M. 23, 4.: Dies sind die Feste des Ewigen, heilige Berufungen, die ihr berufen sollt. Ob zur gehörigen Zeit, ob zu ungehöriger Zeit, ich kenne keine anderen Feste als diese46 Wenn man will, kann man „ich“ auf Gott beziehen. Doch ist אין לי in solchen Ableitungen aus der heiligen Schrift eine ständige Redewendung, in der das Fürwort immer den Ausleger meint. Rabbi ‘Aḳiba, der das Wörtchen אלה betont, will aus diesem Verse offenbar beweisen, dass die Festsetzung des Neumondstages durch das berufene Gericht auch dann unumstösslich ist, wenn sie auf Irrtum beruht. Nun lautet zwar der letzte Satz vollständig: אשר תקראו אתם במועדם (die ihr zur rechten Zeit berufen sollt). Indessen kann diese Mahnung nur der Behörde gelten. Diese hat die Pflicht, dafür zu sorgen, dass die Feste zur gehörigen Zeit gefeiert werden. Das Volk hat sich ihrer Anordnung zu fügen, und es darf sich niemand, er mag noch so gelehrt sein, das Recht anmassen, ihre Entscheidung wegen angeblichen Irrtums anzufechten und die Feste nach eigenem Ermessen anzusetzen. Wohin sollte es auch führen, wenn jeder Fachmann die Befugnis hätte, auch nur für seine Person einen besondern Kalender aufzustellen? Immerhin ist es befremdlich, dass Rabbi ‘Aḳiba das Wort במועדם weglässt. Es ist doch nicht anzunehmen, dass die Mischna es unterschlagen hat, damit der oberflächliche Zuhörer daraus keine Waffe gegen ihn schmiede. Vielleicht liegt hier der sehr alte Fehler eines Abschreibers vor, dem der am Ende des vorigen Kapitels angeführte Vers noch im Sinne lag. Rabbi ‘Aḳiba aber stützte sich in Wahrheit auf Vers 2: מועדי ה׳ אשר תקראו אתם מקראי קדש אלה הם מועדי (Die Feste des Ewigen, die ihr als heilige Berufungen verkündet, sie sind meine Feste), wo auf dem Wörtchen אלה in der Tat ein starker Nachdruck ruht, was in Vers 4 weniger der Fall ist.. Als er47 Rabbi Josua, den das Argument des Rabbi ‘Aḳiba nicht ganz beruhigen konnte. Er hatte ja nicht die Absicht, sich von der Feier des durch Rabban Gamliel festgesetzten Versöhnungstages auszuschliessen; er hätte nur auch noch den folgenden Tag gern gefeiert, was jener ihm verwehren wollte. zu Rabbi Dosa ben Harkinas kam, sagte ihm dieser: Wenn wir dem Gerichtshofe Rabban Gamliels nachforschen wollten, müssten wir auch jedem einzelnen Gerichtshofe nachforschen, der von Mosches Tagen bis heute eingesetzt wurde48 Mit anderen Worten: Da wir nicht imstande sind, die Entscheidungen vergangener Jahrhunderte einer Nachprüfung zu unterziehen, dürfen wir auch nicht an den Anordnungen der zeitgenössischen Behörde mäkeln. Das ist ein neues Argument, durch das sich Rabbi Josua völlig beruhigt fühlte. Während der jüngere Rabbi ‘Aḳiba, der dem verehrten Lehrer gegenüber nicht den geringsten Zweifel an Rabban Gamliels Irrtum wagt, den Satz aufstellt, dass dessen Festsetzungen, auch wenn sie auf falschen Voraussetzungen beruhen, im Kalenderwesen unbedingte Verbindlichkeit innewohnt, meint der ältere Rabbi Dosa ben Harkinas, der die Verwunderung über die Entscheidung des Gerichtshofes zuerst ausgesprochen, nunmehr in seiner Bescheidenheit: Wir dürfen nicht annehmen, dass Rabban Gamliel, bloß um seine Autorität zu wahren, hartnäckig und wider bessere Einsicht bei seinem Irrtum beharrt. Er glaubt sicherlich noch heute, dass er im Rechte ist, und wenn er dir schroff befiehlt, deinen eigenen Versöhnungstag zu entweihen, so geschieht es nur in der guten Absicht, Spaltungen in Israel zu verhüten. Wir aber dürfen uns nicht das Recht anmassen, seine Anordnungen unserer Nachprüfung zu unterziehen und ihre Rechtskraft anzutasten, wenn sie unsern Widerspruch herausfordern; denn auch wir sind nicht unfehlbar, und mit uns „wird die Weisheit nicht sterben“. Rabban Gamliel mag seine Gründe haben, wenn er auch zu stolz ist, sein Verfahren im Gerichtshofe zu rechtfertigen.. Es steht geschrieben49 2. B. M. 24, 9.: Mosche und Aharon, Nadab und Abihu und siebzig von den Ältesten Israels stiegen hinauf. Warum sind die Namen der Ältesten. nicht aufgeführt? Nur um zu lehren, dass jeweils die Drei, die als Gerichtshof über Israel eingesetzt sind, dem Gerichtshofe Mosches gleichstehen50 Wenn sie auch hinter einem Mosche oder Aharon, einem Nadab oder Abihu weit, weit zurückstehen, so sind sie doch vielleicht einem der unbekannten siebzig Ältesten im Range gleich.. Da nahm er seinen Stock und sein Geld in die Hand und begab sich nach Jabne zu Rabban Gamliel an dem Tage, auf den nach seiner Rechnung der Versöhnungstag fiel40 Das ist der elfte Tischri nach Rabban Gamliels Festsetzung.. Rabban Gamliel aber erhob sich und küsste ihn aufs Haupt, indem er zu ihm sprach: Willkommen, mein Lehrer und Schüler! Mein Lehrer an Weisheit, mein Schüler in Befolgung meiner Worte."
+ ],
+ [
+ "* Es ist sehr auffallend, dass unser drittes Kapitel, welches vom Schofar handelt, mit einer Mischna beginnt, in der noch wie in den beiden vorangehenden Kapiteln von der Neumondsweihe die Rede ist. Eine Erklärung dieser seltsamen Anordnung bietet vielleicht der allmähliche Ausbau der Mischnasammlung, der schon früher einmal erwähnt wurde (s. S. 164). In einer ältern Bearbeitung schloss sich die erste Mischna des dritten wahrscheinlich unmittelbar an die siebente des zweiten Kapitels an (ראש בית דין אומר מקודש וכל העם עונים אחריו מקודש מקודש. ראוהו בית דין וכל ישראל נחקרו העדים ולא הספיקו לומר מקודש ער שחשיכה הרי זה מעובר). Der Bericht über das Verfahren des Rabban Gamliel bei der Zeugenvernehmung, seine merkwürdigen Entscheidungen und sein strenges Einschreiten gegen den Widerspruch der Kollegen (II 8—9) ist vermutlich erst von seinem Enkel Rabbi Juda dem Heiligen, der das grosse Werk zum Abschluss brachte, hinzugefügt und am richtigen Orte eingeschoben worden. Denn II 7 bildet nur den Schluss von II 6, wo die Zeugenverhöre beschrieben und die zu stellenden Fragen aufgezählt werden. Durch diese längere Einschaltung war aber der Zusammenhang zwischen ראש בית דין אומר מקודש und ראוהו בית דין וכל ישראל zerrissen, und der Ordner hatte nun die Wahl, den Lehrsatz von der Verschiebung des Neumondstages infolge versäumter Weihe entweder am Ende des zweiten Kapitels unvermittelt an die Erzählung von der Unterwerfung des Rabbi Josua zu knüpfen, oder ihn an die Spitze eines neuen Kapitels zu setzen, um hernach ebenso unvermittelt die Vorschriften über den Schofar folgen zu lassen. Er wählte den zweiten Ausweg, damit der herzerhebende Eindruck der schönen und ergreifenden Szene, in die der Bericht über den Konflikt zwischen Rabban Gamliel und Rabbi Josua durch die Seelengrösse beider Männer ausklingt, in ungeschwächter Wirkung zur Geltung komme.![\"art\"](\"images/Art_P353.jpg\")
Wenn daher auch zugestanden werden muss, dass das Huldigungsgebet zu קדושת השם, besser passt, soll es doch der קדושת היום eingefügt werden, weil nach Schluss dieser Benediktion, wie ja auch Rabbi Joḥanan ben Nuri anordnet, der Schofar geblasen wird. ? Man spricht vielmehr die Gebete über die Väter, die Wundertaten und die Heiligkeit Gottes, verbindet dann das Huldigungsgebet mit dem über die Heiligkeit des Tages und bläst, spricht das Gebet über die Vorsehung und bläst, über den Scholar und bläst, wonach man mit dem Gebete über den Opferdienst, dem Dankgebete und dem Priestersegen schliesst.",
+ "Man trägt nicht weniger als zehn Huldigungsverse, zehn Vorsehungsverse, zehn Schofarverse vor35 je vier aus der Tora, je drei aus den Hagiographen (Psalmen) und je drei aus den Propheten.. Rabbi Joḥanan ben Nuri meint: Wenn man je drei von allen gesagt hat36 je einen aus der Tora, je einen aus den Hagiographen und je einen aus den Propheten., so hat man der Pflicht genügt. Man führt keinen Vorsehungs- Huldigungs- oder Schofarvers an, der von einem Strafgericht handelt37 zum Beispiel Jeḥezḳêl 20, 33; Ps. 78, 39; Hosea 5, 8; Jirm. 4, 19.. Man beginnt mit der Tora und schliesst mit den Propheten38 weil diese eindrucksvoller als die Psalmverse sind.; Rabbi Jose meint: Wenn man mit der Tora geschlossen hat, so hat man der Pflicht genügt39 Da Rabbi Jose in einer Baraita die Ansicht vertritt, es sei besser, mit einem Verse der Tora zu schliessen (המשלים בתורה הרי זה משונה), erklärt der bab. Talmud unsere Mischna so, als wollte Rabbi Jose sagen: Man schliesse mit einer Stelle aus der Tora; hat man jedoch mit einem Prophetenverse geschlossen, so hat man seine Pflicht erfüllt (משלים בתורה ואם השלים בנביא יצא). Eine Textänderung soll das nicht sein, sondern nur eine Auslegung (הכי קאמר). Aehnlich der Jeruschalmi: כיני אומר צריך להשלים בתורה מחניתא רבי יוסי. In Wahrheit besteht auch zwischen Baraita und Mischna kein Widerspruch. Dort meint R. Jose, dass es sich empfiehlt, die vier Verse aus der Tora (Anm. 35) nicht hintereinander vorzutragen, sondern zunächst nur drei und zwar an erster Stelle, den vierten dagegen am Schlusse nach den Prophetenstellen; hier aber meint er, dass es nicht schadet, wenn man alle vier Verse der Tora zuletzt gesagt hat, und selbstverständlich erst recht nicht, wenn man sie an die erste Stelle gesetzt und daher mit den Propheten geschlossen hat. [In ähnlicher Weise verfährt der bab. Talmud mit den Worten שתחלה ניסה נפילה (Soṭa VIII 6), indem er erklärt: אימא מפני שתחלת נפילה ניסה. Auch hier keine Textänderung (תני), sondern eine Interpretation. Dem ganzen Zusammenhange nach kann die Mischna nur meinen, dass der erste, der im Kampfe die Flucht ergreift, die Niederlage herbeiführt. Mit anderen Worten: Der Beginn der Flucht ist die Niederlage. Freilich ist das eine etwas übertriebene Redewendung, die der Talmud auf das richtige Mass zurückführt, indem er ihr den Sinn unterlegt: Der Beginn der Flucht ist der Anfang der Niederlage.].",
+ "Tritt man40 als Vorbeter. vor die Lade41 in der die Torarollen aufbewahrt werden., so lässt am Neujahrsfeiertage der zweite42 der das Musafgebet vorträgt. Ursprünglich wurde der Schofar beim Morgengebet geblasen, bis einmal in aufgeregter Zeit römische Soldaten, die den Schall des Schofar für ein Signal zum Aufstand gegen das verhasste Joch der Fremdherrschaft hielten, in die Synagoge drangen und da ein Blutbad anrichteten. Da führte man ein dass den Schofar erst zu Musaf geblasen werden soll, wenn sich die misstrauischen Späher durch den ganzen Verlauf der Morgenandacht und der Toravorlesung bereits von dem friedlichen Charakter der Gebetsversammlung überzeugt haben konnten. blasen, zur Zeit des Hallel43 an den vier fröhlichen Festen. Am Neujahrs- und Versöhnungstage wird Hallel (Psalm 113—118 nicht gesagt. dagegen der erste44 der das Morgengebet vorträgt. das Hallel lesen.",
+ "Wegen des Neujahrsschofar45 um am Neujahrstage in den Besitz eines Schofar zu gelangen. darf man weder die Schabbatgrenze46 s. ‘Erubin, Einl. Abs. 4. überschreiten, noch einen Steinhaufen lichten47 Über פקח vgl. Pesaḥim, Kap. VIII, Anm. 38., weder auf einen Baum steigen, noch auf Vieh reiten, noch auf dem Wasser schwimmen48 s. Jom Ṭob V 2, Anm. 9—11. Alle fünf hier angeführten Verbote sind nur rabbinische Satzung. Dennoch darf man sie nicht übertreten, um das biblische Gebot des Schofarblasens erfüllen zu können.; auch darf man ihn nicht zurecht schneiden, sei es in einer das Ruhegebot verletzenden, sei es in einer gegen ein Verbot verstossenden Weise49 Mit dem Worte שבות werden die rabbinischen Schabbatverbote bezeichnet, weil sie auf dem Ruhegebot der Tora fussen; unter לא תעשה versteht man ein biblisches Verbot. Von der Tora ist das Beschneiden des Schofar dann untersagt, wenn er sonst nicht gebrauchsfähig wäre; geschieht es aber nur zur Verzierung oder zur Verstärkung des Tones, so steht dem bloss eine rabbinische Satzung entgegen.. Will aber jemand Wasser oder Wein hineingiessen, mag er es tun50 obgleich dadurch der Ton verbessert wird.. Man wehrt den Kindern nicht, wenn sie blasen, beschäftigt sich vielmehr mit ihnen51 trotz der Heiligkeit des Tages, an dem sonst jede Art Musik von den Rabbinen untersagt ist (Jom Ṭob V 2, Anm. 14)., bis sie es lernen. Ein so Beschäftigter52 der also nur zum Zwecke des Unterrichts bläst, geschweige denn zur Übung oder gar nur zum Zeitvertreib. genügt damit noch nicht seiner Pflicht53 solange er nicht mit der Absicht, das Gebot zu erfüllen, geblasen hat.; auch wer einem so Beschäftigten zuhört, hat damit seine Pflicht noch nicht erfüllt54 wenn auch der Zuhörer selbst die Absicht der Pflichterfüllung hat..",
+ "Die Ordnung der Schofartöne erfordert dreimal je drei55 und zwar jedesmal ein schmetternder Ton (תרועה) zwischen zwei gedehnten (תקיעה). In dieser Reihenfolge werden die drei Töne dreimal wiederholt.. Das Zeitmass der gedehnten Töne entspricht dem von drei schmetternden56 Da der gedehnten Töne sechs, der schmetternden nur drei sind, so hat jede תקיעה das Zeitmass einer halben תרועה. Es wäre nun freilich einfacher gewesen, שיעור תקיעה כחצי תרועה zu sagen; die Mischna will aber mit den Worten שיעור תקיעות כשלש תרועות zugleich den Grund dieser Bestimmung andeuten: Obgleich die Zahl der תקיעות doppelt so gross wie die der תרועות ist, soll doch das Zeitmass der gesamten Töne hier wie dort dasselbe sein. Übrigens haben die Handschriften und die erste Ausgabe der Mischna (Neapel 5250) ebenso wie die beiden Talmude die Lesart שיעור תקיעה., das Zeitmass eines schmetternden dem von drei Klagetönen57 Es ist zweifelhaft, ob unter dem Klageton (יבבה) ein Stöhnen oder ein Wimmern zu verstehen ist. Darum wurde schon in talmudischer Zeit der noch heute bestehende Brauch herrschend, statt der vorgeschriebenen neun Töne deren dreissig zu blasen: Dreimal תקיעה שברים תרועה תקיעה, dreimal תקיעה שברים תקיעה und dreimal תקיעה תרועה תקיעה. Mit שברים bezeichnen wir das gebrochene Stöhnen, mit תרועה das anhaltende Wimmern.. Hat man den ersten Ton geblasen und beim zweiten ein doppeltes Zeitmass eingehalten58 Wie bereits oben (Anm. 55) erwähnt wurde, beginnt jede Tonreihe mit einer תקיעה und schliesst mit einer תקיעה, so dass wiederholt zwei gedehnte Töne aufeinander folgen. Es hat nun jemand die zweite תקיעה der ersten Reihe, ohne abzusetzen, doppelt so lang gedehnt als die vorangegangene erste, damit sie zugleich auch als erste תקיעה der zweiten Reihe gelte., so gilt er doch nur für einen59 אין בידו אלא אוזת, wörtlich = er ist nur im Besitze einer תקיעה, d. h. sie wird ihm doch nur als Schlusston der ersten Reihe angerechnet.. Hat jemand die Segenssprüche60 das Musafgebet des Neujahrsfestes. vollendet, und dann erst gelangt ein Schofar in seine Hände61 נתמנה, Nitpa‘el von מנה (vgl. Jona 2, 1 u. ö.; Schebî‘ît VII 4) eig. zu Teil werden, sich treffen, sich darbieten., so bläst er einen gedehnten, einen schmettern den und wieder einen gedehnten Ton dreimal62 und hat damit seiner Pflicht genügt, wenn er auch nicht im Anschluss an die Benediktionen den Schofar geblasen hat, wie es in Mischna 5 gewünscht wird.. Wie der Gemeindevertreter63 der von der Gemeinde beauftragte Vorbeter. verpflichtet ist64 das tägliche Gebet zu sprechen., so ist auch jeder einzelne verpflichtet65 denn der Vorbeter trägt die Gebete nur für diejenigen laut vor, die selbst nicht beten können.. Rabban Gamliel meint, der Gemeindevertreter enthebe die Gesamtheit ihrer Pflicht66 Es muss befremden, dass diese Streitfrage so plötzlich, ohne jeden Zusammenhang mit dem Vorhergehenden, hier auftaucht. Es scheint aber eine Umstellung vorgenommen worden zu sein. Die logische Ordnung des Kapitels verlangt, dass auf die Einrichtungen des Rabban Joḥanan ben Zakkai (Mischna 1—4), deren erste sich auf das Schofarblasen bezieht, zunächst die in Mischna 7, 8 und 9 a enthaltenen Bestimmungen über denselben Gegenstand und dann erst die Vorschriften über das Neujahrsgebet (Mischna 5—6) folgen, an die sich der Schluss des Kapitels (Mischna 9 b) sehr gut anschliessen würde. In diesem Falle hätte man jedoch zu dem Irrtum verleitet werden können, die Meinungsverschiedenheit zwischen Rabban Gamliel und seinen Freunden beschränke sich auf das Neujahrsgebet mit seinen drei langen Einschaltungen, die auch den Gebildeten nicht geläufig waren. In Wahrheit aber gehen ihre Ansichten ebenso hinsichtlich der Gebete des ganzen Jahres auseinander. Darum wurde unsere Streitfrage von den Bestimmungen über das Neujahrsgebet dadurch getrennt, dass diese in M. 5—6 den Vorschriften über den Schofar voran gesetzt wurden.."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..257f844d544b96baae6f029b292c540895013303
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Open Mishnah.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Open Mishnah.json
new file mode 100644
index 0000000000000000000000000000000000000000..bb242a2de42443446cf8deebe359f75a5c8eefb8
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Sefaria Community Translation.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..43dbece2e4e0560852eee535d692700e8a7493d4
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..b5aa65693a9cb52e19b176544f0cad739c222f27
--- /dev/null
+++ b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
@@ -0,0 +1,69 @@
+{
+ "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",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה ראש השנה",
+ "categories": [
+ "Mishnah",
+ "Seder Moed"
+ ],
+ "text": [
+ [
+ "ES GIBT VIER JAHRESANFÄNGE: DER ERSTE NISAN IST JAHRESANFANG DER KÖNIGE1 Mit diesem Datum beginnt ein neues Regierungsjahr. UND DER FESTE2 Das Pesaḥfest ist das erste Fest des Jahres; cf. Jt. Fol. 19b.. DER ERSTE ELUL IST JAHRESANFANG FÜR DEN VIEHZEHNTEN3 Der Viehzehnt darf nur mit Tieren desselben Jahrganges entrichtet werden; an diesem Datum beginnt diesbezügl. der neue Jahrgang.; R. ELEA͑ZAR UND R. ŠIMO͑N SAGEN, DER ERSTE TIŠRI. DER ERSTE TIŠRI IST JAHRESANFANG DES KALENDERJAHRES, DES ERLASSJAHRES4 Cf. Ex. 23,10,11; Lev. 25,3,4. UND DES JOBELJAHRES5 Cf. Lev. 28ff., SOWIE DER PFLANZUNGEN UND KRÄUTER6 Im weiteren Sinne, der Baum- u. Feldfrüchte.. DER ERSTE ŠEBAṬ IST NACH DER SCHULE ŠAMMAJS JAHRESANFANG DER BÄUME7 Dh. für den Obstbau, hinsichtl. der Entrichtung der verschiedenen Abgaben.; DIE SCHULE HILLELS SAGT, DER FÜNFZEHNTE DESSELBEN.",
+ "AN VIER JAHRESZEITEN WIRD DIE WELT GERICHTET: AM PESAḤFESTE DAS GETREIDE, AM WOCHENFESTE DIE BAUMFRÜCHTE, AM NEUJAHRSFESTE ZIEHEN ALLE WELTBEWOHNER8 Wörtl. Weltkommenden, die durch die Welt Wandelnden.AN IHM WIE IM HAMMELSPRUNGE9 Wird weiter erklärt.VORÜBER, DENN ES HEISST:10 Ps. 33,15.er bildet ihnen insgesamt das Herz, er merkt auf all ihre Taten, AM HÜTTENFESTE DAS WASSER.",
+ "SECHS MONATE SIND ES, DERENTWEGEN BOTEN AUSZIEHEN11 In die Provinz, um den Beginn des Neumondes zu verkünden.: DER NISAN WEGEN DES PESAḤFESTES, DER AB WEGEN DES FASTTAGES12 Am 9. desselben., DER ELUL WEGEN DES NEUJAHRSFESTES, DER TIŠRI WEGEN DER FESTSETZUNG DER FESTE, DER KISLEV13 Name des dritten Monat im jüdischen Kalender, ungefähr November, Dezember. WEGEN DES ḤANUKAFESTES UND DER ADAR WEGEN DES PURIMFESTES; ALS DER TEMPEL BESTAND, AUCH DER IJAR, WEGEN DES KLEINPESAḤS14 Od. des 2. Pesaḥs; cf. Num. 9,10ff..",
+ "ZWEIER MONATE WEGEN DÜRFEN DIE ZEUGEN DEN ŠABBATH ENTWEIHEN: WEGEN DES NISAN UND WEGEN DES TIŠRI, DERENTWEGEN BOTEN NACH SYRIEN AUSZIEHEN, WEIL IN DIESEN DIE FESTE FESTGESETZT WERDEN. ALS DER TEMPEL BESTAND, ENTWEIHTE MAN IHN AUCH WEGEN DER ÜBRIGEN MONATE, WEGEN DER BESTIMMUNG DES NEUMONDOPFERS.",
+ "MAN ENTWEIHTE WEGEN DES NEUMONDES DEN ŠABBATH, EINERLEI OB ER KLAR ERSCHIENEN IST ODER NICHT; R. JOSE SAGT, IST ER KLAR ERSCIIIENEN, SO ENTWEIHE MAN SEINETWEGEN DEN ŠABBATH NICHT15 Weil das Gericht die Bekundung der Zeugen nicht braucht..",
+ "EINST ZOGEN MEHR ALS VIERZIG ZEUGENPAARE VORÜBER, UND R. A͑QIBA HIELT SIE IN LUD ZURÜCK; DA LIESS R. GAMLIÉL IHM SAGEN: WENN DU DAS PUBLIKUM ZURÜCKHÄLTST, SO LEGST DU IHNEN EINEN ANSTOSS FÜR DIE ZUKUNFT.",
+ "WENN VATER UND SOHN DEN NEUMOND GESEHEN HABEN, SO MÜSSEN BEIDE ZEUGEN GEHEN, NICHT ETWA, DASS SIE ZUSAMMEN ALS ZEUGENPAAR GELTEN, SONDERN DAMIT, WENN EINER ZURÜCKGEWIESEN WERDEN SOLLTE, DER ANDERE EINEM FREMDEN ZUGESELLT WERDEN KÖNNE. R. ŠIMO͑N SAGT, VATER UND SOHN, SOWIE ALLE SONSTIGEN VERWANDTEN SIND ZUSAMMEN ALS NEUMONDZEUGEN ZULÄSSIG. R. JOSE ERZÄHLTE: EINST SAHEN DER ARZT ṬOB JA, SEIN SOHN UND SEIN FREIGELASSENER SKLAVE IN JERUŠALEM DEN NEUMOND, UND DIE PRIESTER NAHMEN IHN UND SEINEN SOHN ALS ZEUGEN AN, WÄHREND SIE SEINEN SKLAVEN ZURÜCKWIESEN. ALS SIE SPÄTER VOR GERICHT ERSCHIENEN, NAHM ES IHN UND SEINEN SKLAVEN ALS ZEUGEN AN, WÄHREND ES SEINEN SOHN ZURÜCKWIES.",
+ "FOLGENDE SIND UNZULÄSSIG: WÜRFELSPIELER, WUCHERER, DIE TAUBEN FLIEGEN16 Die berufsmäßig Wetten abschließen u. ebenfalls als Glücksspieler·gelten.LASSEN, DIE MIT ERZEUGNISSEN DES SIEBENTJAHRES HANDELN UND SKLAVEN. DIE REGEL IST : ZU JEDEM ZEUGNIS, ZU DEM EINE FRAU UNZULÄSSIG IST, SIND AUCH DIESE UNZULÄSSIG.",
+ "WENN JEMAND DEN NEUMOND GESEHEN HAT UND NICHT GEHEN KANN, SO BRINGE MAN IHN AUF EINEM ESEL UND SOGAR AUF EINER SÄNFTE. SIND WEGELAGERER17 Nach den Erklärern Sektierer, die die Bekundung verhindern wollten.VORHANDEN, SO DÜRFEN SIE STÖCKE MITNEHMEN. IST ES EIN WEITER WEG, SO NEHMEN SIE MUNDVORRAT MIT, DENN BEI EINER STREKKE VON EINEM TAGE UND EINER NACHT DARF MAN DEN ŠABBATH ENTWEIHEN UND ZEUGNIS ÜBER DEN NEUMOND ABLEGEN GEHEN, DENN ES HEISST:18 Lev. 23,4.dies sind die Feste des Herrn, die ihr an ihrer bestimmten Zeit zu verkünden habt."
+ ],
+ [
+ "WENN DAS GERICHT IHN NICHT KENNT, SO SCHICKT MAN MIT IHM EINEN ANDEREN MIT, DER ÜBER IHN ZEUGE 1 Daß er ein zuverlässiger Zeuge ist.. ANFANGS NAHM MAN BEKUNDUNGEN ÜBER DEN NEUMOND VON JEDERMANN AN, SEITDEM ABER DIE MINÄER VERWIRRUNG ANRICHTETEN, ORDNETE MAN AN, SIE NUR VON BEKANNTEN ENTGEGENZUNEHMEN.",
+ "ANFANGS ZEIGTE MAN DIE WEIHE DES NEUMONDS DURCH FEUERSIGNALE AN, SEITDEM ABER DIE SAMARITANER EINE VERWIRRUNG ANRICHTETEN, ORDNETE MAN AN, DASS BOTEN AUSZIEHEN SOLLTEN.",
+ "WIE ZEIGTE MAN ES DURCH FEUERSIGNALE AN? MAN HOLTE LANGE STANGEN AUS ZEDERNHOLZ, ROHR, OLEASTERHOLZ2 Od. Kienholz. UND WERG (VON FLACHS) UND UMWICKELTE ALLES MIT EINER SCHNUR. HIERAUF STIEG JEMAND AUF DIE BERGSPITZE, ZÜNDETE ES AN UND SCHWANG ES HIN UND HER, AUFWÄRTS UND ABWÄRTS, BIS ER SAH, DASS SEIN GENOSSE AUF DER NÄCHSTEN BERGSPITZE DAS GLEICHE TAT; UND EBENSO EIN ANDERER AUF DER DRITTEN BERGSPITZE.",
+ "VON WO AUS ZEIGTE MAN DIE FEUERSIGNALE AN? VOM ÖLBERGE NACH SARṬABA, VON SARṬABA NACH AGRIPPINA3 So rieht, nach der Erstausgabe der Misna separata u. anderer Texte., VON AGRIPPINA NACH ḤAVRAN UND VON ḤAVRAN NACH BETH BALTIN; VON BETH BALTIN AUS SIGNALISIERTE ER NICHT WEITER, SONDERN SCHWANG DIE FACKEL HIN UND HER, AUFWÄRTS UND ABWÄRTS, BIS ER DAS GANZE DIASPORAGEBIET WIE EINE FEUERFLAMME VOR SICH SAH.",
+ "IN JERUŠALEM WAR EIN GROSSER HOF, DER BETH JA͑ZEQ GENANNT WURDE, WO DIE ZEUGEN SICH VERSAMMELTEN UND VOM GERICHTE VERHÖRT WURDEN. DA WURDEN IHNEN GROSSE MAHLZEITEN BEREITET, DAMIT SIE ZU KOMMEN ANGEREGT WERDEN. VORMALS DURFTEN SIE SICH VON DORT DEN GANZEN TAG4 Wenn die Zeugen am Sabbath von außerhalb kamen. NICHT ENTFERNEN, SPÄTER ABER ORDNETE R. GAMLIÉL der ÄLTERE AN, DASS SIE ZWEITAUSEND ELLEN NACH JEDER RICHTUNG GEHEN DÜRFEN. UND DIES GILT NICHT NUR VON DIESEN ALLEIN, SONDERN AUCH DIE WEISE FRAU, DIE GEBURTSHILFE LEISTEN KOMMT, ODER WER BEI EINER FEUERSBRUNST, EINEM RÄUBERISCHEN ÜBERFALL, EINER ÜBERSCHWEMMUNG DES FLUSSES ODER EINEM EINSTURZ HILFE LEISTEN KOMMT, SIE ALLE HABEN GLEICH DEN ÜBRIGEN BEWOHNERN DES ORTES ZWEITAUSEND ELLEN NACH JEDER RICHTUNG.",
+ "WIE VERHÖRT MAN DEN ZEUGEN? DAS PAAR, DAS ZUERST KOMMT, VERHÖRT MAN ZUERST. MAN LÄSST DEN GRÖSSEREN EINTRETEN UND SPRICHT ZU IHM: ERZÄHLE, WIE HAST DU DEN MOND GESEHEN? VOR DER SONNE ODER HINTER DER SONNE? NÖRDLICH VON IHR ODER SÜDLICH? WIE HOCH WAR ER? NACH WELCHER RICHTUNG NEIGTE ER? WIE BREIT WAR ER? SAGT ER: VOR DER SONNE, SO IST SEINE AUSSAGE NICHTIG. HIERAUF LÄSST MAN DEN ZWEITEN EINTRETEN UND VERHÖRT IHN. ERGIBT ES SICH, DASS IHRE AUSSAGEN ÜBEREINSTIMMEN, SO IST IHR ZEUGNIS GÜLTIG, UND DIE ÜBRIGEN PAARE BEFRAGT MAN NUR OBERFLÄCHLICH; NICHT ETWA, WEIL MAN IHRER BRAUCHT, SONDERN NUR, DAMIT SIE NICHT MISSMUTIG FORTGEHEN, UND DAMIT SIE ZU KOMMEN ANGEREGT WERDEN.",
+ "DER GERICHTSPRÄSIDENT SPRICHT: GEWEIHT, UND DAS GANZE VOLK SPRICHT IHM NACH: GEWEIHT, GEWEIHT. MAN WEIHE IHN, EINERLEI OB ER ZUR ZEIT SICHTBAR WAR ODER ZUR ZEIT NICHT SICHTBAR WAR. R. ELEA͑ZAR B. ÇADOQ sagt, WAR ER ZUR ZEIT NICHT SICHTBAR, SO WEIHE MAN IHN NICHT, DA MAN IHN BEREITS IM HIMMEL GEWEIHT HAT.",
+ "EINST KAMEN ZWEI ZEUGEN UND BEZEUGTEN, SIE HÄTTEN MORGENS DEN ALTEN MONDIM OSTEN UND ABENDS DEN NEUEN IM WESTEN GESEHEN, UND R. JOḤANAN B.NURI ERKLÄRTE SIE ALS FALSCHZEUGEN; ALS SIE ABER NACH JABNE KAMEN, NAHM SIE R. GAMLIÉL AN. FERNER KAMEN EINST ZWEI ZEUGEN UND BEZEUGTEN, SIE HÄTTEN IHN ZUR ZEIT5 Am 30. des Monats.GESEHEN, WÄHREND ER ABER IN DER SCHALTNACHT NICHT SICHTBAR WAR, UND R. GAMLIÉL NAHM SIE AN. R. DOSA B.ARCHINOS ABER SPRACH ZU IHM: ES SIND FALSCIIZEUGEN; WIE KANN MAN VON EINER FRAU BEKUNDEN, SIE HABE GEBOREN, WENN IHR DER BAUCH BIS AN DIE ZÄHNE REICHT!? DA SPRACH R. JEHOŠUA͑ ZU IHM: DEINE WORTE LEUCHTEN MIR EIN.",
+ "HIERAUF LIESS R. GAMLIÉL IHM SAGEN : ICH BEFEHLE DIR, DASS DU AN DEM TAGE, AUF DEN NACH DEINER BERECHNUNG DER0 VERSÖHNUNGSTAG FÄLLT, MIT STOCK UND GELD ZU MIR KOMMST. ALS R. A͑QIBA ZU IHM KAM UND IHN TRAURIG FAND, SPRACH ER ZU IHM: ICH KANN BEWEISEN, DASS ALLES, WAS R. GAMLIÉL ANGEORDNET HAT, RICHTIG IST. ES HEISST :6 Lev. 23,4.das sind die Feste des Herrn, heilige Verkündungen, die ihr zu verkünden habt; NUR DIESE SIND FESTE, OB ZUR BESTIMMTEN ZEIT ODER NICHT ZUR BESTIMMTEN ZEIT. HIERAUF KAM ER ZU R. DOSA B.ARCHINOS, UND DIESER SPRACH ZU IHM: WOLLTE MAN DEN GERICHTSHOF R. GAMLIÉLS NACHPRÜFEN, SO KÖNNTE MAN JEDEN SEIT DEN TAGEN MOŠES BIS HEUTE EINGESETZTEN GERICHTSHOF NACHPRÜFEN. ES HEISST :7 Ex. 24,9.da stiegen Moše und Ahron, Nadab und Abihu, sowie siebzig der Ältesten Jisraels; WESHALB WERDEN DIE NAMEN DER ÄLTESTEN NICHT GENANNT? DIES LEHRT, DASS JEDER DREIMÄNNERGERICHTSIIOF, DER IN JISRAÉL EINGESETZT WURDE, DEM GERICHTSHÖFE MOŠES GLEICHT. DARAUF NAHM ER STOCK UND GELD IN DIE HAND UND GING AN DEM TAGE, AUF DEN NACH SEINER BERECHNUNG DER VERSÖHNUNGSTAG FIEL, ZU R. GAMLIÉL NACH JABNE. DA STAND R. GAMLIÉL AUF, KÜSSTE IHN AUFS HAUPT UND SPRACH ZU IHM: KOMM IN FRIEDEN, MEIN LEHRER UND SCHÜLER! MEIN LEHRER AN WEISHEIT, UND MEIN SCHÜLER, INDEM DU MEINE WORTE BEFOLGT HAST."
+ ],
+ [
+ "WENN DAS GERICHT UND GANZ JISRAÉL IHN GESEHEN HABEN UND DIE ZEUGEN AUCH VERNOMMEN WORDEN SIND, ABER BEVOR ES NOCH ‘GEWEIHT’ AUSZUSPRECHEN KAM, ES DUNKEL WURDE, SO IST ER EIN SCHALTMONAT. HAT NUR DAS GERICHT IHN GESEHEN, SO TRETEN ZWEI MITGLIEDER VOR UND BEKUNDEN ES VOR IHNEN1 Den übrigen Mitgliedern., SODANN SPRECHE ES : ‘GEWEIHT, GEWEIHT’. HABEN IHN DREI GESEHEN, DIE DAS GERICHTSKOLLEGIUM BILDEN, SO MÜSSEN ZWEI VORTRETEN, IHREN SLTZ NEBEN DEM EINEN ANDERE VON IHREN GENOSSEN EINNEHMEN LASSEN UND ES VOR IHNEN BEKUNDEN; SODANN SPRECHEN SIE: GEWEIHT, GEWEIHT. EIN EINZELNER IST NÄMLICH ALLEIN DAZU NICHT BEFUGT.",
+ "JEDES BLASIIORN2 Das im Texte gebrauchte שופר bezeichnet besonders das Horn des Widders u. des Steinbockes, während unter קרן das des Rindviehs zu verstehen ist. IST BRAUCHBAR3 Als Blasinstrument für das Neujahrsfest; cf. Lev. 23,24., AUSGENOMMEN DAS EINER KUH, WEIL DIESES ‘HORN’4 Cf. Anm. 8. HEISST. R. JOSE SPRACH: JEDES BLASHORN HEISST JA ‘HORN’, WIE ES HEISST :5 Jos. 6,5.wenn das Widderhorn anhaltend ertönt.",
+ "DAS BLASHORN DES NEUJAHRSFESTES WAR VON EINEM STEINBOCK UND GESTRECKT, DAS MUNDSTÜCK MIT GOLD ÜBERZOGEN UND ZWEI TROMPETEN-BLÄSER AN BEIDEN SEITEN. MIT DEM BLASIIORN GEDEHNTE UND MIT DEN TROMPETEN KURZE TÖNE, DENN DAS GEBOT DES TAGES IST DAS BLASHORN.",
+ "DIE BLASHÖRNER DER FASTTAGE WAREN VON EINEM WIDDER UND GEBOGEN, DAS MUNDSTÜCK MIT SILBER ÜBERZOGEN UND ZWEI TROMPETENBLÄSER IN DER MITTE, MIT DEM BLASHORN KURZE UND MIT DEN TROMPETEN GEDEHNTE TÖNE, DENN DAS GEBOT DES TAGES SIND DIE TROMPETEN.",
+ "DER JOBELTAG6 Der Versöhnungstag im Jobeljahre, an dem ebenfalls nach der Tora mit einem Blashorn zu blasen ist; cf. Lev. 25,9. GLEICHT HINSICHTLICH DES BLASENS UND DER SEGENSSPRÜCHE DEM NEUJAHRSFESTE; R. JEHUDA SAGT, AM NEUJAHRSFESTE BLASE MAN MIT EINEM BLASHORN VON EINEM WIDDER, AM JOBELTAGE MIT EINEM VON EINEM STEINBOCK.",
+ "SO IST ES UNBRAUCHBAR; WENN MAN STÜCKE EINES BLASIIORNS ZUSAMMENGESETZT HAT, SO IST ES UNBRAUCHBAR. WENN ES EIN LOCH BEKOMMEN HAT UND MAN ES VERSTOPFT HAT, SO IST ES, FALLS ES BEIM BLASEN STÖREND IST, UNBRAUCHBAR, WENN ABER NICHT, BRAUCHBAR.",
+ "WENN JEMAND IN EINER GRUBE, IN EINER ZISTERNE ODER IN EINER TONNE BLÄST, SO HAT MAN, FALLS MAN DEN SCHALL DES BLASHORNS GEHÖRT HAT, SEINER PFLICHT GENÜGT, WENN ABER NUR DER SCHALL EINES GERÄUSCHES, SEINER PFLICHT NICHT GENÜGT. DESGLEICHEN HAT, WER AN EINEM BETHAUSE VORÜBERGEHT, ODER DESSEN HAUS SICH IN DER NÄHE DES BETHAUSES BEFINDET, UND DEN SCHALL DES BLASHORNS ODER DAS VORLESEN DER ESTERROLLE HÖRT, FALLS ER ES BEABSICHTIGT HAT, SEINER PFLICHT GENÜGT, WENN ABER NICHT, SEINER PFLICHT NICHT GENÜGT. OBGLEICH DIESER ES HÖRTE UND JENER ES HÖRTE: DIESER HAT ES BEABSICHTIGT, JENER HAT ES NICHT BEABSICHTIGT.",
+ "7 Ex. 17,11. Uund sobald Moše seine Hand erhob, da siegte Jisraél &c.; KONNTEN DENN DIE HÄNDE MOŠES DEN KRIEG FÖRDERN ODER DEN KRIEG ABBRECHEN? DIES BESAGT VIELMEHR, DASS, WENN JISRAÉL NACH OBEN SCHIUT UND SIE IHR HERZ IHREM VATER IM HIMMEL UNTERWERFEN, SIE SIEGEN, WENN ABER NICHT, SIE UNTERLIEGEN. DESGLEICHEN HEISST ES:8 Num. 21,8.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; KONNTE DENN DIE SCHLANGE TÖTEN ODER AM LEBEN ERHALTEN? VIELMEHR, WENN JISRAÉL NACH OBEN SCHAUT UND SIE IHR HERZ IHREM VATER IM HIMMEL UNTERWERFEN, SO GENESEN SIE, WENN ABER NICHT, SO SIECHEN SIE DAHIN. DER TAUBE, DER BLÖDE UND DER MINDERJÄHRIGE KÖNNEN DIE MENGE IHRER PFLICHT NICHT ENTLEDIGEN. DIE REGEL IST: WER SELBST DAZU NICHT VERPFLICHTET IST, KANN DIE MENGE IHRER PFLICHT NICHT ENTLEDIGEN."
+ ],
+ [
+ "NACHDEM DER TEMPEL ZERSTÖRT WURDE, ORDNETE R. JOḤANAN B.ZAKKAJ AN, IN JEDEM ORTE ZU BLASEN, WO EIN GERICHT SICH BEFINDET. R. ELEA͑ZAR SAGTE, R. JOḤLANAN B.ZAKKAJ HABE DIES NUR FÜR JABNE1 Sitz des Synedriums nach der Zerstörung Jerušalems. ANGEORDNET. MAN ENTGEGNETE IHM; SOWOHL FÜR JABNE ALS AUCH FÜR JEDEN ORT, WO EIN GERICHT SICH BEFINDET.",
+ "AUCH HIERIN WAR JERUŠALEM BEVORZUGTER ALS JABNE: IN JEDER STADT, DIE JERUŠALEM SEHEN UND HÖREN KONNTE, IHR NAHE WAR UND AUS DER MAN DAHIN KOMMEN KONNTE, WURDE GEBLASEN, IN JABNE ABER NUR VOR DEM GERICHTE.",
+ "ANFANGS WURDE DER FESTSTRAUSS IM TEMPEL ALLE SIEBEN TAGE GENOMMEN UND IN DER PROVINZ NUR EINEN TAG; NACHDEM ABER DER TEMPEL ZERSTÖRT WURDE, ORDNETE R. JOḤANAN B.ZAKKAJ AN, DASS DER FESTSTRAUSS AUCH IN DER PROVINZ ALLE SIEBEN TAGE GENOMMEN WERDE, ZUR ERINNERUNG AN DEN TEMPEL, UND DASS AM GANZEN SCHWINGETAGE2 Cf. Suk. Fol. 41a Anm. 176. FRISCHE FELDFRUCHT VERBOTEN SEI.",
+ "ANFANGS NAHM MAN DIE ZEUGENAUSSAGE ÜBER DEN NEUMOND DEN GANZEN TAG3 Den 30. Elul, Rüsttag des Neujahrsfestes.ENTGEGEN, ALS ABER EINST DIE ZEUGEN SICH VERSPÄTETEN UND DIE LEVITEN MIT DEM GESANGE ZU EINEM VERSTOSSE KAMEN, ORDNETE MAN AN, DIE ZEUGEN NUR BIS ZUR VESPERZEIT ZU EMPFANGEN, UND WENN ZEUGEN SPÄTER KOMMEN, SO IST DIESER TAG HEILIG UND DER FOLGENDE EBENFALLS HEILIG. NACHDEM DER TEMPEL ZERSTÖRT WURDE, ORDNETE R. JoḤANAN B.ZAKKAJ AN, DIE ZEUGENAUSSAGE ÜBER DEN NEUMOND DEN GANZEN TAG ENTGEGENZUNEHMEN. R. JEHOŠUA͑B.QORḤA SAGTE: AUCH FOLGENDES ORDNETE R. JOḤANAN B. ZAKKAJ AN, DASS NÄMLICH DIE ZEUGEN, WO DER GERICHTSPRÄSIDENT SICH AUCH BEFINDET, SICH NUR DAHIN ZU BEGEBEN HABEN, WO DAS GERICHTSKOLLEGIUM SICH BEFINDET.",
+ "DIE REIHENFOLGE DER SEGENSSPRÜCHE: MAN SPRECHE DIE SEGENSSPRÜCHE VON DEN VÄTERN, VON DER ALLMACHT UND VON DER HEILIGUNG4 Erster, zweiter und dritter Segen des Achtzehngebetes. DES GOTTESNAMENS, WOMIT MAN AUCH DIE VERSE VOM KÖNIGTUME GOTTES VERBINDE, OHNE DABEI ZU BLASEN, DEN SEGEN VON DER WEIHE DES TAGES, WOBEI MAN BLASE, DIE VERSE VON DEN ERINNERUNGEN, WOBEI MAN BLASE, DIE VERSE VON DER POSAUNE, WOBEI MAN BLASE, SODANN DEN SEGEN VOM TEMPELDIENSTE, DEN DANKSEGEN UND DEN PRIESTERSEGEN5 Die 3 letzten Segenssprüche des Achtzehngebetes. – SO R. JOḤANAN B. NURI. R. A͑QIBA SPRACH ZU IHM: WOZU ERWÄHNT MAN DIE VERSE VOM KÖNIGTUME GOTTES, WENN MAN DABEI NICHT BLÄST!? VIELMEHR SPRECHE MAN DIE SEGENSSPRÜCHE VON DEN VÄTERN, VON DER ALLMACHT UND VON DER HEILIGUNG DES GOTTESNAMENS, UND DIE VERSE VOM KÖNIGTUME GOTTES VERBINDE MAN MIT DEM SEGEN VON DER WEIHE DES TAGES, WOBEI MAN BLASE, DIE VERSE VON DEN ERINNERUNGEN, WOBEI MAN BLASE, DIE VERSE VON DER POSAUNE, WOBEI MAN BLASE, SODANN DEN SEGEN VOM TEMPELDIENSTE, DEN DANKSEGEN UND DEN PRIESTERSEGEN.",
+ "MAN LESE NIGHT WENIGER ALS ZEHN VERSE VOM KÖNIGTUME GOTTES, aLS ZEHN VON DEN ERINNERUNGEN UND ALS ZEHN VON DER POSAUNE. R. JOḤANAN B.NURI SAGT, MAN HABE DER PFLICHT GENÜGT, WENN MAN VON ALLEN JE DREI GELESEN HAT. MAN LESE NICHT SOLCHE VERSE VON DEN ERINNERUNGEN, DEM KÖNIGTUME GOTTES UND DER POSAUNE, DIE VOM STRAFGERICHTE HANDELN. MAN BEGINNE MIT VERSEN AUS DER TORA UND SCHLIESSE MIT SOLCHEN AUS DEN PROPHETEN; R. JOSE SAGT, MAN HABE SEINER PFLICHT GENÜGT, WENN MAN MIT SOLGHEN AUS DER TORA GESCHLOSSEN HAT.",
+ "DER AM NEUJAHRSFESTE ALS ZWEITER6 Der erste Vorbeter leitet das Morgengebet, der zweite das Zusatzgebet.VOR DIE LADE7 Worin die Tora verwahrt wird (cf. Sab. Fol. 39b); vor dieser steht der Vorbeter, daher stets in der Bedeutung Pult, Vorbeterpult.TRITT, LEITET AUCH DAS BLASEN. AN FESTEN, AN DENEN DAS LOBLIED GELESEN WIRD, TRÄGT DER ERSTE8 Der erste Vorbeter leitet das Morgengebet, der zweite das Zusatzgebet.DAS LOBLIED VOR.",
+ "WEGEN DES POSAUNENBLASENS9 Um es zu hören od. eine Posaune zu besorgen.DARF MAN AM NEUJAHRSFESTE WEDER DAS ŠABBATIIGEBIET ÜBERSCHREITEN, NOCH EINEN SCHUTTHAUFEN FREILEGEN, NOCH AUF EINEN BAUM STEIGEN, NOCH AUF EINEM TIERE REITEN, NOCH AUF DEM WASSER SCHWIMMEN. FERNER 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 WASSER ODER WEIN10 Zur Verbesserung des Tones.TUN, SO DARF ER DIES. MAN HINDERE KINDER NICHT, WENN SIE BLASEN, VIELMEHR ÜBE MAN MIT IHNEN, BIS SIE ES ERLERNEN. DER ÜBENDE GENÜGT DAMIT SEINER PFLICHT NICHT, AUCH WER DEM ÜBENDEN ZUHÖRT, GENÜGT DAMIT SEINER PFLICHT NICHT.",
+ "DIE ORDNUNG DER POSAUNENTÖNE : DREIMAL JE DREI11 Einen einfachen Stoßton vor dem Trillertone, bezw, dem Seufzertone, u. einen nach diesem.. DIE LÄNGE DES STOSSTONES BETRÄGT DREI TRILLERTÖNE, UND DIE LÄNGE DES TRILLERTONES BETRÄGT DREI SEUFZERTÖNE12 Od. Wimmertöne; ganz kurze abgerissene Töne.. HAT MAN DEN ERSTEN STOSSTON RICHTIG GEBLASEN UND DEN ZWEITEN SO LANG WIE ZWEI13 Zwischen dem 1. und dem 2. Trillerblasen sind 2 Stoßtöne zu blasen; cf. Anm. 117.GEDEHNT, SO GILT ER ALS NUR EINER. WENN JEMAND BEREITS DIE SEGENSSPRÜCHE14 Dh. das ganze Zusatzgebet. BEENDET HAT UND ERST NACHHER ZU EINER POSAUNE GELANGT, SO BLASE ER15 Hintereinander, obgleich sie nach Vorschrift auf die einzelnen Segenssprüche zu verteilen sind; cf. supra Fol. 32a.DIE STOSSTÖNE, TRILLERTÖNE UND STOSSTÖNE DREIMAL. WIE DER GEMEINDEVERTRETER DAZU VERPFLICHTET IST, SO IST AUCH JEDER EINZELNE DAZU VERPFLICHTET; R. GAMLIÉL SAGT, DER GEMEINDEVERTRETER ENTHEBE DIE MENGE IHRER PFLICHT."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
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+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/William Davidson Edition - English.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/William Davidson Edition - English.json
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+++ b/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 Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה ראש השנה",
+ "categories": [
+ "Mishnah",
+ "Seder Moed"
+ ],
+ "text": [
+ [
+ "They are four days in the year that serve as the New Year, each for a different purpose: On the first of Nisan is the New Year for kings; it is from this date that the years of a king’s rule are counted. And the first of Nisan is also the New Year for the order of the Festivals, as it determines which is considered the first Festival of the year and which the last. On the first of Elul is the New Year for animal tithes; 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. Rabbi Elazar and Rabbi Shimon say: The New Year for animal tithes is on the first of Tishrei. On the first of Tishrei is the New Year for counting years, as will be explained in the Gemara; for calculating Sabbatical Years and Jubilee Years, i.e., from the first of Tishrei there is a biblical prohibition to work the land during these years; for planting, for determining the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden; and for tithing vegetables, as vegetables picked prior to that date cannot be tithed together with vegetables picked after that date. On the first of Shevat is the New Year for the tree; 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 in accordance with the statement of Beit Shammai. But Beit Hillel say: The New Year for trees is on the fifteenth of Shevat.",
+ "At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.",
+ "In six months of the year the messengers go out 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 in the month of Nisan, due to Passover, so that people will know on which day to celebrate it; in the month of Av, due to the fast of the Ninth of Av; in Elul, due to Rosh HaShana, which begins thirty days after the New Moon of Elul; in Tishrei, due to the need to establish the correct dates on which to celebrate the Festivals of Tishrei, i.e., Yom Kippur and Sukkot; in Kislev, due to Hanukkah; and in Adar, due to Purim. And when the Temple was standing, messengers would also go out in the month of Iyyar due to small Passover, i.e., second Pesaḥ, 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 for the sake of two months may witnesses who saw the new moon desecrate Shabbat, should that be necessary in order for them to offer testimony before the court: For the month of Nisan and for the month of Tishrei, for in these months messengers are sent out to Syria, and by them, i.e., these months, the dates of the major Festivals are set: Yom Kippur, Sukkot, Passover, and Shavuot. And when the Temple was standing, the witnesses desecrated Shabbat for the fixing of the New Moon of all the months, due to the imperative of fixing the proper offering of the New Moon at the correct time.",
+ "Whether the new moon was seen clearly [ba’alil] by everyone or whether it was not clearly seen, one may desecrate Shabbat in order to testify before the court. Rabbi Yosei says: If the moon was clearly seen, they may not desecrate Shabbat for it, 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 an incident where more than forty pairs of witnesses were passing through on their way to Jerusalem to testify about the new moon, and Rabbi Akiva detained them in Lod, telling them that there was no need for them to desecrate Shabbat for this purpose. Rabban Gamliel sent a message to him: If you detain the many people who wish to testify about the new moon, you will cause them to stumble in the future. 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 a father and his son saw the new moon, they should both go to the court in Jerusalem. It is not that they can join together to give testimony, for close relatives are disqualified from testifying together, but they both go so that if one of them is disqualified, the second may join together with another witness to testify about the new moon. Rabbi Shimon says: A father and his son and all their relatives are fit to combine together as witnesses for testimony to determine the start of the month. Rabbi Yosei said: There was an incident with Toviyya the doctor. When he saw the new moon in Jerusalem, he and his son and his freed slave all went to testify. The priests accepted him and his son as witnesses and disqualified his slave, for they ruled stringently that the month may be sanctified only on the basis of the testimony of those of Jewish lineage. And when they came before the court, they accepted him and his slave as witnesses and disqualified his son, due to the familial relationship.",
+ "The following are unfit to give testimony, as they are considered thieves and robbers: One who plays with dice [kubbiyya] or other games of chance for money; and those who lend money with interest; and those who race pigeons and place wagers on the outcome; and merchants who deal in produce of the Sabbatical Year, which may be eaten, but may not be an object of commerce; and slaves. This is the principle: Any testimony for which a woman is unfit, these too are unfit. 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 one who saw the new moon but is unable to go to Jerusalem by foot because he is sick or has difficulty walking, others may bring him on a donkey or even in a bed, even on Shabbat if necessary. And if the witnesses are concerned that bandits may be lying in wait for them along the road, they may take clubs or other weapons in their hands, even on Shabbat. And if it was a long journey to Jerusalem, they may take sustenance with them, although it is ordinarily prohibited to carry on Shabbat, since for a distance of a walk of a night and a day, the witnesses may desecrate Shabbat and go out to give testimony to determine the start of the month. This is as it is stated: “These are the Festivals of the Lord, sacred gatherings, which you shall declare in their seasons” (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. "
+ ],
+ [
+ "If the members of the Great Sanhedrin in Jerusalem are not familiar with that one who saw the new moon, i.e., that he is a valid witness, the members of his local court of twenty-three send another with him to testify about him. The mishna adds: Initially, the court would accept testimony to determine the start of the month from any person, as all are presumed to be qualified witnesses, absent any disqualifying factors. However, when the Boethusians, a sect whose members had their own opinions with regard to the establishment of the Festivals, corrupted the process by sending false witnesses to testify about the new moon, the Sages instituted that they would accept this testimony only from those men familiar to the Sanhedrin as valid witnesses.",
+ "Initially, after the court sanctified the new month they would light torches on the mountaintops, from one peak to another, to signal to the community in Babylonia that the month had been sanctified. After the Samaritans [Kutim] corrupted and ruined this method by lighting torches at the wrong times to confuse the Jews, the Sages instituted that messengers should go out to the Diaspora and inform them of the start of the month.",
+ "The mishna asks: How would they light the torches during that earlier period? They would bring items that burn well, e.g., long poles of cedar, reeds, pinewood, and beaten flax, and tie them together with a string. And someone would then ascend to the top of the mountain and light the torch 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. In this manner he would know that the next messenger had received the message and passed it on. And similarly, the second torchbearer would wait for a signal from the one on the top of the third mountain, and so on. In this manner the message would reach the Diaspora.",
+ "And from which mountains would they light the torches? They would transmit the message from the Mount of Olives in Jerusalem 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 to light torches in any other predetermined location. Rather, the one who was appointed for this task would wave the torch back and forth and up and down, until he would see the entire Diaspora before him alight like one large bonfire, as they would light torches to continue transmitting the message from place to place all the way to the farthest reaches of the Diaspora.",
+ "There was a large courtyard in Jerusalem, which was called Beit Ya’zek. And there all the witnesses coming to testify about the new moon would gather, and the court of seventy-one judges would examine them there. And they would prepare great feasts for them, so that they would be willing and accustomed to coming and submitting their testimony. Initially, when witnesses would arrive on Shabbat from a distant place, they would not move from there all day, 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, Rabban Gamliel the Elder instituted that the witnesses be permitted to walk two thousand cubits in each direction. The mishna continues: And not only these witnesses are granted two thousand cubits from their new place, but this applies also to a midwife who comes to deliver a child, and one who comes to rescue Jews from a fire, from an invasion of gentile troops, from a flooding river, or from the collapse of a building. All these are considered like the inhabitants of the city where they arrive, and therefore they have two thousand cubits in each direction.",
+ "How do they examine the witnesses who come to testify about the new moon? They deal with them in order, as the pair of witnesses that arrives first they examine first. They bring in the greater of the two witnesses, and they say to him: Say how you saw the moon. Was it in front of the sun or behind the sun? To its north or to its south? How high was the moon over the horizon, and in which direction did it tilt? And how wide was it? If, for example, he said that he saw the moon in front of the sun, he has not said anything of substance, as this is impossible and therefore he is either mistaken or lying. And after they finish hearing the first witness’s testimony, they would bring in the second witness and examine him in a similar manner. If their statements match, their testimony is accepted and the court sanctifies the New Moon. And the court then asks all the other pairs of witnesses certain general matters, without probing into all the details. They do this not because they require the additional testimony, but so that the witnesses should not leave disappointed, and so that the witnesses should be accustomed to coming 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, the head of the court says: It is sanctified. And all the people respond after him: It is sanctified; it is sanctified. Whether the moon was seen at its anticipated time, on the thirtieth day of the previous month, or whether it was not seen at its anticipated time, in which case witnesses are not necessary to establish the following day as the New Moon, the court sanctifies it and formally proclaims the day as the New Moon. Rabbi Elazar, son of Rabbi Tzadok, says: If the new moon was not seen at its anticipated time, the court does not sanctify the New Moon on the following day, as the celestial court in Heaven has already sanctified it, precluding the need for the additional sanctification by the earthly court.",
+ "Rabban Gamliel had a diagram of the different forms of the moon drawn on a tablet that hung on the wall of his attic, which he would show to the laymen who came to testify about the new moon but were unable to describe adequately what they had seen. And he would say to them: Did you see a form like this or like this? There was an incident in which two witnesses came to testify about the new moon, and they said: We saw the waning moon in the morning in the east, and that same day we saw the new moon in the evening in the west. Rabbi Yoḥanan ben Nuri said: They are false witnesses, as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, when they arrived in Yavne, Rabban Gamliel accepted them as witnesses without concern. And there was another incident in which two witnesses came and said: We saw the new moon at its anticipated time, i.e., on the night of the thirtieth day of the previous month; however, on the following night, i.e., the start of the thirty-first, which is often the determinant of a full, thirty-day month, it was not seen. And nevertheless Rabban Gamliel accepted their testimony and established the New Moon on the thirtieth day. Rabbi Dosa ben Horkinas disagreed and said: They are false witnesses; how can witnesses testify that a woman gave birth and the next day her belly is between her teeth, 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? Rabbi Yehoshua said to him: I see the logic of your statement; the New Moon must be established a day later. ",
+ "Upon hearing that Rabbi Yehoshua had challenged his ruling, Rabban Gamliel sent a message to him: I decree against you that you must appear before me with your staff and with your money on the day on which Yom Kippur occurs according to your calculation; according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur. Rabbi Akiva went and found Rabbi Yehoshua distressed 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 said to Rabbi Yehoshua: I can learn from a verse that everything that Rabban Gamliel did in sanctifying the month is done, i.e., it is valid. As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim in their season” (Leviticus 23:4). This verse indicates that whether you have proclaimed them at their proper time or whether you have declared them not at their proper time, I have only these Festivals as established by the representatives of the Jewish people. Rabbi Yehoshua then came to Rabbi Dosa ben Horkinas, who said to him: If we come to debate and question the rulings of the court of Rabban Gamliel, we must debate and question the rulings of 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” (Exodus 24:9). But why were the names of these seventy Elders not specified? Rather, this comes to teach that every set of three judges that stands as a court over the Jewish people has the same status as the court of Moses. 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, he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day on which Yom Kippur occurred according to his own calculation. Upon seeing him, Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. You are my teacher in wisdom, as Rabbi Yehoshua was wiser than anyone else in his generation, and you are my student, as you accepted my statement, despite your disagreement."
+ ],
+ [
+ "If the court and all of the Jewish people saw the new moon, and the witnesses were interrogated, but the court did not manage to say: Sanctified, before nightfall, so that the thirtieth day already passed, the previous month is rendered a full, thirty-day month, and the following day is observed as the New Moon. If the court alone saw the new moon, two members of the court should stand and testify before the others, and the court should say: Sanctified, sanctified. If three people saw the new moon, and they are themselves members of a court for this purpose, two of them should stand and seat two of their colleagues next to the individual who remains of the three, thereby forming a new court of three. The two standing judges should then testify before the three seated judges that they saw the new moon and the seated judges say: Sanctified, sanctified. This procedure is necessary because an individual is not authorized to declare the month sanctified by himself. Rather, a court of three is required.",
+ "The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the shofar. All shofarot are fit for blowing except for the horn of a cow, because it is a horn [keren] and not a shofar. Rabbi Yosei said: But aren’t all shofarot called horn, as it is stated: “And it shall come to pass, that when they sound a long blast with the horn [keren] of a ram [yovel]” (Joshua 6:5), and a ram’s horn is a shofar fit for sounding on Rosh HaShana?",
+ "The shofar that was used on Rosh HaShana in the Temple was made from the straight horn of an ibex, and its mouth, the mouthpiece into which one blows, was plated with gold. And there were two trumpets, one on each of the two sides of the person sounding the shofar. The shofar would sound a long blast, whereas the trumpets would sound a short blast, because the mitzva of the day is with the shofar.",
+ "And in contrast, the shofarot used on public fast days were made from the curved horns of rams, and their mouths were plated with silver. There were two trumpets in the middle between the shofarot, and the shofar would sound a short blast, whereas the trumpets would sound a long blast, for the mitzva of the day is with the trumpets.",
+ "Yom Kippur of the Jubilee Year is the same as Rosh HaShana with regard to both the shofar blasts that are sounded and the additional blessings that are recited in the Amida prayer. Rabbi Yehuda disagrees and says: There is a difference between the two days: On Rosh HaShana one blows with horns of rams, whereas in Jubilee Years one blows with horns of ibexes.",
+ "A shofar that was cracked and then glued together, even though it appears to be whole, is unfit. Similarly, if one glued together broken fragments of shofarot to form a complete shofar, the shofar is unfit. If the shofar was punctured and the puncture was sealed, if it impedes the blowing, the shofar is unfit, but if not, it is fit. ",
+ "If one sounds a shofar into a pit, or into a cistern, or into a large jug, if he clearly heard the sound of the shofar, he has fulfilled his obligation; but if he heard the sound of an echo, he has not fulfilled his obligation. And similarly, if one was passing behind a synagogue,or his house was adjacent to the synagogue, and he heard the sound of the shofar or the sound of the Scroll of Esther being read, if he focused his heart, i.e. his intent, to fulfill his obligation, he has fulfilled his obligation; but if not, he has not fulfilled his obligation. It is therefore possible for two people to hear the shofar blasts, but only one of them fulfills his obligation. Even though this one heard and also the other one heard, nevertheless, this one focused his heart to fulfill his obligation and has therefore indeed fulfilled it, but the other one did not focus his heart, and so he has not fulfilled his obligation.",
+ "Incidental to the discussion of the required intent when sounding the shofar, the mishna cites the verse: “And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed” (Exodus 17:11). It may be asked: Did the hands of Moses make war when he raised them or break war when he lowered them? Rather, the verse comes to tell you that 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. Similarly, you can say: The verse states: “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” (Numbers 21:8). Once again it may be asked: 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 from their snakebites. Returning to its halakhic discussion, the mishna continues: A deaf-mute, an imbecile, or a minor who sounds the shofar cannot discharge the obligation on behalf of the community. This is the principle with regard to similar matters: Whoever is not obligated to do a certain matter cannot discharge the obligation on behalf of the community."
+ ],
+ [
+ "With regard to the Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. They said to him: He instituted the practice both in Yavne and in any place where there is a court.",
+ "The mishna adds: And Jerusalem in earlier times had this additional superiority over Yavne after Rabban Yoḥanan ben Zakkai instituted this practice, for in any city whose residents could see Jerusalem and hear the sounding of the shofar from there, and which was near to Jerusalem and people could come to Jerusalem from there, they would sound the shofar there as well, as it was considered part of Jerusalem. But in Yavne they would sound the shofar only in the court itself, not in the surrounding cities.",
+ "After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the shofar, this mishna records other ordinances instituted by the same Sage: At first, during the Temple era, the lulav was taken in the Temple all seven days of Sukkot, and in the rest of the country outside the Temple, it was taken only one day, on the first day of the Festival. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the lulav should be taken even in the rest of the country all seven days, in commemoration of the Temple. And for similar reasons, Rabban Yoḥanan ben Zakkai instituted that for the entire day of waving the omer offering, i.e., the sixteenth of Nisan, eating the grain of the new crop is prohibited. By Torah law, when the Temple is standing the new grain may not be eaten until after the omer 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.",
+ "Initially, they would accept testimony to determine the start of the month throughout the entire thirtieth day 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. Once, the witnesses tarried coming until the hour was late, and the Levites erred with regard to the song, 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 instituted that they would accept testimony to determine the start of the month only until minḥa 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. And if witnesses came from minḥa time onward, although the calculations for the dates of the Festivals would begin from the following day, the people would nevertheless observe that day, on which the witnesses arrived, as sacred, 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 minḥa time. And they would also observe the following day as sacred. 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. After the Temple was destroyed and there was no longer any reason for this ordinance, Rabban Yoḥanan ben Zakkai instituted that they would once again accept testimony to determine the start of the month the entire day. Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥanan ben Zakkai instituted, that even if the head of the court of seventy-one is in any other place, not where the Great Sanhedrin is in session, the witnesses should nevertheless go only to the place where the Great Sanhedrin gathers 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.",
+ "The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri. Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.",
+ "One does not recite fewer than ten verses in theblessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. One does not mention verses of Remembrance, Kingship, and Shofar that have a theme of punishment. When reciting the ten verses, one begins with verses from the Torah and concludes with verses from the Prophets. Rabbi Yosei says: If he concluded with a verse from the Torah, he has fulfilled his obligation.",
+ "With regard to one who is passing before the ark, as prayer leader, on the festival of Rosh HaShana, it is the second prayer leader, i.e., the one who leads the additional prayer, who sounds the shofar on behalf of the congregation. And on a day when the hallel is recited, the first prayer leader, i.e., the one who leads the morning prayer, recites the hallel on behalf of the congregation.",
+ "With regard to the shofar of Rosh HaShana, one may not pass the Shabbat limit for it, i.e., to go and hear it, nor may one clear a pile of rubble to uncover a buried shofar. One may not climb a tree, nor may one ride on an animal, nor may one swim in water, in order to find a shofar to sound.And one may not cut the shofar to prepare it for use, neither with an object that is prohibited due to a rabbinic decree nor with an object that may not be used due to a prohibition by Torah law. However, if one wishes to place water or wine into the shofar on Rosh HaShana so that it emits a clear sound, he may place it, as this does not constitute a prohibited labor. One need not prevent children from sounding the shofar on Rosh HaShana, despite the fact that they are not obligated in mitzvot. Rather, one occupies himself with them, encouraging and instructing them, until they learn how to sound it properly. The mishna adds: One who acts unawares and sounds the shofar without any intention to perform the mitzva has not fulfilled his obligation. And, similarly, one who hears the shofar blasts from one who acts unawares has not fulfilled his obligation.",
+ "The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the first tekia of the initial series of tekia, terua, tekia, and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only one tekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times. Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
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index 0000000000000000000000000000000000000000..24e780764d61c3c57f8790926a513b872ec82806
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@@ -0,0 +1,66 @@
+{
+ "title": "Mishnah Rosh Hashanah",
+ "language": "en",
+ "versionTitle": "merged",
+ "versionSource": "https://www.sefaria.org/Mishnah_Rosh_Hashanah",
+ "text": [
+ [
+ "They are four days in the year that serve as the New Year, each for a different purpose: On the first of Nisan is the New Year for kings; it is from this date that the years of a king’s rule are counted. And the first of Nisan is also the New Year for the order of the Festivals, as it determines which is considered the first Festival of the year and which the last. On the first of Elul is the New Year for animal tithes; 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. Rabbi Elazar and Rabbi Shimon say: The New Year for animal tithes is on the first of Tishrei. On the first of Tishrei is the New Year for counting years, as will be explained in the Gemara; for calculating Sabbatical Years and Jubilee Years, i.e., from the first of Tishrei there is a biblical prohibition to work the land during these years; for planting, for determining the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden; and for tithing vegetables, as vegetables picked prior to that date cannot be tithed together with vegetables picked after that date. On the first of Shevat is the New Year for the tree; 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 in accordance with the statement of Beit Shammai. But Beit Hillel say: The New Year for trees is on the fifteenth of Shevat.",
+ "At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.",
+ "In six months of the year the messengers go out 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 in the month of Nisan, due to Passover, so that people will know on which day to celebrate it; in the month of Av, due to the fast of the Ninth of Av; in Elul, due to Rosh HaShana, which begins thirty days after the New Moon of Elul; in Tishrei, due to the need to establish the correct dates on which to celebrate the Festivals of Tishrei, i.e., Yom Kippur and Sukkot; in Kislev, due to Hanukkah; and in Adar, due to Purim. And when the Temple was standing, messengers would also go out in the month of Iyyar due to small Passover, i.e., second Pesaḥ, 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 for the sake of two months may witnesses who saw the new moon desecrate Shabbat, should that be necessary in order for them to offer testimony before the court: For the month of Nisan and for the month of Tishrei, for in these months messengers are sent out to Syria, and by them, i.e., these months, the dates of the major Festivals are set: Yom Kippur, Sukkot, Passover, and Shavuot. And when the Temple was standing, the witnesses desecrated Shabbat for the fixing of the New Moon of all the months, due to the imperative of fixing the proper offering of the New Moon at the correct time.",
+ "Whether the new moon was seen clearly [ba’alil] by everyone or whether it was not clearly seen, one may desecrate Shabbat in order to testify before the court. Rabbi Yosei says: If the moon was clearly seen, they may not desecrate Shabbat for it, 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 an incident where more than forty pairs of witnesses were passing through on their way to Jerusalem to testify about the new moon, and Rabbi Akiva detained them in Lod, telling them that there was no need for them to desecrate Shabbat for this purpose. Rabban Gamliel sent a message to him: If you detain the many people who wish to testify about the new moon, you will cause them to stumble in the future. 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 a father and his son saw the new moon, they should both go to the court in Jerusalem. It is not that they can join together to give testimony, for close relatives are disqualified from testifying together, but they both go so that if one of them is disqualified, the second may join together with another witness to testify about the new moon. Rabbi Shimon says: A father and his son and all their relatives are fit to combine together as witnesses for testimony to determine the start of the month. Rabbi Yosei said: There was an incident with Toviyya the doctor. When he saw the new moon in Jerusalem, he and his son and his freed slave all went to testify. The priests accepted him and his son as witnesses and disqualified his slave, for they ruled stringently that the month may be sanctified only on the basis of the testimony of those of Jewish lineage. And when they came before the court, they accepted him and his slave as witnesses and disqualified his son, due to the familial relationship.",
+ "The following are unfit to give testimony, as they are considered thieves and robbers: One who plays with dice [kubbiyya] or other games of chance for money; and those who lend money with interest; and those who race pigeons and place wagers on the outcome; and merchants who deal in produce of the Sabbatical Year, which may be eaten, but may not be an object of commerce; and slaves. This is the principle: Any testimony for which a woman is unfit, these too are unfit. 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 one who saw the new moon but is unable to go to Jerusalem by foot because he is sick or has difficulty walking, others may bring him on a donkey or even in a bed, even on Shabbat if necessary. And if the witnesses are concerned that bandits may be lying in wait for them along the road, they may take clubs or other weapons in their hands, even on Shabbat. And if it was a long journey to Jerusalem, they may take sustenance with them, although it is ordinarily prohibited to carry on Shabbat, since for a distance of a walk of a night and a day, the witnesses may desecrate Shabbat and go out to give testimony to determine the start of the month. This is as it is stated: “These are the Festivals of the Lord, sacred gatherings, which you shall declare in their seasons” (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. "
+ ],
+ [
+ "If the members of the Great Sanhedrin in Jerusalem are not familiar with that one who saw the new moon, i.e., that he is a valid witness, the members of his local court of twenty-three send another with him to testify about him. The mishna adds: Initially, the court would accept testimony to determine the start of the month from any person, as all are presumed to be qualified witnesses, absent any disqualifying factors. However, when the Boethusians, a sect whose members had their own opinions with regard to the establishment of the Festivals, corrupted the process by sending false witnesses to testify about the new moon, the Sages instituted that they would accept this testimony only from those men familiar to the Sanhedrin as valid witnesses.",
+ "Initially, after the court sanctified the new month they would light torches on the mountaintops, from one peak to another, to signal to the community in Babylonia that the month had been sanctified. After the Samaritans [Kutim] corrupted and ruined this method by lighting torches at the wrong times to confuse the Jews, the Sages instituted that messengers should go out to the Diaspora and inform them of the start of the month.",
+ "The mishna asks: How would they light the torches during that earlier period? They would bring items that burn well, e.g., long poles of cedar, reeds, pinewood, and beaten flax, and tie them together with a string. And someone would then ascend to the top of the mountain and light the torch 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. In this manner he would know that the next messenger had received the message and passed it on. And similarly, the second torchbearer would wait for a signal from the one on the top of the third mountain, and so on. In this manner the message would reach the Diaspora.",
+ "And from which mountains would they light the torches? They would transmit the message from the Mount of Olives in Jerusalem 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 to light torches in any other predetermined location. Rather, the one who was appointed for this task would wave the torch back and forth and up and down, until he would see the entire Diaspora before him alight like one large bonfire, as they would light torches to continue transmitting the message from place to place all the way to the farthest reaches of the Diaspora.",
+ "There was a large courtyard in Jerusalem, which was called Beit Ya’zek. And there all the witnesses coming to testify about the new moon would gather, and the court of seventy-one judges would examine them there. And they would prepare great feasts for them, so that they would be willing and accustomed to coming and submitting their testimony. Initially, when witnesses would arrive on Shabbat from a distant place, they would not move from there all day, 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, Rabban Gamliel the Elder instituted that the witnesses be permitted to walk two thousand cubits in each direction. The mishna continues: And not only these witnesses are granted two thousand cubits from their new place, but this applies also to a midwife who comes to deliver a child, and one who comes to rescue Jews from a fire, from an invasion of gentile troops, from a flooding river, or from the collapse of a building. All these are considered like the inhabitants of the city where they arrive, and therefore they have two thousand cubits in each direction.",
+ "How do they examine the witnesses who come to testify about the new moon? They deal with them in order, as the pair of witnesses that arrives first they examine first. They bring in the greater of the two witnesses, and they say to him: Say how you saw the moon. Was it in front of the sun or behind the sun? To its north or to its south? How high was the moon over the horizon, and in which direction did it tilt? And how wide was it? If, for example, he said that he saw the moon in front of the sun, he has not said anything of substance, as this is impossible and therefore he is either mistaken or lying. And after they finish hearing the first witness’s testimony, they would bring in the second witness and examine him in a similar manner. If their statements match, their testimony is accepted and the court sanctifies the New Moon. And the court then asks all the other pairs of witnesses certain general matters, without probing into all the details. They do this not because they require the additional testimony, but so that the witnesses should not leave disappointed, and so that the witnesses should be accustomed to coming 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, the head of the court says: It is sanctified. And all the people respond after him: It is sanctified; it is sanctified. Whether the moon was seen at its anticipated time, on the thirtieth day of the previous month, or whether it was not seen at its anticipated time, in which case witnesses are not necessary to establish the following day as the New Moon, the court sanctifies it and formally proclaims the day as the New Moon. Rabbi Elazar, son of Rabbi Tzadok, says: If the new moon was not seen at its anticipated time, the court does not sanctify the New Moon on the following day, as the celestial court in Heaven has already sanctified it, precluding the need for the additional sanctification by the earthly court.",
+ "Rabban Gamliel had a diagram of the different forms of the moon drawn on a tablet that hung on the wall of his attic, which he would show to the laymen who came to testify about the new moon but were unable to describe adequately what they had seen. And he would say to them: Did you see a form like this or like this? There was an incident in which two witnesses came to testify about the new moon, and they said: We saw the waning moon in the morning in the east, and that same day we saw the new moon in the evening in the west. Rabbi Yoḥanan ben Nuri said: They are false witnesses, as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, when they arrived in Yavne, Rabban Gamliel accepted them as witnesses without concern. And there was another incident in which two witnesses came and said: We saw the new moon at its anticipated time, i.e., on the night of the thirtieth day of the previous month; however, on the following night, i.e., the start of the thirty-first, which is often the determinant of a full, thirty-day month, it was not seen. And nevertheless Rabban Gamliel accepted their testimony and established the New Moon on the thirtieth day. Rabbi Dosa ben Horkinas disagreed and said: They are false witnesses; how can witnesses testify that a woman gave birth and the next day her belly is between her teeth, 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? Rabbi Yehoshua said to him: I see the logic of your statement; the New Moon must be established a day later. ",
+ "Upon hearing that Rabbi Yehoshua had challenged his ruling, Rabban Gamliel sent a message to him: I decree against you that you must appear before me with your staff and with your money on the day on which Yom Kippur occurs according to your calculation; according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur. Rabbi Akiva went and found Rabbi Yehoshua distressed 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 said to Rabbi Yehoshua: I can learn from a verse that everything that Rabban Gamliel did in sanctifying the month is done, i.e., it is valid. As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim in their season” (Leviticus 23:4). This verse indicates that whether you have proclaimed them at their proper time or whether you have declared them not at their proper time, I have only these Festivals as established by the representatives of the Jewish people. Rabbi Yehoshua then came to Rabbi Dosa ben Horkinas, who said to him: If we come to debate and question the rulings of the court of Rabban Gamliel, we must debate and question the rulings of 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” (Exodus 24:9). But why were the names of these seventy Elders not specified? Rather, this comes to teach that every set of three judges that stands as a court over the Jewish people has the same status as the court of Moses. 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, he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day on which Yom Kippur occurred according to his own calculation. Upon seeing him, Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. You are my teacher in wisdom, as Rabbi Yehoshua was wiser than anyone else in his generation, and you are my student, as you accepted my statement, despite your disagreement."
+ ],
+ [
+ "If the court and all of the Jewish people saw the new moon, and the witnesses were interrogated, but the court did not manage to say: Sanctified, before nightfall, so that the thirtieth day already passed, the previous month is rendered a full, thirty-day month, and the following day is observed as the New Moon. If the court alone saw the new moon, two members of the court should stand and testify before the others, and the court should say: Sanctified, sanctified. If three people saw the new moon, and they are themselves members of a court for this purpose, two of them should stand and seat two of their colleagues next to the individual who remains of the three, thereby forming a new court of three. The two standing judges should then testify before the three seated judges that they saw the new moon and the seated judges say: Sanctified, sanctified. This procedure is necessary because an individual is not authorized to declare the month sanctified by himself. Rather, a court of three is required.",
+ "The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the shofar. All shofarot are fit for blowing except for the horn of a cow, because it is a horn [keren] and not a shofar. Rabbi Yosei said: But aren’t all shofarot called horn, as it is stated: “And it shall come to pass, that when they sound a long blast with the horn [keren] of a ram [yovel]” (Joshua 6:5), and a ram’s horn is a shofar fit for sounding on Rosh HaShana?",
+ "The shofar that was used on Rosh HaShana in the Temple was made from the straight horn of an ibex, and its mouth, the mouthpiece into which one blows, was plated with gold. And there were two trumpets, one on each of the two sides of the person sounding the shofar. The shofar would sound a long blast, whereas the trumpets would sound a short blast, because the mitzva of the day is with the shofar.",
+ "And in contrast, the shofarot used on public fast days were made from the curved horns of rams, and their mouths were plated with silver. There were two trumpets in the middle between the shofarot, and the shofar would sound a short blast, whereas the trumpets would sound a long blast, for the mitzva of the day is with the trumpets.",
+ "Yom Kippur of the Jubilee Year is the same as Rosh HaShana with regard to both the shofar blasts that are sounded and the additional blessings that are recited in the Amida prayer. Rabbi Yehuda disagrees and says: There is a difference between the two days: On Rosh HaShana one blows with horns of rams, whereas in Jubilee Years one blows with horns of ibexes.",
+ "A shofar that was cracked and then glued together, even though it appears to be whole, is unfit. Similarly, if one glued together broken fragments of shofarot to form a complete shofar, the shofar is unfit. If the shofar was punctured and the puncture was sealed, if it impedes the blowing, the shofar is unfit, but if not, it is fit. ",
+ "If one sounds a shofar into a pit, or into a cistern, or into a large jug, if he clearly heard the sound of the shofar, he has fulfilled his obligation; but if he heard the sound of an echo, he has not fulfilled his obligation. And similarly, if one was passing behind a synagogue,or his house was adjacent to the synagogue, and he heard the sound of the shofar or the sound of the Scroll of Esther being read, if he focused his heart, i.e. his intent, to fulfill his obligation, he has fulfilled his obligation; but if not, he has not fulfilled his obligation. It is therefore possible for two people to hear the shofar blasts, but only one of them fulfills his obligation. Even though this one heard and also the other one heard, nevertheless, this one focused his heart to fulfill his obligation and has therefore indeed fulfilled it, but the other one did not focus his heart, and so he has not fulfilled his obligation.",
+ "Incidental to the discussion of the required intent when sounding the shofar, the mishna cites the verse: “And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed” (Exodus 17:11). It may be asked: Did the hands of Moses make war when he raised them or break war when he lowered them? Rather, the verse comes to tell you that 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. Similarly, you can say: The verse states: “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” (Numbers 21:8). Once again it may be asked: 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 from their snakebites. Returning to its halakhic discussion, the mishna continues: A deaf-mute, an imbecile, or a minor who sounds the shofar cannot discharge the obligation on behalf of the community. This is the principle with regard to similar matters: Whoever is not obligated to do a certain matter cannot discharge the obligation on behalf of the community."
+ ],
+ [
+ "With regard to the Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. They said to him: He instituted the practice both in Yavne and in any place where there is a court.",
+ "The mishna adds: And Jerusalem in earlier times had this additional superiority over Yavne after Rabban Yoḥanan ben Zakkai instituted this practice, for in any city whose residents could see Jerusalem and hear the sounding of the shofar from there, and which was near to Jerusalem and people could come to Jerusalem from there, they would sound the shofar there as well, as it was considered part of Jerusalem. But in Yavne they would sound the shofar only in the court itself, not in the surrounding cities.",
+ "After the previous mishna mentioned Rabban Yoḥanan ben Zakkai’s ordinance that applies to the sounding of the shofar, this mishna records other ordinances instituted by the same Sage: At first, during the Temple era, the lulav was taken in the Temple all seven days of Sukkot, and in the rest of the country outside the Temple, it was taken only one day, on the first day of the Festival. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the lulav should be taken even in the rest of the country all seven days, in commemoration of the Temple. And for similar reasons, Rabban Yoḥanan ben Zakkai instituted that for the entire day of waving the omer offering, i.e., the sixteenth of Nisan, eating the grain of the new crop is prohibited. By Torah law, when the Temple is standing the new grain may not be eaten until after the omer 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.",
+ "Initially, they would accept testimony to determine the start of the month throughout the entire thirtieth day 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. Once, the witnesses tarried coming until the hour was late, and the Levites erred with regard to the song, 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 instituted that they would accept testimony to determine the start of the month only until minḥa 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. And if witnesses came from minḥa time onward, although the calculations for the dates of the Festivals would begin from the following day, the people would nevertheless observe that day, on which the witnesses arrived, as sacred, 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 minḥa time. And they would also observe the following day as sacred. 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. After the Temple was destroyed and there was no longer any reason for this ordinance, Rabban Yoḥanan ben Zakkai instituted that they would once again accept testimony to determine the start of the month the entire day. Rabbi Yehoshua ben Korḥa said: And this, too, Rabban Yoḥanan ben Zakkai instituted, that even if the head of the court of seventy-one is in any other place, not where the Great Sanhedrin is in session, the witnesses should nevertheless go only to the place where the Great Sanhedrin gathers 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.",
+ "The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri. Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.",
+ "One does not recite fewer than ten verses in theblessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. One does not mention verses of Remembrance, Kingship, and Shofar that have a theme of punishment. When reciting the ten verses, one begins with verses from the Torah and concludes with verses from the Prophets. Rabbi Yosei says: If he concluded with a verse from the Torah, he has fulfilled his obligation.",
+ "With regard to one who is passing before the ark, as prayer leader, on the festival of Rosh HaShana, it is the second prayer leader, i.e., the one who leads the additional prayer, who sounds the shofar on behalf of the congregation. And on a day when the hallel is recited, the first prayer leader, i.e., the one who leads the morning prayer, recites the hallel on behalf of the congregation.",
+ "With regard to the shofar of Rosh HaShana, one may not pass the Shabbat limit for it, i.e., to go and hear it, nor may one clear a pile of rubble to uncover a buried shofar. One may not climb a tree, nor may one ride on an animal, nor may one swim in water, in order to find a shofar to sound.And one may not cut the shofar to prepare it for use, neither with an object that is prohibited due to a rabbinic decree nor with an object that may not be used due to a prohibition by Torah law. However, if one wishes to place water or wine into the shofar on Rosh HaShana so that it emits a clear sound, he may place it, as this does not constitute a prohibited labor. One need not prevent children from sounding the shofar on Rosh HaShana, despite the fact that they are not obligated in mitzvot. Rather, one occupies himself with them, encouraging and instructing them, until they learn how to sound it properly. The mishna adds: One who acts unawares and sounds the shofar without any intention to perform the mitzva has not fulfilled his obligation. And, similarly, one who hears the shofar blasts from one who acts unawares has not fulfilled his obligation.",
+ "The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the first tekia of the initial series of tekia, terua, tekia, and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only one tekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times. Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many."
+ ]
+ ],
+ "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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..f566b2c3b464e1b4c948521ecadb9b4e18f6c4dd
--- /dev/null
+++ b/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": [
+ [
+ "א\nאַרְבָּעָה רָאשֵׁי שָׁנִים הֵן: \nבְּאֶחָד בְּנִיסָן, \nרֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים; \nבְּאֶחָד בֶּאֱלוּל, \nרֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה; \nרְבִּי אֶלְעָזָר וּרְבִּי שִׁמְעוֹן אוֹמְרִים: \nבְּאֶחָד בְּתִשְׁרִי; \n\nב\nבְּאֶחָד בְּתִשְׁרִי, \nרֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבֵלוֹת, < וְלַשְּׁמִיטִין >\nלִנְטִיעָה וְלִירָקוֹת; \nבְּאֶחָד בִּשְׁבָט, \nרֹאשׁ הַשָּׁנָה לָאִילָן, \nכְּדִבְרֵי בֵית שַׁמַּי; \nוּבֵית הֶלֵּל אוֹמְרִין: \nבַּחֲמִשָּׁה עָשָׂר בּוֹ.\n",
+ "ג\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",
+ "ד\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",
+ "ה\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",
+ "ו\nבֵּין שֶׁנִּרְאָה בַעֲלִיל וּבֵין שֶׁלֹּא נִרְאָה בַעֲלִיל, \nמְחַלְּלִים עָלָיו אֶת הַשַּׁבָּת. \nרְבִּי יוֹסֵי אוֹמֵר: \nאִם נִרְאָה בַעֲלִיל, \nאֵין מְחַלְּלִין עָלָיו אֶת הַשַּׁבָּת.\n",
+ "ז\nמַעֲשֶׂה שֶׁעָבְרוּ יוֹתֵר מֵאַרְבָּעִים זוֹג, \nוְעִכְּבָן רְבִּי עֲקִיבָה בְלוֹד. \nשָׁלַח לוֹ רַבָּן גַּמְלִיאֵל: \nאִם מְעַכֵּב אַתָּה אֶת הָרַבִּים, \nנִמְצֵאתָ מְכַשְּׁלָן לֶעָתִיד לָבוֹא.\n",
+ "ח\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\nט\nאָמַר רְבִּי יוֹסֵה: \nמַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, \nשֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, \nהוּא וּבְנוֹ וְעַבְדּוֹ הַמְשֻׁחְרָר, \nוְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, \nוּפָסְלוּ אֶת עַבְדּוֹ. \n",
+ "י\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",
+ "יא \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"
+ ],
+ [
+ "א\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",
+ "ב\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",
+ "ג\nמְנַיִן הָיוּ מַשִּׂיאִים? \nמֵהַר הַמִּשְׁחָה לְסַרְטְבָא, \nוּמִסַּרְטְבָא לִגְרוֹפִינָא, <לגריפוניא>\nוּמִגְּרוֹפִינָא לְחַוְרָן, \nוּמֵחַוְרָן לְבֵית בִּלְתִּין; \nוּמִבֵּית בִּלְתִּין לֹא זָזוּ, \nאֶלָּא מוֹלִיךְ וּמֵבִיא וּמַעֲלֶה וּמוֹרִיד, \nעַד שֶׁהוּא רוֹאֶה כָל הַגּוֹלָה לְפָנָיו \nכִּמְדוּרַת הָאֵשׁ.\n",
+ "ד\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\nה\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",
+ "ו\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\nז\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",
+ "ח\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",
+ "ט\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. <ליוונה>\n\nי\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",
+ "יא\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\nיב\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"
+ ],
+ [
+ "א\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",
+ "ב\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",
+ "ג\nוּבְתַעְנִיּוֹת בְּשֶׁלַּזְּכָרִים כְּפוּפִים, \nוּפִיו מְצֻפֶּה כֶסֶף, \nוּשְׁתֵּי חֲצוֹצְרוֹת בָּאֶמְצַע. \nשׁוֹפָר מְקַצֵּר וַחֲצוֹצְרוֹת מַאֲרִיכוֹת, \nשֶׁמִּצְוַת הַיּוֹם בַּחֲצוֹצְרוֹת.\n",
+ "ד\nשָׁוֶה הַיּוֹבֵל וְרֹאשׁ הַשָּׁנָה לִתְקִיעָה וְלִבְרָכוֹת. \nרְבִּי יְהוּדָה אוֹמֵר: \nבְּרֹאשׁ הַשָּׁנָה תוֹקְעִים בְּשֶׁלַּזְּכָרִים, \nוּבַיּוֹבֵל בְּשֶׁלַּיָּעֵלִים.\n",
+ "ה\nשׁוֹפָר שֶׁנִּסְדַּק וְדִבְּקוֹ, פָּסוּל. \nדִּבֵּק שִׁבְרֵי הַשּׁוֹפָרוֹת, פָּסוּל. \nנִקַּב וּסְתָמוֹ, \nאִם מְעַכֵּב אֶת הַתְּקִיעָה פָסוּל, \nוְאִם לָאו, כָּשֵׁר.\n",
+ "ו\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",
+ "ז\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\nח\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\nט\nחֵרֵשׁ שׁוֹטֶה וְקָטָן \nאֵינוּ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. \nזֶה הַכְּלָל: \nכָּל שֶׁאֵינוּ חַיָּב בַּדָּבָר, \nאֵינוּ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן.\n\n\n\n"
+ ],
+ [
+ "א\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",
+ "ב\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",
+ "ג\nבָּרִאשׁוֹנָה, הָיָה הַלּוּלָב נִטָּל \nבַּמִּקְדָּשׁ שִׁבְעָה, \nוּבַמְּדִינָה יוֹם אֶחָד. \nמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, \nהִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁיְּהֵא הַלּוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה <במקדש>\nזֵכֶר לַמִּקְדָּשׁ; \nוְשֶׁיְּהֵא יוֹם הֶנֶף כֻּלּוֹ אָסוּר. \n",
+ "ד\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\nה\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",
+ "ו\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\nז\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",
+ "ח\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, יָצָא.\n",
+ "ט\nהָעוֹבֵר לִפְנֵי הַתֵּבָה \nבְיוֹם טוֹב שֶׁלְּרֹאשׁ הַשָּׁנָה, \nהַשֵּׁנִי מַתְקִיעַ; \nוּבְשָׁעַת הַהַלֵּל, \nהָרִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל.\n",
+ "י\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; <מתעשקין>\nוְהַמִּתְעַסֵּק לֹא יָצָא; \nוְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק לֹא יָצָא.\n",
+ "יא\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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..68bf0c0e785ab4abaf598d5572f3d4f095aff6c4
--- /dev/null
+++ b/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 לחוורן. 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 עולין 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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..2721f2bf47b65da4ffe2b397461c5660e2434b4b
--- /dev/null
+++ b/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 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 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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/merged.json b/json/Mishnah/Seder Moed/Mishnah Rosh Hashanah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..a60eb9166887c90cd5e95dc9975abdbef57ae023
--- /dev/null
+++ b/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, 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 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 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"
+ ]
+ ],
+ "versions": [
+ [
+ "Torat Emet 357",
+ "http://www.toratemetfreeware.com/index.html?downloads"
+ ]
+ ],
+ "heTitle": "משנה ראש השנה",
+ "categories": [
+ "Mishnah",
+ "Seder Moed"
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Eighteen Treatises from the Mishna.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Eighteen Treatises from the Mishna.json
new file mode 100644
index 0000000000000000000000000000000000000000..c8179766c60ffdd9fd052535fc751a317268da78
--- /dev/null
+++ b/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 sekhakh] is greater than its sun, is valid. (A sukkah) that [its sekhakh] 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 sekhakh 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 lulav [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 ashera [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 lulav]. A lulav 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 ashera, 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 ashera, 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 etrog [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 lulav 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 asherah, or from a condemned city, is invalid. One which is of orlah [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 terumah is invalid; from pure terumah, one should not take it [for the mitzvah], but if one took it, it is valid. One which is of demai [produce from which it is uncertain whether tithes were already taken], Beit Shammai invalidate it, and Beit Hillel validate. One which is of ma'aser sheni [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 lulav 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 lulavim 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 Hallel], \"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 lulavim [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 lulav 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 lulav.",
+ "One for whom a slave, or a woman, or a minor were reading [the Hallel] 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 Hallel 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 lulav [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 lulav 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 lulav 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 henef [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 lulavim 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 lulav of one's fellow. And on the rest of the days of the festival, one fulfills one's obligation by means of the lulav 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 lulav out into the public domain, he is exempt because he took it out with permission.",
+ "A woman may receive a lulav 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 lulav is obligated regarding the lulav."
+ ],
+ [
+ "The [shaking of the] lulav 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] Hallel, and the simchah [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] lulav [done] on seven [days]? If the first holy day of the festival falls on Shabbat, the [shaking of the] lulav [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 lulav 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 lulav [done] when the first holy day of the festival falls on Shabbat? They would walk their lulavim to the Temple Mount, and the officers would receive [the lulavim] 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 lulav 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 lulavim] 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 lulav] 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 tekiyah [a steady blast], and a teruah [a broken blast], and a tekiyah. 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,] \"Ani vaho, 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 lulavim and they would eat their citrons.",
+ "How is [the recitation of] the Hallel and the simchah [done on] eight days? This teaches that one is obligated in [the recitation of] the Hallel and in simchah 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] minchah [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 logim [a measure], was filled from the Shiloach [spring]. When they would arrive [with it] at the Gate of Water, they would blow a tekiyah, and a teruah, and a tekiyah. 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 log 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 logim [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 tekiyah [a steady blast], and a teruah [a broken blast], and [another] tekiyah. When they arrived at the tenth step, they would [again] blow a tekiyah, and a teruah, and a tekiyah. When they arrived at the court, they would [for a third time] blow a tekiyah, and a teruah, and a tekiyah. 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 tamid [continual offering] of the morning, and nine for the tamid of the evening. And for the musafim [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 tamid of the morning, and nine for the tamid of the evening, and nine for the musafim, 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 temidim [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"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json" "b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json"
new file mode 100644
index 0000000000000000000000000000000000000000..f4fb2be3f96defdb38c2b3914497cbb29eacf0f4
--- /dev/null
+++ "b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Le Talmud de J\303\251rusalem, 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 soleil1 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., 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 Tabernacles2 C’est seulement dans le mois antérieur à la fte, qu’une telle construction est évidemment intentionnelle.; 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 sarments3 Le commentaire le rend par un mot tamalash, trop corrompu pour tre lu par le romaniste que nous avons consulté., 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.–4 La Guemara sur ce est reproduite in extenso du traité (Shabat 3, 4), et (Eruvin 8, 8), traduite t. 4,.",
+ "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 devoir1 C’est l’une des 3 obligations relatives à la Suka d’y dormir.. 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 couverte2 Tossefta, ch. 2., 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 fête3 Cf. ci-après, (Betsa 5, 2)., 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’enveloppait4 Cf. traité (Toharot 2, 1). d’une serviette (mappa) à l’abri de tout contact impur, et la mangeait hors de la Suka, sans prononcer aucune bénédiction5 Cf. traité (Berakhot 7, 2). 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 restituée6 Suit un passage traduit au traité (Berakhot 6, 1).",
+ "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 fer1 Au sud de Jérusalem, dit une note de l’édition Jost. (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 fête2 Cf. traité (Rosh Hashana 4, 8).",
+ "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 irrégulièrement3 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., 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). –4 (Maasserot 3, 6)..",
+ "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). –.5 La Guemara à ce ¤ est traduite en (Berakhot 3, 3). Cf. J., traité (Rosh Hashana 3, 10).",
+ "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 cédrat6 Voir de mme (Sheviit 8, 3)., 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 Tentes7 Il y a une distinction analogue dans le traité (Sheqalim 1, 3). Depuis la destruction du Temple, R. Yohanan b. Zaccaï a établi qu’on le prendrait partout pendant 7 jours en souvenir du Temple8 Cf. traité (Rosh Hashana 4, 3)Ê; traité (Menahot 10, 5)., 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 joie1 Consommation de sacrifices pacifiques. 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).2 En tte se trouve un long passage reproduit du traité (Eruvin 1, 1),",
+ "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 galerie3 Voir une mesure analogue en (Sheqalim 8, 4). 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’invocation4 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 fte de Soucot. Selon J. Lévy, il faut y voir un sens mystique, ou une transcri 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’eau5 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 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 temps6 Le vin, plus épais que l’eau, s’écoule plus lentement à orifices égaux.. 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’office7 V. Ibid. 3, 10.; car ni l’eau, ni le vin découverts n’étaient aptes à être offerts sur l’autel."
+ ],
+ [
+ "La musique instrumentale1 Littéral.Ê: la flte, 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 joyeuse2 Cf. Clément Mullet, Les feux de S. Jean ou du soleil. Dans Revue orientale, X, 1865,.",
+ "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 fête3 Probablement une balustrade.. 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 vases4 Pour ce et les suiv., voir le rituel de l’office du 8e soir de Sukot.",
+ "On roulait en forme de mèche des chiffons provenant des caleçons et des ceintures des sacerdotes5 V. (Yoma 7, 3)., 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 degrés6 Psaumes 120 à 134.. 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 sacerdotes7 Ils arrivaient tous pour les offices de la fte, formant 24 escouades.; 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 fêtes8 (Yoma 2, 1)Ê; (Hagiga 1, 6)., 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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Mishnah Yomit by Dr. Joshua Kulp.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Mishnah Yomit by Dr. Joshua Kulp.json
new file mode 100644
index 0000000000000000000000000000000000000000..865bb4d787f85aac4da083a6b145c7b76886c1d4
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Sefaria Community Translation.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Sefaria Community Translation.json
new file mode 100644
index 0000000000000000000000000000000000000000..a30c239d3f716b86cce09e15ead91528713afba2
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json
new file mode 100644
index 0000000000000000000000000000000000000000..43ee03e5ac44abb6495c0e5ba037a162ba553bf4
--- /dev/null
+++ b/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": [
+ [
+ "EINE FESTHÜTTE, DIE MEHR ALS ZWANZIG ELLEN HOCH IST, IST UN-BRAUCHBAR, NACH R. JEHUDA ABER BRAUCHBAR; DIE KEINE ZEHN HANDBREITEN HOCH IST, DIE KEINE DREI WÄNDE HAT UND DIE MEHR SONNE ALS SCHATTEN1 Das W. סוכה ist von סכך bedecken, beschatten, abgeleitet, deren Hauptzweck ist also die Beschattung. GEWÄHRT, IST UNBRAUCHBAR. EINE ALTE FESTHÜTTE IST NACH DER SCHULE ŠAMMAJS UNBRAUCHBAR UND NACH DER SCHULE HILLELS BRAUCHBAR. WELCHE HEISST EINE ALTE FESTHÜTTE? DIE MAN DREISSIG TAGE VOR DEM FESTE ERRICHTET HAT. HAT MAN SIE ABER FÜR DAS FEST ERRICHTET, SO IST SIE BRAUCHBAR, SELBST WENN SEIT ANFANG DES JAHRES.",
+ "WENN MAN DIE FESTHÜTTE UNTER EINEM BAUME MACHT, SO IST ES EBEN SO, ALS HÄTTE MAN SIE IM HAUSE GEMACHT. VON ZWEI HÜTTEN ÜBEREINANDER IST DIE OBERE BRAUCHBAR UND DIE UNTERE UNBRAUCHBAR; R. JEHUDA SAGT, IST KEIN BEWOHNER IN DER OBEREN, SEI DIE UNTERE BRAUCHBAR.",
+ "HAT MAN DARÜBER EIN LAKEN AUSGEBREITET, WEGEN DER SONNE, ODER DARUNTER, WEGEN DES ABFALLS, ODER ES ÜBER DAS HIMMELBETT AUSGEBREITET, SO IST SIE UNBRAUCHBAR, WOHL ABER DARF MAN EIN LAKEN ÜBER DIE BETTSTANGEN2 Je eine am Kopfende u. am Fußende, die durch eine Stange verbunden sind, sodaß das darüber ausgebreitete Laken ein schräges Dach bildet.AUSBREITEN.",
+ "HAT MAN WEINLAUB, KÜRBISBLÄTTER ODER EPHEU ÜBER DIE FESTHÜTTE GEZOGEN UND DARÜBER HÜTTENBEDACHUNG GELEGT, SO IST SIE UNBRAUCHBAR; WENN ABER DIE HÜTTENBEDACHUNG MEHR IST, ODER MAN JENE ABGEHAUEN HAT, SO IST SIE BRAUCHBAR. DIE REGEL IST : WAS FÜR DIE UNREINHEIT EMPFÄNGLICH IST UND WAS NICHT AUS DER ERDE WÄCHST, IST ALS HÜTTENBEDACHUNG NICHT VERWENDBAR; WAS FÜR DIE UNREINHEIT NICHT EMPFÄNGLICH IST UND AUS DER ERDE WÄCHST, IST ALS HÜTTENBEDACHUNG VERWENDBAR.",
+ "STROHBÜNDEL, HOLZBÜNDEL UND REISIGBÜNDEL DÜRFEN ALS HÜTTENBEDACHUNG NICHT VERWENDET WERDEN; HAT MAN SIE ABER GELÖST, SO SIND SIE BRAUCHBAR. SIE ALLE SIND AUCH ALS WÄNDE BRAUCHBAR.",
+ "MAN DARF DIE FESTHÜTTE MIT BRETTERN ÜBERDACHEN – SO R. JEHUDA; R. MEÍR VERBIETET DIES. HAT MAN DARÜBER EIN VIER HANDBREITEN BREITES BRETT GELEGT, SO IST SIE BRAUCHBAR, NUR DARF MAN UNTER DIESEM NICHT SCHLAFEN.",
+ "EINE DECKE OHNE ESTRICH3 Wenn die Bretter oben lose aufliegen u. nicht durch einen Estrich darüber zusammengefügt sind.MUSS MAN, WIE R. JEHUDA SAGT, NACH DER SCHULE ŠAMMAJS LOCKERN UND JE EINE PLANKE ZWISCHEN ZWEIEN FORTNEHMEN, UND NACH DER SCHULE HILLELS ENTWEDER LOCKERN ODER JE EINE ZWISCHEN ZWEIEN FORTNEHMEN ; R. MEÍR SAGT, MAN NEHME JE EINE PLANKE ZWISCHEN ZWEIEN FORT, BRAUCHE ABER NICHT ZU LOCKERN.",
+ "WENN MAN SEINE FESTHÜTTE MIT SPIESSEN ODER SEITENBRETTERN VON EINEM BETTE BÄLKT, SO IST SIE, WENN DER ABSTAND4 Der mit brauchbarer Hüttenbedeckung ausgefüllt werden kann.ZWISCHEN IHNEN DIESEM GLEICHT, BRAUCHBAR. WENN MAN EINE MIETE AUSHÖHLT, UM DARAUS EINE FESTHÜTTE ZU MACHEN, SO IST DIES KEINEF FSTHÜTTE.",
+ "WENN MAN DIE WÄNDE [FÜR DIE FESTHÜTTE] VON OBEN NACH UNTEN HERABHÄNGEN LÄSST, SO IST SIE, WENN SIE DREI HANDBREITEN VON DER ERDE ABSTEHEN, UNBRAUCHBAR; WENN SIE VON UNTEN NACH OBEN RAGEN, SO IST SIE, WENN SIE ZEHN HANDBREITEN HOCH IST, BRAUCHBAR. R. JOSE SAGT, WIE VON UNTEN NACH OBEN ZEHN HANDBREITEN EBENSO VON OBEN NACH UNTEN ZEHN HANDBREITEN. ix,2 x HAT MAN DIE HÜTTENBEDACHUNG DREI HANDBREITEN VON DEN WÄNDEN5 Horizontal. ENTFERNT, SO IST SIE UNBRAUCHBAR.",
+ "WENN DAS DACH EINES HAUSES DURCHBROCHEN IST UND MAN OBEN HÜTTENBEDACHUNG LEGT, SO IST ES, WENN VON DER WAND BIS ZUR HÜTTENBEDACHUNG VIER ELLEN VORHANDEN SIND, ALS FESTHÜTTE UNBRAUCHBAR; EBENSO DER MIT EINEM SÄULENGANGE UMGEBENE6 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.HOF. WENN MAN EINE GROSSE FESTHÜTTE RINGSUM MIT ETWAS ÜBERDACHT HAT, DAS ZUR HÜTTENBEDACHUNG NICHT VERWENDET WERDEN DARF, SO IST SIE, WENN ES VIER ELLEN EINNIMMT, UNBRAUCHBAR.",
+ "WENN JEMAND SEINE FESTHÜTTE NACH DER ART EINER BINSENHÜTTE7 Cf. supra Fol. 7b Anm. 119 u. 120. MACHT, ODER AN EINE WAND LEHNT, SO IST SIE NACH R. ELIE͑ZER UNBRAUCHBAR, WEIL SIE KEIN DACH HAT, UND NACH DEN WEISEN BRAUCHBAR. EINE GROSSE ROHRMATTE IST, WENN MAN SIE ALS UNTERLAGE GEFERTIGT HAT, FÜR DIE UNREINHEIT EMPFÄNGLICH UND ZUR HÜTTENBEDACHUNG UNBRAUCHBAR, UND WENN ALS BEDACHUNG, ZUR HÜTTENBEDACHUNG BRAUCHBAR UND FÜR DIE UNREINHEIT NICHT EMPFÄNGLICH. R. ELIE͑ZER SAGT, OB EINE KLEINE ODER EINE GROSSE: HAT MAN SIE ALS UNTERLAGE GEFERTIGT, SO IST SIE FÜR DIE UNREINHEIT EMPFÄNGLICH UND ZUR HÜTTENBEDACHUNG UNBRAUCHBAR, UND WENN ALS BEDACHUNG, ZUR HÜTTENBEDACHUNG BRAUCHBAR UND FÜR DIE UNREINHEIT NICHT EMPFÄNGLICH."
+ ],
+ [
+ "WER IN DER FESTHÜTTE UNTER EINEM BETTE SCHLÄFT, GENÜGT SEINER PFLICHT NICHT. R. JEHUDA ERZÄHLTE : BEI UNS WAR ES BRAUCH, UNTER DEM BETTE ZU SCHLAFEN IN GEGENWART DER ÄLTESTEN, UND DIESE SAGTEN UNS DAZU NICHTS, R. ŠIMO͑N ERZÄHLTE : EINST SCHLIEF ṬABI, DER KNECHT R. GAMLIÉLS, UNTER DEM BETTE, UND R. GAMLIÉL SPRACH ZU DEN ÄLTESTEN: SEHT DOCH, MEIN KNECHT ṬABI IST EIN SCHRIFTGELEHRTER UND WEISS, DASS KNECHTE VON DER FESTHÜTTE FREI SIND; ER SCHLÄFT DAHER UNTER DEM BETTE. IN DIESER WEISE LERNTEN WIR, DASS DERJENIGE, DER UNTER DEM BETTE SCHLÄFT, SEINER PFLICHT NICHT GENÜGE.",
+ "WENN JEMAND SEINE FESTHÜTTE MIT DEN FÜSSEN EINES BETTES STÜTZT, SO IST SIE BRAUCHBAR; R. JEHUDA SAGT, WENN SIE NICHT ALLEIN STEHEN KANN, SEI SIE UNBRAUCHBAR. EINE UNDICHTE FESTHÜTTE1 Bezieht sich auf die Hüttenbedachung., DIE MEHR SCHATTEN ALS SONNE GEWÄHRT, IST BRAUCHBAR; IST SIE DICHT WIE EIN HAUS, SO IST SIE, AUCH WENN MAN KEINE STERNE DURCHSEHEN KANN, BRAUCHBAR.",
+ "WENN JEMAND EINE FESTHÜTTE AUF EINEM WAGEN ODER AUF DER HÖHE EINES SCHIFFES MACHT, SO IST SIE BRAUCHBAR UND MAN DARF AM FESTTAGE ZU IHR HINAUFSTEIGEN. WENN AUF DEM WIPFEL EINES BAUMES ODER AUF DEM RÜCKEN EINES KAMELS, SO IST SIE BRAUCHBAR, JEDOCH DARF MAN AM FESTTAGE ZU IHR NICHT HINAUFSTEIGEN. SIND ZWEI WÄNDE DURCH EINEN BAUM UND EINE DURCH MENSCHENHÄNDE2 Wenn eine od. zwei Wände von der Erde aus gezogen sind; vgl. jed. Sab. Fol. 154b.ODER ZWEI DURCH MENSCHENHÄNDE UND EINE DURCH EINEN BAUM GESTÜTZT, SO IST SIE BRAUCHBAR, JEDOCH DARF MAN AM FESTTAGE ZU IHR NICHT HINAUFSTEIGEN. DIE REGEL IST FALLS SIE, WENN DER BAUM ENTFERNT WIRD, AUCH ALLEIN STEHEN BLEIBEN KANN, SO IST SIE BRAUCHBAR UND MAN DARF AM FESTTAGE ZU IHR HINAUFSTEIGEN.",
+ "WENN JEMAND SEINE FESTHÜTTE ZWISCHEN BÄUMEN MACHT, SODASS DIE BÄUME DIE WÄNDE BILDEN, SO IST SIE BRAUCHBAR. BOTEN GOTTGEFÄLLIGER HANDLUNGEN SIND VON DER FESTHÜTTE FREI; KRANKE UND IHRE WÄRTER SIND VON DER FESTHÜTTE FREI. MAN DARF GELEGENTLICH AUSSERHALB DER FESTHÜTTE ESSEN UND TRINKEN.",
+ "EINST BRACHTE MAN R. JOḤANAN B. ZAKKAJ EINE SPEISE ZUM KOSTEN UND R. GAMLIÉL ZWEI DATTELN UND EINEN EIMER WASSER; DA SPRACHEN SIE : BRINGET SIE NACH DER FESTHÜTTE HINAUF. UND ALS MAN R. ÇADOQ EINE SPEISE VON WENIGER ALS EIGRÖSSE REICHTE, NAHM ER SIE3 Weil er die Hände nicht gewaschen hatte.MIT EINEM TUCHE, ASS SIE AUSSERHALB DER FESTHÜTTE UND SPRACH NACHHER NICHT DEN SEGEN.",
+ "R. ELIE͑ZER SAGT, MAN SEI VIERZEHN MAHLZEITEN IN DER FESTHÜTTE ZU ESSEN VERPFLICHTET, EINE AM TAGE UND EINE NACHTS ; DIE WEISEN SAGEN, MIT AUSNAHME DER NACHT DES ERSTEN FESTTAGES GEBE ES DAFÜR KEINE FESTSETZUNG. FERNER SAGTE R. ELIE͑ZER: WER IN DER NACHT DES ERSTEN FESTTAGES NICHT GEGESSEN HAT, HOLE ES IN DER NACHT DES LETZTEN FESTTAGES NACH. DIE WEISEN SAGEN, ES GEBE DAFÜR KEINEN ERSATZ; HIERÜBER HEISST ES :4 Ecc. 1,15.Krummes kann nicht gerade werden, das Fehlende kann nicht nachgetragen werden.",
+ "WENN JEMAND SICH MIT DEM KOPFE UND DEM GRÖSSEREN TEILE DES KÖRPERS IN DER FESTHÜTTE BEFINDET, DEN TISCH ABER IN DER STUBE HAT, SO IST SIE NACH DER SCHULE ŠAMMAJS UNBRAUCHBAR, UND NACH DER SCHULE HILLELS BRAUCHBAR. DIE SCHULE HILLELS SPRACH ZU DER SCHULE ŠAMMAJS: DIE ÄLTESTEN DER SCHULE ŠAMMAJS UND DIE ÄLTESTEN DER SCHULE HILLELS BESUCHTEN JA EINST R. JOḤANAN B.HEḤORANITH UND TRAFEN IHN MIT DEM KOPFE UND DEM GRÖSSEREN TEILE DES KÖRPERS IN DER FESTHÜTTE, WÄHREND SEIN TISCH SICH IN DER STUBE BEFAND, UND SIE SAGTEN DAZU NICHTS. DIE SCHULE ŠAMMAJS ERWIDERTE : SOLL DIES EIN BEWEIS SEIN!? SIE SPRACHEN JA AUCH ZU IHM: WENN DU STETS SO VERFAHREN BIST, SO HAST DU IN DEINEM LEBEN NIE DAS GEBOT DER FESTHÜTTE AUSGEÜBT. FRAUEN, SKLAVEN UND MINDERJÄHRIGE SIND VON DER FESTHÜTTE FREI",
+ "EIN KIND, DAS SEINER MUTTER NICHT MEHR BEDARF, IST ZUR FESTHÜTTE VERPFLICHTET. ALS EINST DIE SCHWIEGERTOCHTER ŠAMMAJS DES ÄLTEREN NIEDERKAM, DURCHBRACH ER DEN ESTRICH UND LEGTE DES KINDES WEGEN HÜTTENBEDACHUNG ÜBER DEM BETTE.",
+ "WÄHREND ALLER SIEBEN TAGE MACHE MAN SEINE FESTHUTTE ZUM PERMANENTEN UND SEINE WOHNUNG ZUM GELEGENTLICHEN AUFENTHALTE. WANN DARF MAN, WENN ES REGNET, FORTSCHAFFEN5 Sc. Sachen u. Speisen u. sich in die Wohnung begeben.? WENN DER BREI VERDIRBT. SIE SAGTEN EIN GLEICHNIS. DIES IST EBENSO, ALS WENN EIN DIENER SEINEM HERRN EINEN BECHER EINZUSCHENKEN SICH ANSCHICKT UND DIESER IHM DIE KANNE INS GESICHT SCHÜTTET."
+ ],
+ [
+ "DER GERAUBTE1 Unter Raub versteht der Talmud unrechtmäßig erworbenes Eigentum. ODER VERDORRTE PALMENZWEIG IST UNTAUGLICH; DER VON EINER AŠERA ODER AUS EINER ABTRÜNNIGEN STADT2 Cf. Dt. 13,14ff. HERRÜHRENDE IST UNTAUGLICH. DESSEN SPITZE ABGEBROCHEN IST ODER DESSEN BLÄTTER GETRENNT3 Wie manche erklären, geteilt, in der Mitte durchgetrennt, nach anderen hingegen, von der Mittelrippe abgetrennt und an dieser befestigt. SIND, IST UNTAUGLICH, DESSEN BLÄTTER GESPREIZT SIND, IST UNTAUGLICH. R. JEHUDA SAGT, MAN BINDE IHN JEDOCH OBEN ZUSAMMEN. DLE STEINPALMEN DES EISENBERGES SIND TAUGLICH. EIN PALMENZWEIG, DER DREI HANDBREITEN HAT, DASS MAN IHN SCHÜTTELN KANN, IST TAUGLICH.",
+ "DIE GERAUBTE ODER VERDORRTE MYRTE IST UNTAUGLICH; DIE VON EINER AŠERA ODER EINER ABTRÜNNIGEN STADT HERRÜHRENDE IST UNTAUGLICH. DEREN SPITZE ABGEBROCHEN IST, DEREN BLÄTTER ABGETRENNT SIND ODER DEREN BEEREN MEHR SIND ALS DIE BLÄTTER, IST UNTAUGLICH; HAT MAN SIE VERMINDERT, SO IST SIE TAUGLICH, JEDOCH DARF MAN SIE NICHT AM FESTTAGE VERMINDERN.",
+ "DIE GERAUBTE ODER VERDORRTE BAGHWEIDE IST UNTAUGLICH; DIE VON EINER AŠERA ODER EINER ABTRÜNNIGEN STADT HERRÜHRENDE IST UNTAUGLICH. DEREN SPITZE ABGEBROCHEN IST, DEREN BLÄTTER ABGETRENNT SIND, UND DIE ÇAPHÇAPHA4 Eine Art Bachweide mit runden Blättern: cf. Bd. I S. 540 Anm. 319.SIND UNTAUGLICH. DIE WELKE, DEREN BLÄTTER ZUM TEIL ABGELÖST SIND, UND DIE WIESENWEIDE5 Das im Text gebrauchte Wort bezeichnet ein Feld od. eine Wiese, für die die natürliche Bewässerung durch den Regen ausreicht.SIND UNTAUGLICH.",
+ "R. JIŠMA͑ÉL SAGT, DREI MYRTEN, ZWEI BACHWEIDEN, EIN PALMENZWEIG UND EIN ETROG6 Sind zum Feststrauße erforderlich., AUCH WENN ZWEI MYRTEN ABGEBROCHENE SPITZEN HABEN UND NUR DIE DRITTE UNBESCHÄDIGT IST; R. TRYPHON SAGT, AUCH WENN ALLE DREI ABGEBROCHENE SPITZEN HABEN. R. A͑QIBA SAGT, WIE NUR EIN PALMENZWEIG UND EIN ETROG, EBENSO NUR EINE MYRTE UND EINE BACHWEIDE.",
+ "DER GERAUBTE ODER VERDORRTE ETROG IST UNTAUGLICH; DER VON EINER AŠERA ODER EINER ABTRÜNNIGEN STADT HERRÜHRENDE IST UNTAUGLICH. VOM UNGEWEIHTEN IST ER UNTAUGLICH; VON UNREINER HEBE IST ER UNTAUGLICH. VON REINER HEBE DARF MAN IHN NICHT NEHMEN, HAT MAN IHN BEREITS GENOMMEN, SO IST ER TAUGLICH. VOM DEMAJ IST ER NACH DER SCHULE ŠAMMAJS UNTAUGLICH UND NACH DER SCHULE HILLELS TAUGLICH. VOM ZWEITEN ZEHNTEN DARF MAN IN JERUŠALEM NICHT NEHMEN; HAT MAN IHN BEREITS GENOMMEN, SO IST ER TAUGLICH.",
+ "HAT ER ÜBER DEN GRÖSSEREN TEIL EINEN SCHORF, FEHLT IHM DIE KNOSPE, IST ER ENTSCHALT ODER GEPLATZT, ODER HAT ER EIN LOCH, SODASS ETWAS FEHLT, SO IST SA UNTAUGLICH. HAT ER EINEN SCHORF ÜBER DEN KLEINEREN TEIL, FEHLT IHM DER STIEL, HAT ER EIN LOCH, OHNE DASS DA ETWAS FEHLT, SO IST ER TAUGLICH. DER ÄTHIOPISCHE7 Von besonders dunkler Färbung.ETROG IST UNTAUGLICH, DER LAUCHGRÜNE IST NACH R. MEÍR TAUGLICH UND NACH R. JEHUDA UNTAUGLICH.",
+ "DIE GRÖSSE DES KLEINSTEN ETROG IST, WIE R. MEÍR SAGT, DIE EINER NUSS, UND WIE R. JEHUDA SAGT, DIE EINES EIES; DIE DES GROSSEN, DASS MAN ZWEI IN EINER HAND HALTEN KANN – SO R. JEHUDA; R. JOSE SAGT, SOGAR EINEN MIT BEIDEN HÄNDEN.",
+ "MAN DARF DEN FESTSTRAUSS NUR MIT GLEICHARTIGEM ZUSAMMENBINDEN – SO R. JEHUDA; R. MEÍR SAGT, SOGAR MIT EINER SCHNUR. R. MEÍR SPRACH: DIE LEUTE IN JERUŠALEM PFLEGTEN JA IHRE FESTSTRÄUSSE MIT GOLDTRESSEN ZUSAMMENZUBINDEN. JENE ERWIDERTEN IHM: UNTEN BANDEN SIE SIE MIT GLEICHARTIGEM ZUSAMMEN.",
+ "AN WELCHER STELLE IM LOBLIEDE SCHÜTTELTE MAN IHN? BEI DEN WORTEN ‘DANKET DEM HERRN’, AM BEGINNE UND AM SCHLÜSSE DES ABSCHNITTES, UND BEI DEN WORTEN ‘ACH, HERR HILF DOCH!’ – SO DIE SCHULE HILLELS; DIE SCHULE ŠAMMAJS SAGT, AUCH BEI DEN WORTEN ‘ACH, HERR, LASS GELINGEN’. R. A͑QIBA SPRACH: ICH BEOBACHTETE R. GAMLIÉL UND R. JEHOŠÜA, UND WÄHREND DAS GANZE VOLK DIE FESTSTRÄUSSE SCHÜTTELTE, SCHÜTTELTEN SIE DIESE NUR BEI DEN WORTEN ‘ACH, HERR, HILF DOCH!’ WER SICH AUF DER REISE BEFUNDEN UND DEN FESTSTRAUSS ZU NEHMEN KEINE GELEGENHEIT HATTE, NEHME IHN SOBALD ER NACH HAUSE KOMMT, SOGAR BEI TISCHE. HAT ER IHN MORGENS NICHT GENOMMEN, SO NEHME ER IHN ABENDS, DENN DAS GEBOT DES FESTSTRAUSSES ERSTRECKT SICH AUF DEN GANZEN TAG.",
+ "WENN EINEM EIN SKLAVE, EINE FRAU, ODER EIN MINDERJÄHRIGER DAS LOBLIED VORLIEST, SO SPRECHE ER IHNEN NACH, WAS SIE IHM VORLESEN, UND FLUCH TREFFE8 Daß er nicht lesen gelernt hat, bezw. sich solcher Vorleser bedient.IHN. WENN EIN ERWACHSENER IHM VORLIEST, SO ANTWORTE ER NUR ‘HALLELUJA’.",
+ "IN ORTEN, WO ES ÜBLICH IST, SIE9 Die Verse des Lobliedes, beim Singen desselben.ZU WIEDERHOLEN, WIEDERHOLE MAN SIE, SIE EINMAL ZU LESEN, LESE MAN SIE EINMAL, NACHHER DEN SEGEN ZU SPRECHEN, SPRECHE MAN NACHHER DEN SEGEN; ALLES NACH DEM LANDESBRAUCHE. WENN MAN VON SEINEM NÄCHSTEN IM SIEBENTJAHRE EINEN FESTSTRAUSS KAUFT, SO GEBE IHM DIESER EINEN ETROG ALS GESCHENK, WEIL MAN IHN IM SIEBENTJAHRE NICHT KAUFEN DARF.",
+ "ANFANGS WURDE DER FESTSTRAUSS IM TEMPEL ALLE SIEBEN TAGE UND IN DER PROVINZ NUR EINEN TAG GENOMMEN; NACHDEM ABER DER TEMPEL ZERSTÖRT WURDE, ORDNETE R. JOḤANAN B.ZAKKAJ AN, DASS DER FESTSTRAUSS AUCH IN DER PROVINZ ALLE SIEBEN TAGE GENOMMEN WERDE, ZUR ERINNERUNG AN DEN TEMPEL, UND DASS AM GANZEN SCHWINGETAGE10 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.FRISCHE FELDFRUCHT VERBOTEN SEI.",
+ "WENN DER ERSTE FESTTAG AUF EINEN ŠABBATH FÄLLT, SO BRFNGT DAS GANZE VOLK SEINE FESTSTRÄÜSSE AM VORABENDE NACH DEM BETHAUSE, UND AM NÄCHSTEN MORGEN KOMMT JEDER FRÜH, ERKENNT DEN SEINIGEN UND NIMMT IHN. DIE WEISEN SAGTEN NÄMLICH, AM ERSTEN FESTTAGE GENÜGE MAN SEINER PFLICHT NICHT MIT DEM FESTSTRAUSSE SEINES NÄCHSTEN, AN DEN ÜBRIGEN TAGEN DES FESTES GENÜGE MAN SEINER PFLICHT AUCH MIT DEM FESTSTRAUSSE SEINES NÄCHSTEN.",
+ "R. JOSE SAGT, WENN DER ERSTE FESTTAG AUF EINEN ŠABBATH FÄLLT UND MAN VERGESSENTLICH DEN FESTSTRAUSS AUF ÖFFENTLICHES GEBIET HINAUSTRÄGT, SO IST MAN11 Von der Darbringung des Sündopfers. FREI, WEIL MAN IHN FÜGLICH12 Er dachte nur an seine Pflicht u. vergaß darüber den Šabbath.HINAUSGETRAGEN HAT.",
+ "DIE FRAU DARF DEN FESTSTRAUSS AM ŠABBATH AUS DER HAND IHRES SOHNES ODER IHRES MANNES NEHMEN UND IHN IN WASSER STELLEN. R. JEHUDA SAGT, AM ŠABBATH DÜRFE MAN IHN WIEDER IN WASSER STELLEN, AM FESTTAGE WASSER ZUGIESSEN UND AM HALBFESTE DAS WASSER WECHSELN. EIN MINDERJÄHRIGER, DER DEN FESTSTRAUSS ZU SCHÜTTELN VERSTEHT, IST ZUM FESTSTRAUSSE VERPFLICHTET."
+ ],
+ [
+ "FÜR DEN FESTSTRAUSS UND DIE BACHWEIDE SIND SECHS ODER SIEBEN TAGE BESTIMMT, FÜR DAS LOBLIED UND DIE FESTFREUDE ACHT TAGE, FÜR DIE FESTHÜTTE UND DAS WASSERGIESSEN1 Cf. infra Fol. 48a. SIEBEN TAGE, FÜR DAS FLÖTENSPIEL FÜNF ODER SECHS TAGE.",
+ "WIESO SIEBEN TAGE FÜR DEN FESTSTRAUSS? FÄLLT DER ERSTE FESTTAG AUF EINEN ŠABBATH, SO SIND ES SIEBEN2 Der Feststrauß verdrängt am ersten Festtage den Šabbath, somit fällt er an keinem Tage aus; ebenso die Bach weide am 7. Festtage. TAGE FÜR DEN FESTSTRAUSS, WENN AUF EINEN ANDEREN TAG, SO SIND ES SECHS.",
+ "WIESO SIEBEN TAGE FÜR DIE BACHWEIDE? FÄLLT DER SIEBENTE FESTTAG, DER DER BACHWEIDE, AUF EINEN ŠABBATH, SO SIND ES SIEBEN TAGE FÜR DIE BAGHWEIDE, WENN AUF EINEN ANDEREN TAG, SO SIND ES SECHS.",
+ "WIE VERFÄHRT MAN AM ŠABBATH MIT DEM GEBOTE DES FESTSTRAUSSES? FÄLLT DER ERSTE FESTTAG AUF EINEN ŠABBATH, SO BRINGT JEDER SEINEN FESTSTRAUSS AM VORABEND NACH DEM TEMPELBERGE, UND DIE TEMPELDIENER NEHMEN SIE AB UND ORDNEN SIE AUF DEM SÄULENGANGE; GREISE3 Die das. Gedränge fürchten. ABER BRINGEN DIE IHRIGEN IN EINE KAMMER. MAN BELEHRT SIE, DASS JEDER ERKLÄRE: WEM AUCH MEIN FESTSTRAUSS IN DIE HÄNDE KOMMT, DEM SEI ER GESCHENKT. AM NÄCHSTEN MORGEN KOMMEN SIE FRÜH HIN, DIE TEMPELDIENER WERFEN IHNEN DIE FESTSTRÄUSSE ZU, UND SIE HASCHEN NACH DIESEN UND SCHLAGEN AUF EINANDER EIN. ALS DAS GERIGHT SAH, DASS SIE DADURCH IN GEFAHR GERIETEN, ORDNETE ES AN, DASS JEDER DEN FESTSTRAUSS NACH HAUSE NEHME4 Ihn zu schütteln u. seiner Pflicht zu genügen..",
+ "WIE VERFÄHRT MAN MIT DEM GEBOTE DER BAGHWEIDE? UNTERHALB JERUŠALEMS GIBT ES EINEN ORT NAMENS MOÇA; DAHIN GEHT MAN HINAB UND SAMMELT WEIDENZWEIGE, SODANN KOMMT MAN ZURÜCK UND STELLT SIE AN DEN SEITEN DES ALTARS AUF, DIE SPITZEN ÜBER DEN ALTAR GENEIGT, WOBEI IN DIE POSAUNE GESTOSSEN, GETRILLERT5 Cf. Bd. Π S. 502 Anm. 103.UND VTIEDERÜM GESTOSSEN WURDE. AN JEDEM TAGE UMKREIST MAN DEN ALTAR EINMAL UND SPRICHT: ‘ACH, HERR, HILF DOCH, ACH, HERR, LASS DOCH GELINGEN!’ R. JEHUDA SAGT: ‘ICH UND ER6 ‘Ich und er’ soll eine Bezeichnung für Gott sein; nach einer Erklärung Raschis ist אני eine abgekürzte Form von אדני und זהז einer der in der Qabala bekannten 72 Gottesnamen (cf. Sab. Fol. 104a). אני והו hat auch den Zahlenwert von אנא יהוה., HILF DOCH’. AN DIESEM TAGE ABER UMKREIST MAN DEN ALTAR SIEBENMAL. WAS SAGT MAN BEIM FORTGEHEN? ‘HULDIGUNG7 Wörtl. Schönheit; auch dieses Wort scheint eine Umschreibung od. Übertragung zu sein.DIR, O ALTAR, HULDIGUNG DIR, O ALTAR!’ R. ELIE͑ZER SAGT: ‘GOTT UND DIR, O ALTAR, GOTT UND DIR, O ALTAR.’",
+ "WIE AM WOCHENTAGE, SO AUCH AM ŠABBATH, NUR DASS MAN SIE SCHON AM VORABENDE SAMMELTE UND IN GOLDENE KÜBEL STELLTE, DAMIT SIE NICHT WELKEN. R. JOḤANAN B.BEROQA SAGTE: MAN HOLTE PALMENWEDEL UND SCHLUG DAMIT AN DEN SEITEN DES ALTARS AUF DIE ERDE; DIESER TAG WURDE TAG DES WEDELSCHLAGENS GENANNT.",
+ "GLEICH DARAUF RISSEN DIE KINDER IHRE PALMENZWEIGE HERAUS UND ASSEN IHRE ETROGIM.",
+ "WIESO ACHT TAGE FÜR DAS LOBLIED UND DIE FESTFREUDE? DIES LEHRT, DASS MAN AM LETZTEN TAGE DES FESTES EBENSO ZUM LOBLIEDE, ZUR FESTFREUDE UND ZUR EHRUNG DES FESTES VERPFLICHTET IST WIE AN ALLEN ÜBRIGEN TAGEN DES FESTES. WIESO SIEBEN TAGE FÜR DIE FESTHÜTTE? HAT MAN AM SIEBENTEN DIE MAHLZEIT BEENDET, SO NEHME MAN DIE FESTHÜTTE NOCH NICHT AUSEINANDER; JEDOCH BRINGE MAN ZUR EHRUNG DES LETZTEN FESTTAGES VON DER VESPERZEIT AB DIE GERÄTE HERUNTER8 Man treffe für diesen Vorbereitungen..",
+ "WIE ERFOLGTE DAS WASSERGIESSEN? MAN FÜLLTE EIN DREI LOG FASSENDES GOLDENES GEFÄSS MIT WASSER AUS DEM ŠILOAḤ, UND ALS MAN ZUM WASSERTORE HERANKAM, WURDE IN DIE POSAUNE GESTOSSEN, GETRILLERT UND GESTOSSEN. SODANN STIEG DER PRIESTER AUF DIE ALTAR-RAMPE UND WANDTE SICH LINKS. DA WAREN ZWEI SILBERNE SGHALEN, WIE R. JEHUDA SAGT, WAREN SIE AUS KALK UND NUR VOM WEINE GESCHWÄRZT, DIE ZWEI SCHMALE DILLEN HATTEN, DIE EINE BREITER UND DIE ANDERE SCHMALER, DAMIT BEIDE GLEICHZEITIG SICH ENTLEEREN, DIE WESTLICHE FÜR DAS WASSER UND DIE ÖSTLICHE FÜR DEN WEIN. HAT ER DAS WASSER IN DIE DES WEINES ODER DEN WEIN IN DIE DES WASSERS GEGOSSEN, SO HAT ER DER PFLICHT GENÜGT. R. JEHUDA SAGT, ER GOSS ALLE ACHT TAGE MIT EINEM EIN LOG FASSENDEN GEFÄSSE. DEM WASSERGIESSENDEN RIEF MAN ZU: ‘DIE HAND HOCH’, DENN EINST GOSS JEMAND9 Der wohl zu den Saduzäern gehörte, die von der Prozession des Wassergießens nichts hielten.AUF SEINE FÜSSE, UND DAS VOLK STEINIGTE IHN MIT SEINEN ETROGIM",
+ "WIE AM WOCHENTAGE, SO GESCHAH ES AUCH AM ŠABBATH, NUR DASS MAN BEREITS AM VORABEND EIN UNGEWEIHTES GOLDENES FASS MIT ŠILOAḤWASSER FÜLLTE UND ES IN EINER ZELLE AUFBEWAHRTE. WURDE ES AUSGEGOSSEN ODER AUFGEDECKT, SO SCHÖPFTE MAN ES AUS DEM WASCHBECKEN ; WEIN UND WASSER, DIE AUFGEDECKT GESTANDEN HABEN, SIND NÄMLICH FÜR DEN ALTAR UNTAUGLICH10 Da sie zum Trinken verboten sind; cf. Ter. VIII, 4.."
+ ],
+ [
+ "FÜNF ODER SECHS [TAGE] FÜR DAS FLÖTEN[SPIEL]. NÄMLICH DAS FLÖTEN [SPIEL] BEI DER WASSERPROZESSION1 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., DAS WEDER DEN ŠABBATH NOCH DEN FEIERTAG VERDRÄNGT. i,2 ii WER DIE LUSTBARKEIT BEI DER WASSERPROZESSION NICHT GESEHEN HAT, HAT IM LEBEN KEINE LUSTBARKEIT GESEHEN.",
+ "AM AUSGANGE DES ERSTEN FESTTAGES DES HÜTTENFESTES GING MAN IN DIE FRAUENHALLE HINAB UND VERRICHTETE DA EINE WICHTIGE VERRICHTUNG2 Worüber weiter berichtet wird.. DA WAREN GOLDENE KANDELABER MIT JE VIER GOLDENEN SCHALEN AN DEN SPITZEN; JEDER HATTE VIER LEITERN, UND VIER KNABEN VON DEN PRIESTERJÜNGLINGEN MIT HUNDERTZWANZIG LOG FASSENDEN KRÜGEN IN DEN HÄNDEN FÜLLTEN ÖL IN JEDE SCHALE",
+ "AUS DEN ABGETRAGENEN BEINKLEIDERN DER PRIESTER UND AUS IHREN GÜRTELN MACHTE MAN DOCHTE UND ZÜNDETE SIE AN; ES GAB KEINEN HOF IN JERUŠALEM, DER NICHT VOM LICHTE DER WASSERPROZESSION BESTRAHLT WORDEN WÄRE",
+ "DIE FROMMEN UND MÄNNER DER TAT TANZTEN VOR IHNEN MIT FACKELN IN DEN HÄNDEN UND SANGEN LIEDER UND LOBGESÄNGE. DIE LEVITEN OHNE ZAHL MIT ZITHERN, HARFEN, ZIMBELN, TROMPETEN UND ANDEREN MUSIKINSTRUMENTEN AUF DEN FÜNFZEHN STUFEN, DIE VON DER JISRAÉLITENHALLE NACH DER FRAUENHALLE FÜHRTEN, ENTSPRECHEND DEN FÜNFZEHN STUFENGESÄNGEN IM BUCHE DER PSALMEN; AUF IHNEN STANDEN DIE LEVITEN MIT MUSIKINSTRUMENTEN UND SANGEN DIE LOBGESÄNGE. AM OBEREN TORE, DAS VON DER JISRAÉLITENHALLE NACH DER FRAUENHALLE FÜHRT, STANDEN ZWEI PRIESTER MIT ZWEI TROMPETEN IN DEN HÄNDEN, UND BEIM ERSTEN HAHNENRUFE BLIESEN SIE EINEN STOSSTON, EINEN TRILLERTON UND EINEN STOSSTON; ALS SIE ZUR ZEHNTEN STUFE GELANGTEN, BLIESEN SIE ABERMALS EINEN STOSSTON, EINEN TRILLERTON UND EINEN STOSSTON, UND ALS SIE ZUM FUSSBODEN3 Die Mišna separa hat ‘zum Tempelhofe’; die kursierenden Ausgaben haben in besonderen Sätzen beide Lesarten.GELANGTEN, BLIESEN SIE ABERMALS EINEN STOSSTON, EINEN TRILLERTON UND EINEN STOSSTON. SO BLIESEN SIE WEITER, BIS SIE DAS NACH OSTEN HINAUSFÜHRENDE TOR ERREICHTEN. ALS SIE DAS NACH OSTEN HINAUSFÜHRENDE TOR ERREICHTEN, WANDTEN SIE DAS GESICHT VOM OSTEN NACH DEM WESTEN UND SPRACHEN: UNSERE VÄTER WANDTEN AN DIESER STELLE DEN RÜCKEN DEM TEMPEL ZU UND DAS GESICHT NACH OSTEN, UND ÖSTLICH WARFEN SIE SICH VOR DER SONNE4 Cf. Ez. 8,16.NIEDER; WIR ABER WENDEN UNSERE AUGEN ZU GOTT. R. JEHUDA SAGT, SIE WIEDERHOLTEN UND SPRACHEN: WIR ABER ZU GOTT, UND ZU GOTT UNSERE AUGEN.",
+ "MAN BLÄST IM TEMPEL NIGHT WENIGER ALS EINUNDZWANZIG TÖNE UND NIGHT MEHR ALS ACHTUNDVIERZIG TÖNE. AN JEDEM TAGE BLIES MAN DA EINUNDZWANZIG TÖNE : DREI BEIM ÖFFNEN DER TORA, NEUN BEIM BESTÄNDIGEN MORGENOPFER UND NEUN BEIM BESTÄNDIGEN ABENDOPFER; BEIM ZUSATZOPFER FÜGTE MAN NOCH NEUN HINZU; AM VORABEND DES ŠABBATHS FÜGTE MAN NOCH SECHS HINZU: DREI, DASS DAS VOLK DIE ARBEIT EINSTELLE, UND DREI, UM ZWISCHEN HEILIG UND PROFAN ZU UNTERSCHEIDEN. AM VORABEND DES ŠABBATHS WÄHREND DES HÜTTENFESTES WAREN ES ACHTUNDVIERZIG: DREI DEIM ÖFFNEN DER PFORTEN, DREI AM OBEREN TORE, DREI AM UNTEREN TORE, DREI BEIM WASSERSGHÖPFEN, DREI AM ALTAR, NEUN BEIM BESTÄNDIGEN MORGENOPFER, NEUN BEIM BESTÄNDIGEN ABEND-OPFER, NEUN BEIM ZUSATZOPFER, DREI, DASS DAS VOLK DIE ARBEIT EINSTELLE, UND DREI, UM ZWISCHEN HEILIG UND PROFAN ZU UNTERSCHEIDEN.",
+ "AM ERSTEN TAGE DES HÜTTENFESTES WAREN ES DREIZEHN FARREN, ZWEI WIDDER UND EIN ZIEGENBOCK5 Die als Zusatzopfer dargebracht wurden; cf. Num. 29,12ff., SOMIT BLIEBEN FÜR DIE ACHT PRIESTERWACHEN6 Insgesamt waren es 24 Priesterwachen (cf. iChr. 24,7ff.); die ersten 16 brachten je eines der hier aufgezählten Opfertiere dar.VIERZEHN LÄMMER7 Die als Zusatzopfer dargebracht wurden; cf. Num. 29,12ff.ZÜRÜCK. AM ERSTEN TAGE8 An jedem folgenden Tage wurde je ein Farre weniger dargebracht, der für die ersten 16 Priesterwachen durch ein Lamm ersetzt wurde.BRACHTEN SECHS JE ZWEJ UND DIE ÜBRIGEN JE EINES DAR; 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 LOSUNG, WIE AN ANDEREN FESTEN. SLE SAGTEN, WER HEUTE EINEN FARREN DARGEBRACHT HAT, BRINGE MORGEN EINEN SOLCHEN NICHT9 Es waren 16 Priesterwachen u. höchstens 13 Farren.DAR, VIELMEHR MACHTEN SIE DIE RUNDE.",
+ "AN DEN DREI FESTEN DES JAHRES10 Wörtl. drei Zeiten im Jahre.WAREN ALLE DREI PRIESTERWACHEN GLEICHBETEILIGT AN DEN FESTOPFERTEILEN UND BEI DER VERTEILUNG DES SCHAUBROTES11 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.. AM WOCHENFESTE SAGTE MAN ZU IHM: ‘DA HAST DU UNGESÄUERTES.’ DIE REIHENMÄSSIGE PRIESTERWACHE BRACHTE DIE BESTÄNDIGEN OPFER DAR, SOWIE GELOBTE FREIWILLIGE UND ALLE ANDEREN GEMEINDEOPFER; ALLES BRACHTE DIESE DAR.",
+ "AN EINEM ŠABBATH NÄCHST EINEM FESTTAGE, OB VOR ODER NACH DIESEM, SIND ALLE PRIESTER GLEICHBETEILIGT BEI DER VERTEILUNG DES SCHAUBROTES. FÄLLT EIN TAG TRENNEND DAZWISCHEN, SO ERHÄLT DIE REIHENMÄSSIGE PRIESTERWACHE ZEHN BROTE UND DIE VERBLEIBENDE12 Die später kommen bezw. früher fortgehen könnte.ZWEI. AN ALLEN ÜBRIGEN TAGEN DES JAHRES ERHÄLT DIE ANTRETENDE PRIESTERWACHE SECHS UND DIE ABTRETENDE SECHS ; R. JEHUDA SAGT, DIE ANTRETENDE SIEBEN UND DIE ABTRETENDE FÜNF. DIE ANTRETENDEN TEILEN IN DER NORDSEITE, DIE ABTRETENDEN IN DER SÜDSEITE. BILGA13 Name einer Priesterwache; cf. iChr. 24,14.TEILTE STETS IN DER SÜDSEITE; FERNER WAR IHR RING14 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.STETS FEST UND IHR WANDSPIND15 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.GESCHLOSSEN."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json
new file mode 100644
index 0000000000000000000000000000000000000000..6ae9f9294767b0b6ce123f96d76f485dec62a461
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/English/William Davidson Edition - English.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/English/William Davidson Edition - English.json
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index 0000000000000000000000000000000000000000..186e61ae16c60074b105280a764c728d77d747c9
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+++ b/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 Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz",
+ "shortVersionTitle": "Koren - Steinsaltz",
+ "actualLanguage": "en",
+ "languageFamilyName": "english",
+ "isBaseText": false,
+ "isSource": false,
+ "direction": "ltr",
+ "heTitle": "משנה סוכה",
+ "categories": [
+ "Mishnah",
+ "Seder Moed"
+ ],
+ "text": [
+ [
+ "A sukka, i.e., its roofing, which is the main and most crucial element of the mitzva, that is more than twenty cubits high is unfit. Rabbi Yehuda deems it fit. Similarly, a sukka that is not even ten handbreadths high, and one that does not have three walls, and one whose sunlight that passes through its roofing is greater than its shade are unfit. With regard to an old sukka, Beit Shammai deem it unfit for the mitzva of sukka and Beit Hillel deem it fit. And which is considered an old sukka? It is any booth that one established thirty days or more prior to the Festival without expressly designating that it was for the mitzva of sukka. In that case, the assumption is that he constructed it for some other purpose. However, if he established it expressly for the sake of the festival of Sukkot, even if he constructed it at the beginning of the previous year, it is fit for use in the fulfillment of the mitzva of sukka, even according to Beit Shammai.",
+ "With regard to one who establishes his sukka beneath a tree, it is as though he established it inside the house and it is unfit. If one established a sukka atop another sukka, the upper sukka is fit and the lower sukka is unfit. Rabbi Yehuda says: If there are no residents in the upper sukka, the lower sukka is fit.",
+ "If one spread a sheet over the roofing as protection for those sitting in the sukka due to the sun, or if one spread a sheet beneath the roofing as protection due to the falling leaves, or if one spread a sheet as a canopy over the frame of a four-post [kinof] bed, the area in the sukka beneath the sheets is unfit. 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 sukka; rather, he is sitting inside a tent. However, one may spread the sheet over the frame of a two-post [naklitei] bed, 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 one trellised climbing plants such as a grapevine, or gourd plant, or ivy [kissos], over a sukka while they were still attached to the ground, and then added roofing atop them, the sukka is unfit. If the amount of fit roofing was greater than the plants attached to the ground, or if he cut the climbing plants so that they were no longer attached to the ground, it is fit. This is the principle with regard to the roofing of a sukka: Anything that is susceptible to ritual impurity, e.g., vessels, or its growth is not from the ground, e.g., animal hides, one may not roof his sukka with it. And anything that is not susceptible to ritual impurity and its growth is from the ground, one may roof his sukka with it.",
+ "One may not roof a sukka with bundles of straw tied with rope, or bundles of wood, or bundles of twigs. And with regard to all of the bundles, if one untied them, they are fit for use in roofing the sukka, as their lack of fitness is due to the fact that the bundles are tied. And even when tied, all of the bundles are fit for use in constructing the walls of the sukka.",
+ "One may roof the sukka with boards like those used in the ceiling of a house; this is the statement of Rabbi Yehuda. Rabbi Meir prohibits their use. If one placed a board that is four handbreadths wide atop the sukka, the sukka is fit. He fulfills his obligation, provided he does not sleep beneath the board.",
+ "In the case of a roof made of boards that are four handbreadths wide upon which there is no coat of plaster, Rabbi Yehuda says that Beit Shammai and Beit Hillel disagree with regard to the manner in which to render it fit. Beit Shammai say: One moves each board, and then it is considered as though he placed the board there for the sake of the mitzva of sukka, and one then removes one board from among the boards and replaces it with fit roofing. Beit Hillel say: One need not perform both actions; rather, one must either move the boards or remove one from among them. Rabbi Meir says: One only removes one from among them and does not move the others.",
+ "In the case of one who roofs his sukka with metal skewers or with the long boards of the bed, which compose its frame, if there is space between each one of them equal to the width of the skewers or the boards, and if he places fit roofing in those spaces, the sukka is fit. In the case of one who hollows out and creates a space inside a stack of grain, it is not a sukka.",
+ "One who lowers the walls of the sukka from up downward, if the lower edge of the wall is three handbreadths above the ground, the sukka is unfit. Since animals can enter through that space, it is not the wall of a fit sukka. However, if one constructs the wall from down upward, if the wall is ten handbreadths high, even if it does not reach the roofing, the sukka is fit. Rabbi Yosei says: Just as a wall built from down upward must be ten handbreadths, so too, in a case where one lowers the wall from up downward, it must be ten handbreadths in length. Regardless of its height off the ground, it is the wall of a fit sukka, as the legal status of a ten-handbreadth partition is that of a full-fledged partition in all areas of halakha. If one distanced the roofing from the walls of the sukka at a distance of three handbreadths the sukka is unfit, because three handbreadths of open space, even adjacent to the walls, render the sukka unfit.",
+ "In the case of a house that was breached, creating a hole in the middle of the roof, and one roofed over the breach, if from the wall to the roofing there are four or more cubits of the remaining original roof, it is an unfit sukka. If the roofing is less than four cubits from the wall, the sukka is fit, based on the principle of curved wall; the remaining intact ceiling is considered an extension of the vertical wall. And likewise, in the case of a courtyard that is surrounded on three sides by a portico, 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 sukka is unfit. Similarly, a large sukka that was surrounded at the edge of its roofing with material with which one may not roof a sukka, e.g., vessels susceptible to ritual impurity, if there are four cubits beneath the unfit roofing, the sukka is unfit. The principle of curved wall does not apply to unfit roofing that measures four cubits or more.",
+ "One who establishes his sukka like a type of circular hut, with no roof whose walls slope down from the center or who rested the sukka against the wall, 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, Rabbi Eliezer deems it unfit because it does not have a roof, and the Rabbis deem it fit; as, in their opinion, the roof and the walls may be a single entity, indistinguishable from each other. In the case of a large mat of reeds, if one initially produced it for the purpose of lying upon it, it is susceptible to ritual impurity like any other vessel, and therefore one may not roof a sukka with it. If one initially produced it for roofing, one may roof a sukka with it, and it is not susceptible to ritual impurity, as its legal status is not that of a vessel. Rabbi Eliezer says that the distinction between mats is based on use, not size. Therefore, with regard to both a small mat and a large mat, if one produced it for the purpose of lying upon it, it is susceptible to ritual impurity and one may not roof a sukka with it. If one produced it for roofing, one may roof a sukka with it, and it is not susceptible to ritual impurity."
+ ],
+ [
+ "One who sleeps beneath the bed in the sukka did not fulfill his obligation, because the bed constitutes a tent that serves as a barrier between him and the roofing of the sukka. 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 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. § Rabbi Shimon said, contrary to the opinion of Rabbi Yehuda: There was an incident involving Tavi, the Canaanite slave of Rabban Gamliel, who was sleeping beneath the bed, and Rabban Gamliel lightheartedly said to the Elders: Did you see my slave Tavi, who is a Torah scholar and knows that slaves are exempt from the mitzva of sukka? 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 sukka. Therefore, he sleeps under the bed. Rabbi Shimon continued: And by the way, as Rabban Gamliel was not issuing a halakhic ruling, we learned that one who sleeps beneath the bed did not fulfill his obligation.",
+ "One who supports his sukka on the legs of the bed, i.e., he leans the sukka roofing on a bed, the sukka is fit. Rabbi Yehuda says: If the sukka cannot stand in and of itself without support of the bed, it is unfit. A sukka that is meduvlelet and whose shade exceeds its sunlight is fit. A sukka whose roofing is thick like a house of sorts, even though it is so thick that the stars cannot be seen from within it, is fit.",
+ "In the case of one who establishes his sukka at the top of the wagon or at the top of the ship, although it is portable it is fit, as it is sufficient for a sukka to be a temporary residence. And one may ascend and enter it even on the first Festival day. In the case of one who establishes his sukka at the top of a tree or atop a camel, the sukka is fit, but one may not ascend and enter it on the first Festival day because the Sages prohibit climbing or using trees or animals on the Festival. If two of the walls of the sukka are in the tree and one is established on the ground by a person, or if two are established on the ground by a person and one is in the tree, the sukka is fit, but one may not ascend and enter it on the first Festival day because it is prohibited to use the tree. However, if three of the walls are established on the ground by a person and one is in the tree, then since it contains the minimum number of walls required, it is fit, and one may enter it on the first Festival day. The mishna summarizes that this is the principle: Any case where, were the tree removed, the sukka would be able to remain standing in and of itself, it is fit, and one may ascend and enter it on the Festival, since the tree is not its primary support.",
+ "mishna In the case of one who establishes his sukka between the trees, and the trees serve as walls for it, the sukka is fit. Those on the path to perform a mitzva are exempt from the mitzva of sukka. The ill and their caretakers are exempt from the mitzva of sukka. One may eat and drink in the framework of a casual meal outside the sukka.",
+ "Apropos eating in the sukka, which is discussed in the previous mishna, this mishna relates: An incident occurred where they brought a cooked dish to Rabban Yoḥanan ben Zakkai for him to taste, and to Rabban Gamliel they brought two dates and a bucket of water. And they each said: Take them up to the sukka and we will eat them there. In contrast, the mishna relates: And when they gave Rabbi Tzadok less than an egg-bulk of food, he took the food in a cloth 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. And he ate it outside the sukka and did not recite a blessing after eating it. 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.",
+ "Rabbi Eliezer says: A person is obligated to eat fourteen meals in the sukka over the course of the seven days of the festival of Sukkot, one during the day each day and one at night each night. And the Rabbis say: There is no quota for the number of meals, and one may choose whether or not to eat any of the meals except for the meal on the evening of the first Festival day of Sukkot, which one is required to eat in the sukka. And furthermore, Rabbi Eliezer said: One who did not eat a meal on the evening of the first day of the Festival should compensate with a meal on the evening of the last day of the Festival, on the Eighth Day of Assembly, despite the fact that he will not eat it in the sukka. And the Rabbis say: There is no compensation for this matter, and with regard to similar cases where it is impossible to rectify failure to fulfill a positive mitzva, it is stated: “That which is crooked cannot be made straight; and that which is wanting cannot be numbered” (Ecclesiastes 1:15).",
+ "In the case of one whose head and most of his body were in the sukka and his table was in the house, Beit Shammai deem it unfit, and Beit Hillel deem it fit. Beit Hillel said to Beit Shammai: And 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 such that he was sitting with his head and most of his body in the sukka and his table in the house, and they said nothing to him? Even Beit Shammai did not object. Beit Shammai said to them: Is there proof from there? That is not what happened; rather, they said to him: If you were accustomed to act in this manner, you have never fulfilled the mitzva of sukka in your life.",
+ "The mishna continues: Women, slaves, and minors are exempt from the mitzva of sukka. A minor who does not need his mother any longer is obligated in the mitzva. There was an incident where the daughter-in-law of Shammai the Elder gave birth just before Sukkot, and Shammai removed the coat of plaster from the roof, leaving the beams, and roofed with the beams over the bed for the newborn minor.",
+ "All seven days of Sukkot, a person renders his sukka his permanent residence and his house his temporary residence. If rain fell, from when is it permitted to vacate the sukka? It is permitted from the point that it is raining so hard that the congealed dish will spoil. The Sages told a parable: To what is this matter comparable? It is comparable to a servant who comes to pour wine for his master, and he pours a jug [kiton] of water in his face to show him that his presence is not desired. So too, in the sukka, rain is an indication that the Holy One, Blessed be He, does not want the person to fulfill the mitzva of sukka."
+ ],
+ [
+ "A lulav that was stolen or that is completely dry is unfit for use in fulfilling the mitzva of the four species. The lulav of a tree worshipped as idolatry [asheira] and a lulav from a city whose residents were incited to idolatry, which must be burned along with all the city’s property, are unfit. If the top of the lulav was severed or if the palm leaves were severed from the spine of the lulav, it is unfit. If its leaves, although still attached, were spread and are no longer completely joined to the spine, it is fit. Rabbi Yehuda says: In that case, one should bind the lulav from the top, to join the leaves that spread to the spine. A lulav from the palms of the Iron Mountain are fit 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. A lulav that has three handbreadths in length, sufficient to enable one to wave with it, is fit for use in fulfilling the mitzva.",
+ "A myrtle branch that was stolen or that is completely dry is unfit. A myrtle branch of a tree worshipped as idolatry [asheira] or a myrtle branch from a city whose residents were incited to idolatry is unfit. If the top of the myrtle branch was severed, if the leaves were severed completely, or if its berries were more numerous than its leaves, it is unfit. If one diminished their number by plucking berries so that they no longer outnumbered the leaves, the myrtle branch is fit. But one may not diminish the number on the Festival itself.",
+ "A willow branch that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. If the top was severed, or its leaves were severed, or if it is the tzaftzafa, a species similar to, but not actually a willow, it is unfit. However, a willow branch that is slightly dried, and one that a minority of its leaves fell, and a branch from a willow that does not grow by the river, but instead is from a non-irrigated field, is fit.",
+ "Rabbi Yishmael says: The mitzva of the four species is to take three myrtle branches, and two willow branches, one lulav, and one etrog. With regard to the myrtle branches, even if the tops of two are severed and the top of one is not severed, it is fit. Rabbi Tarfon says: Even if the tops of all three are severed, it is fit. Rabbi Akiva says with regard to the number of each of the species: Just as there is one lulav and one etrog, so too there is one myrtle branch and one willow branch.",
+ "An etrog that was stolen or is completely dry is unfit. One from a tree worshipped as idolatry [asheira] or from a city whose residents were incited to idolatry is unfit. An etrog that is fruit that grew on a tree during the three years after it was planted [orla] is unfit, because it is prohibited to eat and derive benefit from it. An etrog of impure teruma is unfit. With regard to an etrog of pure teruma, one may not take it ab initio, and if one took it, it is fit, and he fulfilled his obligation after the fact. With regard to an etrog of demai, which is produce acquired from an am ha’aretz, who does not reliably tithe his produce, Beit Shammai deem it unfit, and Beit Hillel deem it fit. With regard to an etrog of second tithe in Jerusalem, one may not take it ab initio; and if he took it, it is fit.",
+ "If boil-like blemishes arose on the majority of the etrog; if its pestle-like protuberance on the upper, blossom end was removed; if the etrog was peeled, split, or pierced and is missing any amount, it is unfit. However, if boil-like blemishes arose only on its minority; if its stem, which connects it to the tree, was removed; or it was pierced but is not missing any amount, it is fit. A Cushite etrog, which is black like a Cushite, is unfit. And with regard to an etrog that is leek green, Rabbi Meir deems it fit and Rabbi Yehuda deems it unfit. ",
+ "What is the minimum measure of a small etrog? Rabbi Meir says: It may be no smaller than a walnut-bulk. Rabbi Yehuda says: It may be no smaller than an egg-bulk. And in a large etrog, the maximum measure is so that one could hold two in his one hand; this is the statement of Rabbi Yehuda. Rabbi Yosei says: It is fit even if it is so large that he can hold only one in his two hands. ",
+ "One may bind the lulav only with its own species; i.e., one of the four species taken with the lulav. This is the statement of Rabbi Yehuda. Rabbi Meir says: One may do so even with a string or with a cord. Rabbi Meir said: There was an incident involving the men of Jerusalem who would bind their lulavim with gold rings. The Sages said to him: They would bind it with its own species beneath the rings, which serve a merely decorative purpose and not a halakhic one. ",
+ "And where in the recitation of hallel would they wave the lulav? They would do so at the verse: “Thank the Lord, for He is good” (Psalms 118:1, 29) that appears at both the beginning and the end of the psalm, and at the verse: “Lord, please save us” (Psalms 118:25); this is the statement of Beit Hillel. And Beit Shammai say: They would wave the lulav even at the verse: “Lord, please grant us success” (Psalms 118:25). Rabbi Akiva said: I was observing Rabban Gamliel and Rabbi Yehoshua and saw that all the people were waving their lulavim, and the two of them waved their lulav only at: “Lord, please save us,” indicating that this is the halakha. With regard to one who was coming along the way and did not have a lulav in his hand to take and fulfill the mitzva while traveling, when he enters his house to eat,he should take the lulav at his table. He interrupts his meal to fulfill the mitzva of lulav. If he did not take the lulav in the morning, he should take it in the afternoon, as the entire day is suited for fulfilling the mitzva of lulav. ",
+ "With regard to one for whom a Canaanite slave, a woman, or a minor was reciting hallel, he repeats after them what they are saying word for word. The mishna notes: And may a curse come to him for being so ignorant that he needs them to recite it for him. If an adult male was reciting hallel on his behalf, he need not repeat each word, as the adult male can fulfill the obligation to recite hallel on his behalf. Rather, he simply answers: Halleluya, to each phrase that is recited. ",
+ "In a place where they were accustomed to repeat certain verses, he, too, should repeat them. If the custom is to recite them plainly, without repetition, he should recite them plainly. In a place where the custom is to recite a blessing after hallel, he should recite a blessing. Everything is in accordance with the local custom in these matters. In the case of one who purchases a lulav from another who is an am ha’aretz during the Sabbatical Year, the seller gives him an etrog along with it as a gift, as he is not permitted to purchase the etrog during the Sabbatical Year because it is prohibited to engage in commerce with Sabbatical-Year produce. ",
+ "Originally, during the Temple era, the lulav was taken in the Temple for seven days, and in the rest of the country outside the Temple it was taken for one day. Once the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted an ordinance that the lulav should be taken even in the rest of the country for seven days, in commemoration of the Temple. And for similar reasons, he instituted an ordinance that for the entire day of waving the omer offering, it should be prohibited to eat the grain of the new crop. It is prohibited to eat the grain of the new crop until the omer 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 omer 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 the first day of the festival of Sukkot occurs on Shabbat, all of the people bring their lulavim to the synagogue on Shabbat eve, as it is prohibited to carry in a public domain on Shabbat. The next day, on Shabbat, everyone rises early and comes to the synagogue. Each and every one recognizes his lulav and takes it. This emphasis that each and every one recognizes his own lulav and takes it is because the Sages said: A person does not fulfill his obligation to take the lulav on the first day of the Festival with the lulav of another, and on the rest of the days of the Festival a person fulfills his obligation even with the lulav of another.",
+ " Rabbi Yosei says: If the first day of the Festival occurs on Shabbat, and he forgot and carried the lulav out into the public domain, he is exempt from liability to bring a sin-offering for this unwitting transgression because he carried it out with permission, i.e., he was preoccupied with the performance of the mitzva and carried it out. ",
+ "A woman may receive a lulav from her son or from her husband and return it on Shabbat to the water in which it had been placed. Rabbi Yehuda says: On Shabbat one may return the lulav to the water; and on the Festival one may even add fresh water to the vessel so the lulav will not wilt; and during the intermediate days of the Festival, one may even change the water. A minor who knows how to wave the lulav is obligated in the mitzva of lulav due to the requirement to train him in the performance of mitzvot."
+ ],
+ [
+ "The lulav is taken and the altar is encircled together with the willow branch either six or seven days, depending on which day of the Festival occurs on Shabbat. The obligation to recite the full hallel and the mitzva of rejoicing, i.e., eating the meat of the peace-offering, is in effect for eight days, seven days of Sukkot and the Eighth Day of Assembly. The mitzva of sukka and the ritual of the water libation on the altar are in effect for seven days. The flute is played in the Temple for five or six days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.",
+ "The mishna elaborates: The lulav is taken for seven days. How so? If the first day of the Festival occurs on Shabbat, since the mitzva to take the lulav on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the lulav that day. As a result, the lulav is then taken for seven days. And if the first day occurs on one of the rest of the days of the week and one of the other days of the Festival coincides with Shabbat, the lulav is taken only six days. Since the mitzva to take the lulav is a mitzva by rabbinic law throughout the rest of Sukkot, it does not override Shabbat.",
+ "The altar is encircled with the willow branch for seven days. How so? If the seventh day of the mitzva of the willow branch occurs on Shabbat, since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed for seven days. And if the seventh day occurs on one of the rest of the days 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 six days.",
+ "How is the mitzva of lulav fulfilled in the Temple when the first day of the Festival occurs on Shabbat? If the first day of the Festival occurs on Shabbat, all the people bring their lulavim to the Temple Mount on Friday. The attendants receive the lulavim from them and arrange them on a bench [itztaba], while the Elders place their lulavim in the chamber. 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 lulavim. And the court teaches the people to say: With regard to anyone whom my lulav reaches his possession, it is his as a gift. They did so to avoid the likely situation where people would inadvertently take lulavim that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a lulav that does not belong to him. The next day everyone rises early and comes to the Temple, and the attendants throw the lulavim before them. And in the confusion, the people snatch the lulavim and in the process strike one another. And when the court saw that they came to potential danger, they instituted that each and every person will take his lulav in his house and fulfill the mitzva there.",
+ "How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.",
+ "The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yoḥanan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkot was called: The day of the placing of palm branches. ",
+ "Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.",
+ "This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival. The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from minḥa time and onward in deference to the last day of the Festival, when he will require the vessels in the house.",
+ "With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact. Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.",
+ "Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. 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."
+ ],
+ [
+ "The flute is played on the festival of Sukkot for five or six days. This is the flute of the Place of the Drawing of the Water, whose playing overrides neither Shabbat nor the Festival. 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. One who did not see the Celebration of the Place of the Drawing of the Water never saw celebration in his days. ",
+ "This was the sequence of events: At the conclusion of the first Festival day the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair, as the Gemara will explain. There were golden candelabra atop poles there in the courtyard. And there were four basins made of gold at the top of each candelabrum. And there were four ladders for each and every pole and there were four children from the priesthood trainees, and in their hands were pitchers with a capacity of 120 log of oil that they would pour into each and every basin. ",
+ "From the worn trousers of the priests and their belts they would loosen and tear strips to use as wicks, and with them they would light the candelabra. And the light from the candelabra was so bright that there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing of the Water. ",
+ "The pious and the men of action would dance before the people who attended the celebration, with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song. And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.",
+ "One sounds no fewer than twenty-one trumpet blasts in the Temple, and one sounds no more than forty-eight. The mishna elaborates: Each day there were twenty-one trumpet blasts in the Temple: Three blasts were sounded for the opening of the gates in the morning, nine for the daily morning offering, and nine for the daily afternoon offering, totaling twenty-one. And on a day when the additional offerings were sacrificed, e.g., the New Moon, with the additional offerings they would add nine additional blasts. And on Shabbat eve they would add six blasts sounded adjacent to the onset of Shabbat: Three to stop the people from their labor, as the blasts inform the people that Shabbat is approaching and they stop working, and three at the onset of Shabbat to demarcate between sacred and profane. On Shabbat eve during the festival of Sukkot, there were forty-eight blasts. How so? Three in the morning for the opening of the gates; three for the upper gate; and three for the lower gate; and three for the filling of the vessel with water, as described in the sequence of the ritual of drawing the water for the water libation (48b); and three when pouring the water libation 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 more to demarcate between sacred and profane, totaling forty-eight blasts.",
+ "On the first Festival day of Sukkot there were thirteen bulls, two rams, and one goat there. 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. Fourteen sheep remained to be divided among the eight remaining watches. On the first day of the Festival, six of the eight remaining watches sacrifice two sheep each for a total of twelve, and the remaining two watches sacrifice one sheep each. On the second 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, five of the remaining watches sacrifice two sheep each, and the remaining four watches sacrifice one sheep each. On the third day of the Festival, when eleven bulls were sacrificed, fourteen of the priestly watches sacrifice the bulls, rams, and goat, four of the remaining watches sacrifice two sheep each, and the remaining six watches sacrifice one sheep each. On the fourth day of the Festival, when ten bulls were sacrificed, thirteen of the priestly watches sacrifice the bulls, rams, and goat, three of the remaining watches sacrifice two sheep each, and the remaining eight watches sacrifice one sheep each. On the fifth day, when nine bulls were sacrificed, twelve watches sacrifice the bulls, rams, and goat, two of the twelve remaining watches sacrifice two sheep each, and the remaining ten watches sacrifice one sheep each. On the sixth day, when eight bulls were sacrificed, eleven watches sacrifice the bulls, rams, and goat, one of the remaining watches sacrifices two sheep, and the remaining twelve watches sacrifice one sheep each. On the seventh day they are all equal and bring one offering each. On the eighth day, when there was a completely different configuration of offerings, they returned to the standard lottery system used to determine which of the priestly watches would sacrifice the offerings, as they did on the other pilgrimage Festivals, which do not have as many offerings as does Sukkot. They said about the ordering of the priestly watches: One who sacrificed bulls today will not sacrifice bulls tomorrow; rather, they will sacrifice one of the other types of offerings. They rotate, so that each of the watches will have the opportunity to sacrifice bulls as well as other animals.",
+ "At three times during the year, all twenty-four priestly watches have equal 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: In the portions of the offerings of the Festivals sacrificed on the altar and in the distribution of the shewbread on Shabbat during the Festivals. On Shavuot that coincides with Shabbat, when the two loaves offered on Shavuot would be distributed together with the distribution of the shewbread, the priest charged with the distribution says to each priest: Here is matza from the shewbread for you, and here is leavened bread from the two loaves for you. The principle is that the priestly watch whose time is fixed during the Festival sacrifices the daily offerings during the Festival, as well as vow-offerings, free-will offerings, and all other communal offerings. And that watch sacrifices all of them even during the Festival, when other aspects of the service are shared by all the watches. In the case of a Festival that occurs adjacent to Shabbat, both when it occurs preceding it and when it occurs following it, all the watches that arrived early or remained late to serve in the Temple were of equal status in the distribution of the shewbread on that Shabbat. ",
+ "If one day happened to separate between the Festival and Shabbat, the watch whose time was scheduled would take ten of the twelve loaves of shewbread, and the watch that was detained after the Festival because there was insufficient time to get home before Shabbat takes two loaves. And during the rest of the days of the year, when the changing of the watches takes place on Shabbat, the incoming watch takes six loaves and the outgoing watch takes six loaves. Rabbi Yehuda says: The incoming watch takes seven loaves and the outgoing takes five. The standard procedure was that the members of the incoming watch divide the shewbread in the north section of the courtyard, and the outgoing watch in the south. However, there was one exception: The watch of Bilga, due to a penalty imposed upon it, always divides the shewbread to its members in the south, even when it is the incoming watch. And its ring used to facilitate slaughter of the animals was fixed in place, rendering it useless, and its niche among the niches in the wall of the Chamber of Knives, where the priests would store their knives and other vessels, was sealed."
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json
new file mode 100644
index 0000000000000000000000000000000000000000..b8e690e810a2c85c3085db276b16d70ed45e3f73
--- /dev/null
+++ b/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": [
+ [
+ "א\nסֻכָּה שֶׁהִיא גְּבוֹהָה מֵעֶשְׂרִים אַמָּה פְסוּלָה; \nוּרְבִּי יְהוּדָה מַכְשִׁיר. \nוְשֶׁאֵינָהּ גְּבוֹהָה עֲשָׂרָה טְפָחִים, \nוְשֶׁאֵין לָהּ שָׁלוֹשׁ דְּפָנוֹת, \nוְשֶׁחַמָּתָהּ מְרֻבָּה מִצִּלָּתָהּ פְּסוּלָה. \n\nב\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",
+ "ג\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",
+ "ד\nפָּרַס עָלֶיהָ סָדִין מִפְּנֵי הַחַמָּה, \nאוֹ תַחְתֶּיהָ מִפְּנֵי הַנֵּשָׁר, \nאוֹ שֶׁפָּרַס עַל גַּבֵּי הַקִּנּוֹף, פְּסוּלָה. \nאֲבָל פּוֹרֵס הוּא עַל נִקְלֵיטֵי הַמִּטָּה.\n",
+ "ה\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 ",
+ "ו\nחֲבִלֵּי קַשׁ וַחֲבִלֵּי עֵצִים וַחֲבִלֵּי זְרָדִים, \nאֵין מְסַכְּכִין בָּהֶן. \nאִם הִתִּירָן כְּשֵׁרוֹת. \nוְכֻלָּם כְּשֵׁרוֹת לִדְפָנוֹת.\n",
+ "ז\nמְסַכְּכִים בַּנְּסָרִים. \nדִּבְרֵי רְבִּי יְהוּדָה. \nרְבִּי מֵאִיר אוֹסֵר. \nנָתַן עָלֶיהָ נֶסֶר שֶׁהוּא רָחָב אַרְבָּעָה טְפָחִים, \nכְּשֵׁרָה, \nוּבִלְבַד שֶׁלֹּא יִישָׁן תַּחְתָּיו.\n",
+ "ח\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",
+ "ט\nהַמְקָרֶה סֻכָּתוֹ בִשְׁפוֹדִין אוֹ בַאֲרֻכּוֹת הַמִּטָּה, \nאִם יֵשׁ רֶוַח בֵּינֵיהֶן כְּמוֹתָן, \nכְּשֵׁרָה. \nהַחוֹטֵט בַּגָּדִישׁ לַעֲשׁוֹת לוֹ סֻכָּה, \nאֵינָה סֻכָּה.\n",
+ "י\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",
+ "יא\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",
+ "יב\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\nיג\nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַחַת גְּדוֹלָה וְאַחַת קְטַנָּה, \nעֲשָׂאָהּ לִשְׁכִיבָה, \nמְקַבֶּלֶת טֻמְאָה וְאֵין מְסַכְּכִים בָּהּ; \nוְלַסִּכּוּךְ, \nמְסַכְּכִים בָּהּ וְאֵינָהּ מְקַבֶּלֶת טֻמְאָה.\n\n\n"
+ ],
+ [
+ "א\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",
+ "ב\nהַסּוֹמֵךְ סֻכָּתוֹ לִכְרָעֵי הַמִּטָּה כְשֵׁרָה. \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם אֵינָה יְכוּלָה לַעֲמֹד בִּפְנֵי עַצְמָהּ, \nפְּסוּלָה. \n\nג\nסֻכָּה הַמְדֻבְלֶלֶת, \nוְשֶׁצִּלָּתָהּ מְרֻבָּהמֵחַמָּתָהּ, \nכְּשֵׁרָה. \nוְהַמְעֻבָּה כְמִין בַּיִת, \nאַף עַל פִּי שֶׁאֵין הַכּוֹכָבִים נִרְאִים מִתּוֹכָהּ, \nכְּשֵׁרָה.\n",
+ "ד\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",
+ "ה\nהָעוֹשֶׂה סֻכָּתוֹ בֵין הָאִילָנוֹת, \nוְהָאִילָנוֹת דְּפָנוֹת, כְּשֵׁרָה. \nשְׁלוּחֵי מִצְוָה פְטוּרִים מִן הַסֻּכָּה. \nחוֹלִים וּמְשַׁמְּשֵׁיהֶם פְּטוּרִין מִן הַסֻּכָּה. \nאוֹכְלִים וְשׁוֹתִים עֲרַי חוּץ לַסֻּכָּה. (עדיי)\n",
+ "ו\nמַעֲשֶׂה שֶׁהֵבִיאוּ לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּי \nלִטְעֹם אֶת הַתַּבְשִׁיל, \nוּלְרַבָּן גַּמְלִיאֵל שְׁתֵּי כוֹתָבוֹת וּדְלִי שֶׁלַּמַּיִם. \nאָמְרוּ: \n\"הַעֲלוּם לַסֻּכָּה!\" \nוּכְשֶׁנָּתְנוּ לוֹ לִרְבִּי צָדוֹק אֹכֶל פָּחוּת מִכַּבֵּיצָה, \nנְטָלוֹ בַמַּפָּה וַאֲכָלוֹ חוּץ לַסֻּכָּה, \nוְלֹא בֵרַךְ אַחֲרָיו.\n",
+ "ז\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",
+ "ח\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",
+ "ט\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",
+ "י\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"
+ ],
+ [
+ "א\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",
+ "ב\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",
+ "ג\nעֲרָבָה גְזוּלָה וִיבֵשָׁה פְסוּלָה. \nשֶׁלָּאֲשֵׁרָה וְשֶׁלְּעִיר הַנִּדַּחַת, פְּסוּלָה. \nנִקְטַם רֹאשָׁהּ, נִפְרְצוּ עָלֶיהָ, \nוְהַצַּפְצֶפֶת, פְּסוּלָה. \nכְּמֵישָׁה וְשֶׁנָּשְׁרוּ מִקְצָת עָלֶיהָ וְשֶׁלַּבַּעַל, \nכְּשֵׁרָה.\n",
+ "ד\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",
+ "ה\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",
+ "ו\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",
+ "ז\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",
+ "ח\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\nט\nמִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב, \nכְּשֶׁיִּכָּנֵס לְבֵיתוֹ, יִטֹּל עַל שֻׁלְחָנוֹ. \nוְאִם לֹא נָטַל בַּשַּׁחְרִית, יִטֹּל בֵּין הָעַרְבַּיִם, \nשֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב.\n",
+ "י\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",
+ "יא\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",
+ "יב\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",
+ "יג\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",
+ "יד\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"
+ ],
+ [
+ "א\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",
+ "ב\nעֲרָבָה שִׁבְעָה, כֵּיצַד? \nיוֹם הַשְּׁבִיעִי שֶׁלַּעֲרָבָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, \nעֲרָבָה שִׁבְעָה; \nוּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה.\n",
+ "ג\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",
+ "ד\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, <ליתא בכ\"י קאופמן>\nמָה הֵן אוֹמְרִים? \n\"יֹפִי לָךְ, מִזְבֵּחַ! \nיֹפִי לָךְ, מִזְבֵּחַ!\" \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \n\"לְיָהּ וְלָךְ מִזְבֵּחַ! \nלְיָהּ וְלָךְ מִזְבֵּחַ!\") \n",
+ "ה\nכְּמַעֲשֵׂהוּ 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",
+ "ו\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",
+ "ז\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; < וּמַנֻּקָּבִין >\nאֶחָד מְעֻבֶּה וְאֶחָד מֵדֵק, \nכְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִים בְּבַת אַחַת. \n\nח\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",
+ "ט\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"
+ ],
+ [
+ "א\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",
+ "ב\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",
+ "ג\nמִבְּלָאֵי מִכְנְסֵי הַכֹּהֲנִים וּמֵהֶמְיָנֵיהֶם הָיוּ מַפְקִיעִים, \nוּבָהֶם הָיוּ מַדְלִיקִים. \nלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם \nשֶׁלֹּא הָיְתָה מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֲבָה.\n",
+ "ד\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\nה\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",
+ "ו\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\nז\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",
+ "\nח\nיוֹם טוֹב הָרִאשׁוֹן שֶׁלֶּחָג, \nהָיוּ שָׁם שְׁלֹשָׁה עָשָׂר פָּרִים, \nוְאֵילִים שְׁנַיִם, וְשָׂעִיר אֶחָד. \nנִשְׁתַּיְּרוּ שָׁם אַרְבָּעָה עָשָׂר כְּבָשִׂים לִשְׁמוֹנֶה מִשְׁמָרוֹת.\n\nט\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. \nבָּרְבִיעִי 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",
+ "י\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",
+ "יא\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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json
new file mode 100644
index 0000000000000000000000000000000000000000..9c90c23e08ee599ea953f3fe1563f29d36f57b33
--- /dev/null
+++ b/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 מיעוטו. 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 אליעזר 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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/Torat Emet 357.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/Torat Emet 357.json
new file mode 100644
index 0000000000000000000000000000000000000000..9b6a0825617710321397c87ab6f1ca0356727238
--- /dev/null
+++ b/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",
+ "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 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 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 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 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"
+ ]
+ ],
+ "sectionNames": [
+ "Chapter",
+ "Mishnah"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/merged.json b/json/Mishnah/Seder Moed/Mishnah Sukkah/Hebrew/merged.json
new file mode 100644
index 0000000000000000000000000000000000000000..8f04a0236b8bbf440f84dc4e42d4b973b966ef36
--- /dev/null
+++ b/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 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",
+ "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 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 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 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 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"
+ ]
+}
\ No newline at end of file
diff --git a/json/Mishnah/Seder Moed/Mishnah Yoma/English/Eighteen Treatises from the Mishna.json b/json/Mishnah/Seder Moed/Mishnah Yoma/English/Eighteen Treatises from the Mishna.json
new file mode 100644
index 0000000000000000000000000000000000000000..4bd30db717022bb5d2a603a45359a30a4befad76
--- /dev/null
+++ b/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"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Moed/Mishnah Yoma/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json" "b/json/Mishnah/Seder Moed/Mishnah Yoma/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].json"
new file mode 100644
index 0000000000000000000000000000000000000000..f2da24f80a417cdc0df4070f837731a18c66cbb1
--- /dev/null
+++ "b/json/Mishnah/Seder Moed/Mishnah Yoma/English/Le Talmud de J\303\251rusalem, 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-Abtinos1 Là, on préparait l’encens sacré, et le pontife s’exerçait à le manier.;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 doigts2 LittéralementÊ: ÒÊavec le doigt médialeÊÓ, contre le pouce., 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 à 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 servants1 Savoir: 5 pour les divers membres, 1 pour les entrailles, 1 pour le gâteau frit, 1 pour la farine, 1 pour le vin.; 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 Samuel1 Voir Tamid, 3, 1., 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 Parwa2 C’est le nom d’un magicien (conservé ainsi), disent les commentaires., 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 Indes3 Neubauer, Géogr., p. 385., 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 Hélène4 La reine d’AdiabèneÊ; voir Derenbourg, Essai, etc., p. 224. 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’adultère5 (Nb 5).. Il est arrivé un miracle6 Expliqué ci-après, fin. 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 lots1 Il les prenait vivement, pour que ce soit bien l’effet du hasard., 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 jet1 Tombant à terre., 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 bas2 En faisant l’inverse, de bas en haut, il s’exposait à se salir., 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 encore1 Jér., (Sheqalim 1, 4) ( 46b).: 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 Babyloniens2 Terme désignant la populace., 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 Couq3 Neubauer, ib., p. 54., 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 datte1 Cf. (Terumot 6, 1)., 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 impurs2 Si l’on n’a rien de plus proche sous la main., 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 animal3 Remède empirique, non admis par tous comme efficace.. 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"
+ ]
+}
\ No newline at end of file
diff --git "a/json/Mishnah/Seder Moed/Mishnah Yoma/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json" "b/json/Mishnah/Seder Moed/Mishnah Yoma/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
new file mode 100644
index 0000000000000000000000000000000000000000..ce74ff7777b077e33f8415232a3d7093b2a5ccf7
--- /dev/null
+++ "b/json/Mishnah/Seder Moed/Mishnah Yoma/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].json"
@@ -0,0 +1,104 @@
+{
+ "language": "en",
+ "title": "Mishnah Yoma",
+ "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+ "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+ "status": "locked",
+ "priority": 0.5,
+ "license": "Public Domain",
+ "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.