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

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+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "Trois jours avant les grandes fêtes des païens<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. (Berakhot 8, 7).</i>, il faut éviter d’avoir des relations commerciales avec eux, de leur prêter des objets ou d’en emprunter, de leur faire un prêt ou un emprunt d’argent, de leur livrer ou de recevoir d’eux un paiement. R. Juda dit: Il est permis de se faire payer d’eux, parce que c’est un ennui pour eux (et n’est pas une participation à la fête). Les autres docteurs lui répliquèrent: s’il est vrai qu’une telle réclamation est un ennui momentané, elle donne plus tard de la joie (et c’est interdit).",
+            "R. Ismaël dit: l’interdit a lieu aussi bien trois jours avant les fêtes que trois jours après; selon les autres docteurs, c’est seulement interdit avant, non après.",
+            "Les jours considérés comme fêtes<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> En raison des Calendes, qui sont citées de suite après, le mot araméen Aid fait penser aux Ides (il est étonnant que ni J. Lévy, ni Fleischer n'indiquent cette étymologie).</i> des païens sont les suivants: les calendes, les saturnales, l’anniversaire de l’arrivée au pouvoir crato\", le jour d’installation du souverain, genesi\", l’anniversaire de naissance ou de décès. Tel est l’avis de R. Meir. Les autres docteurs disent: seule, la mort accompagnée d’une combustion (incinération?) constitue un acte idolâtre; sans elle, ce n’est pas de l’idolâtrie. Le jour où le païen se coupe la barbe ou les cheveux, ou le jour de son arrivée par mer, ou le jour de sa délivrance de la prison, ou le jour auquel il fait à son fils le repas nuptial, c’est là le jour interdit, bien entendu à l’égard de cet homme seul.",
+            "Si une idole se trouve dans une ville, il est permis (aux jours de fête) d’avoir des relations avec les païens hors de la ville; si au contraire l’idole est au dehors, les relations sont permises à l’intérieur. Est-il permis d’y aller en un tel jour? Si la route mène uniquement à cet endroit, c’est défendu; mais si par la route on peut encore aller ailleurs, il est permis d’y passer. S’il y a une fête d’idole dans une ville, dont les boutiques sont les unes ornées de couronnes et d’autres ne le sont pas, cas qui est survenu à Bet-Shean (Scythopolis), les docteurs disent que dans les boutiques ornées on ne devra pas aller; mais il est permis d’aller dans celles qui ne le sont pas.",
+            "Il est défendu de vendre aux païens des pommes de pin, ou des figues hâtives avec leurs tiges, ou de l’encens, ou un coq blanc. R. Juda dit: on peut lui vendre un tel coq parmi d’autres; lorsqu’on veut le lui vendre seul, on lui coupe un ergot avant de le vendre, de façon à éviter toute participation à l’idolâtrie pour laquelle on n’offre pas d’animal défectueux. Il est permis de vendre tous autres objets qui ne sont pas désignés (pour l’idolâtrie); mais s’ils sont désignés pour un culte d’idole, c’est défendu. R. Meir défend aussi de vendre aux païens de bons fruits de palmiers, dactulo\", les dattes sauvages et les glands, Nicolai<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> V. Pline, Historia natur., 1. 13, c. 4. Cf. t. 2, p. 139.</i>.",
+            "Dans les localités où il est d’usage de vendre du menu bétail aux païens, on peut aussi le faire en ces jours; mais où ce n’est pas l’usage, il faut s’en abstenir. Nulle part on ne doit leur vendre du gros bétail, ni des veaux, ni même des ânons, entiers ou non (aux pieds rompus). R. Juda permet de vendre ces derniers, et Ben Bethera permet de leur vendre des chevaux.-<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> \"Toute la Guemara de ce §5 est traduite (Pessahim 4, 7); Cf. Baba Qama, 7, 10.\"</i>",
+            "On ne devra leur vendre ni ours, ni lions, ni aucun animal pouvant causer un dommage public. On ne les aidera pas à ériger une basilique, basilich, ni des hippodromes stadia, ni des tribunes de luttes, bhma; mais on peut leur construire des monuments et des salles de bain; seulement, arrivant à la voûte où il s’agira de placer l’idole, on cessera de coopérer.",
+            "Il ne faut pas faire d’ornements aux idoles, ni collier, ni boucle, ni bague. Il ne faut pas (pour les temples des idoles) leur céder des immeubles, mais des objets détachés. R. Juda permet de leur vendre des objets encore adhérents au sol, à condition que ces objets seront détachés plus tard. Il ne faut pas louer aux païens des maisons en Palestine, encore moins des champs. En Syrie, on peut leur louer des maisons, non des terrains. Enfin, en dehors de la Palestine, on peut leur vendre des maisons et louer les champs, selon R. Meir. R. Yossé dit qu’en dehors de la Palestine, on peut leur vendre des maisons et des champs; en Palestine même, on leur loue des maisons, non des champs, et en Syrie on peut même leur vendre des maisons et louer des champs.",
+            "Cependant, même lorsqu’on a permis de louer aux païens une construction, cette faculté ne s’étend pas aux demeures, car le païen y apporterait son idole, comme il est dit (Dt 10, 22) tu n’apporteras pas d’abomination dans ta demeure. Nulle, part on ne devra lui louer une maison de bains, car elle porterait le nom du propriétaire (tandis que le locataire s’y livrerait à des travaux le Shabat)."
+        ],
+        [
+            "Il ne faut pas laisser chez les païens (sauvages) un animal, car ils pourraient commettre sur lui un vice honteux; une femme ne doit pas rester seule avec eux, car ils sont soupçonnés de relations illicites. Même un homme ne doit pas rester seul avec eux, car ils pourraient l’assassiner. Une femme israélite ne doit pas accepter les fonctions de sage-femme chez une païenne (suspecte), car elle élèverait un enfant destiné à servir des idoles; mais on peut laisser une païenne accoucher chez une israélite. Une femme israélite ne doit pas devenir la nourrice du fils d’un païen (suspect), mais on peut laisser une païenne se placer comme nourrice de l’enfant d’un israélite, à la condition qu’elle reste chez la mère<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Elle pourrait l'assassiner, dit Rashi, si elle le prenait chez elle.</i>.",
+            "On ne doit pas se laisser soigner par eux, quand on est malade, et on ne doit nulle part se faire raser par eux (c’est dangereux); c’est l’opinion de R. Meir. Les autres docteurs disent, qu’on peut se faire raser par eux dans un endroit public où il y a du monde, mais non rester avec le païen en tête-à-tête.",
+            "Voici les objets qui, appartenant à un païen, deviennent interdits, avec défense d’en tirer aucun profit: le vin et le vinaigre des païens qui a d’abord été du vin (et a pu servir aux libations des idoles), l’argile d’Hadrien (contenant du vin), des peaux vives arrachées en face du cœur des animaux (en sacrifice d’idolâtre). R. Simon b. Gamliel dit: quand la déchirure est ronde, la peau est interdite; si la déchirure est longue, la peau reste permise à l’usage. De la chair que le païen va importer pour l’offrir à l’idole est encore permise; mais celle qu’il sort de chez lui est interdite, car elle est à considérer comme sacrifice aux morts. Tel est l’avis de R. aqiba. Il est défendu d’avoir des relations commerciales avec ceux qui se rendent à l’idolâtrie, mais c’est permis avec ceux qui en reviennent.-<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> En tête est un long passage déjà traduit en (Terumot 8, 4).</i>.",
+            "Le contenu d’outres des païens, ou dans leurs cruches, fût-ce du vin provenant d’Israélites, est interdit, avec défense d’en tirer nul profit; tel est l’avis de R. Meir. Les autres docteurs ne défendent pas d’en tirer un profit. Il est défendu d’utiliser les pépins et les peaux de raisins des païens, ni d’en tirer profit. Tel est l’avis de R. Meir. Les autres docteurs n’interdisent que les pépins verts, non les secs. Les saumures<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Pour le sens de almuris voir notre note au t. 5, pp. 323-4.</i> et le fromage provenant de Bet-Onéqé<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Les mots entre , omis au texte jérusalémite, sont pris du texte Babli.</i> et la thériaque des païens sont interdits, avec défense d’en tirer nul profit. Tel est l’avis de R. Meir. Les autres docteurs disent qu’il est permis d’en tirer un profit indirect<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> La Guemara de ce § est traduite en (Terumot 11, 1).</i>.",
+            "R. Juda dit que R. Ismaël demanda à R. Josué pendant qu’ils voyageaient ensemble: -Pourquoi les fromages des païens sont-ils interdits? -Parce que ceux-ci font coaguler le lait dans un estomac de bête crevée. -Quoi! répliqua R. Ismaël, est-ce que l’estomac d’un holocauste ne comporte pas plus de gravité que celui d’une charogne; et comme un jour l’avis fut exprimé qu’un cohen qui désire manger cette partie peut l’avaler crue, l’avis ne fut pas confirmé, en disant que l’on ne doit pas en jouir sans que ce soit là une prévarication? -L’interdit provient, dit R. Josué, du séjour du lait dans l’estomac d’un veau offert à l’idole. Mais alors, répliqua R. Ismaël, pourquoi ne pas en interdire toute jouissance? Son interlocuteur parla d’un autre sujet et dit: Ismaël mon frère, lis-tu (Ct 1, 2): tes amours sont meilleurs que le vin, DODEKHA ou DODAIKH? -J’adopte cette dernière leçon, dit R. Josué. -Non, fut-il répliqué, car le verset suivant autorise la première leçon (il ne faut donc pas y regarder de trop près).",
+            "Les objets suivants appartenant aux païens sont interdits, sans qu’il soit défendu toutefois d’en trier un profit indirect: le lait trait par des païens, sans qu’un israélite l’ait vu, leur pain et leur huile; toutefois, Rabbi et son tribunal permettent d’user de leur huile; tout aliment bouillie par eux ou confit, pour lequel la sauce contient du vin ou du vinaigre; du triton haché, de la sauce où ne surnage pas de menu poisson, du petit poisson de mer (halec), un morceau d’assa, du seul d’une source saline; tous ces objets sont interdits, mais il n’est pas défendu d’en tirer profit.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> En tête sont 2 passages déjà traduits, le 1er long, en (Shabat 1, 6), le 2e, (Sheqalim 6, 3).</i>.",
+            "Il est permis de manger les objets suivants des païens: du lait trait par un païen en présence d’un israélite, du miel, un gâteau de miel de la ruche; même s’il égoutte encore, ce miel n’est pas un liquide sujet à la propagation de l’impureté; les objets confits auxquels il n’est pas d’usage de joindre du vin ou du vinaigre; du triton non haché, de la saumure sans poisson; une feuille d’assa, des olives roulées en gâteau rond. R. Yossé dit: les olives dont les noyaux tombent aisément sont interdites. Les sauterelles venant de la corbeille (vendues directement après la cueillette) sont interdites; mais celles qui viennent du réservoir sont permises. Il en est de même pour l’oblation (que l’on craint d’avoir reçu pour des aliments profanes)."
+        ],
+        [
+            "Toutes les idoles sont d’une jouissance interdite, car on les adore au moins une fois par an<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> C'est, dit le commentaire, lorsque la terre est sise dans le signe du zodiaque correspondant à l'idole.</i>. Les autres sages ne déclarent interdite que l’idole ayant en main un bâton, ou un oiseau, ou une boule. R. Simon b. Gamliel interdit toute idole qui a en main un objet quelconque.",
+            "Celui qui trouve des fragments de vases simulant l’idole, peut les utiliser. Si l’on trouve une forme de main ou de pied, il est défendu d’en user, car il arrive que de tels objets sont adorés.",
+            "Si l’on trouve des vases où est représenté le soleil, ou la lune, ou un dragon, dracwn, il faut les jeter à la mer. Selon R. Simon b. Gamliel, seulement au cas où ces images sont figurées sur des vases précieux, ceux-ci sont interdits; mais si elles sont sur des non-valeurs, il n’y a pas d’interdit. Selon R. Yossé, on peut les réduire en poussière et les disperser, au vent, au lieu de les jeter à la mer. Mais alors, fut-il répliqué, cette poussière redevient un engrais au champ; or, il est dit (Dt 13, 17): rien de l’interdit ne devra rester entre tes mains.",
+            "R. Gamliel allait prendre ses bains à Acco dans une maison de bains qui appartenait à la déesse Aphrodite<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Ce nom, dans Maïmonide, au commentaire sur la Mishna est traduit Zohra (= Vénus), pour lequel le ms. De Londres (Oriental mss., n° 2391) a exactement Zohra.</i> (le temple de cette déesse, ses prêtres et le personnel étaient entretenus des revenus qu’on retirait de la maison de bains). Un païen, Proclus ben Philosophos lui demanda comment il pouvait se permettre d’aller prendre des bains dans une maison affectée au service d’une idole, quand la loi mosaïque (ibid.) défendait de tirer le moindre profit des objets consacrés aux divinités païennes? Une fois sorti, R. Gamliel répondit: Je ne vais pas dans le domaine de l’idole, c’est elle qui vient dans le mien; on n’a pas construit la maison de bains en l’honneur de l’Aphrodite; c’est elle au contraire qui sert d’ornement à la maison de bains (c’est une maison publique, appartenant à moi comme à tout le monde). Ou bien encore, quelle que soit la somme d’argent que l’on te donnerait, tu n’entrerais pas devant ton idole à l’état nu, ou étant gonorrhéen, ou pour uriner devant elle; mais cette idole est sise à la rigole du bain, et tous urinent devant elle. Or, la Loi emploie l’expression leurs dieux; donc, ceux envers lesquels on se conduit avec respect, comme à l’égard d’un dieu, sont interdits, mais ceux que l’on ne traite pas avec les mêmes égards sont permis.",
+            "Il est permis d’utiliser les monts et collines adorés par les païens, non ce qui se trouve sur ces lieux, car il est dit (Dt 7, 17): Tu ne désireras par l’argent et l’or sur elles (les idoles) pour le prendre. R. Yossé le Galiléen le déduit<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Siffri, section Reêh, ch. 60.</i> des mots leurs dieux sur les montagnes (Dt 12, 2); les montagnes ne sont pas des dieux. De même il est dit (ibid.): leurs dieux sur les collines; celles-ci ne sont pas des dieux. Alors pourquoi un bocage est-il interdit? Parce qu’il est de formation humaine, et tout objet artificiel est susceptible d’interdit. Je veux t’expliquer et commenter ce passage, dit R. aqiba: partout où l’on trouve une haute montagne, une colline élevée et un bois verdoyant, sache qu’il y a là une idole.",
+            "Un propriétaire, dont la maison adossée à un temple d’idoles tombe en ruines, ne devra pas la réédifier. Comment donc faire pour reconstituer son bien? Il devra se placer d’abord en retrait de 4 coudées du voisinage, puis reconstruire. Si le mur de séparation est mitoyen aux deux propriétés, il pourra mettre en compte la moitié de ce mur. Le port des pierres, bois et mottes de terre, rend impur à l’égal du contact d’un reptile, car il est dit (Dt 7, 26): tu l’auras (l’idole) en abomination comme un ver. R. aqiba dit<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> V. (Shabat 9, 1).</i>: le contact de ces objets rend impur comme celui d’une femme menstruée, car il est dit (Is 30, 22): tu les rejetteras (les idoles) comme une femme impure, et tu leur diras de sortir. -Or, de même que la femme menstruée rend impur celui qui la porte, de même il en est de l’idole.",
+            "Quant aux maisons, il y a trois catégories à observer: une maison érigée en principe à l’idole est interdite. Si on l’a seulement enduite de ciment, ou préparée pour l’idole par une rénovation, il suffit à l’israélite d’enlever ces changements pour utiliser la maison. Si le païen après y avoir apporté une idole la remporte, la maison redevient permise. Il y a trois sortes de pierres: une pierre taillée dès l’origine comme socle, bwmo\", est interdite. Si elle a été seulement enduite de chaux, ou adaptée à l’idolâtrie par une modification, il suffit d’enlever le changement pour la rendre d’un usage permis. De même, si après avoir placé une idole sur la pierre on l’a ensuite enlevée, l’usage redevient permis. Il y a trois sortes d’arbres, phallus: un arbre planté en principe pour l’idolâtrie est interdit. S’il a été seulement taillé et émondé pour l’idole, puis on a modifié son aspect, il suffit d’enlever la partie modifiée (et le reste est permis). Enfin si l’on a placé au-dessous une idole, plus tard détruite, il reste d’un usage permis. On appelle bocage sacré le bois sous lequel il y a une idole. Selon R. Simon, on nomme ainsi l’arbre que l’on adore lui-même. Il arriva un jour à Sidon qu’au-dessous de l’arbre où on se livrait à l’idolâtrie, il y avait un monceau. -Examinez ce monceau, dit R. Simon: ce qui fut fait. On vit qu’il y avait là une image. -Puisque celle-ci était adorée, dit-il, l’usage de l’arbre reste permis.",
+            "On ne doit pas s’asseoir à l’ombre d’un arbre d’idole; en cas de fait accompli, on reste pur. On ne doit pas passer au-dessous de ce bois; en cas de fait accompli, on devient impur. Si les branches empiètent sur la voie publique et que l’on passe au-dessous d’elles, on reste pur. Au-dessous d’elles, il est permis d’ensemencer des légumes verts dans la saison des pluies, non en été; mais il n’est pas permis d’y semer de la laitue, ni l’été, ni l’hiver. R. Yossé interdit même de semer des légumes verts dans la saison des pluies, parce que les fleurs de l’arbre en tombant sur les semailles, leur servent d’engrais (et leur profitent).",
+            "Si d’un bocage d’idole on a enlevé du bois, il est défendu de s’en servir. Si ce bois a servi à chauffer le four, qu’il soit neuf ou vieux, il faudra démolir le four. Le pain cuit dans ce four est interdit à tout usage, et si ce pain a été mêlé à d’autres, tous seront interdits. Selon R. Eliézer, il suffira de prendre le montant du profit et de le jeter à la mer. Toutefois, observèrent les autres docteurs, il n’y a pas lieu à rachat Si dans le bois consacré à l’idole on taille une navette, il est interdit d’en profiter; si l’on s’en est servi pour tisser une étoffe, elle ne pourra pas être employée. Si elle a été mêlée à d’autres, et celles-ci à leur tour sont mêlées avec d’autres, toutes sont interdites. Selon R. Eliézer, il suffira de jeter à la mer le montant du profit. -Non, fut-il répliqué, on ne rachète rien, de ce qui est à l’idolâtrie.-<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> La Guemara sur ce est traduite en (Orla 3, 1) fin.</i>",
+            "Comment procède-t-on à l’annulation de l’idole adorée en un arbre? Si l’idolâtre a enlevé de l’arbre des souches sèches, ou des branches vertes, ou s’il en a découpé un bâton ou une verge, fût-ce seulement une feuille, l’idole se trouve annulée. Si l’une de ces opérations a été faite en vue du profit de l’arbre, il reste interdit; si elle a eu lieu sans profit pour l’arbre (avec intention manifeste de rupture), l’arbre redevient permis."
+        ],
+        [
+            "R. Ismaël dit: s’il y a trois pierres l’une à côté de l’autre auprès d’un Mercure<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> L'adoration consistait en ce que les passants plaçaient des pierres à côté de cette statue V. Conder, Syrian stone-lore, p. 265.</i>, elles sont interdites; s’il n’y en a que deux, elles sont d’un usage permis. Les autres docteurs disent: celles qui visiblement font partie de cette idole sont interdites; celles qui n’apparaissent pas comme telles, restent permises.",
+            "Si dans la tête du Mercure on trouve de l’argent, ou un vêtement, ou des vases, ils restent d’un usage permis. Si l’on y trouve des ceps chargés de raisins, ou des couronnes d’épis, ou du vin, ou de l’huile, ou de la fleur de farine, ou tout objet dont le semblable est offert en sacrifice sur l’autel, c’est interdit.",
+            "Si un jardin ou un établissement de bains appartient à une idole (à ses prêtres qui l’exploitent), on peut en faire usage si l’on ne paie pas pour l’utiliser; mais l’on ne doit pas en faire usage en payant<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Si l'offre n'était pas gratuite, elle servirait à glorifier l'idole.</i>. Si le jardin ou le bain appartient à l’idole et à un particulier, on peut en tous cas l’utiliser.",
+            "L’idole faite par un païen devient de suite d’un usage interdit, et celle qu’a faite un israélite n’est interdite qu’après l’adoration, un païen peut annuler son idole et celle fabriquée par un israélite (de façon à rendre son usage permis); mais un israélite ne peut pas effectuer l’annulation d’une idole érigée par un païen. En annulant l’effet d’une idole, le même résultat est acquis pour les accessoires de l’idole; mais l’annulation de ces derniers n’entraîne pas le résultat pour l’idole elle-même, qui est interdite.",
+            "Comment annule-t-on l’idole? En lui coupant p. ex. le bout de l’oreille, ou le bout du nez, ou l’extrémité du doigt. Comprimer l’idole, sans rien lui enlever, suffit à l’annuler. Cracher sur elle, ou uriner devant elle, ou la traîner dans la boue, ou jeter une ordure sur elle, ce n’est pas l’annuler. La vendre ou la mettre en gage, c’est l’annuler, selon Rabbi; les autres docteurs ne sont pas de cet avis.",
+            "L’idole que ses adorateurs ont délaissée pendant une période de paix, est permise; mais celle qui a été abandonnée pendant la guerre reste interdite. Les piédestaux (grec: bomoï) d’idoles pour les rois restent permis, car l’idole est érigée seulement pour le passage des rois.",
+            "On demanda à des anciens dans Rome: puisque Dieu ne se plaît pas aux idoles, pourquoi ne les détruit-il pas? -C’est que, répondirent-ils, si l’on adorait des objets inutiles au monde, Dieu les détruirait; mais comme ils adorent le soleil, la lune, les étoiles, les planètes, les montagnes, les collines, Dieu ne perd pas le monde à cause des insensés. -S’il en est ainsi, répliquèrent les adversaires des Juifs, que Dieu laisse perdre ce qui est inutile au monde et maintienne ce qui lui est nécessaire? -Nous aussi, répondirent les anciens, nous soutiendrions alors ceux qui adorent ces idoles et qui diraient: Vous voyez bien que ces objets du moins sont des idoles, puisqu’ils ne sont pas détruits!",
+            "On peut acheter d’un païen un pressoir de vin, bien que celui-ci prenne à la main des grappes à remettre sur le tas de raisins. Le vin n’est considéré comme interdit à titre de libation qu’après la descente dans la cuve; après cette descente, ce qui est dans la cuve est interdit<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> EN cas de contact d'étranger.</i>, et le reste est permis.",
+            "Au boulanger qui travaille à l’état impur on ne devra aider ni à pétrir la pâte, ni à préparer le pain; mais on pourra l’aider à transporter les pains chez le marchand, prathr.-<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> La Guemara sur ce est déjà traduite en (Sheviit 5, 9).</i> Si un païen se trouve placé à côté d’une cuve de vin, au cas où il a une créance sur ce vin, celui-ci devient interdit (par crainte d’un contact défendu); si non, le vin reste permis.",
+            "Si le païen est tombé dans cette cuve et en a été remonté mort, ou si le païen a mesuré ce vin à l’aide d’un tube, ou si à l’aide d’un tuyau il a rejeté une guêpe de vin, ou si avec la paume de la main, il a frappé sur les vagues du vin en fermentation, tous cas qui sont survenus, il faut vendre le vin, selon l’avis des docteurs. R. Simon en permet l’usage. Si le païen a pris le tonneau et dans un mouvement de colère l’a jeté dans la cuve, fait qui est arrivé, les docteurs ont permis de le boire. On peut aider le païen à comprimer le vin au pressoir, mais non à le vendanger. A l’Israélite qui se livre à ce travail dans un état d’impureté, on ne prêtera pas d’aide ni pour comprimer, ni pour vendanger; mais on peut amener avec lui des tonneaux (vides) à son pressoir, ou les retirer de là (remplis).",
+            "Si un israélite a traité avec pureté le vin d’un païen, qu’il laisse dans le domaine de ce dernier, dans une maison ouverte sur la voie publique, dans une ville où il y a également des païens et des israélites, ce vin reste d’un usage permis. S’il ne demeure là que des païens, ce vin sera défendu, à moins que l’israélite n’ait installé un gardien auprès du vin; celui-ci n’a pas besoin de rester assis pour le surveiller, il pourra même aller et venir, et le vin restera permis. Selon R. Simon b. Eléazar, tous les domaines des païens sont considérés de même (et lorsque l’israélite seul dispose de la clôture, tous sont d’avis de permettre l’usage du vin qu’elle contient).",
+            "Si un israélite a traité avec pureté le vin d’un païen, qu’il laisse dans le domaine de ce dernier, et celui-ci écrit un acte disant: “j’ai reçu de l’argent de toi”, le vin reste permis. Mais si l’israélite veut emporter ce vin, et le païen s’y oppose jusqu’à réception de la somme stipulée, fait qui est survenu à Bet-Shean, les docteurs interdisent l’usage de ce vin."
+        ],
+        [
+            "Un ouvrier (israélite) loué par le païen pour travailler avec lui au vin de libation ne pourra pas jouir de son salaire. Si l’ouvrier a été engagé pour accomplir un autre travail, lors même que le païen l’aurait chargé à un moment de faire passer un tonneau de vin de libation d’un endroit en un autre, l’ouvrier pourra toucher le salaire. Si le païen a loué un âne d’un israélite pour s’en servir au transport du vin de libation, le montant de la location sera interdit à l’israélite; mais si l’âne a été loué pour que le païen puisse s’asseoir dessus, lors même que celui-ci y aura déposé sa cruche de vin, laguno\", le montant de la location sera d’un usage permis.",
+            "Si du vin de libation est tombé sur les raisins, il suffit de les laver et ils restent d’un usage permis; mais s’ils étaient fendus (de sorte que le dit vin a pu y pénétrer), ils deviennent interdits. Si en tombant sur les figues ou les dattes il leur communique le goût, elles deviennent interdites. Ainsi, il est arrivé à Baïtos ben Zonin d’amener de loin des figues sèches dans un bateau, et comme des tonneaux de vin de libation furent brisés et renversés sur ces figues, le cas fut soumis à la décision des docteurs, qui permirent de les consommer. Voici la règle (au sujet du mélange avec des objets consacrés aux idoles): lorsque l’objet interdit communique en ce cas son goût aux aliments, le tout sera défendu; au cas contraire tout le mélange sera permis; p. ex., si du vinaigre interdit tombe dans la bouillie.",
+            "Si un païen aide un Israélite à déplacer des cruches de vin d’un endroit à l’autre, on pourra s’en servir au cas où le vin est présumé devoir être préservé (surveillé), même si l’israélite s’est absenté; si celui-ci l’a avisé qu’il va s’éloigner, fût-ce seulement le temps de percer la pièce de la refermer et de sécher, le vin devient interdit. R. Simon b. Gamliel dit: il faut, pour l’interdit, que le païen ait eu le temps de lever la bonde, de la replacer et sécher.",
+            "Si quelqu’un dépose son vin dans un char (carrum), ou en bateau pour un long transport (conduit par un païen), et prenant les devants il arrive au pays par un chemin de traverse (compendiaria), il pourra user de ce vin laissé hors de sa vue; mais s’il l’avise qu’il va s’éloigner, fût-ce seulement le temps de percer la pièce, de la refermer et laisser sécher, le vin est interdit. R. Simon b. Gamliel dit qu’il faut, pour l’interdit, que le païen ait eu le temps de lever la bonde, de la remettre et de laisser sécher. Si un israélite a dans sa boutique un païen, bien qu’il s’absente parfois, il pourra user de son vin (sans craindre que le païen l’ait contaminé), sauf avis contraire. R. Simon b. Gamliel dit: il faut avoir eu le temps de débonder la pièce, la refermer et laisser sécher.",
+            "Si à la table d’un propriétaire israélite un païen est invité, et après que l’on a mis des cruches de vin sur la table et d’autres sur le trépied (en reserve), le maître sort un moment, le vin resté sur la table (en présence du païen laissé seul) devient interdit; le reste est permis. Mais si le maître lui a dit de se verser à boire tant qu’il voudra (mettant le tout à sa disposition), même les autres cruches de vin seront interdites. Les tonneaux ouverts sont interdits; les tonneaux fermés ne sont interdits que si l’absence a duré pendant le temps suffisant à lever la bonde, la replacer et laisser sécher.",
+            "Si un corps d’armée arrive en ville, lorsqu’on est en état de paix, les tonneaux ouverts deviennent interdits, et ceux qui sont fermés seront permis; lorsqu’on est en état de guerre, tous les tonneaux restent permis, car les païens n’ont pas le temps alors de consacrer le vin à l’idole.",
+            "Des ouvriers israélites qui ont reçu d’un païen l’envoi d’un tonneau de vin de libation peuvent lui dire de leur donner le montant en espèces; mais s’ils constatent la consécration du vin après que celui-ci est entré dans leur domaine, le vin sera interdit. Lorsqu’un israélite vendant son vin à un païen, a convenu avec celui-ci du prix de vente avant de mesurer (verser) le vin dans les outres du païen, ce dernier dès lors a pris possession de son bien, et l’israélite pourra disposer librement du montant de la vente; mais si le vin a été mesuré avant l’accord pour le prix, le montant du prix à toucher devient interdit à l’israélite, comme représentant un objet dont il n’est pas permis de tirer un profit. Si l’on a pris l’entonnoir et versé avec cet instrument dans le verre du païen, puis versé de nouveau dans le verre de l’israélite, et qu’un obstacle empêche l’écoulement entier du vin, celui-ci sera interdit. En transvasant du vin de sa cruche dans celle du païen, le premier reste d’un usage permis, mais le second est interdit.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> En tête est un passage traduit en (Qidushin 1, 4).</i>",
+            "Le vin de libation communique son interdit à tout objet auquel il est mêlé, quelque petite que soit sa part; l’effet de propagation est le même pour le vin sacré mêlé à d’autre vin, ou de l’eau de libation mêlée à d’autre eau. Le mélange de vin sacré avec de l’eau, ou de l’eau de libation avec le vin n’est interdit, que si la parcelle défendue communique sont goût au reste. Voici la règle: en cas de similitude d’espèces, la moindre parcelle d’interdit suffit à contaminer le reste; amis en présence d’une espèce différente, il faut qu’il y ait propagation de goût pour provoquer l’interdit –.-<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Toute la Guemara de ce est traduite en (Orla 2, 11).</i>",
+            "Les objets suivants, quelques minimes qu’ils soient, communiquent leur interdit: le vin d’oblation, l’idolâtre, les peaux arrachées en face du cœur, le bœuf lapidé, la génisse au cou rompu (pour meurtrier inconnu), les oiseaux offerts par le lépreux, la chevelure d’un Nazir, le premier rejeton de l’âne, la viande dans du lait, les animaux profanes égorgés au parvis du Temple; en tous ces cas, la moindre parcelle propage l’interdit.",
+            "Si du vin de libation est tombé dans une cuve pleine, tout le contenu devient interdit à la jouissance. Selon R. Simon b. Gamliel, il est permis de vendre le tout à un païen, sauf à défalquer le prix du vin de libation.",
+            "Une cuve en pierre, badigeonnée de poix par un païen, sera pure après avoir été essuyée. Si elle est en bois, Rabbi prescrit seulement de l’essuyer aussi (de la laver et laisser sécher); les autres sages prescrivent d’enlever la poix. Enfin, si elle est en argile (qui absorbe le liquide), malgré l’enlèvement de la poix, elle sera interdite.",
+            "Quand on prend des ustensiles de cuisine qui ont servi à un païen il faut baigner (tremper dans l’eau) ce qu’il est d’usage de baigner, ou passer à l’eau chaude ceux pour lesquels c’est l’usage, ou blanchir au feu ceux pour lesquels c’est l’usage; dans cette dernière catégorie sont la broche et le gril. Quant aux couteaux, il suffit- de les repasser pour qu’ils soient purs."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,86 @@
+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "On the three days preceding the festivals of idolaters, it is forbidden to conduct business with them, to lend articles to them or borrow from them, to lend or borrow any money from them, to repay a debt, or receive repayment from them. Rabbi Judah says: we should receive repayment from them, as this can only depress them; But they [the Rabbis] said to him: even though it is depressing at the time, they are glad of it subsequently.",
+            "Rabbi Ishmael says on the three preceding days and the three following days it is forbidden; But the Sages say: before their festivities it is forbidden, but after their festivities it is permitted.",
+            "These are the festivities of the idolaters: Kalenda, Saturnalia, Kratesis, the anniversary of accession to the throne and birthdays and anniversaries of deaths, according to Rabbi Meir. But the Sages say: a death at which burning [of articles of the dead] takes place is attended by idolatry, but where there is not such burning there is no idolatry. But the day of shaving ones beard and lock of hair, or the day of landing after a sea voyage, or the day of release from prison, or if an idolater holds a banquet for his son the prohibition only applies to that day and that particular person.",
+            "When an idolatrous [festival] takes place within a city it is permitted [to conduct business with non-Jews] outside it. If the idolatrous [festival] takes place outside it, [business] is permitted within it. Is it permitted to go there? If the road leads solely to that place, it is forbidden; But if one can go by it to any other place, it is permitted. A city in which an idolatrous festival is taking place, some of its shops being decorated and some not decorated this was the case with Beth-Shean, and the Sages said: in the decorated stores it is forbidden [to buy] but in the undecorated ones it is permitted.",
+            "The following things are forbidden to be sold to idolaters: iztroblin, bnoth-shuah with their stems, frankincense, and a white rooster. Rabbi Judah says: it is permitted to sell a white rooster to an idolater among other roosters; but if it be by itself, one should clip its spur and then sell it to him, because a defective [animal] is not sacrificed to an idol. As for other things, if they are not specified their sale is permitted, but if specified it is forbidden. Rabbi Meir says: also a “good-palm”, hazab and niklivas are forbidden to be sold to idolaters.",
+            "In a place where it is the custom to sell small domesticated animals to non-Jews, such sale is permitted; but where the custom is not to sell, such sale is not permitted. In no place however is it permitted to sell large animals, calves or foals, whether whole or maimed. Rabbi Judah permits in the case of a maimed one. And Ben Bateira permits in the case of a horse.",
+            "One should not sell them bears, lions or anything which may injure the public. One should not join them in building a basilica, a scaffold, a stadium, or a platform. But one may join them in building public or private bathhouses. When however he reaches the cupola in which the idol is placed he must not build.",
+            "One should not make jewelry for an idol [such as] necklaces, ear-rings, or finger-rings. Rabbi Eliezer says, for payment it is permitted. One should not sell to idolaters a thing which is attached to the soil, but when cut down it may be sold. R. Judah says, one may sell it on condition that it be cut down. One should not let houses to them in the land of Israel; and it is not necessary to mention fields. In Syria houses may be let to them, but not fields. Outside of the land of Israel, houses may be sold and fields let to them, these are the words of Rabbi Meir. Rabbi Yose says: in the land of Israel, one may let to them houses but not fields; In Syria, we may sell them houses and let fields; Outside of the land of Israel, both may be sold.",
+            "Even in such a place where the letting of a house has been permitted, they did not say [that this was permitted if it was] for the purpose of a residence, since the idolater will bring idols into it; for it says, “you shall not bring an abomination into your house” (Deut. 7:26). In no place may one let a bath-house to an idolater, as it is called by the name of the owner."
+        ],
+        [
+            "One should not place animals in inns of non-Jews, because they are suspected of bestiality. A woman should not be alone with them, because they are suspected of licentiousness; Nor should a man be alone with them, because they are suspected of shedding blood. A Jewish woman should not act as midwife to a non-Jewish woman, because she would be delivering a child for idolatry. But a non-Jewish woman may act as midwife to a Jewish woman. A Jewish woman should not suckle the child of a non-Jewish woman, But a non-Jewish woman may suckle the child of a Jewish woman in her premises.",
+            "We may allow them to heal us when the healing relates to money, but not personal healing; Nor should we have our hair cut by them in any place, this is the opinion of Rabbi Meir. But the Sages said: in a public place it is permitted, but not when the two persons are alone.",
+            "The following things belonging to non-Jews are forbidden [for Jews to use] and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon ben Gamaliel says: when its tear is round, [the skin] is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage [to worship idols] it is forbidden to have any business transactions, but with those returning it is permitted.",
+            "Skin-bottles or flasks of non-Jews in which wine of a Jew is kept are forbidden and the prohibition extends to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say that the prohibition does not extend to deriving benefit. Grape seeds and grape-skins of non-Jews are forbidden, the prohibition extending to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say, when fresh they are forbidden but when dry they are permitted. Fish brine and Bithynian cheese of the non-Jews are forbidden, the prohibition extending to any benefit that may be derived from them, this is the opinion of Rabbi Meir. But the Sages say that the prohibition does not extend to deriving benefit.",
+            "Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? [and yet] it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass [temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your [masc.] love is more delightful than wine” or “your [fem.] love etc. (Song of Songs 1:2” He replied: “your [fem.] love is better …” He said to him: this is not so, as it is proved by its fellow [-verse]: your ointments [masc.] have a goodly fragrance … [therefore do the maidens love you] (Song of Songs 1:3).”",
+            "The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.",
+            "The following are permitted to be eaten [by an israelite]:milk which a non-Jew milked with a Jew watching him; honey, grape-clusters even though these secrete moisture the law which renders food susceptible to defilement by a liquid does not apply to them preserves into which they are not accustomed to put wine or vinegar, pickled herring which has not been minced, brine containing fish, a leaf of asafoetida, and rolled olive-cakes. Rabbi Yose says: those olives having pits ready to drop out are prohibited. Locusts which come out of [a shopkeeper’s] basket are prohibited, but if from storage they are permitted. The same rule applies to terumah."
+        ],
+        [
+            "All images are prohibited because they are worshipped once a year, according to the opinion of Rabbi Meir; But the Sages say: [an image] is not prohibited except one that has a staff or bird or orb in its hand. Rabban Shimon b. Gamaliel says: any [image] which has anything in its hand [is prohibited].",
+            "One who finds fragments of images, behold they are permitted. If one found the figure of a hand or the figure of a foot, behold it is prohibited because such an object is worshipped.",
+            "If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.",
+            "Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.",
+            "If idolaters worship mountains and hills these are permitted; but what is upon them is prohibited, as it is says, “you shall not covet the silver or the gold that is on them and take them” (Deut. 7:25). Rabbi Yose the Galilean says: [it says] “their gods on the mountains” (Deut. 12:, not their mountains which are their gods; “their gods on the hills” (ibid.), not their hills which are their gods. And why is an asherah prohibited? Because there was manual labour connected with it, and whatever has manual labour connected with it is prohibited. Rabbi Akiba said: let me expound and decide [the interpretation] before you: wherever you find a high mountain or elevated hill or green tree, know that an idolatrous object is there.",
+            "If [a Jew] has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. [If the wall] belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). ] Rabbi Akiba says: [it defiles] like a menstruous woman, as it says, “[and you will treat as unclean the silver overlay of your images and the golden plating of your idols]. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies [an object] by carrying it, so also an idolatrous object defiles by its being carried.",
+            "There are three types of shrines: A shrine originally built for idolatrous worship behold this is prohibited. If one plastered and tiled [an ordinary house] for idolatry and renovated it, one may remove the renovations. If he had only brought an idol into it and taken it out again, [the house] is permitted. There are three kinds of [idolatrous] stones: A stone which a man hewed originally to serve as a pedestal [for an idol] behold this is prohibited. If one plastered and tiled [a stone] for idolatry, one may remove the plaster and tile, and it is then permitted. If he set an idol upon it and took it off, behold [the stone] is permitted. There are three kinds of asherah: a tree which has originally been planted for idolatry behold this is prohibited. If he chopped and trimmed [a tree] for idolatry, and its sprouted afresh, he removes the new growth. If he only set [an idol] under it and took it away, behold the tree is permitted. What is an asherah? Any [tree] beneath which there is an idol. Rabbi Shimon says: any [tree] which is worshipped. It happened at Sidon that there was a tree which was worshipped and they found a heap of stones beneath it. Rabbi Shimon said to them, “examine this heap.” They examined it and discovered an image in it. He said to them, “since it is the image that they worship, we permit the tree for you.”",
+            "One may not sit in its shadow, but if he sat he is pure. Nor may he pass beneath it, and if he passed he is impure. If it encroaches upon the public road and he passed beneath he is pure. They may sow vegetables beneath it in winter but not in summer, and lettuce neither in summer nor winter. Rabbi Jose says: even vegetables [may not be planted] in winter because the foliage falls upon them and becomes manure for them.",
+            "If one took pieces of wood from it [the asherah tree], they are forbidden to be used. If he heated an oven with them if it was new it must be broken to pieces; if it was old, it must be allowed to cool. If he baked bread [in an oven heated with wood from an asherah], it is forbidden to be used, and if [the loaf] became mixed with other loaves, they are all prohibited. Rabbi Eliezer says: let him cast the advantage [he derives] into the Dead Sea. They said to him: there is no process of redemption for an idol. If one took [a piece of wood] from it [to use as] a shuttle, it is forbidden to be used. If he wove a garment with it, it is forbidden to be used. If [the garment) became mixed with others, and these with others, they are all forbidden to be used. Rabbi Eliezer says: let him cast the advantage [he derives] into the Dead Sea. They said to him: there is no process of redemption for an idol.",
+            "How does one annul [an asherah]? If [a pagan] pruned or trimmed it, removing from it a stick or twig or even a leaf, behold it is annulled. If he smoothed it out for its own sake, it is prohibited; but if not for its own sake, it is permitted."
+        ],
+        [
+            "Rabbi Ishmael says: if three stones are lying side by side next to a merculis, they are prohibited; if there are two they are permitted. The sages say: if [the stones] are seen to be connected with it they are prohibited, but if they do not appear to be connected with it they are permitted.",
+            "If he found on top [of a mercurius] a coins or a garment or utensils behold these are permitted; [But if he found] grape-clusters, wreaths of grain, [gifts of] wine, oil or fine flour, or anything resembling what is offered upon the altar, such is prohibited.",
+            "If an idolatrous shrine has a garden or bathhouse, one may use either so long as it is not to the advantage [of the idolaters], But one may not use either if it is to its advantage. If [the garden or bathhouse] belonged jointly to it and to others, one may use them whether it be to the advantage [of idolatry] or not.",
+            "The idol of an idolater is prohibited immediately; but if it belonged to a Jew it is not prohibited until it is worshipped. An idolater can annul an idol belonging to himself or to another idolater, but a Jew cannot annul the idol of an idolater. He who annuls an idol annuls the things that pertain to it. If he only annulled the things that pertain to it these are permitted but the idol itself is prohibited.",
+            "How does he annul it? If he cut off the tip of its ear, the tip of its nose, or the tip of its finger; or if he defaced it, although there was no reduction in the mass of the material, he has annulled it. If he spat before it, urinated before it, dragged it [in the dust] or hurled excrement at it, behold it is not annulled. If he sold or gave it as a pledge, Rabbi says that he has annulled it, but the sages say that he has not annulled it.",
+            "An idol which its worshippers abandoned in time of peace is permitted, in time of war it is prohibited. Pedestals of kings are permitted because they set them up at the time the kings pass by.",
+            "They asked the elders in Rome, “If [your God] has no desire for idolatry, why does he not abolish it?” They replied, “If it was something unnecessary to the world that was worshipped, he would abolish it; but people worship the sun, moon, stars and planets; should he destroy his universe on account of fools!” They said [to the elders], “If so, he should destroy what is unnecessary for the world and leave what is necessary for the world!” They replied, “[If he did that], we should merely be strengthening the hands of the worshippers of these, because they would say, “know that these are deities, for behold they have not been abolished!”",
+            "A winepress [containing] trodden [grapes] may be purchased from a non-Jew even though it was he that lifted [the trodden grapes] with his hand and put them among the heap. And [the juice] does not become yen nesek (wine assumed to have been used as a libation) until it descends into the vat. When it has descended into the vat, what is in the vat is prohibited; But the remainder is permitted.",
+            "A Jew may tread the winepress together with a non-Jew but may not pick grapes with him. If an israelite was working in a state of ritual impurity, one may neither tread nor pick with him, but one may move [empty] casks with him to the press and carry them [filled] with him from the press. If a baker was working in a state of ritual impurity, one may neither knead nor roll dough with him but we may carry loaves with him to the bakery.",
+            "If a non-Jew was found standing by the side of a vat of wine, if he had loaned money to the Jew, then [the wine] is prohibited; but should he not have loaned money to the Jew, then it is permitted. If [a non-Jew] fell into a vat and climbed out, or measured it with a reed, or flicked out a hornet with a reed, or tapped on the top of a frothing cask All of these things actually happened, and [the Rabbis] said that the wine may be sold, but Rabbi Shimon permits it [even to be drunk]. If [a non-Jew] took a cask, and in his anger threw it into the vat this actually happened and [the Rabbis] declared it fit [for drinking].",
+            "If [an Jew] prepares a non-Jew's wine in a state of ritual purity and leaves it in [the non-Jew’s] domain, in a house which is open to the public domain, should it be in a city where non-Jews and Jews reside, it is permitted. But should it be in a city where only non-Jews reside it is prohibited unless [an Jew] sits and guard. There is no need for the guard to sit and watch [the whole time]; even if he keeps going out and coming in it is permitted. Rabbi Shimon ben Eleazar says: it is all one with the domain of a non-Jew.",
+            "If [a Jew] prepares a non-Jew’s wine in a state of ritual purity and leaves it in [the non-Jew’s] domain, and the [non-Jew] writes for him “I have received the money from you,” then [the wine] is permitted. If, however, the Jew wished to remove it and [the non-Jew] refuses to let it go until he paid him this actually happened in Beth-Shan and [the Rabbis] prohibited it."
+        ],
+        [
+            "If [a non-Jew] hires [a Jewish] workman to assist him in [the transportation of] yen nesekh, his wage is prohibited. If he hired him to assist him in another kind of work, even if he says to him, \"remove for me a cask of yen nesekh from this place to that,\" his wage is permitted. If he hired [a Jew's] donkey to carry yen nesekh, its wages are prohibited; But if he hired it to sit upon, even though the non-Jew rested his jar [of yen nesekh] upon it, its wages are permitted.",
+            "If yen nesekh fell upon grapes, one may rinse them and they are permitted, but if they were split they are prohibited. If it fell upon figs or upon dates, should there be in them [sufficient wine] to impart a flavor, they are prohibited. It happened with Boethus ben Zpnin that he carried dried figs in a ship and a cask of yen nesekh was broken and it fell upon them; and he consulted the Sages who declared them permitted. This is the general rule: whatever derives advantage [from yen nesekh by its] imparting a flavor is prohibited, but whatever does not derive advantage [from yen nesekh by its] imparting a flavor is permitted, as, for example vinegar which fell upon split beans.",
+            "If a non-Jew was transporting jars of wine together with a Jew from place to place, and it was presumed that [the wine] was under guard, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.",
+            "If [a Jew] left his wine in a wagon or on a ship while he went along a short cut, entered a town and bathed, it is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry. If [a Jew] left a non-Jew in his shop, although he kept going in and out, [the wine there] is permitted. But if [the Jew] informed him that he was going away [and he was absent a length of time] sufficient for the other to bore a hole [in a jar], stop it up and [the sealing clay] to become dry, [the wine is prohibited]. Rabban Shimon ben Gamaliel says: [a length of time] sufficient for him to open a cask, put a new stopper on and [the new stopper] to become dry.",
+            "If [a Jew] was eating with [a non-Jew] at a table and set some flasks upon the table and others upon a side-table and leaving them there went out, what is upon the table is prohibited and what is upon the side-table is permitted. And should he have said to him, “mix [some of the wine with water] and drink,” even what is upon the side-table is prohibited. Opened casks are prohibited, and the closed ones are permitted [except when he was absent a length of time] sufficient for [the non-Jew] to open it, put a new stopper on and [the new stopper] to become dry.",
+            "If a band of non-Jewish marauders entered a city in a time of peace, the open casks are prohibited and the sealed are permitted; In a time of war both are permitted because they do not have the leisure to offer libations.",
+            "If a non-Jew sent to Jewish craftsmen a cask of yen nesekh as their wages, they are allowed to say to him, “give us its value in money”; But after [the wine] has come into their possession [the exchange] is prohibited. If [a Jew] sells his wine to a non-Jew, should he have set the price before he measured it out, the purchase-money is permitted; But should he have measured it out before he set the price, the purchase-money is prohibited. If [a Jew] took a funnel and measured [wine] into a non-Jew’s flask and then measured some into a Jew’s flask, should a drop of the [first] wine have remained [in the funnel], then [the wine measured into the second flask] is prohibited. If he poured from [his own] vessel into [a non-Jew’s] vessel, [the wine in the vessel] from which he poured is permitted and [the wine in the vessel] into which he poured is prohibited.",
+            "Yen nesekh is prohibited and renders [other wine] prohibited by the smallest quantity. Wine [mixed] with wine and water with water [prohibits] by the smallest quantity. Wine [mixed] with water and water with wine [disqualifies when the prohibited element] imparts a flavor. This is the general rule: with the same type [the mixture is disqualified] by the smallest quantity, but with a different type [it is disqualified when the prohibited element] imparts a flavor.",
+            "The following are prohibited and render prohibited by the smallest quantity:[a cask of] yen nesekh; an idolatrous object; skins of animals which have holes over the heart; an ox which has been sentenced to be stoned; a heifer whose neck was broken; birds brought as an offering by a leper; the hair-offering of a nazirite; the first born of a donkey; meat cooked in milk; the scapegoat; and non-consecrated animals slaughtered in the Temple court. Behold these are prohibited and render prohibited by the smallest quantity.",
+            "If yen nesekh fell into a vat, the whole of it is prohibited for use. Rabban Shimon ben Gamaliel says: the whole of it may be sold to non-Jews with the exception of [a quantity corresponding to] the value of the yen nesekh in it.",
+            "If a non-Jew covered a stone wine press with pitch it may be scoured and is then clean; But if it was of wood, Rabbi says that it may be scoured and the Sages say that he must peel off the pitch. If it was of earthenware, even though he peeled off the pitch it is prohibited.",
+            "If [a Jew] purchases cooking-utensils from a non-Jew, those which are customarily used with cold liquids, he must immerse; Those which are customarily used with hot liquids, he must be dip in boiling water; Those which are customarily made white-hot in the fire, he must make white-hot in the fire. A spit and grill must be made white-hot, But a knife may be polished and is then ritually clean."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/Open Mishnah.json

@@ -0,0 +1,57 @@
+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "During the three days preceding the festivals of the non-Jews, it is forbidden to do business with them, to lend them something or to borrow something from them, to lend [money] to them or to borrow [money] from them, to resolve your debt to them or to have them resolve their debt to you. Rabbi Yehuda says: One can have them resolve their debt since it causes him distress. They [the Sages] said to him: even though he might be in distress at the outset, eventually he will be joyful.",
+            "Rabbi Yishmael says: [the above] is forbidden for three days before the festivals and three days after the festivals. The Sages say: before the festivals it is forbidden, after the festivals it is permitted.",
+            "And these, according to Rabbi Meir, are the festivals of the non-Jews: Kalendae, Saturnalia, Kratesim, kings' days of accession, the day of birth, and the day of death. And the Sages say: every funeral in which a conflagration is present [thereby] involves idol worship. One that has no conflagration does not involve idol worship. [A celebration of] the day on which a [non-Jewish] man cuts his beard or his hair, the day that he came ashore from the sea, and the day he was released from prison, and a pagan who made a feast for his son, [for all these] the prohibition extends only to that day and that man alone.",
+            "It is permitted [to do business, etc.] outside of a city that has idolatry within it. If there is idolatry outside the city, it is permitted [to do business, etc.] within the city. Is one permitted to travel to such a place [on the days of their festivals]? If the road leads to this place alone, it is forbidden; but if one can walk along this road to another location, it is permitted. Regarding a city which has idolatry within it, and has both ornamented and un-ornamented shop fronts, this was the case in Beit Sh'an, and [there] the Sages said: The ornamented shops are forbidden and those shops without ornamentation are permitted.",
+            "It is forbidden to sell the following items to non-Jews: pine-cones, white figs and their stalks, frankincense, and white chickens. Rabbi Yehuda says: one is permitted to sell them a white chicken amongst a group of chickens; and if it is alone he must clip its toe and sell it, since they do not sacrifice blemished animals for idolatry. As for all remaining items, if [their intention was] not specified one is permitted [to sell them], but if specified, it is forbidden. Rabbi Meir says: fine palm dates, sweet dates, and the Nikolaos dates are also forbidden to be sold to non-Jews.",
+            "In a place in which it is customary to sell small livestock to non-Jews, one may sell. In a place in which it is customary not to sell, one may not sell. And in all places it is forbidden to sell them large livestock, calves or foals, healthy or broken. Rabbi Yehuda permits in the case of a broken one. Ben Beterah permits in the case of a horse.",
+            "One may not sell to them bears, lions, or anything that may cause harm to the public. One cannot build with them a basilica, a gallows, a stadium, or a dais. But one can build with them public bathhouses, as well as [private] bathhouses. [In the building process,] when they reach the arched chamber in which they erect an object of idolatry, it is forbidden to [help] build.",
+            "One may not make jewelry for purposes of idolatry: necklaces, nose rings, or rings. Rabbi Eliezer says: It is permissible to do so for a salary. One may not sell them produce that is connected to the ground. But it may be sold once it is picked. Rabbi Yehuda says: One may sell [unpicked produce] with an agreement that it will be picked. One may not rent them houses in the Land of Israel, and we need not even mention fields [which are certainly forbidden to rent]; and in Syria [conquered land North of Israel, treated like Israel only with regard to some laws], one may rent them houses, but not fields; and outside of the Land one may sell them houses and rent them fields; these are words of Rabbi Meir. Rabbi Yosei says: In the Land of Israel it is permitted to rent them houses but not fields; and in Syria it is permitted to sell them houses and rent them fields; and outside of the Land, one may sell them either one.",
+            "Even in the cases in which they permitted renting out [to a non-Jew], they did not say this regarding permanent residence, for he will bring an idol into it, as it is said (Devarim 7:26): You shall not bring an abomination into your house. And one is always forbidden to rent him a [private] bathhouse, because it will still be called by his [the Jew's] name."
+        ],
+        [
+            "One should not leave cattle in the inns of non-Jews, for they are suspect regarding bestiality. A woman should not be alone with them for they are suspect regarding fornication. A man should not be alone with them, for they are suspect regarding the spilling of blood. A Jewess should not be a midwife to a non-Jewish woman, for she is birthing one for [a life of] idolatry. But a non-Jewish woman may be a midwife to a Jewess. A Jewess may not suckle a child of a non-Jewish woman, but a non-Jewish woman may suckle the child of a Jewess, within her domain.",
+            "One may accept their [non-Jew's] healing for one's property, but not healing for people. And one should not have one's hair cut by them under any circumstances, according to Rabbi Meir. And the Sages say: It is permitted [to have a non-Jew cut a Jew's hair] in public domains, but not amongst the two of them [alone].",
+            "These are the items of non-Jews which are prohibited, and their prohibition is on deriving any benefit from them at all: wine, the vinegar of non-Jews which began as wine, Hadrianic earthenware, and hides that were pierced at the heart. Rabbi Shimon ben Gamliel says: If [the hole is] round then it is prohibited, but if it is stretched it is allowed. Meat that is entering [a place of] idolatry is allowed, but leaving, it is prohibited, because it is like sacrifices of the dead, according to Rabbi Akiva. Those who are going on an idolatrous pilgrimage, it is prohibited to do business with them, but with those who are coming back, it is permitted.",
+            "The water-skins of non-Jews and their containers which contain a Jew's wine within them, they are prohibited and it is prohibited to derive any benefit from them, according to Rabbi Meir. The Sages say: Their prohibition is not against deriving benefit from them. The grape pits and grape skins of non-Jews are prohibited and it is prohibited to derive any benefit from them, according to Rabbi Meir. The Sages say: If they are moist, they are prohibited, if dry, they are permitted. The fish-brine and Bithynian cheese of non-Jews are prohibited and it is prohibited to derive any benefit from them, according to Rabbi Meir. The Sages say: Their prohibition is not against deriving benefit from them.",
+            "Rabbi Yehuda says: Rabbi Ishmael asked Rabbi Yehoshua [a question] as they were walking along the road. He said to him, \"What is the cause for the prohibition against the cheese of non-Jews?\" He said to him, \"Because they curdle it inside the stomach of carrion.\" He said to him, \"But is not [the law regarding] the stomach of a burnt offering more stringent than the stomach of carrion?! And they [the Sages] said: [It was proposed that] a priest with a good disposition may burn [a burnt offering after sucking out the fat from its stomach] while it it still raw [and has not yet been burnt with the offering, which would forbid one form deriving any benefit from it]. And they [the sages] did not agree with him [who proposed this opinion], but they said: One may not derive benefit [from the fats of the stomach], nor is one [who does so] liable for <i>meilah</i> [deriving prohibited benefit from from a sanctified object].\" [Implying that one should therefore not be liable for the less stringent case of a stomach of carrion.] He [Rabbi Yehoshua] retracted, and [instead] said, \"Because they curdle it in the stomachs of calves that were used for idolatry.\" And he [Rabbi Ishmael] said, \"If so, why is there no prohibition to benefit from it?\" He [Rabbi Yehoshua] redirected him to another topic. He said to him, \"Ishmael, my brother, how do you read (Shir HaShirim 1): 'For <i>dodechah</i> [Heb. masc: \"your love\"] is better than wine,' or 'For <i>dodayich</i> [Heb. fem: \"your love\") is better than wine'? He said to him:, \"'For <i>dodayich</i> is better than wine.'\" He said to him, \"The matter is not so. For its fellow [the following verse] teaches about it: 'For the fragrance of <i>shemaneikha</i> [Heb. masc: \"your oils\"] is good.'\"",
+            "These are the items of non-Jews that are prohibited, yet their prohibition is not against deriving benefit from them: milk that was milked by a non-Jew without a Jew watching, and [their] bread, and their oil [although] Rabbi and his court permitted [their] oil, and stewed vegetables, and pickled vegetables to which it is their custom to add wine and vinegar, and minced fish, and fish-brine that does not have kilbit [a kind of small fish] floating in it, and the chilaq fish, and a [cut] piece of asafoetida, and seasoned salt, all of these [items of non-Jews] are prohibited yet their prohibition is not against deriving any benefit from them.",
+            "The following are permitted to be eaten: milk that was milked by a non-Jew with a Jew watching, and honey, and bunches of grapes [alt. honeycombs], even though they drip they are not considered primed [for impurity] by a liquid, and pickled vegetables to which it is not their custom to add wine and vinegar, and fish that is not minced, and brine that has fish in it, and [whole] asafoetida leaves, and rolls of [heated] olives. Rabbi Yose says: the [olives that became] very soft are forbidden. Locusts that come from the [shopkeeper's] basket are prohibited, from but those from the stock-room are allowed, and so too regarding the priestly tithe."
+        ],
+        [
+            "All images are prohibited, because each one is worshiped once a year, according to Rabbi Meir. But the Sages say: Only that which has in its hand  a stick, or a bird, or an orb is prohibited. Rabban Shimon ben Gamliel says: Any that has anything in its hand [is prohibited].",
+            "If one finds shards of an image, these are permitted. If one finds the form of a hand or the form of a foot, these are prohibited, because equivalent ones are worshiped.",
+            "If one finds vessels with a drawing upon it of the sun, or a drawing of the moon, or a drawing of a dragon, he should bring them to the Salt Sea [to dispose of them there]. Rabban Shimon ben Gamliel says: Those upon those [vessels] which are treated with honor are forbidden; those upon those [vessels] treated disrespectfully are permitted. Rabbi Yose says: One should grind [the vessel with the drawing] and disperse it to the wind or cast it into the sea. They [the Sages] said to him: Even that might become fertilizer, as it is said (Devarim/Deuteronomy 13:18): \"And let nothing of the condemned cling to your hand.\"",
+            "Proklos son of Plosfos asked Rabban Gamliel [a question] in Akko, while he was bathing in the bathhouse of Aphrodite.  He said to him: \"It is written in your Torah (Deuteronomy 13:18): 'And let none of the condemned cling to your hand;' why then are you bathing in the bathhouse of Aphrodite?  He said to him: one does not respond [to halakhic questions] in the bathhouse. When he left, he said to him:  \"I did not come into her territory; she came into my territory.  They did not say [when they built this bathhouse]: 'Let us make a beautiful bathhouse for Aphrodite.'  Rather, they said: 'Let us make Aphrodite for the beauty of the bathhouse.' Another reason: [even] if they gave you a lot of money, you would not enter before your idolatry naked and defiled and urinating in front of it.  Yet she stands on the sewer pipe and the entire nation urinates in front of her. The verse (Deuteronomy 12:3) only applies to \"their gods;\" that which he treats like a god is prohibited, and that which he does not treat like a god is permitted.\"",
+            "Non-Jews who worship the mountains and hills, they [the mountains and hills themselves] are permitted, but that which is upon them is forbidden, as it says (Deuteronomy 7:25): You shall not covet the gold and silver that is upon them and take it. Rabbi Yose the Galilean said (Deuteronomy 12:2): \"Their gods upon the mountains,\" but the mountains are not their gods; their gods \"upon the hills,\" but the hills are not their gods. And why are Asherah trees forbidden? Because humans hands were involved in [planting] them, and any [idolatrous] thing that human hands were involved in is forbidden. Rabbi Akiva said: I will expound [the verse] and rule before you, everywhere that you find a tall mountain, a raised hill, or a verdant tree know that there is idol worship there.",
+            "One whose house abuts [a house of] idolatry, and [his own house] collapses, it is prohibited to rebuild it. How should he proceed? He should gather it four cubits into his own [space] and build. If it [the wall that collapsed] belonged both to him and to the [house of] idolatry, the [respective] law applies to each half [and only his own half may be rebuilt]. The stones, wood, and dust [of a house of idolatry] have a ritual impurity like that of vermin [i.e. through contact], as it says (Deuteronomy 7:26): You shall utterly detest it. Rabbi Akiva says: like that of a menstruating woman, as it says (Isaiah 30:22): \"You will banish them like a menstruating woman. ‘Get out!’ you will say to it.” Just as a menstruating woman renders objects impure through carrying, so too does idol worship render objects impure through carrying.",
+            "There are three [types of] houses. A house that is initially built for idolatry: this is prohibited. If it was painted and the molding was put in for idolatry, or if it was renewed [for idolatry], what is new is removed [and the rest is permitted]. If idols are brought inside and removed: this [house] is permitted. There are three [types of] stones. A stone initially hewed to be a pedestal [for an idol]: this is prohibited. If it was painted or molded for idolatry, or renewed [for idolatry], what is new is removed. If an idol was erected on top of it and removed: this [stone] is permitted. There are three [types of] <i>asherot</i>. A tree initially planted for idolatry: this is prohibited. If it was pruned and trimmed for idolatry and it sprouted, the new growth is removed. If an idol is erected under it and taken away: this [tree] is permitted. What is an <i>asherah</i>? Every [tree] that has idolatry below it. Rabbi Shimon says: Every [tree] that is worshiped. It happened in Tzidon, regarding a tree that was worshiped, that they found below it a pile of stones. Rabbi Shimon said to them: \"Examine this pile.\" They examined it and found an image. He said to them: \"Because the image is what was worshiped, we shall permit the tree for them.\"",
+            "One should not sit in its shade, but if one did sit he is pure. One should not pass beneath it, and if one did pass he is impure. If it encroaches on the public [domain], one who passes beneath it is pure. Vegetables may be sown beneath it in the rainy season but not in the sunny season. Lettuces may [be sown there] neither in the sunny season nor in the rainy season. Rabbi Yose says: Not even vegetables in the rainy season, because the leaves [of the <i>ashera</i>] fall on them and become fertilizer.",
+            "If one took some wood from it, it is prohibited for benefit.  If one stoked the oven with it: if [the oven] is new, it must be shattered; if old, it must be cooled.  If one baked bread in it, it is prohibited for benefit. If [the bread] became mixed up with others, they are all prohibited for benefit.  Rabbi Eliezer said: Let him cast [a sum equivalent to the worth of their] benefit into the Dead Sea!  They said to him: There is no redemption when it comes to idolatry.  If one took wood from it for a loom, it is prohibited for benefit. If he wove a garment with it, the garment is prohibited for benefit. If that garment became mixed up with others, and then those others became mixed up with others, they are all prohibited for benefit. Rabbi Eliezer said: Let him cast [a sum equivalent to the worth of their] benefit into the Dead Sea!  They said to him: There is no redemption when it comes to idolatry.",
+            "How does one annul [the idolatrous status of an <i>asherah</i>]? If one trims or prunes, removes a branch or a stick, or even a leaf, it is annulled.  If [after picking from it] one smooths it over for its tree's [aesthetic] sake, it is prohibited, but if not for its sake, then it is permitted."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/Sefaria Community Translation.json

@@ -0,0 +1,67 @@
+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [],
+        [],
+        [
+            "All images are prohibited, because each one is worshiped once a year, according to Rabbi Meir. But the Sages say: Only that which has in its hand  a stick, or a bird, or an orb is prohibited. Rabban Shimon ben Gamliel says: Any that has anything in its hand [is prohibited].",
+            "If one finds shards of an image, these are permitted. If one finds the form of a hand or the form of a foot, these are prohibited, because equivalent ones are worshiped.",
+            "If one finds vessels with a drawing upon it of the sun, or a drawing of the moon, or a drawing of a dragon, he should bring them to the Salt Sea [to dispose of them there]. Rabban Shimon ben Gamliel says: Those upon those [vessels] which are treated with honor are forbidden; those upon those [vessels] treated disrespectfully are permitted. Rabbi Yose says: One should grind [the vessel with the drawing] and disperse it to the wind or cast it into the sea. They [the Sages] said to him: Even that might become fertilizer, as it is said (Devarim/Deuteronomy 13:18): \"And let nothing of the condemned cling to your hand.\"",
+            "Proklos son of Plosfos asked Rabban Gamliel [a question] in Akko, while he was bathing in the bathhouse of Aphrodite.  He said to him: \"It is written in your Torah (Deuteronomy 13:18): 'And let none of the condemned cling to your hand;' why then are you bathing in the bathhouse of Aphrodite?  He said to him: one does not respond [to halakhic questions] in the bathhouse. When he left, he said to him:  \"I did not come into her territory; she came into my territory.  They did not say [when they built this bathhouse]: 'Let us make a beautiful bathhouse for Aphrodite.'  Rather, they said: 'Let us make Aphrodite for the beauty of the bathhouse.' Another reason: [even] if they gave you a lot of money, you would not enter before your idolatry naked and defiled and urinating in front of it.  Yet she stands on the sewer pipe and the entire nation urinates in front of her. The verse (Deuteronomy 12:3) only applies to \"their gods;\" that which he treats like a god is prohibited, and that which he does not treat like a god is permitted.\"",
+            "Non-Jews who worship the mountains and hills, they [the mountains and hills themselves] are permitted, but that which is upon them is forbidden, as it says (Deuteronomy 7:25): You shall not covet the gold and silver that is upon them and take it. Rabbi Yose the Galilean said (Deuteronomy 12:2): \"Their gods upon the mountains,\" but the mountains are not their gods; their gods \"upon the hills,\" but the hills are not their gods. And why are Asherah trees forbidden? Because humans hands were involved in [planting] them, and any [idolatrous] thing that human hands were involved in is forbidden. Rabbi Akiva said: I will expound [the verse] and rule before you, everywhere that you find a tall mountain, a raised hill, or a verdant tree know that there is idol worship there.",
+            "One whose house abuts [a house of] idolatry, and [his own house] collapses, it is prohibited to rebuild it. How should he proceed? He should gather it four cubits into his own [space] and build. If it [the wall that collapsed] belonged both to him and to the [house of] idolatry, the [respective] law applies to each half [and only his own half may be rebuilt]. The stones, wood, and dust [of a house of idolatry] have a ritual impurity like that of vermin [i.e. through contact], as it says (Deuteronomy 7:26): You shall utterly detest it. Rabbi Akiva says: like that of a menstruating woman, as it says (Isaiah 30:22): \"You will banish them like a menstruating woman. ‘Get out!’ you will say to it.” Just as a menstruating woman renders objects impure through carrying, so too does idol worship render objects impure through carrying.",
+            "There are three [types of] houses. A house that is initially built for idolatry: this is prohibited. If it was painted and the molding was put in for idolatry, or if it was renewed [for idolatry], what is new is removed [and the rest is permitted]. If idols are brought inside and removed: this [house] is permitted. There are three [types of] stones. A stone initially hewed to be a pedestal [for an idol]: this is prohibited. If it was painted or molded for idolatry, or renewed [for idolatry], what is new is removed. If an idol was erected on top of it and removed: this [stone] is permitted. There are three [types of] <i>asheras</i>. A tree initially planted for idolatry: this is prohibited. If it was pruned and trimmed for idolatry and it sprouted, the new growth is removed. If an idol is erected under it and taken away: this [tree] is permitted. What is an <i>asherah</i>? Every [tree] that has idolatry below it. Rabbi Shimon says: Every [tree] that is worshiped. It happened in Tzidon, regarding a tree that was worshiped, that they found below it a pile of stones. Rabbi Shimon said to them: \"Examine this pile.\" They examined it and found an image. He said to them: \"Because the image is what was worshiped, we shall permit the tree for them.\"",
+            "One should not sit in its shade, but if one did sit he is pure. One should not pass beneath it, and if one did pass he is impure. If it encroaches on the public [domain], one who passes beneath it is pure. Vegetables may be sown beneath it in the rainy season but not in the sunny season. Lettuces may [be sown there] neither in the sunny season nor in the rainy season. Rabbi Yose says: Not even vegetables in the rainy season, because the leaves [of the <i>ashera</i>] fall on them and become fertilizer.",
+            "If one took some wood from it, it is prohibited for benefit.  If one stoked the oven with it: if [the oven] is new, it must be shattered; if old, it must be cooled.  If one baked bread in it, it is prohibited for benefit. If [the bread] became mixed up with others, they are all prohibited for benefit.  Rabbi Eliezer said: Let him cast [a sum equivalent to the worth of their] benefit into the Dead Sea!  They said to him: There is no redemption when it comes to idolatry.  If one took wood from it for a loom, it is prohibited for benefit. If he wove a garment with it, the garment is prohibited for benefit. If that garment became mixed up with others, and then those others became became mixed up with others, they are all prohibited for benefit. Rabbi Eliezer said: Let him cast [a sum equivalent to the worth of their] benefit into the Dead Sea!  They said to him: There is no redemption when it comes to idolatry.",
+            "How does one annul [the idolatrous status of an <i>ashera</i>]? If one trims or prunes, removes a branch or a stick, or even a leaf, it is annulled.  If [after picking from it] one smooths it over for its tree's [aesthetic] sake, it is prohibited, but if not for its sake, then it is permitted."
+        ],
+        [
+            "Rabbi Yishmael says: Three stones side by side beside a Markulis [an idol worshiped by placing stones beside it] are prohibited; two [stones] are permitted. And the Sages say: Those that appear to be with it [and which may have fallen from idol] are prohibited, but those that do not appear to be with it are permitted.",
+            "If one found on its [the idol's] head money, clothing, or vessels, these are permitted. [If one found there] grape vines, crowns of wheat stalks, wines and oil, or flours, or any type of thing which is brought on the alter, they are prohibited.",
+            "An idol that had a garden or a bath house, one can benefit from it without giving payment in return, but one cannot benefit from it if one gives payment in return. If it belonged to an idol and to others, one can benefit from them regardless of whether or not one gives payment in return.",
+            "The idol of a non-Jew is automatically prohibited [for benefit]. One belonging to a Jew, is not prohibited until it is worshiped. A non-Jew can nullify his idol and his friend's, but a Jew cannot nullify the idol of a non-Jew. One who nullifies an idol also nullifies its accouterments. If he nullified its accouterments, the accouterments are permitted, but it [the idol] is prohibited.",
+            "How does one nullify [an idol]? If he cut off the tip of its ear, the tip of its nose, the tip of a finger, or if he dented it even though he did not diminish it, he has nullified it. If he spat before it, urinated before it, dragged it, or threw excrement at it, it is not nullified. If he sold it or used it as collateral, Rebbi says: He has nullified it. But the sages say: He has not nullified it.  ",
+            "An idol whose worshipers abandoned it during peaceful becomes permitted [for benefit]; if during war times, it is prohibited. Royal pillars [upon which idols would be placed] are permitted, because they are erected [only for] when the king is passing by.",
+            "They asked the elders of Rome: If [Hashem] does not desire idolatry, why does He not destroy it[s objects]. They said to them: If only they were worshiping things which the world does not need, He would destroy them; but they worship the sun and the moon and the stars and the constellations--should the whole world be destroyed on account of the fools? They said to them: If so, let Him destroy those [idols] that the world does not need, and leave the ones that the world does need? They said to them: Then we would even be strengthening the faith of their worshipers, for they would say, \"This is the proof they are gods for they were not destroyed.\" ",
+            "One may buy a stepped on wine press from a non-Jew even though he takes [the crushed grapes from there] with his hand and places them in the pile. It does not become libation wine until it drains to the pit. Once it has drained to the pit, [if the non-Jew touched it,] what is in the pit is prohibited and the rest is permitted. ",
+            "One can press grapes with a non-Jew in the wine press, but he cannot harvest with him. A Jew who makes [his wine] while impure, one may not press or harvest with him, but one may send barrels with him to the wine press and bring them from the wine press with him. A baker who makes [his bread] while impure, one may not knead or shape the dough with him, but one can bring bread with him to the seller. ",
+            "A non-Jew who was found next to a pit of wine, if he has a lien, it is prohibited; if he does not have a lien, it is permitted. If he fell into the pit and climbed out, or he measured it with a reed, or he flicked out a bug with a reed, or if he was tapping [the foam] on a barrel that was boiling over, each of these cases happened, and they said the wine should be sold. But Rabbi Shimon permits [the wine in such cases]. If he took the barrel and threw it into the pit in his anger--this case happened and they allowed it. ",
+            "One who prepares wine in purity for a non-Jew and places it in his domain in a house that is open to the public domain, in a city that had both Jews and non-Jews, it is permitted; in a city that is entirely non-Jews, it is prohibited, unless he places a guard. But the guard does not have to be sitting and guarding [constantly]; even if he is leaving and entering, it is permitted. Rabbi Shimon son of Elazar said: all domains of non-Jews are like one [another].",
+            "One who prepares wine in purity for a non-Jew and places it in his domain, and the latter writes for him a receipt that he received the money, it is permitted. But if the Jew wanted to remove the wine [from his property] and the non-Jew will not allow him until he receives his payment--this case happened in Beit She'an and the sages prohibited it.  "
+        ],
+        [
+            "One who hires a worker to work with him with <i>yayin nesech</i> [Wine used for idolatrous libations – prohibited for consumption and benefit], his salary is prohibited.  If one hired him to perform a different task, even if he said to him move that barrel of <i>yayin nesech</i> from one place to another, his salary is permitted.  One who rents a donkey in order to transport <i>yayin nesech</i> , its rental fee is prohibited.  If it was rented to ride on, even though the non-Jew placed his flask [of <i>yayin nesech</i> ] upon it, its rental fee is permitted.",
+            "<i>Yayin nesech</i> which fell on top of grapes, one can rinse them and they are permitted.  If they were cracked, they are prohibited.  (If they fell on figs or dates, if there is enough wine to impart its flavor [into the fruit] it is prohibited.) It once happened that Baytus Son of Zonin brought dried figs on a boat and a barrel of <i>yayin nesech</i> burst and fell on them and he asked the sages and they permitted [the figs]. This is the rule: if there is increased benefit due to the imparted flavor it is prohibited, but if there is no increased benefit due to the imparted flavor it is permitted, like in the case of vinegar that fell on grits.",
+            "A non-Jew who was transporting jugs of wine with a Jew from one place to another, if it could be assumed [by the non-Jew] that  they were being guarded, then they are permitted. If he let him know that he was going away, [they are prohibited] if there elapsed enough time [for the non-Jew] to puncture [the seal], patch it, and dry it.  Rabbi Shimon son of Gamliel says: Enough time for him to open it, put in a new seal, and allow it to dry.",
+            "One who leaves his wine in a wagon or a boat and took a shortcut, entered the city, and bathed, [the wine] is permitted.  If he let him know that he was going away, [they are prohibited] if there elapsed enough time [for the non-Jew] to puncture [the seal], patch it, and dry it.  Rabbi Shimon son of Gamliel says: Enough time for him to open it, put in a new seal, and allow it to dry. One who leaves a non-Jew in his store, even if he is entering and exiting it is permitted. If he let him know that he was going away, [they are prohibited] if there elapsed enough time for him to puncture [the seal], patch it, and dry it.  Rabbi Shimon son of Gamliel says: Enough time for him to open it, put in a new seal, and allow it to dry.",
+            "If he was eating with him at a table and he left a jug of wine on the table and a jug of wine on the side-table and left the room, what is on the table is prohibited and what is on the side table is permitted.  If he said to him \"please pour and drink,\" even what is on the side table is prohibited.  Open barrels are prohibited, and also closed ones if there elapsed enough time for him to open it, put in a new seal, and allow it to dry. ",
+            "A troop of non-Jewish investigating soldiers that enter a city at a time of peace, all open barrels are prohibited but sealed barrels are permitted.  In a time of war, both are permitted, since there is no time to pour libations.  ",
+            "Jewish craftsmen whom a non-Jew paid in <i>yayin nesech</i>, they are permitted to say to him, give us its value; but once it enters their domain, it is prohibited. One who sells his wine to a non-Jew, if he set the price before measuring out [the wine], the money is permitted; but if he measured it out before setting the price, the money is prohibited. If one took a funnel and measured [wine] into a non-Jew's container, and then [using the same funnel] measured into a Jew's container, if the funnel has wine residue in it it is prohibited. One pouring from one vessel into another [when the latter has <i>yayin nesech</i> in it], the one he poured from is permitted, but the one he poured into is prohibited.  ",
+            "<i>Yayin nesech</i> is prohibited, and even a minute amount makes other things prohibited. Wine in wine or water in water, even a minute amount [of the prohibited substance renders it all prohibited]. Wine in water or water in wine, an amount [of the prohibited substance] sufficient to impart flavor [renders it prohibited].  This is the rule: a mixture of things of the same type, a minute amount [of the prohibited substance renders it prohibited]; a mixture of different types, an amount [of the prohibited substance] sufficient to impart flavor [renders it all prohibited].",
+            "The following things are prohibited and prohibit in a minute amount: <i>yayin nesech</i>, idolatry, skins torn at the heart [as part of an idolatrous practice], an ox that is to be stoned, the calf which will have its neck severed, the bird offerings of a leper, the hair of a nazirite, the firstborn donkey [that has not yet been redeemed], meat mixed with milk, the goat that is sent [to Azazel], and non-sanctified animals slaughtered in the temple courtyard, all these are prohibited and even minute amounts make other things prohibited.  ",
+            "<i>Yayin nesech</i> that fell into a pit, all [wine in the pit] is prohibited from benefit. Rabbi Shimon son of Gamliel says: It should all be sold to a non-Jew except for the value of the <i>nesech</i> wine in it. ",
+            "A stone wine press which a non-Jew coated in pitch, it should be dried off and then it is pure. If it was made of wood, Rebbi says: It should be dried off; but the sages say: he should peel off the pitch. And if it was made of earthenware, even if he peeled off the pitch it is still prohibited.",
+            "One who buys utensils from a non-Jew, what is usually immersed one should immerse, what is usually boiled one should boil, what is usually made white-hot by fire one should make white-hot by fire. The spit and the grill should be made white-hot by fire.  The knife one can polish it and it is pure. "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,86 @@
+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "<b>D</b><small>REI</small> T<small>AGE VOR DEN</small> F<small>ESTEN DER</small> N<small>ICHTJUDEN IST ES VERBOTEN, MIT IHNEN</small> H<small>ANDEL ZU TREIBEN, IHNEN ETWAS ZU LEIHEN ODER VON IHNEN ZU LEIHEN, IHNEN</small> G<small>ELD</small> <small>ZU BORGEN ODER VON IHNEN ZU BORGEN, AN SIE ZU ZAHLEN ODER VON IHNEN EINE</small> Z<small>AHLUNG ZU NEHMEN</small>. R. J<small>EHUDA SAGT, MAN DÜRFE VON IHNEN</small> Z<small>AHLUNG NEHMEN, WEIL DIES IHN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Den zahlenden Nichtjuden.</i> <small>SCHMERZT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die oben angeführten Handlungen sind deshalb verboten, weil der Nichtjude beim Abschluß eines Geschäftes eine Befriedigung empfindet und am Feste den Götzen dankt.</i>. J<small>ENE ENTGEGNETEN IHM:</small> O<small>BGLEICH DIES IHN JETZT SCHMERZT, IST ER SPÄTER DENNOCH FROH.</small>",
+            "<b>R.</b> J<small>IŠMA͑ÉL SAGT, ES SEI DREI</small> T<small>AGE VORHER UND DREI</small> T<small>AGE NACHHER VERBOTEN, DIE</small> W<small>EISEN SAGEN, VOR IHREN</small> F<small>ESTEN SEI ES VERBOTEN, NACH IHREN</small> F<small>ESTEN SEI ES ERLAUBT</small>.",
+            "<b>F</b><small>OLGENDE SIND DIE</small> F<small>ESTE DER</small> N<small>ICHTJUDEN: DIE</small> K<small>ALENDEN, DIE</small> S<small>ATURNALIEN, DER</small> S<small>IEGESTAG, DER</small> G<small>ENESJATAG IHRER</small> K<small>ÖNIGE, DER</small> G<small>EBURTSTAG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Nach der Auslegung des T. des Landesfürsten, nach der des jer. T. eines Privatmannes.</i><small>UND DER</small> S<small>TERBETAG — SO</small> R. M<small>EÍR.</small> D<small>IE</small> W<small>EISEN SAGEN</small>: H<small>AT BEIM</small> T<small>ODE EIN</small> V<small>ERBRENNEN STATTGEFUNDEN, SO IST DABEI</small> G<small>ÖTZENDIENST, HAT DANN KEIN</small> V<small>ERBRENNEN STATTGEFUNDEN, SO IST DABEI KEIN</small> G<small>ÖTZENDIENST</small>. F<small>ÜR DEN</small> T<small>AG SEINER</small> B<small>ARTSCHUR ABER UND SEINES</small> S<small>CHOPFES, AN DEM ER VON EINER</small> S<small>EEREISE HEIMGEKEHRT IST, AN DEM ER DAS</small> G<small>EFÄNGNIS VERLASSEN HAT, AN DEM ER FÜR SEINEN</small> S<small>OHN EIN</small> H<small>OCHZEITSMAHL BEREITET, BESTEHT DAS</small> V<small>ERBOT NUR FÜR DIESEN</small> T<small>AG UND MIT DIESEM</small> M<small>ANNE</small>.",
+            "<b>I</b><small>ST EIN</small> G<small>ÖTZENFEST INNERHALB DER</small> S<small>TADT, SO IST ES</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der geschäftliche Verkehr mit den Nichtjuden.</i><small>AUSSERHALB ERLAUBT; IST EIN</small> G<small>ÖTZENFEST AUSSERHALB, SO IST ES INNERHALB ERLAUBT.</small> D<small>ARF MAN DA HINGEHEN?</small> F<small>ÜHRT DER</small> W<small>EG NUR NACH DIESEM</small> O<small>RTE, SO IST ES VERBOTEN, WENN ER ABER AUCH NACH EINEM ANDEREN FÜHRT, SO IST ES ERLAUBT.</small> <b>W</b><small>ENN IN EINER</small> S<small>TADT EIN</small> G<small>ÖTZENFEST IST UND DA MANCHE</small> L<small>ÄDEN BEKRÄNZT UND MANCHE NICHT BEKRÄNZT SIND: EIN SOLCHER</small> F<small>ALL EREIGNETE SICH IN</small> B<small>ETH</small> Š<small>EÁN, UND DIE</small> W<small>EISEN ENTSCHIEDEN, DASS ES</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Das Kaufen, das Verkaufen ist dann auf jeden Fall verboten.</i><small>IN DEN BEKRÄNZTEN VERBOTEN UND IN DEN UNBEKRÄNZTEN ERLAUBT SEI</small>.",
+            "<b>F</b><small>OLGENDE</small> D<small>INGE DÜRFEN EINEM</small> N<small>ICHTJUDEN NICHT VERKAUFT WERDEN:</small> I<small>STRUBLIN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wahrscheinl. <i>στϱόβιλος</i>, Zapfen der Fichte, Tanne und Kiefer, Zirbelnuß.</i>, Š<small>UAḤ-</small>F<small>RÜCHTE UND IHRE</small> S<small>TENGEL</small>, W<small>EIHRAUCH UND EIN WEISSER</small> H<small>AHN.</small> R. J<small>EHUDA SAGT, MIT ANDEREN</small> H<small>ÜHNERN ZUSAMMEN DÜRFE MAN IHM AUCH EINEN WEISSEN</small> H<small>AHN VERKAUFEN</small>; <small>HAT MAN NUR EINEN SOLCHEN, SO HAUE MAN IHM DEN</small> S<small>PORN AB UND VERKAUFE IHN IHM, DENN SIE BRINGEN KEINEN VERSTÜMMELTEN DEN</small> G<small>ÖTZEN DAR</small>. B<small>EI</small> ALLEN ANDEREN D<small>INGEN IST ES ALLGEMEIN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn der Nichtjude beim Kauf nicht sagt, zu welchem Zwecke er es braucht; cf. infra Fol. 14a.</i><small>ERLAUBT UND BEZEICHNET VERBOTEN.</small> R. M<small>EÍR SAGT, AUCH EINE GUTE</small> D<small>ATTELPALME</small>, Ḥ<small>AÇAB UND EINE</small> N<small>IKOLAUSPALME DÜRFE MAN EINEM</small> N<small>ICHTJUDEN NICHT VERKAUFEN</small>.",
+            "<b>W</b><small>O ES ÜBLICH IST, AN</small> N<small>ICHTJUDEN</small> K<small>LEINVIEH ZU VERKAUFEN, DARF MAN VERKAUFEN, WO ES ÜBLICH IST, NICHT ZU VERKAUFEN, DARF MAN NICHT VERKAUFEN; NIRGENDS ABER DARF MAN IHNEN</small> G<small>ROSSVIEH,</small> K<small>ÄLBER UND</small> F<small>ÜLLEN, OB HEIL ODER GEBROCHEN, VERKAUFEN.</small> R. J<small>EHUDA ERLAUBT DIES BEI GEBROCHENEN;</small> B<small>EN</small> B<small>ETHERA ERLAUBT DIES BEI EINEM</small> P<small>FERDE</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Es wurde nicht zur Arbeit, sondern nur zum Reiten verwendet.</i>.",
+            "<b>M</b><small>AN DARF IHNEN KEINE</small> B<small>ÄREN</small>, L<small>ÖWEN ODER SONST ETWAS VERKAUFEN, WODURCH DAS</small> P<small>UBLIKUM GEFÄHRDET WERDEN KANN</small>. M<small>AN DARF MIT IHNEN NICHT EINE</small> B<small>ASILIKA, EIN</small> S<small>CHAFOTT, EINE</small> A<small>RENA ODER EINE</small> T<small>RIBÜNE</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Von welcher der Delinquent hinabgestoßen und getötet wird. Die hier aufgezählten Gebäude dienen sämtlich zur Hinrichtung von Menschen.</i><small>BAUEN, WOHL ABER DARF MAN MIT IHNEN</small> G<small>ERÜSTE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Od. Altäre (cf. infra Fol. 53b) zur Opferung; manche lesen <span dir=\"rtl\">דימוסאות</span>, öffentliche Anstalten, bes. Bäder.</i><small>UND</small> B<small>ADEANSTALTEN BAUEN; GELANGT MAN AN DIE</small> N<small>ISCHE, WO DAS</small> G<small>ÖTZENBILD AUFGESTELLT WIRD, SO DARF MAN NICHT MITBAUEN</small>.",
+            "<b>M</b><small>AN DARF IHNEN IM</small> J<small>ISRAÉLLANDE KEINE</small> H<small>ÄUSER VERMIETEN, UND SELBSTVERSTÄNDLICH KEINE</small> F<small>ELDER; IN</small> S<small>YRIEN</small> DARF MAN IHNEN H<small>ÄUSER VERMIETEN, JEDOCH KEINE</small> F<small>ELDER; AUSSERHALB DES</small> L<small>ANDES DARF MAN IHNEN</small> H<small>ÄUSER VERKAUFEN UND</small> F<small>ELDER VERMIETEN — SO</small> R. M<small>EÍR.</small> R. J<small>OSE SAGT, IM</small> J<small>ISRAÉLLANDE DÜRFE MAN IHNEN</small> H<small>ÄUSER VERMIETEN, JEDOCH KEINE</small> F<small>ELDER, IN</small> S<small>YRIEN DÜRFE MAN IHNEN</small> H<small>ÄUSER VERKAUFEN UND</small> F<small>ELDER VERMIETEN, UND AUSSERHALB DES</small> L<small>ANDES DÜRFE MAN IHNEN BEIDES VERKAUFEN.</small>",
+            "A<small>BER AUCH DA, WO SIE IHM ZU VERMIETEN ERLAUBT HABEN, GILT DIES NICHT VON EINEM</small> W<small>OHNRAUME, WEIL ER DA SEINE</small> G<small>ÖTZEN HINEINBRINGEN WÜRDE, UND ES HEISST</small>:<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Dt. 7,26.</i><i>du sollst keine Greuel in dein Haus bringen</i>. N<small>IRGENDS ABER DARF MAN IHNEN EIN</small> B<small>ADEHAUS VERMIETEN, WEIL ES SEINEIN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Des Vermieters.</i>N<small>AMEN TRÄGT.</small>"
+        ],
+        [
+            "<b>M</b><small>AN DARF KEIN</small> V<small>IEH IN EIN</small> W<small>IRTSHAUS VON</small> N<small>ICHTJUDEN EINSTELLEN, WEIL SIE DER</small> B<small>ESTIALITÄT VERDÄCHTIG SIND</small>. E<small>INE</small> F<small>RAU DARF MIT IHNEN NICHT ALLEIN SEIN, WEIL SIE DER</small> U<small>NZUCHT VERDÄCHTIG SIND: AUCH SONST EIN</small> M<small>ENSCH DARF NICHT MIT IHNEN ALLEIN SEIN, WEIL SIE DES</small> B<small>LUTVERGIESSENS VERDÄCHTIG SIND.</small> <b>E</b><small>INE</small> J<small>ISRAÉLITIN DARF EINER</small> N<small>ICHTJÜDIN KEINE</small> G<small>EBURTSHILFE LEISTEN, WEIL SIE EIN</small> K<small>IND FÜR DEN</small> G<small>ÖTZENDIENST GEBÄREN HILFT; WOHL ABER DARF MAN EINE</small> N<small>ICHTJÜDIN EINER</small> J<small>ISRAÉLITIN</small> G<small>EBURTSHILFE LEISTEN LASSEN</small>. E<small>INE</small> J<small>ISRAÉLITIN DARF NICHT DAS</small> K<small>IND EINER</small> N<small>ICHTJÜDIN SÄUGEN; WOHL ABER DARF EINE</small> J<small>ISRAÉLITIN IN IHREM</small> B<small>EREICHE IHR</small> K<small>IND VON EINER</small> N<small>ICHTJÜDIN SÄUGEN LASSEN</small>.",
+            "<b>M</b><small>AN DARF SICH VON IHNEN EINE</small> G<small>ELDHEILUNG</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wird weiter erklärt.</i><small>ANGEDEIHEN LASSEN, NICHT ABER EINE</small> L<small>EIBESHEILUNG.</small> M<small>AN DARF SICH NIRGENDS VON IHNEN SCHEREN LASSEN — SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, AUF ÖFFENTLICHEM</small> G<small>EBIETE SEI ES ERLAUBT, NICHT ABER ALLEIN UNTER EINANDER.</small>",
+            "<b>F</b><small>OLGENDE</small> D<small>INGE SIND VON</small> N<small>ICHTJUDEN VERBOTEN, UND ZWAR ERSTRECKT SICH DAS</small> V<small>ERBOT AUCH AUF DIE</small> N<small>UTZNIESSUNG:</small> W<small>EIN</small>, E<small>SSIG, DER IM</small> B<small>ESITZE VON</small> N<small>ICHTJUDEN NOCH</small> W<small>EIN WAR, HADRIANISCHE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die Erkl. folgt weiter.</i>S<small>CHERBEN, AUSGEHERZTE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die Erkl. folgt weiter.</i>F<small>ELLE.</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGTE</small>: I<small>ST DAS</small> L<small>OCH RUND, SO SIND SIE VERBOTEN, IST ES LÄNGLICH, SO SIND SIE ERLAUBT.</small> F<small>LEISCH, DAS ZUM</small> G<small>ÖTZEN HINEINGEBRACHT WERDEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wenn es von Jisraéliten herrührt.</i><small>SOLL, IST ERLAUBT, DAS HERAUSGEBRACHT WORDEN IST, IST VERBOTEN, WEIL ES ALS</small> T<small>OTENSCHLACHTUNG GILT — SO</small> R. A<small>͑QIBA.</small> M<small>IT DENEN, DIE ZUR</small> G<small>ÖTZENSTÄTTE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Eigentl. Schandstätte (syr. <span dir=\"rtl\">תרפותא</span> Zerstörung); viell. jed. v. <span dir=\"rtl\">תרף</span> Hausgott, Penat.</i> <small>ZIEHEN, DARF MAN KEINE</small> G<small>ESCHÄFTE MACHEN; MIT DENEN, DIE ZURÜCKKEHREN, IST ES ERLAUBT</small>.",
+            "S<small>CHLÄUCHE UND</small> W<small>EINKRÜGE VON</small> N<small>ICHTJUDEN, DIE MIT</small> W<small>EIN EINES</small> J<small>ISRAÉLITEN GEFÜLLT SIND, SIND</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Samt ihrem Inhalt.</i><small>VERBOTEN, UND ZWAR ERSTRECKT SICH DAS</small> V<small>ERBOT AUCH AUF DIE</small> N<small>UTZNIESSUNG — SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, DAS</small> V<small>ERBOT ERSTRECKE SICH NICHT AUF DIE</small> N<small>UTZNIESSUNG.</small> T<small>RAUBENKERNE UND</small> S<small>CHLAUBEN VON</small> N<small>ICHTJUDEN SIND VERBOTEN, UND ZWAR ERSTRECKT SICH DAS</small> V<small>ERBOT AUCH AUF DIE</small> N<small>UTZNIESSUNG — SO</small> R. M<small>EÍR</small>; <small>DIE</small> W<small>EISEN SAGEN, FEUCHTE SEIEN VERBOTEN, TROCKENE SEIEN ERLAUBT.</small> F<small>ISCHTUNKE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Dem Wein beigemischt wird.</i><small>UND BITHYNISCHER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Vgl. Bd. III S. 24 Anm. 170.</i>K<small>ÄSE VON</small> N<small>ICHTJUDEN SIND VERBOTEN, UND ZWAR ERSTRECKT SICH DAS</small> V<small>ERBOT AUCH AUF DIE</small> N<small>UTZNIESSUNG — SO</small> R.M<small>EÍR; DIE</small> W<small>EISEN SAGEN, DAS</small> V<small>ERBOT ERSTRECKE SICH NICHT AUF DIE</small> N<small>UTZNIESSUNG</small>.",
+            "R. J<small>EHUDA ERZÄHLTE</small>: R. J<small>IŠMA͑ÉL RICHTETE AN</small> R. J<small>EHOŠUA͑, ALS SIE SICH AUF DEM</small> W<small>EGE BEFANDEN, FOLGENDE</small> F<small>RAGE, INDEM ER ZU IHM SPRACH</small>: W<small>ESHALB HABEN SIE</small> K<small>ÄSE VON</small> N<small>ICHTJUDEN VERBOTEN?</small> D<small>IESER ERWIDERTE IHM:</small> W<small>EIL SIE IHN DURCH DAS</small> L<small>AB VON</small> A<small>ASTIEREN GERINNEN LASSEN.</small> J<small>ENER ENTGEGNETE IHM:</small> D<small>AS</small> V<small>ERBOT DES</small> L<small>ABES VON EINEM</small> B<small>RANDOPFER IST JA STRENGER ALS DAS DES</small> L<small>ABES VON EINEM</small> A<small>ASE, DENNOCH SAGTEN SIE, DASS EIN</small> P<small>RIESTER, DER SICH NICHT EKELT, ES ROH SCHLÜRFEN DÜRFE; DIES HAT MAN NICHT ZUGESTANDEN, JEDOCH SAGTEN SIE, MAN DARF ES ZWAR NICHT GENIESSEN, JEDOCH BEGEHT MAN DARAN KEINE</small> V<small>ERUNTREUUNG</small>. D<small>IESER ERWIDERTE IHM:</small> W<small>EIL SIE IHN DURCH DAS</small> L<small>AB VON GÖTZENDIENSTLICH VERWANDTEN</small> K<small>ÄLBERN GERINNEN LASSEN</small>. J<small>ENER ENTGEGNETE</small>: W<small>ENN DEM SO IST, WESHALB HABEN SIE NICHT AUCH DIE</small> N<small>UTZNIESSUNG VERBOTEN</small>!? D<small>A LENKTE IHN DIESER AUF EINE ANDERE</small> S<small>ACHE AB, INDEM ER IHN FRAGTE:</small> J<small>IŠMA͑ÉL, WIE LIEST DU:<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Cant. 1,2.</i></small><i>besser ist deine</i><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Ob das W. <span dir=\"rtl\">דודיך</span> feminin od. masculin ist.</i><i>Liebe als Wein</i>, <small>ODER:</small> <i>besser ist deine</i><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Ob das W. <span dir=\"rtl\">דודיך</span> feminin od. masculin ist.</i><i>Liebe</i>?",
+            "<b>F</b><small>OLGENDE</small> D<small>INGE DER</small> N<small>ICHTJUDEN SIND VERBOTEN, JEDOCH ERSTRECKT SICH DAS</small> V<small>ERBOT NICHT AUF DIE</small> N<small>UTZNIESSUNG:</small> M<small>ILCH</small>, <small>DIE EIN</small> N<small>ICHTJUDE OHNE VON EINEM</small> J<small>ISRAÉLITEN BEOBACHTET WORDEN ZU SEIN GEMOLKEN HAT</small>, B<small>ROT UND</small> Ö<small>L;</small> R<small>ABBI UND SEIN</small> G<small>ERICHTSKOLLEGIUM ERLAUBTEN DAS</small> Ö<small>L.</small> F<small>ERNER</small> G<small>EKOCHTES UND</small> E<small>INGELEGTES, WORIN MAN</small> W<small>EIN ODER</small> E<small>SSIG HINEINZUTUN PFLEGT, ZERHACKTE</small> Ṭ<small>ERITH</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Eine Art Salzfisch; gewöhnlich mit Triton identifiziert.</i>, F<small>ISCHLAKE, WORIN KEINE</small> F<small>ISCHCHEN SIND, KEINE HERUMSCHWIMMENDE</small> K<small>ILBITH</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Nach Raschi kleine Fischchen, die nur in der Lake reiner Fische gedeihen.</i>, F<small>ISCHSALAT</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Vgl. ob. S. 538 Anm. 226.</i>, S<small>CHNITTE</small> A<small>SANT UND GEWÜRZTES</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Vgl. weit. S. 556 Anm. 344.</i>S<small>ALZ.</small> A<small>LL DIESE</small> D<small>INGE SIND VERBOTEN, JEDOCH ERSTRECKT SICH DAS</small> V<small>ERBOT NICHT AUF DIE</small> N<small>UTZNIESSUNG.</small>",
+            "<b>F</b><small>OLGENDES IST ZUM</small> E<small>SSEN ERLAUBT</small>: M<small>ILCH</small>, <small>DIE EIN</small> N<small>ICHTJUDE UNTER</small> A<small>UFSICHT EINES</small> J<small>ISRAÉLITEN GEMOLKEN HAT</small>, H<small>ONIG</small>, <small>ÜBERFLIESSENDE</small> T<small>RAUBEN</small>, <small>DEREN ABTRIEFENDER</small> S<small>AFT NICHT ZU DEN BEFÄHIGTMACHENDEN</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Für die Empfänglichkeit der Unreinheit; cf. Lev. 11,38.</i>F<small>LÜSSIGKEITEN GEHÖRT</small>, E<small>INGELEGTES</small>, <small>WORIN MAN WEDER</small> W<small>EIN NOCH</small> E<small>SSIG HINEINZUTUN PFLEGT</small>, <small>UNZERHACKTE</small> Ṭ<small>ERITH</small>, F<small>ISCHLAKE</small>, <small>IN DER</small> F<small>ISCHCHEIN SIND</small>, A<small>SANTBLÄTTER</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Die nicht mit einem Messer geschnitten werden.</i><small>UND GEPRESSTE</small> O<small>LIVENKUCHEN</small>. R. J<small>OSE SAGT</small>, <small>DIE GANZ WEICHEN SEIEN VERBOTEN</small>. H<small>EUSCHRECKEN</small>, <small>DIE AUS DEM</small> K<small>ORBE KOMMEN</small>, <small>SIND VERBOTEN</small>, <small>DIE AUS DEM</small> L<small>AGER</small>, <small>SIND ERLAUBT</small>. D<small>ASSELBE GILT AUCH VON DER</small> H<small>EBE</small>."
+        ],
+        [
+            "<b>A</b>LLE B<small>ILDWERKE SIND</small> <small>ZUR</small> N<small>UTZNIESSUNG</small> <small>VERBOTEN</small>, <small>WEIL SIE EINMAL IM</small> J<small>AHRE ANGEBETET WERDEN</small> – <small>SO</small> R. M<small>EÍR</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>VERBOTEN SIND NUR SOLCHE</small>, <small>DIE EINEN</small> S<small>TAB ODER EINEN</small> V<small>OGEL ODER EINE KUGEL IN DER</small> H<small>AND HALTEN</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>AUCH WENN SIE SONST IRGEND EINEN</small> G<small>EGENSTAND IN DER</small> H<small>AND HALTEN</small>.",
+            "<b>F</b><small>INDET MAN</small> B<small>RUCHSTÜCKE VON</small> B<small>ILDWERKEN</small>, <small>SO SIND SIE ERLAUBT</small>. F<small>INDET MAN DIE</small> F<small>IGUR EINER</small> H<small>AND ODER EINES</small> F<small>USSES</small>, <small>SO SIND SIE VERBOTEN</small>, <small>WEIL SOLCHE ANGEBETET WERDEN</small>.",
+            "<b>F</b><small>INDET MAN</small> G<small>ERÄTE</small>, <small>WORAUF DAS</small> B<small>ILD DER</small> S<small>ONNE</small>, <small>DES</small> M<small>ONDES ODER EINES</small> D<small>RACHEN SICH BEFINDET</small>, <small>SO WERFE MAN SIE INS</small> S<small>ALZMEER</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>AUF LUXURIÖSEN SIND SIE VERBOTEN</small>, <small>AUF GEMEINEN SIND SIE ERLAUBT</small>.<b>R.</b> J<small>OSE SAGT</small>, <small>MAN ZERREIBE SIE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Götzen, die man findet.</i><small>UND ZERSTREUE SIE IN DEN</small> W<small>IND ODER WERFE SIE INS</small> M<small>EER</small>. S<small>IE ERWIDERTEN IHM</small>: D<small>ANN WERDEN SIE JA IN</small> D<small>UNG VERWANDELT</small>, <small>UND ES HEISST</small>:<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Dt. 13,18.</i><i>nichts vom mit dem Banne Belegten soll an deiner Hand kleben bleiben</i>.",
+            "<b>P</b><small>EROKLOS DER</small> P<small>HILOSOPH</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Das W. <span dir=\"rtl\">בן</span> hat hier wahrscheinl. nicht die Bedeutung Sohn, sondern bezeichnet den Beruf, wie zBs. <span dir=\"rtl\">בן תורה</span>, Schriftgelehrter, <span dir=\"rtl\">בן אומנות</span>, Künstler, udgl.</i><small>FRAGTE</small> R. G<small>AMLIÉL IN A͑KKO</small>, <small>ALS DIESER IM</small> A<small>PHRODITEN</small>-B<small>ADE BADETE</small>: E<small>S HEISST IN EURER</small> T<small>ORA</small>:<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Dt. 13,18.</i><i>nichts vom mit dem Banne Belegtem soll an deiner Hand kleben bleiben</i>, <small>WIESO BADEST DU NUN IM</small> A<small>PHRODITEN</small>-B<small>ADE</small>? D<small>IESER ERWIDERTE</small>: M<small>AN ANTWORTE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> In Sachen der Gesetzeskunde.</i> <small>NICHT IN EINEM</small> B<small>ADEHAUSE</small>. A<small>LS ER HINAUSGEGANGEN WAR</small>, <small>SPRACH ER ZU IHM</small>: I<small>CH KAM NICHT IN IHR</small> B<small>EREICH</small>, <small>SONDERN SIE IN MEIN</small> B<small>EREICH</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Das Bad ist für das badende Publikum errichtet u. die Aphrodite erst später aufgestellt worden.</i>. M<small>AN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wie weiter aus dem T. hervorgeht, ist dies eine 2. Erwiderung u. keine Erklärung der vorangehenden.</i> <small>SAGT NICHT</small>, <small>DAS</small> B<small>AD SEI</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Die Form <span dir=\"rtl\">נעשה</span> kann 1. Pers. plur. sein.</i><small>ZUR</small> A<small>USSCHMÜCKUNG DER</small> A<small>PHRODITE ERRICHTET WORDEN</small>, <small>SONDERN DIE</small> A<small>PHRODITE SEI ZUR</small> A<small>USSCHMÜCKUNG DER</small> B<small>ADEANSTALT AUFGESTELLT WORDEN</small>. U<small>ND NOCH ETWAS ANDERES</small>: W<small>ENN MAN DIR AUCH VIEL</small> G<small>ELD GEBEN WÜRDE</small>, <small>SO WÜRDEST DU DENNOCH NICHT NACKT UND POLLUTIONSBEHAFTET VOR DEINE</small> G<small>OTTHEIT TRETEN UND VOR IHR URINIEREN</small>, <small>DIESE ABER STEHT VOR DER</small> R<small>INNE UND DAS GANZE</small> V<small>OLK URINIERT VOR IHR</small>. E<small>S HEISST</small> <small>IN DER</small> S<small>CHRIFT</small>: <i>ihre Götter</i>, <small>WAS WIE EIN</small> G<small>OTT BEHANDELT WIRD</small>, <small>IST VERBOTEN</small>, <small>WAS NICHT WIE EIN</small> G<small>OTT BEHANDELT WIRD</small>, <small>IST ERLAUBT</small>.",
+            "<b>W</b><small>ENN</small> N<small>ICHTJUDEN</small> B<small>ERGE UND</small> H<small>ÜGEL ANBETEN</small>, <small>SO SIND DIESE</small> <small>ZUR</small> N<small>UTZNIESSUNG</small> <small>ERLAUBT</small>, <small>WAS SICH ABER AUF DIESEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> ZBs. Verkleidungen aus Edelmetall.</i><small>BEFINDET</small>, <small>IST VERBOTEN</small>, <small>DENN ES HEISST</small>:<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Dt. 7,25.</i><i>du sollst nicht begehren das Silber und das Gold, das auf ihnen ist</i>. R. J<small>OSE DER</small> G<small>ALILÄER FOLGERT ES HIERAUS</small>: <sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Ib. 12,2.</i><i>Ihre Götter auf den Bergen</i>, <small>NICHT ABER SIND DIE</small> B<small>ERGE IHRE</small> G<small>ÖTTER</small>; <i>ihre Götter auf den Hügeln</i>, <small>NICHT ABER SIND DIE</small> H<small>ÜGEL IHRE</small> G<small>ÖTTER</small>. W<small>ESHALB IST DEMNACH DIE</small> A<small>ŠERA</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Im angezogenen Schriftverse (Dt. 12,2) heißt es weiter: und unter jedem grünen Baume, nach der Schlußfolgerung unserer Mišna sollte man eigentl. folgern: nicht aber sind die Bäume selbst ihre Götter.</i><small>VERBOTEN</small>? W<small>EIL SIE DURCH</small> M<small>ENSCHENHÄNDE ENTSTANDEN IST</small>, <small>UND ALLES</small>, <small>WAS DURCH</small> M<small>ENSCHENHÄNDE ENTSTANDEN IST</small>, <small>IST VERBOTEN</small>. R. A͑<small>QIBA SPRACH</small>: I<small>CH WILL DIES ERKLÄREN UND DIR DEUTEN</small>: <small>DIES</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Der hier angezogene Schriftvers.</i><small>HEISST</small>: <small>WENN DU IRGENDWO AUF EINEN HOHEN</small> B<small>ERG</small>, <small>EINEN ERHABENEN</small> H<small>ÜGEL UND EINEN GRÜNEN</small> B<small>AUM STOSSEST</small>, <small>SO WISSE</small>, <small>DASS DA EIN</small> G<small>ÖTZE SICH BEFINDET</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Da die Schrift nicht sagt, daß man die Berge u. Hügel zerstöre, so sind sie erlaubt, von der Ašera dagegen wird weiter (Dt. 12,3) ausdrücklich gesagt, daß man sie zerstöre.</i>.",
+            "<b>W</b><small>ENN JEMAND EIN</small> H<small>AUS</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Gemeint ist natürl. die Wand, die an den Götzen stößt u. ihm zugute kommt; manche Texte haben <span dir=\"rtl\">כותלו</span> statt <span dir=\"rtl\">ביתו</span>.</i><small>IN DER</small> N<small>ÄHE EINES</small> G<small>ÖTZEN HAT UND ES EINSTÜRZT</small>, <small>SO DARF ER ES NICHT WIEDER AUFBAUEN</small>. W<small>AS MACHE ER NUN</small>? E<small>R ZIEHE VIER</small> E<small>LLEN EIN UND BAUE</small>. G<small>EHÖRT ER</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Der Raum, auf dem diese Wand sich befindet.</i><small>IHM UND DEM</small> G<small>ÖTZEN</small>, <small>SO WIRD ER GLEICHMÄSSIG</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Der dem Götzen gehörende Teil wird bei der Messung der 4 Ellen nicht mitgerechnet.</i><small>GETEILT</small>. D<small>IE</small> S<small>TEINE</small>, <small>DAS</small> H<small>OLZ UND DER</small> S<small>CHUTT SIND WIE EIN</small> K<small>RIECHTIER VERUNREINIGEND</small>, <small>DENN ES HEISST</small>:<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Dt. 7,26.</i><i>verabscheuen</i><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Dieser Ausdruck deutet auf das Kriechtier <span dir=\"rtl\">שקץ</span> gleich <span dir=\"rtl\">שרץ</span>.</i><i>sollst du es</i>. R. A͑<small>QIBA SAGT</small>, <small>WIE EINE</small> M<small>ENSTRUIERENDE</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Die in bedeutend höherem Grade unrein ist.</i>, <small>DENN ES HEISST</small>:<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Jes. 30,22.</i><i>du wirst sie wie etwas Ekelhaftes</i><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Mit dem hier gebrauchten <span dir=\"rtl\">דוה</span> wird auch die Menstruierende bezeichnet.</i><i>fortwerfen, hinaus! zu ihnen sprechen</i>. W<small>IE EINE</small> M<small>ENSTRUIERENDE DURCH DAS</small> T<small>RAGEN</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Wenn sie von einem Menschen od. einer Sache getragen wird, selbst ohne mit ihr direkt in Berührung gekommen zu sein.</i><small>VERUNREINIGEND IST</small>, <small>EBENSO IST AUCH EIN</small> G<small>ÖTZE DURCH DAS</small> T<small>RAGEN VERUNREINIGEND</small>.",
+            "<b>E</b><small>S GIBT</small><sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Hinsichtlich der götzendienstlichen Verehrung.</i><small>DREIERLEI</small> H<small>ÄUSER</small>: <small>IST DAS</small> H<small>AUS VON VORNHEREIN FÜR DEN</small> G<small>ÖTZEN ERBAUT</small>, <small>SO IST ES VERBOTEN</small>; <small>HAT MAN ES FÜR DEN</small> G<small>ÖTZEN GEKALKT</small>, <small>GEPUTZT ODER RENOVIERT</small>, <small>SO ENTFERNE MAN DAS</small> R<small>ENOVIERTE</small>; <small>HATTE MAN DARIN EINEN</small> G<small>ÖTZEN HINGESTELLT UND IHN ENTFERNT</small>, <small>SO IST ES ERLAUBT</small>.<b>E</b><small>S GIBT DREIERLEI</small> S<small>TEINE</small>: <small>HAT MAN DEN</small> S<small>TEIN VON VORNHEREIN FÜR EIN</small> G<small>ÖTZENGESTELL GEHAUEN</small>, <small>SO IST ER VERBOTEN</small>; <small>HAT MAN IHN FÜR DEN</small> G<small>ÖTZEN BESTRICHEN UND BEPUTZT</small>, <small>SO ENTFERNE MAN DEN</small> A<small>NSTRICH UND DEN</small> P<small>UTZ UND ER IST ERLAUBT</small>; <small>HATTE MAN AUF DIESEN EINEN</small> G<small>ÖTZEN HINGESTELLT UND IHN ENTFERNT</small>, <small>SO IST ER ERLAUBT</small>. <b>E</b><small>S GIBT DREIERLEI</small> A<small>ŠERAS</small>: <small>HAT MAN DEN</small> B<small>AUM VON VORNHEREIN FÜR DEN</small> G<small>ÖTZENDIENST GEPFLANZT</small>, <small>SO IST ER VERBOTEN</small>; <small>HAT MAN IHN FÜR DEN</small> G<small>ÖTZENDIENST BESTUTZT UND BEPUTZT</small>, <small>WORAUF ER NEUE</small> S<small>CHÖSSLINGE HERVORGEBRACHT HAT</small>, <small>SO ENTFERNE MAN DIESE</small>; <small>HATTE MAN UNTER DIESEN EINEN</small> G<small>ÖTZEN HINGESTELLT UND IHN ENTFERNT</small>, <small>SO IST ER ERLAUBT</small>.<b>W</b><small>ELCHER</small> B<small>AUM</small> <small>HEISST</small> A<small>ŠERA?</small> U<small>NTER DEM EIN</small> G<small>ÖTZE SICH BEFINDET</small>; R. Š<small>IMO͑N SAGT</small>, <small>DER ANGEBETET WIRD</small>. E<small>INST FANDEN SIE IN</small> Ç<small>AJDAN UNTER EINEM</small> B<small>AUME</small>, <small>DER ANGEBETET WURDE</small>, <small>EINEN</small> S<small>TEINHAUFEN</small>; <small>DA ORDNETE</small> R. Š<small>IMO͑N AN</small>, <small>DEN</small> S<small>TEINHAUFEN ZU UNTERSUCHEN</small>. A<small>LS SIE IHN UNTERSUCHTEN</small>, <small>UND IN DIESEM EINE</small> F<small>IGUR FANDEN</small>, <small>SPRACH ER ZU IHNEN</small>: D<small>A SIE DIE</small> F<small>IGUR ANGEBETET HABEN</small>, <small>SO WOLLEN WIR NUN DEN</small> B<small>AUM ERLAUBEN</small>.",
+            "<b>M</b><small>AN DARF UNTER IHREM</small> S<small>CHATTEN NICHT SITZEN</small>; <small>HAT MAN</small><sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Wenn der Schatten schräg fällt u. man vom Baume nicht überdacht worden ist.</i><small>GESESSEN</small>, <small>SO IST MAN REIN</small>. M<small>AN DARF UNTER DIESER NICHT VORÜBERGEHEN</small>, <small>IST MAN VORÜBERGEGANGEN</small>, <small>SO IST MAN UNREIN</small>; <small>WENN SIE DAS</small> P<small>UBLIKUM BEEINTRÄCHTIGT UND MAN VORÜBERGEGANGEN IST</small>, <small>SO IST MAN REIN</small>.<b>M</b><small>AN DARF UNTER DIESER</small> G<small>RÜNKRAUT IN DER</small> R<small>EGENZEIT</small><sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Weil der Baum nur schädlich wirkt, da er die Sonne verstellt.</i><small>SÄEN</small>, <small>NICHT ABER IM</small> S<small>OMMER</small>; L<small>ATTICH ABER WEDER IM</small> S<small>OMMER NOCH IN DER</small> R<small>EGENZEIT</small>. R. J<small>OSE SAGT</small>, <small>AUCH KEINE</small> K<small>RÄUTER IN DER</small> R<small>EGENZEIT</small>, <small>WEIL DAS</small> L<small>AUB AUF DIESE FÄLLT UND IHNEN ALS</small> D<small>UNG DIENT</small>.",
+            "<b>H</b><small>AT MAN DAVON</small> H<small>OLZ GENOMMEN</small>, <small>SO IST ES ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>; <small>HAT MAN DAMIT EINEN</small> O<small>FEN GEHEIZT</small>, <small>SO MUSS ER</small>, <small>WENN ER NEU IST</small>, <small>ZERTRÜMMERT</small>, <small>UND WENN ER ALT IST</small>, <small>AUSGEKÜHLT WERDEN</small>; <small>HAT MAN DARIN</small> B<small>ROT GEBACKEN</small>, <small>SO IST ES ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>; <small>IST ES MIT ANDEREM VERMISCHT WORDEN</small>, <small>SO SIND ALLE ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>. R. E<small>LIE͑ZER SAGT</small>, <small>MAN WERFE DEN</small> N<small>UTZEN INS</small> S<small>ALZMEER</small>. S<small>IE SPRACHEN ZU IHM</small>: B<small>EIM</small> G<small>ÖTZENDIENSTE GIBT ES KEINE</small> A<small>USLÖSUNG</small>. H<small>AT MAN DAVON EINEN</small> W<small>EBERSPATEL GENOMMEN</small>, <small>SO IST ER ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>; <small>HAT MAN DAMIT EIN</small> K<small>LEIDUNGSSTÜCK GEWEBT</small>, <small>SO IST ES ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>; <small>IST ES MIT ANDEREN VERMISCHT WORDEN</small>, <small>UND DIE ANDEREN MIT ANDEREN</small>, <small>SO SIND ALLE ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>. R. E<small>LIE͑ZER SAGT</small>, <small>MAN WERFE DEN</small> N<small>UTZEN INS</small> S<small>ALZMEER</small>. S<small>IE SPRACHEN ZU IHM</small>: B<small>EIM</small> G<small>ÖTZENDIENSTE GIBT ES KEINE</small> A<small>USLÖSUNG</small>.",
+            "<b>W</b><small>IE WIRD</small> <small>DIE</small> A<small>ŠERA</small> <small>ENTHEILIGT</small>? W<small>ENN MAN</small> S<small>PÄNE ODER</small> R<small>EISER ABGEBROCHEN HAT</small>; <small>HAT MAN VON DIESER EINEN</small> S<small>TOCK</small>, <small>ODER EINE</small> G<small>ERTE ODER AUCH NUR EIN</small> B<small>LATT ABGEBROCHEN</small>, <small>SO HAT MAN SIE ENTHEILIGT</small>. H<small>AT MAN SIE BEHOBELT</small>, <small>SO IST SIE</small>, <small>WENN ES IN IHREM</small> I<small>NTERESSE ERFOLGT IST</small>, <small>VERBOTEN</small>, <small>WENN ABER NICHT IN IHREM</small> I<small>NTERESSE</small>, <small>ERLAUBT</small>."
+        ],
+        [
+            "<b>R.</b> J<small>IŠMẢÉL SAGT</small>, <small>DREI</small> S<small>TEINE NEBENEINANDER NEBEN EINEM</small> M<small>ERKURIUS</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Bei den Griechen Hermes; als Gott der Wege u. Verkehrsplätze wurde er durch Steinhaufen (<i>ἕϱμἀϰες</i>) u. rohe 4eckige Pfeiler verehrt, die ihm an allen Wegen errichtet wurden. Diese Steinhaufen od. Säulen waren mit dem Kopfe des Merkurius geschmückt u. erhielten göttl. Verehrung; die Vorübergehenden huldigten ihnen dadurch, daß sie ihnen einen Stein zuwarfen.</i> <small>SIND VERBOTEN</small>, <small>ZWEI SIND ERLAUBT</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>DIE SCHEINBAR ZU IHM GEHÖREN</small>, <small>SIND VERBOTEN</small>, <small>DIE SCHEINBAR NICHT ZU IHM GEHÖREN</small>, <small>SIND ERLAUBT</small>.",
+            "<b>F</b><small>INDET MAN AUF DIESEM</small> G<small>ELD</small>, K<small>LEIDER ODER</small> G<small>ERÄTE</small>, <small>SO SIND SIE ERLAUBT</small>, <small>WENN ABER</small> W<small>EINREBEN</small>, Ä<small>HRENKRÄNZE</small>, W<small>EIN</small>, Ö<small>L</small>, M<small>EHL ODER SONST ETWAS</small>, <small>DERGLEICHEN AUF DEM</small> A<small>LTAR DARGEBRACHT WIRD</small>, <small>SO IST ES VERBOTEN</small>.",
+            "<b>W</b><small>ENN EIN</small> G<small>ARTEN ODER EIN</small> B<small>AD ZU EINEM</small> G<small>ÖTZEN GEHÖRT</small>, <small>SO DARF MAN DIESE OHNE</small> V<small>ERGÜTUNG BENUTZEN</small>, <small>NICHT ABER GEGEN</small> V<small>ERGÜTUNG</small>; <small>GEHÖREN SIE DIESEM UND ANDEREN</small>, <small>SO DARF MAN SIE SOWOHL GEGEN</small> V<small>ERGÜTUNG ALS AUCH OHNE</small> V<small>ERGÜTUNG BENUTZEN</small>.",
+            "D<small>ER</small> G<small>ÖTZE EINES</small> N<small>ICHTJUDEN IST SOFORT VERBOTEN</small>, <small>UND DER EINES</small> J<small>ISRAÉLITEN ERST DANN</small>, <small>WENN ER ANGEBETET WORDEN IST</small>. <b>E</b><small>IN NICHTJUDE KANN SEINEN</small> G<small>ÖTZEN UND DEN</small> G<small>ÖTZEN SEINES</small> N<small>ÄCHSTEN ENTHEILIGEN</small>, <small>EIN</small> J<small>ISRAÉLIT ABER KANN DEN</small> G<small>ÖTZEN EINES</small> N<small>ICHTJUDEN NICHT ENTHEILIGEN</small>. H<small>AT ER DEN</small> G<small>ÖTZEN ENTHEILIGT</small>, <small>SO HAT ER AUCH SEINE</small> D<small>IENSTGERÄTE ENTHEILIGT</small>; <small>HAT ER DIE</small> D<small>IENSTGERÄTE ENTHEILIGT</small>, <small>SO SIND DIESE ERLAUBT UND DER</small> G<small>ÖTZE SELBST VERBOTEN</small>.",
+            "<b>W</b><small>ODURCH ENTHEILIGT ER IHN</small>? H<small>AT ER IHM DIE</small> S<small>PITZE DES</small> O<small>HRES</small>, <small>DIE</small> S<small>PITZE DER</small> N<small>ASE</small>, <small>DIE</small> S<small>PITZE EINES</small> F<small>INGERS ARGESCHLAGEN</small>, <small>ODER HAT ER IHN ZUSAMMENGESCHLAGEN</small>, <small>OBGLEICH ER VON IHM NICHTS ABGESCHLAGEN HAT</small>, <small>SO IST ER ENTHEILIGT</small>. H<small>AT ER VOR IHM AUSGESPUCKT</small>, <small>URINIERT</small>, <small>IHN HERUMGESCHLEPPT ODER MIT</small> K<small>OT BEWORFEN</small>, <small>SO IST ER NICHT ENTHEILIGT</small>. H<small>AT ER IHN VERKAUFT ODER VERPFÄNDET</small>, <small>SO HAT ER IHN</small>, <small>WIE</small> R<small>ABBI SAGT</small>, <small>ENTHEILIGT UND WIE DIE</small> W<small>EISEN SAGEN</small>, <small>NICHT ENTHEILIGT</small>.",
+            "<b>E</b><small>IN</small> G<small>ÖTZE</small>, <small>DEN SEINE</small> A<small>NBETER ZUR</small> F<small>RIEDENSZEIT ZURÜCKGELASSEN HABEN</small>, <small>IST ERLAUBT</small>, <small>WENN ZUR</small> K<small>RIEGSZEIT</small>, <small>SO IST ER VERBOTEN</small>. D<small>IE</small> G<small>ESTELLE DER</small> K<small>ÖNIGE SIND ERLAUBT</small>, <small>WEIL MAN AUF DIESE</small> G<small>ÖTZEN</small> <small>STELLT</small>, <small>WENN DIE</small> K<small>ÖNIGE VORÜBERZIEHEN</small>.",
+            "<b>M</b><small>AN FRAGTE DIE</small> Ä<small>LTESTEN IN</small> R<small>OM</small>: W<small>ENN ER AN DER</small> A<small>NBETUNG DER</small> G<small>ÖTZEN KEINEN</small> G<small>EFALLEN HAT</small>, <small>WESHALB VERNICHTET ER SIE NICHT</small>? D<small>IESE ERWIDERTEN</small>: W<small>ÜRDEN SIE</small> D<small>INGE ANBETEN</small>, <small>DEREN DIE</small> W<small>ELT NICHT BEDARF</small>, <small>SO WÜRDE ER SIE AUCH VERNICHTET HABEN</small>, <small>SIE BETEN ABER</small> S<small>ONNE</small>, M<small>OND</small>, S<small>TERNE UND</small> P<small>LANETEN AN</small>; <small>SOLLTE ER DENN WEGEN DER</small> T<small>OREN SEINE</small> W<small>ELT ZERSTÖREN</small>!? J<small>ENE ENTGEGNETEN</small>: S<small>O SOLLTE ER DOCH DIE</small> D<small>INGE VERNICHTEN</small>, <small>DEREN DIE</small> W<small>ELT NICHT BEDARF</small>, <small>UND DIEJENIGEN LASSEN</small>, <small>DEREN DIE</small> W<small>ELT BEDARF</small>!? D<small>IESE ERWIDERTEN</small>: W<small>IR WÜRDEN DANN DIE</small> A<small>NBETER</small> <small>DER ANDEREN IN IHREM</small> G<small>LAUBEN</small> <small>BESTÄRKEN</small>, <small>DENN SIE WÜRDEN SAGEN</small>: E<small>RKENNET NUN</small>, <small>DASS DIESE WAHRE</small> G<small>ÖTTER SIND</small>, <small>DENN SIE SIND NICHT VERNICHTET WORDEN</small>.",
+            "<b>M</b><small>AN DARF EINE</small> W<small>EINKELTER MIT GETRETENEN</small> T<small>RAUBEN VON EINEM</small> N<small>ICHTJUDEN KAUFEN</small>, <small>OBGLEICH ER</small> <small>DIE</small> T<small>RAUBEN</small> <small>MIT DER</small> H<small>AND NIMMT UND IN DEN</small> B<small>OTTICH</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Eigentl. Haufen, der Traubenhaufen unter dem Preßbalken.</i><small>LEGT</small>; <small>ALS</small> L<small>IBATIONSWEIN GILT ER ERST DANN</small>, <small>WENN ER IN DIE</small> K<small>UFE ABGEFLOSSEN IST</small>. I<small>ST ER IN DIE</small> K<small>UFE ABGEFLOSSEN</small>, <small>SO IST DAS</small>, <small>WAS SICH IN DER</small> K<small>UFE</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn der Nichtjude ihn berührt.</i><small>BEFINDET</small>, <small>VERBOTEN</small>, <small>UND WAS ZURÜCKBLEIBT</small>, <small>ERLAUBT</small>.",
+            "M<small>AN DARF MIT EINEM</small> N<small>ICHTJUDEN IN DER</small> K<small>ELTER TRETEN</small>, <small>NICHT ABER</small> T<small>RAUBEN LESEN</small>. M<small>IT EINEM</small> J<small>ISRAÉLITEN</small>, <small>DER</small> <small>SEINE</small> F<small>RÜCHTE</small> <small>IN</small> U<small>NREINHEIT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der die levit. Reinheitsgesetze nicht beobachtet.</i><small>ZUBEREITET</small>, <small>DARF MAN WEDER TRETEN NOCH</small> T<small>RAUBEN LESEN</small>, <small>WOHL ABER DARF MAN MIT IHM</small> F<small>ÄSSER IN DIE</small> K<small>ELTER UND AUS DER</small> K<small>ELTER TRAGEN</small>. M<small>IT EINEM</small> B<small>ÄCKER</small>, <small>DER</small> <small>SEIN</small> B<small>ROT</small> <small>IN</small> U<small>NREINHEIT BEREITET</small>, <small>DARF MAN WEDER KNETEN NOCH ZURICHTEN</small>, <small>WOHL ABER DARF MAN MIT IHM</small> B<small>ROT ZUM</small> B<small>ROTHÄNDLER BRINGEN</small>.",
+            "<b>W</b><small>IRD EIN</small> N<small>ICHTJUDE AN EINER</small> W<small>EINKUFE ANGETROFFEN</small>, <small>SO IST</small> <small>DER</small> W<small>EIN</small>, <small>WENN ER AN IHN EINE</small> S<small>CHULDFORDERUNG HAT</small>, <small>VERBOTEN</small>, <small>WENN ABER NICHT</small>, <small>ERLAUBT</small>. I<small>ST ER IN DIE</small> K<small>UFE GEFALLEN UND HERAUSGEHOLT WORDEN</small>, <small>ODER HAT ER</small> <small>DEN</small> W<small>EIN</small> <small>MIT EINEM</small> R<small>OHR GEMESSEN</small>, <small>ODER HAT ER MIT EINEM</small> R<small>OHR EINE</small> H<small>ORNIS FORTGEJAGT</small>, <small>ODER HAT ER AUF DAS GÄRENDE</small> F<small>ASS GESCHLAGEN</small>, <small>ES SIND DIES</small> F<small>ÄLLE</small>, <small>DIE SICH EREIGNET HABEN</small>, <small>UND MAN ENTSCHIED</small>, <small>DASS ER VERKAUFT WERDE</small>. R. Š<small>IMO͑N ERLAUBT IHN</small>. H<small>AT ER IN SEINER</small> W<small>UT DAS</small> F<small>ASS GENOMMEN UND IN DIE</small> K<small>UFE GEWORFEN</small>, <small>DIESER</small> F<small>ALL EREIGNETE SICH</small>, <small>UND MAN ERLAUBTE IHN</small>.",
+            "<b>W</b><small>ENN JEMAND DEN</small> W<small>EIN EINES</small> N<small>ICHTJUDEN IN</small> R<small>EINHEIT BEREITET UND IHN IN DESSEN</small> G<small>EBIET ZURÜCKLÄSST</small>, <small>IN EINEM</small> H<small>AUSE</small>, <small>DAS NACH ÖFFENTLICHEM</small> G<small>EBIETE GEÖFFNET WIRD</small>, <small>IN EINER</small> S<small>TADT</small>, <small>IN DER NICHTJUDEN UND</small> J<small>ISRAÉLITEN WOHNEN</small>, <small>SO IST ER ERLAUBT</small>; <small>WENN ABER IN EINER</small> S<small>TADT</small>, <small>IN DER NUR</small> N<small>ICHTJUDEN WOHNEN</small>, <small>SO IST ER VERBOTEN</small>, <small>ES SEI DENN</small>, <small>DASS ER DA SITZT UND IHN BEWACHT</small>. D<small>ER</small> B<small>EWACHENDE BRAUCHT JEDOCH NICHT UNUNTERBROCHEN ZU SITZEN UND ZU WACHEN</small>, <small>AUCH WENN ER NUR EINUND AUSGEHT</small>, <small>IST ER ERLAUBT</small>. R. Š<small>IMO͑N B</small>. E<small>LEA͑ZAR SAGT</small>, <small>ALLES</small> G<small>EBIET DER</small> N<small>ICHTJUDEN GELTE ALS EINES</small>.",
+            "W<small>ENN JEMAND DEN</small> W<small>EIN EINES</small> N<small>ICHTJUDEN IN</small> R<small>EINHEIT BEREITET UND IHN IN DESSEN</small> G<small>EBIET ZURÜCKLÄSST</small>, <small>SO IST ER</small>, <small>WENN ER IHM SCHRIFTLICH BESTÄTIGT</small>, <small>VON IHM DAS</small> G<small>ELD ERHALTEN ZU HABEN</small>, <small>ERLAUBT</small>. W<small>ENN ER ABER</small>, <small>FALLS IHN DER</small> J<small>ISRAÉLIT HOLEN WILL</small>, <small>IHN NICHT LÄSST</small>, <small>BIS ER IHM DAS</small> G<small>ELD GEGEBEN HAT</small>, <small>ES IST DIES EIN</small> F<small>ALL</small>, <small>DER SICH IN</small> B<small>ETH</small>-Š<small>EÁN EREIGNETE</small>, <small>UND SIE VERBOTEN IHN</small>."
+        ],
+        [
+            "<b>W</b>ENN <small>EINER EINEN</small> A<small>RBEITER</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Ein Nichtjude einen Jisraéliten.</i> <small>MIETET</small>, <small>BEI IHM AN</small> L<small>IBATIONSWEIN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Der tatsächlich Götzen libiert worden ist.</i> <small>ZU ARBEITEN</small>, <small>SO IST DER</small> L<small>OHN VERBOTEN</small>. H<small>AT ER IHN GEMIETET</small>, <small>BEI IHM EINE ANDERE</small> A<small>RBEIT ZU VERRICHTEN</small>, <small>SO IST</small>, <small>AUCH WENN ER VON IHM VERLANGT</small>, L<small>IBATIONSWEIN VON EINEM</small> O<small>RTE NACH EINEM ANDEREN UMZUTRAGEN</small>, <small>DER</small> L<small>OHN ERLAUBT</small>. W<small>ENN ER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Ein Nichtjude von einem Jisraéliten.</i> <small>EINEN</small> E<small>SEL MIETET</small>, <small>AUF DIESEM</small> L<small>IBATIONSWEIN ZU HOLEN</small>, <small>SO IST DER</small> L<small>OHN VERBOTEN</small>; <small>HAT ER IHN GEMIETET</small>, <small>AUF IHM ZU SITZEN</small>, <small>SO IST</small>, <small>AUCH WENN ER AUF IHN SEINEN</small> W<small>EINKRUG GELEGT HAT</small>, <small>DER</small> L<small>OHN ERLAUBT</small>.",
+            "<b>W</b><small>ENN</small> L<small>IBATIONSWEIN AUF</small> T<small>RAUBEN GEKOMMEN IST</small>, <small>SO WISCHE MAN SIE AB</small>, <small>UND SIE SIND ERLAUBT</small>; <small>WAREN SIE ABER GEPLATZT</small>, <small>SO SIND SIE VERBOTEN</small>. I<small>ST SOLCHER AUF</small> F<small>EIGEN ODER AUF</small> D<small>ATTELN GEKOMMEN</small>, <small>SO SIND SIE</small>, <small>WENN ER EINEN</small> <small>VERBESSERNDEN</small> G<small>ESCHMACK VERLEIHT</small>, <small>VERBOTEN</small>. E<small>INST BRACHTE</small> B<small>OËTHOS</small>, <small>DER</small> S<small>OHN</small> Z<small>ONANS</small>, D<small>ÖRRFEIGEN AUF EINEM</small> S<small>CHIFFE UND EIN</small> F<small>ASS</small> L<small>IBATIONSWEIN ZERBRACH UND ÜBERSCHÜTTETE SIE</small>. D<small>A FRAGTE ER DIE</small> W<small>EISEN</small>, <small>UND SIE ERLAUBTEN SIE</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: <small>WENN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Durch das Verbotene.</i><small>EIN</small> <small>VERBESSERNDER</small> G<small>ESCHMACK VERLIEHEN WIRD</small>, <small>SO IST ES VERBOTEN</small>, <small>WENN KEIN</small> <small>VERBESSERNDER</small> G<small>ESCHMACK VERLIEHEN WIRD</small>, <small>SO IST ES ERLAUBT</small>, <small>WENN BEISPIELSWEISE</small> E<small>SSIG IN</small> G<small>RAUPEN GEKOMMEN IST</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> In einem solchen Falle wird ein verschlechternder Geschmack verliehen, u. sie sind, wenn es verbotener Essig ist, erlaubt.</i>.",
+            "<b>W</b><small>ENN EIN</small> N<small>ICHTJUDE ZUSAMMEN MIT EINEM</small> J<small>ISRAÉLITEN</small> K<small>RÜGE MIT</small> W<small>EIN VON</small> O<small>RT ZU</small> O<small>RT UMTRÄGT</small>, <small>SO IST ER</small>, <small>WENN ER VORAUSGESETZT BEWACHT IST</small>, <small>ERLAUBT</small>; <small>HAT ER IHM</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Der Jisraélit dem Nichtjuden.</i><small>ABER MITGETEILT</small>, <small>DASS ER SICH ENTFERNE</small>, <small>SO IST ER</small>, <small>WENN ER SO LANGE</small> <small>ABWESEND WAR</small>, <small>ALS MAN DAS</small> F<small>ASS ANBOHREN</small>, <small>VERSCHLIESSEN UND</small> <small>DER</small> V<small>ERSCHLUSS</small> <small>TROCKNEN KANN</small>, <small>VERBOTEN</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>WENN MAN ES ENTSPUNDEN</small>, <small>VERSPUNDEN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn der Nichtjude ein Loch in den Spund bohrt, so ist dies zu merken, vielmehr nur dann, wenn der Jisraélit solange abwesend war, als er den ganzen Spund entfernen, einen neuen einkleben u. dieser trocknen kann.</i><small>UND</small> <small>DER</small> S<small>PUND</small> <small>TROCKNEN KANN</small>.",
+            "W<small>ENN JEMAND SEINEN</small> W<small>EIN AUF EINEN</small> W<small>AGEN ODER EIN</small> S<small>CHIFF LEGT</small>, <small>SELBER ABER EINEN KÜRZEREN</small> W<small>EG IN DIE</small> S<small>TADT GEHT UND BADET</small>, <small>SO IST ER ERLAUBT</small>; <small>HAT ER IHM ABER MITGETEILT</small>, <small>DASS ER SICH ENTFERNE</small>, <small>SO IST ER</small>, <small>WENN ER SO LANGE</small> <small>ABWESEND WAR</small>, <small>ALS MAN DAS</small> F<small>ASS ANBOHREN</small>, <small>VERSCHLIESSEN UND</small> <small>DER</small> V<small>ERSCHLUSS</small> <small>TROCKNEN KANN</small>, <small>VERBOTEN</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>WENN MAN ES ENTSPUNDEN</small>, <small>VERSPUNDEN UND</small> <small>DER</small> S<small>PUND</small> <small>TROCKNEN KANN</small>. W<small>ENN JEMAND EINEN</small> N<small>ICHTJUDEN IM</small> L<small>ADEN ZURÜCKLÄSST</small>, <small>SO IST</small> <small>DER</small> W<small>EIN</small> <small>ERLAUBT</small>, <small>SELBST WENN ER AB UND ZU HINAUSGEHT UND HEREINKOMMT</small>; <small>HAT ER IHM ABER MITGETEILT</small>, <small>DASS ER SICH ENTFERNE</small>, <small>SO IST ER</small>, <small>WENN ER SO LANGE</small> <small>ABWESEND WAR</small>, <small>ALS MAN DAS</small> F<small>ASS ANBOHREN</small>, <small>VERSCHLIESSEN UND</small> <small>DER</small> V<small>ERSCHLUSS</small> <small>TROCKNEN KANN</small>, <small>VERBOTEN</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>WENN MAN ES ENTSPUNDEN</small>, <small>VERSPUNDEN UND</small> <small>DER</small> S<small>PUND</small> <small>TROCKNEN KANN</small>.",
+            "W<small>ENN MAN MIT IHM AN EINEM</small> T<small>ISCHE SPEIST UND EINE</small> F<small>LASCHE AUF DEN</small> T<small>ISCH UND EINE</small> F<small>LASCHE AUF DEN</small> A<small>NRICHTETISCH</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Richt, <span dir=\"rtl\">דולפקי</span> Delphica, sc. mensa; Zier-, Kredenztisch, zum Aufstellen von Gefäßen.</i> <small>STELLT</small>, <small>IHN ABER ZURÜCKLÄSST UND HINAUSGEHT</small>, <small>SO IST</small>, <small>DIE SICH AUF DEM</small> T<small>ISCHE BEFINDET</small>, <small>VERBOTEN</small>, <small>UND DIE SICH AUF DEM</small> A<small>NRICHTETISCHE BEFINDET</small>, <small>ERLAUBT</small>. W<small>ENN ER ABER ZU IHM GESAGT HAT</small>, <small>DASS ER SICH DEN</small> W<small>EIN SELBER MISCHE UND TRINKE</small>, <small>SO IST AUCH DIE AUF DEM</small> A<small>NRICHTETISCHE BEFINDLICHE VERBOTEN</small>. O<small>FFENE</small> F<small>ÄSSER SIND VERBOTEN</small>, <small>GESCHLOSSENE SIND ERLAUBT</small>, <small>ES SEI DENN</small>, <small>DASS ER SO LANGE</small> <small>ABWESEND WAR</small>, <small>ALS MAN DAS</small> F<small>ASS ENTSPUNDEN</small>, <small>VERSPUNDEN UND</small> <small>DER</small> S<small>PUND</small> <small>TROCKNEN KANN</small>.",
+            "<b>W</b><small>ENN NICHTJÜDISCHE</small> T<small>RUPPEN IN EINE</small> S<small>TADT EINRÜCKEN</small>, <small>SO SIND ZUR</small> F<small>RIEDENSZEIT DIE OFFENEN</small> F<small>ÄSSER VERBOTEN UND DIE GESCHLOSSENEN ERLAUBT</small>, <small>ZUR</small> K<small>RIEGSZEIT ABER DIESE UND JENE ERLAUBT</small>, <small>WEIL SIE DANN KEINE</small> Z<small>EIT HABEN</small>, <small>DEN</small> W<small>EIN</small> <small>ZU LIBIEREN</small>.",
+            "<b>W</b><small>ENN EIN</small> N<small>ICHTJUDE JÜDISCHEN</small> H<small>ANDWERKERN EIN</small> F<small>ASS</small> L<small>IBATIONSWEIN ALS</small> L<small>OHN SCHICKT</small>, <small>SO DÜRFEN SIE ZU IHM SAGEN</small>, <small>DASS ER IHNEN LIEBER DAS</small> G<small>ELD DAFÜR GEBE</small>; <small>IST ES BEREITS IN IHREN</small> B<small>ESITZ GEKOMMEN</small>, <small>SO IST DIES VERBOTEN</small>.<b>W</b><small>ENN JEMAND</small> W<small>EIN AN EINEN</small> N<small>ICHTJUDEN VERKAUFT</small>, <small>SO IST</small>, <small>WENN ER ZUERST DEN</small> P<small>REIS VEREINBART UND NACHHER IHN IHM ZUGEMESSEN HAT</small>, <small>DAS</small> G<small>ELD ERLAUBT</small>, <small>WENN ER IHN IHM ABER ZUERST ZUGEMESSEN UND NACHHER DEN</small> P<small>REIS VEREINBART HAT</small>, <small>DAS</small> G<small>ELD VERBOTEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Solange kein Preis vereinbart ist, gilt er noch als Eigentum des Verkäufers.</i>. <b>W</b><small>ENN JEMAND DEN</small> T<small>RICHTER GENOMMEN UND IN DIE</small> F<small>LASCHE EINES</small> N<small>ICHTJUDEN HINEINGEMESSEN UND DARAUF IN DIE</small> F<small>LASCHE EINES</small> J<small>ISRAÉLITEN HINEINGEMESSEN HAT</small>, <small>SO IST</small>, <small>WENN DARIN EIN</small> R<small>ÜCKBLEIBSEL VOM</small> W<small>EINE WAR</small>, <small>DER</small> W<small>EIN</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> In der Flasche des Jisraéliten.</i><small>VERBOTEN</small>. W<small>ENN JEMAND AUS EINEM</small> G<small>EFÄSSE IN EIN ANDERES HINEINGIESST</small>, <small>SO IST DAS</small>, <small>AUS DEM ER GIESST</small>, <small>ERLAUBT</small>, <small>UND IN DAS ER GIESST</small>, <small>VERBOTEN</small>.",
+            "L<small>IBATIONSWEIN IST UND MACHT</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wenn er erlaubtem Weine beigemischt wird.</i><small>VERBOTEN IM</small> Q<small>UANTUM EINES</small> M<small>INIMUMS</small>. W<small>EIN IN</small> W<small>EIN UND</small> W<small>ASSER IN</small> W<small>ASSER IM</small> Q<small>UANTUM EINES</small> M<small>INIMUMS</small>; W<small>EIN IN</small> W<small>ASSER</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Wenn Verbotenes Erlaubtem beigemischt wird.</i><small>UND</small> W<small>ASSER IN</small> W<small>EIN</small>, <small>WENN EINE</small> G<small>ESCHMACKSVERLEIHUNG ERFOLGT</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: <small>BEI DERSELBEN</small> A<small>RT GENÜGT EIN</small> M<small>INIMUM</small>, <small>BEI VERSCHIEDENEN</small> A<small>RTEN</small>, <small>WENN EINE</small> G<small>ESCHMACKSVERLEIHUNG ERFOLGT</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Nur dann ist das, dem das Verbotene beigemischt wird, verboten.</i>.",
+            "<b>F</b><small>OLGENDE</small> D<small>INGE SIND UND MACHEN VERBOTEN IM</small> Q<small>UANTUM EINES</small> M<small>INIMUMS</small>: L<small>IBATIONSWEIN</small>, G<small>ÖTZEN</small>, <small>AUSGEHERZTE</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Cf. supra Fol. 32a.</i>F<small>ELLE</small>, <small>DAS GESTEINIGTE</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Das einen Menschen getötet hat; cf. Ex. 21,28.</i>R<small>IND</small>, <small>DAS GENICKBROCHENE</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Cf. Dt. 21,1ff.</i>K<small>ALB</small>, <small>DIE</small> V<small>ÖGEL DES</small> A<small>USSÄTZIGEN</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Die er bei seiner Reinigung als Opfer darzubringen hat; cf. Lev. Kap. 14.</i>, <small>DAS</small> H<small>AAR DES</small> N<small>AZIRÄERS</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Das er sich schneiden lassen muß; cf. Num. 6,18.</i>, <small>DAS</small> E<small>RSTGEBORENE DES</small> E<small>SELS</small><sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Wenn es nicht ausgelöst worden ist; cf. Ex. 13,13.</i>, F<small>LEISCH MIT</small> M<small>ILCH</small><sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Die man nicht zusammen essen darf; zusammen gekocht sind sie auch zur Nutznießung verboten; cf. Ex. 23,19, 34,26 u. Dt. 14,21.</i>, <small>DER FORTZUSCHICKENDE</small> S<small>ÜNDEN</small><small>BOCK</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Des Versöhnungstages; cf. Lev. 16,22.</i><small>UND PROFANE</small> T<small>IERE</small>, <small>DIE IM</small> T<small>EMPEL GESCHLACHTET WORDEN SIND</small>. D<small>IESE ALLE SIND UND MACHEN VERBOTEN IM</small> Q<small>UANTUM EINES</small> M<small>INIMUMS</small>.",
+            "<b>W</b><small>ENN</small> L<small>IBATIONSWEIN IN EINE</small> W<small>EINKUFE GEKOMMEN IST</small>, <small>SO IST DAS GANZE ZUR</small> N<small>UTZNIESSUNG VERBOTEN</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>MAN VERKAUFE DAS GANZE AN EINEN</small> N<small>ICHTJUDEN MIT</small> A<small>BZUG DES</small> W<small>ERTES DES DARIN BEFINDLICHEN</small> L<small>IBATIONSWEINES</small>.",
+            "<b>W</b><small>ENN EIN</small> N<small>ICHTJUDE EINE STEINERNE</small> K<small>ELTER AUSGEPICHT</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Nach dem Auspichen wird das Faß mit Wein ausgespült, damit der Pechgeschmack schwinde.</i><small>HAT</small>, <small>SO</small> <small>REIBE MAN SIE AB UND SIE IST REIN</small>; <small>WENN EINE HÖLZERNE</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Die mehr Pech erfordert u. somit mehr Wein anzieht.</i>, <small>SO GENÜGT ES</small>, <small>WIE</small> R<small>ABBI SAGT</small>, <small>EBENFALLS</small>, <small>WENN MAN SIE ABREIBT</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>MAN MÜSSE DAS</small> P<small>ECH ABKRATZEN</small>; <small>WENN EINE IRDENE</small>, <small>SO IST SIE VERBOTEN</small>, <small>SELBST WENN MAN DAS</small> P<small>ECH ABGEKRATZT HAT</small><sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Weil die Kelter selbst den Wein anzieht.</i>.",
+            "<b>W</b><small>ER</small> G<small>EBRAUCHSGERÄTE</small><sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> So wörtlich, gemeint sind Küchengeräte.</i><small>VON</small> N<small>ICHTJUDEN KAUFT</small>, <small>MUSS SIE</small>, <small>WENN MAN SIE KALT ABZUSPÜLEN PFLEGT</small>, <small>ABSPÜLEN</small>, <small>AUSZUBRÜHEN PFLEGT</small>, <small>AUSBRÜHEN</small>, <small>UND WENN MAN SIE IM</small> F<small>EUER AUSZUBRENNEN PFLEGT</small>, <small>IM</small> F<small>EUER AUSBRENNEN</small>. E<small>INEN</small> B<small>RATSPIESS UND EINEN</small> R<small>OST BRENNE MAN IM</small> F<small>EUER AUS</small>, <small>EIN</small> M<small>ESSER SCHLEIFE MAN</small>, <small>UND ES IST REIN</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json

@@ -0,0 +1,87 @@
+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "\tThree days before \"ideihen\" [(an epithet for \"their festivals\")] of the idolators it is forbidden to trade with them [(to sell or to buy) because they go and thank their gods (for it) on the day of their festival], to lend them [animals or vessels, things that are returned intact] or to borrow from them; to lend them [money, which is not returned intact, loans being given to be spent] or to borrow (money) from them; to pay them (a debt) [When they are paid they go and thank their god on their holiday], or to exact payment from them. R. Yehudah said: Payment may be exacted of them for they are distressed [over their lost money and will not go and thank (their god).] They said to him: Even though they are distressed now, they will be happy afterwards [on the morrow, the day of their festival, and will go and thank (their god). The halachah is not in accordance with R. Yehudah. And it is only for a written loan that it is forbidden to exact payment of them; but for a verbal loan it is permitted, it being considered as rescuing (his money from their hand)]",
+            "\tR. Yishmael says: Three days before and three days afterwards it is forbidden, and the sages say: Before their festivals it is forbidden and afterwards it is permitted. [And this is the halachah. And in the exile where we cannot prevent ourselves from dealing with them, their being the major source of our livelihood, and also, because we fear them, only their festival day itself is forbidden. And today it is regarded as permitted even on the day itself, the rabbis taking it for granted that they do not go and thank (their god); for all that is forbidden in this tractate obtains with actual idolators and idolatry only.]",
+            "\tAnd these are the festivals of the nations: the calends (the Roman New Year) [eight days after the Teveth (winter) solstice]; the Saturnalia [eight days before the solstice. When Adam saw the days growing shorter, he thought: \"Woe unto me! Can it be because I have sinned that the world is returning to (primordial) emptiness and void!\" — whereupon he sat eight days in fasting and in prayer. When, with the advent of the Teveth solstice, he saw the days growing progressively longer, he said: \"It was (only) the natural course of things\" — whereupon he celebrated an eight-day festival. The following year he established both (eight day periods as festivals). He dedicated them to Heaven; they (the heathens), to idolatry]; the Kratisis [the day of the king's investiture, which they established as a festival]; the Genusia [coronation day] of kings; the [king's] birthday; and the day of his death. These are the words of R. Meir. And the sages say: Every death where there is burning [i.e., where they burn his personal effects with him, as they do with kings], there is a festival [i.e., they establish a festival for idolatry on that day; and so, from year to year, all the days of his son. And all of the aforementioned days are of special significance to them and are forbidden (in the aforementioned activities) three days before]; and where there is no burning there is no festival day. But the day of the shaving of his beard, [which is not fixed for all, but which each one makes a festival day], and (the day of the cutting of) his locks [which he leaves behind him the whole year and which he cuts only from year to year, making a festival on that day], and the day that he comes up from the sea, [which he makes a festival day for having been saved], and the day that he is released from prison, and the day on which a gentile makes a feast for his son [-- On all of these occasions, the aforementioned activities] are forbidden, only on that day [ and not before ], and only for that man (celebrating his holiday) [because they are of relatively lesser significance.]",
+            "\tA city which worshipped a certain idolatry — [on the day of its festival for that idolatry] — outside of it, [even very close to that city] it is permitted [to do business with its inhabitants (who do not worship that idolatry). For it was their custom that the festival day of the one did not fall on the festival day of the other.] If there were [a festival for] idolatry outside of it, then within it, it is permitted [to do business]. Is it permitted to go there [to that city on the day of its festival?] If the way is paved [specifically] to that place, it is forbidden [to go there. For he thereby gives the impression that he is going to serve that idolatry] And if he could walk upon it [i.e., if the road were also paved] to another city, it is permitted, [for the observer could think that he is going there] A city that served idolatry, with shops, some decorated, [a sign that the priests collected from them a tariff for idolatry] some undecorated — this transpired in Beth Shean, and the sages ruled: the decorated ones are forbidden and the undecorated ones, permitted. [For these did not collect tariff for idolatry, and no benefit would accrue to idolatry thereby. (And to buy from them \"something that endures\" on their festival day is permitted, for the seller will be sad (for parting with it) and will not go and thank (his god for the business).]",
+            "\tThese are things that it is forbidden to sell to idolators: itztroblin (fruits of a cedar), b'noth shvach [kinds of large white figs] with their spines [on which they hang, the gentile probably wishing to bring them as an offering to idolatry], and frankincense, and a white cock. R. Yehudah says: It is permitted to sell him a white cock among the others. [If a gentile buys many cocks from a Jew it is permitted to sell him a white cock among them; for since he takes others, it is apparent that he does not intend it for idolatry.] And when it is by itself, he cuts its finger and sells it to him, for they do not sacrifice a defective (animal) to idolatry. As for all other things, if he does not specify (what he will use them for) it is permitted (to sell them to him), and if he expressly states [that he desires them for idolatry], it is forbidden. [It is necessary to say this, for I might otherwise think that this man does not really want them for idolatry, but says that he does, thinking that just as he is devoted to idolatry, so are all others, and he says this, hoping that they will \"come down\" (on the price); we are, therefore, told that this is not so.] R. Meir says: It is also forbidden to sell to an idolator [the fruit of] a choice palm, [which are customarily offered to idolatry], chatzav [sugar cane], and niklivam [an unusually fine herb. The halachah is in accordance with R. Meir.]",
+            "\tIn a place where it was the custom to sell a small animal to idolators, they (are permitted to) sell. In a place where it was the custom not to sell, [where they were stringent with themselves, lest they come to sell a large one], they do not sell. And in all places it is not permitted to sell a large animal to them, [the rabbis having decreed (against it) lest he lend or rent his beast to an idolator (who might work with it on Shabbath), and a Jew is exhorted vis-à-vis the resting of his animal (on the Sabbath). And through sirsur (brokerage), which would not be confused with renting, the broker, not renting, it is permitted to sell it.] (And it is not permitted to sell them) calves or young asses, sound or broken. [For even the broken ones are fit for (some kind of) work, [e.g., grinding]. R. Yehudah permits (selling) an unsound beast. [And the halachah is not in accordance with R. Yehudah.] And Ben Betheirah permits (selling) a horse, [even a horse upon which the hunters ride the birds with which they hunt, holding that \"a living being carries itself.\" And the Rabbis hold that it is only a human being that carries itself. Therefore, if it were  used only for riding, then (selling) it is permitted. But to carry a different living thing other than a human being is forbidden. And the halachah is not in accordance with Ben Betheirah.]",
+            "\tWe do not sell them bears or lions or anything that can cause harm to the public, [such as weapons of war, swords and spears]; we do not build with them basilicae [high towers where they sit to judge men, and whence they throw them to their death, a gardom [a building where they judge capital cases], stadiums [sports arenas, where they bring goring bulls to kill men], and a bima [a narrow high tower, whence they push men to their death]. But we do build with them bimusioth [buildings which are neither for the purpose of idolatry or for execution] and bath houses. When they reach the dome, where their idols are placed, it is forbidden to continue building.",
+            "\tWe do not sell them what is attached to the ground, [it being written (Deuteronomy 7:2): \"velo techanem\" (\"Give them no resting\") in the land]; but it may be sold when it is cut off. R. Yehudah says: One may sell it to him on condition that it will be cut. We may not rent them houses in Eretz Yisrael [(a decree to forestall selling them, a Torah prohibition)]; and it goes without saying [that it is forbidden to rent] fields, [where two prohibitions obtain, \"resting\" in the land and releasing the land from tithes.] And in Suria [Aram Tzovah, conquered by David, and not of the sanctity of Eretz Yisrael] it is permitted to rent them houses [and we do not decree against it to forestall selling. For even if he did sell he would not be in violation of a Torah prohibition, for \"Give them no resting\" is written only in respect to Eretz Yisrael. But it may not be sold ab initio, in order to forestall selling in Eretz Yisrael.] But fields may not (be sold) [because two prohibitions relate to them (see above).] And [far] outside of Eretz Yisrael [where selling is not to be decreed against to forestall selling in Eretz Yisrael], houses are sold to them and fields are rented, [but fields are not sold, because two prohibitions relate to them.] These are the words of R. Meir. R. Yossi says: In Eretz Yisrael houses are rented to them, but not fields. And in Suria houses are sold and fields rented. And outside Eretz Yisrael both are sold. [The halachah is in accordance with R. Yossi, provided that he does not rent to three gentiles together, so that he not make a neighborhood of gentiles.]",
+            "\tEven in a place where they permitted renting, [(according to R. Meir, in Suria alone and not in Eretz Yisrael; and, according to R. Yossi, even in Eretz Yisrael)], they did so, not for dwelling, [(but only to store there straw, wood, and the like)] because he (the idolator) brings idolatry into it (his house), it being written (Deuteronomy 3:27): \"You shall not bring idolatry into your house.\" And in any place, he may not rent him his bath house, for it is called by his (the Jew's) name, [and the gentile heats it on Shabbath, and people will come to say: \"This Jew's bath house is open on Shabbath.\" This is not comparable to the instance of a Jew's field which a gentile lessee (aris) works on Shabbath. For a field is made for leasing and the gentile does his own work (and not that of the Jew). But a bath house is not made for leasing and not everyone knows that a Jew rented it to the gentile. For this reason it is forbidden. And in our days, when it is common to lease a bath house for a year, a half-year, a third, or a quarter, as a field (is leased), it is permitted to rent a bath house to a gentile. And even though the gentile works there on Shabbath, people know that the gentile is a leaseholder there and that he is doing his own work.]"
+        ],
+        [
+            "\tA beast may not be stood at the inns of idolators, [where wayfarers lodge], for idolators are suspect of sodomy. [This is even forbidden with female (beasts) vis-à-vis females. For idolators are familiar with their friends' wives, and sometimes, not finding them, might use the beast.] And a woman may not be alone with them, for they are suspect of illicit relations. [Even a type of yichud (\"being alone\") which is permitted with a Jew (as with a Jewess and a Jew, when his wife is with him) is forbidden for a Jewess and an idolator; for his wife does not \"guard\" him.] And a man may not be alone with them, for they are suspect of killing. A Jewess may not deliver a gentile, for she thereby delivers a son for idolatry. [But for a fee it is permitted, so as not to generate hatred.] But a gentile may deliver a Jewess [when other Jews are standing over her, but not when they are alone; for they are suspect of blood-spilling (i.e., she might kill the child)]. A Jewess may not nurse the child of a gentile; but a gentile may nurse the child of a Jew in her (the Jew's) home.",
+            "\tIt is permitted to be healed by them, a healing of money [i.e., one's animals], but not a healing of souls [i.e., one's body. And if he says to him: \"This medicine is good for you,\" even the healing of his body is permitted therewith.] And one may not have his hair cut by them in all places. These are the words of R. Meir. And the sages say: In the public domain it is permitted; but not in privy. [And if he (who is having his hair cut) looks in a mirror, it is permitted. For the gentile will think, since he does this, he must be a distinguished person, and he will be afraid to kill him.]",
+            "\tThese things of the idolators are forbidden (to a Jew), and their issur (prohibition) is an issur of (derivation of) benefit: (their) wine, and the vinegar of an idolator, which, in the beginning, was wine [to exclude the gentile's having bought vinegar from a Jew, in which instance benefit is not forbidden. For the reason benefit is forbidden is that he might have offered it as a libation to idolatry, and vinegar is not offered as a libation]; and Hadrianic earthenware [The emperor Hadrian would knead clay with wine and make vessels of it without smelting it in an oven. They would take these to war, and when they wished they would place the shards in water, in which they would dissolve. The clay would sink to the bottom and the wine would remain diluted in the water — thus the name \"Hadrianic earthenware\"]; and \"heart-hides,\" (\"oroth levuvin\") [so called because they would make a round hole (in the hide) from which they extracted the heart (lev) and offered it up to idolatry.] R. Shimon b. Gamliel says: When its (the hide's) cut is round, it is forbidden; when it is extended (in a straight line), it is permitted; [for only a round cut is made for idolatry. The halachah is in accordance with R. Shimon b. Gamliel.] It is permitted (to derive benefit from) flesh that goes in to (be offered to) idolatry (it not yet having been offered) and it is forbidden (to derive benefit from) flesh that goes out, [it already having been devoted to idolatry]; for it is like \"the sacrifices of the dead\" (Psalms 106:28). These are the words of R. Akiva. Those who go to tarputh [idolatrous debauchery (from \"beth tarpah,\" a woman's pudendum)] — it is forbidden to deal with them; [for they then go and thank their idolatry (for the sale), and, what is more, they buy (with the proceeds) what they need for their idolatrous offerings.) The halachah is in accordance with R. Akiva.]",
+            "\tThe [leathern] skins of the gentiles and their [earthenware], vessels, and the wine of a Jew inside them are forbidden, and their issur (prohibition) is an issur of (derivation of) benefit. These are the words of R. Meir. And the sages say: Their issur is not an issur of benefit. [And this is their din: If they are new, it is permitted to put wine in them immediately. And if the gentile had placed wine in them to keep, he fills them with water which he leaves there for three full days, spilling out the water every full day of the three days and replacing it with fresh water, after which it is permitted to put wine in them. And if twelve months had passed without a gentile's wine being in them, they are permitted immediately thereafter without emptying.] The shells and kernels (of grapes) of a gentile are forbidden, and their issur is an issur of benefit. These are the words of R. Meir. And the sages say: Wet ones are forbidden [all twelve months, in derivation of benefit], and dry ones are permitted [to eat, after twelve months.] The muries [(fish) brine, into which they used to put wine)] and the cheeses of the gentiles of Beth Unyaki [a village in which most of the calves were sacrificed to idolatry] are forbidden in (derivation of) benefit. These are the words of R. Meir. [R. Meir is apprehensive of the minority (of instances), holding that even though the majority of the calves are a minority relative to the other animals, we are apprehensive of the minority, and vis-à-vis all the cheeses that are found there we are afraid they may have been curdled in the stomachs of calves sacrificed to idolatry.] And the sages say: Their issur is not an issur of benefit. [The sages are not apprehensive of the minority. The halachah is not in accordance with R. Meir in all of these three instances.]",
+            "\tR. Yehudah said: R. Yishmael asked R. Yehoshua as they were walking along the road: Why were the cheeses of idolators forbidden [to eat]? [The query is to the Rabbis. There is no need to be apprehensive of the milk of an unclean animal for we know that such milk does not curdle.] He answered: Because they curdle them in the maw of carrion. R. Yishmael: But is the maw of a burnt-offering not more stringent (vis-à-vis derivation of benefit) than that of carrion, not withstanding which they said: A Cohein who can tolerate it quaffs it raw, [it being nothing more than a secretion]! (And they did not concede it to him [to permit it ab initio] but told him: It is not permitted to derive benefit from it, but a meilah [abuse of sacred property] offering is not brought [if benefit were derived from it]). Then he (R. Yehoshua) repeated: Because they curdle it in the maw of calves (devoted to) idolatry. [And even though it is a mere secretion, it is forbidden, it being written in respect to idolatry (Deuteronomy 13:18): \"And let there adhere to your hand naught from the spoil.\"] He (R. Yishmael) thereupon asked: If so, why did they not forbid derivation of benefit from it? — whereupon he diverted him to another matter, [but he did not want to give the reason for it, for twelve months had not yet elapsed since the issuance of this decree; and when the rabbis issue a decree they do not reveal its reason until the thirteenth month (from its issuance) until it has taken hold, lest there be one who will question the reason and come to cheapen it. And the reason that they forbade the cheeses of gentiles is that they curdle it in the skin of the maw of the slaughtered animals of gentiles, which is neveilah (carrion). And though it is negligible relative to all of the milk, still, since it curdles the milk and acts upon it, it is not nullified, the rule being: \"All goes according to the catalyst.\" And the interdiction against milk and meat would not forbid it, for if the meat itself were permitted, it would not forbid the milk, though it curdled it until it imparted a flavor (of meat) to it. But a thing which is forbidden in itself (e.g., neveilah) forbids the permitted even if it does not impart a flavor to it, so long as it curdles it.] (\"whereupon he diverted him to a different matter\") asking him: Yishmael how do you read it (Song of Songs 1:2): \"for your [Israel's] love [of the L rd] ('dodecha') is better than wine,\" or: \"for Your [the L rd's] love [of Israel] ('dodayich') is better than wine\"? He answered: \"for better is dodayich\" — whereupon he (R. Yehoshua) said: It is not so, as is indicated by what follows (3): \"For fragrance Your oils are good, etc.\" (the context clearly indicating that Israel is addressing the L rd). [Israel is saying before the Holy One Blessed be He: \"Sweeter to me are the words of dodecha (Your loved ones, i.e., the measures ordained and decreed by the sages) more than 'the wine of Torah,' (the written Torah itself).\"]",
+            "\tThese things of gentiles are forbidden (to eat), but their issur is not one of (derivation of) benefit: milk (from an animal) milked by a gentile without being observed by a Jew, and their loaf and their oil [All of these are forbidden for fear that they will lead to fraternization (and intermarriage). They permitted a baker's loaf, but a householder's loaf was permitted only to wayfarers and in situations of stress. And when they saw that the issur of oil did not \"take,\" they convened and permitted it, as stated in the Mishnah]. (Rabbi and his beth-din permitted oil.), and shelakoth [Anything cooked by gentiles even in the utensils of a Jew and even in his presence, where there is no apprehension of the intermixture of anything that is forbidden or of the pollutions of idolatry is forbidden because of \"the cooked things of gentiles.\" ([bishulei nachrim]. This, if he were not assisted by a Jew neither in the beginning nor in the end of the cooking.) And they forbade because of bishulei nachrim only something which is not eaten raw and which is placed upon the royal table to complement the loaf; but if one of these is lacking, bishulei nachrim does not obtain.], and preserves, to which wine and vinegar are customarily added [Derivation of benefit is not forbidden in such an instance because the taste of wine is not perceptible in them, but it is forbidden to eat them], and a hash of tarith [clean fish, whose identity is not recognizable. It is forbidden when taken from gentiles because of the possibility that an unclean fish is intermixed with them.], and a brine in which dagah kilbith is not found. [This is a small fish called kilbith, which grows in clean fish. If the brine of an unclean fish is intermixed with it, kilbith will not grow there.], and chilak [a kind of small clean fish, which have no fins and scales (as yet) but which will grow them later. Small unclean fish similar to them become intermixed with them and are not discernible, even when they are not hashed. But in the instance of tarith (above) the unclean fish are not similar to it, for which reason it is permitted when unhashed.], and a piece of chiltith [(a plant, so called in Arabic), which is cut into pieces with a knife. It is forbidden because of the fattiness of the knife, whose (forbidden) taste the chiltith absorbs by reason of its \"sharpness.\"], and salkontith salt, [which was used by all the Roman nobles. They used to smear it with pig fat and with the fats of unclean fish. It is rough and very white.] (All of these are forbidden to eat, but their issur is not one of (derivation of) benefit.)",
+            "\tThese may be eaten: milk (from an animal) milked by a gentile in sight of a Jew, [not necessarily being seen by the Jew, but being visible to the Jew if he (the Jew) stood up. The gentile would be afraid (to milk an unclean animal in the Jew's presence), thinking: If he gets up, he will see me (and will not buy from me)], and their honey, and their davdevaniyoth [(loaves of honey taken from the hive.) Even though they drip, we do not fear that he may have put libation wine into them. Another interpretation: Clusters of grapes. Even though the wine drips from them, they are not forbidden by reason of libation wine.] And they [the drippings] are not hechsher mashkeh (an agent of uncleanliness) [i.e., they do not create susceptibility (of the grapes) to uncleanliness, for they (the grapes) are meant for eating and he does not desire the liquid that drips from them.], and preserves into which we are not accustomed to place vine and vinegar, and a tarith that is not hashed. [Even though it is cut in pieces, the head and spine are intact and it is discernible as a clean fish.], and a brine in which there is dagah, and a leaf of chiltith, [which it is not customary to cut with a knife], and exotic pressed olives, [olives placed in a round vessel and warmed and pressed of themselves until they become like rounded eggs. (These may be eaten)] R. Yossi says the \"cast-outs\" are forbidden. [If the olives have become so soft that when he takes an olive in his hand the pit is cast out and falls of itself, they are forbidden because (we suspect that) they have been softened by wine. The halachah is not in accordance with R. Yossi.] The locusts that come from the basket [before the shopkeeper] are forbidden, [for we fear that he may have sprinkled wine upon them to soften them]. (Those that come) from the store-room are permitted, [for he does not sprinkle wine upon them before offering them for sale.] And the same applies to terumah. [If a Cohein is suspect of selling terumah as chullin, everything found in front of him is forbidden (lest it be terumah). But if he takes it from the store-room, it is permitted, for he fears that the rabbis might hear of it and rule his entire supply hefker (ownerless)]."
+        ],
+        [
+            "\tAll images (tzelamim) are forbidden [in (derivation of) benefit] because they are worshiped one day a year, [when the sun is at the same height as it was when the image was made. For though there are many images that are made for beauty only and are not worshiped, R. Meir is consistent with his view that minority instances are to be apprehended.] And the sages say: Only those tzelamim holding a rod or a bird or a ball (are forbidden). [For these tzelamim are certainly worshiped, the objects having been placed in their hands because of their distinction. (In the baraitha there are added: sword, crown, and ring.] R. Shimon b. Gamliel says: All (are forbidden) that are holding any thing. [The halachah is in accordance with the sages.]",
+            "\tIf one finds the fragments of images, they are permitted. [For (even) if they were whole, there is a doubt (safek) as to whether they were or were not worshiped. And even if you say that they were worshiped, perhaps they were annulled, for which reason they were broken — so that they are sfek-sfekah (\"a doubt of a doubt\"), where the ruling is for leniency.] If one found the form of a hand or the form of a foot, they are forbidden, for their like (if whole) is worshiped. [Ab initio, they make for themselves the form of a hand (or a foot) and worship them.]",
+            "\tIf one finds vessels on which are depicted the form of the sun, the form of the moon [Rambam explains: Not that he finds a circular object and says: This is the sun; or a crescent-shaped object and says: This is the moon, but that he finds a figure that the astrologers see as representing the sun or the moon, viz.: The sun is represented as a crowned king riding on a chariot, and the like.], the form of Dracon, [a serpent, having appendages and scales like those of a fish. (They say that it represents the rays of the moon, which was worshiped in those days.) And even the Rabbis, who say above that all other tzelamim are permitted agree that these are forbidden, being objects of worship.] — they should be thrown into the Dead Sea. R. Shimon b. Gamliel says: [Those forms] that are on valued objects, [such as bracelets, nose rings and (finger) rings, and the like] are forbidden, and those on common objects, [such as kettles, boilers, heaters, and the like] are permitted. R. Yossi says: He should take them and throw them to the winds or cast them into the sea [so that no Jew benefit from them] — whereupon they said to him: But that, too, [(grinding them down and throwing them to the wind, is of benefit to the Jews)], converting (the objects) into fertilizer, and it is written (Deuteronomy 13:18): \"And let naught of the spoil adhere to your hand!\"",
+            "\tProclus the son of Plospos asked R. Gamliel in Acco when he bathed in the baths of Aphrodite [(where there was an image of the star Venus; thus, Rambam)]: \"It is written in your Torah (Deuteronomy 13:18): 'And let naught of the spoil adhere to your hand.' Why, then, do you bathe in the baths of Aphrodite?\" He answered: \"One does not answer (questions of Torah) in the bath-house\" [(because he stands naked there)]. When he went out, he said to him: \"I did not enter her (Aphrodite's) border; she entered my border\" [i.e., the bath-house was there before she was, and the bath-house was made for all who came to bathe] and [another answer]: \"We do not say: Let us make a bath-house as an ornament for Aphrodite, [a bath-house not being ornamental], but \"Let us make an Aphrodite as an ornament for the bath-house,\" [Aphrodite being secondary to the bath-house]. Another indication (that the Aphrodite was placed there for ornament and not for worship): \"Even if they gave you a great deal of money (for doing so), you would not go to your idolatry naked, or having experienced a (seminal) discharge, and (you would not) urinate before it. Yet this (Aphrodite) stands before the (sewage) duct, and all the people urinate before it, (which indicates that the Aphrodite was placed there for ornament and not for worship.) It is written (that you are not to derive benefit from) \"their gods\" (Deuteronomy 12:2). A Jew may not (derive benefit) from what they perceive as a god; but he may (derive benefit) from what they do not perceive as a god (but as an ornament).",
+            "\tThe gentiles who worship the mountains and the hills — they [the mountains themselves] are permitted [for sowing and for hewing stones from them, what is rooted, not being forbidden]; and what is upon them is forbidden. As it is written (Deuteronomy 8:25): \"You shall not covet the silver and gold upon them and take it.\" R. Yossi Haglili says (Ibid. 12:2): \"Destroy shall you destroy… their gods upon the mountains\"; but the mountains (themselves) are not their gods. \"their gods upon the hills\"; but the hills (themselves) are not their gods. Why, then, is an asheirah (a tree devoted to idolatry) forbidden? [That is, just as we expound \"their gods upon the mountains\"; but the mountains themselves are not their gods, we can expound (Ibid.): \"their gods are under every leafy tree\"; but the leafy tree (itself) is not their god!] Why, then, does the Torah forbid (derivation of benefit from) it, it being written (Ibid. 7:5): \"And their asheirah trees shall you cut down\"?] Because a man's hands have a \"hold\" in it. [i.e., because a man's hands planted it, (R. Yossi holding that a tree planted by a man and then worshiped by him is forbidden.) And the first tanna holds that since in the beginning he did not intend to worship it, his subsequent worship of it, since it is attached to the ground, does not forbid it, it being comparable to worshiping a mountain. The halachah is not in accordance with R. Yossi.] R. Akiva said: I will explain and analyze for you: Wherever you find a high mountain and a high hill and a leafy tree, know that there is idolatry there. [i.e., since we cannot expound the exclusion clause of \"under every leafy tree,\" we can say that it was stated only to give them signs of where the Emorites were likely to serve idolatry, so that Israel should seek it out and destroy it. And \"upon the mountains\" and \"upon the hills\" (Ibid. 12:2) are understood as exclusion clauses, that we are not commanded to destroy the mountains themselves (but what is upon them). But we are commanded to destroy the leafy trees, viz. (Ibid. 3): \"And their asheiroth shall you burn in fire.\"]",
+            "\tIf one's house adjoined idolatry [i.e., if one of its walls were (part of) a house of idolatry, and the house itself was worshiped], and it (that wall) fell, it is forbidden to rebuild it, [for he thereby builds a house of idolatry. ] What can he do? He moves (the wall) four cubits [within his property, and he builds. And he does not leave it (the intervening space) empty; for he would thereby be benefitting idolatry (by aggrandizing its space.) But he fills the space with thorns and makes it a lavatory for the young.] If it [the space of the thickness of the wall] were [half] his and [half] idolatry's, it is estimated half and half. [i.e., that space of idolatry does not enter into four cubits (of his property); but only his space does. So that if the space of the wall were  two cubits, he counts one cubit of his (of the wall) and moves it three cubits within his property]. The stones, the wood, and the sand of that (common) wall cause tumah as a sheretz (a creeping thing) does, [even the part of the Jew, for there is no distinguishing (between the two parts). It causes tumah by contact (maga) and not by carrying (massa), for the tumah of idolatry, being rabbinically ordained, they (the rabbis) were lenient therein. And it does not cause tumah (by contact) with the size of a lentil, as a sheretz does, but only with the size of an olive, as a dead body does.], it being written (of idolatry) (Deuteronomy 7:26): \"Shaketz (like \"sheretz\") teshaktzenu\" — \"Despite shall you despise it.\" R. Akiva says: (It causes tumah) as a niddah does, it being written (Isaiah 30:22): \"You will cast them (your idols) away, like a niddah. Begone! will you say to it (idolatry).\" Just as a niddah causes tumah by massa, so does idolatry. [The halachah is not in accordance with R. Akiva, even with idolatry itself — how much more so, with its appurtenances.]",
+            "\tThere are three \"houses\" [in respect to the annulment of idolatry]: a house that was built ab initio for idolatry (even though it were not yet worshiped) is forbidden (in the derivation of benefit); if it were plastered or decorated or renovated for idolatry, he removes what was originated [and the rest of the house is permitted]; if he brought idolatry into it [for the moment, without designating the house for worship,] and he took it out, it is permitted. There are three \"stones\" [in respect to annulments]: a stone which was hewed ab initio to serve as a pedestal (for idolatry) is forbidden; if he plastered and decorated it for idolatry [ after it was hewed], a Jew may remove what the gentile had added [ and the stone is permitted]; if he had placed idolatry upon it [for the moment, and had not devoted the stone as a pedestal,] it is permitted. There are three asheiroth. A tree that had been planted ab initio for idolatry is forbidden; if he had cut it down and pared it for idolatry [to worship the shoots that it would now generate], and it generated new shoots, he takes what it had generated, [i.e., what grew in place of those he had cut down [and burns them as per the din of asheirah, and what remains is permitted]; if he had placed an idol under it (a tree) and nullified it, it (the tree) is permitted. What is an asheirah\" R. Shimon says: Every (tree) which is worshiped. [The Gemara explains that this refers to the \"three asheiroth\" discussed above, viz. there are three asheiroth; two instances are agreed upon by all, and one is a machloketh (dispute) between R. Shimon and the rabbis. Which is that? Whatever has an idol beneath it, the rabbis calling it an asheirah and forbidding it as long as the idol is beneath it, and R. Shimon saying that an asheirah is only that which is itself worshiped; but whatever has an idol beneath it is not itself an asheirah. The halachah is not in accordance with R. Simon.] It happened in Tzaidan that they found a heap under a tree which (ostensibly) was worshiped. R. Shimon said to them: \"Examine this heap.\" They did so and found an idol in it — whereupon he said to them: \"Since it is the idol that they worship, let us permit the tree to them.\"",
+            "\tOne must not sit in its (an asheirah's) shade; but if he did, he is tahor (clean). [This \"shade\" does not refer to the boughs of the asheirah. For (if it did) we could not continue \"but if he did he is tahor.\" For we learn further: \"and if he did pass under it, he is tamei (unclean). But (the understanding is that) from the tree onwards, when the sun is in the east or in the west, everything casts a long shadow (in which he must not sit.)] And he should not pass under it [under the boughs of the tree. For the tree \"tents\" over him, and if he passes under it he is tamei.] If it \"robbed\" the public [i.e., if its boughs extended into the public domain], he is tahor. [For this is rabbinical tumah, and where it robs the public, the rabbis did not decree.] And greens may be sowed beneath it in the rainy season, [when the tree is harmful to them, keeping the sun from them], but not in the sunny season, [when the shade is beneficial to them]. And lettuce, neither in the sunny season nor in the rainy season, [the shade being always beneficial to them.] R. Yossi says: Neither [should] greens [be sowed] in the rainy season; for the leaves fall upon them (the greens) and are fertilizer for them. [The Gemara asks: But do we not infer that R. Yossi holds that if two things (one permitted and the other forbidden) contribute (to the result), it is permitted? (as we see earlier in this chapter, Mishnah 3, in respect to crumbling them and casting them to the wind, even though it becomes fertilizer). So that if the soil, which is permitted, and fertilizer of idolatry, which is forbidden, contribute to the growing of the greens, R. Yossi holds that it (the result) is permitted. How, then, can he forbid the greens here because the leaves fall on them! And the Gemara answers that R. Yossi is addressing himself to the opinion of the Rabbis, viz.: According to you, who hold that (the result of) \"this and this contributing\" is forbidden, you should have forbidden the greens because the leaves fall on them and become fertilizer for them! And the Rabbis hold this case to be different; for the idolatrous tree does not avail the greens at all. For what it adds to them by way of fertilizer it detracts from them by way of shade! And the halachah is in accordance with R. Yossi and (the result of) \"this and this contribute\" is permitted.]",
+            "\tIf he took (pieces of) wood from it, [the asheirah], benefit may not be derived from them. If he fired the oven with them — if it were new, it must be broken; if it were old, it must cool off. [For the first firing of a stove strengthens it, so that (in this instance) it benefits by what is forbidden. This Mishnah is in accordance with the view that (the result of) \"this and this contributes\" is forbidden. (This is not the halachah.) Therefore, both a new oven and an old oven must cool down, so that the loaf not be baked by this firing — until the oven cools off, so that benefit not be derived from forbidden wood.] If he baked a loaf in it, it is forbidden to derive benefit from it. [The Gemara qualifies this, viz.: This is so, only when the torch (of forbidden wood) is opposite him, i.e., that as long as the loaf is baking, it (the torch) burns in the mouth of the oven and bakes it, so that he derives benefit from what is forbidden while it is intact and the benefit of the wood inheres in the loaf.] If it (the asheirah loaf) became intermixed with other loaves, they are all forbidden in (derivation of) benefit. R. Eliezer says: Let him cast its benefits [i.e., the worth of the intermixed loaf] into the Dead Sea — whereupon they said to him: Idolatry cannot be redeemed. If he took from it (the asheirah, a piece of wood to use as) a weaver's shuttle, benefit may not be derived from it. If he weaved a garment with it, benefit may not be derived from it. If it (the garment) became intermixed with others, and the others with others, they are all forbidden in (derivation of) benefit. R. Eliezer says: Let him cast its benefit [i.e., the worth of the intermixed garments] into the Dead Sea — whereupon they said to him: Idolatry cannot be redeemed. [The Mishnah adduces the argument between R. Eliezer and the Rabbis in these two instances (the loaf and the shuttle). For if it adduced just the first, I might think that only in this instance (that of the loaf) did R. Eliezer say (that its benefit may be cast into the Dead Sea, etc.), for at the time that the loaf was finished (baking), its issur (the wood) was burnt; but in the instance of the shuttle, where the issur remains intact, perhaps he would concede to the Rabbis (that it may not be cast into the Dead Sea.) And if it adduced just the second, I might think that only in that instance (that of the shuttle) did the Rabbis say (that it may not be redeemed), but in the instance of the loaf, they would concede to R. Eliezer (that its benefit could be cast into the Dead Sea). Therefore, it is necessary to adduce both instances. And the halachah is in accordance with R. Eliezer. And even if a jug of forbidden wine became intermixed with jugs of permitted wine, he may cast its worth into the Dead Sea and benefit may be derived from all of the others.]",
+            "\tHow dos he [a gentile] nullify it [an asheirah]? If he plucks them [twigs of the asheirah, to burn for his purposes] or he cuts off [its wet leaves], or if he takes from it a stick or a staff, or even a leaf, it is nullified. If he files it [shefayah (see Targum [veshafith] on Devarim 9:21) ] — if for its own need [i.e., to beautify it], it is forbidden; if not, it is permitted. [And only an adult gentile, who is knowledgeable in idolatry and its appurtenances can nullify idolatry. And even if he is forced to do so, his nullification stands.]"
+        ],
+        [
+            "\tR. Yishmael says: Three stones, one beside the other, [and, it goes without saying, one atop two, the \"essential\" Mercury], beside (an idol of) Mercury, are forbidden. [\"beside Mercury\": That is, four ells to the side of Mercury, it being known that they did not fall from it. It is of this that R. Yishmael says that three stones are forbidden, Mercury not being less than three stones. They would make a small Mercury beside the big one. And this small one would be made with stones of any size, without care being taken that it be one stone atop two]. And the sages say that those seen with it are forbidden, and those not seen with it, permitted. [The Rabbis hold that a small Mercury is not made beside a big one. Therefore, if the stones can be seen together with it, i.e., if they are near it, so that it can be said that they have fallen from it, whether two or three, they are forbidden. If they cannot be seen together with it, they are permitted. The halachah is in accordance with the Rabbis.]",
+            "\tIf one found on its head money, clothing or vessels, they are permitted. [That is, if they are not placed there for decoration, as when the money is in a pouch slung over its neck, clothing folded and placed on its shoulder or on its head, and vessels, too, placed on its head, all of these not being put there for decoration.] Grape clusters, wreaths of ears, wines, oils, and flours, and all things, the likes of which are offered on the altar are forbidden.",
+            "\tAn idolatry that had (appended to it) a garden or a bath-house — it is permitted to derive benefit therefrom without payment [to the idolators]. It is not permitted to derive benefit therefrom with payment. If it belonged both to it and to others, it is permitted to derive benefit therefrom both with or without payment.",
+            "\tThe idolatry of a gentile is forbidden immediately, [it being written (Deuteronomy 7:25): \"the carved images of their gods shall you burn with fire\" — As soon as they are carved they are rendered \"gods\" for him. ] And that of a Jew is not forbidden until it is worshiped, [it being written in that respect (Ibid. 27:15): \"Cursed be the man who shall make a carved or molten image … and do in secret\" — [It is not forbidden] until he does \"secret\" things with it, i.e., until he worships it. For a Jew worships idolatry only in secret, fearing beth-din.] A gentile may nullify his own idolatry, [it being written (Ibid. 7:25): \"The carved images of their gods shall you burn with fire\" — when they relate to them as gods; but if he has nullified it, it is permitted] and (he may also nullify) that of a Jew, [when they are partners. (But this is not the halachah.) A gentile cannot nullify the idolatry of a Jew even if he has partnership in it.] And a Jew cannot nullify the idolatry of a gentile, [even if he permits him to do so]. If one nullifies an idol, he nullifies its appurtenances. (If he nullifies) its appurtenances, they are permitted and it itself is forbidden.",
+            "\tHow does he nullify it? If he cuts off the tip of its ear, the tip of its nose, the tip of its finger; if he defaced it, [i.e., if he mashed it with a mallet until it were defaced], even if he did not diminish it, it is nullified. If he spat in its face, or urinated before it, or dragged it [in the mud] or threw excrement at it, it is not nullified, [his anger having bested him — until he worships it again.] If he sold or pawned it — Rebbi says he has nullified it; but the sages say he has not nullified it. [They argue in the instance of his selling it to a gentile; but if he sold it to a Jewish goldsmith, all agree that it is nullified. The halachah is in accordance with the sages.]",
+            "\tAn idolatry left behind by its worshipers — If [they left it behind] in a time of peace, it is permitted [Since they went of their own volition and did not take it with them, (it is a sign that) they nullified it]; in a time of war, it is forbidden. The bimusioth of kings [hewn stones fixed on the road for the king as pedestals for idolatry, so that when he passes by there he may bow down to it] are permitted because they are placed there when the kings pass by. The Gemara explains: \"Because they place it down.\" That is, they are not fixed there for all times, but only when the kings pass by. And there are times when the kings pass over different roads and are not concerned for them. Therefore, they are not considered \"appurtenances of idolatry.\"]",
+            "\tThey asked the elders in Rome: \"If He does not desire idolatry, why does He not annul (i.e., destroy) it?\" They answered: \"If they worshiped things not needed by the world, He would do so. But they worship the sun, the moon, the stars, and the constellations. Shall He destroy His world because of the fools!\" The others: \"If so, let Him destroy the things not needed by the world and leave the others!\" The elders: \"We would thus strengthen the hands of their worshipers; for [if they saw the other idolatries wasting of themselves and these (the sun and the moon) enduring], they would say: 'Know these [the sun and the moon] to be true gods, for they have not been destroyed!'\"",
+            "\tIt is permitted to buy a trodden winepress from a gentile, [who trod upon the grapes], even though he (the gentile) takes in his hand [grapes from the wine] and places it on the tapuach [the place (shaped like a mound) where the grapes are gathered. Our tanna holds that it does not become forbidden wine (yayin nesech) until it descends to the cistern. (This is an earlier Mishnah and is not the halachah, but once the wine starts running down it is yayin nesech)]. It is not yayin nesech until it descends to the cistern. Once it descends to the cistern [— then, if a gentile touches it], what is in the cistern is forbidden and the rest is permitted.",
+            "\tOne may tread together with the gentile in the wine-press, [and we do not say that he is deriving benefit from forbidden things. For this tanna holds that it is permitted even to drink it, so long as it did not descend to the cistern. And causing susceptibility to tumah (gorem) does not obtain here. For from the time the gentile trod them a little they become tamei, so that the Jew is not a gorem here.] But he may not pick (grapes) with him. [For he (the gentile) places them into his winepress, which is tamei. And the gentile makes the grapes tamei with his touch, and the Jew, who picks with him, is a gorem of tumah. And this tanna holds that it is forbidden to be a gorem of tumah to chullin (non-consecrated food) in Eretz Yisrael, even that of a gentile. The halachah is not in accordance with this Mishnah, for we hold that once the wine begins flowing down (in the winepress) it becomes yayin nesech. Therefore, it is forbidden to tread with a gentile in the wine-press. And we hold that it is permitted to be a gorem of tumah to chullin in Eretz Yisrael when the chullin belongs to a gentile. Therefore, it is permitted to pick (grapes) with a gentile. And even though, thereby, he is a gorem of tumah to chullin, there is nothing adverse in this. However, a Jew, picking his vineyard may, ab initio, not take a gentile to help him, even to bring the grapes to the wine-press because of \"'Go, go,' (far from the vineyard) 'they say to the Nazarite, etc.'\"] It is forbidden to tread or pick with a Jew who processes (his fruits) in a state of tumah. [He (the owner) transgresses thereby, for he makes the terumoth and ma'aseroth among them tamei. It is, therefore, forbidden to assist him, so that he not become habituated to it.] But he may bring with him [empty] jugs to the winepress, and he may bring with him [full jugs] from the winepress, [for \"what happened, happened.\" Once they (the grapes) become tamei, it is permitted to pour the wine into jugs that are tamei.] It is forbidden to knead (the dough) or to shape it with a baker who processes it in a state of tumah, but he may bring the (finished loaves) with him to the shop.",
+            "\tIf a gentile were found standing beside a cistern of wine — if he had a lien upon it, [the wine standing as a guarantee for his loan, in which instance (it is suspected that) he touched it to sample its taste], it is forbidden; if not, it is permitted. If he (a gentile) fell into a cistern [full of wine], and he rose [to the top, dead — since his touching it when he fell into it does not forbid it in (derivation of) benefit, since he had no intent to touch it (—but if he arose, alive, he forbids it, in (derivation of) benefit, upon his arising, for he thanks his idolatry for his survival —)]; or if he [a gentile] measured it [the wine of a Jew] with a rod; or if he [a gentile] flicked aside a hornet [from the wine of a Jew] with the rod, [not touching the wine with his hand]; or if he struck the mouth (i.e., the foam) of a frothing jug [with his hand (to scatter it, this not being the normal mode of libation] — all of these actually occurred, and they (the sages) ruled: Let is be sold (to a gentile); and R. Shimon permitted it [(the halachah is not in accordance with R. Shimon)]. If he took the jug and threw it into the cistern — this actually occurred, and (the sages) permitted it [even for drinking].",
+            "\tOne [a Jew] who trod the grapes of a gentile in kashruth [in order to sell it to a Jew (not giving money to the gentile until he sells it in the future)], and who placed it in his [the gentile's] domain, in a house open to the public domain — In a city where there are gentiles and Jews, it is permitted, [the gentile fearing that a Jew passing through the public domain might see him (touching the wine) and cause him a loss. Even without key or seal, it is permitted. This, on condition that he (the gentile) has no lien on this wine, as when he (the gentile) wrote to him (the Jew) \"I have received from you (money for the wine,\" as stated below (Mishnah 12)]. In a city where there are only gentiles, it is forbidden, unless he places a watchman there. And the watchman need not sit there and keep (constant) watch; but even though he goes out and comes in, it is permitted. R. Shimon says: \"All \"in the domain of a gentile\" is one. [There is a disagreement here between R. Shimon b. Elazar and the first tanna. The first tanna holds that when the Jew places the wine in the domain of a gentile, the owner of the wine — it is only then that the house need be open to the public domain, and that the city be one of both Jews and gentiles. But in the domain of a different gentile, who is not the owner — it is permitted even in a city where there are no Jews. And R. Shimon b. Elazar says: All \"in the domain of a gentile\" is one, and just as when the wine is in the domain of the gentile owner of the wine, it is forbidden unless it be in a city where both Jews and gentiles live and where the house is open to the public domain; here, too, in the domain of a different gentile, these two conditions are required. (The halachah is in accordance with R. Shimon b. Elazar.) And when key and seal are in the hand of the Jew, both in the domain of the owner of the wine or in that of a different gentile, it is permitted according to all.]",
+            "\tOne [a Jew] who trod the wine of a gentile and placed it in his [the gentile's] domain, and the other [the gentile] wrote to him: \"I have received money from you,\" it is permitted, [if the house is open to the public domain and Jews live in that city, as stated above.] But if the Jew desires to take it out, and he (the gentile) does not allow him to do so until he pays him his money, [the wine now being a security for the gentile (his having a lien against the wine) — the gentile saying: If they see me (touching the wine) and bring claim against me, I will say it is mine (even though key and seal be in the hand of the Jew)] — this actually occurred in Beth Shean and the sages forbade it."
+        ],
+        [
+            "\tIf one (a gentile) hires a worker (a Jew) to work for him with yayin nesech [to pour it from vessel to vessel or to take jugs from place to place (even with the ordinary wine of gentiles)], his wages are forbidden (in the derivation of benefit). [This is a penalty imposed upon him by the sages for dealing with yayin nesech or with their ordinary wine.] If he hired him to do other work with him, even if he told him: \"Take this jug of yayin nesech from place to place,\" his wages (for the other work) are permitted, [as when he said to him: \"Each jug for a perutah\"; but if he said to him: \"Deliver for me a hundred jugs for a hundred perutoth,\" and one jug of yayin nesech were found among them, his wages are forbidden.] If one (a gentile) hires an ass (from a Jew) for delivery of yayin nesech, his hire fee is forbidden (to the Jew). If he hired it to ride upon, even if the gentile placed his (wine) vessel upon it, his hire fee is permitted.[This Mishnah is adduced for its latter part, that if one hires an ass to ride upon, even though he apparently hired it also to place his wine vessel and food upon — so that one might think that this is to be considered as if he had hired it ab initio to transport yayin nesech and the hire fee is forbidden — we are apprised otherwise.]",
+            "\tIf yayin nesech fell on grapes, he rinses them [in cold water] and they are permitted. If they were split, they are forbidden. [(Our Mishnah is defective. It was taught (after \"they are forbidden\") thus: \"And if it imparts an unsalutary taste it is permitted.\"] And it happened [thus] with Baitus the son of Zonin that he transported dried figs in a boat, and a jug of yayin nesech broke and fell upon them, and he inquired [the halachah] of the sages and they permitted them. This is the rule: All which in its enjoyment involves the imparting of a [forbidden] flavor is forbidden. All which in its enjoyment does not involve the imparting of a forbidden flavor is permitted, as when [forbidden] vinegar falls upon permitted grits, [in which instance the flavor imparted is an unsalutary one. (And this, when the grits are boiling when the vinegar falls upon them, in which instance it spoils them from beginning to end. There are four types of imparted flavors: 1) a flavor which is salutary from beginning to end, such as that of (forbidden) wine in cooked flesh or fish. This is forbidden of a certainty. 2) a flavor which is unsalutary from beginning to end, such as that of (forbidden) fish fats or (forbidden) flesh in honey. This is permitted ab initio. 3) a flavor that is unsalutary in the beginning but salutary in the end, such as (forbidden) honey in wine, which spoils it at the outset, but which lends it aroma and flavor once the wine gains ascendancy over it. 4) a flavor that is salutary in the beginning, but unsalutary at the end, such as that of the fats of flesh with butter or that (i.e., the flavor of) a vessel, not (used) on the same day, which (flavor) when it entered was salutary, and later became unsalutary. These (last) two are forbidden out of doubt. Therefore, if these grits into which vinegar fell were not boiling, they are forbidden out of doubt. For vinegar in (unboiled) grits is (at first) unsalutary and (then) salutary. And even though, if he boils them afterwards, the flavor is spoiled, this is an instance of enhancing and then spoiling, and it is forbidden (out of doubt).]",
+            "\tIf a gentile, together with a Jew, were taking jugs of wine from place to place — if he (the gentile) were in the status of being watched, it (the wine) is permitted. [So long as he (the Jew) did not inform him that he is leaving, he (the gentile) is in the status of being watched, even if he went a mile away; for the gentile is always afraid that the Jew will return and see him.] If he informs him that he is going far off [and he walks away from him (the jugs being closed) — if he stays away] long enough [for him] to open [\"yistom\" (as in [Numbers 24:3] \"shethum ha'ayin\" — \"the open of eye.\") i.e., to bore a hole in the stopper of the jug], and to re-close it and [for the closing] to dry, [it is forbidden]. R. Shimon b. Gamliel says: [It is not forbidden until he stays away long enough] for him to open it and make another stopper and [for the closing] to dry. [But they were not concerned about his boring a hole in the stopper of the jug, for this is recognizable. And it is only in relation to a lime stopper that the Rabbis differ with R. Shimon b. Gamliel, fearing that he might bore a hole in it, this not being recognizable, the lime being white, and the difference between the old and the new lime not being discernible. But with a clay stopper, the Rabbis concede to R. Shimon b. Gamliel that the wine is not forbidden until he stays away long enough for him to open the entire stopper and replace it and have it dry. The halachah is in accordance with R. Shimon b. Gamliel.]",
+            "\tIf one left his wine on a wagon or on a boat [with a gentile], and he took a short-cut, [leaving by one gate and returning by the opposite gate] — if he entered the city and bathed [in the bath-house], it (the wine) is permitted. [For since the gentile did not know that he would stay away, he would fear (his early return) and not touch the wine.] R. Shimon b. Gamliel says: [It is not forbidden until he stays away] long enough for him to open it and make another stopper and [for the closing] to dry. If one leaves a gentile in the shop, even if he (the Jew) goes in and out, it is permitted. And if he informs him that he is going far off [and he walks away from him, and stays away long enough [for him] to open and to reclose it and [for the closing] to dry, [it is forbidden]. R. Shimon b. Gamliel says: [It is not forbidden until he stays away] long enough for him to open it and make another stopper and [for the closing] to dry. [The Mishnah apprises us of the dispute between R. Shimon b. Gamliel and the Rabbis in these three instances. For if it taught [only] the instance of a gentile transporting jugs of wine, I might think it is [only] then that we assume that the gentile will fear his imminent return, but in the instance of a boat or a wagon, he can sail away and do what he wishes without fear. And if it taught [only] the instance of a boat or a wagon and not that of leaving a gentile in his shop, I might think that the gentile would fear to do so only in the first instance, lest the Jew leave by one path and return by another and see him, whereas in the second instance, he might say I will close the shutter and do as I like. Therefore, all three instances must be stated, and in all, the halachah is in accordance with R. Shimon b. Gamliel.]",
+            "\tIf he ate with him at the table and he left a wine bottle on the table and a wine bottle on the side [serving-] table [used for servicing the main table, none of the guests taking from the side table, but only from the main table], and he (the Jew) left — what is on the table is forbidden and what is on the side table is permitted. And if he said to him: \"Pour and drink,\" even that on the side table is forbidden. [Since he gave him \"carte blanche,\" even what is on the side table is forbidden, for he takes this as license to touch everything.] Open jugs [found in the house where he left him] are forbidden; closed ones [are forbidden if he stays away long enough] for him to open them and make another stopper and [for the closing] to dry. [This is stated anonymously, apparently in accordance with R. Shimon b. Gamliel, according to whom we rule in such an instance.]",
+            "\tA search party of gentiles who enter a city — If in a time of peace, the open jugs are forbidden; the closed ones are permitted. If in a time of war, they are both permitted, for there is no time (for the gentiles) to defile them.",
+            "\tJewish craftsmen to whom a gentile sent a jug of yayin nesech as their wage may say to him: \"Give us its (worth in) money,\" [for they have not yet acquired it, and he owes them only money.] But if it entered their domain, it is forbidden. If one sells his wine to a gentile — If he stipulates the price [so much wine for so much money] before he measures it out (into his vessels), its monies (received in exchange) are permitted. [For meshichah (drawing to oneself the object to be acquired) effects acquisition for a gentile as it does for a Jew. So that when the Jew measures it out into his vessels and the vessel enters the domain of the gentile, he acquires it with meshichah, so that the Jew is (already) owed money by the gentile as a loan; and it does not become yayin nesech until the gentile touches (the wine itself).] But if he measures it out (into his vessels) before he stipulates the price, its monies are forbidden. [For the gentile does not acquire it now with meshichah. For since he has not yet stipulated the price, he has not committed himself to acquire it with meshichah, lest the Jew overcharge him. Therefore, when he touches it, it is yayin nesech in the domain of the Jew, the gentile not acquiring it until the price is stipulated.] If he (the Jew) took his funnel and measured out (his wine) into the vessels of the gentile, if it (the funnel) [in which he first measured out the wine for the gentile has a rim of wine, [which prevents one or two drops from leaving its mouth], it is forbidden. [The wine of the Jew is forbidden because of that drop of yayin nesech in the funnel.] If he [a Jew] pours [wine] from his vessel into a vessel [in the hand of a gentile or into a vessel containing yayin nesech], what he poured from is permitted [i.e., the wine remaining in the upper vessel in the hand of the Jew is permitted,] and what he poured into it is forbidden [i.e., the flow that left the Jew's vessel, even though it did not reach the vessel in the hand of the gentile (and, it goes without saying, what did reach the vessel of the gentile), is forbidden. [For \"the flow is regarded as connected\" (to the vessel beneath it.) and our Mishnah, which permits the wine left in the vessel in the hand of the Jew, speaks of an instance where the flow from the upper vessel was cut off before it reached the lower vessel in the hand of the gentile, so that there was no flow here which would connect what was in the upper vessel to what was in the lower vessel. Or, (our Mishnah speaks of an instance) where he shakes out wine from the upper vessel, as from a sprinkling bowl, so that there was no flow which would connect the wine in the vessel in the hand of the Jew to the vessel in the hand of the gentile. But if there were such a connection, then everything remaining in the upper vessel in the hand of the Jew is forbidden as yayin nesech by the principle of the flow being regarded as a connection. This is the halachah.]",
+            "\tYayin nesech is forbidden, and forbids by any amount. Wine [yayin nesech, which became intermixed] with [permitted] wine, and water [used for idolatrous libations or which was itself worshipped, which became intermixed] with [permitted] water [forbids] by any amount. [There is no difference whether the permitted fall into the forbidden or the forbidden into the permitted — it forbids its own kind by any amount, so long as the forbidden that falls into the permitted falls from a wide-mouthed vessel, so that a large amount of wine leaves the vessel at one time. But if one pours yayin nesech from a small vessel, which emerges only drop by drop, and it falls into permitted wine even the whole day, we say of it \"the first drop that falls is cancelled\" (by what it falls into, etc.) And if he pours permitted into forbidden, everything that he pours into the forbidden is forbidden, even a full jug onto one drop.] Wine [which became intermixed] with water, and water [which became intermixed with wine �� the criterion is] the producing of a flavor. This is the rule: kind into kind (forbids) by any amount; and kind into what is not its kind, by the producing of a flavor. The conclusion, according to the halachah: All that is forbidden by the Torah, whether (it became intermixed) with its kind or not with its kind (forbids) by producing its flavor — except for tevel (untithed produce) and yayin nesech, which (if intermixed) with its kind (forbids) by any amount; and, if not with its kind, by (producing) its flavor — yayin nesech, because of the stringency of idolatry, and tevel, \"As its permitting, so is its forbidding,\" i.e., Just as one grain (of tithe) permits the entire pile, so one (untithed) grain renders the entire pile tevel. And if an issur (something forbidden) of other types of issurin becomes intermixed with heter (something permitted) — if kind became intermixed with not its kind, so that it can be determined by taste whether it is terumah (tithe) which has become intermixed with chullin (untithed produce), let a Cohein taste it, and if it is a (generic) issur, let a gentile baker taste it. If he says that there is not in the intermixture, the flavor of terumah or the flavor of issur (respectively), all is permitted. And if kind became intermixed with kind, so that it is not possible to rule by flavor, or a kind (which became intermixed) with not its kind and no Cohein or reliable gentile (respectively) is available — then, if the issur is forbidden fats or blood, carrion or treifah, unclean animals or creeping things, and the like — the criterion for the mixture is sixty, i.e., If there are sixty parts of heter to one part of issur, all is permitted, and if not, all is forbidden. And if the issur is terumah, or challah, or bikkurim, the criterion (for permitting the mixture) is one hundred parts of heter; and if arlah and klai hakerem, the criterion is two hundred parts.]",
+            "\tThese are forbidden and forbid by any amount. [Wherever there is an admixture of even one of them in a thousand (of heter), it forbids the whole]: yayin nesech [One jug in a thousand jugs (of heter) forbids all in the derivation of benefit. This is not the halachah, but as we have written in the end of the third chapter, viz.: he casts the worth of that jug into the Dead Sea and it is permitted to derive benefit from the rest and forbidden to drink it.], and idolatry [a worshiped figure which became intermixed with a thousand non-idolatrous figures, and \"heart-hides\" [see 2:33], and a stoned ox, and the birds of a leper [viz. Kiddushin 2:8] and the hair of a Nazirite, [from which it is forbidden to derive benefit, viz. (Numbers 6:18): \"And he shall take the hair of the head of his Naziritism, and he shall place it on the fire under the sacrifice of the peace-offerings.\" If a lock of a Nazir's hair became intermixed with even a thousand locks of other hair, they are all forbidden in derivation of benefit.], the first-born of an ass, [from which derivation of benefit is forbidden so long as it has not been redeemed], and meat in milk [If a piece of meat were cooked in milk, and it became intermixed in a thousand permitted pieces, it is forbidden to derive benefit from all of them. This tanna holds that something which is countable and from which derivation of benefit is forbidden forbids its admixture by any amount. And all these things which are mentioned in our Mishnah are things which are countable and whose issur is that of derivation of benefit], and the sent-away scapegoat, and chullin (a non-consecrated animal) slaughtered in the azarah (the Temple court) [see Kiddushin 2:9] — (All of) these are forbidden and they forbid by any amount. [(\"these\") to exclude things which are not countable or which are countable but not forbidden in derivation of benefit, which do not forbid their admixture by any amount.]",
+            "\tIf yayin nesech falls into a pit [of wine], the whole is forbidden in derivation of benefit, [for the wine which was used as an idolatrous libation forbids its kind by (intermixture in) any amount. But the wine of gentiles which we do not know of a certainty to have been used as a libation, even though derivation of benefit is forbidden therefrom, does not thus forbid its admixture.] R. Shimon b. Gamliel says: The whole is to be sold to a gentile less the value of that wine of the gentile which is in it. [This is the halachah.]",
+            "\tA winepress of stone tarred by a gentile [It was the practice to put in a little wine and to coat it over with tar] — he (the Jew) wipes it with water and earth and it is clean (i.e., kosher for use). (If the vat were) of wood, [which requires much tar and absorbs much wine] — Rabbi says: He wipes it [as one of stone]; and the sages say: He peels off the tar. [The halachah is not in accordance with Rabbi.] (If the vat were) of earthenware, even if he peeled off the tar, it is forbidden, [both according to Rabbi and according to the sages; for earthenware, aside from the tar, absorbs the wine.]",
+            "\tIf one takes [eating] utensils from a gentile, [(only metal utensils or earthenware utensils coated with lead (and glassware is like metalware)] — what is wont to be immersed, [that is, a vessel which can be rendered ritually clean by immersion and which requires no other procedure (as when it is used with \"cold\")] should be immersed [in a mikveh which is kosher for the immersion of women, and its immersion permits it (for use)]. (What is wont) to be purged (by immersion in boiling water) [such as kettles and plates of metal, which are used with \"hot\"] should be purged [in boiling water. They are placed into a kettle full of boiling water and left there a little. This, after their rust has been scrubbed and removed, after which they are immersed in a mikveh which is kosher for the immersion of women, and they are permitted (for use)]. (What is wont) to be fired (white-heated), [i.e., utensils that are used for dry things], like a spit and a grill, should be fired [until they give off sparks, after which they are immersed and are permitted (for use)]. A knife — shafah and it is (ritually) clean. [He sticks it into hard earth ten times if it has no depressions, and he may eat \"cold\" with it; or he sharpens it with its whetstone and he may eat even \"hot\" with it. If it has depressions, he \"fires\" them. And all of them (the above) — if he used them before he boiled or fired or immersed them (respectively) — it (i.e., what he processed with them) is permitted.]"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/William Davidson Edition - English.json

@@ -0,0 +1,87 @@
+{
+    "language": "en",
+    "title": "Mishnah Avodah Zarah",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "On the <b>three days before the festivals of gentiles</b> the following actions are prohibited, as they would bring joy to the gentile, who would subsequently give thanks to his object of idol worship on his festival: It is <b>prohibited to engage in business with them; to lend</b> items <b>to them or to borrow</b> items <b>from them; to lend</b> money <b>to them or to borrow</b> money <b>from them;</b> and <b>to repay</b> debts owed to <b>them or to collect repayment</b> of debts <b>from them. Rabbi Yehuda says: One may collect repayment</b> of debts <b>from them because this causes</b> the gentile <b>distress.</b> The Rabbis <b>said to</b> Rabbi Yehuda: <b>Even though he is distressed now,</b> when he repays the money, <b>he is happy afterward</b> that he is relieved of the debt, and therefore there is concern that he will give thanks to his object of idol worship on his festival.",
+            "<b>Rabbi Yishmael says:</b> On <b>the three</b> days <b>before</b> the festivals of gentiles <b>and</b> on <b>the three</b> days <b>after them,</b> it is <b>prohibited</b> to engage in business with those gentiles. <b>And the Rabbis say:</b> It is <b>prohibited</b> to engage in business with them <b>before their festivals,</b> but it is <b>permitted</b> to engage in business with them <b>after their festivals.</b>",
+            "<b>And these are the festivals of gentiles: Kalenda, Saturnalia, and Kratesis, and the day of the festival of their kings, and the birthday</b> of the king, <b>and</b> the anniversary of <b>the day of the death</b> of the king. This is <b>the statement of Rabbi Meir. And the Rabbis say: Every death that includes</b> public <b>burning</b> is a festival that <b>includes idol worship, and</b> any death <b>that does not include</b> public <b>burning</b> is <b>not</b> a festival that <b>includes idol worship. But</b> in the case of <b>the day of shaving his,</b> i.e., a gentile’s, <b>beard and his locks, and the day of</b> his <b>ascent from the sea, and the day that he left prison, and</b> also in the case of <b>a gentile who prepared</b> a wedding <b>feast for his son</b> and celebrates on that day, engaging in business <b>is prohibited only</b> on <b>that day and</b> with <b>that man.</b>",
+            "In the case of <b>a city in which there is</b> active <b>idol worship,</b> it is <b>permitted</b> to engage in business transactions with gentiles who live <b>outside of</b> the city. If the <b>idol worship</b> is <b>outside</b> the city, it is <b>permitted</b> to engage in business <b>within</b> the city. <b>What is</b> the <i>halakha</i> with regard to <b>traveling there,</b> a place where a pagan festival is being celebrated? <b>When the road is designated</b> only <b>for that place,</b> it is <b>prohibited</b> to use the road, as onlookers will assume that the traveler intends to join the festival. <b>But if one were able to travel on it to</b> arrive at <b>another place,</b> it is <b>permitted</b> to use the road to reach the place that is observing the festival. With regard to <b>a city in which idol worship</b> is practiced <b>and in which there are stores that are adorned</b> for the sake of idol worship <b>and</b> there are others <b>that are not adorned, this was</b> in fact <b>an incident</b> that occurred <b>in Beit She’an, and the Sages said:</b> With regard to <b>the adorned</b> shops, it is <b>prohibited</b> to buy from them, <b>but</b> in the case of <b>those that are not adorned</b> it is <b>permitted.</b>",
+            "<b>These are the items that</b> it is <b>prohibited to sell to a gentile</b> at any time of year, as they are used specifically for idol worship: <b><i>Itzterubalin</i>, <i>benot shuaḥ</i>, <i>petotarot</i>, frankincense, and a white rooster. Rabbi Yehuda says:</b> It is <b>permitted to sell a white rooster to</b> a gentile provided that it is sold <b>along with</b> other types of <b>roosters. But when it is</b> sold <b>by itself, one</b> should <b>cut off its toe and sell it to</b> the gentile, <b>because</b> they <b>do not sacrifice a defective</b> animal <b>to</b> their object of <b>idol worship. And</b> with regard to <b>all remaining items, without specification</b> it is <b>permitted</b> to sell them, <b>but</b> with <b>specification</b> it is <b>prohibited</b> to sell them. <b>Rabbi Meir says: Even</b> in the case of <b>a good palm tree, <i>ḥatzav</i>, and <i>naklav</i>,</b> it is <b>prohibited to sell</b> them <b>to gentiles.</b>",
+            "In <b>a place where</b> the residents <b>were accustomed to sell small domesticated animals to gentiles, one may sell</b> them. In <b>a place where they were not accustomed to sell</b> them, <b>one may not sell</b> them. <b>But in every place, one may not sell them large livestock, calves, or foals,</b> whether these animals are <b>whole or damaged.</b> The Sages prohibited these sales lest a Jew’s animal perform labor for the gentile on Shabbat in violation of an explicit Torah prohibition, as explained in the Gemara. <b>Rabbi Yehuda permits</b> the sale <b>of a damaged</b> animal because it is incapable of performing labor, <b>and ben Beteira permits</b> the sale <b>of a horse</b> for riding, because riding a horse on Shabbat is not prohibited by Torah law.",
+            "<b>One may not sell bears, or lions, or any item that can cause injury to the public, to</b> gentiles. <b>One may not build with them a basilica [<i>basileki</i>], a tribunal [<i>gardom</i>], a stadium [<i>itztadeyya</i>], or a platform. But one may build with them small platforms [<i>bimmusiot</i>] and bathhouses.</b> Even in this case, once <b>he reaches the arched chamber</b> in the bath <b>where</b> the gentiles <b>put up</b> objects of <b>idol worship, it is prohibited to build</b> it.",
+            "<b>And one may not fashion jewelry for</b> an object of <b>idol worship,</b> and this applies to jewelry such as <b>necklaces [<i>katla’ot</i>], nose rings, and rings. Rabbi Eliezer says:</b> If one fashions them in exchange <b>for payment,</b> it is <b>permitted.</b> The mishna returns to the issue of selling items to gentiles: <b>One may not sell to</b> a gentile any item <b>that is attached to the ground, but one may sell</b> such an item <b>once it is severed</b> from the ground. <b>Rabbi Yehuda says:</b> It is not necessary to sever the item from the ground; rather, <b>one may sell it on the condition that it be severed.</b> <b>One may not rent a house to</b> a gentile <b>in Eretz Yisrael, and needless to say</b> one may not rent <b>fields</b> to them, as explained in the Gemara. <b>And in Syria</b> <b>one may rent houses to</b> gentiles, <b>but</b> one may <b>not</b> rent <b>fields. And outside of Eretz</b> Yisrael <b>one may sell houses and rent fields to</b> gentiles; this is <b>the statement of Rabbi Meir. Rabbi Yosei says: In Eretz Yisrael one may rent houses to</b> gentiles <b>but</b> one may <b>not</b> rent <b>fields. And in Syria one may sell houses to them and rent fields, and outside of Eretz</b> Yisrael <b>one may sell</b> both <b>these,</b> houses, <b>and those,</b> fields.",
+            "<b>Even in a place</b> with regard to <b>which</b> the Sages <b>said</b> that it is permitted for a Jew <b>to rent</b> a house to a gentile, <b>they did not say</b> that one may rent it <b>for</b> use as <b>a residence, because</b> the gentile will <b>bring</b> objects of <b>idol worship into it, as it is stated: “You shall not bring an abomination into your house”</b> (Deuteronomy 7:26), and this is still considered the house of a Jew. <b>And</b> for the same reason, <b>in every place, one may not rent a bathhouse to</b> a gentile, <b>since it is called by the name of</b> the owner, and onlookers will think that the Jew is operating it on Shabbat."
+        ],
+        [
+            "<b>One may not keep an animal in the inns [<i>befundekaot</i>] of gentiles because they are suspected of bestiality.</b> Since even gentiles are prohibited from engaging in bestiality, a Jew who places his animal there is guilty of violating the prohibition: “You shall not put a stumbling block before the blind” (Leviticus 19:14). <b>And a woman may not seclude herself with</b> gentiles <b>because they are suspected of</b> engaging in <b>forbidden sexual relations. And</b> any <b>person may not seclude himself with</b> gentiles <b>because they are suspected of bloodshed.</b> <b>A Jewish woman may not deliver</b> the child of <b>a gentile woman, because</b> in doing so <b>she is delivering a child</b> who will engage in <b>idol worship. But</b> one <b>may</b> allow <b>a gentile woman</b> to <b>deliver</b> the child of <b>a Jewish woman.</b> Similarly, <b>a Jewish woman may not nurse the child of a gentile woman, but</b> one <b>may</b> allow <b>a gentile woman</b> to <b>nurse the child of a Jewish woman</b> while the gentile woman is <b>on</b> the Jewish woman’s <b>property.</b> ",
+            "The mishna discusses the issue of accepting certain professional services from a gentile. <b>One may be treated by</b> gentiles, provided that it is <b>monetary treatment, but not personal treatment. And one may not have his hair cut by them anywhere,</b> due to the danger that the gentile will kill him with the razor; this is <b>the statement of Rabbi Meir. And the Rabbis say: In the public thoroughfare,</b> it is <b>permitted</b> to have one’s hair cut by a gentile, <b>but not</b> when the Jew and gentile are <b>alone together.</b>",
+            "This mishna discusses the halakhic status of various items that belong to gentiles. <b>These are items</b> that <b>belong to gentiles</b> and <b>are prohibited</b> to Jews, <b>and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited: Wine, and vinegar belonging to gentiles that was originally wine, and Hadrianic earthenware, and hides</b> with a tear opposite the <b>heart. Rabban Shimon ben Gamliel says:</b> A hide is <b>prohibited</b> only <b>when</b> the <b>tear</b> around its heart is <b>circular,</b> but if it is <b>elongated</b> it is <b>permitted,</b> as gentiles will sacrifice a heart only when it has been removed by a circular laceration. <b>Meat that enters the</b> house of <b>idol worship</b> is <b>permitted, and</b> meat <b>that exits</b> this house is <b>prohibited, because it is</b> considered <b>as offerings to the dead,</b> i.e., to idols; this is <b>the statement of Rabbi Akiva.</b> With regard to <b>those going to a festival of idolatry [<i>tarput</i>],</b> it is <b>prohibited to engage in business with them. And</b> with regard to <b>those who are coming</b> from it, it is <b>permitted</b> to engage in business with them. ",
+            "<b>Wineskins and jugs</b> belonging <b>to gentiles,</b> which have <b>a Jew’s wine contained in them,</b> are <b>prohibited</b> to Jews, <b>and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not</b> that of <b>an item from which</b> deriving <b>benefit is prohibited.</b> Residual grape <b>seeds and grape skins belonging to gentiles,</b> which are left behind after the grapes are crushed for wine, are <b>prohibited, and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say: Moist</b> grape residues are <b>prohibited,</b> but <b>dry</b> residues are <b>permitted.</b> <b>Fish stew [<i>murayes</i>] and cheese of Beit Unyaki belonging to gentiles are prohibited, and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not</b> that of <b>an item from which</b> deriving <b>benefit is prohibited.</b> ",
+            "<b>Rabbi Yehuda said: Rabbi Yishmael asked Rabbi Yehoshua</b> a series of questions <b>while they were traveling along the road.</b> Rabbi Yishmael <b>said to him: For what</b> reason <b>did</b> the Sages <b>prohibit</b> the <b>cheeses of gentiles?</b> Rabbi Yehoshua <b>said to him: Because</b> gentiles <b>curdle</b> cheese <b>with the stomach</b> contents <b>of</b> an unslaughtered <b>animal carcass,</b> and as the carcass of an unslaughtered animal is not kosher, cheese that is curdled with it is likewise prohibited. In response, Rabbi Yishmael <b>said to him: But aren’t the stomach</b> contents <b>of a burnt-offering</b> subject to a more <b>stringent</b> prohibition <b>than the stomach</b> contents <b>of</b> an unslaughtered <b>animal carcass?</b> And yet <b>they said: A priest who is open-minded [<i>shedato yafa</i>]</b> with regard to what he eats <b>may swallow [<i>shorefah</i>]</b> the stomach contents of a burnt-offering while they are <b>raw, and</b> the other Sages <b>did not agree with him. But</b> the Sages <b>said: One may not</b> derive <b>benefit</b> from the stomach contents of a burnt-offering <i>ab initio</i>, <b>and</b> if one did derive benefit from them, he is <b>not</b> liable for <b>misusing</b> consecrated property. According to both opinions, deriving benefit from the stomach contents of a burnt-offering is not prohibited by Torah law. Since the <i>halakha</i> with regard to a burnt-offering is more stringent than that of an animal carcass, why would deriving benefit from the carcass be prohibited, while deriving benefit from the burnt-offering is permitted? Rabbi Yehoshua <b>said to</b> Rabbi Yishmael: The cheese of gentiles is prohibited <b>because they curdle it in the stomach</b> contents <b>of calves</b> used for <b>idol worship.</b> Since it is prohibited to derive benefit from such calves, cheese curdled in their stomach contents is also prohibited. Rabbi Yishmael <b>said to him: If</b> that is <b>so, why didn’t</b> the Sages <b>prohibit</b> deriving any <b>benefit</b> from the cheese, instead of merely prohibiting its consumption? Instead of answering Rabbi Yishmael, Rabbi Yehoshua <b>diverted his</b> attention <b>to another matter</b> and <b>said to him: Yishmael, how do you read</b> the following verse in the Song of Songs (1:2)? Do you read it as: <b>For Your love [<i>dodekha</i>] is better than wine,</b> or as: <b>For your love [<i>dodayikh</i>] is better</b> than wine? The first version, which is in the masculine form, would be a reference to God, whereas the second version, in the feminine, would be a reference to the Jewish people. Rabbi Yishmael <b>said to him</b> that it should be read in the feminine: <b>For your love [<i>dodayikh</i>] is better</b> than wine. Rabbi Yehoshua <b>said to him: The matter is not so, as another</b> verse <b>teaches with regard to it: “Your ointments [<i>shemanekha</i>] have a goodly fragrance”</b> (Song of Songs 1:3). This phrase, which appears in the next verse, is written in the masculine form, and therefore it is determined that the preceding verse can also be understood in the masculine form.",
+            " This mishna lists items belonging to gentiles which it is prohibited to consume, but from which it is permitted to derive benefit. <b>And these are items</b> that belong <b>to gentiles</b> and are <b>prohibited, but their prohibition is not</b> that of <b>an item from which</b> deriving <b>benefit is prohibited: Milk that was milked by a gentile and a Jew did not see him</b> performing this action, <b>and their bread and oil.</b> The mishna notes that <b>Rabbi</b> Yehuda HaNasi <b>and his court permitted the oil</b> of gentiles entirely. The mishna resumes its list: <b>And boiled and pickled</b> vegetables, <b>whose</b> usual <b>manner</b> of preparation involves <b>adding wine and vinegar to them, and minced <i>tarit</i></b> fish, <b>and brine that does not have a <i>kilbit</i> fish floating in it, and <i>ḥilak</i>, and a sliver of <i>ḥiltit</i>, and <i>salkondit</i> salt</b> (see 39b); all <b>these are prohibited, but their prohibition is not</b> that of <b>item from which</b> deriving <b>benefit is prohibited.</b> ",
+            "<b>And these are permitted for consumption: Milk that was milked by a gentile and a Jew watched him</b> doing so; <b>and honey; and grape clusters [<i>davdevaniyyot</i>]</b> which, <b>despite the fact that they are dripping</b> juice, <b>are not subject to</b> the <i>halakhot</i> of <b>susceptibility</b> to ritual impurity caused by contact with that <b>liquid; and pickled</b> vegetables <b>whose</b> usual <b>manner</b> of preparation <b>does not</b> involve <b>adding wine and vinegar to them; and <i>tarit</i></b> fish <b>that is not minced; and brine that has fish in it; and the leaf of a <i>ḥiltit</i></b> plant; <b>and rolled olive cakes [<i>geluskaot</i>].</b> <b>Rabbi Yosei says: Overripe</b> olives <b>are prohibited. Locusts that come from</b> a salesman’s <b>basket are prohibited,</b> whereas those that come <b>from the storeroom [<i>heftek</i>] are permitted; and likewise with regard to the portion of the produce designated for the priest [<i>teruma</i>],</b> as will be explained in the Gemara."
+        ],
+        [
+            "<b>All statues are forbidden,</b> i.e., it is prohibited to derive benefit from them, <b>because they are worshipped</b> at least <b>once a year;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say:</b> The <b>only</b> type of statue that is <b>forbidden</b> is <b>any</b> statue <b>that has in its hand a staff, or a bird, or an orb,</b> as these are indications that this statue is designated for idolatry. If the statue is holding a different item, it may be assumed that the statue was fashioned for ornamental purposes and not for worship. <b>Rabban Shimon ben Gamliel says:</b> It is prohibited to derive benefit <b>even</b> from <b>any</b> statue <b>that has any item</b> whatsoever <b>in its hand.</b>",
+            "In the case of <b>one who finds</b> unidentifiable <b>fragments of statues, these are permitted,</b> i.e., one may derive benefit from them. If one <b>found</b> an object in <b>the figure of a hand or</b> in <b>the figure of a foot, these are forbidden, as</b> objects <b>similar to those are worshipped.</b>",
+            "In the case of <b>one who finds vessels, and upon them is a figure of the sun, a figure of the moon,</b> or <b>a figure of a dragon, he must take them</b> and cast them <b>into the Dead Sea</b> and not derive any benefit from them, as they are assumed to be objects of idol worship. <b>Rabban Shimon ben Gamliel says:</b> Those figures <b>that</b> are <b>upon respectable</b> vessels <b>are forbidden.</b> Those <b>that are upon disgraceful vessels are permitted.</b> <b>Rabbi Yosei says:</b> When one encounters an idol, he should <b>grind</b> the idol <b>and throw</b> the dust <b>to the wind or cast</b> it <b>into the sea.</b> The Rabbis <b>said to him:</b> What is the good of that? <b>That also</b> gives a Jew benefit from the idol, as it <b>becomes fertilizer</b> for his crops, <b>and</b> deriving any kind of benefit is prohibited, as <b>it is stated:</b> “And <b>nothing of the proscribed items shall cleave to your hand”</b> (Deuteronomy 13:18).",
+            "A wise gentile, <b>Proclus ben Plospus,</b> once <b>asked</b> a question <b>of Rabban Gamliel in</b> the city of <b>Akko when he was bathing in the bathhouse of</b> the Greek god <b>Aphrodite.</b> Proclus <b>said to him: It is written in your Torah:</b> “And <b>nothing of the proscribed items shall cleave to your hand”</b> (Deuteronomy 13:18). <b>For what reason do you bathe</b> before an idol <b>in the bathhouse of Aphrodite?</b> Rabban Gamliel <b>said to him: One may not answer</b> questions related to Torah <b>in the bathhouse. And when he left</b> the bathhouse, Rabban Gamliel gave him several answers. <b>He said to him: I did not come into its domain; it came into my domain.</b> The bathhouse existed before the statue dedicated to Aphrodite was erected. Furthermore, people <b>do not say: Let us make a bathhouse</b> as <b>an adornment for Aphrodite; rather,</b> they <b>say: Let us make</b> a statue of <b>Aphrodite</b> as <b>an adornment for the bathhouse.</b> Therefore, the main structure is not the Aphrodite statue, but the bathhouse. Rabban Gamliel continued: <b>Alternatively,</b> there is another answer: Even <b>if</b> people would <b>give you a lot of money, you would not enter</b> before <b>your</b> object of <b>idol worship naked, or</b> as <b>one who experienced a seminal emission</b> who comes to the bathhouse to purify himself, <b>nor</b> would you <b>urinate before it. This</b> statue <b>stands upon the sewage pipe and all the people urinate before it.</b> There is no prohibition in this case, as <b>it is stated</b> in the verse <b>only: “Their gods”</b> (see Deuteronomy 12:2), which indicates that a statue <b>that</b> people <b>treat as a deity</b> is <b>forbidden,</b> but one <b>that</b> people <b>do not treat</b> with the respect that is <b>due to a deity</b> is <b>permitted.</b>",
+            "With regard to the <i>halakha</i> in the case of <b>the gentiles who worship the mountains and the hills,</b> the mountains and hills <b>are permitted, but what is upon them is forbidden.</b> It is not prohibited to derive benefit from the mountains and hills themselves, and they can be used for planting, harvesting, and the like. But if gentiles coated them with gold or silver, it is prohibited to derive benefit from the coating, <b>as it is stated:</b> “The graven images of their gods shall you burn with fire; <b>you shall not covet the silver or the gold that is on them,</b> nor take it for yourself, lest you be snared by it; for it is an abomination to the Lord your God” (Deuteronomy 7:25). <b>Rabbi Yosei HaGelili says</b> with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): The mitzva to destroy objects of idol worship applies to <b>“their gods, upon the</b> high <b>mountains,” but not</b> to <b>the mountains</b> themselves that are <b>their gods.</b> Similarly it applies to <b>“their gods…upon the hills,” but not</b> to <b>the hills</b> themselves that are <b>their gods.</b> The mishna asks: <b>And for what reason,</b> then, is <b>an <i>ashera</i> forbidden?</b> Doesn’t the verse also state: “And under every leafy tree,” which indicates that the mitzva to destroy objects of idol worship does not apply to the trees themselves? The mishna answers: It is <b>because it</b> is the product of <b>human involvement</b> and did not grow by itself, <b>and</b> the <i>halakha</i> is that <b>anything that</b> is the product of <b>human involvement</b> is <b>forbidden.</b> <b>Rabbi Akiva says: I will explain and decide</b> the matter <b>before you.</b> The verse does not indicate limitations to the halakhic definition of idols; rather, it is simply giving indicators of prevalent idolatrous practice: <b>Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there.</b>",
+            "In the case of <b>one whose house was adjacent to</b> a house of <b>idol worship and</b> the dividing wall <b>fell,</b> it is <b>prohibited to rebuild it. What should he do?</b> He should <b>withdraw into his own</b> property <b>four cubits and build</b> the wall there. In talmudic times, external walls to homes were often built in two parts, with a functional space between them. If the space between the two parts of the wall <b>belonged to him and to</b> the house of <b>idol worship,</b> the area <b>is treated</b> as <b>half and half</b>  with regard to withdrawing into his property before rebuilding the wall; he may build the wall four cubits from the middle of that space. <b>The stones of</b> the fallen wall, <b>its wood, and its dust, transmit impurity like a creeping animal,</b> i.e., one who touches them becomes impure like one who touches a creeping animal, <b>as it is stated:</b> “And you shall not bring an abomination into your house, and be accursed like it; <b>you shall detest it [<i>shakketz teshakketzennu</i>],</b> and you shall abhor it; for it is a proscribed item” (Deuteronomy 7:26). The term <i>shakketz</i> is used in a different form, <i>shekketz</i>, with regard to creeping animals. <b>Rabbi Akiva says:</b> Those items transmit impurity <b>like a menstruating woman, as it is stated: “You will put them far away as a menstruating woman; you shall say to it: Go away”</b> (Isaiah 30:22). <b>Just as a menstruating woman transmits impurity by carrying,</b> as one who moves a menstruating woman, even without touching her, becomes impure, <b>so too,</b> objects of <b>idol worship transmit impurity by carrying.</b>",
+            "With regard to idol worship <b>there are three</b> types of <b>houses,</b> each with its own <i>halakhot</i>. <b>A house that one built initially for</b> the purpose of <b>idol worship is forbidden,</b> i.e., it is prohibited to derive benefit from such a house. If one <b>plastered</b> a house <b>or cemented it for</b> the purpose of <b>idol worship, and he</b> thereby <b>added</b> a layer to the walls of the house, one <b>removes that which he added,</b> and the rest of the house is permitted. If one <b>brought</b> an object of <b>idol worship into</b> a house temporarily <b>and</b> then <b>removed it,</b> the house <b>is</b> then <b>permitted.</b> With regard to idol worship <b>there are three</b> types of <b>stones,</b> each with its own <i>halakhot</i>. <b>A stone that</b> one <b>initially hewed for</b> use in <b>a platform [<i>bimos</i>]</b> for an idol <b>is forbidden.</b> If one <b>plastered</b> a stone <b>or cemented it for the sake of idol worship, one removes that which he plastered or cemented and</b> the stone <b>is permitted.</b> If one <b>erected</b> an object of <b>idol worship upon</b> a stone <b>and</b> subsequently <b>removed it,</b> the stone <b>is</b> then <b>permitted.</b> <b>There are three</b> types of <b>trees</b> that were used as part of idolatrous rites <b>[<i>ashera</i>]: A tree that one initially planted for the sake of idol worship is forbidden,</b> and one may not derive benefit from any part of the tree. If one <b>lopped</b> off part of the trunk of a tree <b>or trimmed</b> its branches <b>for the sake of idol worship,</b> i.e., to worship that which would regrow there, <b>and</b> the tree’s trunk or limbs <b>regrew, one removes that which has regrown</b> and burn it. The remainder of the tree is then permitted. If one <b>erected</b> an object of <b>idol worship beneath</b> a tree <b>and</b> subsequently <b>removed it, it is permitted</b> to derive benefit from the tree. <b>Which</b> tree <b>is</b> deemed forbidden as <b>an <i>ashera</i>? Any</b> tree <b>that has</b> an object of <b>idol worship beneath it. Rabbi Shimon says: Any</b> tree <b>that</b> people <b>worship. And</b> there was <b>an incident in Tzaidan involving a tree that</b> people <b>would worship, and</b> Jews <b>found beneath it a heap</b> of stones. <b>Rabbi Shimon said to them: Examine this heap</b> of stones. <b>And they examined it and found in it</b> an idolatrous <b>image.</b> Rabbi Shimon <b>said to them: Since</b> it is <b>the image</b> that <b>they worship, we can permit</b> use of <b>the tree to</b> those who wish to derive benefit from it.",
+            "With regard to an <i>ashera</i>, <b>one may not sit in its shade, but if one sat</b> in its shade he remains <b>ritually pure. And one may not pass beneath it, and if one passed</b> beneath it he is <b>ritually impure.</b> If the tree <b>was robbing the public,</b> i.e., if its branches extended over public property, <b>and one passed beneath it,</b> he remains <b>pure.</b> <b>One may plant vegetables underneath</b> an <i>ashera</i> <b>during the rainy season,</b> as the vegetables do not benefit from its shade; on the contrary, the tree’s foliage prevents the vegetables from being properly irrigated by the rain. <b>But</b> one may <b>not</b> plant vegetables under an <i>ashera</i> <b>during the summer,</b> as the shade benefits them. <b>And lettuce</b> may not be planted there at all, <b>neither in the summer nor in the rainy season,</b> because shade is always beneficial to lettuce. <b>Rabbi Yosei says:</b> One may <b>not</b> plant <b>vegetables</b> under an <i>ashera</i> <b>even during the rainy season, because the</b> tree’s <b>foliage [<i>shehaneviyya</i>] falls upon them and serves as fertilizer for them.</b>",
+            "If one <b>took wood from</b> an <i>ashera</i>, it is <b>prohibited to</b> derive <b>benefit</b> from it. In a case where one <b>kindled</b> a fire in <b>an oven with</b> the wood, <b>if</b> it is <b>a new</b> oven and by kindling the fire he hardened the oven and made it stronger for use in the future, then the oven <b>must be shattered.</b> Since forbidden items were used in the process of forming the oven, one may not derive benefit from the use of the forbidden items. <b>But if</b> it is <b>an old</b> oven <b>it may be cooled;</b> it is prohibited to use the oven only while it is still hot. If one <b>baked bread with</b> wood from the <i>ashera</i> as the fuel, it is <b>prohibited to</b> derive <b>benefit</b> from the bread. If this bread <b>was intermingled with other</b> bread, it is <b>prohibited to</b> derive <b>benefit</b> from <b>all</b> the bread. <b>Rabbi Eliezer says:</b> One must take the <b>benefit</b> and <b>cast</b> it <b>into the Dead Sea.</b> In other words, one is not required to destroy all of the loaves. Instead, one should designate money equal in value to the wood that he used from the <i>ashera</i>, and he should destroy this money to offset the benefit he derived from the forbidden wood. The Rabbis <b>said to him: There is no</b> monetary <b>redemption for</b> objects that are forbidden due to <b>idol worship.</b> Once the bread becomes forbidden, it cannot be redeemed by having the value of the forbidden wood cast into the Dead Sea. If one <b>took</b> wood <b>from</b> an <i>ashera</i> for use as a weaving <b>shuttle [<i>karkor</i>],</b> it is <b>prohibited to</b> derive <b>benefit</b> from it. If one <b>wove a garment with it,</b> it is <b>prohibited to</b> derive <b>benefit</b> from the garment. If the garment <b>was intermingled with other</b> garments, <b>and</b> those <b>other</b> garments were intermingled <b>with others,</b> it is <b>prohibited to</b> derive <b>benefit</b> from <b>all of them. Rabbi Eliezer says:</b> One must take the <b>benefit</b> and <b>cast</b> it <b>into the Dead Sea.</b> The Rabbis <b>said to him: There is no</b> monetary <b>redemption for</b> objects that are forbidden due to <b>idol worship.</b>",
+            "<b>How does one revoke</b> the idolatrous status of an <i>ashera</i>? If a gentile <b>trimmed</b> dry wood <b>or pruned</b> green wood from the tree for his own benefit, or if he <b>removed from it a stick, or a rod,</b> or <b>even a leaf, he has</b> thereby <b>revoked</b> its idolatrous status, as he has proven that he no longer worships it. If a gentile <b>shaved down</b> the tree <b>for its</b> own <b>sake,</b> to improve its appearance, it remains <b>prohibited</b> to derive benefit from it. If he shaved it down <b>not for its</b> own <b>sake,</b> it is <b>permitted.</b>"
+        ],
+        [
+            "<b>Rabbi Yishmael says: Three stones</b> that are <b>adjacent to each other at</b> the <b>side of Mercury [<i>Markulis</i>] are prohibited,</b> as that idol was worshipped by tossing stones toward it, which then became part of the idol. <b>But</b> if there are only <b>two</b> stones, then they <b>are permitted. And the Rabbis say:</b> Those stones <b>that are adjacent to</b> Mercury and appear to have fallen from it <b>are prohibited. But</b> those stones <b>that are not adjacent to it are permitted.</b>",
+            "If one <b>found money, a garment, or vessels at the head of</b> Mercury, <b>these are permitted.</b> If one found vine <b>branches</b> laden with clusters <b>of grapes, or wreaths</b> made <b>of stalks, or</b> containers of <b>wine, oil, or flour, or any</b> other <b>item the likes of which is sacrificed on the altar</b> there, it is <b>prohibited.</b>",
+            "In the case of an object of <b>idol worship that had a garden or a bathhouse,</b> one <b>may derive benefit from them when</b> it is <b>not to</b> the <b>advantage</b> of the idol worship, i.e., when he does not pay for his use, <b>but</b> one <b>may not derive benefit from them</b> when it is <b>to</b> their <b>advantage,</b> i.e., if one is required to pay for his use. If the garden or bathhouse <b>belonged</b> jointly <b>to</b> the place of idol worship <b>and to others,</b> one <b>may derive benefit from them, both</b> when it is <b>to</b> their <b>advantage and when</b> it is <b>not to</b> their <b>advantage. </b>",
+            "A gentile’s object of <b>idol worship</b> is <b>prohibited immediately,</b> i.e., as soon as it is fashioned for that purpose, <b>but a Jew’s</b> object of idol worship is <b>not prohibited until it is</b> actually <b>worshipped.</b> <b>A gentile can revoke</b> the status of <b>his</b> object of <b>idol worship and</b> the status of the idol <b>of another</b> gentile, <b>but a Jew cannot revoke</b> the status of the object of <b>idol worship of a gentile. One who revokes</b> the status of an object of <b>idol worship</b> thereby <b>revokes</b> the status of <b>its accessories.</b> But if he <b>revokes</b> the status of <b>its accessories,</b> its <b>accessories</b> alone are rendered <b>permitted, but</b> the object of idol worship <b>itself</b> remains <b>prohibited.</b>",
+            "<b>How does</b> a gentile <b>revoke</b> the status of an object of idol worship? If <b>he cut off the tip of its ear,</b> or <b>the tip of its nose,</b> or <b>its fingertip;</b> or if <b>he crushed it, even though he did not remove</b> any <b>part of it,</b> in all these cases he thereby <b>revoked</b> its status as an object of idol worship. If he <b>spat before</b> the idol, <b>urinated before it, dragged it</b> on the ground, or <b>threw excrement at it,</b> the status of <b>this</b> idol <b>is not revoked,</b> as this is only a temporary display of scorn, and afterward the gentile might continue to worship the idol. If the gentile <b>sold it or mortgaged it, Rabbi</b> Yehuda HaNasi <b>says:</b> He thereby <b>revoked</b> its status. <b>And the Rabbis say</b> that he <b>did not revoke</b> its status.",
+            "With regard to an object of <b>idol worship that was abandoned by its worshippers,</b> if it was abandoned <b>in peacetime,</b> it is <b>permitted,</b> as it was evidently abandoned by choice and this constitutes an implicit revocation of its status as an object of idol worship. If it was abandoned <b>in wartime,</b> it is <b>prohibited,</b> as it was not abandoned by choice. With regard to the stone <b>platforms of kings</b> upon which idols are placed in honor of the kings, <b>these are permitted, due to</b> the fact <b>that</b> the idol is <b>placed</b> on these platforms only <b>at the time that the kings pass by.</b>",
+            "The gentiles <b>asked the</b> Jewish <b>Sages</b> who were <b>in Rome: If it is not</b> God’s <b>will</b> that people should engage <b>in idol worship, why does He not elimi-nate it?</b> The Sages <b>said to them: Were</b> people <b>worshipping</b> only <b>objects for which the world has no need, He would eliminate it.</b> But <b>they worship the sun and the moon</b> and <b>the stars and the constellations. Should He destroy His world because of the fools?</b> The gentiles <b>said to</b> the Sages: <b>If so, let Him destroy</b> those <b>objects</b> of idol worship <b>for which the world has no need and leave</b> those <b>objects for which the world</b> has <b>a need.</b> The Sages <b>said to them:</b> If that were to happen, <b>we would</b> thereby <b>be supporting the worshippers of those</b> objects for which the world has need, <b>as they</b> would <b>say: You should know that these are</b> truly <b>gods, as they were not eliminated</b> from the world, whereas the others were eliminated.",
+            "One <b>may purchase from a gentile a winepress</b> in which the grapes have <b>been trodden</b> on, <b>despite</b> the fact <b>that</b> the gentile <b>takes</b> grapes <b>in his hand</b> from the winepress <b>and places</b> them <b>on the pile</b> that remains to be trodden on. <b>And</b> the gentile’s touch <b>does not render</b> the juice of the grapes <b>wine</b> used for <b>a libation</b> in idol worship, which is forbidden, <b>until it descends into the</b> collection <b>vat,</b> because until then it does not have the status of wine. Once the wine <b>descended into the</b> collection <b>vat, that which is in the vat</b> is <b>prohibited, and the rest,</b> which did not yet descend into the vat, is <b>permitted.</b>",
+            "One <b>may tread</b> on grapes together <b>with the gentile in the winepress,</b> <b>but</b> one <b>may not harvest</b> grapes <b>with him.</b> After the harvest the grapes are brought to the winepress, which is ritually impure. This would render the grapes impure, and it is prohibited to render produce of Eretz Yisrael impure. In the case of <b>a Jew who produces</b> his wine <b>in</b> a state of <b>ritual impurity,</b> one <b>may not tread</b> on grapes <b>nor harvest</b> them <b>with him,</b> as it is prohibited to assist transgressors. <b>But</b> once he has produced his wine, one <b>may take</b> the <b>barrels to the winepress with him,</b> as the wine is already impure. <b>And</b> one <b>may</b> also <b>bring</b> the barrels <b>from the winepress</b> together <b>with him.</b> Similarly, in the case of <b>a baker who makes</b> his bread <b>in</b> a state of <b>ritual impurity,</b> one <b>may not knead or arrange</b> the dough in the shape of bread together <b>with him,</b> so as not to assist in a transgression. <b>But</b> one <b>may take</b> the <b>bread with him to the bread merchant [<i>lapalter</i>].</b>",
+            "In the case of <b>a gentile who was found standing next to the wine</b> collection <b>vat, if there is a loan</b> owed <b>by</b> the owner of the wine vat <b>to</b> the gentile, the wine is <b>prohibited.</b> Since the gentile maintains that he has a right to the owner’s property he has no compunctions about touching the wine. But if <b>there is no loan</b> owed <b>by</b> the owner of the wine vat <b>to</b> the gentile, the wine is <b>permitted,</b> as it is assumed that the gentile did not touch the wine that was not his. If a gentile <b>fell into the</b> wine collection <b>vat and emerged</b> from it, or if <b>he measured</b> the wine in the winepress <b>with a pole</b> without touching it with his hands, or if <b>he cast a hornet</b> out of the wine <b>by</b> means of <b>a pole</b> and the pole touched the wine, <b>or where</b> the gentile <b>was removing the foam</b> that was <b>on</b> the <b>top of a fermenting barrel</b> of wine; <b>with regard to all these</b> cases <b>there was</b> such <b>an incident. And</b> the Sages <b>said</b> that the wine <b>may be sold</b> to gentiles, as it is permitted to derive benefit from the wine, but not to drink it. <b>And Rabbi Shimon deems</b> the wine <b>permitted</b> even for drinking. In a case where a gentile <b>took the barrel</b> of wine <b>and threw it, in his anger, into the</b> wine collection <b>vat, this was an incident</b> that occurred <b>and</b> the Sages <b>deemed</b> the wine <b>fit</b> for drinking.",
+            "In the case of a Jew <b>who renders the wine of a gentile permitted</b> by treading the gentile’s grapes so that the wine can be sold to Jews, <b>and</b> although a Jew has not yet paid for the wine <b>he</b> then <b>places</b> the wine <b>in</b> the gentile’s <b>domain in a house that is open to a public thoroughfare</b> until he sells it, the <i>halakha</i> depends on the circumstances. If this occurs <b>in a city in which there are</b> both <b>gentiles and Jews,</b> the wine is <b>permitted,</b> as the gentile does not touch the wine lest the Jews see him doing so. If this occurs <b>in a city</b> in <b>which all its</b> inhabitants are <b>gentiles,</b> the wine is <b>prohibited unless</b> a Jew <b>sits and safeguards</b> the wine. <b>But the watchman is not required to sit and guard</b> the wine constantly; <b>even if he</b> frequently <b>leaves</b> the place <b>and comes in</b> again later, the wine is <b>permitted. Rabbi Shimon ben Elazar says:</b> The <b>domain of gentiles is</b> all <b>one,</b> as the Gemara will explain.",
+            "In the case of a Jew <b>who renders the wine of a gentile permitted</b> by treading the gentile’s grapes so that the wine can be sold to Jews, <b>and he</b> then <b>places</b> the wine <b>in</b> the gentile’s <b>domain</b> until he sells it, the <i>halakha</i> depends on the circumstances. If <b>that one,</b> the gentile, <b>writes for</b> the Jew: <b>I received money from you</b> in payment for the wine, even though he did not yet receive the actual payment, the wine is <b>permitted.</b> This is because the wine is considered the Jew’s property and the gentile does not venture to touch it. <b>But if the Jew desires to remove</b> the wine <b>and</b> the gentile <b>does not allow him</b> to do so <b>until</b> the Jew <b>gives him the money</b> due to <b>him, this was an incident</b> that occurred <b>in Beit She’an and</b> the Sages <b>deemed</b> the wine <b>prohibited.</b> In this case the gentile believes that he has a lien upon the wine, and therefore he has no compunctions about touching it."
+        ],
+        [
+            "In the case of a gentile <b>who hires</b> a Jewish <b>laborer to work with wine</b> used for an idolatrous <b>libation with him, his wage</b> is <b>forbidden,</b> i.e., it is prohibited for the Jew to derive benefit from his wage. If the gentile <b>hired him to do other work with him, even if he said to him</b> while he was working with him: <b>Transport the barrel of wine</b> used for <b>a libation for me from</b> this <b>place to</b> that <b>place, his wage</b> is <b>permitted,</b> i.e., the Jew is permitted to derive benefit from the money. With regard to a gentile <b>who rents</b> a Jew’s <b>donkey to carry wine</b> used for <b>a libation on it, its</b> rental <b>fee</b> is <b>forbidden.</b> If <b>he rented it to sit on it, even if a gentile placed his jug</b> of wine used for a libation <b>on it, its</b> rental <b>fee</b> is <b>permitted.</b>",
+            "In the case of <b>wine</b> used for <b>a libation that fell on grapes, one rinses them and they are permitted. But if</b> the grapes <b>were cracked, they are forbidden.</b> In a case where the wine <b>fell on figs or on dates, if there is</b> sufficient wine <b>in them to impart flavor, they are forbidden. And</b> there was <b>an incident involving Boethus ben Zunen, who transported dried figs in a ship, and a barrel of wine</b> used for <b>a libation broke and fell on them, and he asked the Sages</b> as to the <i>halakha</i>, <b>and</b> the Sages <b>deemed</b> the figs <b>permitted.</b> <b>This is the principle: Anything that benefits</b> from a forbidden item <b>imparting flavor</b> to it, i.e., the forbidden item contributes a positive taste to it, is <b>forbidden,</b> and <b>anything that does not benefit</b> from a forbidden item <b>imparting flavor</b> to it is <b>permitted, such as</b> forbidden <b>vinegar that fell onto</b> split <b>beans,</b> as the flavor imparted by the vinegar does not enhance the taste of the beans.",
+            "With regard to <b>a gentile who was transporting barrels of wine from</b> one <b>place to</b> another <b>place</b> together <b>with a Jew, if</b> the wine <b>was under the presumption of being supervised,</b> it is <b>permitted.</b> But <b>if</b> the Jew <b>notified him that he was going far away,</b> the wine is forbidden if the Jew left for <b>a sufficient</b> amount of time <b>for</b> the gentile <b>to bore a hole [<i>sheyishtom</i>]</b> in the barrel, <b>seal</b> it again with plaster, <b>and</b> for the plaster to <b>dry. Rabban Shimon ben Gamliel says:</b> The wine is forbidden only if it was <b>sufficient</b> time <b>for</b> the gentile <b>to open the barrel</b> by removing the stopper altogether, <b>stop</b> it again by making a new stopper, <b>and</b> for the new stopper to <b>dry.</b>",
+            "With regard to <b>one who placed his wine in a wagon or on a ship</b> with a gentile, <b>and went on his way by a shortcut [<i>bekappendarya</i>],</b> such that the gentile does not know when the Jew will encounter him, even if the Jew <b>entered the city and bathed,</b> the wine is <b>permitted,</b> because the gentile would not use the wine for a libation, for fear the owner might catch him at it. <b>If</b> the Jew <b>informed</b> the gentile <b>that he was going away</b> for a long period of time, the wine is forbidden if it was <b>sufficient</b> time <b>for</b> the gentile <b>to bore a hole</b> in the barrel, <b>seal</b> it again with plaster, <b>and</b> for the plaster to <b>dry. Rabban Shimon ben Gamliel says:</b> It is forbidden only if it was <b>sufficient</b> time <b>for him to open the barrel</b> by removing the stopper altogether, <b>stop</b> it again, <b>and</b> for the new stopper to <b>dry.</b> With regard to <b>one who left a gentile in</b> his <b>shop, even if</b> the Jew <b>went out and came in</b> and was not there all the time, the wine is <b>permitted. But if</b> the Jew <b>informed</b> the gentile <b>that he was going away</b> for a long period of time, the wine is forbidden if it was <b>sufficient</b> time <b>for</b> the gentile <b>to bore a hole</b> in the barrel, <b>seal</b> it again with plaster, <b>and</b> for the plaster to <b>dry. Rabban Shimon ben Gamliel says:</b> The wine is forbidden only if it was <b>sufficient</b> time <b>for</b> him <b>to open the barrel, stop</b> it again, <b>and</b> for the new stopper to <b>dry.</b>",
+            "If a Jew <b>was eating with</b> a gentile <b>at the table, and left jugs [<i>laginin</i>]</b> of wine <b>on the table and a jug on the side table [<i>hadulebaki</i>], and he left it and went out, what is on the table</b> is <b>forbidden,</b> as it is likely that the gentile handled it, whereas <b>what is on the side table</b> is <b>permitted. But if</b> the Jew <b>said to</b> the gentile: <b>Mix</b> water with the wine <b>and drink, even</b> the jug <b>that is on the side table</b> is <b>forbidden.</b> Similarly, <b>open barrels are forbidden,</b> but <b>sealed</b> barrels <b>are permitted</b> unless the Jew was out of the room for <b>sufficient time for</b> the gentile <b>to open</b> the barrel by removing the stopper, <b>and stop</b> it again by making a new stopper, <b>and</b> for the new stopper to <b>dry.</b>",
+            "In the case of <b>a military unit [<i>boleshet</i>] that entered a city,</b> if it entered <b>during peacetime,</b> then after the soldiers leave the <b>open barrels</b> of wine <b>are forbidden,</b> but the <b>sealed</b> barrels <b>are permitted.</b> If the unit entered <b>in wartime,</b> both <b>these</b> barrels <b>and those</b> barrels <b>are permitted, because</b> in wartime <b>there is no time to pour</b> wine for <b>libations,</b> and one can be certain that the soldiers did not do so.",
+            "With regard to <b>Jewish craftsmen to whom a gentile sent a barrel of wine</b> used for <b>a libation in</b> lieu of <b>their wage,</b> it is <b>permitted</b> for them <b>to say</b> to him: <b>Give us its monetary value</b> instead. But <b>once it has entered into their possession,</b> it is <b>prohibited</b> for them to say so, as that would be tantamount to selling the wine to the gentile and deriving benefit from it. In the case of a Jew <b>who sells his wine to a gentile,</b> if <b>he fixed</b> a price <b>before he measured</b> the wine into the gentile’s vessel, deriving benefit from <b>the money</b> paid <b>for</b> the wine is <b>permitted.</b> It is not tantamount to selling wine used for a libation, as the gentile purchased the wine before it became forbidden, and the money already belonged to the Jew. But if the Jew <b>measured</b> the wine into the gentile’s vessel, thereby rendering it forbidden, <b>before he fixed</b> a price, <b>the money</b> paid <b>for</b> the wine is <b>forbidden.</b> In a case where a Jew <b>took a funnel and measured</b> wine <b>into a gentile’s jug, and then measured</b> wine with the same funnel <b>into a Jew’s jug, if there is a remnant of wine</b> left <b>in</b> the funnel, the wine measured into the Jew’s jug is <b>forbidden,</b> as some of the wine that was measured into the gentile’s jug is mixed in it. In the case of <b>one who pours</b> wine <b>from</b> one <b>vessel into</b> another <b>vessel,</b> the wine left in the vessel <b>from which he poured</b> is <b>permitted, but</b> the wine in the vessel <b>into which he poured</b> is <b>forbidden.</b>",
+            " <b>Wine</b> used for <b>a libation</b> is <b>forbidden, and any amount</b> of it <b>renders</b> other wine <b>forbidden</b> if they are mixed together. <b>Wine</b> used for a libation that became mixed <b>with wine, or water</b> that was used for an idolatrous libation that became mixed <b>with</b> ordinary <b>water,</b> renders the mixture forbidden <b>with any amount</b> of the forbidden wine or water; but <b>wine</b> used for a libation that became mixed <b>with water, or water</b> used for a libation that became mixed <b>with wine</b> renders the mixture forbidden only if the forbidden liquid is sufficient <b>to impart flavor</b> to the mixture, i.e., for the wine to flavor the water or for the water to dilute the wine to an extent that can be tasted. <b>This is the principle: A substance</b> in contact <b>with</b> the <b>same</b> type of <b>substance</b> renders the mixture forbidden <b>with any amount</b> of the forbidden substance, <b>but</b> a substance in contact <b>with a different</b> type of <b>substance</b> renders the mixture forbidden only <b>in</b> a case where it <b>imparts flavor</b> to it. ",
+            "<b>These</b> following items are themselves <b>forbidden, and any amount</b> of them <b>renders</b> other items with which they become mixed <b>forbidden: Wine</b> used for <b>a libation; and</b> objects of <b>idol worship; and hides</b> with a tear opposite the <b>heart,</b> indicating the idolatrous practice of sacrificing hearts of live animals. <b>And</b> this <i>halakha</i> also applies to <b>an ox that</b> has been condemned to be <b>stoned</b> (see Exodus 21:28), from which it is prohibited to derive benefit even before its sentence is carried out; <b>and</b> it applies to <b>a heifer whose neck is broken</b> when a person is found killed in an area between two cities and the murderer is unknown (see Deuteronomy 21:1–9), which is likewise forbidden from the time it is taken down to the river to be killed. In these cases, if the animal becomes mixed in a herd of similar animals, all of the animals in the herd are forbidden. <b>And</b> this <i>halakha</i> also applies to <b>birds</b> designated for the purification <b>of a leper</b> (Leviticus 14:1–6), <b>and the</b> shorn <b>hair of a nazirite</b> (Numbers 6:18), <b>and a firstborn donkey</b> (Exodus 13:13), <b>and meat</b> that was cooked <b>in milk</b> (Exodus 23:19), <b>and the scape-goat</b> of Yom Kippur (Leviticus 16:7–10), <b>and</b> the meat of <b>a non-sacred</b> animal <b>that was slaughtered in the</b> Temple <b>courtyard.</b> All of <b>these</b> are <b>forbidden</b> themselves, <b>and any amount</b> of them <b>renders</b> a mixture <b>forbidden.</b>",
+            " In the case of <b>wine</b> used for <b>a libation that fell into</b> a wine <b>cistern,</b> it is <b>prohibited</b> to derive <b>benefit</b> from <b>all of</b> the wine in the cistern, even if the volume of the wine used for a libation was tiny in comparison to the volume of the wine in the cistern. <b>Rabban Shimon ben Gamliel says: All of the</b> wine in the cistern <b>may be sold to a gentile,</b> and the money paid for it is permitted <b>except for the value of the wine</b> used for <b>a libation</b> that is included <b>in it.</b>",
+            "In the case of <b>a stone winepress that a gentile lined with pitch</b> and then poured wine onto the pitch to neutralize its flavor, <b>one may cleanse it and it is pure,</b> i.e., wine pressed in it is permitted. <b>And</b> if the winepress is fashioned <b>of wood, Rabbi</b> Yehuda HaNasi <b>says: One may cleanse it, but the Rabbis say: One must peel off the pitch</b> completely. <b>And</b> if the winepress is <b>of earthenware, even if one peeled off the pitch, this</b> press <b>is forbidden.</b>",
+            "<b>One who purchases</b> cooking <b>utensils from the gentiles</b> must prepare them for use by Jews in the following manner: With regard to <b>those</b> utensils <b>whose manner</b> of preparation <b>is to immerse</b> them in a ritual bath, as they require no further preparation, <b>he must immerse</b> them accordingly. With regard to those utensils whose manner of preparation is <b>to purge</b> them with boiling water, as those utensils are used with boiling water, e.g., pots, <b>he must purge</b> them accordingly. With regard to those whose manner of preparation is <b>to heat until white-hot in the fire,</b> as they are used for grilling, <b>he must heat</b> them <b>until white-hot in the fire.</b> Therefore, with regard to <b>the spit [<i>hashappud</i>] and the grill [<i>veha’askela</i>], he must heat them until white-hot in the fire.</b> With regard to <b>the knife, he must polish it and it is</b> rendered <b>pure.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/English/merged.json

@@ -0,0 +1,83 @@
+{
+    "title": "Mishnah Avodah Zarah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Avodah_Zarah",
+    "text": [
+        [
+            "On the <b>three days before the festivals of gentiles</b> the following actions are prohibited, as they would bring joy to the gentile, who would subsequently give thanks to his object of idol worship on his festival: It is <b>prohibited to engage in business with them; to lend</b> items <b>to them or to borrow</b> items <b>from them; to lend</b> money <b>to them or to borrow</b> money <b>from them;</b> and <b>to repay</b> debts owed to <b>them or to collect repayment</b> of debts <b>from them. Rabbi Yehuda says: One may collect repayment</b> of debts <b>from them because this causes</b> the gentile <b>distress.</b> The Rabbis <b>said to</b> Rabbi Yehuda: <b>Even though he is distressed now,</b> when he repays the money, <b>he is happy afterward</b> that he is relieved of the debt, and therefore there is concern that he will give thanks to his object of idol worship on his festival.",
+            "<b>Rabbi Yishmael says:</b> On <b>the three</b> days <b>before</b> the festivals of gentiles <b>and</b> on <b>the three</b> days <b>after them,</b> it is <b>prohibited</b> to engage in business with those gentiles. <b>And the Rabbis say:</b> It is <b>prohibited</b> to engage in business with them <b>before their festivals,</b> but it is <b>permitted</b> to engage in business with them <b>after their festivals.</b>",
+            "<b>And these are the festivals of gentiles: Kalenda, Saturnalia, and Kratesis, and the day of the festival of their kings, and the birthday</b> of the king, <b>and</b> the anniversary of <b>the day of the death</b> of the king. This is <b>the statement of Rabbi Meir. And the Rabbis say: Every death that includes</b> public <b>burning</b> is a festival that <b>includes idol worship, and</b> any death <b>that does not include</b> public <b>burning</b> is <b>not</b> a festival that <b>includes idol worship. But</b> in the case of <b>the day of shaving his,</b> i.e., a gentile’s, <b>beard and his locks, and the day of</b> his <b>ascent from the sea, and the day that he left prison, and</b> also in the case of <b>a gentile who prepared</b> a wedding <b>feast for his son</b> and celebrates on that day, engaging in business <b>is prohibited only</b> on <b>that day and</b> with <b>that man.</b>",
+            "In the case of <b>a city in which there is</b> active <b>idol worship,</b> it is <b>permitted</b> to engage in business transactions with gentiles who live <b>outside of</b> the city. If the <b>idol worship</b> is <b>outside</b> the city, it is <b>permitted</b> to engage in business <b>within</b> the city. <b>What is</b> the <i>halakha</i> with regard to <b>traveling there,</b> a place where a pagan festival is being celebrated? <b>When the road is designated</b> only <b>for that place,</b> it is <b>prohibited</b> to use the road, as onlookers will assume that the traveler intends to join the festival. <b>But if one were able to travel on it to</b> arrive at <b>another place,</b> it is <b>permitted</b> to use the road to reach the place that is observing the festival. With regard to <b>a city in which idol worship</b> is practiced <b>and in which there are stores that are adorned</b> for the sake of idol worship <b>and</b> there are others <b>that are not adorned, this was</b> in fact <b>an incident</b> that occurred <b>in Beit She’an, and the Sages said:</b> With regard to <b>the adorned</b> shops, it is <b>prohibited</b> to buy from them, <b>but</b> in the case of <b>those that are not adorned</b> it is <b>permitted.</b>",
+            "<b>These are the items that</b> it is <b>prohibited to sell to a gentile</b> at any time of year, as they are used specifically for idol worship: <b><i>Itzterubalin</i>, <i>benot shuaḥ</i>, <i>petotarot</i>, frankincense, and a white rooster. Rabbi Yehuda says:</b> It is <b>permitted to sell a white rooster to</b> a gentile provided that it is sold <b>along with</b> other types of <b>roosters. But when it is</b> sold <b>by itself, one</b> should <b>cut off its toe and sell it to</b> the gentile, <b>because</b> they <b>do not sacrifice a defective</b> animal <b>to</b> their object of <b>idol worship. And</b> with regard to <b>all remaining items, without specification</b> it is <b>permitted</b> to sell them, <b>but</b> with <b>specification</b> it is <b>prohibited</b> to sell them. <b>Rabbi Meir says: Even</b> in the case of <b>a good palm tree, <i>ḥatzav</i>, and <i>naklav</i>,</b> it is <b>prohibited to sell</b> them <b>to gentiles.</b>",
+            "In <b>a place where</b> the residents <b>were accustomed to sell small domesticated animals to gentiles, one may sell</b> them. In <b>a place where they were not accustomed to sell</b> them, <b>one may not sell</b> them. <b>But in every place, one may not sell them large livestock, calves, or foals,</b> whether these animals are <b>whole or damaged.</b> The Sages prohibited these sales lest a Jew��s animal perform labor for the gentile on Shabbat in violation of an explicit Torah prohibition, as explained in the Gemara. <b>Rabbi Yehuda permits</b> the sale <b>of a damaged</b> animal because it is incapable of performing labor, <b>and ben Beteira permits</b> the sale <b>of a horse</b> for riding, because riding a horse on Shabbat is not prohibited by Torah law.",
+            "<b>One may not sell bears, or lions, or any item that can cause injury to the public, to</b> gentiles. <b>One may not build with them a basilica [<i>basileki</i>], a tribunal [<i>gardom</i>], a stadium [<i>itztadeyya</i>], or a platform. But one may build with them small platforms [<i>bimmusiot</i>] and bathhouses.</b> Even in this case, once <b>he reaches the arched chamber</b> in the bath <b>where</b> the gentiles <b>put up</b> objects of <b>idol worship, it is prohibited to build</b> it.",
+            "<b>And one may not fashion jewelry for</b> an object of <b>idol worship,</b> and this applies to jewelry such as <b>necklaces [<i>katla’ot</i>], nose rings, and rings. Rabbi Eliezer says:</b> If one fashions them in exchange <b>for payment,</b> it is <b>permitted.</b> The mishna returns to the issue of selling items to gentiles: <b>One may not sell to</b> a gentile any item <b>that is attached to the ground, but one may sell</b> such an item <b>once it is severed</b> from the ground. <b>Rabbi Yehuda says:</b> It is not necessary to sever the item from the ground; rather, <b>one may sell it on the condition that it be severed.</b> <b>One may not rent a house to</b> a gentile <b>in Eretz Yisrael, and needless to say</b> one may not rent <b>fields</b> to them, as explained in the Gemara. <b>And in Syria</b> <b>one may rent houses to</b> gentiles, <b>but</b> one may <b>not</b> rent <b>fields. And outside of Eretz</b> Yisrael <b>one may sell houses and rent fields to</b> gentiles; this is <b>the statement of Rabbi Meir. Rabbi Yosei says: In Eretz Yisrael one may rent houses to</b> gentiles <b>but</b> one may <b>not</b> rent <b>fields. And in Syria one may sell houses to them and rent fields, and outside of Eretz</b> Yisrael <b>one may sell</b> both <b>these,</b> houses, <b>and those,</b> fields.",
+            "<b>Even in a place</b> with regard to <b>which</b> the Sages <b>said</b> that it is permitted for a Jew <b>to rent</b> a house to a gentile, <b>they did not say</b> that one may rent it <b>for</b> use as <b>a residence, because</b> the gentile will <b>bring</b> objects of <b>idol worship into it, as it is stated: “You shall not bring an abomination into your house”</b> (Deuteronomy 7:26), and this is still considered the house of a Jew. <b>And</b> for the same reason, <b>in every place, one may not rent a bathhouse to</b> a gentile, <b>since it is called by the name of</b> the owner, and onlookers will think that the Jew is operating it on Shabbat."
+        ],
+        [
+            "<b>One may not keep an animal in the inns [<i>befundekaot</i>] of gentiles because they are suspected of bestiality.</b> Since even gentiles are prohibited from engaging in bestiality, a Jew who places his animal there is guilty of violating the prohibition: “You shall not put a stumbling block before the blind” (Leviticus 19:14). <b>And a woman may not seclude herself with</b> gentiles <b>because they are suspected of</b> engaging in <b>forbidden sexual relations. And</b> any <b>person may not seclude himself with</b> gentiles <b>because they are suspected of bloodshed.</b> <b>A Jewish woman may not deliver</b> the child of <b>a gentile woman, because</b> in doing so <b>she is delivering a child</b> who will engage in <b>idol worship. But</b> one <b>may</b> allow <b>a gentile woman</b> to <b>deliver</b> the child of <b>a Jewish woman.</b> Similarly, <b>a Jewish woman may not nurse the child of a gentile woman, but</b> one <b>may</b> allow <b>a gentile woman</b> to <b>nurse the child of a Jewish woman</b> while the gentile woman is <b>on</b> the Jewish woman’s <b>property.</b> ",
+            "The mishna discusses the issue of accepting certain professional services from a gentile. <b>One may be treated by</b> gentiles, provided that it is <b>monetary treatment, but not personal treatment. And one may not have his hair cut by them anywhere,</b> due to the danger that the gentile will kill him with the razor; this is <b>the statement of Rabbi Meir. And the Rabbis say: In the public thoroughfare,</b> it is <b>permitted</b> to have one’s hair cut by a gentile, <b>but not</b> when the Jew and gentile are <b>alone together.</b>",
+            "This mishna discusses the halakhic status of various items that belong to gentiles. <b>These are items</b> that <b>belong to gentiles</b> and <b>are prohibited</b> to Jews, <b>and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited: Wine, and vinegar belonging to gentiles that was originally wine, and Hadrianic earthenware, and hides</b> with a tear opposite the <b>heart. Rabban Shimon ben Gamliel says:</b> A hide is <b>prohibited</b> only <b>when</b> the <b>tear</b> around its heart is <b>circular,</b> but if it is <b>elongated</b> it is <b>permitted,</b> as gentiles will sacrifice a heart only when it has been removed by a circular laceration. <b>Meat that enters the</b> house of <b>idol worship</b> is <b>permitted, and</b> meat <b>that exits</b> this house is <b>prohibited, because it is</b> considered <b>as offerings to the dead,</b> i.e., to idols; this is <b>the statement of Rabbi Akiva.</b> With regard to <b>those going to a festival of idolatry [<i>tarput</i>],</b> it is <b>prohibited to engage in business with them. And</b> with regard to <b>those who are coming</b> from it, it is <b>permitted</b> to engage in business with them. ",
+            "<b>Wineskins and jugs</b> belonging <b>to gentiles,</b> which have <b>a Jew’s wine contained in them,</b> are <b>prohibited</b> to Jews, <b>and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not</b> that of <b>an item from which</b> deriving <b>benefit is prohibited.</b> Residual grape <b>seeds and grape skins belonging to gentiles,</b> which are left behind after the grapes are crushed for wine, are <b>prohibited, and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say: Moist</b> grape residues are <b>prohibited,</b> but <b>dry</b> residues are <b>permitted.</b> <b>Fish stew [<i>murayes</i>] and cheese of Beit Unyaki belonging to gentiles are prohibited, and their prohibition is</b> that of <b>an item from which</b> deriving <b>benefit is prohibited.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say: Their prohibition is not</b> that of <b>an item from which</b> deriving <b>benefit is prohibited.</b> ",
+            "<b>Rabbi Yehuda said: Rabbi Yishmael asked Rabbi Yehoshua</b> a series of questions <b>while they were traveling along the road.</b> Rabbi Yishmael <b>said to him: For what</b> reason <b>did</b> the Sages <b>prohibit</b> the <b>cheeses of gentiles?</b> Rabbi Yehoshua <b>said to him: Because</b> gentiles <b>curdle</b> cheese <b>with the stomach</b> contents <b>of</b> an unslaughtered <b>animal carcass,</b> and as the carcass of an unslaughtered animal is not kosher, cheese that is curdled with it is likewise prohibited. In response, Rabbi Yishmael <b>said to him: But aren’t the stomach</b> contents <b>of a burnt-offering</b> subject to a more <b>stringent</b> prohibition <b>than the stomach</b> contents <b>of</b> an unslaughtered <b>animal carcass?</b> And yet <b>they said: A priest who is open-minded [<i>shedato yafa</i>]</b> with regard to what he eats <b>may swallow [<i>shorefah</i>]</b> the stomach contents of a burnt-offering while they are <b>raw, and</b> the other Sages <b>did not agree with him. But</b> the Sages <b>said: One may not</b> derive <b>benefit</b> from the stomach contents of a burnt-offering <i>ab initio</i>, <b>and</b> if one did derive benefit from them, he is <b>not</b> liable for <b>misusing</b> consecrated property. According to both opinions, deriving benefit from the stomach contents of a burnt-offering is not prohibited by Torah law. Since the <i>halakha</i> with regard to a burnt-offering is more stringent than that of an animal carcass, why would deriving benefit from the carcass be prohibited, while deriving benefit from the burnt-offering is permitted? Rabbi Yehoshua <b>said to</b> Rabbi Yishmael: The cheese of gentiles is prohibited <b>because they curdle it in the stomach</b> contents <b>of calves</b> used for <b>idol worship.</b> Since it is prohibited to derive benefit from such calves, cheese curdled in their stomach contents is also prohibited. Rabbi Yishmael <b>said to him: If</b> that is <b>so, why didn’t</b> the Sages <b>prohibit</b> deriving any <b>benefit</b> from the cheese, instead of merely prohibiting its consumption? Instead of answering Rabbi Yishmael, Rabbi Yehoshua <b>diverted his</b> attention <b>to another matter</b> and <b>said to him: Yishmael, how do you read</b> the following verse in the Song of Songs (1:2)? Do you read it as: <b>For Your love [<i>dodekha</i>] is better than wine,</b> or as: <b>For your love [<i>dodayikh</i>] is better</b> than wine? The first version, which is in the masculine form, would be a reference to God, whereas the second version, in the feminine, would be a reference to the Jewish people. Rabbi Yishmael <b>said to him</b> that it should be read in the feminine: <b>For your love [<i>dodayikh</i>] is better</b> than wine. Rabbi Yehoshua <b>said to him: The matter is not so, as another</b> verse <b>teaches with regard to it: “Your ointments [<i>shemanekha</i>] have a goodly fragrance”</b> (Song of Songs 1:3). This phrase, which appears in the next verse, is written in the masculine form, and therefore it is determined that the preceding verse can also be understood in the masculine form.",
+            " This mishna lists items belonging to gentiles which it is prohibited to consume, but from which it is permitted to derive benefit. <b>And these are items</b> that belong <b>to gentiles</b> and are <b>prohibited, but their prohibition is not</b> that of <b>an item from which</b> deriving <b>benefit is prohibited: Milk that was milked by a gentile and a Jew did not see him</b> performing this action, <b>and their bread and oil.</b> The mishna notes that <b>Rabbi</b> Yehuda HaNasi <b>and his court permitted the oil</b> of gentiles entirely. The mishna resumes its list: <b>And boiled and pickled</b> vegetables, <b>whose</b> usual <b>manner</b> of preparation involves <b>adding wine and vinegar to them, and minced <i>tarit</i></b> fish, <b>and brine that does not have a <i>kilbit</i> fish floating in it, and <i>ḥilak</i>, and a sliver of <i>ḥiltit</i>, and <i>salkondit</i> salt</b> (see 39b); all <b>these are prohibited, but their prohibition is not</b> that of <b>item from which</b> deriving <b>benefit is prohibited.</b> ",
+            "<b>And these are permitted for consumption: Milk that was milked by a gentile and a Jew watched him</b> doing so; <b>and honey; and grape clusters [<i>davdevaniyyot</i>]</b> which, <b>despite the fact that they are dripping</b> juice, <b>are not subject to</b> the <i>halakhot</i> of <b>susceptibility</b> to ritual impurity caused by contact with that <b>liquid; and pickled</b> vegetables <b>whose</b> usual <b>manner</b> of preparation <b>does not</b> involve <b>adding wine and vinegar to them; and <i>tarit</i></b> fish <b>that is not minced; and brine that has fish in it; and the leaf of a <i>ḥiltit</i></b> plant; <b>and rolled olive cakes [<i>geluskaot</i>].</b> <b>Rabbi Yosei says: Overripe</b> olives <b>are prohibited. Locusts that come from</b> a salesman’s <b>basket are prohibited,</b> whereas those that come <b>from the storeroom [<i>heftek</i>] are permitted; and likewise with regard to the portion of the produce designated for the priest [<i>teruma</i>],</b> as will be explained in the Gemara."
+        ],
+        [
+            "<b>All statues are forbidden,</b> i.e., it is prohibited to derive benefit from them, <b>because they are worshipped</b> at least <b>once a year;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say:</b> The <b>only</b> type of statue that is <b>forbidden</b> is <b>any</b> statue <b>that has in its hand a staff, or a bird, or an orb,</b> as these are indications that this statue is designated for idolatry. If the statue is holding a different item, it may be assumed that the statue was fashioned for ornamental purposes and not for worship. <b>Rabban Shimon ben Gamliel says:</b> It is prohibited to derive benefit <b>even</b> from <b>any</b> statue <b>that has any item</b> whatsoever <b>in its hand.</b>",
+            "In the case of <b>one who finds</b> unidentifiable <b>fragments of statues, these are permitted,</b> i.e., one may derive benefit from them. If one <b>found</b> an object in <b>the figure of a hand or</b> in <b>the figure of a foot, these are forbidden, as</b> objects <b>similar to those are worshipped.</b>",
+            "In the case of <b>one who finds vessels, and upon them is a figure of the sun, a figure of the moon,</b> or <b>a figure of a dragon, he must take them</b> and cast them <b>into the Dead Sea</b> and not derive any benefit from them, as they are assumed to be objects of idol worship. <b>Rabban Shimon ben Gamliel says:</b> Those figures <b>that</b> are <b>upon respectable</b> vessels <b>are forbidden.</b> Those <b>that are upon disgraceful vessels are permitted.</b> <b>Rabbi Yosei says:</b> When one encounters an idol, he should <b>grind</b> the idol <b>and throw</b> the dust <b>to the wind or cast</b> it <b>into the sea.</b> The Rabbis <b>said to him:</b> What is the good of that? <b>That also</b> gives a Jew benefit from the idol, as it <b>becomes fertilizer</b> for his crops, <b>and</b> deriving any kind of benefit is prohibited, as <b>it is stated:</b> “And <b>nothing of the proscribed items shall cleave to your hand”</b> (Deuteronomy 13:18).",
+            "A wise gentile, <b>Proclus ben Plospus,</b> once <b>asked</b> a question <b>of Rabban Gamliel in</b> the city of <b>Akko when he was bathing in the bathhouse of</b> the Greek god <b>Aphrodite.</b> Proclus <b>said to him: It is written in your Torah:</b> “And <b>nothing of the proscribed items shall cleave to your hand”</b> (Deuteronomy 13:18). <b>For what reason do you bathe</b> before an idol <b>in the bathhouse of Aphrodite?</b> Rabban Gamliel <b>said to him: One may not answer</b> questions related to Torah <b>in the bathhouse. And when he left</b> the bathhouse, Rabban Gamliel gave him several answers. <b>He said to him: I did not come into its domain; it came into my domain.</b> The bathhouse existed before the statue dedicated to Aphrodite was erected. Furthermore, people <b>do not say: Let us make a bathhouse</b> as <b>an adornment for Aphrodite; rather,</b> they <b>say: Let us make</b> a statue of <b>Aphrodite</b> as <b>an adornment for the bathhouse.</b> Therefore, the main structure is not the Aphrodite statue, but the bathhouse. Rabban Gamliel continued: <b>Alternatively,</b> there is another answer: Even <b>if</b> people would <b>give you a lot of money, you would not enter</b> before <b>your</b> object of <b>idol worship naked, or</b> as <b>one who experienced a seminal emission</b> who comes to the bathhouse to purify himself, <b>nor</b> would you <b>urinate before it. This</b> statue <b>stands upon the sewage pipe and all the people urinate before it.</b> There is no prohibition in this case, as <b>it is stated</b> in the verse <b>only: “Their gods”</b> (see Deuteronomy 12:2), which indicates that a statue <b>that</b> people <b>treat as a deity</b> is <b>forbidden,</b> but one <b>that</b> people <b>do not treat</b> with the respect that is <b>due to a deity</b> is <b>permitted.</b>",
+            "With regard to the <i>halakha</i> in the case of <b>the gentiles who worship the mountains and the hills,</b> the mountains and hills <b>are permitted, but what is upon them is forbidden.</b> It is not prohibited to derive benefit from the mountains and hills themselves, and they can be used for planting, harvesting, and the like. But if gentiles coated them with gold or silver, it is prohibited to derive benefit from the coating, <b>as it is stated:</b> “The graven images of their gods shall you burn with fire; <b>you shall not covet the silver or the gold that is on them,</b> nor take it for yourself, lest you be snared by it; for it is an abomination to the Lord your God” (Deuteronomy 7:25). <b>Rabbi Yosei HaGelili says</b> with regard to the verse: “You shall destroy all the places where the nations that you are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2): The mitzva to destroy objects of idol worship applies to <b>“their gods, upon the</b> high <b>mountains,” but not</b> to <b>the mountains</b> themselves that are <b>their gods.</b> Similarly it applies to <b>“their gods…upon the hills,” but not</b> to <b>the hills</b> themselves that are <b>their gods.</b> The mishna asks: <b>And for what reason,</b> then, is <b>an <i>ashera</i> forbidden?</b> Doesn’t the verse also state: “And under every leafy tree,” which indicates that the mitzva to destroy objects of idol worship does not apply to the trees themselves? The mishna answers: It is <b>because it</b> is the product of <b>human involvement</b> and did not grow by itself, <b>and</b> the <i>halakha</i> is that <b>anything that</b> is the product of <b>human involvement</b> is <b>forbidden.</b> <b>Rabbi Akiva says: I will explain and decide</b> the matter <b>before you.</b> The verse does not indicate limitations to the halakhic definition of idols; rather, it is simply giving indicators of prevalent idolatrous practice: <b>Everywhere that you find a high mountain, or an elevated hill, or a leafy tree, know that there is idol worship there.</b>",
+            "In the case of <b>one whose house was adjacent to</b> a house of <b>idol worship and</b> the dividing wall <b>fell,</b> it is <b>prohibited to rebuild it. What should he do?</b> He should <b>withdraw into his own</b> property <b>four cubits and build</b> the wall there. In talmudic times, external walls to homes were often built in two parts, with a functional space between them. If the space between the two parts of the wall <b>belonged to him and to</b> the house of <b>idol worship,</b> the area <b>is treated</b> as <b>half and half</b>  with regard to withdrawing into his property before rebuilding the wall; he may build the wall four cubits from the middle of that space. <b>The stones of</b> the fallen wall, <b>its wood, and its dust, transmit impurity like a creeping animal,</b> i.e., one who touches them becomes impure like one who touches a creeping animal, <b>as it is stated:</b> “And you shall not bring an abomination into your house, and be accursed like it; <b>you shall detest it [<i>shakketz teshakketzennu</i>],</b> and you shall abhor it; for it is a proscribed item” (Deuteronomy 7:26). The term <i>shakketz</i> is used in a different form, <i>shekketz</i>, with regard to creeping animals. <b>Rabbi Akiva says:</b> Those items transmit impurity <b>like a menstruating woman, as it is stated: “You will put them far away as a menstruating woman; you shall say to it: Go away”</b> (Isaiah 30:22). <b>Just as a menstruating woman transmits impurity by carrying,</b> as one who moves a menstruating woman, even without touching her, becomes impure, <b>so too,</b> objects of <b>idol worship transmit impurity by carrying.</b>",
+            "With regard to idol worship <b>there are three</b> types of <b>houses,</b> each with its own <i>halakhot</i>. <b>A house that one built initially for</b> the purpose of <b>idol worship is forbidden,</b> i.e., it is prohibited to derive benefit from such a house. If one <b>plastered</b> a house <b>or cemented it for</b> the purpose of <b>idol worship, and he</b> thereby <b>added</b> a layer to the walls of the house, one <b>removes that which he added,</b> and the rest of the house is permitted. If one <b>brought</b> an object of <b>idol worship into</b> a house temporarily <b>and</b> then <b>removed it,</b> the house <b>is</b> then <b>permitted.</b> With regard to idol worship <b>there are three</b> types of <b>stones,</b> each with its own <i>halakhot</i>. <b>A stone that</b> one <b>initially hewed for</b> use in <b>a platform [<i>bimos</i>]</b> for an idol <b>is forbidden.</b> If one <b>plastered</b> a stone <b>or cemented it for the sake of idol worship, one removes that which he plastered or cemented and</b> the stone <b>is permitted.</b> If one <b>erected</b> an object of <b>idol worship upon</b> a stone <b>and</b> subsequently <b>removed it,</b> the stone <b>is</b> then <b>permitted.</b> <b>There are three</b> types of <b>trees</b> that were used as part of idolatrous rites <b>[<i>ashera</i>]: A tree that one initially planted for the sake of idol worship is forbidden,</b> and one may not derive benefit from any part of the tree. If one <b>lopped</b> off part of the trunk of a tree <b>or trimmed</b> its branches <b>for the sake of idol worship,</b> i.e., to worship that which would regrow there, <b>and</b> the tree’s trunk or limbs <b>regrew, one removes that which has regrown</b> and burn it. The remainder of the tree is then permitted. If one <b>erected</b> an object of <b>idol worship beneath</b> a tree <b>and</b> subsequently <b>removed it, it is permitted</b> to derive benefit from the tree. <b>Which</b> tree <b>is</b> deemed forbidden as <b>an <i>ashera</i>? Any</b> tree <b>that has</b> an object of <b>idol worship beneath it. Rabbi Shimon says: Any</b> tree <b>that</b> people <b>worship. And</b> there was <b>an incident in Tzaidan involving a tree that</b> people <b>would worship, and</b> Jews <b>found beneath it a heap</b> of stones. <b>Rabbi Shimon said to them: Examine this heap</b> of stones. <b>And they examined it and found in it</b> an idolatrous <b>image.</b> Rabbi Shimon <b>said to them: Since</b> it is <b>the image</b> that <b>they worship, we can permit</b> use of <b>the tree to</b> those who wish to derive benefit from it.",
+            "With regard to an <i>ashera</i>, <b>one may not sit in its shade, but if one sat</b> in its shade he remains <b>ritually pure. And one may not pass beneath it, and if one passed</b> beneath it he is <b>ritually impure.</b> If the tree <b>was robbing the public,</b> i.e., if its branches extended over public property, <b>and one passed beneath it,</b> he remains <b>pure.</b> <b>One may plant vegetables underneath</b> an <i>ashera</i> <b>during the rainy season,</b> as the vegetables do not benefit from its shade; on the contrary, the tree’s foliage prevents the vegetables from being properly irrigated by the rain. <b>But</b> one may <b>not</b> plant vegetables under an <i>ashera</i> <b>during the summer,</b> as the shade benefits them. <b>And lettuce</b> may not be planted there at all, <b>neither in the summer nor in the rainy season,</b> because shade is always beneficial to lettuce. <b>Rabbi Yosei says:</b> One may <b>not</b> plant <b>vegetables</b> under an <i>ashera</i> <b>even during the rainy season, because the</b> tree’s <b>foliage [<i>shehaneviyya</i>] falls upon them and serves as fertilizer for them.</b>",
+            "If one <b>took wood from</b> an <i>ashera</i>, it is <b>prohibited to</b> derive <b>benefit</b> from it. In a case where one <b>kindled</b> a fire in <b>an oven with</b> the wood, <b>if</b> it is <b>a new</b> oven and by kindling the fire he hardened the oven and made it stronger for use in the future, then the oven <b>must be shattered.</b> Since forbidden items were used in the process of forming the oven, one may not derive benefit from the use of the forbidden items. <b>But if</b> it is <b>an old</b> oven <b>it may be cooled;</b> it is prohibited to use the oven only while it is still hot. If one <b>baked bread with</b> wood from the <i>ashera</i> as the fuel, it is <b>prohibited to</b> derive <b>benefit</b> from the bread. If this bread <b>was intermingled with other</b> bread, it is <b>prohibited to</b> derive <b>benefit</b> from <b>all</b> the bread. <b>Rabbi Eliezer says:</b> One must take the <b>benefit</b> and <b>cast</b> it <b>into the Dead Sea.</b> In other words, one is not required to destroy all of the loaves. Instead, one should designate money equal in value to the wood that he used from the <i>ashera</i>, and he should destroy this money to offset the benefit he derived from the forbidden wood. The Rabbis <b>said to him: There is no</b> monetary <b>redemption for</b> objects that are forbidden due to <b>idol worship.</b> Once the bread becomes forbidden, it cannot be redeemed by having the value of the forbidden wood cast into the Dead Sea. If one <b>took</b> wood <b>from</b> an <i>ashera</i> for use as a weaving <b>shuttle [<i>karkor</i>],</b> it is <b>prohibited to</b> derive <b>benefit</b> from it. If one <b>wove a garment with it,</b> it is <b>prohibited to</b> derive <b>benefit</b> from the garment. If the garment <b>was intermingled with other</b> garments, <b>and</b> those <b>other</b> garments were intermingled <b>with others,</b> it is <b>prohibited to</b> derive <b>benefit</b> from <b>all of them. Rabbi Eliezer says:</b> One must take the <b>benefit</b> and <b>cast</b> it <b>into the Dead Sea.</b> The Rabbis <b>said to him: There is no</b> monetary <b>redemption for</b> objects that are forbidden due to <b>idol worship.</b>",
+            "<b>How does one revoke</b> the idolatrous status of an <i>ashera</i>? If a gentile <b>trimmed</b> dry wood <b>or pruned</b> green wood from the tree for his own benefit, or if he <b>removed from it a stick, or a rod,</b> or <b>even a leaf, he has</b> thereby <b>revoked</b> its idolatrous status, as he has proven that he no longer worships it. If a gentile <b>shaved down</b> the tree <b>for its</b> own <b>sake,</b> to improve its appearance, it remains <b>prohibited</b> to derive benefit from it. If he shaved it down <b>not for its</b> own <b>sake,</b> it is <b>permitted.</b>"
+        ],
+        [
+            "<b>Rabbi Yishmael says: Three stones</b> that are <b>adjacent to each other at</b> the <b>side of Mercury [<i>Markulis</i>] are prohibited,</b> as that idol was worshipped by tossing stones toward it, which then became part of the idol. <b>But</b> if there are only <b>two</b> stones, then they <b>are permitted. And the Rabbis say:</b> Those stones <b>that are adjacent to</b> Mercury and appear to have fallen from it <b>are prohibited. But</b> those stones <b>that are not adjacent to it are permitted.</b>",
+            "If one <b>found money, a garment, or vessels at the head of</b> Mercury, <b>these are permitted.</b> If one found vine <b>branches</b> laden with clusters <b>of grapes, or wreaths</b> made <b>of stalks, or</b> containers of <b>wine, oil, or flour, or any</b> other <b>item the likes of which is sacrificed on the altar</b> there, it is <b>prohibited.</b>",
+            "In the case of an object of <b>idol worship that had a garden or a bathhouse,</b> one <b>may derive benefit from them when</b> it is <b>not to</b> the <b>advantage</b> of the idol worship, i.e., when he does not pay for his use, <b>but</b> one <b>may not derive benefit from them</b> when it is <b>to</b> their <b>advantage,</b> i.e., if one is required to pay for his use. If the garden or bathhouse <b>belonged</b> jointly <b>to</b> the place of idol worship <b>and to others,</b> one <b>may derive benefit from them, both</b> when it is <b>to</b> their <b>advantage and when</b> it is <b>not to</b> their <b>advantage. </b>",
+            "A gentile’s object of <b>idol worship</b> is <b>prohibited immediately,</b> i.e., as soon as it is fashioned for that purpose, <b>but a Jew’s</b> object of idol worship is <b>not prohibited until it is</b> actually <b>worshipped.</b> <b>A gentile can revoke</b> the status of <b>his</b> object of <b>idol worship and</b> the status of the idol <b>of another</b> gentile, <b>but a Jew cannot revoke</b> the status of the object of <b>idol worship of a gentile. One who revokes</b> the status of an object of <b>idol worship</b> thereby <b>revokes</b> the status of <b>its accessories.</b> But if he <b>revokes</b> the status of <b>its accessories,</b> its <b>accessories</b> alone are rendered <b>permitted, but</b> the object of idol worship <b>itself</b> remains <b>prohibited.</b>",
+            "<b>How does</b> a gentile <b>revoke</b> the status of an object of idol worship? If <b>he cut off the tip of its ear,</b> or <b>the tip of its nose,</b> or <b>its fingertip;</b> or if <b>he crushed it, even though he did not remove</b> any <b>part of it,</b> in all these cases he thereby <b>revoked</b> its status as an object of idol worship. If he <b>spat before</b> the idol, <b>urinated before it, dragged it</b> on the ground, or <b>threw excrement at it,</b> the status of <b>this</b> idol <b>is not revoked,</b> as this is only a temporary display of scorn, and afterward the gentile might continue to worship the idol. If the gentile <b>sold it or mortgaged it, Rabbi</b> Yehuda HaNasi <b>says:</b> He thereby <b>revoked</b> its status. <b>And the Rabbis say</b> that he <b>did not revoke</b> its status.",
+            "With regard to an object of <b>idol worship that was abandoned by its worshippers,</b> if it was abandoned <b>in peacetime,</b> it is <b>permitted,</b> as it was evidently abandoned by choice and this constitutes an implicit revocation of its status as an object of idol worship. If it was abandoned <b>in wartime,</b> it is <b>prohibited,</b> as it was not abandoned by choice. With regard to the stone <b>platforms of kings</b> upon which idols are placed in honor of the kings, <b>these are permitted, due to</b> the fact <b>that</b> the idol is <b>placed</b> on these platforms only <b>at the time that the kings pass by.</b>",
+            "The gentiles <b>asked the</b> Jewish <b>Sages</b> who were <b>in Rome: If it is not</b> God’s <b>will</b> that people should engage <b>in idol worship, why does He not elimi-nate it?</b> The Sages <b>said to them: Were</b> people <b>worshipping</b> only <b>objects for which the world has no need, He would eliminate it.</b> But <b>they worship the sun and the moon</b> and <b>the stars and the constellations. Should He destroy His world because of the fools?</b> The gentiles <b>said to</b> the Sages: <b>If so, let Him destroy</b> those <b>objects</b> of idol worship <b>for which the world has no need and leave</b> those <b>objects for which the world</b> has <b>a need.</b> The Sages <b>said to them:</b> If that were to happen, <b>we would</b> thereby <b>be supporting the worshippers of those</b> objects for which the world has need, <b>as they</b> would <b>say: You should know that these are</b> truly <b>gods, as they were not eliminated</b> from the world, whereas the others were eliminated.",
+            "One <b>may purchase from a gentile a winepress</b> in which the grapes have <b>been trodden</b> on, <b>despite</b> the fact <b>that</b> the gentile <b>takes</b> grapes <b>in his hand</b> from the winepress <b>and places</b> them <b>on the pile</b> that remains to be trodden on. <b>And</b> the gentile’s touch <b>does not render</b> the juice of the grapes <b>wine</b> used for <b>a libation</b> in idol worship, which is forbidden, <b>until it descends into the</b> collection <b>vat,</b> because until then it does not have the status of wine. Once the wine <b>descended into the</b> collection <b>vat, that which is in the vat</b> is <b>prohibited, and the rest,</b> which did not yet descend into the vat, is <b>permitted.</b>",
+            "One <b>may tread</b> on grapes together <b>with the gentile in the winepress,</b> <b>but</b> one <b>may not harvest</b> grapes <b>with him.</b> After the harvest the grapes are brought to the winepress, which is ritually impure. This would render the grapes impure, and it is prohibited to render produce of Eretz Yisrael impure. In the case of <b>a Jew who produces</b> his wine <b>in</b> a state of <b>ritual impurity,</b> one <b>may not tread</b> on grapes <b>nor harvest</b> them <b>with him,</b> as it is prohibited to assist transgressors. <b>But</b> once he has produced his wine, one <b>may take</b> the <b>barrels to the winepress with him,</b> as the wine is already impure. <b>And</b> one <b>may</b> also <b>bring</b> the barrels <b>from the winepress</b> together <b>with him.</b> Similarly, in the case of <b>a baker who makes</b> his bread <b>in</b> a state of <b>ritual impurity,</b> one <b>may not knead or arrange</b> the dough in the shape of bread together <b>with him,</b> so as not to assist in a transgression. <b>But</b> one <b>may take</b> the <b>bread with him to the bread merchant [<i>lapalter</i>].</b>",
+            "In the case of <b>a gentile who was found standing next to the wine</b> collection <b>vat, if there is a loan</b> owed <b>by</b> the owner of the wine vat <b>to</b> the gentile, the wine is <b>prohibited.</b> Since the gentile maintains that he has a right to the owner’s property he has no compunctions about touching the wine. But if <b>there is no loan</b> owed <b>by</b> the owner of the wine vat <b>to</b> the gentile, the wine is <b>permitted,</b> as it is assumed that the gentile did not touch the wine that was not his. If a gentile <b>fell into the</b> wine collection <b>vat and emerged</b> from it, or if <b>he measured</b> the wine in the winepress <b>with a pole</b> without touching it with his hands, or if <b>he cast a hornet</b> out of the wine <b>by</b> means of <b>a pole</b> and the pole touched the wine, <b>or where</b> the gentile <b>was removing the foam</b> that was <b>on</b> the <b>top of a fermenting barrel</b> of wine; <b>with regard to all these</b> cases <b>there was</b> such <b>an incident. And</b> the Sages <b>said</b> that the wine <b>may be sold</b> to gentiles, as it is permitted to derive benefit from the wine, but not to drink it. <b>And Rabbi Shimon deems</b> the wine <b>permitted</b> even for drinking. In a case where a gentile <b>took the barrel</b> of wine <b>and threw it, in his anger, into the</b> wine collection <b>vat, this was an incident</b> that occurred <b>and</b> the Sages <b>deemed</b> the wine <b>fit</b> for drinking.",
+            "In the case of a Jew <b>who renders the wine of a gentile permitted</b> by treading the gentile’s grapes so that the wine can be sold to Jews, <b>and</b> although a Jew has not yet paid for the wine <b>he</b> then <b>places</b> the wine <b>in</b> the gentile’s <b>domain in a house that is open to a public thoroughfare</b> until he sells it, the <i>halakha</i> depends on the circumstances. If this occurs <b>in a city in which there are</b> both <b>gentiles and Jews,</b> the wine is <b>permitted,</b> as the gentile does not touch the wine lest the Jews see him doing so. If this occurs <b>in a city</b> in <b>which all its</b> inhabitants are <b>gentiles,</b> the wine is <b>prohibited unless</b> a Jew <b>sits and safeguards</b> the wine. <b>But the watchman is not required to sit and guard</b> the wine constantly; <b>even if he</b> frequently <b>leaves</b> the place <b>and comes in</b> again later, the wine is <b>permitted. Rabbi Shimon ben Elazar says:</b> The <b>domain of gentiles is</b> all <b>one,</b> as the Gemara will explain.",
+            "In the case of a Jew <b>who renders the wine of a gentile permitted</b> by treading the gentile’s grapes so that the wine can be sold to Jews, <b>and he</b> then <b>places</b> the wine <b>in</b> the gentile’s <b>domain</b> until he sells it, the <i>halakha</i> depends on the circumstances. If <b>that one,</b> the gentile, <b>writes for</b> the Jew: <b>I received money from you</b> in payment for the wine, even though he did not yet receive the actual payment, the wine is <b>permitted.</b> This is because the wine is considered the Jew’s property and the gentile does not venture to touch it. <b>But if the Jew desires to remove</b> the wine <b>and</b> the gentile <b>does not allow him</b> to do so <b>until</b> the Jew <b>gives him the money</b> due to <b>him, this was an incident</b> that occurred <b>in Beit She’an and</b> the Sages <b>deemed</b> the wine <b>prohibited.</b> In this case the gentile believes that he has a lien upon the wine, and therefore he has no compunctions about touching it."
+        ],
+        [
+            "In the case of a gentile <b>who hires</b> a Jewish <b>laborer to work with wine</b> used for an idolatrous <b>libation with him, his wage</b> is <b>forbidden,</b> i.e., it is prohibited for the Jew to derive benefit from his wage. If the gentile <b>hired him to do other work with him, even if he said to him</b> while he was working with him: <b>Transport the barrel of wine</b> used for <b>a libation for me from</b> this <b>place to</b> that <b>place, his wage</b> is <b>permitted,</b> i.e., the Jew is permitted to derive benefit from the money. With regard to a gentile <b>who rents</b> a Jew’s <b>donkey to carry wine</b> used for <b>a libation on it, its</b> rental <b>fee</b> is <b>forbidden.</b> If <b>he rented it to sit on it, even if a gentile placed his jug</b> of wine used for a libation <b>on it, its</b> rental <b>fee</b> is <b>permitted.</b>",
+            "In the case of <b>wine</b> used for <b>a libation that fell on grapes, one rinses them and they are permitted. But if</b> the grapes <b>were cracked, they are forbidden.</b> In a case where the wine <b>fell on figs or on dates, if there is</b> sufficient wine <b>in them to impart flavor, they are forbidden. And</b> there was <b>an incident involving Boethus ben Zunen, who transported dried figs in a ship, and a barrel of wine</b> used for <b>a libation broke and fell on them, and he asked the Sages</b> as to the <i>halakha</i>, <b>and</b> the Sages <b>deemed</b> the figs <b>permitted.</b> <b>This is the principle: Anything that benefits</b> from a forbidden item <b>imparting flavor</b> to it, i.e., the forbidden item contributes a positive taste to it, is <b>forbidden,</b> and <b>anything that does not benefit</b> from a forbidden item <b>imparting flavor</b> to it is <b>permitted, such as</b> forbidden <b>vinegar that fell onto</b> split <b>beans,</b> as the flavor imparted by the vinegar does not enhance the taste of the beans.",
+            "With regard to <b>a gentile who was transporting barrels of wine from</b> one <b>place to</b> another <b>place</b> together <b>with a Jew, if</b> the wine <b>was under the presumption of being supervised,</b> it is <b>permitted.</b> But <b>if</b> the Jew <b>notified him that he was going far away,</b> the wine is forbidden if the Jew left for <b>a sufficient</b> amount of time <b>for</b> the gentile <b>to bore a hole [<i>sheyishtom</i>]</b> in the barrel, <b>seal</b> it again with plaster, <b>and</b> for the plaster to <b>dry. Rabban Shimon ben Gamliel says:</b> The wine is forbidden only if it was <b>sufficient</b> time <b>for</b> the gentile <b>to open the barrel</b> by removing the stopper altogether, <b>stop</b> it again by making a new stopper, <b>and</b> for the new stopper to <b>dry.</b>",
+            "With regard to <b>one who placed his wine in a wagon or on a ship</b> with a gentile, <b>and went on his way by a shortcut [<i>bekappendarya</i>],</b> such that the gentile does not know when the Jew will encounter him, even if the Jew <b>entered the city and bathed,</b> the wine is <b>permitted,</b> because the gentile would not use the wine for a libation, for fear the owner might catch him at it. <b>If</b> the Jew <b>informed</b> the gentile <b>that he was going away</b> for a long period of time, the wine is forbidden if it was <b>sufficient</b> time <b>for</b> the gentile <b>to bore a hole</b> in the barrel, <b>seal</b> it again with plaster, <b>and</b> for the plaster to <b>dry. Rabban Shimon ben Gamliel says:</b> It is forbidden only if it was <b>sufficient</b> time <b>for him to open the barrel</b> by removing the stopper altogether, <b>stop</b> it again, <b>and</b> for the new stopper to <b>dry.</b> With regard to <b>one who left a gentile in</b> his <b>shop, even if</b> the Jew <b>went out and came in</b> and was not there all the time, the wine is <b>permitted. But if</b> the Jew <b>informed</b> the gentile <b>that he was going away</b> for a long period of time, the wine is forbidden if it was <b>sufficient</b> time <b>for</b> the gentile <b>to bore a hole</b> in the barrel, <b>seal</b> it again with plaster, <b>and</b> for the plaster to <b>dry. Rabban Shimon ben Gamliel says:</b> The wine is forbidden only if it was <b>sufficient</b> time <b>for</b> him <b>to open the barrel, stop</b> it again, <b>and</b> for the new stopper to <b>dry.</b>",
+            "If a Jew <b>was eating with</b> a gentile <b>at the table, and left jugs [<i>laginin</i>]</b> of wine <b>on the table and a jug on the side table [<i>hadulebaki</i>], and he left it and went out, what is on the table</b> is <b>forbidden,</b> as it is likely that the gentile handled it, whereas <b>what is on the side table</b> is <b>permitted. But if</b> the Jew <b>said to</b> the gentile: <b>Mix</b> water with the wine <b>and drink, even</b> the jug <b>that is on the side table</b> is <b>forbidden.</b> Similarly, <b>open barrels are forbidden,</b> but <b>sealed</b> barrels <b>are permitted</b> unless the Jew was out of the room for <b>sufficient time for</b> the gentile <b>to open</b> the barrel by removing the stopper, <b>and stop</b> it again by making a new stopper, <b>and</b> for the new stopper to <b>dry.</b>",
+            "In the case of <b>a military unit [<i>boleshet</i>] that entered a city,</b> if it entered <b>during peacetime,</b> then after the soldiers leave the <b>open barrels</b> of wine <b>are forbidden,</b> but the <b>sealed</b> barrels <b>are permitted.</b> If the unit entered <b>in wartime,</b> both <b>these</b> barrels <b>and those</b> barrels <b>are permitted, because</b> in wartime <b>there is no time to pour</b> wine for <b>libations,</b> and one can be certain that the soldiers did not do so.",
+            "With regard to <b>Jewish craftsmen to whom a gentile sent a barrel of wine</b> used for <b>a libation in</b> lieu of <b>their wage,</b> it is <b>permitted</b> for them <b>to say</b> to him: <b>Give us its monetary value</b> instead. But <b>once it has entered into their possession,</b> it is <b>prohibited</b> for them to say so, as that would be tantamount to selling the wine to the gentile and deriving benefit from it. In the case of a Jew <b>who sells his wine to a gentile,</b> if <b>he fixed</b> a price <b>before he measured</b> the wine into the gentile’s vessel, deriving benefit from <b>the money</b> paid <b>for</b> the wine is <b>permitted.</b> It is not tantamount to selling wine used for a libation, as the gentile purchased the wine before it became forbidden, and the money already belonged to the Jew. But if the Jew <b>measured</b> the wine into the gentile’s vessel, thereby rendering it forbidden, <b>before he fixed</b> a price, <b>the money</b> paid <b>for</b> the wine is <b>forbidden.</b> In a case where a Jew <b>took a funnel and measured</b> wine <b>into a gentile’s jug, and then measured</b> wine with the same funnel <b>into a Jew’s jug, if there is a remnant of wine</b> left <b>in</b> the funnel, the wine measured into the Jew’s jug is <b>forbidden,</b> as some of the wine that was measured into the gentile’s jug is mixed in it. In the case of <b>one who pours</b> wine <b>from</b> one <b>vessel into</b> another <b>vessel,</b> the wine left in the vessel <b>from which he poured</b> is <b>permitted, but</b> the wine in the vessel <b>into which he poured</b> is <b>forbidden.</b>",
+            " <b>Wine</b> used for <b>a libation</b> is <b>forbidden, and any amount</b> of it <b>renders</b> other wine <b>forbidden</b> if they are mixed together. <b>Wine</b> used for a libation that became mixed <b>with wine, or water</b> that was used for an idolatrous libation that became mixed <b>with</b> ordinary <b>water,</b> renders the mixture forbidden <b>with any amount</b> of the forbidden wine or water; but <b>wine</b> used for a libation that became mixed <b>with water, or water</b> used for a libation that became mixed <b>with wine</b> renders the mixture forbidden only if the forbidden liquid is sufficient <b>to impart flavor</b> to the mixture, i.e., for the wine to flavor the water or for the water to dilute the wine to an extent that can be tasted. <b>This is the principle: A substance</b> in contact <b>with</b> the <b>same</b> type of <b>substance</b> renders the mixture forbidden <b>with any amount</b> of the forbidden substance, <b>but</b> a substance in contact <b>with a different</b> type of <b>substance</b> renders the mixture forbidden only <b>in</b> a case where it <b>imparts flavor</b> to it. ",
+            "<b>These</b> following items are themselves <b>forbidden, and any amount</b> of them <b>renders</b> other items with which they become mixed <b>forbidden: Wine</b> used for <b>a libation; and</b> objects of <b>idol worship; and hides</b> with a tear opposite the <b>heart,</b> indicating the idolatrous practice of sacrificing hearts of live animals. <b>And</b> this <i>halakha</i> also applies to <b>an ox that</b> has been condemned to be <b>stoned</b> (see Exodus 21:28), from which it is prohibited to derive benefit even before its sentence is carried out; <b>and</b> it applies to <b>a heifer whose neck is broken</b> when a person is found killed in an area between two cities and the murderer is unknown (see Deuteronomy 21:1–9), which is likewise forbidden from the time it is taken down to the river to be killed. In these cases, if the animal becomes mixed in a herd of similar animals, all of the animals in the herd are forbidden. <b>And</b> this <i>halakha</i> also applies to <b>birds</b> designated for the purification <b>of a leper</b> (Leviticus 14:1–6), <b>and the</b> shorn <b>hair of a nazirite</b> (Numbers 6:18), <b>and a firstborn donkey</b> (Exodus 13:13), <b>and meat</b> that was cooked <b>in milk</b> (Exodus 23:19), <b>and the scape-goat</b> of Yom Kippur (Leviticus 16:7–10), <b>and</b> the meat of <b>a non-sacred</b> animal <b>that was slaughtered in the</b> Temple <b>courtyard.</b> All of <b>these</b> are <b>forbidden</b> themselves, <b>and any amount</b> of them <b>renders</b> a mixture <b>forbidden.</b>",
+            " In the case of <b>wine</b> used for <b>a libation that fell into</b> a wine <b>cistern,</b> it is <b>prohibited</b> to derive <b>benefit</b> from <b>all of</b> the wine in the cistern, even if the volume of the wine used for a libation was tiny in comparison to the volume of the wine in the cistern. <b>Rabban Shimon ben Gamliel says: All of the</b> wine in the cistern <b>may be sold to a gentile,</b> and the money paid for it is permitted <b>except for the value of the wine</b> used for <b>a libation</b> that is included <b>in it.</b>",
+            "In the case of <b>a stone winepress that a gentile lined with pitch</b> and then poured wine onto the pitch to neutralize its flavor, <b>one may cleanse it and it is pure,</b> i.e., wine pressed in it is permitted. <b>And</b> if the winepress is fashioned <b>of wood, Rabbi</b> Yehuda HaNasi <b>says: One may cleanse it, but the Rabbis say: One must peel off the pitch</b> completely. <b>And</b> if the winepress is <b>of earthenware, even if one peeled off the pitch, this</b> press <b>is forbidden.</b>",
+            "<b>One who purchases</b> cooking <b>utensils from the gentiles</b> must prepare them for use by Jews in the following manner: With regard to <b>those</b> utensils <b>whose manner</b> of preparation <b>is to immerse</b> them in a ritual bath, as they require no further preparation, <b>he must immerse</b> them accordingly. With regard to those utensils whose manner of preparation is <b>to purge</b> them with boiling water, as those utensils are used with boiling water, e.g., pots, <b>he must purge</b> them accordingly. With regard to those whose manner of preparation is <b>to heat until white-hot in the fire,</b> as they are used for grilling, <b>he must heat</b> them <b>until white-hot in the fire.</b> Therefore, with regard to <b>the spit [<i>hashappud</i>] and the grill [<i>veha’askela</i>], he must heat them until white-hot in the fire.</b> With regard to <b>the knife, he must polish it and it is</b> rendered <b>pure.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.json

@@ -0,0 +1,85 @@
+{
+    "language": "he",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nלִפְנֵי אֵידֵיהֶן שֶׁלַּגּוֹיִם שְׁלֹשָׁה יָמִים, \nאָסוּר מִלָּשֵׂאת וּמִלָּתֵת עִמָּהֶן, \nמִלְּהַשְׁאִילָן וּמִלְּהַשְׁאִיל עִמָּהֶן, \nמִלְּהַלְווֹתָן וּמִלִּלְווֹת מֵהֶן, \nמִלְּפָרְעָן וּמִלִּפָּרַע מֵהֶן.  \nרְבִּי יְהוּדָה אוֹמֵר: \nנִפְרָעִין מֵהֶן, \nמִפְּנֵי שֶׁהוּא מֵצֵר.  \nאָמְרוּ לוֹ: \nאַף עַל פִּי שֶׁהוּא מֵצֵר עַכְשָׁיו, \nשָׂמֵחַ הוּא לְאַחַר זְמַן. \n",
+            "רְבִּי יִשְׁמָעֵאל אוֹמֵר: \nשְׁלֹשָׁה לִפְנֵיהֶן וּשְׁלֹשָׁה לְאַחֲרֵיהֶן אָסוּר.  \nוַחֲכָמִים אוֹמְרִים: \nלִפְנֵי אֵידֵיהֶן אָסוּר, \nלְאַחַר אֵידֵיהֶן, מֻתָּר. \n",
+            "<small>ב</small>\nאֵלּוּ אֵידֵיהֶן שֶׁלַּגּוֹיִם: \nקָלַנְטָס, \nוּסְטַרְגִילָיָה, \nוּקַרָטֵיסִים, \nוְיוֹם גְּנֶסְיָה שֶׁלַּמְּלָכִים, \nוְיוֹם הַלֵּדָה, \nוְיוֹם הַמִּיתָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nכָּל מִיתָה שֶׁיֶּשׁ בָּהּ שְׂרִיפָה, \nיֶשׁ בָּהּ עֲבוֹדָה זָרָה, \nוְשֶׁאֵין בָּהּ שְׂרִיפָה, \nאֵין בָּהּ עֲבוֹדָה זָרָה.  \n\n<small>ג</small>\nיוֹם תִּגְלַחַת זְקָנוֹ וּבַלּוֹרִיתוֹ, \nיוֹם שֶׁעָלָה בוֹ מִן הַיָּם, \nוְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים, \nאֵינוּ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם, וְאוֹתוֹ הָאִישׁ. \n",
+            "<small>ד</small>\nעִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה, \nחוּצָה לָהּ מֻתָּר.  \nהָיָה חוּצָה לָהּ עֲבוֹדָה זָרָה, \nתּוֹכָהּ מֻתָּר.  \nמַה הוּא לֵילֵךְ לַשָּׁם? \nבִּזְמַן שֶׁהַדֶּרֶךְ מְיֻחֶדֶת לְאוֹתוֹ הַמָּקוֹם, \nאָסוּר. \nאִם יָכוֹל לֵילֵךְ בָּהּ מִמָּקוֹם אַחֵר, \nמֻתָּר.  \nעִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה, \nוְהָיוּ בָהּ חֲנוּיוֹת מְעֻטָּרוֹת וְשֶׁאֵינָן מְעֻטָּרוֹת, \nזֶה הָיָה מַעֲשֶׂה בְבֵית שְׁאָן, \nוְאָמְרוּ חֲכָמִים: \nמְעֻטָּרוֹת אֲסוּרוֹת, \nוְשֶׁאֵינָן מְעֻטָּרוֹת מֻתָּרוֹת. \n",
+            "<small>ה</small>\nאֵלּוּ דְבָרִים אֲסוּרִין לִמְכֹּר לַגּוֹיִם: \nאִצְטֵרוֹבִילִין וּבְנוֹת שׁוּחַ בִּפְטְרוֹתֵיהֶן, \nוּלְבֵנָה, וְתַרְנְגוֹל לָבָן.  \nרְבִּי יְהוּדָה אוֹמֵר: \nמוֹכֵר לוֹ לָבָן בֵּין הַתַּרְנָגְלִים.  \nבִּזְמַן שֶׁהוּא בִפְנֵי עַצְמוֹ, \nקוֹטֵעַ אֶת אֶצְבָּעוֹ וּמוֹכְרוֹ, \nשֶׁאֵין מַקְרִיבִין חָסֵר לַעֲבוֹדָה זָרָה.  \nוּשְׁאָר כָּל הַדְּבָרִים, \nסְתָמָן מֻתָּר, \nוּפֵרוּשָׁן אָסוּר.  \nרְבִּי מֵאִיר אוֹמֵר: \nאַף דָּקָל טָב וְחָצֵר וְנִקְלָבֵס, \nאָסוּר לִמְכֹּר לַגּוֹיִם. \n",
+            "<small>ו</small>\nמָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לַגּוֹיִם, \nמוֹכְרִין; \nמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, \nאֵין מוֹכְרִין.  \nוְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחְלְקוֹת! \nוּבְכָל מָקוֹם, \nאֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, \nעֲגָלִים וּסְיָחִין, &lt;וקייָחִין!&gt;\nשְׁלֵמִים וּשְׁבוּרִין.  \nרְבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. &lt;יודה&gt;\nבֶּן בְּתֵירָה מַתִּיר בַּסּוּס. \n",
+            "<small>ז</small>\nאֵין מוֹכְרִין לָהֶם דֻּבִּים וַאֲרָיוֹת, \nוְלֹא כָל דָּבָר שֶׁיֶּשׁ בּוֹ נְזִיקָה לָרַבִּים.  \nאֵין בּוֹנִין עִמָּהֶן בָּסִילְקִי, \nוּגְרָדוֹן, אִסְטַדְיָה, וּבִימָה. \nאֲבָל בּוֹנִין עִמָּהֶן דִּימוֹסָיוֹת וּמַרְחָצָיוֹת.  \nהִגִּיעוּ לַכִּפָּה שֶׁמַּעֲמִידִין בָּהּ עֲבוֹדָה זָרָה, \nאָסוּר לִבְנוֹתָהּ. \n",
+            "(וְאֵין עוֹשִׂים תַּכְשִׁיטִין לַעֲבוֹדָה זָרָה: \nקֻטְלָאוֹת, וּנְזָמִים וְטַבָּעוֹת; \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nבְּשָׂכָר, מֻתָּר.)  \n\n<small>ח</small>\nאֵין מוֹכְרִין בִּמְחֻבָּר לַקַּרְקַע, \nאֲבָל מוֹכֵר הוּא מִשֶּׁיִּקָּצֵץ; \nרְבִּי יְהוּדָה אוֹמֵר: &lt;יודה&gt;\nמוֹכֵר לוֹ עַל מְנָת לָקוֹץ.  \n\n<small>ט</small>\nאֵין מַשְׂכִּירִין לָהֶם בָּתִּים לְאֶרֶץ יִשְׂרָאֵל, \nוְאֵין צֹרֶךְ לוֹמַר שָׂדוֹת; \nוּבְסוּרְיָה, \nמַשְׂכִּירִין בָּתִּים, אֲבָל לֹא שָׂדוֹת. \nוּבְחוּץ לָאָרֶץ, \nמוֹכְרִין בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nרְבִּי יוֹסֵה אוֹמֵר: \nאַף בְּאֶרֶץ יִשְׂרָאֵל, \nמַשְׂכִּירִין לָהֶן בָּתִּים, \nוּבְסוּרְיָה, \nמוֹכְרִין בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת, \nוּבְחוּץ לָאָרֶץ מוֹכְרִין אֵלּוּ וָאֵלּוּ. \n",
+            "<small>י</small>\nאַף בִּמְקוֹם שֶׁאָמְרוּ לְהַשְׂכִּיר, \nלֹא לְבֵית דִּירָה אָמָרוּ, \nמִפְּנֵי שֶׁהוּא מַכְנִיס לְתוֹכָהּ עֲבוֹדָה זָרָה, \nשֶׁנֶּאֱמַר: (דברים ז,כו) \n\"לֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ, וְהָיִיתָ חֵרֶם כָּמֹהוּ,\nשַׁקֵּץ תְּשַׁקְּצֶנּוּ וְתַעֵב תְּתַעֲבֶנּוּ, כִּי חֵרֶם הוּא.\"  \nבְּכָל מָקוֹם, \nלֹא יַשְׂכִּיר לוֹ אֶת הַמַּרְחֵץ, \nמִפְּנֵי שֶׁהִיא נִקְרֵאת עַל שְׁמוֹ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאֵין מַעֲמִידִין בְּהֵמָה בְפֻנְדְּקִנִית שֶׁלַּגּוֹיִם, \nמִפְּנֵי שֶׁהֵן חֲשׁוּדִין עַל הַבְּהֵמָה.  \nלֹא תִתְיַחֵד אִשָּׁה עִמָּהֶן, \nמִפְּנֵי שֶׁהֵן חֲשׁוּדִין עַל הָעֲרָיוֹת.  \nלֹא יִתְיַחֵד אָדָם עִמָּהֶן, \nמִפְּנֵי שֶׁהֵן חֲשׁוּדִין עַל שְׁפִיכוּת דָּמִים.  \nבַּת יִשְׂרָאֵל לֹא תְיַלֵּד אֶת הַנָּכְרִית, \nאֲבָל נָכְרִית מְיַלֶּדֶת אֶת בַּת יִשְׂרָאֵל.  \nבַּת יִשְׂרָאֵל לֹא תָנִיק אֶת בְּנָהּ שֶׁלַּנָּכְרִית; \nאֲבָל נָכְרִית מְנִיקָה אֶת בְנָהּ שֶׁלְּבַת יִשְׂרָאֵל בַּרְשׁוּתָהּ. \n",
+            "<small>ב</small>\nמִתְרַפִּין מֵהֶן רִפּוּי מָמוֹן, \nאֲבָל לֹא רִפּוּי נְפָשׁוֹת.  \nאֵין מִסְתַּפְּרִין מֵהֶן בְּכָל מָקוֹם.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nבִּרְשׁוּת הָרַבִּים, מֻתָּר, \nאֲבָל לֹא בֵּינוֹ לְבֵינוֹ. \n",
+            "<small>ג</small>\nאֵלּוּ דְבָרִים שֶׁלַּגּוֹיִם אֲסוּרִין, \nוְאִסּוּרָן אִסּוּר הֲנָיָה: \nהַיַּיִן, \nוְהַחֹמֶץ שֶׁלַּגּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, \nוְחֶרֶס אַנְדְרְיָאנֵי, \nוְעוֹרוֹת לְבוּבִין.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nבִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגֹל, אָסוּר, &lt;שֶׁהַקְרְעַ!&gt;\nוּמָשׁוּךְ, מֻתָּר.  \nוּבָשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר, \nוְהַיּוֹצֵא, אָסוּר, \nמִפְּנֵי שֶׁהוּא זִבְחֵי מֵתִים.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nהַהוֹלְכִים לַתַּרְפּוּת, \nאָסוּר מִלָּשֵׂאת וּמִלִּתֵּן עִמָּהֶן, \nוְהַבָּאִין מֻתָּרִין. \n",
+            "<small>ד</small>\nנוֹדוֹת הַגּוֹיִם וְקִנְקְנֵיהֶן, \nוְיֵין יִשְׂרָאֵל כָּנוּס בָּהֶן, \nאֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָיָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין אִסּוּרָן אִסּוּר הֲנָיָה.  \n\nה &lt;ו&gt;\nהַחַרְצַנִּים וְהַזַּגִּין שֶׁלַּגּוֹיִם, \nאֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָיָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין אִסּוּרָן אִסּוּר הֲנָיָה.  \n\nו &lt;ה כתוב בתחתית הדף על ידי המגיה&gt;\nהַמֻּרְיָס וְהַגְּבִנָּה וְתִנְיָקֵי שֶׁלַּגּוֹיִם, \nאֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָיָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין אִסּוּרָן אִסּוּר הֲנָיָה.  \n",
+            "<small>ז</small>\nאָמַר רְבִּי יְהוּדָה: \nשָׁאַל רְבִּי יִשְׁמָעֵאל אֶת רְבִּי יְהוֹשֻׁעַ \nכְּשֶׁהָיוּ מְהַלְּכִים בַּדֶּרֶךְ: \nמִפְּנֵי מָה אָסְרוּ גְבִינַת גּוֹיִם? &lt;גְבִינַּת!&gt;\nאָמַר לוֹ: \nמִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת הַנְּבֵלָה.  \nאָמַר לוֹ: \nוַהֲלֹא קֵבַת הָעוֹלָה חֲמוּרָה מִקֵּבַת הַנְּבֵלָה, \nוְאָמְרוּ \"כֹּהֵן שֶׁדַּעְתּוֹ יָפָה שׁוֹרְפָהּ חָיָה\"? \nוְלֹא הוֹדוּ לוֹ חֲכָמִים, אֶלָּא אָמְרוּ: \nלֹא נֶהְנִין וְלֹא מוֹעֲלִין.  \n\n<small>ח</small>\nאָמְרוּ לוֹ: \nמִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה.  \nאָמַר לוֹ: \nאִם כֵּן, \nלָמָּה לֹא אֲסָרוּהָ בַהֲנָיָה? \nוְהִשִּׂיאוֹ לְדָבָר אַחֵר. \nאָמַר לוֹ: \nיִשְׁמָעֵאל אָחִי! \nהֵיאָךְ אַתָּה קוֹרֵא: (שיר השירים א,ב) \n\"כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן\", \nאוֹ: \n'כִּי טוֹבִים דֹּדַיִךְ'? \nאָמַר לוֹ: \n'כִּי טוֹבִים דֹּדַיִךְ מִיָּיִן'.  \nאָמַר לוֹ: \nאֵין הַדָּבָר כֵּן, \nשֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו (שיר השירים א,ג) \n\"לְרֵיחַ שְׁמָנֶיךָ טוֹבִים\". \n",
+            "<small>ט</small>\nאֵלּוּ דְבָרִין שֶׁלַּגּוֹיִם אֲסוּרִין, \nוְאֵין אִסּוּרָן אִסּוּר הֲנָיָה: \nחָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, \nוְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן, וְהַשְּׁלָקוֹת. \nרְבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. \nוּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת בָּהֶן יַיִן וָחֹמֶץ, \nוּטְרִית טְרוּפָה, \nוְצֵיר שֶׁאֵין בָּהּ דָּגָה, \nוְהַחִילֵּק, \nוְקֹרֶט שֶׁלַּחִלְתִּית, \nוּמֶלַח סְלָקוֹנְטִית, \nהֲרֵי אֵלּוּ אֲסוּרִין, \nוְאֵין אִסּוּרָן אִסּוּר הֲנָיָה. \n",
+            "<small>י</small>\nאֵלּוּ מֻתָּרִין בַּאֲכִילָה: \nחָלָב שֶׁחֲלָבוֹ גוֹי וְיִשְׂרָאֵל רוֹאֵהוּ, \nהַדְּבַשׁ, \nוְהַדַּמְדְּמָנִיּוֹת, אַף עַל פִּי מְנַטְּפוֹת, \nאֵין בָּהֶן מִשֵּׁם הֶכְשֵׁר מַשְׁקֶה, \nוּכְבָשִׁין שֶׁאֵין דַרְכָּן לָתֵת בָּהֶן יַיִן וָחֹמֶץ, \nוּטְרִית שֶׁאֵינָה טְרוּפָה, \nוְצֵיר שֶׁיֶּשׁ בָּהּ דָּגָה, \nוְעָלֶה שֶׁלַּחִלְתִּית, &lt;ועל!&gt;\nוְזֵיתֵי קְלוֹסְקָה מְגֻלְגָּלִין. \nרְבִּי יְהוּדָה אוֹמֵר: \nשְׁלוּחִין אֲסוּרִין.  \nחֲגָבִים מִן הַסְּלִילָה, אֲסוּרִין, \nמִן הַאַפּוֹתֵק, מֻתָּרִין בִּתְרוּמָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַצְּלָמִים אֲסוּרִין, \nמִפְּנֵי שֶׁהֵן נֶעְבָּדִים אַחַת בַּשָּׁנָה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ אָסוּר, \nאֶלָּא כָל שֶׁיֶּשׁ לוֹ מַקֵּל, אוֹ צִפּוֹר, אוֹ כַדּוּר.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכָּל שֶׁיֶּשׁ בְּיָדוֹ כָל דָּבָר. \n",
+            "<small>ב</small>\nהַמּוֹצֵא שִׁבְרֵי צְלָמִים, \nהֲרֵי אֵלּוּ מֻתָּרִים.  \nמָצָא תַבְנִית יָד, תַבְנִית רֶגֶל, \nהֲרֵי אֵלּוּ אֲסוּרִין, \nמִפְּנֵי שֶׁכַּיּוֹצֵא בָהֶן נֶעְבָּד. \n",
+            "<small>ג</small>\nהַמּוֹצֵא כֵלִים, \nוַעֲלֵיהֶם צוּרַת הַחַמָּה, \nצוּרַת הַלְּבָנָה, צוּרַת הַדְּרָקוֹן, \nיוֹלִיכֵם לְיָם הַמֶּלַח.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר \nעַל הַמְכֻבָּדִין, אֲסוּרִים, \nוְעַל הַנִּבְזִין, מֻתָּרִין.  \nרְבִּי יוֹסֵה אוֹמֵר: \nשׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מֵטִיל לַיָּם.  \nאָמְרוּ לוֹ: \nאַף הוּא נֶעֱשָׂה זֶבֶל, \nשֶׁנֶּאֱמַר: (דברים יג,יח) \n\"וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם\". \n",
+            "<small>ד</small>\nשָׁאַל פָּרַקְלוֹס בֶּן פְּלַסְלוֹס \nאֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, \nשֶׁהָיָה רוֹחֵץ בְּמַרְחֵץ שֶׁלְּאַפְרוֹדִיטִי, \nאָמַר לוֹ: \n\"כָּתוּב בְּתוֹרַתְכֶם: \n\"וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם\", \nמִפְּנֵי מָה אַתָּה רוֹחֵץ בְּמַרְחֵץ שֶׁלְּאַפְרוֹדִיטִי?\" \nאָמַר לוֹ: \n\"אֵין מְשִׁיבִין בַּמַּרְחֵץ.\"  \nוּכְשֶׁיָּצָא, אָמַר לוֹ: \n\"אֲנִי לֹא בָאתִי בִגְבוּלָהּ, \nהִיא בָאת בִּגְבוּלִי.  \nאֵין אוֹמְרִים: \nנַעֲשָׂה מַרְחֵץ לְאַפְרוֹדִיטִי, \nאֶלָּא: \nנֶעְשֵׂית הִיא אַפְרוֹדִיטִי נוֹי לַמַּרְחֵץ.  \n\n<small>ה</small>\nדָּבָר אַחֵר: \nאִם נוֹתְנִין לָךְ מָמוֹן הַרְבֵּה, \nאַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלָּךְ \nעָרֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ? \nוְזוֹ עוֹמֶדֶת עַל הַבִּיב, \nוְכָל הָעָם מַשְׁתִּינִין בְּפָנֶיהָ!  \nלֹא נֶאֱמַר אֶלָּא \"אֱלֹהֵיהֶם\": \nאֶת שֶׁהוּא נוֹהֵג מִשֵּׁם אֱלוֹהַּ, אָסוּר, \nוְאֶת שֶׁאֵינוּ נוֹהֵג מִשֵּׁם אֱלוֹהַּ, מֻתָּר.\" \n",
+            "<small>ו</small>\nהַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת, \nהֵן מֻתָּרִין, \nוּמַה שֶּׁעֲלֵיהֶן אֲסוּרִין, \nשֶׁנֶּאֱמַר: (דברים ז,כה) \n\"לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ\".  \nרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: (דברים יב,ב) \n\"אֱלֹהֵיהֶם עַל הֶהָרִים\", וְלֹא הֶהָרִים אֱלֹהֵיהֶם; \n\"אֱלֹהֵיהֶם... עַל הַגְּבָעוֹת\", וְלֹא הַגְּבָעוֹת אֱלֹהֵיהֶם.  \n[וּמִפְּנֵי מָה אֲשֵׁרָה אֲסוּרָה?] \nמִפְּנֵי שֶׁיֶּשׁ בָּהּ תְּפִיסַת יַד אָדָם, \nוְכָל שֶׁיֶּשׁ בּוֹ תְפִיסַת יַד אָדָם אָסוּר.  \n\n<small>ז</small>\nאָמַר רְבִּי עֲקִיבָה: \nאֲנִי אֶהְיֶה אוֹבִין לְפָנֶיךָ: \nכָּל מָקוֹם שָׁאַתְּ מוֹצֵא \nהַר גָּבוֹהַּ, וְגִבְעָה נִשָּׂאָה, וְעֵץ רַעֲנָן, \nדַּע שֶׁיֶּשׁ שָׁם עֲבוֹדָה זָרָה. \n",
+            "<small>ח</small>\nמִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה, וְנָפַל, \nאָסוּר לִבְנוֹתוֹ. \nכֵּיצַד יַעֲשֶׂה? \nכּוֹנֵס בְּתוֹךְ שֶׁלּוֹ וּבוֹנֶה.  \nהָיָה שֶׁלּוֹ וְשֶׁלַּעֲבוֹדָה זָרָה, \nיִדּוֹן מַחְצָה לְמַחְצָה.  \nאֲבָנָיו וְעֵצָיו וַעֲפָרוֹ מְטַמִּין כַּשֶּׁרֶץ, \nשֶׁנֶּאֱמַר: (דברים ז,כו) \n\"שַׁקֵּץ תְּשַׁקְּצֶנּוּ, וְתַעֵב תְּתַעֲבֶנּוּ, \nכִּי חֵרֶם הוּא.\" \nרְבִּי עֲקִיבָה אוֹמֵר: \nכַּנִּדָּה, שֶׁנֶּאֱמַר: (ישעיה ל,כב) \n\"תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹאמַר לוֹ\". \nמַה הַנִּדָּה מְטַמָּא בַמַּשָּׂא, \nאַף עֲבוֹדָה זָרָה מְטַמָּא בַמַּשָּׂא. \n",
+            "<small>ט</small>\nשְׁלֹשָׁה בָתִּין הֵן: \nבַּיִת שֶׁבְּנָיוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה, \nהֲרֵי זֶה אָסוּר; \nסִיְּדוֹ וְכִיְּרוֹ לְשֵׁם עֲבוֹדָה זָרָה, וְחִדֵּשׁ, \nנוֹטֵל מַה שֶּׁחִדֵּשׁ; \nהִכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה, וְהוֹצִיאָהּ, \nהֲרֵי זֶה מֻתָּר.  \n\n<small>י</small>\nשָׁלוֹשׁ אֲבָנִים הֵן: \nאֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּה לַבּוֹמָס,  \nהֲרֵי זוֹ אֲסוּרָה; \nסִיְּדָהּ וְכִיְּרָהּ לְשֵׁם עֲבוֹדָה זָרָה, וְחִדֵּשׁ, \nנוֹטֵל מַה שֶּׁחִדֵּשׁ; \nהֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה, וְסִלְּקָהּ, \nהֲרֵי זוֹ מֻתֶּרֶת.  \n\n<small>יא</small>\nשָׁלוֹשׁ אֲשֵׁרוֹת הֵן: \nאִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה, \nהֲרֵי זֶה אָסוּר; \nגִּדְּעוֹ וּפִסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה, וְהֶחֱלִיף, \nנוֹטֵל מַה שֶּׁהֶחֱלִיף; \nהֶעֱמִיד תַּחְתָּיו עֲבוֹדָה זָרָה, וּבִטְּלָהּ, \nהֲרֵי זֶה מֻתָּר.  \n\n<small>יב</small>\nאֵי זוֹ הִיא אֲשֵׁרָה? \nכָּל שֶׁיֶּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכָּל שֶׁעוֹבְדִין אוֹתָהּ.  \nמַעֲשֶׂה בְצַיְדָן, \nבְּאִילָן שֶׁהָיוּ עוֹבְדִין אוֹתוֹ, \nוְהָיָה תַחְתָּיו גַּל.  \nאָמַר לָהֶן רְבִּי שִׁמְעוֹן: \n\"בִּדְקוּ אֶת הַגַּל הַזֶּה!\" \nוּבְדָקוּהוּ, וּמָצְאוּ בוֹ צוּרָה.  \nאָמַר לָהֶן: \n\"הוֹאִיל וְלַצּוּרָה הֵן עוֹבְדִין, \nנַתִּיר לָהֶן אֶת הָאִילָן.\" \n",
+            "<small>יג</small>\nלֹא יֵשֵׁב בְּצִלָּהּ, \nוְאִם יָשַׁב, טָהוֹר.  \nוְלֹא יַעֲבֹר תַּחְתֶּיהָ, \nוְאִם עָבַר, טָמֵא. \nהָיְתָה גוֹזֶלֶת אֶת הָרַבִּים, \nוְעָבַר תַּחְתֶּיהָ, טָהוֹר.  \nוְזוֹרְעִין תַּחְתֶּיהָ יְרָקוֹת בִּימוֹת הַגְּשָׁמִים, \nאֲבָל לֹא בִימוֹת הַחַמָּה. \nוְהַחַזְרִין, \nלֹא בִימוֹת הַחַמָּה וְלֹא בִימוֹת הַגְּשָׁמִים. \nרְבִּי יוֹסֵה אוֹמֵר: \nאַף לֹא יְרָקוֹת בִּימוֹת הַגְּשָׁמִין, \nמִפְּנֵי שֶׁהַנְּבִיָּה נוֹשֶׁרֶת, \nוַהֲוָת הֲנָאָה לָהֶם לַזֶּבֶל. \n",
+            "<small>יד</small>\nנָטַל מִמֶּנָּה עֵצִים וַאֲבָנִים, \nאֲסוּרִין בַּהֲנָיָה.  \nהִסִּיק בָּהֶן אֶת הַתַּנּוּר, \nאִם חָדָשׁ, יֻתַּץ, \nוְאִם יָשָׁן, יָצֵן.  \nאָפָה בוֹ אֶת הַפַּת, \nהַפַּת אֲסוּרָה בַהֲנָיָה; \nנִתְעָרְבָה בַאֲחֵרוֹת, \nכֻּלָּן אֲסוּרוֹת בַּהֲנָיָה.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיוֹלִיךְ הֲנָיָה לְיָם הַמֶּלַח.  \nאָמְרוּ לוֹ: \nאֵין פִּדָּיוֹן לַעֲבוֹדָה זָרָה.  \n\n<small>יה</small>\nנָטַל מִמֶּנָּה כַרְכֵּד, \nאָסוּר בַּהֲנָיָה.  \nאָרַג בּוֹ אֶת הַבֶּגֶד, \nהַבֶּגֶד אָסוּר בַּהֲנָיָה; \nנִתְעָרַב בַּאֲחֵרִים, \nכֻּלָּן אֲסוּרִין בַּהֲנָיָה.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nיוֹלִיךְ הֲנָיָה לְיָם הַמֶּלַח.  \nאָמְרוּ לוֹ: \nאֵין פִּדָּיוֹן לַעֲבוֹדָה זָרָה. \n",
+            "<small>יו</small>\nכֵּיצַד מְבַטְּלָהּ? \nקִרְסֵם וְזֵרֵד, \nנָטַל מִמֶּנָּה מַקֵּל אוֹ שַׁרְבִּיט, \nאֲפִלּוּ עָלֶה, \nהֲרֵי זוֹ בְטֵלָה.  \nשְׁפָיָהּ לְצָרְכָהּ, אֲסוּרָה; \nוְשֶׁלֹּא לְצָרְכָהּ, מֻתֶּרֶת. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nשָׁלוֹשׁ אֲבָנִים זוֹ בְצַד זוֹ בְּצַד הַמַּרְקוּלִיס, \nאֲסוּרוֹת; \nוּשְׁתַּיִם, מֻתָּרוֹת; \nוַחֲכָמִים אוֹמְרִים: \nאֶת שֶׁהוּא נִרְאֶה עִמּוֹ, אֲסוּר, \nוְאֶת שֶׁאֵינוּ נִרְאֶה עִמּוֹ, מֻת��ָר. \n",
+            "<small>ב</small>\nמָצָא בְרֹאשׁוֹ מָעוֹת, כְּסוּת, אֳכָלִים, \nהֲרֵי אֵלּוּ מֻתָּרִין.  \nפַּרְכִירֵי עֲנָבִים, וְעַטְרוֹת שֶׁלַּשִּׁבֳּלִים, \nוְיֵינוֹת שְׁמָנִים וּסְלָתוֹת, \nוְכָל דָּבָר שֶׁכַּיּוֹצֵא בוֹ קָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ, \nאָסוּר. \n",
+            "<small>ג</small>\nעֲבוֹדָה זָרָה שֶׁהָיָה לָהּ גַּנָּה וּמַרְחֵץ, \nנֶהְנִים מֵהֶן שֶׁלֹּא בְטוֹבָה, \nוְאֵין נֶהְנִין מֵהֶם בְּטוֹבָה.  \nהָיָה שֶׁלָּהּ וְשֶׁלַּאֲחֵרִים, \nנֶהְנִין מֵהֶן בְּטוֹבָה וְשֶׁלֹּא בְטוֹבָה. \n",
+            "ד &lt;ה&gt;\nעֲבוֹדָה זָרָה שֶׁלַּנָּכְרִי, אֲסוּרָה מִיָּד, &lt;מִיָּדוֹ!&gt;\nוְשֶׁלְּיִשְׂרָאֵל, מִשֶּׁתֵּעָבֵד. &lt;שֶׁלְּיִשְׂרָאֵל!&gt; \nנָכְרִי מְבַטֵּל עֲבוֹדָה זָרָה שֶׁלּוֹ וְשֶׁלְּיִשְׂרָאֵל, \nיִשְׂרָאֵל אֵינוּ מְבַטֵּל עֲבוֹדָה זָרָה שֶׁלַּנָּכְרִי.  \nהַמְבַטֵּל עֲבוֹדָה זָרָה, בִּטֵּל מְשַׁמְּשֶׁיהָ; \nבִּטֵּל מְשַׁמְּשֶׁיהָ, \nמְשַׁמְּשֶׁיהָ מְבֻטָּלִין וְהִיא אֲסוּרָה. \n",
+            "<small>ה</small>\nכֵּיצַד מְבַטְּלָהּ? \nקָטַע רֹאשׁ אָזְנָהּ, רֹאשׁ חוֹטָמָהּ, רֹאשׁ אֶצְבָּעָהּ, \nפְּחָסָהּ, אַף עַל פִּי שֶׁלֹּא חִסְּרָהּ, \nבִּטְּלָהּ.  \nרָקַק בְּפָנֶיהָ, הִשְׁתִּין בְּפָנֶיהָ, \nגֵּרְדָהּ, זָרַק בָּהּ אֶת הַצּוֹאָה, \nהֲרֵי זוֹ אֵינָה בְטֵלָה.  \nמְכָרָהּ אוֹ מִשְׁכְּנָהּ, \nרְבִּי אוֹמֵר: \nבִּטֵּל. \nוַחֲכָמִים אוֹמְרִים: \nלֹא בִטֵּל. \n",
+            "<small>ו</small>\nעֲבוֹדָה זָרָה שֶׁהִנִּיחוּהָ עוֹבְדֶיהָ, \nבְשָׁעַת שָׁלוֹם, מֻתֶּרֶת; \nבְּשָׁעַת מִלְחָמָה, אֲסוּרָה.  \nבּוֹמְסָיוֹת שֶׁלַּמְּלָכִים, \nהֲרֵי אֵלּוּ מֻתָּרִים, \nמִפְּנֵי שֶׁמַּעֲמִידִין אוֹתוֹ \nבְּשָׁעָה שֶׁהַמְּלָכִים עוֹבְרִין. &lt;בְּשָׁעָת!&gt;\n",
+            "<small>ז</small>\nשָׁאֲלוּ אֶת הַזְּקֵנִים בְּרוֹמִי: \n\"אִם אֵין רְצוֹנוֹ בַעֲבוֹדָה זָרָה, \nמִפְּנֵי מָה אֵינוּ מְבַטְּלָהּ?\" \nאָמְרוּ לָהֶן: \n\"אִלּוּ לַדָּבָר שֶׁאֵין צֹרֶךְ הָעוֹלָם בּוֹ הָיוּ עוֹבְדִין, \nהָיָה מְבַטְּלוֹ; \nהֲרֵי אֵלּוּ עוֹבְדִין לַחַמָּה וְלַלְּבָנָה וְלַכּוֹכָבִים.  \nיְאַבֵּד עוֹלָמוֹ מִפְּנֵי הַשּׁוֹטִין?\" \nאָמְרוּ לָהֶם: \n\"אִם כֵּן, \nיְאַבֵּד דָּבָר שֶׁאֵין צֹרֶךְ הָעוֹלָם בּוֹ, \nוִיקַיֵּם דָּבָר שֶׁצֹּרֶךְ הָעוֹלָם בּוֹ!\" \nאָמְרוּ לָהֶן: \n\"אַף אָנוּ מַחֲזִיקִין יְדֵי עוֹבְדֵיהֶם שֶׁלָּאֵלּוּ, \nוְיֹאמְרוּ: \nתֵּדְעוּ שֶׁהֵן אֱלוֹהוֹת, \nשֶׁהֲרֵי אֵלּוּ לֹא בָטְלוּ. \"\n",
+            "<small>ח</small>\nלוֹקְחִין גַּת בְּעוּטָה מִן הַנָּכְרִי, \nאַף עַל פִּי שֶׁהוּא נוֹטֵל בְּיָדוֹ וְנוֹתֵן הַתַּפּוּחַ,  \nאֵינוּ נֶעֱשָׂה יַיִן נֶסֶךְ עַד שֶׁיֵּרֵד לַבּוֹר.  \nיָרַד לַבּוֹר, \nמַה שֶּׁבַּבּוֹר אָסוּר, \nוְהַשְּׁאָר מֻתָּר. \n",
+            "<small>ט</small>\nדּוֹרְכִין עִם הַנָּכְרִי בַגַּת, \nאֲבָל לֹא בוֹצְרִין עִמּוֹ.  \nיִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, \nלֹא דוֹרְכִין וְלֹא בוֹצְרִין עִמּוֹ, \nאֲבָל מוֹלִיכִין עִמּוֹ חֲבִיּוֹת לַגַּת \nוּמְבִיאִין עִמּוֹ מִן הַגַּת.  \n\n<small>י</small>\nנַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, \nלֹא לָשִׁים וְלֹא עוֹרְכִים עִמּוֹ, \nאֲבָל מוֹלִיכִין עִמּוֹ פַת לַפְּלָטֵר. \n",
+            "יא &lt;כ&gt;\nנָכְרִי שֶׁנִּמְצָא עוֹמֵד בְּצַד הַבּוֹר שֶׁלַּיַּיִן, \nאִם יֵשׁ ��ָלָיו מַלְוָה, אָסוּר; \nאֵין לוֹ עָלָיו מַלְוָה, מֻתָּר.  \nנָפַל לַבּוֹר וְעָלָה, \nמְדָדוֹ בַקָּנֶה, \nוְהָיָה מְטַפֵּחַ עַל פִּי חָבִית מְרֻתַּחַת, \nבְּכָל אֵלּוּ הָיָה מַעֲשֶׂה, וְאָמְרוּ: \nיִמָּכֵר. \nרְבִּי שִׁמְעוֹן מַתִּיר.  \nנָטַל אֶת הֶחָבִית וּזְרָקָהּ לַבּוֹר, \nזֶה הָיָה מַעֲשֶׂה, וְהִכְשִׁירוֹ. \n",
+            "<small>יב</small>\nהַמְטַהֵר יֵינוֹ שֶׁלַּנָּכְרִי וְנוֹתְנוֹ בִרְשׁוּתוֹ, \nבְּבַיִת שֶׁהוּא פָתוּחַ לִרְשׁוּת הָרַבִּים, \nבְּעִיר שֶׁיֶּשׁ בָּהּ גּוֹיִם וְיִשְׂרְאֵלִים, \nמֻתָּר; \nבְּעִיר שֶׁכֻּלָּהּ גּוֹיִם, \nאָסוּר, עַד שֶׁיּוֹשֵׁב שׁוֹמֵר. \nאֵין הַשּׁוֹמֵר צָרִיךְ לִהְיוֹת יוֹשֵׁב וּמְשַׁמֵּר, \nאַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, \nמֻתָּר.  \nרְבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: \nכָּל רְשׁוּת הַגּוֹיִם אַחַת. \n",
+            "<small>יג</small>\nהַמְטַהֵר יֵינוֹ שֶׁלַּנָּכְרִי וְנוֹתְנוֹ בִרְשׁוּתוֹ, \nוְהַלָּה כוֹתֵב לוֹ &lt;וְהַלָּא!&gt;\nשֶׁ\"נִּתְקַבַּלְתִּי מִמָּךְ מָעוֹת\", \n[מֻתָּר.]  \nאֲבָל אִם יִרְצֶה יִשְׂרָאֵל לְהוֹצִיאוֹ, \nאֵין מַנִּיחוֹ עַד שֶׁיִּתֵּן לוֹ אֶת מָעוֹתָיו. \nזֶה הָיָה מַעֲשֶׂה בְבֵית שְׁאָן, \nוְאָסְרוּ חֲכָמִים. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַשּׂוֹכֵר אֶת הַפּוֹעֵל לַעֲשׁוֹת עִמּוֹ בְיַיִן נֶסֶךְ, \nשְׂכָרוֹ אָסוּר.  \nשְׂכָרוֹ לַעֲשׁוֹת עִמּוֹ מְלָאכָה אַחֶרֶת, \nאַף עַל פִּי שֶׁאָמַר לוֹ: \n\"הַעֲבֵר לִי חָבִית שֶׁלְּיַיִן נֶסֶךְ מִמָּקוֹם לְמָקוֹם\", \nשְׂכָרוֹ מֻתָּר.  \n\n<small>ב</small>\nהַשּׂוֹכֵר אֶת הַחֲמוֹר לְהָבִיא עָלֶיהָ יַיִן נֶסֶךְ, \nשְׂכָרָהּ אָסוּר. \nשְׂכָרָהּ לֵישֵׁב עָלֶיהָ, \nאַף עַל פִּי שֶׁהִנִּיחַ לָגִינוֹ עָלֶיהָ, \nשְׂכָרָהּ מֻתָּר. \n",
+            "<small>ג</small>\nיַיִן נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים, יְדִיחֵם, \nוְהֵן מֻתָּרוֹת; \nאִם הָיוּ מְבֻקָּעוֹת, אֲסוּרוֹת.  \nנָפַל עַל גַּבֵּי תְאֵנִים אוֹ עַל גַּבֵּי תְמָרִים, \nאִם יֶשׁ בָּהֶן בְּנוֹתֵן טַעַם, אָסוּר.  \nמַעֲשֶׂה בְבוֹיְתַס בֶּן זֵנוֹן, \nשֶׁהָיָה מֵבִיא גְּרוֹגְרוֹת בִּסְפִינָה, \nוְנִשְׁתַּבְּרָה חָבִית שֶׁלְּיַיִן נֶסֶךְ עַל גַּבֵּיהֶם, \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִכְשִׁירוּ.  \nזֶה הַכְּלָל: \nכָּל שֶׁהוּא בַּהֲנָיָתוֹ בְנוֹתֵן טַעַם, אָסוּר; \nכָּל שֶׁאֵינוּ בַּהֲנָיָתוֹ בְנוֹתֵן טַעַם, מֻתָּר, \nכְּגוֹן הַחֹמֶץ שֶׁנָּפַל לַגְּרִיסִים. \n",
+            "<small>ד</small>\nנָכְרִי שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם, \nאִם הָיָה בְחֶזְקַת מִשְׁתַּמֵּר, \nמֻתָּר.  \nוְאִם מוֹדִיעוֹ שֶׁהוּא מַפְלִיג, \nכְּדֵי שֶׁיִּשְׁתֹּם וְיַחְתֹּם וְיִגַּב, \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכְּדֵי שֶׁיִּפְתַּח וְיִגֹּף וְתִגַּב. \n",
+            "<small>ה</small>\nהַמַּנִּיחַ יֵינוֹ בַקָּרוֹן אוֹ בַסְּפִינָה, \nוְהָלַךְ לוֹ לְקַפֻּנְדַּרְיָה, \nנִכְנַס לַמְּדִינָה וְרָחַץ, מֻתָּר.  \nאִם מוֹדִיעוֹ שֶׁהוּא מַפְלִיג, \nכְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגַּב; \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכְּדֵי שֶׁיִּפְתַּח וְיִגֹּף וְתִגַּב.  \n\n<small>ו</small>\nהַמַּנִּיחַ נָכְרִי בַחֲנוּתוֹ, \nאַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, מֻתָּר.  \nאִם מוֹדִיעוֹ שֶׁהוּא מַפְלִיג, \nכְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגַּב; \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכְּדֵי שֶׁיִּפְתַּח וְיִגֹּף וְתִגַּב. \n",
+            "<small>ז</small>\nהָיָה אוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן, \nוְהִנִּיחַ לְפָנָיו לָגִין עַל הַשֻּׁלְחָן, \nוְלָגִין עַל הַדְּלָפְקִי, \nוְהִנִּיחוֹ וְיָצָא, \nמַה שֶּׁעַל הַשֻּׁלְחָן אָסוּר, \nוּמַה שֶּׁעַל הַדְּלָפְקִי מֻתָּר.  \nאִם אָמַר לוֹ: \n\"הֱוֶי מוֹזֵג וְשׁוֹתֶה!\" \nאַף שֶׁעַל הַדְּלָפְקִי אָסוּר.  \nחֲבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת, \nוּסְתוּמוֹת, כְּדֵי שֶׁיִּפְתַּח וְיִגֹּף וְתִגַּב. \n",
+            "<small>ח</small>\nבֹּלֶשֶׁת שֶׁנִּכְנְסָה לָעִיר בְּשָׁעַת שָׁלוֹם, \nחֲבִיּוֹת פְּתוּחוֹת אֲסוּרוֹת, \nוּסְתוּמוֹת מֻתָּרוֹת.  \nבְּשָׁעַת מִלְחָמָה, \nאֵלּוּ וָאֵלּוּ מֻתָּרוֹת, \nשֶׁאֵין פְּנַי לְנַסֵּךְ. \n",
+            "<small>ט</small>\nאֻמָּנִים יִשְׂרָאֵל, \nשֶׁשִּׁלַּח לָהֶם נָכְרִי חָבִית שֶׁלְּיַיִן נֶסֶךְ, \nמֻתָּר שֶׁיֹּאמְרוּ לוֹ: \n\"תֶּן לָנוּ אֶת דָּמֶיהָ!\" \nאִם מִשֶּׁנִּכְנְסָה לִרְשׁוּתָן, \nאָסוּר.  \n\n<small>י</small>\nהַמּוֹכֵר יֵינוֹ לַנָּכְרִי, \nפִּסֵּק עַד שֶׁלֹּא מָדַד, \nדָּמָיו מֻתָּרִין. \nמָדַד עַד שֶׁלֹּא פִסֵּק, \nדָּמָיו אֲסוּרִין.  \nנָטַל אֶת הַמַּשְׁפֵּךְ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ, \nנְטָלוֹ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁלְּיִשְׂרָאֵל, \nאִם יֶשׁ בּוֹ עִקְבַת יַיִן, \nאָסוּר.  \nהַמְּעָרֶה מִכֶּלִי לְכֶלִי, \nהַמְּעָרֶה מִמֶּנּוּ מֻתָּר, \nוְאֶת שֶׁהֶעֱרָה לְתוֹכוֹ אָסוּר. \n",
+            "<small>יא</small>\nיַיִן נֶסֶךְ אָסוּר וְאוֹסֵר כָּל שֶׁהוּא.  \nיַיִן בְּיַיִן וּמַיִם בְּמַיִם, \nכָּל שֶׁהוּא.  \nיַיִן בְּמַיִם וּמַיִם בְּיַיִן, \nבְּנוֹתֵן טַעַם.  \nזֶה הַכְּלָל: \nמִין בְּמִינוֹ כָל שֶׁהוּא, \nוְשֶׁלֹּא בְּמִינוֹ, בְּנוֹתֵן טַעַם. \n",
+            "<small>יב</small>\nאֵלּוּ אֲסוּרִין וְאוֹסְרִין כָּל שֶׁהֵן: \nיַיִן נֶסֶךְ, \nוַעֲבוֹדָה זָרָה, \nוְעוֹרוֹת לְבוּבִין, \nוְשׁוֹר הַנִּסְקָל, \nוְעֶגְלָה עֲרוּפָה, \nוְצִפֳּרֵי מְצֹרָע, \nוּשְׂעַר נָזִיר, \nוּפֶטֶר חֲמוֹר, \nוּבָשָׂר בֶּחָלָב, \nוְחֻלִּים שֶׁנִשְׁחָטוּ בָעֲזָרָה, \nהֲרֵי אֵלּוּ אֲסוּרִין, \nוְאוֹסְרִין כָּל שֶׁהֵן. \n",
+            "<small>יג</small>\nיַיִן נֶסֶךְ שֶׁנָּפַל לַבּוֹר, \nכֻּלּוֹ אָסוּר בַּהֲנָיָה. \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nיִמָּכֵר כֻּלּוֹ לַגּוֹיִם, \nחוּץ מִדְּמֵי יַיִן נֶסֶךְ שֶׁיֵּשׁ בּוֹ. \n",
+            "<small>יד</small>\nגַּת שֶׁלָּאֶבֶן שֶׁזְּפָתָהּ גּוֹי, \nמְנַגְּבָהּ, וְהִיא טְהוֹרָה. \nוְשֶׁלָּעֵץ, \nרְבִּי אוֹמֵר: \nיְנַגֵּב.  \nוַחֲכָמִים אוֹמְרִים: \nיִקְלֹף אֶת הַזֶּפֶת. \nוְשֶׁלַּחֶרֶס, \nאַף עַל פִּי שֶׁקִּלֵּף אֶת הַזֶּפֶת, \nהֲרֵי זוֹ אֲסוּרָה. \n",
+            "הַלּוֹקֵחַ כְּלִי תַשְׁמִישׁ מִן הַגּוֹי, \nאֶת שֶׁדַּרְכּוֹ לְהַטְבִּיל, יַטְבִּיל, \nלְהַגְעִיל, יַגְעִיל, \nלְלַבֵּן בָּאוּר, יְלַבֵּן.  \nהַשְּׁפוּד וְהָאַסְכָּלָה, מְלַבְּנָן בָּאוּר. \nוְהַסְּכִין, שָׁפָהּ וְהִיא טְהוֹרָה.  \n\nחסל עבודה זרה \n\n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,89 @@
+{
+    "language": "he",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "לפני אידיהן של עכומ\"ז שלשה ימים אסור לשאת ולתת עמהן. להשאילן. ולשאול מהן. להלוותן. וללוות מהן. לפורען. ולפרוע מהן. רבי יהודה אומר נפרעין מהן מפני שהוא מיצר לו. אמרו לו אף על פי שמיצר הוא עכשיו. שמח הוא לאחר זמן: ",
+            "רבי ישמעאל אומר שלשה ימים לפניהם ושלשה ימים לאחריהם אסור. וחכמים אומרים לפני אידיהן אסור. לאחר אידיהן מותר: ",
+            "ואלו אידיהן של עכו\"ם. קלנדא. וסטרנורא. וקרטסים. ויום גנוסיא של מלכים. ויום הלידה. ויום המיתה. דברי רבי מאיר. וחכמים אומרים כל מיתה שיש בה שרפה. יש בה עבודה זרה. ושאין בה שרפה. אין בה עבודה זרה. יום תגלחת זקנו ובלוריתו יום שעלה בו מן הים. ויום שיצא בו מבית האסורים. ועכו\"ם שעשה משתה לבנו. אינו אסור אלא אותו היום. ואותו האיש בלבד: ",
+            "עיר שיש בה עבודה זרה חוצה לה מותר. היה חוצה לה עבודה זרה. תוכה מותר. מהו לילך לשם. בזמן שהדרך מיוחדת לאותו מקום. אסור. ואם היה יכול להלך בה למקום אחר מותר. עיר שיש בה עבודה זרה. והיו בה חנויות מעוטרות. ושאינן מעוטרות. זה היה מעשה בבית שאן. ואמרו חכמים המעוטרות. אסורות, ושאינן מעוטרות מותרות: ",
+            "אלו דברים אסורים למכור לעובד כוכבים. אצטרובלין ובנות שוח ופטוטרותיהן ולבונה ותרנגול הלבן. רבי יהודה אומר מותר למכור לו לבן בין התרנגולין. ובזמן שהוא בפני עצמו קוטע את אצבעו ומוכרו לו לפי שאין מקריבין חסר לעבודה זרה. ושאר כל הדברים סתמן מותר ופירושן אסור. רבי מאיר אומר אף דקל טב וחצב. ונקליבם. אסור למכור לעכו\"ם: ",
+            "מקום שנהגו למכור בהמה דקה לעכו\"ם מוכרין. מקום שנהגו שלא למכור אין מוכרין. ובכל מקום אין מוכרין להם בהמה גסה. עגלים וסייחים שלמים ושבורין. רבי יהודה מתיר בשבורה. ובן בתירה מתיר בסוס: ",
+            "אין מוכרין להם דובין ואריות וכל דבר שיש בו נזק לרבים. אין בונין עמהם בסילקי. גרדום. ואצטדיא ובימה. אבל בונים עמהם בימוסיאות. ובית מרחצאות. הגיעו לכיפה. שמעמידין בה עבודה זרה אסור לבנות. ",
+            "ואין עושים תכשיטין לעבודה זרה. קוטלאות. ונזמים. וטבעות. רבי אליעזר אומר. בשכר מותר. אין מוכרין להם במחובר לקרקע. אבל מוכר הוא משיקצץ. רבי יהודה אומר מוכר הוא לו על מנת לקוץ. אין משכירין להם בתים בארץ ישראל. ואין צריך לומר שדות. ובסוריא משכירין להם בתים אבל לא שדות. ובחוץ לארץ מוכרין להם בתים ומשכירין שדות. דברי רבי מאיר. רבי יוסי אומר בארץ ישראל משכירין להם בתים אבל לא שדות. ובסוריא מוכרין בתים. ומשכירין שדות. ובחוצה לארץ מוכרין אלו ואלו: ",
+            "אף במקום שאמרו להשכיר. לא לבית דירה אמרו. מפני שהוא מכניס לתוכו עבודה זרה שנאמר (דברים ז, כו) לא תביא תועבה אל ביתך. ובכל מקום לא ישכיר לו את המרחץ. מפני שהוא נקרא על שמו: "
+        ],
+        [
+            "אין מעמידין בהמה בפונדק אות של עכו\"ם. מפני שחשודין על הרביעה. ולא תתיחד אשה עמה מפני שחשודין על העריות. ולא יתיחד אדם עמהן מפני שחשודין על שפיכת דמים. בת ישראל לא תילד את עובדת כוכבים. מפני שמילדת בן לעבודה זרה. אבל עובדת כוכבים מילדת בת ישראל. בת ישראל לא תניק בנה של עובדת כוכבים. אבל עובדת כוכבי' מניקה בנה של ישראלית ברשותה: ",
+            "מתרפאין מהן רפוי ממון אבל לא רפוי נפשות. ואין מסתפרין מהן בכל מקום דברי רבי מאיר וחכמים אומרים ברשות הרבים מותר אבל לא בינו לבינו: ",
+            "אלו דברים של עכו\"ם אסורין. ואיסורן איסור הנאה. היין. והחומץ של עכו\"ם שהיה מתחלתו יין. וחרס הדרייני. ועורות לבובין. רבן שמעון בן גמליאל אומר בזמן שהקרע שלו עגול אסור. משוך מותר. בשר הנכנס לעבודה זרה מותר. והיוצא אסור מפני שהוא כזבחי מתים. דברי רבי עקיבא. ההולכין לתרפות. אסור לשאת ולתת עמהם. והבאין מותרין: ",
+            "נודות העכו\"ם וקנקניהן. ויין של ישראל כנוס בהן. אסורין. ואיסורן איסור הנאה. דברי רבי מאיר. וחכמים אומרים אין איסורן איסור הנאה. החרצנים והזגין של עכו\"ם אסורין. ואיסורן איסור הנאה. דברי רבי מאיר. וחכמים אומרין לחין אסורין. יבשין מותרין. המורייס וגבינות בית אונייקי של עכו\"ם אסורין ואיסורן איסור הנאה. דברי רבי מאיר. וחכמים אומרים אין איסורן איסור הנאה: ",
+            "אמר רבי יהודה שאל רבי ישמעאל את רבי יהושע כשהיו מהלכין בדרך אמר לו מפני מה אסרו גבינות העכו\"ם. אמר לו מפני שמעמידין אותה בקיבה של נבלה. אמר לו והלא קיבת עולה חמורה מקיבת נבלה ואמרו כהן שדעתו יפה. שורפה חיה. ולא הודו לו. אבל אמרו אין נהנין ולא מועלין חזר אמר לו מפני שמעמידין אותה בקיבת עגלי עבודה זרה. אמר לו אם כן למה לא אסרוה בהנאה. השיאו לדבר אחר. אמר לו ישמעאל אחי. היאך אתה קורא (שיר השירים א, ב) כי טובים דודיך מיין. או כי טובים דודייך. אמר לו כי טובים דודייך. אמר לו אין הדבר כן שהרי חבירו מלמד עליו לריח שמניך טובים: ",
+            "אלו דברים של עכו\"ם אסורין ואין איסורן איסור הנאה. חלב שחלבו עכו\"ם ואין ישראל רואהו. והפת והשמן שלהן. רבי ובית דינו התירו בשמן ושלקות וכבשין שדרכן לתת לתוכן יין וחומץ וטרית טרופה. וציר שאין בה דגה כלבית שוטטת בו. והחילק וקורט של חלתית. ומלח סלקונטית. הרי אלו אסורין. ואין איסורן איסורה נאה: ",
+            "אלו מותרין באכילה. חלב שחלבו עכו\"ם וישראל רואהו. והדבש. והדבדניות אף על פי שמנטפין. אין בהם משום הכשר משקה. וכבשין שאין דרכן לתת לתוכן יין וחומץ. וטרית שאינה טרופה. וציר שיש בה דגה. ועלה של חלתית. וזיתים גלוסקאות המגולגלין. רבי יוסי אומר השלוחין אסורין. החגבים הבאים מן הסלולה אסורין. מן ההפתק מותרין. וכן לתרומה. "
+        ],
+        [
+            "כל הצלמים אסורים. מפני שהן נעבדין פעם אחת בשנה דברי רבי מאיר. וחכמים אומרים אינו אסור אלא כל שיש בידו מקל. או צפור. או כדור. רבן שמעון בן גמליאל אומר כל שיש בידו כל דבר: ",
+            "המוצא שברי צלמים. הרי אלו מותרים. מצא תבנית יד או תבנית רגל. הרי אלו אסורים. מפני שכיוצא בהן נעבד: ",
+            "המוצא כלים. ועליהם צורת חמה. צורת לבנה. צורת דרקון. יוליכם לים המלח. רבן שמעון בן גמליאל אומר שעל המכובדין אסורים. שעל המבוזין מותרין. רבי יוסי אומר שוחק וזורה לרוח. או מטיל לים אמרו לו אף הוא נעשה זבל. שנאמר (דברים יג, יח) ולא ידבק בידך מאומה מן החרם: ",
+            "שאל פרוקלוס בן פלוספוס את רבן גמליאל בעכו שהיה רוחץ במרחץ ש�� אפרודיטי. אמר לו כתוב בתורתכם ולא ידבק בידך מאומה מן החרם מפני מה אתה רוחץ במרחץ של אפרודיטי. אמר לו אין משיבין במרחץ. וכשיצא אמר לו אני לא באתי בגבולה. היא באתה בגבולי. אין אומרים נעשה מרחץ לאפרודיטי נוי. אלא אומרים נעשה אפרודיטי נוי למרחץ. דבר אחר אם נותנין לך ממון הרבה אי אתה נכנס לעבודה זרה שלך ערום. ובעל קרי. ומשתין בפניה. וזו עומדת על פי הביב. וכל העם משתינין לפניה. לא נאמר אלא אלהיהם את שנוהג בו משום אלוה אסור. ואת שאינו נוהג בו משום אלוה מותר: ",
+            "הגוים העובדים את ההרים. ואת הגבעות. הן מותרין ומה שעליהם אסורים. שנאמר (דברים ז, כה) לא תחמוד כסף וזהב עליהם ולקחת. רבי יוסי הגלילי אומר (דברים ז, יב) אלהיהם על ההרים ולא ההרים אלהיהם. אלהיהם על הגבעות. ולא הגבעות אלהיהם. ומפני מה אשרה אסורה. מפני שיש בה תפיסת יד אדם. וכל שיש בה תפיסת ידי אדם אסור. אמר רבי עקיבא אני אובין ואדון לפניך. כל מקום שאתה מוצא הר גבוה. וגבעה נשאה. ועץ רענן. דע שיש שם עבודה זרה: ",
+            "מי שהיה ביתו סמוך לעבודה זרה. ונפל. אסור לבנותו. כיצד יעשה כונס בתוך שלו ארבע אמות ובונה. היה שלו ושל עבודה זרה. נדון מחצה על מחצה. אבניו עציו ועפרו. מטמאין כשרץ. שנאמר (דברים ז, כו) שקץ תשקצנו. רבי עקיבא אומר כנדה. שנאמר (ישעיה ל, כב) תזרם כמו דוה צא תאמר לו. מה נדה מטמאה במשא. אף עבודה זרה מטמאה במשא: ",
+            "שלשה בתים הן. בית שבנוי מתחלה לעבודה זרה. הרי זה אסור. סיידו וכיירו לעבודה זרה. וחידש. נוטל מה שחידש. הכניס לתוכה עבודה זרה והוציאה. הרי זה מותר. שלש אבנים הן. אבן שחצבה מתחלה לבימוס. הרי זו אסורה. סיירה וכיירה לשם עבודה זרה וחידש נוטל מה שחידש. העמיד עליה עבודה זרה וסילקה. הרי זו מותרת. שלש אשרות הן. אילן שנטעו מתחלה לשם עבודה זרה. הרי זו אסורה. גידעו ופסלו לשם עבודה זרה. והחליף נוטל מה שהחליף. העמיד תחתיה עבודה זרה וביטלה הרי זה מותר. איזו היא אשרה. כל שיש תחתיה עבודה זרה. רבי שמעון אומר כל שעובדין אותה. ומעשה בצידן באילן שהיו עובדין אותו ומצאו תחתיו גל. אמר להן רבי שמעון בדקו את הגל הזה. ובדקוהו ומצאו בו צורה. אמר להן הואיל ולצורה הן עובדין. נתיר להן את האילן: ",
+            "לא ישב בצלה. ואם ישב טהור. ולא יעבור תחתיה. ואם עבר טמא. היתה גוזלת את הרבים. ועבר תחתיה. טהור. וזורעין תחתיה ירקות בימות הגשמים. אבל לא בימות החמה. והחזרין לא בימות החמה ולא בימות הגשמים. רבי יוסי אומר אף לא ירקות בימות הגשמים. מפני שהנמייה נושרת עליהן. והוה להן לזבל: ",
+            "נטל ממנה עצים. אסורין בהנאה. הסיק בהן את התנור. אם חדש יותץ. ואם ישן יוצן. אפה בו את הפת. אסורה בהנאה. נתערבה באחרות. כולן אסורות בהנאה. רבי אליעזר אומר יוליך הנאה לים המלח. אמרו לו אין פדיון לעבודה זרה. נטל הימנה כרכור אסור בהנאה ארג בו את הבגד. הבגד אסור בהנאה. נתערב באחרים ואחרים באחרים. כולן אסורין בהנאה. רבי אליעזר אומר יוליך הנאה לים המלח. אמרו לו אין פדיון לעבודה זרה: ",
+            "כיצד מבטלה. קירסם וזירד. נטל ממנה מקל או שרביט. אפילו עלה. הרי זו בטלה. שפייה לצורכה אסורה. שלא לצורכה מותרת: "
+        ],
+        [
+            "רבי ישמעאל אומר שלש אבנים זו בצד זו. בצד מרקוליס אסורות. ושתים מותרות. וחכמים אומרים שנראות עמו אסורות. ושאין נראות עמו מותרות: ",
+            "מצא בראשו מעות. כסות. או כלים. הרי אלו מותרין. פרכילי ענבים. ועטרות של שבלים. ויינות ושמנים. וסלתות. וכל דבר שכיוצא בו קרב על גבי המזבח. אסור: ",
+            "עבודה זרה שהיה לה גינה. או מרחץ. נהנין מהן שלא בטובה ואין נהנין מהן בטובה. היה שלה ושל אחרים נהנין מהן בין בטובה ובין שלא בטובה: ",
+            "עבודה זרה של נכרי. אסורה מיד. ושל ישראל. אין אסורה עד שתיעבד. נכרי מבטל עבודה זרה שלו. ושל חברו. וישראל אין מבטל עבודה זרה של נכרי. המבטל עבודה זרה ביטל משמשיה. ביטל משמשיה. משמשיה מותרין. והיא אסורה: ",
+            "כיצד מבטלה. קטע ראש אזנה. ראש חוטמה. ראש אצבעה. פחסה. אף על פי שלא חיסרה. בטלה. רקק בפניה. השתין בפניה. גררה וזרק בה את הצואה. הרי זו אינה בטילה. מכרה או משכנה. רבי אומר ביטל. וחכמים אומרים. לא ביטל: ",
+            "עבודה זרה שהניחוה עובדיה. בשעת שלום מותרת. בשעת מלחמה אסורה. בימוסיאות של מלכים הרי אלו מותרות. מפני שמעמידין אותם בשעה שהמלכים עוברים: ",
+            "שאלו את הזקנים ברומי. אם אין רצונו עבודה זרה למה אינו מבטלה. אמרו להן אילו לדבר שאין צורך לעולם בו היו עובדין. היה מבטלו. הרי הן עובדין לחמה. וללבנה. ולכוכבים. ולמזלות. יאבד עולמו מפני השוטים. אמרו להם אם כן יאבד דבר שאין צורך לעולם בו. ויניח דבר שצורך העולם בו. אמרו להן אף אנו מחזיקין ידי עובדיהם של אלו. שאומרים תדעו שהן אלוהות. שהרי הן לא בטלו: ",
+            "לוקחין גת בעוטה מן העכו\"ם אף על פי שהוא נוטל בידו ונותן לתפוח. ואינו נעשה יין נסך עד שירד לבור. ירד לבור מה שבבור אסור. והשאר מותר: ",
+            "דורכין עם העובד כוכבים בגת אבל לא בוצרין עמו. ישראל שהוא עושה בטומאה. לא דורכין ולא בוצרין עמו. אבל מוליכין עמו חביות לגת. ומביאין עמו מן הגת. נחתום שהוא עושה בטומאה. לא לשין ולא עורכין עמו. אבל מוליכין עמו פת לפלטר: ",
+            "עובד כוכבים שנמצא עומד בצד הבור של יין. אם יש לו עליו מלוה אסור. אין לו עליו מלוה מותר. נפל לבור ועלה. ומדדו בקנה. התיז את הצרעה בקנה או שהיה מטפח על פי חבית מרותחת. בכל אלו היה מעשה. ואמרו ימכר. ורבי שמעון מתיר. נטל את החבית וזרקה בחמתו לבור. זה היה מעשה והכשירו: ",
+            "המטהר יינו של עכו\"ם ונותנו ברשותו בבית הפתוח לרשות הרבים. בעיר שיש בה עכו\"ם וישראלים. מותר. בעיר שכולה עכו\"ם אסור עד שיושיב שומר. ואין השומר צריך להיות יושב ומשמר. אף על פי שהוא יוצא ונכנס מותר. רבי שמעון בן אלעזר אומר כל רשות עכו\"ם אחת היא: ",
+            "המטהר יינו של עכו\"ם ונותנו ברשותו. והלה כותב לו התקבלתי ממך מעות מותר. אבל אם ירצה ישראל להוציאו. ואינו מניחו עד שיתן לו את מעותיו. זה היה מעשה בבית שאן ואסרו חכמים: "
+        ],
+        [
+            "השוכר את הפועל לעשות עמו ביין נסך. שכרו אסור. שכרו לעשות עמו מלאכה אחרת. אף על פי שאמר לו העבר לי חבית של יין נסך ממקום למקום. שכרו מותר. השוכר את החמור להביא עליה יין נסך. שכרה אסור. שכרה לישב עליה אף על פי שהניח העובד כוכבים לגינו עליה. שכרה מותר: ",
+            "יין נסך שנפל על גבי ענבים. ידיחן והן מותרות. ואם היו מבוקעות אסורות. נפל על גבי תאנים. או על גבי תמרים אם יש בהן בנותן טעם אסור. מעשה בביתס בן זונן שהביא גרוגרות בספינה ונשתברה חבית של יין נסך ונפל על גביהן ושאל לחכמים והתירום. זה הכלל כל שבהנאתו בנותן טעם. אסור. כל שאין בהנאתו בנותן טעם. מותר. כגון חומץ שנפל על גבי גריסין: ",
+            "עובד כוכבים שהיה מעביר עם ישראל כדי יין ממקום למקום אם היה בחזקת המשתמר. מותר. אם הודיעו ש��וא מפליג. כדי שישתום ויסתום ויגוב. רבן שמעון בן גמליאל אומר כדי שיפתח ויגוף ותיגוב: ",
+            "המניח יינו בקרון או בספינה והלך לו בקפנדריא. נכנס למדינה. ורחץ. מותר. אם הודיעו שהוא מפליג. כדי שישתום ויסתום ויגוב. רבן שמעון בן גמליאל אומר כדי שיפתח. ויגוף ותיגוב. המניח עובד כוכבים בחנות אף על פי שהוא יוצא ונכנס. מותר. ואם הודיעו שהוא מפליג. כדי שישתום ויסתום ויגוב. רבן שמעון בן גמליאל אומר כדי שיפתח ויגוף. ותיגוב: ",
+            "היה אוכל עמו על השלחן. והניח לגינה על השלחן. ולגינה על הדולבקי והניחו ויצא. מה שעל השלחן אסור. ומה שעל הדולבקי מותר. ואם אמר לו הוי מוזג ושותה. אף שעל הדולבקי אסור. חביות פתוחות אסורות. סתומות כדי שיפתח ויגוף ותיגוב: ",
+            "בלשת עובדי כוכבים שנכנסה לעיר. בשעת שלום. חביות פתוחות אסורות. סתומות מותרות. בשעת מלחמה אלו ואלו מותרות. לפי שאין פנאי לנסך: ",
+            "אומנין של ישראל ששלח להם עובד כוכבים חבית של יין נסך בשכרן. מותרים לומר לו תן לנו את דמיה ואם משנכנסה לרשותן אסור. המוכר יינו לעובד כוכבים פסק עד שלא מדד. דמיו מותרין. מדד עד שלא פסק. דמיו אסורין. נטל את המשפך ומדד לתוך צלוחיתו של עובד כוכבים. וחזר ומדד לתוך צלוחיתו של ישראל. אם יש בו עכבת יין אסור. המערה מכלי אל כלי. את שעירה ממנו. מותר. ואת שעירה לתוכו. אסור: ",
+            "יין נסך. אסור ואוסר בכל שהוא. יין ביין. ומים במים. בכל שהוא. יין במים. ומים ביין. בנותן טעם. זה הכלל מין במינו במשהו. ושלא במינו. בנותן טעם: ",
+            "אלו אסורין ואוסרין בכל שהן. יין נסך. ועבודה זרה. ועורות לבובין. ושור הנסקל. ועגלה ערופה. וצפורי מצורע. ושער נזיר. ופטר חמור. ובשר בחלב. ושעיר המשתלח. וחולין שנשחטו בעזרה. הרי אלו אסורין ואוסרין בכל שהן: ",
+            "יין נסך שנפל לבור. כולו אסור בהנאה. רבן שמעון בן גמליאל אומר ימכר כולו לנכרי חוץ מדמי יין נסך שבו: ",
+            "גת של אבן שזפתה עובד כוכבים. מנגבה והיא טהורה. ושל עץ. רבי אומר ינגב. וחכמים אומרים יקלוף את הזפת. ושל חרס. אף על פי שקלף את הזפת. הרי זו אסורה: ",
+            "הלוקח כלי תשמיש מן העובדי כוכבים. את שדרכו להטביל יטביל. להגעיל. יגעיל. ללבן באור. ילבן באור. השפוד. והאסכלה. מלבנן באור. הסכין. שפה. והיא טהורה: נשלמה מסכת עבודה זרה "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/Hebrew/Torat Emet 357.json

@@ -0,0 +1,87 @@
+{
+    "language": "he",
+    "title": "Mishnah Avodah Zarah",
+    "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 עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "לִפְנֵי אֵידֵיהֶן שֶׁל גּוֹיִם שְׁלשָׁה יָמִים אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶן, לְהַשְׁאִילָן וְלִשְׁאֹל מֵהֶן, לְהַלְוֹתָן וְלִלְוֹת מֵהֶן, לְפָרְעָן וְלִפָּרַע מֵהֶן. רַבִּי יְהוּדָה אוֹמֵר, נִפְרָעִין מֵהֶן מִפְּנֵי שֶׁהוּא מֵצֵר לוֹ. אָמְרוּ לוֹ, אַף עַל פִּי שֶׁמֵּצֵר הוּא עַכְשָׁיו, שָׂמֵחַ הוּא לְאַחַר זְמָן: \n",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה יָמִים לִפְנֵיהֶם וּשְׁלשָׁה יָמִים לְאַחֲרֵיהֶם, אָסוּר. וַחֲכָמִים אוֹמְרִים, לִפְנֵי אֵידֵיהֶן אָסוּר, לְאַחַר אֵידֵיהֶן מֻתָּר: \n",
+            "וְאֵלּוּ אֵידֵיהֶן שֶׁל גּוֹיִם, קָלֶנְדָּא, וּסְטַרְנוּרָא, וּקְרָטֵסִים, וְיוֹם גְּנֻסְיָא שֶׁל מְלָכִים, וְיוֹם הַלֵּידָה, וְיוֹם הַמִּיתָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כָּל מִיתָה שֶׁיֶּשׁ בָּהּ שְׂרֵפָה, יֶשׁ בָּהּ עֲבוֹדָה זָרָה. וְשֶׁאֵין בָּהּ שְׂרֵפָה, אֵין בָּה עֲבוֹדָה זָרָה. יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ, יוֹם שֶׁעָלָה בוֹ מִן הַיָּם, וְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים, וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ, אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ בִּלְבָד: \n",
+            "עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה, חוּצָה לָהּ מֻתָּר. הָיָה חוּצָה לָהּ עֲבוֹדָה זָרָה, תּוֹכָהּ מֻתָּר. מַהוּ לֵילֵךְ לְשָׁם. בִּזְמַן שֶׁהַדֶּרֶךְ מְיֻחֶדֶת לְאוֹתוֹ מָקוֹם, אָסוּר. וְאִם הָיָה יָכוֹל לְהַלֵּךְ בָּהּ לְמָקוֹם אַחֵר, מֻתָּר. עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה וְהָיוּ בָהּ חֲנֻיּוֹת מְעֻטָּרוֹת וְשֶׁאֵינָן מְעֻטָּרוֹת, זֶה הָיָה מַעֲשֶׂה בְּבֵית שְׁאָן, וְאָמְרוּ חֲכָמִים, הַמְעֻטָּרוֹת אֲסוּרוֹת וְשֶׁאֵינָן מְעֻטָּרוֹת מֻתָּרוֹת: \n",
+            "אֵלּוּ דְבָרִים אֲסוּרִים לִמְכֹּר לְגוֹיִם, אִצְטְרוֹבָּלִין, וּבְנוֹת שׁוּחַ וּפְטוֹטְרוֹתֵיהֶן, וּלְבוֹנָה, וְתַרְנְגוֹל הַלָּבָן. רַבִּי יְהוּדָה אוֹמֵר, מֻתָּר לִמְכּוֹר לוֹ תַּרְנְגוֹל לָבָן בֵּין הַתַּרְנְגוֹלִין. וּבִזְמַן שֶׁהוּא בִפְנֵי עַצְמוֹ, קוֹטֵעַ אֶת אֶצְבָּעוֹ וּמוֹכְרוֹ לוֹ, לְפִי שֶׁאֵין מַקְרִיבִין חָסֵר לַעֲבוֹדָה זָרָה. וּשְׁאָר כָּל הַדְּבָרִים, סְתָמָן מֻתָּר, וּפֵרוּשָׁן אָסוּר. רַבִּי מֵאִיר אוֹמֵר, אַף דֶּקֶל טָב וַחֲצָב וְנִקְלִיבָם אָסוּר לִמְכֹּר לְגוֹיִם: \n",
+            "מְקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לְגוֹיִם, מוֹכְרִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, עֲגָלִים וּסְיָחִים, שְׁלֵמִים וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. וּבֶן בְּתֵירָה מַתִּיר בְּסוּס: \n",
+            "אֵין מוֹכְרִין לָהֶם דֻּבִּין וַאֲרָיוֹת וְכָל דָּבָר שֶׁיֶּשׁ בּוֹ נֵזֶק לָרַבִּים. אֵין בּוֹנִין עִמָּהֶם בָּסִי��ְקִי, גַּרְדּוֹם, וְאִצְטַדְיָא, וּבִימָה. אֲבָל בּוֹנִים עִמָּהֶם בִּימוֹסְיָאוֹת וּבֵית מֶרְחֲצָאוֹת. הִגִּיעוּ לַכִּפָּה שֶׁמַּעֲמִידִין בָּהּ עֲבוֹדָה זָרָה, אָסוּר לִבְנוֹת: \n",
+            "וְאֵין עוֹשִׂין תַּכְשִׁיטִין לַעֲבוֹדָה זָרָה, קֻטְלָאוֹת וּנְזָמִים וְטַבָּעוֹת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּשָׂכָר מֻתָּר. אֵין מוֹכְרִין לָהֶם בִּמְחֻבָּר לַקַּרְקַע, אֲבָל מוֹכֵר הוּא מִשֶּׁיִּקָּצֵץ. רַבִּי יְהוּדָה אוֹמֵר, מוֹכֵר הוּא לוֹ עַל מְנָת לָקוֹץ. אֵין מַשְׂכִּירִין לָהֶם בָּתִּים בְּאֶרֶץ יִשְׂרָאֵל, וְאֵין צָרִיךְ לוֹמַר שָׂדוֹת. וּבְסוּרְיָא מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְחוּץ לָאָרֶץ מוֹכְרִין לָהֶם בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, בְּאֶרֶץ יִשְׂרָאֵל מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְסוּרְיָא מוֹכְרִין בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת. וּבְחוּצָה לָאָרֶץ מוֹכְרִין אֵלּוּ וָאֵלּוּ: \n",
+            "אַף בִּמְקוֹם שֶׁאָמְרוּ לְהַשְׂכִּיר, לֹא לְבֵית דִּירָה אָמְרוּ, מִפְּנֵי שֶׁהוּא מַכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (דברים ז) וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ. וּבְכָל מָקוֹם לֹא יַשְׂכִּיר לוֹ אֶת הַמֶּרְחָץ, מִפְּנֵי שֶׁהוּא נִקְרָא עַל שְׁמוֹ: \n"
+        ],
+        [
+            "אֵין מַעֲמִידִין בְּהֵמָה בְּפֻנְדְּקָאוֹת שֶׁל גּוֹיִם, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָרְבִיעָה. וְלֹא תִתְיַחֵד אִשָּׁה עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת. וְלֹא יִתְיַחֵד אָדָם עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל שְׁפִיכַת דָּמִים. בַּת יִשְׂרָאֵל לֹא תְיַלֵּד אֶת הַנָּכְרִית, מִפְּנֵי שֶׁמְּיַלֶּדֶת בֵּן לַעֲבוֹדָה זָרָה. אֲבָל נָכְרִית מְיַלֶּדֶת בַּת יִשְׂרָאֵל. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל נָכְרִית, אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁל יִשְׂרְאֵלִית בִּרְשׁוּתָהּ: \n",
+            "מִתְרַפְּאִין מֵהֶן רִפּוּי מָמוֹן, אֲבָל לֹא רִפּוּי נְפָשׁוֹת. וְאֵין מִסְתַּפְּרִין מֵהֶן בְּכָל מָקוֹם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּרְשׁוּת הָרַבִּים מֻתָּר, אֲבָל לֹא בֵינוֹ לְבֵינוֹ: \n",
+            "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין: \n",
+            "נוֹדוֹת הַגּוֹיִם וְקַנְקַנֵּיהֶן וְיַיִן שֶׁל יִשְׂרָאֵל כָּנוּס בָּהֶן, אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִסּוּרָן אִסּוּר הֲנָאָה. הַחַרְצַנִּים וְהַזַּגִּין שֶׁל גּוֹיִם אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, לַחִין, אֲסוּרִין, יְבֵשִׁין, ��ֻתָּרִין. הַמֻּרְיָס וּגְבִינוֹת בֵּית אֻנְיָקִי שֶׁל גּוֹיִם אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n",
+            "אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: \n",
+            "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n",
+            "אֵלּוּ מֻתָּרִין בַּאֲכִילָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְיִשְׂרָאֵל רוֹאֵהוּ. וְהַדְּבַשׁ. וְהַדַּבְדָּנִיּוֹת אַף עַל פִּי שֶׁמְּנַטְּפִין, אֵין בָּהֶם מִשּׁוּם הֶכְשֵׁר מַשְׁקֶה. וּכְבָשִׁין שֶׁאֵין דַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ. וְטָרִית שֶׁאֵינָהּ טְרוּפָה. וְצִיר שֶׁיֶּשׁ בָּהּ דָּגָה. וְעָלֶה שֶׁל חִלְתִּית. וְזֵיתִים גְּלֻסְקָאוֹת הַמְגֻלְגָּלִין. רַבִּי יוֹסֵי אוֹמֵר, הַשְּׁלוּחִין, אֲסוּרִין. הַחֲגָבִים הַבָּאִים מִן הַסְּלוּלָה, אֲסוּרִין. מִן הַהַפְתֵּק, מֻתָּרִין. וְכֵן לִתְרוּמָה: \n"
+        ],
+        [
+            "כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:  ",
+            "הַמּוֹצֵא שִׁבְרֵי צְלָמִים, הֲרֵי אֵלּוּ מֻתָּרִים. מָצָא תַבְנִית יָד אוֹ תַבְנִית רֶגֶל, הֲרֵי אֵלּוּ אֲסוּרִים, מִפְּנֵי שֶׁכַּיּוֹצֵא בָהֶן נֶעֱבָד:  ",
+            "הַמּוֹצֵא כֵלִים וַעֲלֵיהֶם צוּרַת חַמָּה, צוּרַת לְבָנָה, צוּרַת דְּרָקוֹן, יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שֶׁעַל הַמְכֻבָּדִין, אֲסוּרִים. שֶׁעַל הַמְבֻזִּין, מֻתָּרִין. רַבִּי יוֹסֵי אוֹמֵר, שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ, אַף הוּא נַעֲ��ֶׂה זֶבֶל, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:  ",
+            "שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:  ",
+            "הַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת, הֵן מֻתָּרִין וּמַה שֶּׁעֲלֵיהֶם אֲסוּרִים, שֶׁנֶּאֱמַר (דברים ז) לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, (שם יב) אֱלֹהֵיהֶם עַל הֶהָרִים, וְלֹא הֶהָרִים אֱלֹהֵיהֶם. אֱלֹהֵיהֶם עַל הַגְּבָעוֹת, וְלֹא הַגְּבָעוֹת אֱלֹהֵיהֶם. וּמִפְּנֵי מָה אֲשֵׁרָה אֲסוּרָה, מִפְּנֵי שֶׁיֶּשׁ בָּהּ תְּפִיסַת יָד אָדָם, וְכֹל שֶׁיֶּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם אָסוּר. אָמַר רַבִּי עֲקִיבָא, אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ. כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֶּשׁ שָׁם עֲבוֹדָה זָרָה:  ",
+            "מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה, כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה, נִדּוֹן מֶחֱצָה עַל מֶחֱצָה. אֲבָנָיו עֵצָיו וַעֲפָרוֹ, מְטַמְּאִין כַּשֶּׁרֶץ, שֶׁנֶּאֱמַר (דברים ז) שַׁקֵּץ תְּשַׁקְּצֶנּוּ. רַבִּי עֲקִיבָא אוֹמֵר, כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:  ",
+            "שְׁלשָׁה בָתִּים הֵן. בַּיִת שֶׁבָּנוּי מִתְּחִלָּה לַעֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. סִיְּדוֹ וְכִיְּרוֹ לַעֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הִכְנִיס לְתוֹכָה עֲבוֹדָה זָרָה וְהוֹצִיאָהּ, הֲרֵי זֶה מֻתָּר. שָׁלשׁ אֲבָנִים הֵן. אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּה לְבִימוֹס, הֲרֵי זוֹ אֲסוּרָה. סִיְּדָהּ וְכִיְּרָהּ לְשֵׁם עֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה וְסִלְּקָהּ, הֲרֵי זוֹ מֻתֶּרֶת. שָׁלשׁ אֲשֵׁרוֹת הֵן. אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. גִּדְּעוֹ וּפִסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה וְהֶחֱלִיף, נוֹטֵל מַה שֶּׁהֶחֱלִיף. הֶעֱמִיד תַּחְתֶּיהָ עֲבוֹדָה זָרָה וּבִטְּלָהּ, הֲרֵי זֶה מֻתָּר. אֵיזוֹ הִיא אֲשֵׁרָה, כֹּל שֶׁיֵּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁעוֹבְדִין אוֹתָהּ. וּמַעֲשֶׂה בְצַיְדָּן בְּאִילָן שֶׁהָיוּ עוֹבְדִין אוֹתוֹ, וּמָצְאוּ תַחְתָּיו גָּל. אָמַר לָהֶן רַבִּי שִׁמְעוֹן, בִּדְקוּ אֶת הַגַּל הַזֶּה, וּבְדָקוּהוּ וּמָצְאוּ בוֹ צוּרָה. אָמַר לָהֶן, הוֹאִיל וְלַצּוּרָה הֵן עוֹבְדִין, נַתִּיר לָהֶן אֶת הָאִילָן:  ",
+            "לֹא יֵשֵׁב בְּצִלָּהּ. וְאִם יָשַׁב, טָהוֹר. וְלֹא יַעֲבֹר תַּחְתֶּיהָ. וְאִם עָבַר, טָמֵא. הָיְתָה גוֹזֶלֶת אֶת הָרַבִּים, וְעָבַר תַּחְתֶּיהָ, טָהוֹר. וְזוֹרְעִין תַּחְתֶּיהָ יְרָקוֹת בִּימוֹת הַגְּשָׁמִים אֲבָל לֹא בִימוֹת הַחַמָּה. וְהַחֲזָרִין, לֹא בִימוֹת הַחַמָּה וְלֹא בִימוֹת הַגְּשָׁמִים. רַבִּי יוֹסֵי אוֹמֵר, אַף לֹא יְרָקוֹת בִּימוֹת הַגְּשָׁמִים, מִפְּנֵי שֶׁהַנְּמִיָּה נוֹשֶׁרֶת עֲלֵיהֶן וְהֹוָה לָהֶן לְזָבֶל:  ",
+            "נָטַל מִמֶּנָּה עֵצִים, אֲסוּרִים בַּהֲנָאָה. הִסִּיק בָּהֶן אֶת הַתַּנּוּר, אִם חָדָשׁ, יֻתַּץ. וְאִם יָשָׁן, יֻצַּן. אָפָה בוֹ אֶת הַפַּת, אֲסוּרָה בַהֲנָאָה. נִתְעָרְבָה בַאֲחֵרוֹת, כֻּלָּן אֲסוּרוֹת בַּהֲנָאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ, אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה. נָטַל הֵימֶנָּה כַרְכֹּר, אָסוּר בַּהֲנָאָה. אָרַג בּוֹ אֶת הַבֶּגֶד, הַבֶּגֶד אָסוּר בַּהֲנָאָה. נִתְעָרֵב בַּאֲחֵרִים וַאֲחֵרִים בַּאֲחֵרִים, כֻּלָּן אֲסוּרִין בַּהֲנָאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ, אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה:  ",
+            "כֵּיצַד מְבַטְּלָהּ. קִרְסֵם, וְזֵרַד, נָטַל מִמֶּנָּה מַקֵּל אוֹ שַׁרְבִיט, אֲפִלּוּ עָלֶה, הֲרֵי זוֹ בְטֵלָה. שְׁפָיָהּ לְצָרְכָּהּ, אֲסוּרָה. שֶׁלֹּא לְצָרְכָּהּ, מֻתֶּרֶת:  "
+        ],
+        [
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שָׁלשׁ אֲבָנִים זוֹ בְצַד זוֹ בְּצַד מַרְקוּלִיס, אֲסוּרוֹת. וּשְׁתַּיִם, מֻתָּרוֹת. וַחֲכָמִים אוֹמְרִים, שֶׁנִּרְאוֹת עִמּוֹ, אֲסוּרוֹת. וְשֶׁאֵין נִרְאוֹת עִמּוֹ, מֻתָּרוֹת: \n",
+            "מָצָא בְרֹאשׁוֹ מָעוֹת, כְּסוּת אוֹ כֵלִים, הֲרֵי אֵלּוּ מֻתָּרִין. פַּרְכִּילֵי עֲנָבִים וַעֲטָרוֹת שֶׁל שִׁבֳּלִים וְיֵינוֹת וּשְׁמָנִים וּסְלָתוֹת וְכָל דָּבָר שֶׁכַּיּוֹצֵא בוֹ קָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ, אָסוּר: \n",
+            "עֲבוֹדָה זָרָה שֶׁהָיָה לָהּ גִנָּה אוֹ מֶרְחָץ, נֶהֱנִין מֵהֶן שֶׁלֹּא בְטוֹבָה וְאֵין נֶהֱנִין מֵהֶן בְּטוֹבָה. הָיָה שֶׁלָּהּ וְשֶׁל אֲחֵרִים, נֶהֱנִין מֵהֶן בֵּין בְּטוֹבָה וּבֵין שֶׁלֹּא בְטוֹבָה: \n",
+            "עֲבוֹדָה זָרָה שֶׁל נָכְרִי, אֲסוּרָה מִיָּד. וְשֶׁל יִשְׂרָאֵל, אֵין אֲסוּרָה עַד שֶׁתֵּעָבֵד. נָכְרִי מְבַטֵּל עֲבוֹדָה זָרָה שֶׁלּוֹ וְשֶׁל חֲבֵרוֹ, וְיִשְׂרָאֵל אֵינוֹ מְבַטֵּל עֲבוֹדָה זָרָה שֶׁל נָכְרִי. הַמְבַטֵּל עֲבוֹדָה זָרָה, בִּטֵּל מְשַׁמְּשֶׁיהָ. בִּטֵּל מְשַׁמְּשֶׁיהָ, מְשַׁמְּשֶׁיהָ מֻתָּרִין וְהִיא אֲסוּרָה: \n",
+            "כֵּיצַד מְבַטְּלָהּ, קָטַע רֹאשׁ אָזְנָהּ, רֹאשׁ חָטְמָהּ, רֹאשׁ אֶצְבָּעָהּ, פְּחָסָהּ אַף עַל פִּי שֶׁלֹּא חִסְּרָהּ, בִּטְּלָהּ. רָקַק בְּפָנֶיהָ, הִשְׁתִּין בְּפָנֶיהָ, גְּרָרָהּ, וְזָרַק בָּהּ אֶת הַצּוֹאָה, הֲרֵי זוֹ אֵינָהּ בְּטֵלָה. מְכָרָהּ אוֹ מִשְׁכְּנָהּ, רַבִּי אוֹמֵר, בִּטֵּל. וַחֲכָמִים אוֹמְרִים, לֹא בִטֵּל: \n",
+            "עֲבוֹדָה זָרָה שֶׁהִנִּיחוּהָ עוֹבְדֶיהָ בִּשְׁעַת שָׁלוֹם, מֻתֶּרֶת. בִּשְׁעַת מִלְחָמָה, אֲסוּרָה. בִּימוֹסְיָאוֹת שֶׁל מְלָכִים, הֲרֵי אֵלּוּ מֻתָּרוֹת, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָם בְּשָׁעָה שֶׁהַמְּלָכִים עוֹבְרִים: \n",
+            "שָׁאֲלוּ אֶת הַזְּקֵנִים בְּרוֹמִי, אִם אֵין רְצוֹנוֹ בַּעֲבוֹדָה זָרָה, לָמָה אֵינוֹ מְבַטְּלָהּ. אָמְרוּ לָהֶן, אִלּוּ לְדָבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ הָיוּ עוֹבְדִין, הָיָה מְבַטְּלוֹ. הֲרֵי הֵן עוֹבְדִין לַחַמָּה וְלַלְּבָנָה וְלַכּוֹכָבִים וְלַמַּזָּלוֹת. יְאַבֵּד עוֹלָמוֹ מִפְּנֵי הַשּׁוֹטִים. אָמְרוּ לָהֶן, אִם כֵּן, יְאַבֵּד דָּבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ וְיַנִּיחַ דָּבָר שֶׁצֹּרֶךְ הָעוֹלָם בּוֹ. אָמְרוּ לָהֶן, אַף אָנוּ מַחֲזִיקִין יְדֵי עוֹבְדֵיהֶם שֶׁל אֵלּוּ, שֶׁאוֹמְרִים, תֵּדְעוּ שֶׁהֵן אֱלוֹהוֹת, שֶׁהֲרֵי הֵן לֹא בָטָלוּ: \n",
+            "לוֹקְחִין גַּת בְּעוּטָה מִן הַגּוֹי אַף עַל פִּי שֶׁהוּא נוֹטֵל בְּיָדוֹ וְנוֹתֵן לַתַּפּוּחַ. וְאֵינוֹ נַעֲשֶׂה יֵין נֶסֶךְ, עַד שֶׁיֵּרֵד לַבּוֹר. יָרַד לַבּוֹר, מַה שֶּׁבַּבּוֹר אָסוּר, וְהַשְּׁאָר מֻתָּר: \n",
+            "דּוֹרְכִין עִם הַגּוֹי בַּגַּת, אֲבָל לֹא בוֹצְרִין עִמּוֹ. יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, לֹא דוֹרְכִין וְלֹא בוֹצְרִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ חָבִיּוֹת לַגַּת, וּמְבִיאִין עִמּוֹ מִן הַגָּת. נַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, לֹא לָשִׁין וְלֹא עוֹרְכִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ פַת לַפַּלְטֵר: \n",
+            "גּוֹי שֶׁנִּמְצָא עוֹמֵד בְּצַד הַבּוֹר שֶׁל יַיִן, אִם יֶשׁ לוֹ עָלָיו מִלְוָה, אָסוּר. אֵין לוֹ עָלָיו מִלְוָה, מֻתָּר. נָפַל לַבּוֹר וְעָלָה, וּמְדָדוֹ בַקָּנֶה, הִתִּיז אֶת הַצִּרְעָה בַקָּנֶה אוֹ שֶׁהָיָה מְטַפֵּחַ עַל פִּי חָבִית מְרֻתַּחַת, בְּכָל אֵלּוּ הָיָה מַעֲשֶׂה, וְאָמְרוּ יִמָּכֵר. וְרַבִּי שִׁמְעוֹן מַתִּיר. נָטַל אֶת הֶחָבִית וּזְרָקָהּ בַּחֲמָתוֹ לַבּוֹר, זֶה הָיָה מַעֲשֶׂה וְהִכְשִׁירוּ: \n",
+            "הַמְטַהֵר יֵינוֹ שֶׁל נָכְרִי וְנוֹתְנוֹ בִרְשׁוּתוֹ בְּבַיִת הַפָּתוּחַ לִרְשׁוּת הָרַבִּים, בְּעִיר שֶׁיֶּשׁ בָּהּ גּוֹיִם וְיִשְׂרְאֵלִים, מֻתָּר. בְּעִיר שֶׁכֻּלָּהּ גּוֹיִם, אָסוּר, עַד שֶׁיּוֹשִׁיב שׁוֹמֵר. וְאֵין הַשּׁוֹמֵר צָרִיךְ לִהְיוֹת יוֹשֵׁב וּמְשַׁמֵּר. אַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, מֻתָּר. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, כָּל רְשׁוּת גּוֹיִם אַחַת הִיא: \n",
+            "הַמְּטַהֵר יֵינוֹ שֶׁל נָכְרִי וְנוֹתְנוֹ בִרְשׁוּתוֹ, וְהַלָּה כוֹתֵב לוֹ, הִתְקַבַּלְתִּי מִמְּךָ מָעוֹת, מֻתָּר. אֲבָל אִם יִרְצֶה יִשְׂרָאֵל לְהוֹצִיאוֹ וְאֵינוֹ מַנִּיחוֹ עַד שֶׁיִּתֵּן לוֹ אֶת מְעוֹתָיו, זֶה הָיָה מַעֲשֶׂה בְבֵית שְׁאָן, וְאָסְרוּ חֲכָמִים: \n"
+        ],
+        [
+            "הַשּׂוֹכֵר אֶת הַפּוֹעֵל לַעֲשׂוֹת עִמּוֹ בְיֵין נֶסֶךְ, שְׂכָרוֹ אָסוּר. שְׂכָרוֹ לַעֲשׂוֹת עִמּוֹ מְלָאכָה אַחֶרֶת, אַף עַל פִּי שֶׁאָמַר לוֹ הֲעֲבֵר לִי ח��בִית שֶׁל יֵין נֶסֶךְ מִמָּקוֹם לְמָקוֹם, שְׂכָרוֹ מֻתָּר. הַשׂוֹכֵר אֶת הַחֲמוֹר לְהָבִיא עָלֶיהָ יֵין נֶסֶךְ, שְׂכָרָהּ אָסוּר. שְׂכָרָהּ לֵישֵׁב עָלֶיהָ, אַף עַל פִּי שֶׁהִנִּיחַ הַגּוֹי לְגִינוֹ עָלֶיהָ, שְׂכָרָהּ מֻתָּר: \n",
+            "יֵין נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים, יְדִיחֵן וְהֵן מֻתָּרוֹת. וְאִם הָיוּ מְבֻקָּעוֹת, אֲסוּרוֹת. נָפַל עַל גַבֵּי תְאֵנִים אוֹ עַל גַּבֵּי תְמָרִים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, אָסוּר. מַעֲשֶׂה בְּבַיְתוֹס בֶּן זוֹנָן שֶׁהֵבִיא גְרוֹגָרוֹת בִּסְפִינָה, וְנִשְׁתַּבְּרָה חָבִית שֶׁל יֵין נֶסֶךְ וְנָפַל עַל גַּבֵּיהֶן, וְשָׁאַל לַחֲכָמִים וְהִתִּירוּם. זֶה הַכְּלָל, כֹּל שֶׁבַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, אָסוּר. כֹּל שֶׁאֵין בַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, מֻתָּר, כְּגוֹן חֹמֶץ שֶׁנָּפַל עַל גַּבֵּי גְרִיסִין: \n",
+            "נָכְרִי שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם, אִם הָיָה בְחֶזְקַת הַמִּשְׁתַּמֵּר, מֻתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n",
+            "הַמַּנִּיחַ יֵינוֹ בְקָרוֹן אוֹ בִסְפִינָה וְהָלַךְ לוֹ בְקַפַּנְדַּרְיָא, נִכְנַס לַמְּדִינָה וְרָחַץ, מֻתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב. הַמַּנִּיחַ נָכְרִי בַחֲנוּת, אַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, מֻתָּר. וְאִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n",
+            "הָיָה אוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן וְהִנִּיחַ לְגִינָה עַל הַשֻּׁלְחָן, וּלְגִינָה עַל הַדֻּלְבְּקִי, וְהִנִּיחוֹ וְיָצָא, מַה שֶּׁעַל הַשֻּׁלְחָן, אָסוּר. וּמַה שֶּׁעַל הַדֻּלְבְּקִי, מֻתָּר. וְאִם אָמַר לוֹ הֱוֵי מוֹזֵג וְשׁוֹתֶה, אַף שֶׁעַל הַדֻּלְבְּקִי אָסוּר. חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n",
+            "בַּלֶּשֶׁת גּוֹיִם שֶׁנִּכְנְסָה לָעִיר בִּשְׁעַת שָׁלוֹם, חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, מֻתָּרוֹת. בִּשְׁעַת מִלְחָמָה, אֵלּוּ וָאֵלּוּ מֻתָּרוֹת, לְפִי שֶׁאֵין פְּנַאי לְנַסֵּךְ: \n",
+            "אֻמָּנִין שֶׁל יִשְׂרָאֵל שֶׁשָּׁלַח לָהֶם נָכְרִי חָבִית שֶׁל יֵין נֶסֶךְ בִּשְׂכָרָן, מֻתָּרִים לוֹמַר לוֹ תֵּן לָנוּ אֶת דָּמֶיהָ. וְאִם מִשֶּׁנִּכְנְסָה לִרְשׁוּתָן, אָסוּר. הַמּוֹכֵר יֵינוֹ לַנָּכְרִי, פָּסַק עַד שֶׁלֹּא מָדַד, דָּמָיו מֻתָּרִין. מָדַד עַד שֶׁלֹּא פָסַק, דָּמָיו אֲסוּרִין. נָטַל אֶת הַמַּשְׁפֵּךְ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל נָכְרִי, וְחָזַר וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל יִשְׂרָאֵל, אִם יֶשׁ בּוֹ עַכֶּבֶת יַיִן, אָסוּר. הַמְעָרֶה מִכְּלִי אֶל כְּלִי, אֶת שֶׁעֵרָה מִמֶּנּוּ, מֻתָּר. וְאֶת שֶׁעֵרָה לְתוֹכוֹ, אָסוּר: \n",
+            "יֵין נֶסֶךְ אָסוּר, וְאוֹסֵר בְּכָל שֶׁהוּא. יַיִן בְּיַיִן וּמַיִם בְּמַיִ��, בְּכָל שֶׁהוּא. יַיִן בְּמַיִם וּמַיִם בְּיַיִן, בְּנוֹתֵן טָעַם. זֶה הַכְּלָל, מִין בְּמִינוֹ, בְּמַשֶּׁהוּ. וְשֶׁלֹּא בְמִינוֹ, בְּנוֹתֵן טָעַם: \n",
+            "אֵלּוּ אֲסוּרִין, וְאוֹסְרִין בְּכָל שֶׁהֵן. יֵין נֶסֶךְ, וַעֲבוֹדָה זָרָה, וְעוֹרוֹת לְבוּבִין, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, וְצִפֹּרֵי מְצֹרָע, וּשְׂעַר נָזִיר, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ, וְחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, הֲרֵי אֵלּוּ אֲסוּרִין וְאוֹסְרִין בְּכָל שֶׁהֵן: \n",
+            "יֵין נֶסֶךְ שֶׁנָּפַל לְבוֹר, כֻּלּוֹ אָסוּר בַּהֲנָאָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יִמָּכֵר כֻּלּוֹ לְנָכְרִי, חוּץ מִדְּמֵי יֵין נֶסֶךְ שֶׁבּוֹ: \n",
+            "גַּת שֶׁל אֶבֶן שֶׁזִּפְּתָהּ גּוֹי, מְנַגְּבָהּ וְהִיא טְהוֹרָה. וְשֶׁל עֵץ, רַבִּי אוֹמֵר, יְנַגֵּב. וַחֲכָמִים אוֹמְרִים, יִקְלֹף אֶת הַזֶּפֶת. וְשֶׁל חֶרֶס, אַף עַל פִּי שֶׁקָּלַף אֶת הַזֶּפֶת, הֲרֵי זוֹ אֲסוּרָה: \n",
+            "הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי, אֶת שֶׁדַּרְכּוֹ לְהַטְבִּיל, יַטְבִּיל. לְהַגְעִיל, יַגְעִיל. לְלַבֵּן בָּאוּר, יְלַבֵּן בָּאוּר. הַשַּׁפּוּד וְהָאַסְכְּלָה, מְלַבְּנָן בָּאוּר. הַסַּכִּין, שָׁפָהּ וְהִיא טְהוֹרָה: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Avodah Zarah/Hebrew/merged.json

@@ -0,0 +1,83 @@
+{
+    "title": "Mishnah Avodah Zarah",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Avodah_Zarah",
+    "text": [
+        [
+            "לִפְנֵי אֵידֵיהֶן שֶׁל גּוֹיִם שְׁלשָׁה יָמִים אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶן, לְהַשְׁאִילָן וְלִשְׁאֹל מֵהֶן, לְהַלְוֹתָן וְלִלְוֹת מֵהֶן, לְפָרְעָן וְלִפָּרַע מֵהֶן. רַבִּי יְהוּדָה אוֹמֵר, נִפְרָעִין מֵהֶן מִפְּנֵי שֶׁהוּא מֵצֵר לוֹ. אָמְרוּ לוֹ, אַף עַל פִּי שֶׁמֵּצֵר הוּא עַכְשָׁיו, שָׂמֵחַ הוּא לְאַחַר זְמָן: \n",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה יָמִים לִפְנֵיהֶם וּשְׁלשָׁה יָמִים לְאַחֲרֵיהֶם, אָסוּר. וַחֲכָמִים אוֹמְרִים, לִפְנֵי אֵידֵיהֶן אָסוּר, לְאַחַר אֵידֵיהֶן מֻתָּר: \n",
+            "וְאֵלּוּ אֵידֵיהֶן שֶׁל גּוֹיִם, קָלֶנְדָּא, וּסְטַרְנוּרָא, וּקְרָטֵסִים, וְיוֹם גְּנֻסְיָא שֶׁל מְלָכִים, וְיוֹם הַלֵּידָה, וְיוֹם הַמִּיתָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כָּל מִיתָה שֶׁיֶּשׁ בָּהּ שְׂרֵפָה, יֶשׁ בָּהּ עֲבוֹדָה זָרָה. וְשֶׁאֵין בָּהּ שְׂרֵפָה, אֵין בָּה עֲבוֹדָה זָרָה. יוֹם תִּגְלַחַת זְקָנוֹ וּבְלוֹרִיתוֹ, יוֹם שֶׁעָלָה בוֹ מִן הַיָּם, וְיוֹם שֶׁיָּצָא בוֹ מִבֵּית הָאֲסוּרִים, וְגוֹי שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ, אֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם וְאוֹתוֹ הָאִישׁ בִּלְבָד: \n",
+            "עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה, חוּצָה לָהּ מֻתָּר. הָיָה חוּצָה לָהּ עֲבוֹדָה זָרָה, תּוֹכָהּ מֻתָּר. מַהוּ לֵילֵךְ לְשָׁם. בִּזְמַן שֶׁהַדֶּרֶךְ מְיֻחֶדֶת לְאוֹתוֹ מָקוֹם, אָסוּר. וְאִם הָיָה יָכוֹל לְהַלֵּךְ בָּהּ לְמָקוֹם אַחֵר, מֻתָּר. עִיר שֶׁיֶּשׁ בָּהּ עֲבוֹדָה זָרָה וְהָיוּ בָהּ חֲנֻיּוֹת מְעֻטָּרוֹת וְשֶׁאֵינָן מְעֻטָּרוֹת, זֶה הָיָה מַעֲשֶׂה בְּבֵית שְׁאָן, וְאָמְרוּ חֲכָמִים, הַמְעֻטָּרוֹת אֲסוּרוֹת וְשֶׁאֵינָן מְעֻטָּרוֹת מֻתָּרוֹת: \n",
+            "אֵלּוּ דְבָרִים אֲסוּרִים לִמְכֹּר לְגוֹיִם, אִצְטְרוֹבָּלִין, וּבְנוֹת שׁוּחַ וּפְטוֹטְרוֹתֵיהֶן, וּלְבוֹנָה, וְתַרְנְגוֹל הַלָּבָן. רַבִּי יְהוּדָה אוֹמֵר, מֻתָּר לִמְכּוֹר לוֹ תַּרְנְגוֹל לָבָן בֵּין הַתַּרְנְגוֹלִין. וּבִזְמַן שֶׁהוּא בִפְנֵי עַצְמוֹ, קוֹטֵעַ אֶת אֶצְבָּעוֹ וּמוֹכְרוֹ לוֹ, לְפִי שֶׁאֵין מַקְרִיבִין חָסֵר לַעֲבוֹדָה זָרָה. וּשְׁאָר כָּל הַדְּבָרִים, סְתָמָן מֻתָּר, וּפֵרוּשָׁן אָסוּר. רַבִּי מֵאִיר אוֹמֵר, אַף דֶּקֶל טָב וַחֲצָב וְנִקְלִיבָם אָסוּר לִמְכֹּר לְגוֹיִם: \n",
+            "מְקוֹם שֶׁנָּהֲגוּ לִמְכֹּר בְּהֵמָה דַקָּה לְגוֹיִם, מוֹכְרִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר, אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם בְּהֵמָה גַסָּה, עֲגָלִים וּסְיָחִים, שְׁלֵמִים וּשְׁבוּרִין. רַבִּי יְהוּדָה מַתִּיר בִּשְׁבוּרָה. וּבֶן בְּתֵירָה מַתִּיר בְּסוּס: \n",
+            "אֵין מוֹכְרִין לָהֶם דֻּבִּין וַאֲרָיוֹת וְכָל דָּבָר שֶׁיֶּשׁ בּוֹ נֵזֶק לָרַבִּים. אֵין בּוֹנִין עִמָּהֶם בָּסִילְקִי, גַּרְדּוֹם, וְאִצְטַדְיָא, וּבִימָה. אֲבָל בּוֹנִים עִמָּהֶם בִּימוֹסְיָאוֹת וּבֵית מֶרְחֲצָאוֹת. הִגִּיעוּ לַכִּפָּה שֶׁמַּעֲמִידִין בָּהּ עֲבוֹדָה זָרָה, אָסוּר לִבְנוֹת: \n",
+            "וְאֵין עוֹשִׂין תַּכְשִׁיטִין לַעֲבוֹדָה ��ָרָה, קֻטְלָאוֹת וּנְזָמִים וְטַבָּעוֹת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בְּשָׂכָר מֻתָּר. אֵין מוֹכְרִין לָהֶם בִּמְחֻבָּר לַקַּרְקַע, אֲבָל מוֹכֵר הוּא מִשֶּׁיִּקָּצֵץ. רַבִּי יְהוּדָה אוֹמֵר, מוֹכֵר הוּא לוֹ עַל מְנָת לָקוֹץ. אֵין מַשְׂכִּירִין לָהֶם בָּתִּים בְּאֶרֶץ יִשְׂרָאֵל, וְאֵין צָרִיךְ לוֹמַר שָׂדוֹת. וּבְסוּרְיָא מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְחוּץ לָאָרֶץ מוֹכְרִין לָהֶם בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, בְּאֶרֶץ יִשְׂרָאֵל מַשְׂכִּירִין לָהֶם בָּתִּים, אֲבָל לֹא שָׂדוֹת. וּבְסוּרְיָא מוֹכְרִין בָּתִּים וּמַשְׂכִּירִין שָׂדוֹת. וּבְחוּצָה לָאָרֶץ מוֹכְרִין אֵלּוּ וָאֵלּוּ: \n",
+            "אַף בִּמְקוֹם שֶׁאָמְרוּ לְהַשְׂכִּיר, לֹא לְבֵית דִּירָה אָמְרוּ, מִפְּנֵי שֶׁהוּא מַכְנִיס לְתוֹכוֹ עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (דברים ז) וְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ. וּבְכָל מָקוֹם לֹא יַשְׂכִּיר לוֹ אֶת הַמֶּרְחָץ, מִפְּנֵי שֶׁהוּא נִקְרָא עַל שְׁמוֹ: \n"
+        ],
+        [
+            "אֵין מַעֲמִידִין בְּהֵמָה בְּפֻנְדְּקָאוֹת שֶׁל גּוֹיִם, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָרְבִיעָה. וְלֹא תִתְיַחֵד אִשָּׁה עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת. וְלֹא יִתְיַחֵד אָדָם עִמָּהֶן, מִפְּנֵי שֶׁחֲשׁוּדִין עַל שְׁפִיכַת דָּמִים. בַּת יִשְׂרָאֵל לֹא תְיַלֵּד אֶת הַנָּכְרִית, מִפְּנֵי שֶׁמְּיַלֶּדֶת בֵּן לַעֲבוֹדָה זָרָה. אֲבָל נָכְרִית מְיַלֶּדֶת בַּת יִשְׂרָאֵל. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל נָכְרִית, אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁל יִשְׂרְאֵלִית בִּרְשׁוּתָהּ: \n",
+            "מִתְרַפְּאִין מֵהֶן רִפּוּי מָמוֹן, אֲבָל לֹא רִפּוּי נְפָשׁוֹת. וְאֵין מִסְתַּפְּרִין מֵהֶן בְּכָל מָקוֹם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בִּרְשׁוּת הָרַבִּים מֻתָּר, אֲבָל לֹא בֵינוֹ לְבֵינוֹ: \n",
+            "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין: \n",
+            "נוֹדוֹת הַגּוֹיִם וְקַנְקַנֵּיהֶן וְיַיִן שֶׁל יִשְׂרָאֵל כָּנוּס בָּהֶן, אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִסּוּרָן אִסּוּר הֲנָאָה. הַחַרְצַנִּים וְהַזַּגִּין שֶׁל גּוֹיִם אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, לַחִין, אֲסוּרִין, יְבֵשִׁין, מֻתָּרִין. הַמֻּרְיָס וּגְבִינוֹת בֵּית אֻנְיָקִי שֶׁל גּוֹיִם אֲסוּרִין, וְאִסּוּרָן אִסּוּר הֲנָאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n",
+            "אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: \n",
+            "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n",
+            "אֵלּוּ מֻתָּרִין בַּאֲכִילָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְיִשְׂרָאֵל רוֹאֵהוּ. וְהַדְּבַשׁ. וְהַדַּבְדָּנִיּוֹת אַף עַל פִּי שֶׁמְּנַטְּפִין, אֵין בָּהֶם מִשּׁוּם הֶכְשֵׁר מַשְׁקֶה. וּכְבָשִׁין שֶׁאֵין דַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ. וְטָרִית שֶׁאֵינָהּ טְרוּפָה. וְצִיר שֶׁיֶּשׁ בָּהּ דָּגָה. וְעָלֶה שֶׁל חִלְתִּית. וְזֵיתִים גְּלֻסְקָאוֹת הַמְגֻלְגָּלִין. רַבִּי יוֹסֵי אוֹמֵר, הַשְּׁלוּחִין, אֲסוּרִין. הַחֲגָבִים הַבָּאִים מִן הַסְּלוּלָה, אֲסוּרִין. מִן הַהַפְתֵּק, מֻתָּרִין. וְכֵן לִתְרוּמָה: \n"
+        ],
+        [
+            "כָּל הַצְּלָמִים אֲסוּרִים, מִפְּנֵי שֶׁהֵן נֶעֱבָדִין פַּעַם אַחַת בַּשָּׁנָה, דִבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא כָל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַדּוּר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁיֵּשׁ בְּיָדוֹ כָל דָּבָר:  ",
+            "הַמּוֹצֵא שִׁבְרֵי צְלָמִים, הֲרֵי אֵלּוּ מֻתָּרִים. מָצָא תַבְנִית יָד אוֹ תַבְנִית רֶגֶל, הֲרֵי אֵלּוּ אֲסוּרִים, מִפְּנֵי שֶׁכַּיּוֹצֵא בָהֶן נֶעֱבָד:  ",
+            "הַמּוֹצֵא כֵלִים וַעֲלֵיהֶם צוּרַת חַמָּה, צוּרַת לְבָנָה, צוּרַת דְּרָקוֹן, יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שֶׁעַל הַמְכֻבָּדִין, אֲסוּרִים. שֶׁעַל הַמְבֻזִּין, מֻתָּרִין. רַבִּי יוֹסֵי אוֹמֵר, שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ, אַף הוּא נַעֲשֶׂה זֶבֶל, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:  ",
+            "שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּת��ֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:  ",
+            "הַגּוֹיִם הָעוֹבְדִים אֶת הֶהָרִים וְאֶת הַגְּבָעוֹת, הֵן מֻתָּרִין וּמַה שֶּׁעֲלֵיהֶם אֲסוּרִים, שֶׁנֶּאֱמַר (דברים ז) לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, (שם יב) אֱלֹהֵיהֶם עַל הֶהָרִים, וְלֹא הֶהָרִים אֱלֹהֵיהֶם. אֱלֹהֵיהֶם עַל הַגְּבָעוֹת, וְלֹא הַגְּבָעוֹת אֱלֹהֵיהֶם. וּמִפְּנֵי מָה אֲשֵׁרָה אֲסוּרָה, מִפְּנֵי שֶׁיֶּשׁ בָּהּ תְּפִיסַת יָד אָדָם, וְכֹל שֶׁיֶּשׁ בָּהּ תְּפִיסַת יְדֵי אָדָם אָסוּר. אָמַר רַבִּי עֲקִיבָא, אֲנִי אוֹבִין וְאָדוּן לְפָנֶיךָ. כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא הַר גָּבוֹהַּ וְגִבְעָה נִשָּׂאָה וְעֵץ רַעֲנָן, דַּע שֶׁיֶּשׁ שָׁם עֲבוֹדָה זָרָה:  ",
+            "מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה, כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה, נִדּוֹן מֶחֱצָה עַל מֶחֱצָה. אֲבָנָיו עֵצָיו וַעֲפָרוֹ, מְטַמְּאִין כַּשֶּׁרֶץ, שֶׁנֶּאֱמַר (דברים ז) שַׁקֵּץ תְּשַׁקְּצֶנּוּ. רַבִּי עֲקִיבָא אוֹמֵר, כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:  ",
+            "שְׁלשָׁה בָתִּים הֵן. בַּיִת שֶׁבָּנוּי מִתְּחִלָּה לַעֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. סִיְּדוֹ וְכִיְּרוֹ לַעֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הִכְנִיס לְתוֹכָה עֲבוֹדָה זָרָה וְהוֹצִיאָהּ, הֲרֵי זֶה מֻתָּר. שָׁלשׁ אֲבָנִים הֵן. אֶבֶן שֶׁחֲצָבָהּ מִתְּחִלָּה לְבִימוֹס, הֲרֵי זוֹ אֲסוּרָה. סִיְּדָהּ וְכִיְּרָהּ לְשֵׁם עֲבוֹדָה זָרָה וְחִדֵּשׁ, נוֹטֵל מַה שֶּׁחִדֵּשׁ. הֶעֱמִיד עָלֶיהָ עֲבוֹדָה זָרָה וְסִלְּקָהּ, הֲרֵי זוֹ מֻתֶּרֶת. שָׁלשׁ אֲשֵׁרוֹת הֵן. אִילָן שֶׁנְּטָעוֹ מִתְּחִלָּה לְשֵׁם עֲבוֹדָה זָרָה, הֲרֵי זֶה אָסוּר. גִּדְּעוֹ וּפִסְּלוֹ לְשֵׁם עֲבוֹדָה זָרָה וְהֶחֱלִיף, נוֹטֵל מַה שֶּׁהֶחֱלִיף. הֶעֱמִיד תַּחְתֶּיהָ עֲבוֹדָה זָרָה וּבִטְּלָהּ, הֲרֵי זֶה מֻתָּר. אֵיזוֹ הִיא אֲשֵׁרָה, כֹּל שֶׁיֵּשׁ תַּחְתֶּיהָ עֲבוֹדָה זָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כֹּל שֶׁעוֹבְדִין אוֹתָהּ. וּמַעֲשֶׂה בְצַיְדָּן בְּאִילָן שֶׁהָיוּ עוֹבְדִין אוֹתוֹ, וּמָצְאוּ תַחְתָּיו גָּל. אָמַר לָהֶן רַבִּי שִׁמְעוֹן, בִּדְקוּ אֶת הַגַּל הַזֶּה, ��ּבְדָקוּהוּ וּמָצְאוּ בוֹ צוּרָה. אָמַר לָהֶן, הוֹאִיל וְלַצּוּרָה הֵן עוֹבְדִין, נַתִּיר לָהֶן אֶת הָאִילָן:  ",
+            "לֹא יֵשֵׁב בְּצִלָּהּ. וְאִם יָשַׁב, טָהוֹר. וְלֹא יַעֲבֹר תַּחְתֶּיהָ. וְאִם עָבַר, טָמֵא. הָיְתָה גוֹזֶלֶת אֶת הָרַבִּים, וְעָבַר תַּחְתֶּיהָ, טָהוֹר. וְזוֹרְעִין תַּחְתֶּיהָ יְרָקוֹת בִּימוֹת הַגְּשָׁמִים אֲבָל לֹא בִימוֹת הַחַמָּה. וְהַחֲזָרִין, לֹא בִימוֹת הַחַמָּה וְלֹא בִימוֹת הַגְּשָׁמִים. רַבִּי יוֹסֵי אוֹמֵר, אַף לֹא יְרָקוֹת בִּימוֹת הַגְּשָׁמִים, מִפְּנֵי שֶׁהַנְּמִיָּה נוֹשֶׁרֶת עֲלֵיהֶן וְהֹוָה לָהֶן לְזָבֶל:  ",
+            "נָטַל מִמֶּנָּה עֵצִים, אֲסוּרִים בַּהֲנָאָה. הִסִּיק בָּהֶן אֶת הַתַּנּוּר, אִם חָדָשׁ, יֻתַּץ. וְאִם יָשָׁן, יֻצַּן. אָפָה בוֹ אֶת הַפַּת, אֲסוּרָה בַהֲנָאָה. נִתְעָרְבָה בַאֲחֵרוֹת, כֻּלָּן אֲסוּרוֹת בַּהֲנָאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ, אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה. נָטַל הֵימֶנָּה כַרְכֹּר, אָסוּר בַּהֲנָאָה. אָרַג בּוֹ אֶת הַבֶּגֶד, הַבֶּגֶד אָסוּר בַּהֲנָאָה. נִתְעָרֵב בַּאֲחֵרִים וַאֲחֵרִים בַּאֲחֵרִים, כֻּלָּן אֲסוּרִין בַּהֲנָאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. אָמְרוּ לוֹ, אֵין פִּדְיוֹן לַעֲבוֹדָה זָרָה:  ",
+            "כֵּיצַד מְבַטְּלָהּ. קִרְסֵם, וְזֵרַד, נָטַל מִמֶּנָּה מַקֵּל אוֹ שַׁרְבִיט, אֲפִלּוּ עָלֶה, הֲרֵי זוֹ בְטֵלָה. שְׁפָיָהּ לְצָרְכָּהּ, אֲסוּרָה. שֶׁלֹּא לְצָרְכָּהּ, מֻתֶּרֶת:  "
+        ],
+        [
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שָׁלשׁ אֲבָנִים זוֹ בְצַד זוֹ בְּצַד מַרְקוּלִיס, אֲסוּרוֹת. וּשְׁתַּיִם, מֻתָּרוֹת. וַחֲכָמִים אוֹמְרִים, שֶׁנִּרְאוֹת עִמּוֹ, אֲסוּרוֹת. וְשֶׁאֵין נִרְאוֹת עִמּוֹ, מֻתָּרוֹת: \n",
+            "מָצָא בְרֹאשׁוֹ מָעוֹת, כְּסוּת אוֹ כֵלִים, הֲרֵי אֵלּוּ מֻתָּרִין. פַּרְכִּילֵי עֲנָבִים וַעֲטָרוֹת שֶׁל שִׁבֳּלִים וְיֵינוֹת וּשְׁמָנִים וּסְלָתוֹת וְכָל דָּבָר שֶׁכַּיּוֹצֵא בוֹ קָרֵב עַל גַּבֵּי הַמִּזְבֵּחַ, אָסוּר: \n",
+            "עֲבוֹדָה זָרָה שֶׁהָיָה לָהּ גִנָּה אוֹ מֶרְחָץ, נֶהֱנִין מֵהֶן שֶׁלֹּא בְטוֹבָה וְאֵין נֶהֱנִין מֵהֶן בְּטוֹבָה. הָיָה שֶׁלָּהּ וְשֶׁל אֲחֵרִים, נֶהֱנִין מֵהֶן בֵּין בְּטוֹבָה וּבֵין שֶׁלֹּא בְטוֹבָה: \n",
+            "עֲבוֹדָה זָרָה שֶׁל נָכְרִי, אֲסוּרָה מִיָּד. וְשֶׁל יִשְׂרָאֵל, אֵין אֲסוּרָה עַד שֶׁתֵּעָבֵד. נָכְרִי מְבַטֵּל עֲבוֹדָה זָרָה שֶׁלּוֹ וְשֶׁל חֲבֵרוֹ, וְיִשְׂרָאֵל אֵינוֹ מְבַטֵּל עֲבוֹדָה זָרָה שֶׁל נָכְרִי. הַמְבַטֵּל עֲבוֹדָה זָרָה, בִּטֵּל מְשַׁמְּשֶׁיהָ. בִּטֵּל מְשַׁמְּשֶׁיהָ, מְשַׁמְּשֶׁיהָ מֻתָּרִין וְהִיא אֲסוּרָה: \n",
+            "כֵּיצַד מְבַטְּלָהּ, קָטַע רֹאשׁ אָזְנָהּ, רֹאשׁ חָטְמָהּ, רֹאשׁ אֶצְבָּעָהּ, פְּחָסָהּ אַף עַל פִּי שֶׁלֹּא חִסְּרָהּ, בִּטְּלָהּ. רָקַק בְּפָנֶיהָ, הִשְׁתִּין בְּפָנֶיהָ, גְּרָרָהּ, וְזָרַק בָּהּ אֶת הַצּוֹאָה, הֲרֵי זוֹ אֵינָהּ בְּטֵלָה. מְכָרָהּ אוֹ מִשְׁכְּנָהּ, רַבִּי אוֹמֵר, בִּטֵּל. וַחֲכָמִים אוֹמְרִים, לֹא בִטֵּל: \n",
+            "עֲבוֹדָה זָרָה שֶׁהִנִּיחוּהָ עוֹבְדֶיהָ בִּשְׁעַת שָׁלוֹם, מֻתֶּרֶת. בִּשְׁעַת מִלְחָמָה, אֲסוּרָה. בִּימוֹסְיָאוֹת שֶׁל מְלָכִים, הֲרֵי אֵלּוּ מֻתָּרוֹת, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָם בְּשָׁעָה שֶׁהַמְּלָכִים עוֹבְרִים: \n",
+            "שָׁאֲלוּ אֶת הַזְּקֵנִים בְּרוֹמִי, אִם אֵין רְצוֹנוֹ בַּעֲבוֹדָה זָרָה, לָמָה אֵינוֹ מְבַטְּלָהּ. אָמְרוּ לָהֶן, אִלּוּ לְדָבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ הָיוּ עוֹבְדִין, הָיָה מְבַטְּלוֹ. הֲרֵי הֵן עוֹבְדִין לַחַמָּה וְלַלְּבָנָה וְלַכּוֹכָבִים וְלַמַּזָּלוֹת. יְאַבֵּד עוֹלָמוֹ מִפְּנֵי הַשּׁוֹטִים. אָמְרוּ לָהֶן, אִם כֵּן, יְאַבֵּד דָּבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ וְיַנִּיחַ דָּבָר שֶׁצֹּרֶךְ הָעוֹלָם בּוֹ. אָמְרוּ לָהֶן, אַף אָנוּ מַחֲזִיקִין יְדֵי עוֹבְדֵיהֶם שֶׁל אֵלּוּ, שֶׁאוֹמְרִים, תֵּדְעוּ שֶׁהֵן אֱלוֹהוֹת, שֶׁהֲרֵי הֵן לֹא בָטָלוּ: \n",
+            "לוֹקְחִין גַּת בְּעוּטָה מִן הַגּוֹי אַף עַל פִּי שֶׁהוּא נוֹטֵל בְּיָדוֹ וְנוֹתֵן לַתַּפּוּחַ. וְאֵינוֹ נַעֲשֶׂה יֵין נֶסֶךְ, עַד שֶׁיֵּרֵד לַבּוֹר. יָרַד לַבּוֹר, מַה שֶּׁבַּבּוֹר אָסוּר, וְהַשְּׁאָר מֻתָּר: \n",
+            "דּוֹרְכִין עִם הַגּוֹי בַּגַּת, אֲבָל לֹא בוֹצְרִין עִמּוֹ. יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, לֹא דוֹרְכִין וְלֹא בוֹצְרִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ חָבִיּוֹת לַגַּת, וּמְבִיאִין עִמּוֹ מִן הַגָּת. נַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, לֹא לָשִׁין וְלֹא עוֹרְכִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ פַת לַפַּלְטֵר: \n",
+            "גּוֹי שֶׁנִּמְצָא עוֹמֵד בְּצַד הַבּוֹר שֶׁל יַיִן, אִם יֶשׁ לוֹ עָלָיו מִלְוָה, אָסוּר. אֵין לוֹ עָלָיו מִלְוָה, מֻתָּר. נָפַל לַבּוֹר וְעָלָה, וּמְדָדוֹ בַקָּנֶה, הִתִּיז אֶת הַצִּרְעָה בַקָּנֶה אוֹ שֶׁהָיָה מְטַפֵּחַ עַל פִּי חָבִית מְרֻתַּחַת, בְּכָל אֵלּוּ הָיָה מַעֲשֶׂה, וְאָמְרוּ יִמָּכֵר. וְרַבִּי שִׁמְעוֹן מַתִּיר. נָטַל אֶת הֶחָבִית וּזְרָקָהּ בַּחֲמָתוֹ לַבּוֹר, זֶה הָיָה מַעֲשֶׂה וְהִכְשִׁירוּ: \n",
+            "הַמְטַהֵר יֵינוֹ שֶׁל נָכְרִי וְנוֹתְנוֹ בִרְשׁוּתוֹ בְּבַיִת הַפָּתוּחַ לִרְשׁוּת הָרַבִּים, בְּעִיר שֶׁיֶּשׁ בָּהּ גּוֹיִם וְיִשְׂרְאֵלִים, מֻתָּר. בְּעִיר שֶׁכֻּלָּהּ גּוֹיִם, אָסוּר, עַד שֶׁיּוֹשִׁיב שׁוֹמֵר. וְאֵין הַשּׁוֹמֵר צָרִיךְ לִהְיוֹת יוֹשֵׁב וּמְשַׁמֵּר. אַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, מֻתָּר. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, כָּל רְשׁוּת גּוֹיִם אַחַת הִיא: \n",
+            "הַמְּטַהֵר יֵינוֹ שֶׁל נָכְרִי וְנוֹתְנוֹ בִרְשׁוּתוֹ, וְהַלָּה כוֹתֵב לוֹ, הִתְקַבַּלְתִּי מִמְּךָ מָעוֹת, מֻתָּר. אֲבָל אִם יִרְצֶה יִשְׂרָאֵל לְהוֹצִיאוֹ וְאֵינוֹ מַנִּיחוֹ עַד שֶׁיִּתֵּן לוֹ אֶת מְעוֹתָיו, זֶה הָיָה מַעֲשֶׂה בְבֵית שְׁאָן, וְאָסְרוּ חֲכָמִים: \n"
+        ],
+        [
+            "הַשּׂוֹכֵר אֶת הַפּוֹעֵל לַעֲשׂוֹת עִמּוֹ בְיֵין נֶסֶךְ, שְׂכָרוֹ אָסוּר. שְׂכָרוֹ לַעֲשׂוֹת עִמּוֹ מְלָאכָה אַחֶרֶת, אַף עַל פִּי שֶׁאָמַר לוֹ הֲעֲבֵר לִי חָבִית שֶׁל יֵין נֶסֶךְ מִמָּקוֹם לְמָקוֹם, שְׂכָרוֹ מֻתָּר. הַשׂוֹכֵר אֶת הַחֲמוֹר לְהָבִיא עָלֶיהָ יֵין נֶסֶךְ, שְׂכָרָהּ אָסוּר. שְׂכָרָהּ לֵישֵׁב עָלֶיהָ, אַף עַל פִּי שֶׁהִנִּיחַ הַגּוֹי לְגִינוֹ עָלֶיהָ, שְׂכָרָהּ מֻתָּר: \n",
+            "יֵין נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים, יְדִיחֵן וְהֵן מֻתָּרוֹת. וְאִם הָיוּ מְבֻקָּעוֹת, אֲסוּרוֹת. נָפַל עַל גַבֵּי תְאֵנִים אוֹ עַל גַּבֵּי תְמָרִים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, אָסוּר. מַעֲשֶׂה בְּבַיְתוֹס בֶּן זוֹנָן שֶׁהֵבִיא גְרוֹגָרוֹת בִּסְפִינָה, וְנִשְׁתַּבְּרָה חָבִית שֶׁל יֵין נֶסֶךְ וְנָפַל עַל גַּבֵּיהֶן, וְשָׁאַל לַחֲכָמִים וְהִתִּירוּם. זֶה הַכְּלָל, כֹּל שֶׁבַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, אָסוּר. כֹּל שֶׁאֵין בַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, מֻתָּר, כְּגוֹן חֹמֶץ שֶׁנָּפַל עַל גַּבֵּי גְרִיסִין: \n",
+            "נָכְרִי שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם, אִם הָיָה בְחֶזְקַת הַמִּשְׁתַּמֵּר, מֻתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n",
+            "הַמַּנִּיחַ יֵינוֹ בְקָרוֹן אוֹ בִסְפִינָה וְהָלַךְ לוֹ בְקַפַּנְדַּרְיָא, נִכְנַס לַמְּדִינָה וְרָחַץ, מֻתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִּשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב. הַמַּנִּיחַ נָכְרִי בַחֲנוּת, אַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס, מֻתָּר. וְאִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n",
+            "הָיָה אוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן וְהִנִּיחַ לְגִינָה עַל הַשֻּׁלְחָן, וּלְגִינָה עַל הַדֻּלְבְּקִי, וְהִנִּיחוֹ וְיָצָא, מַה שֶּׁעַל הַשֻּׁלְחָן, אָסוּר. וּמַה שֶּׁעַל הַדֻּלְבְּקִי, מֻתָּר. וְאִם אָמַר לוֹ הֱוֵי מוֹזֵג וְשׁוֹתֶה, אַף שֶׁעַל הַדֻּלְבְּקִי אָסוּר. חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, כְּדֵי שֶׁיִּפְתַּח וְיָגוּף וְתִגֹּב: \n",
+            "בַּלֶּשֶׁת גּוֹיִם שֶׁנִּכְנְסָה לָעִיר בִּשְׁעַת שָׁלוֹם, חָבִיּוֹת פְּתוּחוֹת, אֲסוּרוֹת. סְתוּמוֹת, מֻתָּרוֹת. בִּשְׁעַת מִלְחָמָה, אֵלּוּ וָאֵלּוּ מֻתָּרוֹת, לְפִי שֶׁאֵין פְּנַאי לְנַסֵּךְ: \n",
+            "אֻמָּנִין שֶׁל יִשְׂרָאֵל שֶׁשָּׁלַח לָהֶם נָכְרִי חָבִית שֶׁל יֵין נֶסֶךְ בִּשְׂכָרָן, מֻתָּרִים לוֹמַר לוֹ תֵּן לָנוּ אֶת דָּמֶיהָ. וְאִם מִשֶּׁנִּכְנְסָה לִרְשׁוּתָן, אָסוּר. הַמּוֹכֵר יֵינוֹ לַנָּכְרִי, פָּסַק עַד שֶׁלֹּא מָדַד, דָּמָיו מֻתָּרִין. מָדַד עַד שֶׁלֹּא פָסַק, דָּמָיו אֲסוּרִין. נָטַל אֶת הַמַּשְׁפֵּךְ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל נָכְרִי, וְחָזַר וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל יִשְׂרָאֵל, אִם יֶשׁ בּוֹ עַכֶּבֶת יַיִן, אָסוּר. הַמְעָרֶה מִכְּלִי אֶל כְּלִי, אֶת שֶׁעֵרָה מִמֶּנּוּ, מֻתָּר. וְאֶת שֶׁעֵרָה לְתוֹכוֹ, אָסוּר: \n",
+            "יֵין נֶסֶךְ אָסוּר, וְאוֹסֵר בְּכָל שֶׁהוּא. יַיִן בְּיַיִן וּמַיִם בְּמַיִם, בְּכָל שֶׁהוּא. יַיִן בְּמַיִם וּמַיִם בְּיַיִן, בְּנוֹתֵן טָעַם. זֶה הַכְּלָל, מִין בְּמִינוֹ, בְּמַשֶּׁהוּ. וְשֶׁלֹּא בְמִינוֹ, בְּנוֹתֵן טָעַם: \n",
+            "אֵלּוּ אֲסוּרִין, וְאוֹסְרִין בְּכָל שֶׁהֵן. יֵין נֶסֶךְ, וַעֲבוֹדָה זָרָה, וְעוֹרוֹת לְבוּבִין, וְשׁוֹר הַנִּסְקָל, וְעֶגְלָה עֲרוּפָה, וְצִפֹּרֵי מְצֹרָע, וּשְׂעַר נָזִיר, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ, וְחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, הֲרֵי אֵלּוּ אֲסוּרִין וְאוֹסְרִין בְּכָל שֶׁהֵן: \n",
+            "יֵין נֶסֶךְ שֶׁנָּפַל לְבוֹר, כֻּלּוֹ אָסוּר בַּהֲנָאָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יִמָּכֵר כֻּלּוֹ לְנָכְרִי, חוּץ מִדְּמֵי יֵין נֶסֶךְ שֶׁבּוֹ: \n",
+            "גַּת שֶׁל אֶבֶן שֶׁזִּפְּתָהּ גּוֹי, מְנַגְּבָהּ וְהִיא טְהוֹרָה. וְשֶׁל עֵץ, רַבִּי אוֹמֵר, יְנַגֵּב. וַחֲכָמִים אוֹמְרִים, יִקְלֹף אֶת הַזֶּפֶת. וְשֶׁל חֶרֶס, אַף עַל פִּי שֶׁקָּלַף אֶת הַזֶּפֶת, הֲרֵי זוֹ אֲסוּרָה: \n",
+            "הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי, אֶת שֶׁדַּרְכּוֹ לְהַטְבִּיל, יַטְבִּיל. לְהַגְעִיל, יַגְעִיל. לְלַבֵּן בָּאוּר, יְלַבֵּן בָּאוּר. הַשַּׁפּוּד וְהָאַסְכְּלָה, מְלַבְּנָן בָּאוּר. הַסַּכִּין, שָׁפָהּ וְהִיא טְהוֹרָה: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה עבודה זרה",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Eduyot/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,116 @@
+{
+    "language": "en",
+    "title": "Mishnah Eduyot",
+    "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 עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "Shammai says: “For all women [who begin to menstruate] it suffices [to reckon their impurity from] the time [of their discovering it].” And Hillel says: “[Their impurity is reckoned backwards] from the [last] examination to the [previous] examination, even if this covers many days.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [they are considered impure for] the past twenty four hours when this lessens the period from the [last] examination to the [previous] examination, and for the period from the [last] examination to the [previous] examination when this lessens the past twenty-four hours.” Any woman who has a regular period, it suffices [to reckon her impurity from] her set time. She who uses testing-cloths [when she has sexual relations], behold this is like an examination: it lessens either the period of the [past] twenty four hours or the period from the [last] examination to the [previous] examination.",
+            "Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”",
+            "Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.",
+            "And why do they record the opinions of Shammai and Hillel for naught? To teach the following generations that a man should not [always] persist in his opinion, for behold, the fathers of the world did not persist in their opinion.",
+            "And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.",
+            "Rabbi Judah said: “If so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, ‘Thus have I received the tradition’, it may be said to him, ‘According to the [refuted] opinion of that individual did you hear it.’”",
+            "Beth Shammai says: “A quarter-kav of any bones, even from two limbs or from three.” And Beth Hillel says: “A quarter-kav of bones from a corpse, either from [the bones which form] the greater portion of the [body’s] build, or from the greater portion of the number [of the body’s bones]. Shammai says: “Even from a single bone.”",
+            "Vetches of terumah: Beth Shammai says, “They must be soaked and rubbed in purity, but can be given for food in impurity.” And Beth Hillel says: “They must be soaked in purity, but can be rubbed and given for food in impurity.” Shammai says: “They must be eaten dry.” Rabbi Akiva says: “All actions in connection with them [can be carried out] in impurity.”",
+            "One who changes for a sela copper coins from second tithe: Beth Shammai says: “Copper coin for the whole sela.” And Beth Hillel say: “Silver for one shekel and copper coin for one shekel.” Rabbi Meir says: “Silver and fruits may not be substituted for silver.” But the sages allow it.",
+            "One who exchanges a sela from second tithe in Jerusalem: Beth Shammai says: “Copper coin for the whole sela.” And Beth Hillel says: “Silver for one shekel and copper coin for one shekel.” The disputants before the Sages say: “Silver for three denars and copper coin for one denar.” Rabbi Akiva says: “Silver for three denars and for the fourth silver, copper coin.” Rabbi Tarfon says: “Four aspers in silver.” Shammai says: “He must leave it in the shop and eat on the credit thereof.”",
+            "A bride’s stool from which the covering-boards have been taken: Beth Shammai pronounces it [liable to become] unclean, And Beth Hillel pronounce it not [liable to become] unclean. Shammai says: “Even the framework of a stool [by itself is liable to become] unclean.” A stool which has been set in a baker’s trough: Beth Shammai pronounces it [liable to become] unclean, And Beth Hillel pronounces it not [liable to become] unclean. Shammai says: “Even one made therein [is liable to become unclean].”",
+            "These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai:A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.",
+            "Whoever is half a slave and half a free man should work one day for his master and one day for himself, according to Beth Hillel. Beth Shammai said to them: “You have set matters in order with regards to his master, but you have not set matters in order with regards to himself. He is not able to marry a slave-woman, nor is he able [to marry] a woman who is free. Is he to refrain [from marrying]? [How can he] for is it not the case that the world was created in order for people to be fruitful and multiply? For it is said, “He did not create it to be a waste; but formed it for inhabitation” (Isaiah 45:18). But for the rightful ordering of the world his master is compelled to make him free, and he writes out a bond for half his value.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.",
+            "A vessel of earthenware can protect everything [in it from contracting impurity], according to Beth Hillel. But Beth Shammai says: “It protects only food and liquids and [other] vessels of earthenware.” Beth Hillel said to them: “Why?” Beth Shammai said to them: “Because it is [itself] impure with respect to an ignoramus, and no impure vessel can screen [against impurity].” Beth Hillel said to them: “And did you not pronounce pure the food and liquids inside it?” Beth Shammai said to them: “When we pronounced pure the food and liquids inside it, we pronounced them pure for him [the ignoramus] only, but when you pronounced the vessel pure you pronounced it pure for yourself and for him.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai."
+        ],
+        [
+            "Rabbi Hanina, chief of the priests, testified concerning four matters:Through all their days the priests never refrained from burning meat which had been defiled by an “offspring” of impurity with meat which had been made impure by a “father” of impurity, although they were [thereby] increasing its impurity by a [higher] impurity. Rabbi Akiba added: “Through all their days the priests never shrank from lighting oil which had been rendered unfit by a tevul yom in a lamp made impure by one who was made impure by a corpse, although they were [thereby] increasing its impurity by a [higher] impurity.”",
+            "Rabbi Hanina, chief of the priests, said: “All my days I never saw a hide taken out to the place of burning.” Rabbi Akiba said: “From his words we infer that whoever flays the hide of the firstborn beast and it is found to be trefah, the priests may enjoy the use of the hide.” But the Sages say: “[A testimony which consists of] ‘we didn’t see’ is not a proof; rather the hide must be taken out to the place of burning.",
+            "He also testified concerning a small village in the vicinity of Jerusalem in which there was an old man who used to lend to all the people of the village and write out [the bond] in his own handwriting and others signed it. And when the fact was brought before the Sages they pronounced it legal. Hence, incidentally, you may infer that a wife may write her own bill of divorcement, and a husband may write his own receipt; for the legality of a document depends only on those who sign it. And [he testified] concerning a needle which was found in flesh of a [sacrifice], that the knife and the hands [which had been employed on the flesh] are clean, but the flesh itself is defiled; and if it was found in the excrement, all are clean.",
+            "Rabbi Yishmael declared three things before the Sages in the vineyard at Yavneh: Concerning an egg which was beaten together, and placed on vegetables of terumah that it acts as a connection; but if it was in the form of a helmet it does not act as a connection. And concerning an ear of corn in the harvesting, the top of which reached the standing corn that if it can be reaped together with the standing corn, it belongs to the owner; and if not, it belongs to the poor. And concerning a small garden which was surrounded by a row of vines that if it has space for the grape-gatherer and his basket on one side, and space for the grape-gatherer and his basket on the other side, it may be sown with seed; but if not, it may not be sown with seed.",
+            "They stated three things before Rabbi Yishmael, and he pronounced none of them either unlawful or lawful; and Rabbi Joshua ben Matya explained them.One who lances an abscess on the Sabbath: if it was to make an opening he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on the Sabbath: that if he was occupied with it in order that it should not bite him, he is innocent; but if that he might use it as a remedy, he is guilty. And concerning Ironian stewpots: that they do not contract impurity when under the same tent as a corpse; but become impure if they are carried by a zav. Rabbi Eliezer ben Zadok says: “Even if they are carried by a zav they remain pure, because they are unfinished.”",
+            "Rabbi Yishmael said three things, and Rabbi Akiba disagreed with him.Garlic or unripe grapes or green ears of grain were being crushed [on the eve of the Sabbath] while it is yet day: Rabbi Yishmael says: “He may finish crushing after it grows dark.” But Rabbi Akiba says: “He may not finish.”",
+            "They said three things before Rabbi Akiva, two in the name of Rabbi Eliezer and one in the name of Rabbi Joshua. Two in the name of Rabbi Eliezer:A woman may go out [on the Sabbath adorned] with a “golden-city”; And they that fly pigeons are unfit to bear evidence. And one in the name of Rabbi Joshua: If there was a creeping thing in the mouth of a weasel when it walked over loaves of terumah, and it is doubtful whether it touched them or whether it did not touch them, that about which there is doubt remains pure.",
+            "Rabbi Akiba declared three things; about two they agreed with him, and about one they disagreed with him.About a lime-burner’s sandal, that it is liable to contract midras impurity; And about the remains of a [broken] oven, that they must be four handbreadths high [in order to retain impurity], whereas they used to say three and [when he said four] they agreed with him. And about one they disagreed with him About a stool, from which two of its covering-boards had been removed, the one beside the other, which Rabbi Akiba pronounces able to contract impurity, but the Sages declare unable to contract impurity.",
+            "He used to say: the father transmits to the son beauty, strength, wealth, wisdom and years. And the number of generations before Him, that shall be their appointed end: For it is said, “calling the generations from the beginning” (Isaiah 41:4) Although it is said, “And shall serve them, and they shall afflict them four hundred years” (Genesis 15:13), it is also said, “And in the fourth generation they shall come hither again” (Genesis 15:16).",
+            "Also he used to say that there are five things that last twelve months:The judgment of the generation of the flood [continued] twelve months; The judgment of Job [continued] twelve months; The judgment of the Egyptians [continued] twelve months; The judgment of Gog and Magog in the time to come [will continue] twelve months; The judgment of the wicked in gehinom [continues] twelve months, for it is said, and “It will be from one month until its [same] month” (Isaiah 66:23). Rabbi Yohanan ben Nuri says: “[As long as] from Passover to Shavuoth, for it is said, “And from one Sabbath until its [next] Sabbath” (ibid.)."
+        ],
+        [
+            "[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”",
+            "Food which is in separate pieces does not combine together [to receive impurity], according to Rabbi Dosa ben Harkinas. But the Sages say: “It does combines together.” One may exchange [ produce of] second tithe for uncoined metal, according to Rabbi Dosa. But the Sages say: “One may not so exchange it.” The hands [alone] need to be immersed for the waters of purification according to Rabbi Dosa. But the Sages say: “If his hands have become unclean his whole body becomes unclean.”",
+            "The insides of a melon and the discarded leaves of a vegetable of terumah: Rabbi Dosa permits [their] use to non-priests, and the Sages forbid it. Five ewes, their fleeces weighing each a mina and a half, are subject to [the law of] the first of the fleece, according to Rabbi Dosa. But the Sages say: “Five ewes [are subject] whatever [their fleeces weigh].”",
+            "All mats are [liable to become] impure by “corpse” impurity, the words of Rabbi Dosa. But the Sages say: “[Also by] “midras” impurity. All network is unsusceptible to impurity except a [network] girdle, the words of Rabbi Dosa. But the Sages say: “They are all liable to uncleanness, except those used by wool dealers [for carrying raw wool].”",
+            "A sling whose pocket is woven is susceptible to impurity. If it is of leather, Rabbi Dosa ben Harkinas pronounces it not susceptible to impurity, and the Sages pronounce it susceptible to impurity. If its finger-hold is broken off, it is not susceptible to impurity; [But if the] string-handle [only] is broken off it is susceptible to impurity.",
+            "A female captive may eat of terumah, according to the words of Rabbi Dosa b. Harkinas. But the Sages say: “There is a female captive who may eat, and there is a female captive who may not eat. How is this so? The woman who said: ‘I was taken captive but [nonetheless] I am pure’, she may eat; because the mouth that forbade is the same mouth that permit. But if there are witnesses [who declare] that she was made a captive, and she says: ‘[nonetheless] I am pure’, she may not eat.”",
+            "Four cases of doubt Rabbi Joshua pronounces impure, and the Sages pronounce them pure. How is this so? If the impure person stands and the pure person passes by him; or if the pure person stands and the impure person passes by him; or if impurity is in the private domain and something pure is in the public domain; Or if something pure is in the private domain and something impure is in the public domain; If it is doubtful [in all of these case] whether one touched or did not touch the other, or if it is doubtful whether one formed a tent over the other or did not form a tent over the other, or if it is doubtful whether one moved or did not move the other Rabbi Joshua pronounces such a case impure, and the Sages pronounce it pure.",
+            "Three things Rabbi Zadok pronounces [liable to receive] impurity and the Sages pronounce them not [liable to receive]: The nail of the money-changer; And the chest of grist makers; And the nail of a stone dial. Rabbi Zadok pronounces [liable to receive] impurity and the Sages pronounce them not [liable to receive].",
+            "Four things Rabban Gamaliel pronounces susceptible to impurity, and the Sages pronounce them not susceptible to impurity.The covering of a metal basket, if it belongs to householders; And the hanger of a strigil; And metals vessels which are still unshaped; And a plate that is divided into two [equal] parts. And the Sages agree with Rabban Gamaliel in the case of a plate that was divided into two parts, one large and one small, that the large one is susceptible to impurity and the small one is not susceptible to impurity.",
+            "In three cases Rabban Gamaliel was strict like the words of Beth Shammai.One may not wrap up hot food on a festival for the Sabbath; And one may not join together a lamp on a festival; And one may not bake [on festivals] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”",
+            "Also he declared three decisions of a lenient character:One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.",
+            "Rabbi Eleazar ben Azariah allows three things and the Sages forbid them:His cow used to go out with the strap which she had between her horns; One may curry cattle on a festival; And one may grind pepper in its own mill. Rabbi Judah says: one may not curry cattle on a festival, because it may cause a wound, but one may comb them. But the Sages say: one may not curry them, and one may not even comb them."
+        ],
+        [
+            "The following cases are [examples] of the lenient rulings of Beth Shammai and of the rigorous rulings of Beth Hillel.An egg which is laid on a festival Beth Shammai says: it may be eaten, and Beth Hillel says: it may not be eaten. Beth Shammai says: yeast as much as an olive [in quantity], and leavened food as much as a date, and Beth Hillel says: as much as an olive [in quantity] in both cases.",
+            "A beast which was born on a festival all agree that it is permitted; and a chicken which was hatched from the egg all agree that it is forbidden. He who slaughters a wild animal or a bird on a festival Beth Shammai says: he may dig with a pronged tool and cover up [the blood] , but Beth Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.",
+            "Beth Shammai says: [produce pronounced] ownerless with respect to the poor [only] is counted as ownerless. But Beth Hillel says: it is not counted as ownerless unless it is made ownerless also with respect to the rich, as in the year of release (shmittah). If all the sheaves of the field were of one kav each and one was of four kavs, and it was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.",
+            "A sheaf which was close to a wall or to a stack or to the herd or to [field] utensils, and was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.",
+            "A vineyard of the fourth year  Beth Shammai says: it is not subject to the law of the fifth nor to the law of removal. And Beth Hillel says: it is subject to the law of the fifth and to the law of removal. Beth Shammai says: it is subject to the law of fallen grapes and to the law of gleanings, and the poor redeem them for themselves. And Beth Hillel says: all of it goes to the winepress.",
+            "A barrel of pickled olives: Beth Shammai says: one need not perforate it, And Beth Hillel say: one must perforate it. But they agree that if it was perforated and the dregs stopped it up, it is not liable to receive impurity. One who had anointed himself with clean oil and [then] became unclean, and he went down and immersed himself, Beth Shammai says: although he still drips [oil], it is clean. And Beth Hillel says: [only while there remains] enough for anointing a small limb. And if from the beginning it was unclean oil, Beth Shammai says: [it is unclean as long as there remains] enough for anointing a small limb, And Beth Hillel says: [even if there remains as much] as a moist liquid. Rabbi Judah says in the name of Beth Hillel: [provided it remains] moist [itself] and [can also] moisten [other things].",
+            "A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.",
+            "Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.",
+            "[In the case of] three brothers, of whom two were married to two sisters and one was unmarried, if one of the husbands of the sisters died and the unmarried one betrothed her (maamar), and afterwards his other brother died, Beth Shammai says: his wife remains with him, and the other [widow] is released on the grounds of [the law forbidding] the wife’s sister. But Beth Hillel says: he should put away his wife with a get and halitzah, and the wife of his brother [he should put away] with halitzah. This is the case of which they said: woe to him because of his wife, and woe to him because of his brother’s wife!",
+            "One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. [With regards to the rules of] tzitzit (fringes) on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it.",
+            "One who vowed [to keep] a longer naziriteship [than ordinary] and he completed his naziriteship and afterwards came to the [holy] land: Beth Shammai says: [he must be] a nazirite [only] thirty days, But Beth Hillel says: [he must be] a nazirite [the full time vowed as] in the beginning. One who has two groups of witnesses who testify about him, these testifying that he vowed two naziriteships and these testifying that he vowed five: Beth Shammai says: their testimony is divided, and there is no [obligation to perform] naziriteship. But Beth Hillel says: within the five, two are included, so that he must be a nazirite twice.",
+            "A man who was set beneath the gap: Beth Shammai says: he does not cause the impurity to pass over. But Beth Hillel says: a man is hollow, and the upper side causes the impurity to pass over."
+        ],
+        [
+            "Rabbi Judah says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.The blood of a carcass: Beth Shammai pronounces it clean, And Beth Hillel pronounces it unclean. An egg found in a [bird’s] carcass: if the like of it were sold in the market, it is permitted, and if not, it is forbidden, according to the opinion of Beth Shammai. And Beth Hillel forbids it. But they agree in the case of an egg found in a trefa [bird] that it is forbidden since it had its growth in a forbidden condition. 3+4) The blood of a non-Jewish woman and the blood of purity of a leprous woman: Beth Shammai pronounces clean; And Beth Hillel says: [it is] like her spittle and her urine. One may eat fruits of the seventh year with an expression of thanks and without an expression of thanks [to the owner of the field], according to the opinion of Beth Shammai. But Beth Hillel says: one may not eat with an expression of thanks. Beth Shammai says: a waterskin [is liable to become impure only if it is] tied up and remains unimpaired. And the school of Hillel says: even if it is not tied up.",
+            "Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.",
+            "Rabbi Yishmael says: there are three instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The book of Ecclesiastes does not defile the hands, according to the opinion of Beth Shammai; But Beth Hillel say: it defiles the hands. Water of purification which has done its duty: Beth Shammai pronounces it pure, But Beth Hillel pronounces it impure. Black cumin: Beth Shammai pronounces it not liable to become impure, But Beth Hillel pronounces it liable to become impure. So, too, with regard to tithes.",
+            "Rabbi Eliezer says: there are two instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The blood of a woman after childbirth who has not immersed herself, Beth Shammai says: [it is] like her spittle and her urine. But Beth Hillel says: it causes impurity whether wet or dry. However, they agree in the case of the blood of a woman who gave birth when she had non-menstrual discharge, that it causes defilement whether wet or dry.",
+            "[In the case of] four brothers of whom two were married to two sisters, if those married to the sisters died, behold, these should perform halitzah and not enter into levirate marriage (with the brothers-in-law). If they went ahead and married them, they must put them away (divorce them). Rabbi Eliezer says in the name of Beth Shammai: they may keep them. But Beth Hillel say: they must put them away.",
+            "Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.",
+            "At the time of his death he said to his son, “Retract the four opinions which I used to declare.” He (the said to him, “Why did not you retract them?” He said to him, “I heard them from the mouth of the many, and they heard [the contrary] from the mouth of the many. I stood fast by the tradition which I heard, and they stood fast by the tradition which they heard. But you have heard [my tradition] from the mouth of a single individual and [their tradition] from the mouth of the many. It is better to leave the opinion of the single individual and to hold by the opinion of the many.” He said to him, “Father commend me to your colleagues.” He said to him, “I will not commend you.” He said to him, “Have you found in me any wrong?” He said, “No; your own deeds will cause you to be near, and your own deeds will cause you to be far.”"
+        ],
+        [
+            "Rabbi Judah ben Bava testified concerning five things:That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.",
+            "Rabbi Joshua and Rabbi Nehunia ben Elinathan, a man of Kefar Habavli, testified concerning a limb [separated] from a corpse that it is impure; whereas Rabbi Eliezer says: they declared [this] only of a limb from a living [man]. They said to him: is not there an inference from the minor to the major (kal vehomer): If in the case of a living man [who is himself pure] a limb severed from him is impure, how much more in the case of a corpse [which is itself impure] should a limb severed from it be impure! He said to them: they have [nevertheless] declared it only of a limb from a living man. Another answer: The impurity of living men is greater than the impurity of corpses, because a living man causes that on which he lies and sits to become capable of making impure a man and clothing, and [he causes also] what is over him to transfer impurity to foods and liquids- which is defilement that a corpse does not cause.",
+            "1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying.Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?"
+        ],
+        [
+            "Rabbi Joshua and Rabbi Zadok testified concerning the redemption (lamb) of a firstborn donkey, that if it died, the priest receives nothing, Whereas Rabbi Eliezer says: the owner must bear the responsibility as with the five selas [in the case] of a [firstborn] son. But the Sages say: he bears no responsibility any more than in the case of the redemption of second tithes.",
+            "Rabbi Zadok testified concerning brine of unclean locusts that it is clean, Whereas the first mishnah [said]: unclean locusts that have been preserved together with clean locusts do not make their brine unfit.",
+            "Rabbi Zadok testified concerning flowing water which exceeded in quantity dripping water; that it was valid. There was such a case at Birath Hapilya, and when the case came before the Sages they declared it valid.",
+            "Rabbi Zadok testified concerning flowing water which was made to run in a stream through nut-leaves, that it was valid. There was such a case at Ahaliyya, and when the case came before [the Sages in] the Chamber of Hewn Stone they declared it valid.",
+            "Rabbi Joshua and Rabbi Yakim, a man of Hadar, testified concerning a jar of ashes of a red heifer which was put over a creeping thing, that they were unclean. Whereas Rabbi Eliezer had pronounced them clean. Rabbi Papias testified concerning one who had vowed two naziriteships, that if he cut his hair after the first one on the thirtieth day, he could cut his hair after the second one on the sixtieth day; and if he cut his hair on the fifty-ninth day he has also fulfilled his duty, for the thirtieth day counts towards the required number.",
+            "Rabbi Joshua and Rabbi Papias testified concerning the offspring of a peace-offering, that it can be brought as a peace-offering, whereas Rabbi Eliezer says that the offspring of a peace-offering cannot be brought as a peace-offering. But the sages say: it can be brought. Rabbi Papias said: “I testify that we had a cow, which was a peace-offering, and we ate it at Passover, and its offspring we ate as a peace-offering at the [next] festival.",
+            "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.",
+            "Menahem ben Signai testified concerning the ledge attached to an olive-boiler’s cauldron, that it is [liable to become] impure; and concerning that of dyers, that it is not [liable to become] impure, whereas they used to say the reverse.",
+            "Rabbi Nehunia ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; And concerning a minor, daughter of an Israelite who married a priest, that she could eat terumah, and if she died her husband inherited from her; And concerning a stolen beam that had been built into a palace, that it might be restored by the payment of its value; And concerning a sin-offering that had been stolen, and this was not known to many, that it caused atonement because of the welfare of the altar."
+        ],
+        [
+            "Rabbi Joshua ben. Bathyra testified concerning the blood of carcasses that it was pure. Rabbi Shimon ben Bathyra testified concerning the ashes of purification, that if a defiled person had touched part of them he had defiled the whole of them. Rabbi Akiva added in regard to the fine flour, the incense, the frankincense, and the coals, that if a tevul yom had touched part of them he had made the whole of them unfit.",
+            "Rabbi Judah ben Baba and Rabbi Judah the priest testified concerning a minor, the daughter of an Israelite who married a priest, that she could eat terumah as soon as she entered the bridal chamber even though she had not engaged in marital intercourse. Rabbi Yose the priest and Rabbi Zechariah ben Hakatzav testified concerning a young girl who had been taken as collateral (by gentiles) in Ashkelon, and that her family had distanced her, even though her witnesses testified that she had not secluded herself [with any Man] and that she had not been defiled. The Sages said to them: if you believe that she had been taken as collateral, believe also that she did not seclude herself [with any man] and that she was not defiled; and if you do not believe that she did not seclude herself and that she was not defiled, neither believe that she had been taken as collateral.",
+            "Rabbi Joshua and Rabbi Judah ben Bathyra testified concerning the widow of [a man belonging to] a family of doubtful lineage (an issa), that she was fit to marry into the priesthood, [And that those of] a family of doubtful lineage are fit to declare who was unclean and who clean, who was to be put away and who was to be brought near. Rabban Gamaliel said: we accept your testimony, but what can we do since Rabban Yochanan ben Zakkai ordained that courts should not be commissioned for this purpose? The priests would listen to you concerning those who might be put away, but not concerning those who might be brought near!",
+            "Rabbi Yose ben Yoezer, a man of Zereda, testified concerning the ayal-locust, that it is pure; And concerning liquid in the slaughter-house (of the Temple), that it is pure; And that one who touches a corpse is impure. And they called him “Yose the permitter”.",
+            "Rabbi Akiva testified in the name of Nehemiah, a man of Beth Deli, that a woman is allowed to remarry on the evidence of one witness. Rabbi Joshua testified concerning bones found in the wood-shed that the Sages said: one may gather them, bone by bone, and they are all clean.",
+            "Rabbi Eliezer said: I have heard that when they were building the Temple [complex] they made curtains for the Temple and curtains for the Temple-courts; but in the case of the Temple they built from the outside, and in the case of the Temple-court they built from the inside. Rabbi Joshua said: I have heard that sacrifices may be offered even though there is no Temple, and that the most holy sacrifices may be eaten even though there are no curtains, and the less holy sacrifices and second tithes even though there is no wall [around Jerusalem]; because the first sanctification sanctified both for its own time and for the time to come.",
+            "Rabbi Joshua said: I have received a tradition from Rabban Yohanan ben Zakkai, who heard it from his teacher, and his teacher [heard it] from his teacher, as a halakhah [given] to Moses from Sinai, that Elijah will not come to pronounce unclean or to pronounce clean, to put away or to bring near, but to put away those brought near by force and to bring near those put away by force. The family of Beth Tzriphah was on the other side of the Jordan and Ben Zion put it away by force; and yet another family was there, and Ben Zion brought it near by force. It is such as these that Elijah will come to pronounce unclean or to pronounce clean, to put away or to bring near. Rabbi Judah says: to bring near, but not to put away. Rabbi Shimon says: to conciliate disputes. And the Sages say: neither to put away nor to bring near, but to make peace in the world, for it is said, “Behold I send to you Elijah the prophet”, etc., “and he shall turn the heart of the fathers to the children and the heart of the children to their fathers” (Malachi 3:23-2."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Eduyot/English/Sefaria Community Translation.json

@@ -0,0 +1,115 @@
+{
+    "language": "en",
+    "title": "Mishnah Eduyot",
+    "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 עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "Shammai says: All women are judged [impure] from the time [they discover that their period has begun]; Hillel says: From the time of [one] examination [to the next] examination, even if [that spans] many days.  But the Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, [she is judged impure] from the [day preceding the discovery] if this is less than [the span] between the last examination and the current examination; [she is judged impure] from [the span] between the last examination and the current examination if this is less than [a day preceding the discovery].  [For] all women who have regular periods, the usual onset time of her period is sufficient [to be judged impure].  Using cloth [to clean herself after sexual relations] is considered an examination, and [this act] lessens [either] the preceding day's span or [the span] between the last examination and the current examination.",
+            "Shammai says: [Dough] greater than a <i>kav</i> [a measure] [is obligated] in [the law of] <i>challah</i> [setting aside a portion of dough for the priests].  Hillel says: From two <i>kabbim</i>.  The Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, one and a half <i>kav</i> is obligated in <i>challah</i>.  After they made the measures larger they said: Five quarters are obligated.  Rabbi Yossi says: Five are not obligated; five and more are obligated.",
+            "Hillel says: A full <i>hin</i> [a measure equal to three <i>kabin</i>] of drawn water renders a ritual bath unfit. One is obligated to transmit [oral traditions] in the language of his master [which explains why Hillel talks of <i>hin</i> and not <i>kav</i> units]. Shammai says: Nine <i>kabin</i>. But the Sages said: Not like the words of [Hillel] and not like the words of [Shammai], until two water drawers came from the dung gate in Jerusalem and testified in the names of Shama'ya and Avtalion: Three <i>logim</i> [a measure equal to a quarter of a <i>hin</i>] of drawn water render a ritual bath unfit; and the Sages upheld [Shama'ya and Avtalion's] words.",
+            "Why are the opinions of Hillel and Shammai recorded [only] to be nullified? To teach the generations that one should not be insistent in his/her opinions, for the fathers of the world were not insistent in their opinions.",
+            "And why do we record the words of an individual among the many, when the law is [according to] the words of the many? Because if the court sees [fit] the words of the individual, it may rely on them. But a court is not able to nullify the words of a fellow court unless they are greater in wisdom and number [than the fellow court]. If they are greater in wisdom but not number, or in number but not in wisdom, they are not able to nullify its words until they become greater in wisdom and number.",
+            "Rabbi Yehudah said: \"If so, why do we record the words of an individual among the majority [only] to be nullified? For if a person says \"Thus I have received [the law],\" another will say to him \"You heard it according to the words of So-and-So.\"",
+            "Beit Shammai says: \"A quarter of bones from any bones, whether from two or from three [limbs can render things under its same roof-space impure].\" Beit Hillel says: \"A quarter of bones from the corpse, whether from the [bones that constitute the main] structure [of the body] or from the [total] number [of bones of the body]. Shammai says: \"Even from one bone.\"",
+            "Vetches of <i>terumah</i> [the portion given to the priest]: Beit Shammai says: They must be soaked and rubbed in purity, but can be given for food in impurity.” And Beit Hillel says: They must be soaked in purity, but can be rubbed and given for food in impurity.  Shammai says: They must be eaten dry. Rabbi Akiva says: All actions in connection with them [can be carried out] in impurity.   ",
+            "One who exchanges [copper] coins from second tithe for a <i>sela</i> [a silver coin]: Beit Shammai says: Copper coins [worth] a whole <i>sela</i>. And Beit Hillel says: Silver [worth] one <i>shekel</i> [a coin worth half a <i>sela</i>] and copper coins [worth] one <i>shekel</i>. Rabbi Meir says: One may not substitute silver and produce for silver. But the Sages allow it. ",
+            "One who exchanges a <i>sela</i> from second tithe in Jerusalem:Beit Shammai says: Copper coins [worth] the whole <i>sela</i>. And Beit Hillel says: Silver [worth] one <i>shekel</i> and copper coins [worth] one <i>shekel</i>. The disputants before the Sages say: Silver [worth] three <i>dinarim</i> [a coin worth one-fourth of a <i>sela</i>] and copper coins [worth] one <i>dinar</i>. Rabbi Akiva says: Silver [worth] three <i>dinarim</i> and for the [leftover] fourth, copper coins. And Rabbi Tarfon says: Four silver <i>asperim</i> [a coin worth one-fifth of a <i>dinar</i>] [and the remaining fifth in copper]. Shammai says: He must leave it in the shop and eat on its credit. ",
+            "A bride’s chair from which the covering-boards have been taken: Beit Shammai considers it [liable to become] impure, and Beit Hillel [does not] consider it [liable to become] impure. Shammai says: Even the framework of a stool is [liable to become] impure. A stool which has been set in a [kneading] trough: Beit Shammai considers it [liable to become] impure, and Beit Hillel [does not] consider it [liable to become] impure. Shammai says: Even one made in it [is liable to become impure]. ",
+            "These are the matters concerning whichBeit Hillel went back and taught according to the opinion of Beit Shammai: A woman who came from overseas and said: \"My husband died,\" she may marry again; \"My husband died [without children],\" she must undergo levirate marriage. But Beit Hillel says: We have heard so only in [the case of a woman] who came from the harvesting. Beit Shammai said to them: It is the same thing in the case of [a woman] who came from the harvesting or [a woman] who came from the olive-picking or [a woman] who came from overseas; they mentioned harvesting only because that is how it happened. [Then] Beit Hillel went back and taught according to Beit Shammai. Beit Shammai says: She may be married and take her <i>ketubah</i> [marriage document] payment. But Beit Hillel says: She may be married, but she may not take her <i>ketubah</i> payment. Beit Shammai said to them: You have permitted the graver matter of a forbidden relationship, [but] you will not permit the lighter matter of property?Beit Hillel said to them: We have found that brothers do not enter into their inheritance based on her statement. Beit Shammai said to them: Do we not learn it from her <i>ketubah</i> scroll in which he writes to her: \"That if you be married to another you shall take what is written for you?\" [Then] Beit Hillel went back and taught according to the opinion of Beit Shammai. ",
+            "One who is half a slave and half a free man should work one day for his master and one day for himself, [according to] the words of Beit Hillel. Beit Shammai said to them: You have fixed [the problem] for his master, but you have not fixed [the problem] for himself. He is not able to marry a slave-woman, nor is he able [to marry] a free woman. Is he to refrain [from marrying]? But wasn't the world created for people to be fruitful and to multiply? For it is said, \"He did not create it to be an empty place; but established it to be inhabited\" (Isaiah 45:18). But for the rightful ordering of the world they force his master to free him, and he writes out a document for half his value. [Then] Beit Hillel went back and taught according to Beit Shammai. ",
+            "A vessel of earthenware [with a lid] protects everything [in it from contracting impurity], according to the words of Beit Hillel. But Beit Shammai says: It protects only food and liquids and [other] vessels of earthenware. Beit Hillel said to them: Why? Beit Shammai said to them: Because [the vessel of earthenware] is [itself] impure with respect to an ignoramus [who has presumably touched the vessel, rendering it impure], and no impure vessel interposes [against impurity]. Beit Hillel said to them: But did you not declare pure the food and liquids inside it? Beit Shammai said to them: When we declared pure the food and liquids inside it, we declared them pure for [the ignoramus] only, but when you declared the vessel pure you declared it pure for yourself and for him. [Then]Beit Hillel went back and taught according to the opinion of Beit Shammai. "
+        ],
+        [
+            "Rabbi Hanina, vice-chief of the priests, testified concerning four matters:  Through all their days the priests never refrained from burning meat which had been defiled by an \"offspring\" of impurity with meat which had been made impure by a \"father\" of impurity, even though they were [thereby] increasing its impurity by a [higher] impurity. Rabbi Akiva added: Through all their days the priests never refrained from lighting oil which had been disqualified by a <i>tevul yom</i> [one who has already immersed in a ritual bath but is waiting for the sun to set to become fully pure] in a lamp defiled by one who was defiled by a corpse, even though they were [thereby] increasing its impurity by a [higher] impurity. ",
+            "Rabbi Hanina, vice-chief of the priests, said: All my days I never saw a hide taken out to the place of burning. Rabbi Akiva said: From his words we infer that whoever flays the hide of the firstborn [animal] and [the animal] is found to be torn apart, the priests may enjoy the use of the hide. But the Sages say: \"We didn’t see\" is not a proof; rather, [the hide must be] taken out to the place of burning. ",
+            "He also testified concerning a village which was next to Jerusalem, where there was an old man who used to lend to all the people of the village and write out [the loan documents] in his own handwriting [but] others signed it. And when the case came before the Sages, they permitted it. In your way, you may infer that a wife may write her own bill of divorce, and a husband may write his own receipt, for the document is only upheld by those who sign it.  And concerning a needle which was found in flesh of a [sacrifice]: that the knife and the hands [which had touched the flesh] are pure, but the flesh itself is impure; and if it was found in the excrement, all are pure.   ",
+            "Rabbi Yishmael said three things before the Sages in the vineyard at Yavneh: Concerning an egg which was beaten and placed on vegetables of <i>terumah</i> [the portion given to the priest]: that it acts as a connection; but if it was in the form of a helmet [i.e. a more substantial covering over the vegetables], it does not act as a connection. And concerning an ear of grain in the harvesting, the top of which reached the [adjacent] standing grain [when bent]: that if it can be reaped together with the standing grain, it belongs to the owner; and if not, it belongs to the poor.    And concerning a small garden which was surrounded by a row of vines: that if it has space for the grape-gatherer and his basket on [one] side and space for the grape-gatherer and his basket on [the other] side, it may be sown with seed; but if not, it may not be sown with seed. ",
+            "They said three things in front of Rabbi Yishmael, and he did not say [whether] any of them [were] permitted or forbidden; and Rabbi Joshua the son of Matya explained them: One who lances an abscess on Shabbat: if it was to make an opening, he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on Shabbat: if he was occupied with it so that it should not bite him, he is exempt; but if [he was occupied with it] so that he might use it for medicine, he is liable. And concerning Ironian stewpots [clay pots made by villagers by forming a hollow sphere and breaking it in half]: that they do not contract impurity when under the same tent as a corpse, but they become impure if they are carried by a <i>zav</i> [one with an abnormal genital discharge]. Rabbi Eliezer the son of Zadok says: Even if they are carried by a <i>zav</i> they remain pure, because they are unfinished. ",
+            "Rabbi Yishmael said three things, and Rabbi Akiva disagreed with him: Garlic or unripe grapes or green ears of grain which were being crushed [on the eve of the Sabbath] while it is yet day, Rabbi Yishmael says: He may finish crushing after it grows dark. But Rabbi Akiva says: He may not finish. ",
+            "Three things were said before Rabbi Akiva, two in the name of Rabbi Eliezer and one in the name of Rabbi Yehoshua. The two in the name of Rabbi Eliezer: A woman can go out [on the Sabbath] with a \"city of gold\" [a special, expensive headband], and those who race doves are invalid to testify. The one in the name of Rabbi Yehoshua: If there is a vermin in the mouth of a weasel and it is walking on top of loaves of <i>terumah</i> bread and it is unclear if it touched [the bread] or not, it is still pure.   ",
+            "Rabbi Akiva said three things; about two they agreed with him, and about one they disagreed with him: About a lime-burner’s sandal, that it is liable to contract <i>midras</i> impurity [an impurity imparted by a <i>zav</i> on things upon which one normally walks]. And about the remains of a [broken] oven, [that they must be] four [handbreadths in order to retain impurity], whereas they used to say [the remains must be] three [handbreadths]. And they agreed with him. And about one they disagreed with him: About a chair, from which two of its adjacent covering-boards had been removed, which Rabbi Akiva declared [susceptible to] impurity, but the Sages declared not [susceptible to] impurity. ",
+            "He used to say: the father transmits to the son beauty, strength, wealth, wisdom, and years. And the number of generations before Him, and that shall be their appointed end: For it is said, \"calling the generations from the beginning\" (Isaiah 41:4). Although it is said, \"And shall serve them, and they shall afflict them four hundred years\" (Genesis 15:13), it is also said, \"And in the fourth generation they shall return again\" (Genesis 15:16). ",
+            "He also used to say that there are five things that [last] twelve months: The judgment of the generation of the flood, twelve months; The judgment of Job, twelve months; The judgment of the Egyptians, twelve months; The judgment of Gog and Magog in the time to come, twelve months; The judgment of the wicked in hell, twelve months, for it is said, \"And it will be from [one] month until the [next appearance of the same] month\" (Isaiah 66:23). Rabbi Yohanan the son of Nuri says: From Passover to Shavuot, for it is said, \"And from one sabbath until the [next] sabbath\" (ibid.). "
+        ],
+        [
+            "All things that defile in a tent [i.e. anything that defiles that which is under its same roof-space], if [the pieces of the corpse] were divided and brought into the house: Rabbi Dosa the son of Harkinas [declares everything under the same roof-space] pure, but the Sages [declare it] impure. How so [i.e. what are they]? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive (and forms a tent over [i.e. stands over] as much as half an olive; or touches as much as half an olive) and as much as half an olive forms a tent above him; or if he forms a tent over as much as two halves of an olive; or if he forms a tent over as much as half an olive and as much as half an olive forms a tent above him: Rabbi Dosa the son of Harkinas [declares him] clean, and the Sages [declare him] unclean. But if he touches as much as half an olive [in quantity] and another thing forms a tent over him [that is] over as much as half an olive; (or if he forms a tent over as much as half an olive and another thing forms a tent over him and over as much as half an olive), [he is] clean [according to both Rabbi Dosa and the Sages]. Rabbi Meir said: Even in this case Rabbi Dosa [declares him] clean and the Sages [declare him] unclean. In all such cases [he is] unclean, unless there is an act of touching and also an act of carrying, or an act of carrying and also [the state of] being under the same tent. This is the general rule: [If in] whatever [case], [the means of transmitting impurity] are of one name [i.e. category], [he is] impure; if they are of two names, [he is] pure.   ",
+            "Food [in] separate [pieces] does not combine [together to contract impurity]: the words of Rabbi Dosa the son of Harkinas. And the Sages say: It does combine. [One may] exchange [produce from] the second tithe for uncoined metal: the words of Rabbi Dosa. And the Sages say: [One may] not exchange. Hands [alone must be] immersed in order to [touch] the sin-cleansing [water]: These are the words of Rabbi Dosa. And the Sages say: If his hands have become impure, his body [also] becomes impure.",
+            "The inside of a melon and the leaves of a vegetable [reserved] for <i>terumah</i> [the portion given to the priest]: Rabbi Dosa permits them to outsiders [i.e. non-priests], but the Sages forbid it. Five ewes, their fleeces [each] weighing a <i>maneh</i> [a measure] and a half, are obligated in [the law pertaining to] the first of the fleece: the words of Rabbi Dosa. But the Sages say five ewes, whatever [their fleeces weigh]. ",
+            "All kinds of mattings [can become] impure through the impurity of death [i.e. contact with a corpse]: the words of Rabbi Dosa. And the Sages say: [Also through] <i>midras</i> [an impurity imparted by one with an abnormal genital discharge on things upon which one normally walks]. All things made of nets are pure, except for a girdle: the words of Rabbi Dosa. And the Sages say: [They] all [can become] impure, except those [nettings used by] wool-dealers.",
+            "A sling, the receptacle of which is made of woven material, can become impure. [If it is made] of skin, Rabbi Dosa the son of Harkinas [declares it] pure, and the Sages [declare it can become] impure. If its finger-hold was cut off, it is pure. [If its] string-handle [is cut off], it [can become] impure.",
+            "The female captive [presumably the wife or daughter of a priest] may eat <i>terumah</i>. These are the words of Rabbi Dosa. The Sages say: There are female captives who eat [<i>terumah</i>], and there are female captives who do not eat [<i>terumah</i>]. How so [i.e. who are they]? The woman who said, \"I was captured, but I am pure [i.e. I was not raped],\" may eat (because the mouth that forbade is the [same] mouth that permitted). If there were witnesses when she was captured and she says, \"I am pure,\" then she may not eat [<i>terumah</i>].",
+            "There are four [cases of] doubt [that] Rabbi Joshua [declares] impure, but the Sages [declare] pure. How so [i.e. what are they]? The impure stands and the pure passes by; the pure stands and the impure passes by; the impure is in the domain of the individual [i.e. private] and the pure is in the domain of the public; the pure is in the domain of the individual and the impure is in the domain of the public. [If there is] doubt [regarding whether one] touched or did not touch [the other], [or] there is doubt [regarding whether one] formed or did not form a tent over [the other], [or] there is doubt [regarding whether one] moved or did not move [the other]: Rabbi Joshua [declares these] impure, and the Sages [declare these] pure. ",
+            "Three things Rabbi Tzadok [declares able to become] impure, and the Sages [declare] pure: the nail of a money-changer, the closet of grinders, and the nail of a stone sundial. Rabbi Tzadok [declares that these can become] impure, and the Sages [declare these] pure. ",
+            "Four things Rabban Gamliel [declares able to become] impure, and the Sages [declare] pure: the covering of a metal basket, [if it] belongs to home-owners, the hanger of a strigil, unformed metal vessels, and a [clay] plate split in two [equal parts]. The Sages admit to Rabban Gamliel regarding a [clay] plate split in two [parts if] one [part was] big and one [part was] small. The bigger one [can become] impure, and the smaller one [is] pure.",
+            "[In] three things Rabban Gamliel was stringent like the words of Beit Shammai: [one may] not [keep] hot food insulated on a festival for the Sabbath, and [one may] not put together a lamp on the festival, and [one may] not bake thick loaves, only thin loaves [on a festival]. Said Rabban Gamliel: During all their days, my father's house would not bake thick loaves, only thin loaves. They said to him: What can we do about your father's house, who were stringent regarding themselves but were lenient regarding Israel to [allow] baking of thick loaves and [even] loaves on coal.",
+            "He [Rabban Gamliel] also declared three things leniently: [one can] sweep between couches [on a Sabbath/festival], and place spices [to roast] on a festival, and roast a [whole] kid during the night of Passover. And the Sages forbade them.",
+            "Three things Rabbi Elazar the son of Azariah permits, and the Sages forbid: his cow would go out with the strap that was between her horns [on a Sabbath], [one may] rigorously groom cattle on a festival, and [one may] grind pepper in its own mill [on a Sabbath/festival]. Rabbi Yehudah said: One may not rigorously groom cattle on the festival, because it creates a bruise, but one may lightly groom them. And the Sages say: One may not rigorously groom nor lightly groom [cattle]."
+        ],
+        [
+            "The following are instances where Beit Shammai is more lenient and Beit Hillel is more strict: An egg which was laid on a festival, Beit Shammai says: It may be eaten. And Beit Hillel says: It may not be eaten. Beit Shammai says: [A person is liable for a violation of Passover eating prohibitions] with an olive-sized [portion] of yeast and a date-sized [portion] of leavened product. Beit Hillel says: With an olive-sized portion [each] of [yeast] and [leavened product].",
+            "(An animal that was born on a festival, everyone agrees that it is permitted [for eating on that day]. [However], a hatched chicken from an egg, all agree that it is forbidden to eat [on that day]). One who slaughters a wild animal or a bird on a festival, Beit Shammai says: He can dig with a spade and cover [the blood]. Beit Hillel says: One may not slaughter unless he had dirt already prepared [from before the festival]. Both agree that if he slaughtered it [and realized afterwards that he did not have dirt prepared], he may dig with a spade and cover [the blood], and that ash from the oven is considered prepared [from before the festival and is thus permitted to use on a festival].",
+            "Beit Shammai says: [That which was made] ownerless for [only] the poor is [considered] ownerless. Beit Hillel says: It is not [considered] ownerless until he also makes it ownerless for the rich, like in <i>shemittah</i> [the septennial \"year of release\" during which all produce is considered ownerless for everyone]. [If] all the sheaves of the field were just one <i>kav</i> [a measure], and one was of four <i>kabin</i> and it was forgotten, Beit Shammai says: It is not [considered] forgotten. And Beit Hillel says: It is [considered] forgotten.",
+            "A sheaf that is close to a wall, or to a stack, or to the herd, or to vessels, and it was forgotten, Beit Shammai says: It is not [considered] forgotten. And Beit Hillel says: It is [considered] forgotten.",
+            "A vineyard in its fourth year [the fruits of which must be brought to and consumed in Jerusalem], Beit Shammai says: [If one wishes to redeem its fruit for money], it is not [required to add] one-fifth [of its value, like it would be for second tithe], nor [is it required] to remove [the fruits of the vineyard before Passover, like it would be for other tithes in the fourth or seventh years of <i>shemittah</i>]. Beit Hillel says: It is [required to add] one-fifth [of its value] and [it is required] to remove [the fruits before Passover]. Beit Shammai says: The [law of] fallen grapes [still applies] to it [where the owner must leave any fallen grapes for the poor] and the [law of] gleanings [still applies] to it [where the owner may not pick the vines bare], and the poor may redeem [the grapes they pick] for themselves. And Beit Hillel says: All of it goes to the winepress [and no grapes need to be reserved for the poor].",
+            "A barrel of pickled olives, Beit Shammai says: One need not poke holes in it [as it is assumed that the oil in the barrel is undesirable, which immunizes the olives from the ritual impurity to which wet food is susceptible]. And Beit Hillel says: He must poke holes in it [to actively demonstrate that the oil in the barrel is undesirable]. They both agree that if it was perforated and the dregs blocked up [the holes], that it is pure [and one need not worry about the olives contracting ritual impurity]. One who anointed with pure oil and became impure, and [with the oil on him] went down [to the ritual bath] and immersed, Beit Shammai says: Even if he is dripping [oil], he is [considered] pure. And Beit Hillel says: [He is considered pure only if the oil on him is just] enough to cover a small limb. If the oil was impure from the start, Beit Shammai says: [He is pure as long as the oil on him is just] enough to cover a small limb. And Beit Hillel says: [He is impure if there is enough oil] as a moist liquid [to moisten whatever is in direct contact with it]. Rabbi Yehudah says in the name of Beit Hillel: [It needs to] moisten [whatever is in direct contact with it] and moisten [another area else as well].",
+            "A woman must be betrothed with a <i>dinar</i> [a coin worth about the same as a day's wages] or a <i>dinar's</i> worth, according to the words of Beit Shammai. And Beit Hillel says: With a <i>perutah</i> [a coin worth far less than a <i>dinar</i>] or a <i>perutah's</i> worth. And how much is a <i>perutah</i>? One-eighth of an Italian <i>issar</i> [a copper coin worth 1/24th of a <i>dinar</i>]. Beit Shammai says: One [may] dismiss his wife with an old divorce document, andBeit Hillel forbids it. What is an \"old divorce document?\" [It is a document written by] one who becomes confined with [his wife] after he has written [the document] for her [but has not yet given it to her]. One who divorces his wife, and then sleeps in an inn with her, Beit Shammai says: She does not need a second divorce document from him [i.e. the first divorce remains valid]. And Beit Hillel says: She needs a second divorce document from him. When? At a time when she was divorced from marriage. But if she was [merely] divorced from betrothal, she does not need a second divorce document from him, since his heart has not yet become familiar with her [and, thus, we do not suspect that they would have slept with each other].",
+            "Beit Shammai allow the rival wives [of a deceased brother] to [marry his surviving] brothers, and Beit Hillel forbids it. If they had done <i>chalitzah</i> [the ceremony of release, after which a levirate marriage is no longer required], Beit Shammai invalidate [the rival wives from marrying into]  the priesthood. And Beit Hillel validate them. If they had done the levirate marriage, Beit Shammai validate the [rival wives to the priests, should the surviving brothers die as well], and Beit Hillel invalidate them. Even though [one House] invalidated and [the other House] validated, Beit Shammai did not refrain from marrying the women of Beit Hillel, and Beit Hillel did not [refrain] from marrying the women of Beit Shammai. And all the pure and impure that [one House] would declare pure and [the other House] would declare impure, they [still] did not refrain from making [sure] that [the vessels of one House] and [the vessels of the other House would remain] pure [according to both Houses].",
+            "Three brothers: two of them married to two sisters, and one is single. One of the sister's husbands died, and the single [brother] performed <i>maamar</i> [the act of betrothal required before a levirate marriage is consummated], and afterward the second brother died, Beit Shammai says: His [betrothed] wife [stays] with him, and the other [widowed wife] goes free on account of [the law of a] wife's sister [being forbidden]. And Beit Hillel says: He releases his [betrothed] wife with a divorce document and <i>chalitzah</i>, and his [betrothed] wife's sister with [just] <i>chalitzah</i>. This is what they used to say: Woe to him for his wife, and woe to him for his brother's wife.",
+            "If one vows [to abstain from] his wife in sexual intercourse,Beit Shammai says: [After] two weeks [of abstinence his wife may sue him for divorce]. And Beit Hillel says: [After just] one week. One who has a miscarriage on the [eve of the] eighty-first day [after giving birth]: Beit Shammai exempts her from the sacrifice [for the miscarriage], and Beit Hillel obligates her. A linen sheet with fringes: Beit Shammai exempts [the sheet from the law of fringes], and Beit Hillel obligates [in the law of fringes]. A basket [of fruit set aside] for the Sabbath: Beit Shammai exempt it [from tithes if one wishes to snack on it before the Sabbath], and Beit Hillel obligate it.",
+            "One who makes a nazarite vow [for] longer [than thirty days outside of the land of Israel] and he completes his nazarite [days], and afterward comes to the land [of Israel, where he must redo his nazarite vow], Beit Shammai says: he must be a nazarite for thirty days. And Beit Hillel says: He must be a nazarite [for the amount of time he vowed] in the beginning. If someone had two sets of witnesses testify about him, [one set] testifying he vowed two [nazarite vows, each thirty days], and [the other set] testifying he vowed five [nazarite vows, each thirty days], Beit Shammai says: The testimony is divided, and [thus] there is no nazarite [obligation] here. And Beit Hillel says: Included in the [claim of] five [vows] are two [vows], so he must be a nazarite twice.",
+            "A [dead] person who is set under the crack [of a portico], Beit  Shammai says: He does not [act as a bridge to] bring the ritual impurity [into the area which is beyond the crack]. And Beit Hillel says: a person is hollow [and it is as if all he has is a head, empty space, and then feet. This results in his head being considered a bridge between the two sides of the crack], and the upper side [i.e. the person's head] brings the ritual impurity [to everything under the portico]."
+        ],
+        [
+            "Rabbi Yehudah says: There are six things about which Beit Shammai is more lenient, and Beit Hillel is more stringent. The blood of an [improperly slaughtered] carcass: Beit Shammai declares ritually pure, and Beit Hillel declares ritually impure. The egg of [an improperly slaughtered bird's] carcass: if its like would be sold in the marketplace, it is permitted to eat. If not, it is forbidden, such are the words of Beit Shammai. And Beit  Hillel forbids it [unequivocally]. They [both] agree that the egg of a <i>treifah</i> [an animal with a wound or illness that will cause it to die within twelve months] is forbidden, because it was grown in a forbidden [animal]. The blood of a gentile woman's [menstruation], and the blood of purity [i.e. blood that flows during the first forty (for a boy) or eighty (for a girl) days following childbirth] of a leprous [Jewish] woman:Beit Shammai declared pure. And Beit Hillel says: It is like their spit and urine [and is therefore impure]. One may eat seventh-year fruits whether with [giving] gratitude [to the owner] or without [giving] gratitude, such are the words of the House of Shammai. And the House of Hillel says: One may not eat them without [giving] gratitude [to the owner]. [Alternatively, the text is \"One may only eat them without giving gratitude to the owner\" since God made the food ownerless, and one should thank Him, not the owner]. A waterskin, Beit Shammai says: [It can become impure] if it is tied up and upright [so it can retain water]. And Beit Hillel says: [It can become impure] even if it is not tied up [as long as it is upright].",
+            "Rabbi Yose says: There are six things about which Beit Shammai was more lenient and Beit Hillel was more stringent. Poultry can be put on the [same] table [as] cheese, but cannot be eaten [with it], such are the words of Beit Shammai. And Beit Hillel says: It cannot be put [on the same table], and it cannot be eaten [with it]. One can take <i>terumah</i> [the portion given to the priest] from olives on behalf of oil, and from grapes on behalf of wine, such are the words of Beit Shammai. And Beit Hillel says: One does not take <i>terumah</i> [on behalf of oil and wine from their fruits of origin]. One who sows [seeds] within four cubits of a vineyard, Beit Shammai says: One row [of the vineyard that is closest to the area where one sowed the seeds] is rendered prohibited. And Beit Hillel says: Two rows are rendered prohibited. A water-flour mixture: Beit Shammai exempt [from the law of <i>challah</i>, where a portion of dough is set aside for the priest], and Beit Hillel obligate [it]. One may ritually immerse oneself in a waterfall, such are the words of Beit Shammai. And Beit Hillel says: One may not immerse oneself [there]. A convert who converts on the eve of Passover [which requires the eating of the Paschal lamb that night, only by those who are ritually pure], Beit Shammai says: He may immerse and eat the Paschal lamb that night. And Beit Hillel says: One who separates from the uncircumcised is like he who separates from the grave [i.e. he must wait seven days before he can immerse in a ritual bath, so he cannot eat the Paschal lamb that night].",
+            "Rabbi Yishmael says: Three items about which Beit Shammai are more lenient and Beit Hillel are more stringent. The book of Ecclesiastes does not make [a person's] hands ritually impure, such are the words of Beit Shammai. And Beit Hillel says: It [does] make the hands ritually impure. The waters of the [red heifer, biblically referred to as the waters of the] sin-offering, which have fulfilled their duty [by having been sprayed on a person who had come in contact with a dead person]: Beit  Shammai declares ritually pure, and Beit Hillel declares ritually impure. Black cumin: Beit Shammai declares ritually pure [as they do not consider it a food], and Beit Hillel declares ritually impure [as they do consider it a food]. And the same [considerations about the black cumin's status as food apply] to [their positions on] tithing [for the black cumin].",
+            "Rabbi Eliezer says: Two things about which Beit Shammai was more lenient and Beit Hillel was more stringent. The blood of a woman who [had waited the week or two weeks after] giving birth [to a boy or a girl, respectively] who had yet to ritually immerse, Beit Shammai says: It [imparts impurity when it is wet] like her spit and her urine. And Beit Hillel says: It imparts impurity whether [it is] wet or dry. And they agree that if that woman after childbirth was a <i>zavah</i> [a woman with an abnormal genital discharge], [her discharge] would impart impurity whether wet or dry.",
+            "Four brothers, two of whom are married to two sisters, and those two brothers married to the sisters die, the [two surviving brothers] must perform <i>chalitzah</i> [the ceremony of release, after which a Levirate marriage is no longer required] and not [enter into] Levirate marriages. If they went and entered [into Levirate marriages anyway], they must leave [the marriages]. Rabbi Eliezer said in the name of Beit Shammai: [The Levirate marriages] stay upheld. And Beit Hillel says: They must leave [the marriages].",
+            "Akavya the son of Mehalelel testified about four things. They said to him: Akavya, retract the four things you have said and we will make you the head of the court of Israel. He said to them: Better I be called a fool all my days, so long as I do not do wickedness for even a single moment before the Omnipresent, so that they will not say \"he retracted because [he wanted] power.\" He used to declare impure the leftover hair [from leprous skin], and green [or yellow] blood. And the Sages declared [these things] pure. He would permit the [use of] wool that had fallen from a blemished firstborn animal and had been placed in a cavity [for safekeeping] and [the animal] was afterwards slaughtered, but the Sages forbade [the use of the wool]. He would say: One may not make a converted woman nor a freed maidservant drink [from the \"bitter waters\" that were drunk by a woman suspected of adultery as a test]. But the Sages say: [They are] made to drink. They said to him: There was the case of Karkamit, a freed maidservant in Jerusalem, who was made to drink by Shama'ya and Avtalyon! He said to them: They made her drink an \"example\" [i.e. the \"bitter waters\" they made her drink were not authentic].  They excommunicated him, and he died in excommunication, and the Court stoned his coffin. Said Rabbi Yehudah: God-forbid [one should say] that Akavya was excommunicated! For the [Temple] courtyard is never locked for any man of Israel who has wisdom and fear of sin like Akavya the son of Mehalelel [had]. So who did [the Court] excommunicate? It was Elazar the son of Khanoch, who mocked the [laws of] purity of hands. And when he died, the Court went and placed a stone on his coffin, teaching that anyone who was excommunicated and died in excommunication, they \"stone\" his coffin [i.e. they place a stone on his coffin].",
+            "In the hour of [Akavya's] death, he said to his son: My son, retract the four things that I used to say. [His son] said to him: And why did you not retract [these statements]? He said to him: I heard them from the mouths of many people, and they [i.e. the other Sages] heard [the opposite] from the mouths of many people. I stood by what I heard, and they stood by what they heard. But [now], you [only] heard [these things] from the mouth of a single person [i.e. me], and [the opposite] from the mouths of many people. It is better to leave the words of the single person, and to grab hold of the words of the many. [His son] said to him: Father, commend me to your colleagues [either referring to those on earth, or those in heaven]. He said to him: I cannot commend [you]. He said to him: Perhaps you do not find in me worthiness? He said to him: No! Your [own] actions will draw you near, or your [own] actions will distance you."
+        ],
+        [
+            "Rabbi Yehudah the son of Bava testified about five things: [Girls who married as] minors [i.e. under the age of twelve and a half] are forced to do the \"refusal\" [when they come of age and annul their marriage]. A woman may remarry based on one witness [who saw her husband die]. A rooster in Jerusalem was stoned for killing a person. They used forty-day-old wine as libation for the Altar. And the [morning] daily offering was sacrificed at the fourth hour [into the day].",
+            "Rabbi Yehoshua and Rabbi Nechunya the son of Elinatan, the leader of Kfar Babylon, testified about the limb of a dead person that it is impure [i.e. it imparts impurity to anything under the same roof-space]. Rabbi Eliezer says: They [i.e. the Sages] only said this about a limb taken from a live person. They said to him: Can we not make [a logical inference that supports our view based on what you said]? If a live person is ritually pure, yet the limb from him is impure, is it not [logical to conclude] that [when] a dead person, who is impure, loses a limb, [that limb is also] impure? He said to them: [True, but] they only said [their law] in reference to a limb taken from a live person. Another answer: [There are] more [ways to impart] impurity while alive than while dead, for a live person can make that on which he lies and sits impart impurity to man and clothes, and he renders what is over him a medium that imparts impurity to food and drink, which are not impurities that a corpse can cause. [Thus, the previous logical inference of Rabbi Yehoshua and Rabbi Nechunya does not necessarily stand.]",
+            "An olive's size of flesh that separated from the limb of a living person: Rabbi Eliezer declares impure, and Rabbi Yehoshua and Rabbi Nechunya declare pure. A barley-grain's size of bone that separates from a limb of a living person: Rabbi Nechunya declares impure, and Rabbi Eliezer and Rabbi Yehoshua declare pure. They said to Rabbi Eliezer: Why did you see [fit] to declare an olive's worth of flesh that separated from the limb of a living person impure? He said to them: We find that the limb of a living person is like a complete dead person. Just like an olive's size of flesh that separates from a dead person is impure, so too an olive's size of flesh that separated from the limb of a living person is impure. They said to him: No. If you say that an olive's size of flesh that separated from a dead person is impure, as is a barley-grain's size of bone that separates from [a dead person], [how] will you also declare an olive's size of flesh that separated from the limb of a living person impure when you declare pure a barley-grain's size of bone that separates from [the limb of a living person]? [You yourself do not appear to judge these cases as parallel to each other, so how can you claim that to be your reasoning?] They said to Rabbi Nechunya: Why did you see fit to declare a barley-grain's size of bone that separated from the limb of a living person impure? He said to them: We find that the limb of a living person is like a complete dead person. Just like a barley-grain's worth of flesh that separates from a dead person is impure, so too a barley-grain's worth of bone that separated from the limb of a living person is impure. They said to him: No. If you say that a barley-grain's worth of bone that separated from a dead person is impure, as is an olive's size of flesh that separates from [a dead person], [how] will you also declare a barley-grain's size of bone that separated from the limb of a living person impure when you declare pure an olive's worth of flesh that separates from [a living person]? [You yourself do not appear to judge these cases as parallel to each other, so how can you claim that to be your reasoning?] They said to Rabbi Eliezer: Why did you see fit to divide your method [and be inconsistent in your reasoning]? Either they are both pure, or they are both impure! He said to them: [There are] more [chances for] flesh [to become] impure than [there are chances] for bones [to become] impure, for flesh applies to carcasses and insects, which is not so for bones. Another answer: A limb that has enough flesh on it [that were it still attached to a human being, it would be viable] imparts impurity by touching, carrying, and being under its [same] roof-space. If one diminishes the flesh [of the limb], it remains impure. If one diminishes the bone [of the limb], it [becomes] pure. They said to Rabbi Nechunya: Why did you see fit to divide your method [and be inconsistent in your reasoning]? Either they are both pure, or they are both impure! He said to them: [There are] more [chances for] bones [to become] impure than [there are chances] for flesh to become impure, for flesh separated from a living man is pure, but a limb that is separated from [a living man], and it is full [with flesh, bone, and sinews], it is impure. Another answer: An olive's worth of flesh [severed from a corpse] imparts impurity by touching, carrying, and being under its roof-space, and bones create a majority in making impure by touching, carrying, and being under its [same] roof-space, and a majority of a corpse's bones impart impurity by touching, carrying, and being under their [same] roof-space. If one diminishes [the] flesh [that has been severed from a corpse], it [becomes] pure. If one diminishes the majority of bone, even though they [now become] pure [and can no longer impart impurity on whatever is] under their same roof-space, they [still] impart impurity by touching and carrying. Another answer: Any flesh of a dead person which is less than an olive's worth is pure. But [bones that makes up] the majority of a dead person's build or [constitute] a majority of his [bone] count, even if they are only a quarter [<i>kav</i> (a measure)], they are impure. They said to Rabbi Yehoshua: Why did you see fit to declare both [bone and flesh from a dead person] pure? [Is not Rabbi Nechunya's reasoning correct?] He said to them: No. If you say about a corpse [that it is impure, it is because of] the laws of majority, quarter [<i>kav</i>], and decay [that apply to it], but [how can you] also say about a living person [that he is impure], [if] he does not have the laws of majority, quarter [<i>kav</i>], and decay [apply to him]? [You cannot compare that which was separated from a corpse with that which was separated from the limb of a living person, because the limbs severed from a living person are less likely to impart impurity than the corpse.]"
+        ],
+        [
+            "Rabbi Yehoshua and Rabbi Tzadok testified about the redemption [sheep] of the first-born donkey, that if it had died, it is no longer the priests at all. But Rabbi Eliezer said that he is obligated in his responsibility [to give the priest the sheep], like [his obligation regarding] the five <i>selaim</i> [silver coins] [with which he redeems] his [first-born] son. The Sages say: He is only obligated in his responsibility in the same way [that he would be obligated] in the redemption of second tithes.",
+            "Rabbi Tzadok testified about the brine of impure locusts, that it is pure. But the first [i.e. earlier] Mishnah stated: If impure locusts were pickled along with pure locusts, their brine is not invalidated [for drinking].",
+            "Rabbi Tzadok testified about flowing water that was more [in quantity] than the dripping water [in a ritual bath], that it was fit [for use, even if the water was less than forty <i>se'im</i> (a measure)]. It happened once in Birat Happiliya, and the case came before the Sages and they declared it fit [for use].",
+            "Rabbi Tzadok testified about flowing water that was diverted into a stream using the leaves of nuts, that it was fit [for use as a ritual bath, even if the water was less than forty <i>se'im</i>]. It once happen in Ahaliya, and the case came before the Chamber of Hewn Stone [i.e. the Sanhedrin], and they declared it fit.",
+            "Rabbi Yehoshua and Rabbi Yakim, leader of Hadar, testified about an [earthenware] jar that contained [ashes of the red heifer, biblically referred to as] the sin-offering, which was passed over an insect, that it was impure. Rabbi Eliezer declared it pure. Rabbi Pappayis testified about one who vows two Nazarite vows [each thirty days long], that if he cut his hair on the thirtieth day of the first [vow], he could cut his hair on the sixtieth day of the second one. If he had cut his hair on the day before the sixtieth day [i.e. the fifty-ninth day], he [nevertheless] fulfilled his Nazarite vows, because the thirtieth day [when he cut his hair for the first time] counts for him from the count [as both the end of the first vow and the beginning of the second vow].",
+            "Rabbi Yehoshua and Rabbi Pappayis testified about the offspring of [an animal that was set aside as a] peace-offering, that it was offered as a peace-offering [as well, since it is consecrated through its mother when it was in the womb]. But Rabbi Eliezer says: The offspring of a peace-offering does not [need to be] offered as a peace-offering. Said Rabbi Pappayis: I testify that we had a cow to sacrifice as a peace-offering, and we ate it on Passover, and we ate its offspring as a peace-offering during the holiday [of Shavuot].",
+            "They testified that the boards of bakers are [capable of becoming] impure. But Rabbi Eliezer declared them pure. They testified about an oven that was cut into round pieces, and one puts sand between each piece, that it [was capable of becoming] impure. But Rabbi Eliezer declared it pure. They testified that they could intercalate a year throughout the whole Adar [i.e. they had until the end of Adar to declare a leap year]. For they used to say it was only until Purim. They testified that they could intercalate a year on condition [if the Nasi approved it]. And it once happened to Rabban Gamliel, that he went to take permission from the governor of Syria, and he delayed in coming [back], and they intercalated the year on condition that Rabban Gamliel would acquiesce [to it], and when he came back, he said \"I acquiesce [to it],\" and the year became a leap year. ",
+            "Menachem the son of Signai testified about the [plaster] ledge attached to the olive-boiler's cauldron, that it was [capable of becoming] impure, and [the ledge on the cauldron] of dyers, that it was pure. But they used to say the opposite [was true].",
+            "Rabbi Nechunya the son of Gidgeda testified about the deaf-mute woman whose father had married her off: that she can leave [the marriage] with a divorce document. And about a minor [orphaned] daughter of an Israelite [i.e. a non-priest] who married a priest: that she can eat <i>terumah</i> [the portion given to the priest], and if she dies, her husband inherits [from her]. And about a stolen beam that was built into a palace: that he [i.e. the one who stole the beam] gives its value [in repayment, as opposed to returning the actual beam, which would be impossible in this case]. And about a stolen sin-offering that many did not know about: that it can effect atonement, because of the welfare of the altar [because if it was invalid, then the priests would refuse to sacrifice all their offerings lest they were stolen]."
+        ],
+        [
+            "Rabbi Yehoshua the son of Beteira testified about the blood of [an improperly slaughtered] carcass that it was pure. Rabbi Shimon the son of Beteira testified about [the ashes of a red heifer, biblically referred to as] the sin-offering, a little of which came in contact with something impure, that it causes the entire [batch of ashes] to become impure. Rabbi Akiva added: About fine flour, the incense, the frankincense, and the coals, a little of which came into contact with a <i>tevul yom</i> [one who has already immersed in a ritual bath but is waiting for the sun to set to become fully pure]: he invalidates them all.",
+            "Rabbi Yehudah the son of Bava and Rabbi Yehudah the Priest testified about a minor daughter of an Israelite [i.e. a non-priest] who married a priest: that she may eat the <i>terumah</i> [the portion given to the priests] as soon as they enter the wedding canopy, even if they have not yet consummated [the marriage]. Rabbi Yosi the Priest and Rabbi Zachariah the son of Haktzav testified about the baby girl who had been taken as collateral in Ashkelon [to gentiles], and her family members distance [themselves from her, thus preventing her from marrying], and witnesses testify that she was never secluded [with the gentiles] and that she was not defiled [by the gentiles]. The Sages said to them: If you believe that she was taken as collateral, then you [should] believe you that she was neither secluded [with] nor defiled [by the gentiles]. If you do not believe that she was not secluded [with] and not defiled [by the gentiles], then you [should not] believe that she was taken as collateral.",
+            "Rabbi Yehoshua and Rabbi Yehudah the son of Beteira testified about the widow of a man from a possibly illegitimate lineage: that she was fit for marrying a priest, and that those from a possibly illegitimate lineage are considered fit [to declare who is] pure and impure, [who] to bring close and [who] to distance. Rabban Shimon the son of Gamliel said: We have accepted your testimony, but what shall we do, for Rabbi Yochanan the son of Zakkai has decreed for courts to not be commissioned for this [i.e. for the widow of a man from a possibly illegitimate lineage to marry a priest]! The priests would listen to you on whom to distance, but not whom to bring close.",
+            "Rabbi Yosi the son of Yoezer, leader of Tzereda, testified about the ayil-locust: that it is pure. And about liquid in the slaughterhouse [of the Temple]: that it is pure. And about one who touches a dead body: he is impure. And they used to call him \"Yosi the Permitter.\"",
+            "Rabbi Akiva testified in the name of Nechemiah leader of Bet Dali, that a woman may remarry based on one witness [who confirms that her husband has died]. Rabbi Yehoshua testified about bones that were found in a wood-shed [of the Temple] that the Sages said: One may gather bone by bone, and it [i.e. the Temple and the things inside it] is all [still] pure.",
+            "Rabbi Eliezer said: I heard that when they built the Temple they made curtains for the Temple, and curtains for the courtyard [to demarcate where they were going to build the walls]. But the Temple was built from the outside [of the curtain border], while the courtyard was built from the inside [of the curtain border]. Rabbi Yehoshua said: I heard that we may sacrifice even without the Temple and eat the holy sacrifices even though there are no curtains, and [eat] the regular sacrifices and second tithes even though there is no wall [surrounding Jerusalem] because the first sanctification sanctified [the area] for its time and for the time to come. ",
+            "Rabbi Yehoshua said: I have a tradition from Rabbi Yochanan the son of Zakkai, who heard it from his teacher, and his teacher from his teacher - a law to Moses from Sinai! - that Eliyahu will not come to declare people pure or impure, to distance [i.e. make impure] people or to bring [into purity those who are declared impure], but rather to distance those who were brought near by force, and to bring close those who were distanced by force. The family Bet Tzreifa was across the Jordan, and Ben Tzion distanced them by force, and someone else was there and Ben Tzion brought them close by force. [It is cases] such as these [that] Eliyahu is coming to declare pure and impure, to bring near and to distance. Rabbi Yehudah says: to bring [people] close, but not to [make people] distant. Rabbi Shimon says: to resolve arguments. The Sages say: He will not come to make distant or to bring close, but to make peace in the world, as it says \"Behold, I will send you Elijah the prophet [before the coming of the great and terrible day of the LORD]. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers\" (Malachi 3:23-24)."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Eduyot/English/merged.json

@@ -0,0 +1,113 @@
+{
+    "title": "Mishnah Eduyot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Eduyot",
+    "text": [
+        [
+            "Shammai says: “For all women [who begin to menstruate] it suffices [to reckon their impurity from] the time [of their discovering it].” And Hillel says: “[Their impurity is reckoned backwards] from the [last] examination to the [previous] examination, even if this covers many days.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [they are considered impure for] the past twenty four hours when this lessens the period from the [last] examination to the [previous] examination, and for the period from the [last] examination to the [previous] examination when this lessens the past twenty-four hours.” Any woman who has a regular period, it suffices [to reckon her impurity from] her set time. She who uses testing-cloths [when she has sexual relations], behold this is like an examination: it lessens either the period of the [past] twenty four hours or the period from the [last] examination to the [previous] examination.",
+            "Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”",
+            "Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.",
+            "And why do they record the opinions of Shammai and Hillel for naught? To teach the following generations that a man should not [always] persist in his opinion, for behold, the fathers of the world did not persist in their opinion.",
+            "And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number.",
+            "Rabbi Judah said: “If so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, ‘Thus have I received the tradition’, it may be said to him, ‘According to the [refuted] opinion of that individual did you hear it.’”",
+            "Beth Shammai says: “A quarter-kav of any bones, even from two limbs or from three.” And Beth Hillel says: “A quarter-kav of bones from a corpse, either from [the bones which form] the greater portion of the [body’s] build, or from the greater portion of the number [of the body’s bones]. Shammai says: “Even from a single bone.”",
+            "Vetches of terumah: Beth Shammai says, “They must be soaked and rubbed in purity, but can be given for food in impurity.” And Beth Hillel says: “They must be soaked in purity, but can be rubbed and given for food in impurity.” Shammai says: “They must be eaten dry.” Rabbi Akiva says: “All actions in connection with them [can be carried out] in impurity.”",
+            "One who changes for a sela copper coins from second tithe: Beth Shammai says: “Copper coin for the whole sela.” And Beth Hillel say: “Silver for one shekel and copper coin for one shekel.” Rabbi Meir says: “Silver and fruits may not be substituted for silver.” But the sages allow it.",
+            "One who exchanges a sela from second tithe in Jerusalem: Beth Shammai says: “Copper coin for the whole sela.” And Beth Hillel says: “Silver for one shekel and copper coin for one shekel.” The disputants before the Sages say: “Silver for three denars and copper coin for one denar.” Rabbi Akiva says: “Silver for three denars and for the fourth silver, copper coin.” Rabbi Tarfon says: “Four aspers in silver.” Shammai says: “He must leave it in the shop and eat on the credit thereof.”",
+            "A bride’s stool from which the covering-boards have been taken: Beth Shammai pronounces it [liable to become] unclean, And Beth Hillel pronounce it not [liable to become] unclean. Shammai says: “Even the framework of a stool [by itself is liable to become] unclean.” A stool which has been set in a baker’s trough: Beth Shammai pronounces it [liable to become] unclean, And Beth Hillel pronounces it not [liable to become] unclean. Shammai says: “Even one made therein [is liable to become unclean].”",
+            "These are subjects concerning which Beth Hillel changed their mind and taught according to the opinion of Beth Shammai:A woman who came from overseas and said: “My husband died” may be married again; “My husband died [without children]” she must be married by her husband’s brother (the levir). But Beth Hillel says: “We have heard so only in the case of one who came from the harvesting.” Beth Shammai said to them: “It is the same thing in the case of one who came from the harvesting or who came from the olive-picking or who came from overseas; they mentioned harvesting only because that is how it happened.” Then Beth Hillel changed their mind and taught according to Beth Shammai. Beth Shammai says: “She may be married again and take her kethubah payment.” But Beth Hillel says: “She may be married again but may not take her kethubah payment.” Beth Shammai said to them: “You have permitted the graver matter of a forbidden marriage, should you not permit the lighter matter of property?” Beth Hillel said to them: “We have found that brothers do not inherit on her statement.” Beth Shammai said to them: “Do we not infer it from her marriage document in which he writes to her ‘That if you be married to another you shall take what is written for you’?” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.",
+            "Whoever is half a slave and half a free man should work one day for his master and one day for himself, according to Beth Hillel. Beth Shammai said to them: “You have set matters in order with regards to his master, but you have not set matters in order with regards to himself. He is not able to marry a slave-woman, nor is he able [to marry] a woman who is free. Is he to refrain [from marrying]? [How can he] for is it not the case that the world was created in order for people to be fruitful and multiply? For it is said, “He did not create it to be a waste; but formed it for inhabitation” (Isaiah 45:18). But for the rightful ordering of the world his master is compelled to make him free, and he writes out a bond for half his value.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai.",
+            "A vessel of earthenware can protect everything [in it from contracting impurity], according to Beth Hillel. But Beth Shammai says: “It protects only food and liquids and [other] vessels of earthenware.” Beth Hillel said to them: “Why?” Beth Shammai said to them: “Because it is [itself] impure with respect to an ignoramus, and no impure vessel can screen [against impurity].” Beth Hillel said to them: “And did you not pronounce pure the food and liquids inside it?” Beth Shammai said to them: “When we pronounced pure the food and liquids inside it, we pronounced them pure for him [the ignoramus] only, but when you pronounced the vessel pure you pronounced it pure for yourself and for him.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai."
+        ],
+        [
+            "Rabbi Hanina, chief of the priests, testified concerning four matters:Through all their days the priests never refrained from burning meat which had been defiled by an “offspring” of impurity with meat which had been made impure by a “father” of impurity, although they were [thereby] increasing its impurity by a [higher] impurity. Rabbi Akiba added: “Through all their days the priests never shrank from lighting oil which had been rendered unfit by a tevul yom in a lamp made impure by one who was made impure by a corpse, although they were [thereby] increasing its impurity by a [higher] impurity.”",
+            "Rabbi Hanina, chief of the priests, said: “All my days I never saw a hide taken out to the place of burning.” Rabbi Akiba said: “From his words we infer that whoever flays the hide of the firstborn beast and it is found to be trefah, the priests may enjoy the use of the hide.” But the Sages say: “[A testimony which consists of] ‘we didn’t see’ is not a proof; rather the hide must be taken out to the place of burning.",
+            "He also testified concerning a small village in the vicinity of Jerusalem in which there was an old man who used to lend to all the people of the village and write out [the bond] in his own handwriting and others signed it. And when the fact was brought before the Sages they pronounced it legal. Hence, incidentally, you may infer that a wife may write her own bill of divorcement, and a husband may write his own receipt; for the legality of a document depends only on those who sign it. And [he testified] concerning a needle which was found in flesh of a [sacrifice], that the knife and the hands [which had been employed on the flesh] are clean, but the flesh itself is defiled; and if it was found in the excrement, all are clean.",
+            "Rabbi Yishmael declared three things before the Sages in the vineyard at Yavneh: Concerning an egg which was beaten together, and placed on vegetables of terumah that it acts as a connection; but if it was in the form of a helmet it does not act as a connection. And concerning an ear of corn in the harvesting, the top of which reached the standing corn that if it can be reaped together with the standing corn, it belongs to the owner; and if not, it belongs to the poor. And concerning a small garden which was surrounded by a row of vines that if it has space for the grape-gatherer and his basket on one side, and space for the grape-gatherer and his basket on the other side, it may be sown with seed; but if not, it may not be sown with seed.",
+            "They stated three things before Rabbi Yishmael, and he pronounced none of them either unlawful or lawful; and Rabbi Joshua ben Matya explained them.One who lances an abscess on the Sabbath: if it was to make an opening he is liable; if it was to bring out the pus, he is exempt. And concerning one who hunts a snake on the Sabbath: that if he was occupied with it in order that it should not bite him, he is innocent; but if that he might use it as a remedy, he is guilty. And concerning Ironian stewpots: that they do not contract impurity when under the same tent as a corpse; but become impure if they are carried by a zav. Rabbi Eliezer ben Zadok says: “Even if they are carried by a zav they remain pure, because they are unfinished.”",
+            "Rabbi Yishmael said three things, and Rabbi Akiba disagreed with him.Garlic or unripe grapes or green ears of grain were being crushed [on the eve of the Sabbath] while it is yet day: Rabbi Yishmael says: “He may finish crushing after it grows dark.” But Rabbi Akiba says: “He may not finish.”",
+            "They said three things before Rabbi Akiva, two in the name of Rabbi Eliezer and one in the name of Rabbi Joshua. Two in the name of Rabbi Eliezer:A woman may go out [on the Sabbath adorned] with a “golden-city”; And they that fly pigeons are unfit to bear evidence. And one in the name of Rabbi Joshua: If there was a creeping thing in the mouth of a weasel when it walked over loaves of terumah, and it is doubtful whether it touched them or whether it did not touch them, that about which there is doubt remains pure.",
+            "Rabbi Akiba declared three things; about two they agreed with him, and about one they disagreed with him.About a lime-burner’s sandal, that it is liable to contract midras impurity; And about the remains of a [broken] oven, that they must be four handbreadths high [in order to retain impurity], whereas they used to say three and [when he said four] they agreed with him. And about one they disagreed with him About a stool, from which two of its covering-boards had been removed, the one beside the other, which Rabbi Akiba pronounces able to contract impurity, but the Sages declare unable to contract impurity.",
+            "He used to say: the father transmits to the son beauty, strength, wealth, wisdom and years. And the number of generations before Him, that shall be their appointed end: For it is said, “calling the generations from the beginning” (Isaiah 41:4) Although it is said, “And shall serve them, and they shall afflict them four hundred years” (Genesis 15:13), it is also said, “And in the fourth generation they shall come hither again” (Genesis 15:16).",
+            "Also he used to say that there are five things that last twelve months:The judgment of the generation of the flood [continued] twelve months; The judgment of Job [continued] twelve months; The judgment of the Egyptians [continued] twelve months; The judgment of Gog and Magog in the time to come [will continue] twelve months; The judgment of the wicked in gehinom [continues] twelve months, for it is said, and “It will be from one month until its [same] month” (Isaiah 66:23). Rabbi Yohanan ben Nuri says: “[As long as] from Passover to Shavuoth, for it is said, “And from one Sabbath until its [next] Sabbath” (ibid.)."
+        ],
+        [
+            "[In the case of] all things which cause defilement in a “tent”, if they [the pieces of the corpse] were divided and brought into the house, Rabbi Dosa ben Harkinas pronounces [everything under the same roof-space] clean, but the Sages pronounce it unclean. How so? He who touches as much as two halves of an olive [in quantity] of an animal’s carcass or carries them; or in the case of a [human] corpse, he who touches as much as half an olive and stands over as much as half an olive; or touches as much as half an olive and as much as half an olive is above him; or if he stands over as much as two halves of an olive; or if he stands over as much as half an olive and as much as half an olive is above him Rabbi Dosa b. Harkinas pronounces him clean, and the Sages pronounce him unclean. But if he touches as much as half an olive [in quantity] and another thing was over him and over as much as half an olive; or if he stood over as much as half an olive and another thing was over him and over as much as half an olive, he is clean. Rabbi Meir said: “Also in this case Rabbi Dosa pronounces him clean and the sages pronounce him unclean. In all such cases a man is unclean unless there is an act of touching and also an act of carrying, or an act of carrying and also [the fact of] being under the same roof-space.” This is the general rule: in whatever case the means of causing defilement are of one category, he is unclean; if they are of two categories, he is clean.”",
+            "Food which is in separate pieces does not combine together [to receive impurity], according to Rabbi Dosa ben Harkinas. But the Sages say: “It does combines together.” One may exchange [ produce of] second tithe for uncoined metal, according to Rabbi Dosa. But the Sages say: “One may not so exchange it.” The hands [alone] need to be immersed for the waters of purification according to Rabbi Dosa. But the Sages say: “If his hands have become unclean his whole body becomes unclean.”",
+            "The insides of a melon and the discarded leaves of a vegetable of terumah: Rabbi Dosa permits [their] use to non-priests, and the Sages forbid it. Five ewes, their fleeces weighing each a mina and a half, are subject to [the law of] the first of the fleece, according to Rabbi Dosa. But the Sages say: “Five ewes [are subject] whatever [their fleeces weigh].”",
+            "All mats are [liable to become] impure by “corpse” impurity, the words of Rabbi Dosa. But the Sages say: “[Also by] “midras” impurity. All network is unsusceptible to impurity except a [network] girdle, the words of Rabbi Dosa. But the Sages say: “They are all liable to uncleanness, except those used by wool dealers [for carrying raw wool].”",
+            "A sling whose pocket is woven is susceptible to impurity. If it is of leather, Rabbi Dosa ben Harkinas pronounces it not susceptible to impurity, and the Sages pronounce it susceptible to impurity. If its finger-hold is broken off, it is not susceptible to impurity; [But if the] string-handle [only] is broken off it is susceptible to impurity.",
+            "A female captive may eat of terumah, according to the words of Rabbi Dosa b. Harkinas. But the Sages say: “There is a female captive who may eat, and there is a female captive who may not eat. How is this so? The woman who said: ‘I was taken captive but [nonetheless] I am pure’, she may eat; because the mouth that forbade is the same mouth that permit. But if there are witnesses [who declare] that she was made a captive, and she says: ‘[nonetheless] I am pure’, she may not eat.”",
+            "Four cases of doubt Rabbi Joshua pronounces impure, and the Sages pronounce them pure. How is this so? If the impure person stands and the pure person passes by him; or if the pure person stands and the impure person passes by him; or if impurity is in the private domain and something pure is in the public domain; Or if something pure is in the private domain and something impure is in the public domain; If it is doubtful [in all of these case] whether one touched or did not touch the other, or if it is doubtful whether one formed a tent over the other or did not form a tent over the other, or if it is doubtful whether one moved or did not move the other Rabbi Joshua pronounces such a case impure, and the Sages pronounce it pure.",
+            "Three things Rabbi Zadok pronounces [liable to receive] impurity and the Sages pronounce them not [liable to receive]: The nail of the money-changer; And the chest of grist makers; And the nail of a stone dial. Rabbi Zadok pronounces [liable to receive] impurity and the Sages pronounce them not [liable to receive].",
+            "Four things Rabban Gamaliel pronounces susceptible to impurity, and the Sages pronounce them not susceptible to impurity.The covering of a metal basket, if it belongs to householders; And the hanger of a strigil; And metals vessels which are still unshaped; And a plate that is divided into two [equal] parts. And the Sages agree with Rabban Gamaliel in the case of a plate that was divided into two parts, one large and one small, that the large one is susceptible to impurity and the small one is not susceptible to impurity.",
+            "In three cases Rabban Gamaliel was strict like the words of Beth Shammai.One may not wrap up hot food on a festival for the Sabbath; And one may not join together a lamp on a festival; And one may not bake [on festivals] thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.”",
+            "Also he declared three decisions of a lenient character:One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.",
+            "Rabbi Eleazar ben Azariah allows three things and the Sages forbid them:His cow used to go out with the strap which she had between her horns; One may curry cattle on a festival; And one may grind pepper in its own mill. Rabbi Judah says: one may not curry cattle on a festival, because it may cause a wound, but one may comb them. But the Sages say: one may not curry them, and one may not even comb them."
+        ],
+        [
+            "The following cases are [examples] of the lenient rulings of Beth Shammai and of the rigorous rulings of Beth Hillel.An egg which is laid on a festival Beth Shammai says: it may be eaten, and Beth Hillel says: it may not be eaten. Beth Shammai says: yeast as much as an olive [in quantity], and leavened food as much as a date, and Beth Hillel says: as much as an olive [in quantity] in both cases.",
+            "A beast which was born on a festival all agree that it is permitted; and a chicken which was hatched from the egg all agree that it is forbidden. He who slaughters a wild animal or a bird on a festival Beth Shammai says: he may dig with a pronged tool and cover up [the blood] , but Beth Hillel says: he may not slaughter unless he has had earth made ready. But they agree that if he did slaughter he should dig with a pronged tool and cover up [the blood, and] that the ashes of a stove count as being prepared for the holiday.",
+            "Beth Shammai says: [produce pronounced] ownerless with respect to the poor [only] is counted as ownerless. But Beth Hillel says: it is not counted as ownerless unless it is made ownerless also with respect to the rich, as in the year of release (shmittah). If all the sheaves of the field were of one kav each and one was of four kavs, and it was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.",
+            "A sheaf which was close to a wall or to a stack or to the herd or to [field] utensils, and was forgotten, Beth Shammai says: it does not count as forgotten, And Beth Hillel says: it counts as forgotten.",
+            "A vineyard of the fourth year  Beth Shammai says: it is not subject to the law of the fifth nor to the law of removal. And Beth Hillel says: it is subject to the law of the fifth and to the law of removal. Beth Shammai says: it is subject to the law of fallen grapes and to the law of gleanings, and the poor redeem them for themselves. And Beth Hillel says: all of it goes to the winepress.",
+            "A barrel of pickled olives: Beth Shammai says: one need not perforate it, And Beth Hillel say: one must perforate it. But they agree that if it was perforated and the dregs stopped it up, it is not liable to receive impurity. One who had anointed himself with clean oil and [then] became unclean, and he went down and immersed himself, Beth Shammai says: although he still drips [oil], it is clean. And Beth Hillel says: [only while there remains] enough for anointing a small limb. And if from the beginning it was unclean oil, Beth Shammai says: [it is unclean as long as there remains] enough for anointing a small limb, And Beth Hillel says: [even if there remains as much] as a moist liquid. Rabbi Judah says in the name of Beth Hillel: [provided it remains] moist [itself] and [can also] moisten [other things].",
+            "A woman is betrothed by a denar or the value of a denar, according to the opinion of Beth Shammai. But Beth Hillel says: by a perutah or the value of a perutah. And how much is a perutah? One-eighth of an Italian issar. Beth Shammai says: one may dismiss his wife with an old bill of divorcement, But Beth Hillel forbids it. What is an old bill of divorcement? Whenever he was secluded with her after he has written it for her. One who divorces his wife and she [afterwards] spends a night with him at the [same] inn: Beth Shammai says: she does not require a second bill of divorcement from him. But Beth Hillel says: she requires a second bill of divorcement from him. When [does she require a second bill of divorcement]? When she was divorced after marriage. But if she was divorced after betrothal she does not require from him a second bill of divorcement, since he is not [yet] familiar with her.",
+            "Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.",
+            "[In the case of] three brothers, of whom two were married to two sisters and one was unmarried, if one of the husbands of the sisters died and the unmarried one betrothed her (maamar), and afterwards his other brother died, Beth Shammai says: his wife remains with him, and the other [widow] is released on the grounds of [the law forbidding] the wife’s sister. But Beth Hillel says: he should put away his wife with a get and halitzah, and the wife of his brother [he should put away] with halitzah. This is the case of which they said: woe to him because of his wife, and woe to him because of his brother’s wife!",
+            "One who takes a vow not to have intercourse with his wife: Beth Shammai says: [after] two weeks [he must divorce her and pay her kethubah], And Beth Hillel say: after one week. A woman has a miscarriage on the eve of the eighty first [day]: Beth Shammai exempt her from bringing the offering, And Beth Hillel do not exempt her. [With regards to the rules of] tzitzit (fringes) on linen sheet: Beth Shammai exempts, And Beth Hillel does not exempt. A basket of [fruit set aside for] the Sabbath: Beth Shammai exempts it [from tithes]. And Beth Hillel does not exempt it.",
+            "One who vowed [to keep] a longer naziriteship [than ordinary] and he completed his naziriteship and afterwards came to the [holy] land: Beth Shammai says: [he must be] a nazirite [only] thirty days, But Beth Hillel says: [he must be] a nazirite [the full time vowed as] in the beginning. One who has two groups of witnesses who testify about him, these testifying that he vowed two naziriteships and these testifying that he vowed five: Beth Shammai says: their testimony is divided, and there is no [obligation to perform] naziriteship. But Beth Hillel says: within the five, two are included, so that he must be a nazirite twice.",
+            "A man who was set beneath the gap: Beth Shammai says: he does not cause the impurity to pass over. But Beth Hillel says: a man is hollow, and the upper side causes the impurity to pass over."
+        ],
+        [
+            "Rabbi Judah says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.The blood of a carcass: Beth Shammai pronounces it clean, And Beth Hillel pronounces it unclean. An egg found in a [bird’s] carcass: if the like of it were sold in the market, it is permitted, and if not, it is forbidden, according to the opinion of Beth Shammai. And Beth Hillel forbids it. But they agree in the case of an egg found in a trefa [bird] that it is forbidden since it had its growth in a forbidden condition. 3+4) The blood of a non-Jewish woman and the blood of purity of a leprous woman: Beth Shammai pronounces clean; And Beth Hillel says: [it is] like her spittle and her urine. One may eat fruits of the seventh year with an expression of thanks and without an expression of thanks [to the owner of the field], according to the opinion of Beth Shammai. But Beth Hillel says: one may not eat with an expression of thanks. Beth Shammai says: a waterskin [is liable to become impure only if it is] tied up and remains unimpaired. And the school of Hillel says: even if it is not tied up.",
+            "Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.",
+            "Rabbi Yishmael says: there are three instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The book of Ecclesiastes does not defile the hands, according to the opinion of Beth Shammai; But Beth Hillel say: it defiles the hands. Water of purification which has done its duty: Beth Shammai pronounces it pure, But Beth Hillel pronounces it impure. Black cumin: Beth Shammai pronounces it not liable to become impure, But Beth Hillel pronounces it liable to become impure. So, too, with regard to tithes.",
+            "Rabbi Eliezer says: there are two instances of lenient rulings by Beth Shammai and strict rulings by Beth Hillel.The blood of a woman after childbirth who has not immersed herself, Beth Shammai says: [it is] like her spittle and her urine. But Beth Hillel says: it causes impurity whether wet or dry. However, they agree in the case of the blood of a woman who gave birth when she had non-menstrual discharge, that it causes defilement whether wet or dry.",
+            "[In the case of] four brothers of whom two were married to two sisters, if those married to the sisters died, behold, these should perform halitzah and not enter into levirate marriage (with the brothers-in-law). If they went ahead and married them, they must put them away (divorce them). Rabbi Eliezer says in the name of Beth Shammai: they may keep them. But Beth Hillel say: they must put them away.",
+            "Akavia ben Mahalalel testified concerning four things. They said to him: Akavia, retract these four things which you say, and we will make you the head of the court in Israel. He said to them: it is better for me to be called a fool all my days than that I should become [even] for one hour a wicked man before God; So they shouldn’t say: “he withdrew his opinions for the sake of power.” He used to pronounce impure the hair which has been left over [in leprosy], And green (yellow) blood (of vaginal discharge); But the Sages declared them clean. He used to permit the wool of a first-born animal which was blemished and which had fallen out and had been put in a niche, the first-born being slaughtered afterwards; But the sages forbid it. He used to say: a woman proselyte and a freed slave-woman are not made to drink of the bitter waters. But the Sages say: they are made to drink. They said to him: it happened in the case of Karkemith, a freed slave-woman who was in Jerusalem, that Shemaiah and Avtalion made her drink. He said to them: they made her drink an example (and not the real water). Whereupon they excommunicated him; and he died while he was under excommunication, and the court stoned his coffin. Rabbi Judah said: God forbid [that one should say] that Akavia was excommunicated; for the courtyard is never locked for any man in Israel who was equal to Avavia ben Mahalalel in wisdom and the fear of sin. But whom did they excommunicate? Eliezer the son of Hanoch who cast doubt against the laws concerning the purifying of the hands. And when he died the court sent and laid a stone on his coffin. This teaches that whoever is excommunicated and dies while under excommunication, his coffin is stoned.",
+            "At the time of his death he said to his son, “Retract the four opinions which I used to declare.” He (the said to him, “Why did not you retract them?” He said to him, “I heard them from the mouth of the many, and they heard [the contrary] from the mouth of the many. I stood fast by the tradition which I heard, and they stood fast by the tradition which they heard. But you have heard [my tradition] from the mouth of a single individual and [their tradition] from the mouth of the many. It is better to leave the opinion of the single individual and to hold by the opinion of the many.” He said to him, “Father commend me to your colleagues.” He said to him, “I will not commend you.” He said to him, “Have you found in me any wrong?” He said, “No; your own deeds will cause you to be near, and your own deeds will cause you to be far.”"
+        ],
+        [
+            "Rabbi Judah ben Bava testified concerning five things:That women who are minors are made to declare an annulment of their marriage; That a woman is allowed to re-marry on the evidence of one witness; That a rooster was stoned in Jerusalem because it had killed a human being; And about wine forty days old, that it was used as a libation on the altar; And about the morning tamid offering, that it is offered at the fourth hour.",
+            "Rabbi Joshua and Rabbi Nehunia ben Elinathan, a man of Kefar Habavli, testified concerning a limb [separated] from a corpse that it is impure; whereas Rabbi Eliezer says: they declared [this] only of a limb from a living [man]. They said to him: is not there an inference from the minor to the major (kal vehomer): If in the case of a living man [who is himself pure] a limb severed from him is impure, how much more in the case of a corpse [which is itself impure] should a limb severed from it be impure! He said to them: they have [nevertheless] declared it only of a limb from a living man. Another answer: The impurity of living men is greater than the impurity of corpses, because a living man causes that on which he lies and sits to become capable of making impure a man and clothing, and [he causes also] what is over him to transfer impurity to foods and liquids- which is defilement that a corpse does not cause.",
+            "1) An olive’s quantity of flesh severed from a limb of a living man: 1) Rabbi Eliezer pronounces impure and Rabbi Joshua and Rabbi Nehunia pronounce pure. a) A barley-grain’s quantity of bone severed from a limb of a living man, b) Rabbi Nehunia pronounces impure and Rabbi Eliezer and Rabbi Joshua pronounce pure. 2) They said to Rabbi Eliezer: what reason have you found for pronouncing impure an olive’s quantity of flesh severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, an olive’s quantity of flesh severed from it is impure, so also in the case of a limb from a living man an olive’s quantity of flesh severed from it must be impure. 2) They said to him: No! When you pronounce impure an olive’s quantity of flesh severed from a corpse, it is because you have pronounced impure a barley-grain’s quantity of bone severed from it. But how can you also pronounce impure an olive’s quantity of flesh severed from a limb of a living man, seeing that you have pronounced pure a barley-grain’s quantity of bone severed from it? 3) They said to Rabbi Nehunia: what reason have you found for pronouncing impure a barley-grain’s quantity of bone severed from a limb of a living man? 1) He said to them: we find that a limb from a living man is like an entire corpse; just as in the case of a corpse, a barley-grain’s quantity of bone severed from it is impure, so also in the case of a limb from a living man, a barley-grain’s quantity of bone severed from it must be impure. 2) They said to him: No! When you pronounce impure a barley-grain’s quantity of bone severed from a corpse, it is because you have pronounced impure an olive’s quantity of flesh severed from it. But how can you also pronounce impure a barley-grain’s quantity of bone severed from a limb of a living man, seeing that you have pronounced pure an olive’s quantity of flesh severed from it? 1) They said to Rabbi Eliezer: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! 1) He said to them: greater is the impurity of flesh than the impurity of bones, for the defilement of flesh applies both to (animal) carcasses and to creeping things, but it is not so in the case of bones. Another answer: a limb which has on it the proper quantity of flesh causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is still impure, while if the bone is diminished it is pure. They said to Rabbi Nehunia: what reason have you found for dividing your standards? Either pronounce them both impure, or pronounce them both pure! He said to them: greater is the impurity of bones than the impurity of flesh, for flesh severed from a living man is pure, whereas a limb severed from him, while in its natural condition, is impure. Another answer: an olive’s quantity of flesh (from a corpse) causes impurity by touching and by carrying and by being under the same roof-space (ohel); and a majority of a corpse’s bones causes impurity by touching and by carrying and by being under the same roof-space (ohel); if the flesh is diminished it is pure, but if a majority of the bones is diminished, although it does not cause impurity by being under the same roof-space, it yet causes defilement by touching and by carrying.Another answer: any flesh of a corpse less than an olive’s quantity is pure, but bones forming the greater portion of the body’ build or the greater portion of the number of the corpse’s bones, even though they do not fill a quarter-kav are yet impure. They said to Rabbi Joshua: what reason have you found for pronouncing them both pure? He said to them: No! When you pronounce impure in the case of a corpse, it is because the rules of “majority”, “quarter-kav”, and “decayed matter” apply to it. But how can you say the same of a living man, seeing that the rules of “majority”, “quarter-kav”, and “decayed matter” do not apply to him?"
+        ],
+        [
+            "Rabbi Joshua and Rabbi Zadok testified concerning the redemption (lamb) of a firstborn donkey, that if it died, the priest receives nothing, Whereas Rabbi Eliezer says: the owner must bear the responsibility as with the five selas [in the case] of a [firstborn] son. But the Sages say: he bears no responsibility any more than in the case of the redemption of second tithes.",
+            "Rabbi Zadok testified concerning brine of unclean locusts that it is clean, Whereas the first mishnah [said]: unclean locusts that have been preserved together with clean locusts do not make their brine unfit.",
+            "Rabbi Zadok testified concerning flowing water which exceeded in quantity dripping water; that it was valid. There was such a case at Birath Hapilya, and when the case came before the Sages they declared it valid.",
+            "Rabbi Zadok testified concerning flowing water which was made to run in a stream through nut-leaves, that it was valid. There was such a case at Ahaliyya, and when the case came before [the Sages in] the Chamber of Hewn Stone they declared it valid.",
+            "Rabbi Joshua and Rabbi Yakim, a man of Hadar, testified concerning a jar of ashes of a red heifer which was put over a creeping thing, that they were unclean. Whereas Rabbi Eliezer had pronounced them clean. Rabbi Papias testified concerning one who had vowed two naziriteships, that if he cut his hair after the first one on the thirtieth day, he could cut his hair after the second one on the sixtieth day; and if he cut his hair on the fifty-ninth day he has also fulfilled his duty, for the thirtieth day counts towards the required number.",
+            "Rabbi Joshua and Rabbi Papias testified concerning the offspring of a peace-offering, that it can be brought as a peace-offering, whereas Rabbi Eliezer says that the offspring of a peace-offering cannot be brought as a peace-offering. But the sages say: it can be brought. Rabbi Papias said: “I testify that we had a cow, which was a peace-offering, and we ate it at Passover, and its offspring we ate as a peace-offering at the [next] festival.",
+            "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.",
+            "Menahem ben Signai testified concerning the ledge attached to an olive-boiler’s cauldron, that it is [liable to become] impure; and concerning that of dyers, that it is not [liable to become] impure, whereas they used to say the reverse.",
+            "Rabbi Nehunia ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; And concerning a minor, daughter of an Israelite who married a priest, that she could eat terumah, and if she died her husband inherited from her; And concerning a stolen beam that had been built into a palace, that it might be restored by the payment of its value; And concerning a sin-offering that had been stolen, and this was not known to many, that it caused atonement because of the welfare of the altar."
+        ],
+        [
+            "Rabbi Joshua ben. Bathyra testified concerning the blood of carcasses that it was pure. Rabbi Shimon ben Bathyra testified concerning the ashes of purification, that if a defiled person had touched part of them he had defiled the whole of them. Rabbi Akiva added in regard to the fine flour, the incense, the frankincense, and the coals, that if a tevul yom had touched part of them he had made the whole of them unfit.",
+            "Rabbi Judah ben Baba and Rabbi Judah the priest testified concerning a minor, the daughter of an Israelite who married a priest, that she could eat terumah as soon as she entered the bridal chamber even though she had not engaged in marital intercourse. Rabbi Yose the priest and Rabbi Zechariah ben Hakatzav testified concerning a young girl who had been taken as collateral (by gentiles) in Ashkelon, and that her family had distanced her, even though her witnesses testified that she had not secluded herself [with any Man] and that she had not been defiled. The Sages said to them: if you believe that she had been taken as collateral, believe also that she did not seclude herself [with any man] and that she was not defiled; and if you do not believe that she did not seclude herself and that she was not defiled, neither believe that she had been taken as collateral.",
+            "Rabbi Joshua and Rabbi Judah ben Bathyra testified concerning the widow of [a man belonging to] a family of doubtful lineage (an issa), that she was fit to marry into the priesthood, [And that those of] a family of doubtful lineage are fit to declare who was unclean and who clean, who was to be put away and who was to be brought near. Rabban Gamaliel said: we accept your testimony, but what can we do since Rabban Yochanan ben Zakkai ordained that courts should not be commissioned for this purpose? The priests would listen to you concerning those who might be put away, but not concerning those who might be brought near!",
+            "Rabbi Yose ben Yoezer, a man of Zereda, testified concerning the ayal-locust, that it is pure; And concerning liquid in the slaughter-house (of the Temple), that it is pure; And that one who touches a corpse is impure. And they called him “Yose the permitter”.",
+            "Rabbi Akiva testified in the name of Nehemiah, a man of Beth Deli, that a woman is allowed to remarry on the evidence of one witness. Rabbi Joshua testified concerning bones found in the wood-shed that the Sages said: one may gather them, bone by bone, and they are all clean.",
+            "Rabbi Eliezer said: I have heard that when they were building the Temple [complex] they made curtains for the Temple and curtains for the Temple-courts; but in the case of the Temple they built from the outside, and in the case of the Temple-court they built from the inside. Rabbi Joshua said: I have heard that sacrifices may be offered even though there is no Temple, and that the most holy sacrifices may be eaten even though there are no curtains, and the less holy sacrifices and second tithes even though there is no wall [around Jerusalem]; because the first sanctification sanctified both for its own time and for the time to come.",
+            "Rabbi Joshua said: I have received a tradition from Rabban Yohanan ben Zakkai, who heard it from his teacher, and his teacher [heard it] from his teacher, as a halakhah [given] to Moses from Sinai, that Elijah will not come to pronounce unclean or to pronounce clean, to put away or to bring near, but to put away those brought near by force and to bring near those put away by force. The family of Beth Tzriphah was on the other side of the Jordan and Ben Zion put it away by force; and yet another family was there, and Ben Zion brought it near by force. It is such as these that Elijah will come to pronounce unclean or to pronounce clean, to put away or to bring near. Rabbi Judah says: to bring near, but not to put away. Rabbi Shimon says: to conciliate disputes. And the Sages say: neither to put away nor to bring near, but to make peace in the world, for it is said, “Behold I send to you Elijah the prophet”, etc., “and he shall turn the heart of the fathers to the children and the heart of the children to their fathers” (Malachi 3:23-2."
+        ]
+    ],
+    "versions": [
+        [
+            "Mishnah Yomit by Dr. Joshua Kulp",
+            "http://learn.conservativeyeshiva.org/mishnah/"
+        ]
+    ],
+    "heTitle": "משנה עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,115 @@
+{
+    "language": "he",
+    "title": "Mishnah Eduyot",
+    "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 עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nשַׁמַּי אוֹמֵר: \nכָּל הַנָּשִׁין דַּיָּן שַׁעְתָן.  \nהֶלֵּל אוֹמֵר: \nמִפְּקִידָה לִפְקִידָה, \nאֲפִלּוּ לְיָמִים הַרְבֵּה.  \nוַחֲכָמִים אוֹמְרִים: \nלֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, \nאֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יָד מִפְּקִידָה לִפְקִידָה, \nוּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יָד מֵעֵת לְעֵת.  \n\n<small>ב</small>\nכָּל אֶשָּׁה שֶׁיֶּשׁ לָהּ וֶסֶת, דַּיָּהּ שַׁעְתָהּ.  \nמְשַׁמֶּשֶׁת בְּעֵדִין הֲרֵי זוֹ כִפְקִידָה, \nוּמְמַעֶטֶת עַל יָד מֵעֵת לְעֵת, \nוְעַל יָד מִפְּקִידָה לִפְקִידָה. \n",
+            "<small>ג</small>\nשַׁמַּי אוֹמֵר: \nמִקַּב חַלָּה. \nהֶלֵּל אוֹמֵר: \nמִקַּבַּיִם.  \nוַחֲכָמִים אוֹמְרִים: \nלֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, \nאֶלָּא קַב וּמַחְצָה חַיָּבִין בַּחַלָּה. \nוּמִשֶּׁהִגְדִּילוּ הַמִּדּוֹת, אָמְרוּ: \nחֲמֵשֶׁת רְבָעִים חַיָּבִין.  \nרְבִּי יוֹסֵה אוֹמֵר: \nחֲמִשָּׁה, פְּטוּרִין, \nחֲמִשָּׁה וָעוֹד, חַיָּבִין. \n",
+            "<small>ד</small>\nהֶלֵּל אוֹמֵר: \nמְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, \nשֶׁאָדָם חַיָּב לוֹמַר כִּלְשׁוֹן רַבּוֹ.  \nוְשַׁמַּאי אוֹמֵר: \nתִּשְׁעַת קַבִּים.  \nוַחֲכָמִים אוֹמְרִים: \nלֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, \nאֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גִרְדִּיִּים \nמִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם, \nוְהֵעִידוּ מִשֵּׁם שְׁמַעְיָה וְאַבְטַלְיוֹן: \nשְׁלֹשֶׁת לָגִּים מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, \nוְקִיְּמוּ אֶת דִּבְרֵיהֶן. \n",
+            "<small>ה</small>\nוְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּי וְהֶלֵּל לְבַטְּלָן? \nלְלַמֵּד לַדּוֹרוֹת הַבָּאִים, \nשֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרוֹ, \nשֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶן. \n",
+            "<small>ו</small>\nוְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי יָחִיד בֵּין הַמְרֻבִּין, \nהוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין? \nשֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, \nשֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל אֶת דִּבְרֵי בֵית דִּין חֲבֵרוֹ, \nעַד שֶׁיְּהֵא גָדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּנְיָן.  \nהָיָה גָדוֹל מִמֶּנּוּ בַחָכְמָה אֲבָל לֹא בַמִּנְיָן, \nבַּמִּנְיָן אֲבָל לֹא בַחָכְמָה, \nאֵינוּ יָכוֹל לְבַטֵּל אֶת דְּבָרוֹ, \nעַד שֶׁיְּהֵא גָדוֹל מִמֶּנּוּ בַחָכְמָה וּבַמִּנְיָן.  \n",
+            "<small>ז</small>\nאָמַר רְבִּי יְהוּדָה: \nאִם כֵּן, \nלָמָּה מַזְכִּירִין אֶת דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטְּלָן? \nשֶׁאִם יֹאמַר אָדָם: \n\"כָּךְ אֲנִי מְקֻבָּל\", \nיֹאמַר לוֹ: \n\"מִדִּבְרֵי אִישׁ פְּלוֹנִי שָׁמַעְתָּ\". \n",
+            "<small>ח</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nרֹבַע הָעֲצָמוֹת מִן הָעֲצָמִים, \nבֵּין מִשְּׁנַיִם בֵּין מִשְּׁלֹשָׁה.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nרֹבַע הָעֲצָמוֹת מִן הַגְּוִיָּה, \nמֵרֹב הַבִּנְיָן אוֹ מֵרֹב הַמִּנְיָן.  \nשַׁמַּי אוֹמֵר: \nאֲפִלּוּ מֵעֶצֶם אֶחָד. \n",
+            "<small>ט</small>\nכַּרְשִׁינֵי תְרוּמָה, \nבֵּית שַׁמַּי אוֹמְרִים: \nשׁוֹרִים וְשָׁפִים בְּטַהֲרָה, \nוּמַאֲכִילִין בְּטֻמְאָה.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nשׁוֹרִים בְּטַהֲרָה, \nוְשָׁפִים וּמַאֲכִילִין בְּטֻמְאָה.  \nשַׁמַּי אוֹמֵר: \nיֹאכְלוּ צְרִיד.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nכָּל מַעֲשֵׂיהֶן בְּטֻמְאָה. \n",
+            "<small>י</small>\nהַפּוֹרֵט סֶלַע מִמָּעוֹת שֶׁלְּמַעֲשֵׂר שֵׁנִי בִירוּשָׁלַיִם, \nבֵּית שַׁמַּי אוֹמְרִים: \nכָּל הַסֶּלַע מָעוֹת.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nשֶׁקֶל כֶּסֶף וְשֶׁקֶל מָעוֹת.  \nרְבִּי מֵאִיר אוֹמֵר: \nאֵין מְחַלְּלִין כֶּסֶף וּפֵרוֹת עַל הַכֶּסֶף. \nוַחֲכָמִים מַתִּירִין. \n",
+            "<small>יא</small>\nהַפּוֹרֵט סֶלַע שֶׁלְּמַעֲשֵׂר שֵׁנִי בִירוּשָׁלַיִם, \nבֵּית שַׁמַּי אוֹמְרִים: \nבְּכָל הַסֶּלַע מָעוֹת.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nשֶׁקֶל כֶּסֶף וְשֶׁקֶל מָעוֹת.  \nהַדָּנִים לִפְנֵי חֲכָמִים אוֹמְרִים: \nבִּשְׁלֹשָׁה דִינָרִין כֶּסֶף, וּבְדִינָר מָעוֹת.  \nוּרְבִּי עֲקִיבָה אוֹמֵר: \nבִּשְׁלֹשָׁה דִינָרִין כֶּסֶף וּבִרְבִיעִית כֶּסֶף וּבִרְבִיעִית מָעוֹת.  \nוּרְבִּי טַרְפוֹן אוֹמֵר: \nאַרְבָּעָה אָסְפְּרֵי כֶסֶף.  \nשַׁמַּי אוֹמֵר: \nיַנִּיחֶנָּה בֶחָנוּת וְיֹאכַל כְּנֶגְדָּהּ. \n",
+            "<small>יב</small>\nכִּסֵּא שֶׁלַּכַּלָּה שֶׁנִּטְּלוּ חִפּוּיָו, \nבֵּית שַׁמַּי מְטַמִּין, \nוּבֵית הֶלֵּל מְטַהֲרִין.  \nשַׁמַּי אוֹמֵר: \nאַף מַלְבֵּן שֶׁלַּכִּסֵּא, טָמֵא.  \nכִּסֵּא שֶׁקְּבָעוֹ בַעֲרֵבָה, \nבֵּית שַׁמַּי מְטַמִּין, \nוּבֵית הֶלֵּל מְטַהֲרִין.  \nשַׁמַּי אוֹמֵר: \nאַף הֶעָשׁוּי בָּהּ. \n",
+            "<small>יג</small>\nאֵלּוּ דְבָרִים \nשֶׁחָזְרוּ בֵית הֶלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמַּי: \nהָאִשָּׁה שֶׁבָּאת מִמְּדִינַת הַיָּם, וְאָמְרָה: \n\"מֵת בַּעְלִי\", תִּנָּשֵׂא; \n\"מֵת בַּעְלִי\", תִּתְיַבֵּם.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nלֹא שָׁמַעְנוּ אֶלָּא בְְּבָאָה מִן הַקָּצִיר בִּלְבַד.  \nאָמְרוּ לָהֶן בֵּית שַׁמַּי: \nאַחַת הַבָּאָה מִן הַקָּצִיר, \nוְאַחַת הַבָּאָה מִן הַזֵּיתִים, \nוְאַחַת הַבָּאָה מִמְּדִינַת הַיָּם. \nלֹא דִבְּרוּ בַקָּצִיר אֶלָּא בַהוֹוֶה.  \nחָזְרוּ בֵית הֶלֵּל לְהוֹדוֹת כְּדִבְרֵי בֵית שַׁמַּי.  \n\n<small>יד</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nתִּנָּשֵׂא וְתִטֹּל כְּתֻבָּה.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nתִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּה.  \nאָמְרוּ לָהֶם בֵּית שַׁמַּי: \nהִתַּרְתֶּם אֶת הָעֶרְוָה הַחֲמוּרָה, &lt;עֶרְיָיה&gt;\nוְלֹא תַתִּירוּ אֶת הַמָּמוֹן הַקַּל? \nאָמְרוּ לָהֶן בֵּית הֶלֵּל: \nמָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִים בְּנַחֲלָה עַל פִּיהָ.  \nאָמְרוּ לָהֶן בֵּית שַׁמַּי: \nוַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמַד, \nשֶׁהוּא כוֹתֵב לָהּ, \nשֶׁאִם תִּנָּשֵׂא לְאַחֵר, \nתִּטְּלִי מַה שֶּׁכָּתוּב לִיךְ.  \nחָזְרוּ בֵית הֶלֵּל לְהוֹדוֹת כְּדִבְרֵי בֵית שַׁמַּי. \n",
+            "<small>יה</small>\nמִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חֹרִים, \nעוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד.  \nכְּדִבְרֵי בֵית הֶלֵּל.  \nבֵּית שַׁמַּי אוֹמְרִים: \nתִּקַּנְתֶּם אֶת רַבּוֹ, \nוְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם: \nלִשָּׂא שִׁפְחָה, אֵינוּ יָכוֹל, \nבַּת חֹרִין, אֵינוּ יָכוֹל. \nיִבָּטֵל? \nוַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לְפִרְיָה וְרִבְיָה? \nשֶׁנֶּאֱמַר: (ישעיה מה,יח) \n\"לֹא תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ\".  \nאֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, \nכּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חֹרִים, \nוְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו.  \nחָזְרוּ בֵית הֶלֵּל לְהוֹדוֹת כְּדִבְרֵי בֵית שַׁמַּי. \n",
+            "<small>יו</small>\nכְּלִי חֶרֶס מַצִּיל עַל הַכֹּל, \nכְּדִבְרֵי בֵית הֶלֵּל.  \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵינוּ מַצִּיל אֶלָּא עַל הָאֳכָלִים וְעַל הַמַּשְׁקִים, \nוְעַל כְּלִי חֶרֶס.  \nאָמְרוּ לָהֶן בֵּית הֶלֵּל: \nמִפְּנֵי מָה? \nאָמְרוּ לָהֶן בֵּית שַׁמַּי: \nמִפְּנֵי שֶׁהוּא טָמֵא עַל גַּב עַם הָאָרֶץ, \nוְאֵין כְּלִי טָמֵא חוֹצֵץ.  \nאָמְרוּ לָהֶן בֵּית הֶלֵּל: \nוַהֲלֹא טִהַרְתֶּם אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ? \nאָמְרוּ לָהֶן בֵּית שַׁמַּי: \nכְּשֶׁטִּהַרְנוּ אֳכָלִים וּמַשְׁקִים שֶׁבְּתוֹכוֹ, \nלְעַצְמוֹ טִהַרְנוּ, \nאֲבָל כְּשֶׁטִּהַרְתָּ אֶת הַכֶּלִי, \nטִהַרְתָּ לָךְ וְלוֹ.  \nחָזְרוּ בֵית הֶלֵּל לְהוֹדוֹת כְּדִבְרֵי בֵית שַׁמַּי. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים הֵעִיד אַרְבָּעָה דְבָרִים: \nמִימֵיהֶם שֶׁלַּכֹּהֲנִים, \nלֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטַּמָּא בִוְלַד הַטֻּמְאָה, \nעִם הַבָּשָׂר שֶׁנִּטַּמָּא בְאַב הַטֻּמְאָה, \nאַף עַל פִּי מוֹסִיפִין לוֹ טֻמְאָה עַל טֻמְאָתוֹ.  \n\n<small>ב</small>\nהוֹסִיף רְבִּי עֲקִיבָה: \nמִימֵיהֶם שֶׁלַּכֹּהֲנִים, \nלֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם, \nבְּנֵר שֶׁנִּטַּמָּא בִטְמֵא מֵת, \nאַף עַל פִּי מוֹסִיפִין לוֹ טֻמְאָה עַל טֻמְאָתוֹ. \n",
+            "<small>ג</small>\nאָמַר חֲנַנְיָה סְגַן הַכֹּהֲנִים: \nמִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרִיפָה.  \nאָמַר רְבִּי עֲקִיבָה: \nמִדְּבָרָיו לָמַדְנוּ, \nשֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, \nשֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין \"לֹא רָאִינוּ\" רְאָיָה, &lt;הֵן&gt;\nאֶלָּא יוֹצֵא לְבֵית הַשְּׂרִיפָה. \n",
+            "<small>ד</small>\nאַף הוּא הֵעִיד עַל כְּפָר קָטָן שֶׁהָיָה בְצַד יְרוּשָׁלַיִם, \nוְהָיָה בוֹ זָקֵן אֶחָד, \nוְהָיָה מַלְוֶה לְכָל בְּנֵי הַכְּפָר, \nוְכוֹתֵב בִּכְתָב יָדוֹ, וַאֲחֵרִין חוֹתְמִין. \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִין וְהִתִּירוּ.  \nלְפִי דַרְכָּךְ אַתָּה לָמֵד, \nשֶׁהַאִשָּׁה כוֹתֶבֶת אֶת גִּטָּהּ, \nוְהָאִישׁ כּוֹתֵב אֶת שׁוֹבָרוֹ, \nשֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתָמָיו.  \nוְעַל הַמַּחַט שֶׁנִּמְצֵאת בַּבָּשָׂר, \nשֶׁהַסְּכִין וְהַיָּדַיִם טְהוֹרוֹת, \nוְהַבָּשָׂר טָמֵא. \nוְאִם נִמְצֵאת בַּפֶּרֶשׁ, \nהַכֹּל טָהוֹר. \n",
+            "<small>ה</small>\nשְׁלֹשָׁה דְבָרִין אָמַר רְבִּי יִשְׁמָעֵאל \nלִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה: \nעַל בֵּיצָה טְרוּפָה שֶׁהִיא נְתוּנָה עַל גַּבֵּי יָרָק שֶׁלַּתְּרוּמָה, \nשֶׁהִיא חִבּוּר. \nוְאִם הָיְתָה כְמִין כּוֹבַע, \nוְאֵינָה חִבּוּר.  \nוְעַל שִׁבֹּלֶת שֶׁבַּקָּצִיר וְרֹאשָׁהּ מַגִּיעַ לַקָּמָה, \nאִם נִקְצֶרֶת עִם הַקָּמָה, \nהֲרֵי שֶׁלְּבַעַל הַבַּיִת; \nוְאִם לָאו, הֲרֵי שֶׁלָּעֲנִיִּים.  \nוְעַל גַּנָּה קְטַנָּה שֶׁהִיא מֻקֶּפֶת עָרִיס, \nאִם יֶשׁ בָּהּ מְלֹא בוֹצֵר וְסַלּוֹ מִכָּן, \nמְלֹא בוֹצֵר וְסַלּוֹ מִכָּן, \nתִּזָּרַע, \nוְאִם לָאו, לֹא תִזָּרַע. \n",
+            "<small>ו</small>\nשְׁלֹשָׁה דְבָרִין אָמְרוּ לִפְנֵי רְבִּי יִשְׁמָעֵאל, \nוְלֹא אָמַר בָּהֶן אִסּוּר וְהֶתֵּר, \nוּפֵרְשָׁן יְהוֹשֻׁעַ בֶּן מַתְיָה: \nהַמֵּפֵישׂ מֻרְסָה בַשַּׁבָּת, \nאִם לַעֲשׁוֹת לָהּ פֶּה, \nחַיָּב, \nוְאִם לְהוֹצִיא מִמֶּנָּה לֵחָה, \nפָּטוּר.  \nהַצָּד נָחָשׁ בַּשַּׁבָּת, \nאִם כְּמִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ, \nפָּטוּר; \nוְאִם לִרְפוּאָה, \nחַיָּב.  \nוְעַל לַפָּסִים אֲרוֹנִיּוֹת, \nשֶׁהֵן טְהוֹרוֹת, \nמִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. \n",
+            "<small>ז</small>\nשְׁלֹשָׁה דְבָרִים אָמַר רְבִּי יִשְׁמָעֵאל, \nוְלֹא הוֹדָה לוֹ רְבִּי עֲקִיבָה: \nהַשּׁוּם וְהַבֹּסֶר וְהַמְלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם, \nשֶׁרְבִּי יִשְׁמָעֵאל אוֹמֵר: \nיִגְמֹר מִשֶּׁתֶּחְשַׁךְ, \nוּרְבִּי עֲקִיבָה אוֹמֵר: \nלֹא יִגְמֹר. \n",
+            "<small>ח</small>\nשְׁלֹשָׁה דְבָרִין אָמְרוּ לִפְנֵי רְבִּי עֲקִיבָה: \nשְׁנַיִם מִשֵּׁם רְבִּי אֱלִיעֶזֶר, \nוְאֶחָד מִשֵּׁם רְבִּי יְהוֹשֻׁעַ.  \nשְׁנַיִם מִשֵּׁם רְבִּי אֱלִיעֶזֶר: \nיוֹצָא אִשָּׁה בְעִיר שֶׁלַּזָּהָב, \nוּמַפְרִיחֵי יוֹנִים פְּסוּלִין מִן הָעֵדוּת.  \nוְאֶחָד מִשֵּׁם רְבִּי יְהוֹשֻׁעַ: \nהַשֶּׁרֶץ בְּפִי הַחֻלְדָּה, \nוּמְהַלֶּכֶת עַל גַּבֵּי כִכָּרוֹת שֶׁלַּתְּרוּמָה, \nסָפֵק נָגַע סָפֵק לֹא נָגַע, \nסְפֵקוֹ טָהוֹר. \n",
+            "<small>ט</small>\nשְׁלֹשָׁה דְבָרִים אָמַר רְבִּי עֲקִיבָה, \nעַל שְׁנַיִם הוֹדוּ לוֹ, \nוְעַל אֶחָד לֹא הוֹדוּ לוֹ.  \nעַל סַנְדָּל שֶׁלַּסַּיָּדִין, \nשֶׁהוּא טָמֵא מִדְרָס; \nוְעַל שִׁירֵי תַנּוּר, אַרְבָּעָה, \nשֶׁהָיוּ אוֹמְרִים 'שְׁלֹשָׁה', \nוְהוֹדוּ לוֹ.  \nוְעַל אֶחָד לֹא הוֹדוּ לוֹ: \nעַל כִּסֵּא שֶׁנִּטְּלוּ שְׁנַיִם מֵחִפּוּיָו זֶה בְצַד זֶה, \nשֶׁרְבִּי עֲקִיבָה מְטַמֵּא, \nוַחֲכָמִים מְטַהֲרִין. \n",
+            "<small>י</small>\nהוּא הָיָה אוֹמֵר: \nהָאָב זָכֶה לַבֵּן בַּנּוֹי, &lt;בנואי&gt;\nוּבַכֹּחַ, וּבָעֹשֶׁר, וּבַחָכְמָה, וּבַשָּׁנִים, \nוּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו.  \nהוּא הַקֵּץ, שֶׁנֶּאֱמַר: (ישעיה מא,ד) \n\"קֹרֶא הַדֹּרוֹת מֵרֹאשׁ\"; \nאַף עַל פִּי שֶׁנֶּאֱמַר: (בראשית טו,יג) \n\"וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה\", \nוְנֶאֱמַר: (שם שם,טז) \n\"וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה\". \n",
+            "<small>יא</small>\nאַף הוּא הָיָה אוֹמֵר חֲמִשָּׁה דְבָרִין שֶׁלִּשְׁנֵים עָשָׂר חֹדֶשׁ: \nמִשְׁפַּט דּוֹר הַמַּבּוּל, שְׁנֵים עָשָׂר חֹדֶשׁ; \nמִשְׁפַּט אִיּוֹב, שְׁנֵים עָשָׂר חֹדֶשׁ; \nמִשְׁפַּט הַמִּצְרִים, שְׁנֵים עָשָׂר חֹדֶשׁ; \nמִשְׁפַּט גּוֹג לֶעָתִיד לָבֹא, שְׁנֵים עָשָׂר חֹדֶשׁ; \nמִשְׁפַּט רְשָׁעִים בְּגֵיהִנָּם, שְׁנֵים עָשָׂר חֹדֶשׁ, \nשֶׁנֶּאֱמַר: (ישעיה סו,כג) \n\"וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ\". \nרְבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: \nמִן הַפֶּסַח עַד עֲצֶרֶת, \nשֶׁנֶּאֱמַר: (ישעיה סו,כג) \n\"וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ\". \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nכָּל הַמִּטַּמִּים בְּאָהֵל \nשֶׁנֶּחְלְקוּ וְהִכְנִיסָן לְתוֹךְ הַבַּיִת, \nרְבִּי דוֹסָא בֶן אַרְכִינס מְטַהֵר, \nוַחֲכָמִים מְטַמְּאִין.  \nכֵּיצַד? \nהַנּוֹגֵעַ בְּכִשְׁנֵי חֲצָאֵי זֵיתִין מִן הַנְּבֵלָה, אוֹ נוֹשְׂאָן, \nוּבַמֵּת, \nהַנּוֹגֵעַ בְּכַחֲצִי זַיִת, וּמַאֲהִיל עַל כַּחֲצִי זַיִת, \nאוֹ נוֹגֵע בְּכַחֲצִי זַיִת, \nוְכַחֲצִי זַיִת מַאֲהִיל עָלָיו. \nוּמַאֲהִיל עַל כִּשְׁנֵי חֲצָאֵי זֵיתִים, \nוּמַאֲהִיל עַד כַּחֲצִי זַיִת, \nוַחֲצִי זַיִת מַאֲהִיל עָלָיו; \nרְבִּי דוֹסָא בֶן אַרְכִינָס מְטַהֵר, \nוַחֲכָמִים מְטַמְּאִין.  \n\n<small>ב</small>\nאֲבָל הַנּוֹגֵעַ בְּכַחֲצִי זַיִת, \nוְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת; \nאוֹ מַאֲהִיל עַל כַּחֲצִי זַיִת, \nוְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, \nטָהוֹר.  \nאָמַר רְבִּי מֵאִיר: \nאַף בָּזֶה רְבִּי דוֹסָה בֶן אַרְכִינָס מְטַהֵר, \nוַחֲכָמִים מְטַמְּאִין. \nהַכֹּל טָמֵא, חוּץ מִן הַמַּגָּע, \nוְהַמַּשָּׂא עִם אָהֵל.  \nזֶה הַכְּלָל: \nכָּל שֶׁהוּא מִשֵּׁם אֶחָד, טָמֵא; \nמִשְּׁנֵי שֵׁמוֹת, טָהוֹר. \n",
+            "<small>ג</small>\nאֹכֶל פָּרוּד אֵינוּ מִצְטָרֵף.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹמְרִים: \nמִצְטָרֵף.  \nמְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹסְרִין: \nמַטְבִּילִין יָדַיִם לַחַטָּאת.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹמְרִים: \nאִם נִטַּמְּאוּ יָדָיו, נִטַּמָּא גוּפוֹ. \n",
+            "<small>ד</small>\nמְעֵי אֲבַטִּיחַ וּקְנֹבֶת יָרָק שֶׁלַּתְּרוּמָה, \nרְבִּי דוֹסָא מַתִּיר לַזָּרִים, \nוַחֲכָמִים אוֹסְרִין.  \n\n<small>ה</small>\nחָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת מָנֶה מָנֶה וָפֶרֶס, \nחַיָּבוֹת בְּרֵאשִׁית הַגֵּז.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹמְרִים: \nחָמֵשׁ רְחֵלוֹת גּוֹזְזוֹת כָּל שֶׁהֵן. \n",
+            "<small>ו</small>\nכָּל הַחוֹצָלוֹת טְמֵאוֹת טְמֵא מֵת.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹמְרִים: \nמִדְרָס.  \nכָּל הַקְּלִיעוֹת טְהוֹרוֹת, \nחוּץ מִשֶּׁלְּגִלְגִּילוֹן.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹמְרִים: \nכֻּלָּם טְמֵאוֹת, \nחוּץ מִשֶּׁלַּצַּמָּרִים. \n",
+            "<small>ז</small>\nהַקֶּלַע שֶׁלְּבֵית קִבּוּל שֶׁלָּהּ אָרִיג, \nטְמֵאָה.  \nוְשֶׁלָּעוֹר, \nרְבִּי דוֹסָא בֶן אַרְכִינָס מְטַהֵר, \nוַחֲכָמִים מְטַמִּים.  \nנִפְסַק בֵּית אֶצְבַּע שֶׁלָּהּ, \nטְהוֹרָה; \nוּבֵית הַפָּקוּעַַ שֶׁלָּהּ, \nטְמֵאָה. \n",
+            "<small>ח</small>\nהַשְּׁבוּיָה אוֹכֶלֶת בִּתְרוּמָה.  \nדִּבְרֵי רְבִּי דוֹסָא.  \nוַחֲכָמִים אוֹמְרִים: \nיֵשׁ שְׁבוּיָה אוֹכֶלֶת, \nוְיֵשׁ שְׁבוּיָה שֶׁאֵינָה אוֹכֶלֶת.  \nכֵּיצַד? \nהָאִשָּׁה שֶׁאָמְרָה: \nנִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, \nאוֹכֶלֶת. \nאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית, \nוְהִיא אוֹמֶרֶת: \nטְהוֹרָה אָנִי, \nאֵינָה אוֹכֶלֶת. \n",
+            "<small>ט</small>\nאַרְבָּעָה סְפֵקוֹת רְבִּי יְהוֹשֻׁעַ מְטַמֵּא, \nוַחֲכָמִים מְטַהֲרִין.  \nכֵּיצַד? \nהַטָּמֵא עוֹמֵד וְהַטָּהוֹר עוֹבֵר, \nהַטָּהוֹר עוֹמֵד וְהַטָּמֵא עוֹבֵר, \nטֻמְאָה בִרְשׁוּת הַיָּחִיד וְטַהֲרָה בִרְשׁוּת הָרַבִּים, \nטַהֲרָה בִרְשׁוּת הַיָּחִיד וְטֻמְאָה בִרְשׁוּת הָרַבִּים. \nסָפֵק נ��גַע, סָפֵק לֹא נָגַע, \nסָפֵק הֶאֱהִיל, סָפֵק לֹא הֶאֱהִיל, \nסָפֵק הֵסִיט, וְסָפֵק לֹא הֵסִיט, \nרְבִּי יְהוֹשֻׁעַ מְטַמֵּא, \nוַחֲכָמִים מְטַהֲרִין. \n",
+            "<small>י</small>\nשְׁלֹשָׁה דְבָרִין רְבִּי צָדוֹק מְטַמֵּא, \nוַחֲכָמִים מְטַהֲרִין: \nמַסְמֵר שֶׁלַַּשֻּׁלְחָנִי, \nוְאָרוֹן שֶׁלַּגָּרוֹסוֹת, &lt;שֶׁלַּגְּרוּסוֹת&gt;\nוּמַסְמֵר שֶׁלְּאֶבֶן שָׁעוֹת, \nרְבִּי צָדוֹק מְטַמֵּא, \nוַחֲכָמִים מְטַהֲרִין. \n",
+            "<small>יא</small>\nאַרְבָּעָה דְבָרִין רַבָּן גַּמְלִיאֵל מְטַמֵּא, \nוַחֲכָמִים מְטַהֲרִין: \nכְּסוּי טֶנִי שֶׁלְּמַתֶּכֶת שֶׁלְּבַעֲלֵי בָתִּים, \nוּתְלוּי הַמַּגְרֵדוֹת, \nוְגָלְמֵי כְלֵי מַתְּכוֹת, \nוְטַבְלָה שֶׁנֶּחְלְקָה לִשְׁנַיִם.  \nמוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל, \nבְּטַבְלָה שֶׁנֶּחְלְקָה לִשְׁנַיִם, \nאֶחָד גָּדוֹל וְאֶחָד קָטֹן, \nהַגָּדוֹל טָמֵא, וְהַקָּטָן טָהוֹר. \n",
+            "<small>יב</small>\nשְׁלֹשָׁה דְבָרִין רַבָּן גַּמְלִיאֵל מַחְמִיר \nכְּדִבְרֵי בֵית שַׁמַּי: \nאֵין טוֹמְנִין אֶת הַחַמִּים מִיּוֹם טוֹב לַשַּׁבָּת, \nוְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְיוֹם טוֹב, \nוְאֵין אוֹפִין פִּתָּן גְּרִיצוֹת, \nאֶלָּא רְקִיקִים.  \nאָמַר רַבָּן גַּמְלִיאֵל: \n\"מִימֵיהֶם שֶׁלְּבֵית אַבָּא, \nלֹא הָיוּ אוֹפִין אֶת פִּתָּן גְּרִיצוֹת, \nאֶלָּא רְקִיקִים.\"  \nאָמְרוּ לוֹ: \n\"מַה נַּעֲשֶׂה לָהֶם לְבֵית אָבִיךָ, \nשֶׁהָיוּ מַחְמִירִין עַל עַצְמָן, \nוּמְקִלִּים עַל כָּל יִשְׂרָאֵל, \nלִהְיוֹת אוֹפִין פִּתָּן גְּרִיצוֹת וָחֹרִי!\" \n",
+            "<small>יג</small>\nאַף הוּא אָמַר שְׁלֹשָׁה דְבָרִין לְהָקֵל: \nמְכַבְּדִין בֵּין הַמִּטּוֹת, \nוּמַנִּיחִין אֶת הַמִּגְמָר בְּיוֹם טוֹב, \nוְעוֹשִׂין גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים.  \nוַחֲכָמִים אוֹסְרִין. \n",
+            "<small>יד</small>\nשְׁלֹשָׁה דְבָרִין רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, \nוַחֲכָמִים אוֹסְרִין: \nפָּרָתוֹ יוֹצָא בִרְצוּעָה שֶׁבֵּין קְרָנֶיהָ, \nוּמְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, \nוְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן.  \nרְבִּי יְהוּדָה אוֹמֵר: \nאֵין מְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, \nמִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, \nאֲבָל מְקַרְצְפִין.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין מְקָרְדִין, \nאַף לֹא מְקַרְצְפִין. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nאֵלּוּ דְבָרִים מִקָּלֵּי בֵית שַׁמַּי וּמֵחֻמְרֵי בֵית הֶלֵּל: \nבֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, \nבֵּית שַׁמַּי אוֹמְרִים: \nתֵּאָכֵל; \nוּבֵית הֶלֵּל אוֹמְרִים: \nלֹא תֵאָכֵל.  \nבֵּית שַׁמַּי אוֹמְרִים: \nשְׂאוֹר כַּזַּיִת וְחָמֵץ כַּכּוֹתֶבֶת; \nוּבֵית הֶלֵּל אוֹמְרִים: \nזֶה וָזֶה כַּזַּיִת. \n",
+            "<small>ב</small>\nהַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, \nבֵּית שַׁמַּי אוֹמְרִים: \nיַחְפֹּר בַּדָּקָל וִיכַסֶּה; \nוּבֵית הֶלֵּל אוֹמְרִים: \nלֹא יִשְׁחֹט, \nאֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן.  \nמוֹדִים שֶׁאִם שָׁחַט, \nשֶׁיַּחְפֹּר בַּדָּקָל וִיכַסֶּה; \nשֶׁאֵפֶר הַכִּירָה מוּכָן. \n",
+            "<small>ג</small>\nבֵּית שַׁמַּי אוֹמְרִים: \nהֶבְקֵר לָעֲנִיִּים הֶבְקֵר; \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵינוּ הֶבְקֵר, \nעַד שֶׁיָּבְקַר אַף לָעֲשִׁירִים כִּשְׁמִטָּה.  \nכָּל עֳמָרֵי הַשָּׂדֶה שֶׁלְּקַב קַב, \nאַחַת שֶׁלְּאַרְבַּעַת קַבִּים וּשְׁכֵחוֹ, \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵינוּ שִׁכְחָה; \nוּבֵית הֶלֵּל אוֹמְרִים: \nשִׁכְחָה. \n",
+            "<small>ד</small>\nהָעֹמֶר שֶׁהוּא סָמוּךְ לַגָּפָא \nוְלַגָּדִישׁ וְלַבָּקָר וְלַכֵּלִים וּשְׁכֵחוֹ, \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵינוּ שִׁכְחָה; \nוּבֵית הֶלֵּל אוֹמְרִים: \nשִׁכְחָה. \n",
+            "<small>ה</small>\nכֶּרֶם רְבָעִי, \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵין לוֹ חֹמֶשׁ וְאֵין לוֹ בֵעוּר; \nוּבֵית הֶלֵּל אוֹמְרִים: \nיֶשׁ לוֹ.  \nבֵּית שַׁמַּי אוֹמְרִים: \nיֵשׁ לוֹ פֶרֶט וְיֵשׁ לוֹ עוֹלֵלוֹת, \nוַעֲנָוִים פּוֹדִין לְעַצְמָן; \nוּבֵית הֶלֵּל אוֹמְרִים: \nכֻּלּוֹ לַגַּת. \n",
+            "<small>ו</small>\nחָבִית שֶׁלַּזֵּיתִים מְגֻלְגָּלִים, \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵינוּ צָרִיךְ לְנַקֵּב; \nוּבֵית הֶלֵּל אוֹמְרִים: \nצָרִיךְ לְנַקֵּב; \nוּמוֹדִים, \nשֶׁאִם נִקָּבָה וּסְתָמוּהָא שְׁמָרִים, \nשֶׁהִיא טְהוֹרָה.  \nהַסָּךְ שֶׁמֶן טָהוֹר וְנִטָּמָא, \nוְיָרַד וְטָבַל, \nבֵּית שַׁמַּי אוֹמְרִים: \nאַף עַל פִּי מְנַטֵּף, \nטָהוֹר; \nוּבֵית הֶלֵּל אוֹמְרִים: \nכְּדֵי סִיכַת אֵבֶר קָטָן.  \nאִם הָיָה שֶׁמֶן טָמֵא מִתְּחִלָּתוֹ, \nבֵּית שַׁמַּי אוֹמְרִים: \nכְּדֵי סִיכַת אֵבֶר קָטָן; \nוּבֵית הֶלֵּל אוֹמְרִים: \nמַשְׁקֶה טוֹפֵיחַ.  \nרְבִּי יְהוּדָה אוֹמֵר מִשֵּׁם בֵּית הֶלֵּל: \nטוֹפֵיחַ וּמַטְפִּיחַ. \n",
+            "<small>ז</small>\nהָאִשָּׁה מִתְקַדֶּשֶׁת בְּדִינָר וּבְשׁוֹוֶה דִינָר, \nכְּדִבְרֵי בֵית שַׁמַּי ; \nוּבֵית הֶלֵּל אוֹמְרִים: \nבִּפְרוּטָה וּבְשׁוֹוֶה פְרוּטָה.  \nוְכַמָּה הִיא פְרוּטָה? \nאֶחָד מִשְּׁמוֹנָה בְאִסָּר הָאִיטַלְקִי.  \nבֵּית שַׁמַּי אוֹמְרִים: \nפּוֹטֵר הוּא אָדָם אֶת אִשְׁתּוֹ בְגֵט יָשָׁן; \nוּבֵית הֶלֵּל אוֹסְרִין.  \nוְאֵיזֶה הוּא גֵט יָשָׁן? \nכָּל שֶׁנִּתְיַחַד עִמָּהּ מֵאַחַר שֶׁכְּתָבוֹ לָהּ.  \nהַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בַפּוֹנְדְּקִי, \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵינָה צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי; \nוּבֵית הֶלֵּל אוֹמְרִים: \nצְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי.  \nאֶמָּתַי? \nבִּזְמַן שֶׁנִּתְגָרְשָׁה מִן הַנִּשּׂוּאִין; \nוּמוֹדִין בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִים, \nשֶׁאֵינָה צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, \nמִפְּנֵי שֶׁלִבּוֹ גַס בָּהּ. \n",
+            "[<small>ח</small>]\nבֵּית שַׁמַּי מַתִּירִין אֶת הַצָּרוֹת לְאַחִים, \nוּבֵית הֶלֵּל אוֹסְרִין.  \n(חָלְצוּ, בֵּית שַׁמַּי פּוֹסְלִין מִן הַכְּהֻנָּה; \nוּבֵית הֶלֵּל מַכְשִׁירִין.  \nנִתְיַבְּמוּ, בֵּית שַׁמַּי מַכְשִׁירִין; \nוּבֵית הֶלֵּל פּוֹסְלִין.  \nוְאַף עַל פִּי שֶׁאֵלּוּ פוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, \nלֹא נִמְנְעוּ בֵית שַׁמַּי מִלִּשָּׂא נָשִׁים מִ בֵּית הֶלֵּל, \nוְלֹא בֵית הֶלֵּל מִלִּשָּׂא נָשִׁים מִ בֵּית שַׁמַּי.  \nוְכָל הַטְּהָרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, \nלֹא נִמְנְעוּ לִהְיוֹת עוֹשִׂים טְהָרוֹת אֵלּוּ עַל גַּב אֵלּוּ. )\n",
+            "שְׁלֹשָׁה אַחִין, \nשְׁנַיִם מֵהֶן נְשׁוּאִים לִשְׁתֵּי אַחְיוֹת, \nוְאֶחָד מֻפְנֶה; \nמֵת אֶחָד מִבַּעֲלֵי אַחְיוֹת, \nעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, \nוְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, \nבֵּית שַׁמַּי אוֹמְרִים: \nאִשְׁתּוֹ עִמּוֹ, \nוְהַלָּז תֵצֵא מִשֵּׁם אֲחוֹת אִשָּׁה.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nמוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וַחֲלִיצָה, \nוְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה.  \nזוֹ הִיא שֶׁאָמָרוּ: \nאִי לוֹ עַל אִשְׁתּוֹ, \nוְאִי לוֹ עַל אֵשֶׁת אָחִיו. \n",
+            "<small>ט</small>\nהַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, \nבֵּית שַׁמַּי אוֹמְרִים: \nשְׁתֵּי שַׁבָּתוֹת; \nוּבֵית הֶלֵּל אוֹמְרִים: \nשַׁבָּת אַחַת.  \nהַמַּפֶּלֶת אוֹר לִשְׁמוֹנִים וְאֶחָד, \nבֵּית שַׁמַּי פּוֹטְרִין מִן הַקָּרְבָּן; &lt;פוֹטְרִין&gt;\nוּבֵית הֶלֵּל מְחַיְּבִין.  \nסָדִין בְּצִיצִית, בֵּית שַׁמַּי פּוֹטְרִין, \nוּבֵית הֶלֵּל מְחַיְּבִין.  \nכַּלְכַּלַּת הַשַּׁבָּת, \nבֵּית שַׁמַּי פּוֹטְרִין; \nוּבֵית הֶלֵּל מְחַיְּבִין. \n",
+            "<small>י</small>\nמִי שֶׁנָּדַר נְזִירוּת מְרֻבָּה וְהִשְׁלִים אֶת נְזִירוּתוֹ, \nוְאַחַר כָּךְ בָּא לָאָרֶץ, \nבֵּית שַׁמַּי אוֹמְרִים: \nנָזִיר שְׁלֹשִׁים יוֹם; \nוּבֵית הֶלֵּל אוֹמְרִים: \nנָזִיר כַּתְּחִלָּה.  \nמִי שֶׁהָיוּ לוֹ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, \nאֵלּוּ מְעִידִים שֶׁנָּזַר שְׁתַּיִם, \nוְאֵלּוּ מְעִידִים שֶׁנָּזַר חָמֵשׁ, \nבֵּית שַׁמַּי אוֹמְרִים: \nנֶחְלְקָה הָעֵדוּת, אֵין כָּאן נְזִירוּת; \nוּבֵית הֶלֵּל אוֹמְרִים: \nיֵשׁ בִּכְלַל חָמֵשׁ שְׁתַּיִם, \nשֶׁיְּהֶה נָזִיר שְׁתַּיִם. \n",
+            "<small>יא</small>\nאָדָן שֶׁהוּא נָתוּן תַּחַת הַסֶּדֶק, \nבֵּית שַׁמַּי אוֹמְרִים: \nאֵינוּ מֵבִיא אֶת הַטֻּמְאָה; \nוּבֵית הֶלֵּל אוֹמְרִים: \nאָדָם, חָלוּל הוּא, \nוְהַצַּד הָעֶלְיוֹן מֵבִיא אֶת הַטֻּמְאָה. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nרְבִּי יוּדָה אוֹמֵר: \nשִׁשָּׁה דְבָרִין מִקּוֹלֵי בֵית שַׁמַּי וּמֵחֻמְרֵי בֵית הֶלֵּל: \nדַּם נְבֵלוֹת, \nבֵּית שַׁמַּי מְטַהֲרִין, וּבֵית הֶלֵּל מְטַמִּים.  \nבֵּיצַת הַנְּבֵלָה, \nאִם יֵשׁ כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק, \nמֻתֶּרֶת, \nוְאִם לָאו, אֲסוּרָה, \nכְּדִבְרֵי בֵית שַׁמַּי. \nוּבֵית הֶלֵּל אוֹסְרִין, \nוּמוֹדִים בְּבֵיצַת טְרוּפָה שֶׁהִיא אֲסוּרָה, &lt;טריפה&gt;\nמִפְּנֵי שֶׁגָּדְלָה בְאִסּוּר.  \nדַּם נָכְרִית וְדַם טַהֲרָה שֶׁלַּמְּצֹרַעַת, \nבֵּית שַׁמַּי מְטַהֲרִין, \nוּבֵית הֶלֵּל אוֹמְרִים: \nכְּרוֹקָהּ וּכְמֵימֵי רַגְלֶיהָ.  \nאוֹכְלִין פֵּרוֹת שְׁבִיעִית בְּטוֹבָה וְשֶׁלֹּא בְטוֹבָה, \nכְּדִבְרֵי בֵית שַׁמַּי. \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵין אוֹכְלִין בְּטוֹבָה וְשֶׁלֹּא בְטוֹבָה.  \nהַחֵמֶת, \nבֵּית שַׁמַּי אוֹמְרִים: \nצְרוּרָה עוֹמֶדֶת. \nוּבֵית הֶלֵּל אוֹמְרִים: \nאַף עַל פִּי שֶׁאֵינָה צְרוּרָה. \n",
+            "<small>ב</small>\nרְבִּי יוֹסֵה אוֹמֵר: \nשִׁשָּׁה דְבָרִין מִקָּלֵּי בֵית שַׁמַּי וּמֵחֻמְרֵי בֵית הֶלֵּל: \nהָעוֹף עוֹלֶה עִם הַגְּבִנָּה עַל הַשֻּׁלְחָן וְאֵינוּ נֶאֱכָל, \nכְּדִבְרֵי בֵית שַׁמַּי.\nוּבֵית הֶלֵּל אוֹמְרִים: \nלֹא עוֹלֶה וְלֹא נֶאֱכָל.  \nתּוֹרְמִין זֵיתִין עַל הַשֶּׁמֶן, \nוַעֲנָבִים עַל הַיַּיִן, \nכְּדִבְרֵי בֵית שַׁמַּי. \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵין תּוֹרְמִין.  \nהַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, \nבֵּית שַׁמַּי אוֹמְרִים: \nקִדֵּשׁ שׁוּרָה אַחַת. \nוּבֵית הֶלֵּל אוֹמְרִים: \n��ִדֵּשׁ שְׁתֵּי שׁוּרוֹת.  \nהַמְּעִיסָה, \nבֵּית שַׁמַּי פּוֹטְרִין וּבֵית הֶלֵּל מְחַיְּבִין.  \nמַטְבִּילִין בְּחַרְדְּלִית, \nכְּדִבְרֵי בֵית שַׁמַּי. \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵין מַטְבִּילִין.  \nגֵּר שֶׁנִּתְגַּיַּר עֶרֶב פְּסָחִים, \nבֵּית שַׁמַּי אוֹמְרִים: \nטוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. \nוּבֵית הֶלֵּל אוֹמְרִים: \nהַפּוֹרֵשׁ מִן הָעָרְלָה, \nכְּפוֹרֵשׁ מִן הַקֶּבֶר. \n",
+            "<small>ג</small>\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׁלֹשָׁה דְבָרִין מִקָּלֵּי בֵית שַׁמַּי וּמֵחֻמְרֵי בֵית הֶלֵּל: \nקֹהֶלֶת אֵינָה מְטַמָּא אֶת הַיָּדַיִם, \nכְּדִבְרֵי בֵית שַׁמַּי. \nוּבֵית הֶלֵּל אוֹמְרִים: \nמְטַמָּא אֶת הַיָּדַיִם.  \nמֵי חַטָּאת שֶׁעָשׁוּ מִצְוָתָן, \nבֵּית שַׁמַּי מְטַהֲרִין וּבֵית הֶלֵּל מְטַמִּין.  \nהַקֶּצַח, \nבֵּית שַׁמַּי מְטַהֲרִין וּבֵית הֶלֵּל מְטַמִּים.  \nוְכֵן לַמַּעַשְׂרוֹת. \n",
+            "<small>ד</small>\nרְבִּי אֶלְעָזָר אוֹמֵר: \nשְׁנֵי דְבָרִין מִקָּלֵּי בֵית שַׁמַּי וּמֵחֻמְרֵי בֵית הֶלֵּל: \nדַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, \nבֵּית שַׁמַּי אוֹמְרִים: \nכְּרוֹקָהּ וּכְמֵימֵי רַגְלֶיהָ. \nוּבֵית הֶלֵּל אוֹמְרִים: \nמְטַמֵּא לַח וְיָבֵשׁ.  \nוּמוֹדִין בְּיוֹלֶדֶת בַּזּוֹב, \nשֶׁהוּא מְטַמֵּא לַח וְיָבֵשׁ. \n",
+            "<small>ה</small>\nוְאַרְבָּעָה אָחִים, \nשְׁנַיִם מֵהֶם נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת, \nוּמֵתוּ הַנְּשׁוּאִין אֶת הָאַחְיוֹת, \nהֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, \nוְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ.  \nרְבִּי אֶלְעָזָר אוֹמֵר מִשֵּׁם בֵּית שַׁמַּי: \nיְקַיְּמוּ. \nוּבֵית הֶלֵּל אוֹמְרִים: \nיוֹצִיאוּ. \n",
+            "<small>ו</small>\nעֲקַבְיָה בֶן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים.  \nאָמְרוּ לוֹ: \nעֲקַבְיָה, \nחֲזֹר בָּךְ בְּאַרְבָּעָה דְבָרִין שֶׁהָיִיתָ אוֹמֵר, \nוְנַעַשָׂךְ אַב בֵּית דִּין לְיִשְׂרָאֵל.  \nאָמַר לָהֶן: \nמוּטָב לִי לִקָּרוֹת שׁוֹטֶה כָל יָמַי, \nוְלֹא לֵעָשׁוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם; \nשֶׁלֹּא יְהוּ אוֹמְרִין: \nבִּשְׁבִיל סְרָרָה חָזַר בּוֹ.  \n\n<small>ז</small>\nהוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרֹק; \nוַחֲכָמִים מְטַהֲרִין.  \nהוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם \nשֶׁנָּשַׁר וְהִנִּיחוֹ בַחַלּוֹן, \nוְאַחַר כָּךְ שְׁחָטוֹ; \nוַחֲכָמִים אוֹסְרִין.  \nהוּא הָיָה אוֹמֵר: \nאֵין מַשְׁקִים \nלֹא הַגִּיּוֹרֶת וְלֹא אֶת הַשִּׁפְחָה מְשֻׁחְרֶרֶת; \nוַחֲכָמִים אוֹמְרִים: \nמַשְׁקִין.  \nאָמְרוּ לוֹ: \nמַעֲשֶׂה בְּכַרְכְּמִית, \nשִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, \nוְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן.  \nאָמַר לָהֶן: \nדִּכְמָא הִשְׁקוּהָ.  &lt;דיכגמה&gt;\nוְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, \nוְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ.  \n\n<small>ח</small>\nאָמַר רְבִּי יְהוּדָה: \nחַס וְשָׁלוֹם שֶׁעֲקַבְיָה נִתְנַדָּה! \nשֶׁאֵין הָעֲזָרָה נִוּמִקְדָּשׁ נִטְמָא עַל כָל אָדָן מִיִּשְׂרָאֵל \nבְּחָכְמָה וּבְיִרְאוּת חֵטְא כַּעֲקַבְיָה בֶן מַהֲלַלְאֵל.  \nוְאֶת מִי נִדּוּ? \nאֶת אֱלִיעֶזֶר בֶּן חַנָּךְ, \nשֶׁפִּקְפֵּק בְּטַהֲרַת יָדַיִם; \nוּכְשֶׁמֵּת, \nשָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ; \nמְלַמֵּד, שֶׁכָּל הַמּ��נֻדֶּה וּמֵת, \nסוֹקְלִין אֶת אֲרוֹנוֹ. \n",
+            "<small>ט</small>\nוּבְשָׁעַת מִיתָתוֹ אָמַר לִבְנוֹ: \nבְּנִי, \nחֲזֹר בָּךְ בְּאַרְבָּעָה דְבָרִין שֶׁהָיִיתִי אוֹמֵר.  \nאָמַר לוֹ: \nוְאַתָּה, לָמָּה לֹא חָזַרְתָּ בָּךְ? \nאָמַר לוֹ: \nאֲנִי שָׁמַעְתִּי מִפִּי מְרֻבִּין, \nוְהֵן שָׁמְעוּ מִפִּי מְרֻבִּין; \nאֲנִי עָמַדְתִּי עַל שְׁמוּעָתִי, \nוְהֵן עָמְדוּ בִשְׁמוּעָתָן; \nאֲבָל אַתָּה שָׁמַעְתָּ מִפִּי הַיָּחִיד, \nוּמִפִּי הַמְרֻבִּין, \nוּמוּטָב לְהַנִּיחַ אֶת דִּבְרֵי הַיָּחִיד, \nוְלֶאֱחוֹז בְּדִבְרֵי הַמְרֻבִּין.  \nאָמַר לוֹ: \nאַבָּא, \nפַּקֵּד עָלַי לַחֲבֵרֶיךָ.  \nאָמַר לוֹ: \nאֵינִי מְפַקֵּד.  \nשֶׁמֵּא עַוְלָה מָצָאתָ בִּי? \nאָמַר לוֹ: \nלָאו, \nמַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nרְבִּי יְהוּדָה בֶן אָבָּא הֵעִיד חֲמִשָּׁה דְבָרִין: \nשֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת; \nוְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד; \nוְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ; \nוְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם, \nשֶׁנִּתְנַסַּךְ עַל גַּב הַמִּזְבֵּחַ; \nוְעַל תָּמִיד שֶׁלַּשַּׁחַר, \nשֶׁקָּרֵב בְּאַרְבַּע שָׁעוֹת. \n",
+            "<small>ב</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי נְחֶמְיָה בֶן אֶלְנָתָן \nאִישׁ כְּפַר הַבַּבְלִי עַל אֵבֶר מִן הַמֵּת, \nשֶׁהוּא טָמֵא; \nשֶׁרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nלֹא אָמְרוּ אֶלָּא עַל אֵבֶר מִן הַחַי.  \n\n<small>ג</small>\nאָמְרוּ לוֹ: \nוַהֲלֹא קַל וָחֹמֶר הוּא! \nמָה אִם הַחַי, שֶׁהוּא טָהוֹר, \nאֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, \nהַמֵּת, שֶׁהוּא טָמֵא, \nאֵינוּ דִין שֶׁיְּהֵא אֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא? \nאָמַר לָהֶן: \nלֹא אָמְרוּ אֶלָּא אֵבֶר מִן הַחַי.  \n\n<small>ד</small>\nדָּבָר אַחֵר: \nמְרֻבָּה טֻמְאַת הַחַיִּים מִטֻּמְאַת הַמֵּתִים, \nשֶׁהַחַי עוֹשֶׂה מִשְׁכָּב וּמוֹשָׁב מִתַּחְתָּיו, \nלְטַמֵּא אָדָם לְטַמֵּא בְגָדִים, \nעַל גַּבָּיו מַדָּף לְטַמֵּא אֳכָלִין וּמַשְׁקִין; \nמַה שֶּׁאֵין הַמֵּת מְטַמֵּא. \n",
+            "\n<small>ה</small>\nכַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבֶר מִן הַחַי, \nרְבִּי אֱלִיעֶזֶר מְטַמֵּא, \nרְבִּי יְהוֹשֻׁעַ וּרְבִּי נְחוּנְיָא מְטַהֲרִים.  \nעֶצֶם כִּשְׂעוֹרָה הַפּוֹרֵשׁ מֵאֵבֶר מִן הַחַי, &lt;כסעורה&gt;\nרְבִּי נְחוּנְיָה מְטַמֵּא, \nוּרְבִּי אֱלִיעֶזֶר וּרְבִּי יְהוֹשֻׁעַ מְטַהֲרִים.  \n\n<small>ו</small>\nאָמְרוּ לוֹ לִרְבִּי אֱלִיעֶזֶר: \nמָה רָאִיתָ לְטַמֵּא כַזַּיִת בָּשָׂר \nהַפּוֹרֵשׁ מֵאֵבֶר מִן הַחַי? \nאָמַר לָהֶן: \nמָצִינוּ שֶׁאֵבֶר מִן הַחַי כְּמֵת שָׁלֵם; \nמָה הַמֵּת, \nכַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, \nוְאַף אֵבֶר מִן הַחַי, \nכַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ יְהֵי טָמֵא.  \n\n<small>ז</small>\nאָמְרוּ לוֹ: \nלֹא, \nאִם טִמֵּאתָ כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִן הַמֵּת, \nשֶׁכֵּן טִמֵּאתָ עֶצֶם כִּשְׂעוֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ, \nתְּטַמֵּא כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבֶר מִן הַחַי, \nשֶׁכֵּן טִהַרְתָּ עֶצֶם כִּשְׂעוֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ? \n\n<small>ח</small>\nאָמְרוּ לוֹ לִרְבִּי נְחוּנְיָה: \nמָה רָאִיתָ לְטַמֵּא עֶצֶם כִּשְׂעוֹרָה \nהַפּוֹרֵשׁ מֵאֵבֶר מִן הַחַי? \nאָמַר לָהֶן: \nמָצִינוּ שֶׁאֵבֶר מִן הַחַי כְּמֵת שָׁלֵם; \nמָה הַמֵּת, עֶצֶם כִּשְׂעוֹרָה, \nהַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, \nוְאַף אֵבֶר מִן הַחַי, עֶצֶם כִּשְׂעוֹרָה, \nהַפּוֹרֵשׁ מִמֶּנּוּ יְהִי טָמֵא.  \nאָמְרוּ לוֹ: \nלֹא, \nאִם טִמֵּאתָ עֶצֶם כִּשְׂעוֹרָה הַפּוֹרֵשׁ מִן הַמֵּת, \nשֶׁכֵּן טִמֵּאתָ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ; \nתְּטַמֵּא עֶצֶם כִּשְׂעוֹרָה הַפּוֹרֵשׁ מֵאֵבֶר מִן הַחַי, \nשֶׁכֵּן טִהַרְתָּ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ? \n\n<small>ט</small>\nאָמְרוּ לוֹ לִרְבִּי אֱלִיעֶזֶר: \nמָה רָאִיתָ לַחֲלֹק מִדָּתָךָ? \nאוֹ טַמֵּא בִשְׁנֵיהֶן אוֹ טַהֵר בִּשְׁנֵיהֶן! \nאָמַר לָהֶן: \nמְרֻבָּה טֻמְאַת הַבָּשָׂר מִטֻּמְאַת הָעֲצָמוֹת, \nשֶׁהַבָּשָׂר נוֹהֵג בַּנְּבֵלוֹת וּבַשְּׁרָצִים, \nמַה שֶּׁאֵין כֵּן בָּעֲצָמוֹת.  \nדָּבָר אַחֵר: \nאֵבֶר שֶׁיֵּשׁ עָלָיו בָּשָׂר כָּרָאוּי, \nמְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאָהֵל. \nחֲסַר הַבָּשָׂר, טָמֵא, \nחֲסַר הָעֶצֶם, טָהוֹר.  \n\n<small>י</small>\nאָמְרוּ לוֹ לִרְבִּי נְחוּנְיָה: \nמָה רָאִיתָ לַחֲלֹק מִדָּתָךָ? \nאוֹ טַמֵּא בִשְׁנֵיהֶן אוֹ טַהֵר בִּשְׁנֵיהֶן! \nאָמַר לָהֶן: \nמְרֻבָּה טֻמְאַת הָעֲצָמוֹת מִטֻּמְאַת הַבָּשָׂר, \nשֶׁהַבָּשָׂר הַפּוֹרֵשׁ מִן הַחַי, טָהוֹר, \nוְאֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ וְהוּא כְבִרְיָתוֹ, טָמֵא.  \nדָּבָר אַחֵר: \nכַּזַּיִת בָּשָׂר מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאָהֵל, \nוְרֹבַע עֲצָמוֹת מְטַמִּים בְּמַגָּע וּבְמַשָּׂא וּבְאָהֵל; \nחֲסַר הַבָּשָׂר, טָהוֹר, \nחֲסַר רֹבַע עֲצָמוֹת, \nאַף עַל פִּי שֶׁטָּהַר מִלְּטַמֵּא בְאָהֵל, \nמְטַמֵּא בְמַגָּע וּבְמַשָּׂא.  \nדָּבָר אַחֵר: \nכָּל בְּשַׂר הַמֵּת שֶׁהוּא פָחוּת מִכַּזַּיִת, טָהוֹר. \nרֹב בִּנְיָנוֹ, רֹב מִנְיָנוֹ שֶׁלַּמֵּת, \nאַף עַל פִּי שֶׁאֵין בָּהֶן רֹבַע, טְמֵאִים.  \n\n<small>יא</small>\nאָמְרוּ לוֹ לִרְבִּי יְהוֹשֻׁעַ: \nמַה רָּאִיתָ לְטַהֵר בִּשְׁנֵיהֶן? \nאָמַר לָהֶן: \nלֹא, אִם אֲמַרְתֶּם בַּמֵּת, \nשֶׁיֶּשׁ בּוֹ רֹב וְרֹבַע וּרְקָב, \nתֹּאמְרוּ בְחַי, \nשֶׁאֵין בּוֹ רֹב וְרֹבַע וּרְקָב? \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי צָדוֹק \nעַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, \nשֶׁאֵין כָּאן לַכֹּהֵן כְּלוּם. \nשֶׁרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nחַיָּבִין בְּאַחְרָיוּתוֹ כְחָמֵשׁ סְלָעִים שֶׁלַּבֵּן. \nוַחֲכָמִים אוֹמְרִים: \nאֵין חַיָּבִין בְּאַחְרָיוּתוֹ, \nכְּפִדְיוֹן מַעֲשֵׂר שֵׁנִי. \n",
+            "<small>ב</small>\nהֵעִיד רְבִּי צָדוֹק \nעַל צֵיר חֲגָבִין טְמֵאִים, \nשֶׁהוּא טָהוֹר; \nשֶׁמִּשְׁנָה רִאשׁוֹנָה: \nחֲגָבִים טְמֵאִים שֶׁנִּכְבָּשׁוּ עִם חֲגָבִין טְהוֹרִים, \nלֹא פָסְלוּ אֶת צֵירָן. \n",
+            "<small>ג</small>\nהֵעִיד רְבִּי צָדוֹק \nעַל הַזּוֹחֲלִים שֶׁרָבוּ עַל הַנּוֹטְפִים, \nשֶׁהֵן כְּשֵׁרִין.  \nמַעֲשֶׂה הָיָה בְבִירַת קַפִּלְיָא, \nוּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, \nוְהִכְשִׁירוּ. \n",
+            "<small>ד</small>\nהֵעִיד רְבִּי צָדוֹק \nעַל הַזּוֹחֲלִים שֶׁקִּלְּחָן בַּעֲלֵה אֱגוֹז, \nשֶׁהֵן כְּשֵׁרִין.  \nמַעֲשֶׂה הָיָה בְאָהָלִיָּא, \nוּבָא מַעֲשֶׂה לְלִשְׁכַּת הַגָּזִית, \nוְהִכְשִׁירוּ. \n",
+            "<small>ה</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי יָקִים אִישׁ חָדִיד \nעַל קְלָל שֶׁלַּחַטָּאת שֶׁנָּתְנוּ עַל גַּבֵּי הַשֶּׁרֶץ, \nשֶׁהוּא טָמֵא. \nשֶׁרְבִּי אֱלִיעֶזֶר מְטַהֵר.  \nהֵעִיד רְבִּי פַפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, \nשֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים, \nמְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. \nוְאִם גִּלַּח יוֹם שִׁשִּׁים חָסֵר יוֹם אֶחָד, \nיָצָא, שֶׁיּוֹם שְׁלֹשִׁים עוֹלֶה מִן הַמִּנְיָן. \n",
+            "<small>ו</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי פַפְּיָס \nעַל וְלַד שְׁלָמִים שֶׁיִּקָּרֵב שְׁלָמִים. \nשֶׁרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nוְלַד שְׁלָמִים לֹא יִקָּרֵב שְׁלָמִים. \nוַחֲכָמִים אוֹמְרִים: \nיִקָּרֵב.  \nאָמַר רְבִּי פַפְּיַס: \nאֲנִי מֵעִיד, \nשֶׁהָיְתָה לָנוּ פָרָה זִבְחֵי שְׁלָמִים, \nוַאֲכַלְנוּהָ בַפֶּסַח, \nוְאָכַלְנוּ וַלְדָהּ שְׁלָמִים בֶּחָג. \n",
+            "<small>ז</small>\nהֵן הֵעִידוּ \nעַל אֲרֻכּוֹת שֶׁלַּנַּחְתּוֹמִים \nשֶׁהֵן טְמֵאוֹת. \nשֶׁרְבִּי אֱלִיעֶזֶר מְטַהֵר.  \nוְהֵן הֵעִידוּ \nעַל תַּנּוּר שֶׁחִתְּכוֹ חֲלָיוֹת, \nוְנָתַן חוֹל בֵּין חָלְיָא לְחָלְיָא, \nשֶׁהוּא טָמֵא; \nשֶׁרְבִּי אֱלִיעֶזֶר מְטַהֵר.  \nהֵן הֵעִידוּ \nשֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. \nשֶׁהָיוּ אוֹמְרִין: \nעַד הַפּוּרִים.  \nהֵן הֵעִידוּ \nשֶׁמְּעַבְּרִין אֶת הַשָּׁנָה עַל תְּנַי.  \n\n<small>ח</small>\nמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל, \nשֶׁהָלַךְ לִטּוֹל רְשׁוּת מֵהֶגְמוֹן שֶׁבְּסוּרְיָא, \nוְשָׁהָא לָבֹא, \nוְעִבְּרוּ אֶת הַשָּׁנָה \nעַל תְּנַי שֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל.  \nוּכְשֶׁבָּא, אָמַר לָהֶן \"רוֹצֶה אֲנִי\", \nוְנִמְצָא הַשָּׁנָה מְעֻבֶּרֶת. \n",
+            "<small>ט</small>\nהֵעִיד מְנַחֵם בֶּן סַנְגַּי עַל מוּסַף הַיּוֹרָה, \nשֶׁלְּשׁוֹלְקֵי זֵיתִים, שֶׁהוּא טָמֵא, \nוְשֶׁלַּצַּבָּעִים, שֶׁהוּא טָהוֹר; \nשֶׁהָיוּ אוֹמְרִים חִלּוּף הַדְּבָרִין. \n",
+            "הֵעִיד רְבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה, \nעַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, \nשֶׁהִיא יוֹצָא בַגֵּט.  \nוְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, \nשֶׁהִיא אוֹכֶלֶת בִּתְרוּמָה, \nוְאִם מֵתָה, בַּעֲלָה יוֹרְשָׁהּ.  \nוְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, \nשֶׁיִּתֵּן אֶת דָּמָיו.  \nוְעַל הַחַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדָעָה לָרַבִּים, \nשֶׁהִיא מְכַפֶּרֶת, \nמִפְּנֵי תִקּוּן הַמִּזְבֵּחַ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ בֶּן בְּתִירָה \nעַל דַּם נְבֵלוֹת, \nשֶׁהוּא טָהוֹר.  \nהֵעִיד רְבִּי שִׁמְעוֹן בֶּן בְּתִירָה \nעַל אֵפֶר הַחַטָּאת שֶׁנָּגַע טָמֵא בְמִקְצָתוֹ, \nשֶׁטִּמֵּא אֶת כֻּלּוֹ.  \nהוֹסִיף רְבִּי עֲקִיבָה: \nהַסֹּלֶת וְהַקְּטֹרֶת, הַלְּבוֹנָה וְהַגֶּחָלִים, \nשֶׁנָּגַע טְבוּל יוֹם בְּמִקְצָתָן, \nשֶׁפָּסַל אֶת כֻּלָּם. \n",
+            "<small>ב</small>\nהֵעִיד רְבִּי יְהוּדָה בֶן אַבָּא וּרְבִּי יְהוּדָה הַכֹּהֵן \nעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, \nשֶׁהִיא אוֹכֶלֶת בִּתְרוּמָה, \nכֵּיוָן שֶׁנִּכְנְסָה לַחֻפָּה, \nאַף עַל פִּי שֶׁלֹּא נִבְעָלָה.  \nהֵעִיד רְבִּי יוֹסֵף הַכֹּהֵן וּרְבִּי זְכַרְיָה בֶן הַקַּצָּב \nעַל תִּינוֹקֶת שֶׁהָרְהָנָה בְאַשְׁקְלוֹן, \nוְרִחֲקוּהָ בְנֵי הַמִּשְׁפָּחָה, \nוְעֵדֶיהָ מְעִידִין אוֹתָהּ \nשֶׁלֹּא נִסְתָּרָה וְשֶׁלֹּא נִטְמָאָה. \nאָמְרוּ לָהֶן חֲכָמִים: \n\"אִם מַאֲמִינִים אַתֶּם שֶׁהָרְהָנָה, \nהַאֲמִינוּ שֶׁלֹּא נִסְתָּרָה וְשֶׁלֹּא נִטְמָאָה, \nוְאִם אֵין אַתֶּם מַאֲמִינִין \nשֶׁלֹּא נִסְתָּרָה וְשֶׁלֹּא נִטְמָאָה, \nאַל תַּאֲמִינוּ שֶׁהָרְהָנָה!\" \n",
+            "<small>ג</small>\nהֵעִיד רְבִּי יְהוֹשֻׁעַ וּרְבִּי יְהוֹשֻׁעַ בֶּן בְּתִירָה \nעַל אַלְמְנַת עִסָּה, \nשֶׁהִיא כְשֵׁרָה לִכְהֻנָּה. \nהָעִסָּה כְשֵׁרָה לְטַמֵּא וּלְטַהֵר, \nלְרַחֵק וּלְקָרֵב.  \nאָמַר רַבָּן [שִׁמְעוֹן בֶּן] גַּמְלִיאֵל: \nקִבַּלְנוּ עֵדוּתְכֶן, \nאֲבָל מַה נַּעֲשֶׂה וְגָזַר רַבָּן יוֹחָנָן בֶּן זַכַּי \nשֶׁלֹּא לְהוֹשִׂיב בֵּית דִּין עַל כָּךְ? \nהַכֹּהֲנִים שׁוֹמְעִין לָכֶם לְרַחֵק, \nאֲבָל לֹא לְקָרֵב. \n",
+            "<small>ד</small>\nהֵעִיד רְבִּי יוֹסֵה בֶן יוֹעֶזֶר אִישׁ צְרֵדָה \nעַל אַיָּל קַמְצָיָא, &lt;קמיצייא&gt;\nדְכֵי, \nוְעַל מַשְׁקֵה בֵית מַטְבְּחָיָא, \nדַּכְיָן, \nוְדִי יִקְרַב לְמִיתָה, \nמְסָאָב.  \nוְקָרוֹן לֵיהּ \"יוֹסֵה שָׁרְיָא\". \n",
+            "<small>ה</small>\nהֵעִיד רְבִּי עֲקִיבָה מִשֵּׁם נְחֶמְיָה אִישׁ בֵּית בַּדְּלִי \nשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד.  \nהֵעִיד רְבִּי יְהוֹשֻׁעַ עַל הָעֲצָמוֹת שֶׁנִּמְצְאוּ בְדֵיר הָעֵצִים, \nאָמְרוּ חֲכָמִים: \nמְלַקֵּט עֶצֶם עֶצֶם, \nהַכֹּל טָהוֹר. \n",
+            "<small>ו</small>\nאָמַר רְבִּי אֱלִיעֶזֶר: \nשָׁמַעְתִּי שֶׁיְּהוּ בוֹנִים בַּהֵיכָל, \nעוֹשִׂין קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, \nאֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, \nוּבַעֲזָרוֹת בּוֹנִים מִבִּפְנִים.  \nאָמַר רְבִּי יְהוֹשֻׁעַ: \nשָׁמַעְתִּי שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, \nוְאוֹכְלִין קָדְשֵׁי קָדָשִׁין אַף עַל פִּי שֶׁאֵין קְלָעִים, \nקָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי אַף עַל פִּי שֶׁאֵין חוֹמָה. \nשֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לְשַׁעְתָהּ, \nוְקִדְּשָׁה לֶעָתִיד לָבֹא. \n",
+            "<small>ז</small>\nאָמַר רְבִּי יְהוֹשֻׁעַ: \nמְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ, \nהֲלָכָה לְמֹשֶׁה מִסִּינַי, \nשֶׁאֵין אֵלִיָּהוּ בָא \nלְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב, \nאֶלָּא לְרַחֵק אֶת הַמְקֹרָבִין בִּזְרוֹעַ, \nוּלְקָרֵב הַמְרׁחָקִין בִּזְרוֹעַ.  \nמִשְׁפַּחַת בֵּית צְרִיפָה הָיְתָה בְעֵבֶר הַיַּרְדֵּן, \nוְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ, \nוְעוֹד אַחֶרֶת הָיְתָה שָּׁם, \nוְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. \nכְּגוֹן אֵלּוּ אֵלִיָּהוּ בָא \nלְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב.  \nרְבִּי יְהוּדָה אוֹמֵר: \nלְקָרֵב, אֲבָל לֹא לְרַחֵק.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nלְהַשְׁווֹת אֶת הַמַּחְלְקוֹת.  \nוַחֲכָמִים אוֹמְרִים: \nלֹא לְרַחֵק וְלֹא לְקָרֵב, \nאֶלָּא לַעֲשׁוֹת שָׁלוֹם בָּעוֹלָם, \nשֶׁנֶּאֱמַר: (מלאכי ג,כג-כד) \n\"הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא, \nלִפְנֵי בּוֹא יוֹם יי הַגָּדוֹל וְהַנּוֹרָא.\nוְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים,\nוְלֵב בָּנִים עַל אֲבוֹתָם\".  \n\nחסל עדיות \n\n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Eduyot/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,119 @@
+{
+    "language": "he",
+    "title": "Mishnah Eduyot",
+    "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 עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "שמאי אומר כל הנשים דיין שעתן. והלל אומר מפקידה לפקידה. אפילו לימים הרבה. וחכמים אומרים לא כדברי זה ולא כדברי זה. אלא מעת לעת ממעטת על יד מפקידה לפקידה. ומפקידה לפקידה ממעטת על יד מעת לעת. כל אשה שיש לה וסת. דיה שעתה. המשמשת בעדים הרי זו כפקידה. ממעטת על יד מעת לעת ועל יד מפקידה לפקידה:  ",
+            "שמאי אומר מקב לחלה. והלל אומר מקביים. וחכמים אומרים לא כדברי זה. ולא כדברי זה. אלא קב ומחצה חייבים בחלה. ומשהגדילו המדות. אמרו חמשת רבעים חייבין. רבי יוסי אומר חמשה פטורין. חמשה ועוד חייבין:  ",
+            "הלל אומר מלא הין מים שאובין. פוסלין המקוה אלא שאדם חייב לומר בלשון רבו. ושמאי אומר תשעה קבין. וחכמים אומרים לא כדברי זה. ולא כדברי זה אלא עד שבאו שני גרדיים משער האשפות שבירושלים והעידו משום שמעיה ואבטליון שלשת לוגין מים שאובין פוסלין את המקוה וקיימו חכמים את דבריהם:  ",
+            "ולמה מזכירין את דברי שמאי והלל לבטלה ללמד לדורות הבאים שלא יהא אדם עומד על דבריו. שהרי אבות העולם לא עמדו על דבריהם:  ",
+            "ולמה מזכירין דברי היחיד בין המרובין. הואיל ואין הלכה אלא כדברי המרובין. שאם יראה בית דין את דברי היחיד ויסמוך עליו. שאין בית דין יכול לבטל דברי בית דין חברו עד שיהיה גדול ממנו בחכמה ובמנין. היה גדול ממנו בחכמה. אבל לא במנין. במנין. אבל לא בחכמה. אינו יכול לבטל דבריו. עד שיהיה גדול ממנו בחכמה ובמנין:  ",
+            "אמר רבי יהודה אם כן למה מזכירין דברי היחיד בין המרובין לבטלה שאם יאמר האדם כך אני מקובל. יאמר לו כדברי איש פלוני שמעת:  ",
+            "בית שמאי אומרים רובע עצמות מן העצמים. בין משנים בין משלשה. ובית הלל אומרים רובע עצמות מן הגויה. מרוב הבנין. או מרוב המנין. שמאי אומר אפילו מעצם אחד:  ",
+            "כרשיני תרומה. בית שמאי אומרים שורין ושפין בטהרה ומאכילין בטומאה. בית הלל אומרים שורין בטהרה. ושפין ומאכילין בטומאה. שמאי אומר יאכלו צריד. רבי עקיבא אומר כל מעשיהם בטומאה:  ",
+            "הפורט סלע ממעות מעשר שני. בית שמאי אומרים בכל הסלע מעות. ובית הלל אומרים בשקל כסף. ובשקל מעות. רבי מאיר אומר אין מחללין כסף ופירות. על הכסף. וחכמים מתירין.  ",
+            "הפורט סלע של מעשר שני בירושלם. בית שמאי אומרים בכל הסלע מעות. ובית הלל אומרים בשקל כסף. ובשקל מעות. הדנים לפני חכמים אומרים בשלשה דינרים כסף ובדינר מעות. רבי עקיבא אומר בשלשה דינרים כסף וברביעית כסף ברביעית מעות ורבי טרפון אומר ארבעה אספרי כסף שמאי אומר יניחנה בחנות ויאכל כנגדה:  ",
+            "כסא של כלה שנטלו חפויו. בית שמאי מטמאין. ובית הלל מטהרין. שמאי אומר אף מלבן של כסא טמא. כסא שקבעו בעריבה בית שמאי מטמאין ובית הלל מטהרין שמאי אומר אף העשוי בה.  ",
+            "אלו דברים שחזרו בית הלל להורות כדברי בית שמאי. האשה שבאה ממדינת הים. ואמרה מת בעלי. תינשא. מת בעלי תתיבם. ובית הלל אומרים לא שמענו אלא בבאה מן הקציר בלבד. אמרו להם בית שמאי אחת הבאה מן הקציר. ואחת הבאה מן הזיתים. ואחת הבאה ממדינת הים. לא דברו בקציר אלא בהווה. חזרו בית הלל להורות כבית שמאי. בית שמאי אומרים תינשא ותטול כתובתה. ובית הלל אומרים תינשא ולא תטול כתובתה. אמרו להם בית שמאי התרתם את הערוה החמורה לא תתירו את הממון הקל. אמרו להם בית הלל מצינו שאין האחים נכנסין לנחלה על פיה אמרו להם בית שמאי והלא מספר כתובתה נלמוד שהוא כותב לה. שאם תינשאי לאחר תטלי מה שכתוב ליך, חזרו בית הלל להורות כדברי בית שמאי:  ",
+            "מי שחציו עבד וחציו בן חורין. עובד את רבו יום אחד. ואת עצמו יום אחד. דברי בית הלל. אמרו להם בית שמאי תקנתם את רבו ואת עצמו לא תקנתם. לישא שפחה אינו יכול. בת חורין אינו יכול ליבטל והלא לא נברא העולם. אלא לפריה ורביה. שנאמר (ישעיה מה, יח) לא תהו בראה. לשבת יצרה. אלא מפני תקון העולם. כופין את רבו ועושה אותו בן חורין וכותב שטר על חצי דמיו. חזרו בית הלל להורות כבית שמאי:  ",
+            "כלי חרס מציל על הכל כדברי בית הלל. ובית שמאי אומרים אינו מציל אלא על האוכלין. ועל המשקין. ועל כלי חרס. אמרו להם בית הלל מפני מה. אמרו להם בית שמאי מפני שהוא טמא על גב עם הארץ ואין כלי טמא חוצץ. אמרו להם בית הלל והלא טהרתם אוכלים ומשקין שבתוכו. אמרו להם בית שמאי כשטהרנו אוכלים ומשקין שבתוכו. לעצמו טהרנו. אבל כשטהרת את הכלי טהרת לך ולו. חזרו בית הלל להורות כדברי בית שמאי:  "
+        ],
+        [
+            "רבי חנינא סגן הכהנים העיד ארבעה דברים. מימיהם של כהנים לא נמנעו מלשרוף את הבשר שנטמא בולד הטומאה. עם הבשר שנטמא באב הטומאה. אף על פי שמוסיפין טומאה על טומאתו. הוסיף רבי עקיבא מימיהם של כהנים. לא נמנעו מלהדליק את השמן שנפסל בטבול יום. בנר שנטמא בטמא מת. אף על פי שמוסיפין טומאה על טומאתו: ",
+            "אמר רבי חנינא סגן הכהנים מימי לא ראיתי עור יוצא לבית השרפה. אמר רבי עקיבא מדבריו למדנו שהמפשיט את הבכור ונמצא טרפה. שיאותו הכהנים בעורו. וחכמים אומרים לא ראינו אינו ראיה אלא יוצא לבית השרפה: ",
+            "אף הוא העיד על כפר קטן שהיה בצד ירושלם. והיה בו זקן אחד והיה מלוה לכל בני הכפר. וכותב בכתב ידו ואחרים חותמים ובא מעשה לפני חכמים והתירו. לפי דרכך אתה למד שהאשה כותבת את גיטה. והאיש כותב את שוברו שאין קיום הגט אלא בחותמיו ועל מחט שנמצאת בבשר שהסכין. והידים טהורות. והבשר טמא. ואם נמצאת בפרש. הכל טהור: ",
+            "שלשה דברים אמר רבי ישמעאל לפני חכמים בכרם ביבנה. על ביצה טרופה. שהיא נתונה על גבי ירק של תרומה. שהיא חבור. ואם היתה כמין כובע. אינה חבור. ועל שבולת שבקציר. וראשה מגעת לקמה. אם נקצרה עם הקמה הרי היא של בעל הבית. ואם לאו. הרי היא של עניים. ועל גנה קטנה שהיא מוקפת עריס. אם יש בה כמלא בוצר וסלו מכאן. ומלא בוצר וסלו מכאן. תזרע. ואם לאו. לא תזרע: ",
+            "שלשה דברים אמרו לפני רבי ישמעאל ולא אמר בהם לא איסור והיתר. ופירשן רבי יהושע בן מתיא. המפיס מורסא בשבת. אם לעשות לה פה חייב. ואם להוציא ממנו לחה פטור. ועל הצד נחש בשבת. אם מתעסק שלא ישכנו פטור. ואם לרפואה. חייב. ועל לפסין אירוניות שהם טהורות באהל המת. וטמאות במשא הזב. רבי אלעזר בן צדוק אומר אף במשא הזב טהורות. מפני שלא נגמרה מלאכתן: ",
+            "שלשה דברים אמר רבי ישמעאל. ולא הודה לו רבי עקיבא. השום והבוסר. והמלילות. שריסקן מבעוד יום שרבי ישמעאל אומר יגמור משתחשך. ורבי עקיבא אומר לא יגמור. ",
+            "שלשה דברים אמרו לפני רבי עקיבא. שנים משום רבי אליעזר. ואחד משום רבי יהושע. שנים משום רבי אליעזר. יוצאת אשה בעיר של זהב. ומפריחי יונים פסולים לעדות. ואחד משום רבי יהושע. השרץ בפי חולדה. ומהלכת על גבי ככרות של תרומה. ספק נגע ספק לא נגע ספקו טהור: ",
+            "שלשה דברים אמר רבי עקיבא. על שנים הודו לו. ועל אחד לא הודו לו. על סנדל של סיידים. שהוא טמא מדרס. ועל שירי תנור ארבעה. שהיו אומרים שלשה. והודו לו. ועל אחד לא הודו לו. על כסא שנטלו שנים מחפוייו זה בצד זה. שרבי עקיבא מטמא. וחכמים מטהרין: ",
+            "הוא היה אומר האב זוכה לבן. בנוי. ובכח. ובעושר. ובחכמה. ובשנים. ובמספר הדורות לפניו. והוא הקץ. שנאמר (ישעיה מא, ד) קורא הדורות מראש. אף על פי שנאמר (בראשית טו, יג) ועבדום וענו אותם ארבע מאות שנה. ונאמר (בראשית טו, טז) ודור רביעי ישובו הנה: ",
+            "אף הוא היה אומר חמשה דברים של שנים עשר חדש. משפט דור המבול שנים עשר חדש. משפט איוב שנים עשר חדש. משפט המצריים שנים עשר חדש. משפט גוג ומגוג לעתיד לבא שנים עשר חדש. משפט רשעים בגיהנם שנים עשר חדש. שנאמר (ישעיה סו, כג) והיה מדי חדש בחדשו. רבי יוחנן בן נורי אומר מן הפסח ועד העצרת. שנאמר ומדי שבת בשבתו: "
+        ],
+        [
+            "כל המטמאין באהל. שנחלקו והכניסן לתוך הבית. רבי דוסא בן הרכינס מטהר. וחכמים מטמאין. כיצד. הנוגע בכשני חצאי זיתים מן הנבילה. או נושאן. ובמת הנוגע בכחצי זית ומאהיל על כחצי זית. או נוגע בכחצי זית וכחצי זית מאהיל עליו. ומאהיל על כשני חצאי זיתים. מאהיל על כחצי זית. וכחצי זית מאהיל עליו. רבי דוסא בן הרכינס מטהר. וחכמים מטמאין. אבל הנוגע בכחצי זית. ודבר אחר מאהיל עליו. ועל כחצי זית או מאהיל על כחצי זית ודבר אחר מאהיל עליו. ועל כחצי זית טהור. אמר רבי מאיר אף בזה רבי דוסא מטהר וחכמים מטמאין. הכל טמא חוץ מן המגע עם המשא. והמשא עם האהל. זה הכלל כל שהוא משם אחד טמא. משני שמות טהור:  ",
+            "אוכל פרוד אינו מצטרף. דברי רבי דוסא בן הרכינס. וחכמים אומרים מצטרף. מחללין מעשר שני על אסימון דברי רבי דוסא. וחכמים אומרים אין מחללין. מטבילין ידים לחטאת דברי רבי דוסא. וחכמים אומרים אם נטמאו ידיו נטמא גופו:  ",
+            "מעי אבטיח וקניבת ירק של תרומה. רבי דוסא מתיר לזרים. וחכמים אוסרין. חמש רחלות גזוזות מנה מנה ופרס חייבות בראשית הגז. דברי רבי דוסא. וחכמים אומרים חמש רחלות כל שהן:  ",
+            "כל החוצלות טמאות טמא מת דברי רבי דוסא. וחכמים אומרים מדרס. כל הקליעות טהורות חוץ משל גלגילון דברי רבי דוסא. וחכמים אומרים כולם טמאות. חוץ משל צמרים:  ",
+            "הקלע שבית קבול שלה ארוג טמאה. ושל עור. רבי דוסא בן הרכינס מטהר. וחכמים מטמאין. נפסק בית אצבע שלה טהורה. בית הפקיע שלה טמאה:  ",
+            "השבויה אוכלת בתרומה דברי רבי דוסא. וחכמים אומרים יש שבויה אוכלת. ויש שבויה שאינה אוכלת. כיצד. האשה שאמרה נשביתי וטהורה אני. אוכלת. שהפה שאסר הוא הפה שהתיר. ואם יש עדים שנשבית והיא אומרת טהורה אני. אינה אוכלת:  ",
+            "ארבעה ספיקות. רבי יהושע מטמא. וחכמים מטהרין. כיצד הטמא עומד. וטהור עובר. הטהור עומד. והטמא עובר. טומאה ברשות היחיד וטהרה ברשות הרבים. טהרה ברשות היחיד וטומאה ברשות הרבים. ספק נגע ספק לא נגע ספק האהיל ספק לא האהיל ספק הסיט ספק לא הסיט. רבי יהושע מטמא. וחכמים מטהרין:  ",
+            "שלשה דברים רבי צדוק מטמא וחכמים מטהרין. מסמר השולחני. וארון של גרוסות. ומסמר של אבן שעות. רבי צדוק מטמא. וחכמים מטהרין.  ",
+            "ארבעה דברים רבן גמליאל מטמא. וחכמים מטהרין. כסוי טני של מתכות. של בעלי בתים. ותלוי המגרדות. וגולמי כלי מתכות. וטבלא שנחלקה לשנים. ומודים חכמים לרבן גמליאל בטבלא שנחלקה לשנים אחד גדול ואחד קטן. הגדול טמא והקטן טהור:  ",
+            "שלשה דברים רבן גמליאל מחמיר כדברי בית שמאי. אין טומנין את החמין מיום טוב לשבת. ואין זוקפין את המנורה ביום טוב. ואין אופין פתין גריצין אלא רקיקין. אמר רבן גמליאל מימיהן של בית אבא לא היו אופין פתין גריצין אלא רקיקין. אמרו לו ומה נעשה לבית אביך. שהיו מחמירין על עצמן. ומקילין על ישראל להיות אופין פתין גריצין וחרי:  ",
+            "אף הוא אמר שלשה דברים להקל. מכבדין בין המטות. ומניחין את המוגמר ביום טוב. ועושים גדי מקולס בלילי פסחים וחכמים אוסרים:  ",
+            "שלשה דברים רבי אלעזר בן עזריה מתיר. וחכמים אוסרין. פרתו יוצאה ברצועה שבין קרניה. ומקרדין את הבהמה ביום טוב. ושוחקין את הפלפלין ברחים שלהן. רבי יהודה אומר אין מקרדין את הבהמה ביום טוב. מפני שהוא עושה חבורה. אבל מקרצפין. וחכמים אומרים אין מקרדין. אף לא מקרצפין:  "
+        ],
+        [
+            "אלו דברים מקולי בית שמאי. ומחומרי בית הלל. ביצה שנולדה ביום טוב. בית שמאי אומרים תאכל. ובית הלל אומרים לא תאכל. בית שמאי אומרים שאור בכזית. וחמץ בככותבת. ובית הלל אומרים זה וזה בכזית:  ",
+            "בהמה שנולדה ביום טוב. הכל מודים שהיא מותרת. ואפרוח שיצא מן הביצה. הכל מודים שהוא אסור. השוחט חיה ועוף ביום טוב. בית שמאי אומרים יחפור בדקר ויכסה. ובית הלל אומרים לא ישחוט אלא אם כן היה לו עפר מוכן. ומודים שאם שחט שיחפור בדקר ויכסה. שאפר כירה מוכן הוא:  ",
+            "בית שמאי אומרים הבקר לעניים הבקר. ובית הלל אומרים אינו הבקר. עד שיובקר אף לעשירים. כשמטה. כל עומרי השדה של קב קב ואחד של ארבעה קבין. ושכחו. בית שמאי אומרים אינו שכחה. ובית הלל אומרים שכחה:  ",
+            "העומר שהוא סמוך לגפה. ולגדיש. ולבקר. ולכלים. ושכחו. בית שמאי אומרים אינו שכחה. ובית הלל אומרים שכחה:  ",
+            "כרם רבעי. בית שמאי אומרים אין לו חומש. ואין לו ביעור. ובית הלל אומרים יש לו חומש ויש לו ביעור. בית שמאי אומרים יש לו פרט. ויש לו עוללות. והעניים פודים לעצמן. ובית הלל אומרים כולו לגת:  ",
+            "חבית של זיתים מגולגלים. בית שמאי אומרים אינו צריך לנקב. ובית הלל אומרים צריך לנקב. ומודים שאם נקבה וסתמוה שמרים שהיא טהורה. הסך בשמן טהור ונטמא. ירד וטבל. בית שמאי אומרים אף על פי שהוא מנטף. טהור. ובית הלל אומרים כדי סיכת אבר קטן. ואם היה שמן טמא מתחלתו. בית שמאי אומרים כדי סיכת אבר קטן. ובית הלל אומרים משקה טופח. רבי יהודה אומר משום בית הלל טופח ומטפיח.  ",
+            "האשה מתקדשת בדינר ובשוה דינר כדברי בית שמאי. ובית הלל אומרים בפרוטה. ובשוה פרוטה. וכמה היא פרוטה. אחד משמנה באיסר האיטלקי. בית שמאי אומרים פוטר הוא את אשתו בגט ישן. ובית הלל אוסרין. איזהו גט ישן. כל שנתייחד עמה אחר שכתבו לה. המגרש את אשתו ולנה עמו בפונדקי. בית שמאי אומרים אינה צריכה ממנו גט שני. ובית הלל אומרים צריכה ממנו גט שני. אימתי בזמן שנתגרשה מן הנשואין. אבל אם נתגרשה מן האירוסין. אינה צריכה ממנו גט שני. מפני שאין לבו גס בה:  ",
+            "בית שמאי ��תירין את הצרות לאחים. ובית הלל אוסרין. חלצו. בית שמאי פוסלין מן הכהונה ובית הלל מכשירין. נתיבמו. בית שמאי מכשירין ובית הלל פוסלין ואף על פי שאלו פוסלין ואלו מכשירין. לא נמנעו בית שמאי מלישא נשים מבית הלל. ולא בית הלל מלישא נשים מבית שמאי. וכל הטהרות והטמאות שהיו אלו מטהרין. ואלו מטמאין. לא נמנעו להיות עושים טהרות אלו על גב אלו:  ",
+            "שלשה אחים. שנים מהם נשואים לשתי אחיות ואחד מופנה. מת אחד מבעלי אחיות ועשה בה מופנה מאמר. ואחר כך מת אחיו השני. בית שמאי אומרים אשתו עמו. והלה תצא משום אחות אשה. ובית הלל אומרים מוציא את אשתו בגט וחליצה. ואת אשת אחיו בחליצה. זו היא שאמרו אי לו על אשתו. ואי לו על אשת אחיו:  ",
+            "המדיר את אשתו מתשמיש המטה. בית שמאי אומרים שתי שבתות. ובית הלל אומרים שבת אחת. המפלת לאור שמנים ואחד. בית שמאי פוטרין מן הקרבן. ובית הלל מחייבין. סדין בציצית. בית שמאי פוטרין. ובית הלל מחייבים. כלכלת השבת. בית שמאי פוטרין. ובית הלל מחייבין:  ",
+            "מי שנדר נזירות מרובה. והשלים נזירותו. ואחר כך בא לארץ. בית שמאי אומרים נזיר שלשים יום. ובית הלל אומרים נזיר בתחלה. מי שהיו שתי כתי עדים מעידות אותו. אלו מעידים שנדר שתים. ואלו מעידים שנדר חמש. בית שמאי אומרים נחלקה העדות. ואין כאן נזירות ובית הלל אומרים יש בכלל חמש. שתים שיהיה נזיר שתים:  ",
+            "אדם שהוא נתון תחת הסדק. בית שמאי אומרים אינו מביא את הטומאה. ובית הלל אומרים אדם חלול הוא. והצד העליון מביא את הטומאה:  "
+        ],
+        [
+            "רבי יהודה אומר ששה דברים מקולי בית שמאי ומחומרי בית הלל. דם נבלות. בית שמאי מטהרין. ובית הלל מטמאין. ביצת הנבלה אם יש כיוצא בה נמכרת בשוק. מותרת. ואם לאו. אסורה. כדברי בית שמאי. בית הלל אוסרין. ומודים בביצת טרפה שהיא אסורה. מפני שגדילה באיסור. דם נכרית. ודם טהרה של מצורעת. בית שמאי מטהרין. ובית הלל אומרים כרוקה וכמימי רגליה. אוכלין פירות שביעית בטובה. ושלא בטובה. כדברי בית שמאי. ובית הלל אומרים אין אוכלים אלא בטובה. החמת. בית שמאי אומרים צרורה עומדת. ובית הלל אומרים אף על פי שאינה צרורה:  ",
+            "רבי יוסי אומר ששה דברים מקולי בית שמאי. ומחומרי בית הלל העוף עולה עם הגבינה על השלחן. ואינו נאכל כדברי בית שמאי. ובית הלל אומרים אינו עולה. ואינו נאכל. תורמין זיתים על שמן וענבים על יין. כדברי בית שמאי. ובית הלל אומרים אין תורמין. הזורע ארבע אמות שבכרם. בית שמאי אומרים קידש שורה אחת. ובית הלל אומרים קידש שתי שורות. המעיסה בית שמאי פוטרין ובית הלל מחייבין. מטבילין בחרדלית כדברי בית שמאי. ובית הלל אומרים אין מטבילין. גר שנתגייר ערבי פסחים. בית שמאי אומרים טובל ואוכל את פסחו לערב. ובית הלל אומרים הפורש מן הערלה כפורש מן הקבר:  ",
+            "רבי ישמעאל אומר שלשה דברים מקולי בית שמאי ומחומרי בית הלל. קהלת אינו מטמא את הידים כדברי בית שמאי. ובית הלל אומרים מטמא את הידים. מי חטאת שעשו מצותן. בית שמאי מטהרין. ובית הלל מטמאין. הקצח בית שמאי מטהרין ובית הלל מטמאין. וכן למעשרות:  ",
+            "רבי אליעזר אומר שני דברים מקולי בית שמאי ומחומרי בית הלל. דם יולדת שלא טבלה. בית שמאי אומרים כרוקה וכמימי רגליה. ובית הלל אומרים מטמא לח ויבש. ומודים ביולדת בזוב שהוא מטמא לח ויבש:  ",
+            "ארבעה אחים שנים מהם נשואין שתי אחיות. מתו הנשואים לאחיות. הרי אלו חולצות ולא מתיבמות. ואם ��דמו וכנסו יוציאו. רבי אליעזר אומר משום בית שמאי יקיימו. ובית הלל אומרים יוציאו:  ",
+            "עקביא בן מהללאל העיד ארבעה דברים. אמרו לו עקביא חזור בך בארבעה דברים שהיית אומר. ונעשך אב בית דין לישראל. אמר להן מוטב לי להקרא שוטה כל ימי. ולא ליעשות שעה אחת רשע לפני המקום. שלא יהיו אומרים בשביל שררה חזר בו. הוא היה מטמא שער הפקודה. ודם הירוק. וחכמים מטהרין. הוא היה מתיר שער בכור בעל מום שנשר והניחו בחלון. ואחר כך שחטו וחכמים אוסרים. הוא היה אומר אין משקין לא את הגיורת ולא את שפחה המשוחררת. וחכמים אומרים משקין. אמרו לו מעשה בכרכמית שפחה משוחררת שהיתה בירושלים והשקוה שמעיה ואבטליון. אמר להם דוגמא השקוה. ונדוהו ומת בנדויו וסקלו בית דין את ארונו. אמר רבי יהודה חס ושלום שעקביא נתנדה שאין עזרה ננעלת בפני כל אדם מישראל בחכמה וביראת חטא כעקביא בן מהללאל ואת מי נדו. אליעזר בן חנוך שפקפק בטהרת ידים וכשמת שלחו בית דין והניחו אבן על ארונו. מלמד שכל המתנדה. ומת בנדויו סוקלין את ארונו:  ",
+            "בשעת מיתתו אמר לבנו. בני חזור בך בארבעה דברים שהייתי אומר. אמר לו ולמה לא חזרת בך. אמר לו אני שמעתי מפי המרובים. והם שמעו מפי המרובים. אני עמדתי בשמועתי. והם עמדו בשמועתן. אבל אתה שמעת מפי היחיד ומפי המרובין. מוטב להניח דברי היחיד. ולאחוז בדברי המרובין. אמר לו. אבא פקוד עלי לחבירך. אמר לו איני מפקיד. אמר לו שמא עילה מצאת בי. אמר ליה לאו. מעשיך יקרבוך ומעשיך ירחקוך:  "
+        ],
+        [
+            "רבי יהודה בן בבא העיד חמשה דברים. שממאנים את הקטנות. ושמשיאין את האשה על פי עד אחד. ושנסקל תרנגול בירושלים על שהרג את הנפש. ועל היין בן ארבעים יום שנתנסך על גב המזבח. ועל תמיד של שחר שקרב בארבע שעות: \n",
+            "העיד רבי יהושע ורבי נחוניא בן אלינתן איש כפר הבבלי. על אבר מן המת שהוא טמא. שרבי אליעזר אומר לא אמרו אלא על אבר מן החי. אמרו לו והלא קל וחומר ומה מן החי שהוא טהור. אבר הפורש ממנו טמא. המת שהוא טמא. אינו דין שיהיה אבר הפורש ממנו טמא. אמר להם לא אמרו אלא על אבר מן החי. דבר אחר מרובה טומאת החיים מטומאת המתים. שהחי עושה משכב ומושב מתחתיו לטמא אדם ולטמא בגדים. ועל גביו מדף לטמא אוכלים ומשקין. מה שאין המת מטמא: \n",
+            "כזית בשר הפורש מאבר מן החי. רבי אליעזר מטמא. ורבי יהושע ורבי נחוניא מטהרים. עצם כשעורה הפורש מאבר מן החי. רבי נחוניא מטמא. ורבי אליעזר ורבי יהושע מטהרין. אמרו לו לרבי אליעזר מה ראית לטמא כזית בשר הפורש מאבר מן החי. אמר להם מצינו אבר מן החי כמת שלם. מה המת כזית בשר הפורש ממנו טמא. אף אבר מן החי. כזית בשר הפורש ממנו יהיה טמא. אמרו לו לא אם טמאת כזית בשר הפורש מן המת. שכן טמאת עצם כשעורה הפורש ממנו. תטמא כזית בשר הפורש מאבר מן החי שכן טהרת עצם כשעורה הפורש הימנו. אמרו לו לרבי נחוניא. מה ראית לטמא עצם כשעורה הפורש מאבר מן החי. אמר להם מצינו אבר מן החי. כמת שלם. מה המת עצם כשעורה הפורש ממנו טמא. אף אבר מן החי. עצם כשעורה הפורש ממנו. יהיה טמא. אמרו לו. לא. אם טמאת עצם כשעורה הפורש מן המת. שכן טמאת כזית בשר הפורש ממנו. תטמא עצם כשעורה הפורש מאבר מן החי. שכן טהרת כזית בשר הפורש ממנו. אמרו לו לרבי אליעזר מה ראית לחלוק מדתיך. או טמא בשניהם או טהר בשניהם. אמר להם מרובה טומאת הבשר מטומאת העצמות שהבשר נוהג בנבילות ובשרצים. מה שאין כן בעצמות. דבר אחר. אבר שיש עליו בשר כראוי מטמא במגע. ובמשא. ובאהל. חסר הבשר. טמא. חסר העצם. טהור. אמרו לו לרבי נחוניא. מה ראית לחלוק מדותיך. או טמא בשניהם. או טהר בשניהם. אמר להם מרובה טומאת העצמות. מטומאת הבשר. שהבשר הפורש מן החי טהור. ואבר הפורש ממנו והוא כברייתו טמא. דבר אחר כזית בשר מטמא במגע. ובמשא. ובאהל. ורוב עצמות מטמאים במגע. ובמשא. ובאהל. חסר הבשר. טהור. חסר רוב עצמות. אף על פי שטהור מלטמא באהל. מטמא במגע ובמשא. דבר אחר כל בשר המת שהוא פחות מכזית. טהור. רוב בנינו ורוב מנינו של מת. אף על פי שאין בהם רובע. טמאין. אמרו לו לרבי יהושע מה ראית לטהר בשניהם. אמר להם לא אם אמרתם במת שיש בו רוב. ורובע. ורקב. תאמרו בחי שאין בו רוב. ורובע. ורקב: \n"
+        ],
+        [
+            "העיד רבי יהושע ורבי צדוק על פדיון פטר חמור שמת שאין בו לכהן כלום. שרבי אליעזר אומר חייבין באחריותן כחמש סלעים של בן. וחכמים אומרים אין חייבין באחריותן. אלא כפדיון של מעשר שני:  ",
+            "העיד רבי צדוק על ציר חגבים טמאים שהוא טהור. שמשנה ראשונה חגבים טמאים שנכבשו עם חגבים טהורים. לא פסלו צירן:  ",
+            "העיד רבי צדוק על זוחלין שרבו על הנוטפים שהם כשרים. מעשה היה בבירת הפליא. ובא מעשה לפני חכמים והכשירוהו:  ",
+            "העיד רבי צדוק על זוחלין שקלחן בעלה אגוז. שהן כשרים. מעשה היה באהליא. ובא מעשה לפני לשכת הגזית. והכשירוהו:  ",
+            "העיד רבי יהושע. ורבי יקים איש הדר. על קלל של חטאת שנתנו על גבי השרץ. שהוא טמא. שרבי אליעזר מטהר. העיד רבי פפייס על מי שנזר שתי נזירות. שאם גלח את הראשונה יום שלשים. שמגלח השניה יום ששים. ואם גילח יום ששים חסר אחד יצא. שיום שלשים עולה לו מן המנין:  ",
+            "העיד רבי יהושע ורבי פפייס על ולד של שלמים. שיקרב שלמים. שרבי אליעזר אומר שולד שלמים לא יקרב שלמים. וחכמים אומרים יקרב. אמר רבי פפייס אני מעיד שהיתה לנו פרה זבחי שלמים ואכלנוה בפסח. ואכלנו ולדה שלמים בחג:  ",
+            "הם העידו על ארוכות של נחתומים שהן טמאות. שרבי אליעזר מטהר. הם העידו על תנור שחתכו חוליות. ונתן חול בין חוליא לחוליא שהוא טמא. שרבי אליעזר מטהר. הם העידו שמעברין את השנה בכל אדר. שהיו אומרים עד הפורים. הם העידו שמעברים את השנה על תנאי. ומעשה ברבן גמליאל שהלך ליטול רשות מהגמון בסוריא. ושהה לבא ועברו את השנה על תנאי לכשירצה רבן גמליאל. וכשבא אמר רוצה אני ונמצאת השנה מעוברת:  ",
+            "העיד מנחם בן סגנאי על מוסף היורה של שולקי זיתים שהוא טמא. ושל צבעים שהוא טהור. שהיו אומרים חלוף הדברים:  ",
+            "העיד רבי נחוניא בן גודגדא על החרשת שהשיאה אביה שהיא יוצאה בגט. ועל קטנה בת ישראל שנשאת לכהן. שהיא אוכלת בתרומה. ואם מתה. בעלה יורשה. ועל המריש הגזול שבנאו בבירה שיתן את דמיו. ועל החטאת הגזולה שלא נודעה לרבים. שהיא מכפרת. מפני תיקון המזבח:  "
+        ],
+        [
+            "העיד רבי יהושע בן בתירא על דם נבלות שהוא טהור. העיד רבי שמעון בן בתירא על אפר חטאת שנגע טמא במקצתו. שטימא את כולו. הוסיף רבי עקיבא על הסולת ועל הקטורת. והלבונה. והגחלים. שנגע טבול יום במקצתם. שפסל את כולם:  ",
+            "העיד רבי יהודה בן בבא. ורבי יהודה הכהן. על קטנה בת ישראל שנשאת לכהן. שהיא אוכלת בתרומה כיון שנכנסה לחופה אף על פי שלא נבעלה. העיד רבי יוסי הכהן ורבי זכריה בן הקצב. על תינוקת שהורהנה באשקלון ורחקוה בני משפחתה ועדיה מעידים אותה שלא נסתרה ושלא נטמאה. אמרו להם חכמים אם מאמינים אתם שהורהנה. האמינו שלא נסתרה ושלא נטמאה. ואם אין אתם מאמינים שלא נסתרה ושלא נטמאה. אל תאמינו שהורהנה:  ",
+            "העיד רבי יהושע ורבי יהודה בן בתירא על אלמנת עיסה. שהיא כשרה לכהונה. שהעיסה כשרה לטמא ולטהר. לרחק ולקרב. אמר רבן שמעון בן גמליאל קבלנו עדותכם אבל מה נעשה שגזר רבן יוחנן בן זכאי שלא להושיב בתי דינין על כך. הכהנים שומעים לכם לרחק אבל לא לקרב:  ",
+            "העיד רבי יוסי בן יועזר איש צרידה. על איל קמצא. דכן. ועל משקה בית מטבחייא דאינון דכיין. ודיקרב במיתא מסתאב. וקרו ליה יוסי שריא:  ",
+            "העיד רבי עקיבא משום נחמיה איש בית דלי. שמשיאים האשה על פי עד אחד. העיד רבי יהושע על עצמות שנמצאו בדיר העצים אמרו חכמים מלקט עצם עצם והכל טהור:  ",
+            "אמר רבי אליעזר שמעתי כשהיו בונים בהיכל עושים קלעים להיכל. וקלעים לעזרות. אלא שבהיכל בונים מבחוץ ובעזרה בונים מבפנים. אמר רבי יהושע שמעתי שמקריבין אף על פי שאין בית. ואוכלים קדשי קדשים אף על פי שאין קלעים. קדשים קלים ומעשר שני אף על פי שאין חומה. שקדושה ראשונה קדשה לשעתה וקדשה לעתיד לבא:  ",
+            "אמר רבי יהושע מקובל אני מרבן יוחנן בן זכאי ששמע מרבו ורבו מרבו. הלכה למשה מסיני. שאין אליהו בא לטמא ולטהר לרחק ולקרב אלא לרחק המקורבין בזרוע. ולקרב המרוחקין בזרוע. משפחת בית צריפה היתה בעבר הירדן ורחקה בן ציון בזרוע ועוד אחרת היתה שם. וקרבה בן ציון בזרוע כגון אלו אליהו בא לטמא ולטהר. לרחק ולקרב. רבי יהודה אומר לקרב. אבל לא לרחק רבי שמעון אומר להשוות המחלוקת. וחכמים אומרים לא לרחק. ולא לקרב. אלא לעשות שלום בעולם. שנאמר (מלאכי ג, כג) הנני שולח לכם את אליהו הנביא וגומר והשיב לב אבות על בנים ולב בנים על אבותם:    "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Eduyot/Hebrew/Torat Emet 357.json

@@ -0,0 +1,117 @@
+{
+    "language": "he",
+    "title": "Mishnah Eduyot",
+    "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 עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "שַׁמַּאי אוֹמֵר, כָּל הַנָּשִׁים דַּיָּן שְׁעָתָן. וְהִלֵּל אוֹמֵר, מִפְּקִידָה לִפְקִידָה, אֲפִלּוּ לְיָמִים הַרְבֵּה. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה, וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כָּל אִשָּׁה שֶׁיֶּשׁ לָהּ וֶסֶת, דַּיָּהּ שְׁעָתָהּ. הַמְשַׁמֶּשֶׁת בְּעִדִּים, הֲרֵי זוֹ כִפְקִידָה, מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת וְעַל יַד מִפְּקִידָה לִפְקִידָה: \n",
+            "שַׁמַּאי אוֹמֵר, מִקַּב לְחַלָּה. וְהִלֵּל אוֹמֵר, מִקַּבָּיִם. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא קַב וּמֶחֱצָה חַיָּבִים בְּחַלָּה. וּמִשֶּׁהִגְדִּילוּ הַמִּדּוֹת אָמְרוּ, חֲמֵשֶׁת רְבָעִים חַיָּבִין. רַבִּי יוֹסֵי אוֹמֵר, חֲמִשָּׁה, פְּטוּרִין. חֲמִשָּׁה וָעוֹד, חַיָּבִין: \n",
+            "הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם: \n",
+            "וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה, לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו, שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם: \n",
+            "וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: \n",
+            "אָמַר רַבִּי יְהוּדָה, אִם כֵּן לָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטָּלָה. שֶׁאִם יֹאמַר הָאָדָם כָּךְ אֲנִי מְקֻבָּל, יֵאָמֵר לוֹ, כְּדִבְרֵי אִישׁ פְּלוֹנִי שָׁמָעְתָּ: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, רֹבַע עֲצָמוֹת מִן הָעֲצָמִים, בֵּין מִשְּׁנַיִם בֵּין מִשְּׁלֹשָׁה. וּבֵית הִלֵּל אוֹמְרִים, רֹבַע עֲצָמוֹת מִן הַגְּוִיָּה, מֵרֹב הַבִּנְיָן אוֹ מֵרֹב הַמִּנְיָן. שַׁמַּאי אוֹמֵר, אֲפִלּוּ מֵעֶצֶם אֶחָד: \n",
+            "כַּרְשִׁינֵי תְרוּמָה, בֵּית שַׁמַּאי אוֹמְרִים, שׁוֹרִין וְשָׁפִין בְּטָהֳרָה, וּמַאֲכִילִין בְּטֻמְאָה. בֵּית הִלֵּל אוֹמְרִים, שׁוֹרִין בְּטָהֳרָה, וְשָׁפִין וּמַאֲכִילִין בְּטֻמְאָה. שַׁמַּאי אוֹמֵר, יֵאָכְלוּ צָרִיד. רַבִּי עֲקִיבָא אוֹמֵר, כָּל מַעֲשֵׂיהֶם בְּטֻמְאָה: \n",
+            "הַפּוֹרֵט סֶלַע מִמְּעוֹת מַעֲשֵׂר שֵׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, בְּכָל הַסֶּלַע מָעוֹת, וּבֵית הִלֵּל אוֹמְרִים, בְּשֶׁקֶל כֶּסֶף וּבְשֶׁקֶל מָעוֹת. רַבִּי מֵאִיר אוֹמֵר, אֵין מְחַלְּלִין כֶּסֶף וּפֵרוֹת עַל הַכֶּסֶף. וַחֲכָמִים מַתִּירִין: \n",
+            "הַפּוֹרֵט סֶלַע שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, בֵּית שַׁמַּאי אוֹמְרִים, בְּכָל הַסֶּלַע מָעוֹת, וּבֵית הִלֵּל אוֹמְרִים, בְּשֶׁקֶל כֶּסֶף וּבְשֶׁקֶל מָעוֹת. הַדָּנִים לִפְנֵי חֲכָמִים אוֹמְרִים, בִּשְׁלֹשָׁה דִינָרִים כֶּסֶף וּבְדִינָר מָעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, בִּשְׁלֹשָׁה דִינָרִים כֶּסֶף וּבִרְבִיעִית כֶּסֶף בִּרְבִיעִית מָעוֹת. וְרַבִּי טַרְפוֹן אוֹמֵר, אַרְבָּעָה אַסְפְּרֵי כָסֶף. שַׁמַּאי אוֹמֵר, יַנִּיחֶנָּה בַחֲנוּת וְיֹאכַל כְּנֶגְדָּהּ: \n",
+            "כִּסֵּא שֶׁל כַּלָּה שֶׁנִּטְּלוּ חִפּוּיָיו, בֵּית שַׁמַּאי מְטַמְּאִין, וּבֵית הִלֵּל מְטַהֲרִין. שַׁמַּאי אוֹמֵר, אַף מַלְבֵּן שֶׁל כִּסֵּא טָמֵא. כִּסֵּא שֶׁקְּבָעוֹ בַעֲרֵבָה, בֵּית שַׁמַּאי מְטַמְּאִין, וּבֵית הִלֵּל מְטַהֲרִין. שַׁמַּאי אוֹמֵר, אַף הֶעָשׂוּי בָּהּ: \n",
+            "אֵלּוּ דְבָרִים שֶׁחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי. הָאִשָּׁה שֶׁבָּאָה מִמְּדִינַת הַיָּם וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא. מֵת בַּעְלִי, תִּתְיַבֵּם. וּבֵית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר בִּלְבָד. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר וְאַחַת הַבָּאָה מִן הַזֵּיתִים וְאַחַת הַבָּאָה מִמְּדִינַת הַיָּם, לֹא דִבְּרוּ בַקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי. בֵּית שַׁמַּאי אוֹמְרִים, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. וּבֵית הִלֵּל אוֹמְרִים, תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, הִתַּרְתֶּם אֶת הָעֶרְוָה הַחֲמוּרָה, לֹא תַתִּירוּ אֶת הַמָּמוֹן הַקָּל. אָמְרוּ לָהֶם בֵּית הִלֵּל, מָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִין לַנַּחֲלָה עַל פִּיהָ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמֹד, שֶׁהוּא כוֹתֵב לָהּ, שֶׁאִם תִּנָּשְׂאִי לְאַחֵר, תִּטְּלִי מַה שֶּׁכָּתוּב לִיךְ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n",
+            "מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה, אֵינוֹ יָכוֹל. בַּת חוֹרִין, אֵינוֹ יָכוֹל. לִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה), לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ. אֶלָּא, מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי: \n",
+            "כְּלִי חֶרֶס מַצִּיל עַל הַכֹּל, כְּדִבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אֵינוֹ מַצִּיל אֶלָּא עַל הָאֳכָלִין וְעַל הַמַּשְׁקִין וְעַל כְּלֵי חָרֶס. אָמְרוּ לָהֶם בֵּית הִלֵּל, מִפְּנֵי מָה. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, מִפְּנֵי שֶׁהוּא טָמֵא עַל גַּב עַם הָאָרֶץ, וְאֵין כְּלִי טָמֵא חוֹצֵץ. אָמְרוּ לָהֶם בֵּית הִלֵּל, וַהֲלֹא טִהַרְתֶּם אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, כְּשֶׁטִּהַרְנוּ אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ, לְעַצְמוֹ טִהַרְנוּ. אֲבָל כְּשֶׁטִּהַרְתָּ אֶת הַכְּלִי, טִהַרְתָּ לְךָ וָלוֹ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n"
+        ],
+        [
+            "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים הֵעִיד אַרְבָּעָה דְבָרִים. מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִּוְלַד הַטֻּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטֻּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ. הוֹסִיף רַבִּי עֲקִיבָא, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ:  ",
+            "אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, לֹא רָאִינוּ אֵינוֹ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה:  ",
+            "אַף הוּא הֵעִיד עַל כְּפָר קָטָן שֶׁהָיָה בְצַד יְרוּשָׁלַיִם, וְהָיָה בוֹ זָקֵן אֶחָד וְהָיָה מַלְוֶה לְכָל בְּנֵי הַכְּפָר וְכוֹתֵב בִּכְתַב יָדוֹ וַאֲחֵרִים חוֹתְמִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. לְפִי דַרְכְּךָ אַתָּה לָמֵד, שֶׁהָאִשָּׁה כּוֹתֶבֶת אֶת גִּטָּהּ וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. וְעַל מַחַט שֶׁנִּמְצֵאת בַּבָּשָׂר, שֶׁהַסַּכִּין וְהַיָּדַיִם טְהוֹרוֹת, וְהַבָּשָׂר טָמֵא. וְאִם נִמְצֵאת בַּפֶּרֶשׁ, הַכֹּל טָהוֹר:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי יִשְׁמָעֵאל לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה. עַל בֵּיצָה טְרוּפָה שֶׁהִיא נְתוּנָה עַל גַּבֵּי יָרָק שֶׁל תְּרוּמָה, שֶׁהִיא חִבּוּר. וְאִם הָיְתָה כְמִין כּוֹבַע, אֵינָהּ חִבּוּר. וְעַל שִׁבֹּלֶת שֶׁבַּקָּצִיר וְרֹאשָׁהּ מַגִּיעַ לַקָּמָה, אִם נִקְצְרָה עִם הַקָּמָה, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, וְאִם לָאו, הֲרֵי הִיא שֶׁל עֲנִיִּים. וְעַל גִּנָּה קְטַנָּה שֶׁהִיא מֻקֶּפֶת עָרִיס, אִם יֶשׁ בָּהּ כִּמְלֹא בוֹצֵר וְסַלּוֹ מִכָּאן וּמְלֹא בוֹצֵר וְסַלּוֹ מִכָּאן, תִּזָּרֵעַ. וְאִם לָאו, לֹא תִזָּרֵעַ:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי יִשְׁמָעֵאל, וְלֹא אָמַר בָּהֶם לֹא אִסּוּר וְהֶתֵּר, וּפֵרְשָׁן רַבִּי יְהוֹשֻׁעַ בֶּן מַתְיָא. הַמֵּפִיס מֻרְסָא בְּשַׁבָּת, אִם לַעֲשׂוֹת לָהּ פֶּה, חַיָּב, וְאִם לְהוֹצִיא מִמֶּנָּה לֵחָה, פָּטוּר. וְעַל הַצָּד נָחָשׁ בַּשַּׁבָּת, אִם מִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ, פָּטוּר, וְאִם לִרְפוּאָה, חַיָּב. וְעַל לְפָסִין אִירוֹנִיּוֹת, שֶׁהֵם טְהוֹרוֹת בְּאֹהֶל הַמֵּת וּטְמֵאוֹת בְּמַשָּׂא הַזָּב. רַבִּי אֶלְעָזָר בֶּן צָדוֹק אוֹמֵר, אַף בְּמַשָּׂא הַזָּב, טְהוֹרוֹת, מִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי יִשְׁמָעֵאל וְלֹא הוֹדָה לוֹ רַבִּי עֲקִיבָא. הַשּׁוּם וְהַבֹּסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם, שֶׁרַבִּי יִשְׁמָעֵאל אוֹמֵר, יִגְמֹר מִשֶּׁתֶּחְשָׁךְ, וְרַבִּי עֲקִיבָא אוֹמֵר, לֹא יִגְמֹר:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי עֲקִיבָא, שְׁנַיִם מִשּׁוּם רַבִּי אֱלִיעֶזֶר וְאֶחָד מִשּׁוּם רַבִּי יְהוֹשֻׁעַ. שְׁנַיִם מִשּׁוּם רַבִּי אֱלִיעֶזֶר, יוֹצֵאת אִשָּׁה בְעִיר שֶׁל זָהָב, וּמַפְרִיחֵי יוֹנִים פְּסוּלִים לְעֵדוּת. וְאֶחָד מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, הַשֶּׁרֶץ בְּפִי חֻלְדָּה וּמְהַלֶּכֶת עַל גַּבֵּי כִכָּרוֹת שֶׁל תְּרוּמָה, סָפֵק נָגַע סָפֵק לֹא נָגַע, סְפֵקוֹ טָהוֹר:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי עֲקִיבָא, עַל שְׁנַיִם הוֹדוּ לוֹ וְעַל אֶחָד לֹא הוֹדוּ לוֹ. עַל סַנְדָּל שֶׁל סַיָּדִים, שֶׁהוּא טָמֵא מִדְרָס. וְעַל שְׁיָרֵי תַנּוּר אַרְבָּעָה, שֶׁהָיוּ אוֹמְרִים שְׁלֹשָׁה. וְהוֹדוּ לוֹ. וְעַל אֶחָד לֹא הוֹדוּ לוֹ, עַל כִּסֵּא שֶׁנִּטְּלוּ שְׁנַיִם מֵחִפּוּיָיו זֶה בְּצַד זֶה, שֶׁרַבִּי עֲקִיבָא מְטַמֵּא וַחֲכָמִים מְטַהֲרִין:  ",
+            "הוּא הָיָה אוֹמֵר, הָאָב זוֹכֶה לַבֵּן, בַּנּוֹי, וּבַכֹּחַ, וּבָעֹשֶׁר, וּבַחָכְמָה, וּבַשָּׁנִים, וּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו, וְהוּא הַקֵּץ, שֶׁנֶּאֱמַר (ישעיה מא) קֹרֵא הַדֹּרוֹת מֵרֹאשׁ, אַף עַל פִּי שֶׁנֶּאֱמַר (בראשית טו), וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וְנֶאֱמַר (שם), וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה:  ",
+            "אַף הוּא הָיָה אוֹמֵר, חֲמִשָּׁה דְבָרִים שֶׁל שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט דּוֹר הַמַּבּוּל, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט אִיּוֹב, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט הַמִּצְרִיִּים, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט גּוֹג וּמָגוֹג לֶעָתִיד לָבֹא, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם, שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (ישעיה סו), וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, מִן הַפֶּסַח וְעַד הָעֲצֶרֶת, שֶׁנֶּאֱמַר וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ:  "
+        ],
+        [
+            "כָּל הַמְטַמְּאִין בְּאֹהֶל שֶׁנֶּחְלְקוּ, וְהִכְנִיסָן לְתוֹךְ הַבַּיִת, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר, וַחֲכָמִים מְטַמְּאִין. כֵּיצַד. הַנּוֹגֵעַ בְּכִשְׁנֵי חֲצָאֵי זֵיתִים מִן הַנְּבֵלָה אוֹ נוֹשְׂאָן, וּבַמֵּת, הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וּמַאֲהִיל עַל כַּחֲצִי זַיִת אוֹ נוֹגֵעַ בְּכַחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, וּמַאֲהִיל עַל כִּשְׁנֵי חֲצָאֵי זֵיתִים, מַאֲהִיל עַל כַּחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר וַחֲכָמִים מְטַ��ְּאִין. אֲבָל הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, אוֹ מַאֲהִיל עַל כַּחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, טָהוֹר. אָמַר רַבִּי מֵאִיר, אַף בָּזֶה רַבִּי דוֹסָא מְטַהֵר וַחֲכָמִים מְטַמְּאִין. הַכֹּל טָמֵא, חוּץ מִן הַמַּגָּע עִם הַמַּשָּׂא, וְהַמַּשָּׂא עִם הָאֹהֶל. זֶה הַכְּלָל, כֹּל שֶׁהוּא מִשֵּׁם אֶחָד, טָמֵא. מִשְּׁנֵי שֵׁמוֹת, טָהוֹר: \n",
+            "אֹכֶל פָּרוּד, אֵינוֹ מִצְטָרֵף, דִּבְרֵי רַבִּי דוֹסָא בֶּן הַרְכִּינַס. וַחֲכָמִים אוֹמְרִים, מִצְטָרֵף. מְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אֵין מְחַלְּלִין. מַטְבִּילִין יָדַיִם לַחַטָּאת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: \n",
+            "מְעֵי אֲבַטִּיחַ וּקְנִיבַת יָרָק שֶׁל תְּרוּמָה, רַבִּי דוֹסָא מַתִּיר לְזָרִים, וַחֲכָמִים אוֹסְרִין. חָמֵשׁ רְחֵלוֹת גְּזוּזוֹת מָנֶה מָנֶה וּפְרַס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת כָּל שֶׁהֵן: \n",
+            "כָּל הַחוֹצָלוֹת טְמֵאוֹת טְמֵא מֵת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, מִדְרָס. כָּל הַקְּלִיעוֹת טְהוֹרוֹת, חוּץ מִשֶּׁל גַּלְגִּילוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, כֻּלָּם טְמֵאוֹת, חוּץ מִשֶּׁל צַמָּרִים: \n",
+            "הַקֶּלַע שֶׁבֵּית קִבּוּל שֶׁלָּהּ אָרוּג, טְמֵאָה. וְשֶׁל עוֹר, רַבִּי דוֹסָא בֶּן הַרְכִּינָס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. נִפְסַק בֵּית אֶצְבַּע שֶׁלָּהּ, טְהוֹרָה. בֵּית הַפָּקִיעַ שֶׁלָּהּ, טְמֵאָה: \n",
+            "הַשְּׁבוּיָה אוֹכֶלֶת בַּתְּרוּמָה, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, יֵשׁ שְׁבוּיָה אוֹכֶלֶת וְיֵשׁ שְׁבוּיָה שֶׁאֵינָהּ אוֹכֶלֶת. כֵּיצַד. הָאִשָּׁה שֶׁאָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אוֹכֶלֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית, וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ אוֹכֶלֶת: \n",
+            "אַרְבָּעָה סְפֵקוֹת רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כֵּיצַד. הַטָּמֵא עוֹמֵד וְהַטָּהוֹר עוֹבֵר, הַטָּהוֹר עוֹמֵד וְהַטָּמֵא עוֹבֵר, טֻמְאָה בִּרְשׁוּת הַיָּחִיד וְטָהֳרָה בִּרְשׁוּת הָרַבִּים, טָהֳרָה בִּרְשׁוּת הַיָּחִיד וְטֻמְאָה בִּרְשׁוּת הָרַבִּים, סָפֵק נָגַע סָפֵק לֹא נָגַע, סָפֵק הֶאֱהִיל סָפֵק לֹא הֶאֱהִיל, סָפֵק הֵסִיט סָפֵק לֹא הֵסִיט, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין: \n",
+            "שְׁלֹשָׁה דְבָרִים רַבִּי צָדוֹק מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. מַסְמֵר הַשֻּׁלְחָנִי, וְאָרוֹן שֶׁל גָּרוֹסוֹת, וּמַסְמֵר שֶׁל אֶבֶן שָׁעוֹת, רַבִּי צָדוֹק מְטַמֵּא וַחֲכָמִים מְטַהֲרִין: \n",
+            "אַרְבָּעָה דְבָרִים רַבָּן גַּמְלִיאֵל מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כִּסּוּי טֶנִי שֶׁל מַתָּכוֹת שֶׁל בַּעֲלֵי בָתִּים, וּתְלוֹי הַמַּגְרֵדוֹת, וְגָלְמֵי כְלֵי מַתָּכוֹת, וְטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנָיִם. וּמוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל בְּטַבְלָא שֶׁנֶּחְלְקָה לִשְׁ��ַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַגָּדוֹל טָמֵא וְהַקָּטָן טָהוֹר: \n",
+            "שְׁלֹשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחְמִיר כְּדִבְרֵי בֵית שַׁמָּאי. אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לְשַׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְּיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ שֶׁהָיוּ מַחְמִירִין עַל עַצְמָן וּמְקִלִּין עַל יִשְׂרָאֵל לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וָחֹרִי: \n",
+            "אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל. מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמְנִיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂים גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִים: \n",
+            "שְׁלֹשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין אַף לֹא מְקַרְצְפִין: \n"
+        ],
+        [
+            "אֵלּוּ דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, תֵּאָכֵל. וּבֵית הִלֵּל אוֹמְרִים, לֹא תֵאָכֵל. בֵּית שַׁמַּאי אוֹמְרִים, שְׂאֹר בְּכַזַּיִת וְחָמֵץ בְּכַכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים, זֶה וָזֶה בְּכַזָּיִת: \n",
+            "בְּהֵמָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, הַכֹּל מוֹדִים שֶׁהִיא מֻתֶּרֶת. וְאֶפְרוֹחַ שֶׁיָּצָא מִן הַבֵּיצָה, הַכֹּל מוֹדִים שֶׁהוּא אָסוּר. הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, יַחְפֹּר בַּדֶּקֶר וִיכַסֶּה. וּבֵית הִלֵּל אוֹמְרִים, לֹא יִשְׁחֹט אֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁיַּחְפֹּר בַּדֶּקֶר וִיכַסֶּה. שֶׁאֵפֶר כִּירָה מוּכָן הוּא: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, הֶבְקֵר לָעֲנִיִּים, הֶבְקֵר. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶבְקֵר, עַד שֶׁיֻּבְקַר אַף לָעֲשִׁירִים כַּשְּׁמִטָּה. כָּל עָמְרֵי הַשָּׂדֶה שֶׁל קַב קַב, וְאֶחָד שֶׁל אַרְבָּעָה קַבִּין, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה: \n",
+            "הָעֹמֶר שֶׁהוּא סָמוּךְ לַגַּפָּה וְלַגָּדִישׁ וְלַבָּקָר וְלַכֵּלִים, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה: \n",
+            "כֶּרֶם רְבָעִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵין לוֹ חֹמֶשׁ וְאֵין לוֹ בִעוּר. וּבֵית הִלֵּל אוֹמְרִים, יֶשׁ לוֹ חֹמֶשׁ וְיֶשׁ לוֹ בִעוּר. בֵּית שַׁמַּאי אוֹמְרִים, יֶשׁ לוֹ פֶרֶט וְיֶשׁ לוֹ עוֹלְלוֹת, וְהָעֲנִיִּים פּוֹדִים לְעַצְמָן. וּבֵית הִלֵּל אוֹמְרִים, כֻּלּוֹ לַגָּת: \n",
+            "חָבִית שֶׁל זֵיתִים מְגֻלְגָּלִים, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ צָרִיךְ לְנַקֵּ��. וּבֵית הִלֵּל אוֹמְרִים, צָרִיךְ לְנַקֵּב. וּמוֹדִים, שֶׁאִם נִקְּבָהּ וּסְתָמוּהָ שְׁמָרִים, שֶׁהִיא טְהוֹרָה. הַסָּךְ בְּשֶׁמֶן טָהוֹר וְנִטְמָא, יָרַד וְטָבַל, בֵּית שַׁמַּאי אוֹמְרִים, אַף עַל פִּי שֶׁהוּא מְנַטֵּף, טָהוֹר. וּבֵית הִלֵּל אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וְאִם הָיָה שֶׁמֶן טָמֵא מִתְּחִלָּתוֹ, בֵּית שַׁמַּאי אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וּבֵית הִלֵּל אוֹמְרִים, מַשְׁקֶה טוֹפֵחַ. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל, טוֹפֵחַ וּמַטְפִּיחַ: \n",
+            "הָאִשָּׁה מִתְקַדֶּשֶׁת בְּדִינָר וּבְשָׁוֶה דִינָר, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בְאִסָּר הָאִיטַלְקִי. בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר הוּא אֶת אִשְׁתּוֹ בְגֵט יָשָׁן, וּבֵית הִלֵּל אוֹסְרִין. אֵיזֶהוּ גֵט יָשָׁן. כָּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. אֲבָל אִם נִתְגָּרְשָׁה מִן הָאֵרוּסִין, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ: \n",
+            "בֵּית שַׁמַּאי מַתִּירִין אֶת הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִין. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִין. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִין, וּבֵית הִלֵּל פּוֹסְלִין. וְאַף עַל פִּי שֶׁאֵלּוּ פוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִלִּשָּׂא נָשִׁים מִבֵּית שַׁמָּאי. וְכָל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ לִהְיוֹת עוֹשִׂים טָהֳרוֹת אֵלּוּ עַל גַּב אֵלּוּ: \n",
+            "שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְּגֵט וַחֲלִיצָה, וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ עַל אֵשֶׁת אָחִיו: \n",
+            "הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. וּבֵית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַמַּפֶּלֶת לְאוֹר שְׁמֹנִים וְאֶחָד, בֵּית שַׁמַּאי פּוֹטְרִין מִן הַקָּרְבָּן, וּבֵית הִלֵּל מְחַיְּבִין. סָדִין בְּצִיצִית, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִים. כַּלְכָּלַת הַשַּׁבָּת, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין: \n",
+            "מִי שֶׁנָּדַר נְזִירוּת מְרֻבָּה וְהִשְׁלִים נְזִירוּתוֹ וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלֹשִׁים יוֹם. וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, אֵלּוּ מְעִידִים שֶׁנָּדַר שְׁתַּיִם וְאֵלּוּ מְעִידִים שֶׁנָּדַר חָמֵשׁ, בֵּית שַׁמַּאי אוֹמְרִים, נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים, יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם, שֶׁיִּהְיֶה נָזִיר שְׁתָּיִם: \n",
+            "אָדָם שֶׁהוּא נָתוּן תַּחַת הַסֶּדֶק, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ מֵבִיא אֶת הַטֻּמְאָה. וּבֵית הִלֵּל אוֹמְרִים, אָדָם חָלוּל הוּא, וְהַצַּד הָעֶלְיוֹן מֵבִיא אֶת הַטֻּמְאָה: \n"
+        ],
+        [
+            "רַבִּי יְהוּדָה אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. דַּם נְבֵלוֹת, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. בֵּיצַת הַנְּבֵלָה, אִם יֵשׁ כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק, מֻתֶּרֶת. וְאִם לָאו, אֲסוּרָה, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹסְרִין. וּמוֹדִים בְּבֵיצַת טְרֵפָה שֶׁהִיא אֲסוּרָה, מִפְּנֵי שֶׁגָּדְלָה בְאִסּוּר. דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִין. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. אוֹכְלִין פֵּרוֹת שְׁבִיעִית בְּטוֹבָה וְשֶׁלֹּא בְטוֹבָה, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין אוֹכְלִים אֶלָּא בְטוֹבָה. הַחֵמֶת, בֵּית שַׁמַּאי אוֹמְרִים, צְרוּרָה עוֹמֶדֶת. וּבֵית הִלֵּל אוֹמְרִים, אַף עַל פִּי שֶׁאֵינָהּ צְרוּרָה: \n",
+            "רַבִּי יוֹסֵי אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ עוֹלֶה וְאֵינוֹ נֶאֱכָל. תּוֹרְמִין זֵיתִים עַל שֶׁמֶן, וַעֲנָבִים עַל יַיִן, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין תּוֹרְמִין. הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת, וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת. הַמְּעִיסָה, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין. מַטְבִּילִין בְּחַרְדָּלִית, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. גֵּר שֶׁנִּתְגַּיֵּר עַרְבֵי פְסָחִים, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה, כְּפוֹרֵשׁ מִן הַקָּבֶר: \n",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא אֶת הַיָּדָיִם. מֵי חַטָּאת שֶׁעָשׂוּ מִצְוָתָן, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. הַקֶּצַח, בֵּית שַׁמַּאי מְטַהֲרִין וּבֵית הִלֵּל מְטַמְּאִין. וְכֵן לַמַּעַשְׂרוֹת: \n",
+            "רַבִּי אֱלִיעֶזֶר אוֹמֵר, שְׁנֵי דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב שֶׁהוּא מְטַמֵּא לַח וְיָבֵשׁ: \n",
+            "אַרְבָּעָה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, מֵתוּ הַנְּשׂוּאִים לַאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר מִשּׁוּם בֵּית שַׁמַּאי, יְקַיְּמוּ. וּבֵית הִלֵּל אוֹמְרִים, יוֹצִיאוּ: \n",
+            "עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ: \n",
+            "בִּשְׁעַת מִיתָתוֹ אָמַר לִבְנוֹ, בְּנִי, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתִי אוֹמֵר. אָמַר לוֹ, וְלָמָּה לֹא חָזַרְתָּ בָּךְ. אָמַר לוֹ, אֲנִי שָׁמַעְתִּי מִפִּי הַמְרֻבִּים, וְהֵם שָׁמְעוּ מִפִּי הַמְרֻבִּים. אֲנִי עָמַדְתִּי בִשְׁמוּעָתִי, וְהֵם עָמְדוּ בִשְׁמוּעָתָן. אֲבָל אַתָּה שָׁמַעְתָּ מִפִּי הַיָּחִיד, וּמִפִּי הַמְרֻבִּין. מוּטָב לְהַנִּיחַ דִּבְרֵי הַיָּחִיד, וְלֶאֱחֹז בְּדִבְרֵי הַמְרֻבִּין. אָמַר לוֹ, אַבָּא, פְּקֹד עָלַי לַחֲבֵרֶיךָ. אָמַר לוֹ, אֵינִי מַפְקִיד. אָמַר לוֹ, שֶׁמָּא עִילָה מָצָאתָ בִי. אָמַר לוֹ, לָאו. מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ: \n"
+        ],
+        [
+            "רַבִּי יְהוּדָה בֶּן בָּבָא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת, וְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד, וְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם שֶׁנִּתְנַסֵּךְ עַל גַּב הַמִּזְבֵּחַ, וְעַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי נְחוּנְיָא בֶּן אֱלִינָתָן אִישׁ כְּפַר הַבַּבְלִי, עַל אֵבֶר מִן הַמֵּת שֶׁהוּא טָמֵא, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא אָמְרוּ אֶלָּא עַל אֵבֶר מִן הַחַי. אָמְרוּ לוֹ, וַהֲלֹא קַל וָחֹמֶר. וּמַה מִן הַחַי שֶׁהוּא טָהוֹר, אֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, הַמֵּת שֶׁהוּא טָמֵא, אֵינוֹ דִין שֶׁיִּהְיֶה אֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא. אָמַר לָהֶם, לֹא אָמְרוּ אֶלָּא עַל אֵבֶר מִן הַחַי. דָּבָר אַחֵר, מְרֻבָּה טֻמְאַת הַחַיִּים מִטֻּמְאַת הַמֵּתִים, שֶׁהַחַי עוֹשֶׂה מִשְׁכָּב וּמוֹשָׁב מִתַּחְתָּיו, לְטַמֵּא אָדָם וּלְטַמֵּא בְגָדִים, וְעַל גַּבָּיו מַדָּף לְטַמֵּא אֳכָלִים וּמַשְׁקִין, מַה שֶּׁאֵין הַמֵּת מְטַמֵּא: \n",
+            "כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, רַבִּי אֱלִיעֶזֶר מְטַמֵּא, וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי נְחוּנְיָא מְטַהֲרִים. עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, רַבִּי נְחוּנְיָא מְטַמֵּא, וְרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ מְטַהֲרִין. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר, מָה רָאִיתָ לְטַמֵּא כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי. אָמַר לָהֶם, מָצִינוּ אֵבֶר מִן הַחַי כְּמֵת שָׁלֵם. מַה הַמֵּת, כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, אַף אֵבֶר מִן הַחַי, כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ יִהְיֶה טָמֵא. אָמְרוּ לוֹ, לֹא, אִם טִמֵּאתָ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִן הַמֵּת, שֶׁכֵּן טִמֵּאתָ עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ, תְּטַמֵּא כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, שֶׁכֵּן טִהַרְתָּ עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ הֵימֶנּוּ. אָמְרוּ לוֹ לְרַבִּי נְחוּנְיָא, מָה רָאִיתָ לְטַמֵּא עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי. אָמַר לָהֶם, מָצִינוּ אֵבֶר מִן הַחַי כְּמֵת שָׁלֵם. מַה הַמֵּת, עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, אַף אֵבֶר מִן הַחַי, עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ יִהְיֶה טָמֵא. אָמְרוּ לוֹ, לֹא, אִם טִמֵּאתָ עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִן הַמֵּת, שֶׁכֵּן טִמֵּאתָ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ, תְּטַמֵּא עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, שֶׁכֵּן טִהַרְתָּ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר, מָה רָאִיתָ לַחֲלֹק מִדּוֹתֶיךָ, אוֹ טַמֵּא בִשְׁנֵיהֶם אוֹ טַהֵר בִּשְׁנֵיהֶם. אָמַר לָהֶם, מְרֻבָּה טֻמְאַת הַבָּשָׂר מִטֻּמְאַת הָעֲצָמוֹת, שֶׁהַבָּשָׂר נוֹהֵג בַּנְּבֵלוֹת וּבַשְּׁרָצִים, מַה שֶּׁאֵין כֵּן בָּעֲצָמוֹת. דָּבָר אַחֵר, אֵבֶר שֶׁיֵּשׁ עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. חָסֵר הַבָּשָׂר, טָמֵא. חָסֵר הָעֶצֶם, טָהוֹר. אָמְרוּ לוֹ לְרַבִּי נְחוּנְיָא, מָה רָאִיתָ לַחֲלֹק מִדּוֹתֶיךָ, אוֹ טַמֵּא בִשְׁנֵיהֶם אוֹ טַהֵר בִּשְׁנֵיהֶם. אָמַר לָהֶם, מְרֻבָּה טֻמְאַת הָעֲצָמוֹת מִטֻּמְאַת הַבָּשָׂר, שֶּׁהַבָּשָׂר הַפּוֹרֵשׁ מִן הַחַי טָהוֹר, וְאֵבָר הַפּוֹרֵשׁ מִמֶּנּוּ, וְהוּא כִבְרִיָּתוֹ, טָמֵא. דָּבָר אַחֵר, כַּזַּיִת בָּשָׂר מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל, וְרֹב עֲצָמוֹת מְטַמְּאִים בְּמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. חָסֵר הַבָּשָׂר, טָהוֹר. חָסֵר רֹב עֲצָמוֹת, אַף עַל פִּי שֶׁטָּהוֹר מִ��ְּטַמֵּא בְאֹהֶל, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא. דָּבָר אַחֵר, כָּל בְּשַׂר הַמֵּת, שֶׁהוּא פָחוֹת מִכַּזַּיִת, טָהוֹר. רֹב בִּנְיָנוֹ וְרֹב מִנְיָנוֹ שֶׁל מֵת, אַף עַל פִּי שֶׁאֵין בָּהֶם רֹבַע, טְמֵאִין. אָמְרוּ לוֹ לְרַבִּי יְהוֹשֻׁעַ, מָה רָאִיתָ לְטַהֵר בִּשְׁנֵיהֶם. אָמַר לָהֶם, לֹא, אִם אֲמַרְתֶּם בַּמֵּת, שֶׁיֶּשׁ בּוֹ רֹב וְרֹבַע וְרָקָב, תֹּאמְרוּ בַחַי שֶׁאֵין בּוֹ רֹב וְרֹבַע וְרָקָב: \n"
+        ],
+        [
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין בּוֹ לַכֹּהֵן כְּלוּם, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתָן כְּחָמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתָן אֶלָּא כְפִדְיוֹן שֶׁל מַעֲשֵׂר שֵׁנִי: \n",
+            "הֵעִיד רַבִּי צָדוֹק עַל צִיר חֲגָבִים טְמֵאִים, שֶׁהוּא טָהוֹר. שֶׁמִּשְׁנָה רִאשׁוֹנָה, חֲגָבִים טְמֵאִים שֶׁנִּכְבְּשׁוּ עִם חֲגָבִים טְהוֹרִים, לֹא פָסְלוּ צִירָן: \n",
+            "הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁרַבּוּ עַל הַנּוֹטְפִים, שֶׁהֵם כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְּבִירַת הַפִּלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִכְשִׁירוּהוּ: \n",
+            "הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁקִּלְּחָן בַּעֲלֵה אֱגוֹז, שֶׁהֵן כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְאָהֳלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי לִשְׁכַּת הַגָּזִית, וְהִכְשִׁירוּהוּ: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי יָקִים אִישׁ הֲדַר עַל קָלָל שֶׁל חַטָּאת שֶׁנְּתָנוֹ עַל גַּבֵּי הַשֶּׁרֶץ, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵעִיד רַבִּי פַּפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירוּת, שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים, שֶׁמְּגַלֵּחַ הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, שֶׁיּוֹם שְׁלֹשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי פַּפְּיַס עַל וָלָד שֶׁל שְׁלָמִים, שֶׁיִּקְרַב שְׁלָמִים. שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר שֶׁוְּלַד שְׁלָמִים לֹא יִקְרַב שְׁלָמִים. וַחֲכָמִים אוֹמְרִים, יִקְרָב. אָמַר רַבִּי פַּפְּיַס, אֲנִי מֵעִיד שֶׁהָיְתָה לָנוּ פָרָה זִבְחֵי שְׁלָמִים, וַאֲכַלְנוּהָ בַפֶּסַח וְאָכַלְנוּ וְלָדָהּ שְׁלָמִים בֶּחָג: \n",
+            "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n",
+            "הֵעִיד מְנַחֵם בֶּן סִגְנַאי עַל מוּסַף הַיּוֹרָה שֶׁל שׁוֹלְקֵי זֵיתִים שֶׁהוּא טָמֵא, וְשֶׁל צַבָּעִים שֶׁהוּא טָהוֹר. שֶׁהָיוּ אוֹמְרִים חִלּוּף הַדְּבָרִים: \n",
+            "הֵעִיד רַבִּי נְחוּנְיָא בֶן גֻּדְגְּדָא עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁהִיא אוֹכֶלֶת בַּתְּרוּמָה, וְאִם מֵתָה, בַּעְלָהּ יוֹרְשָׁהּ. וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, שֶׁיִּתֵּן אֶת דָּמָיו. וְעַל הַחַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, שֶׁהִיא מְכַפֶּרֶת, מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ: \n"
+        ],
+        [
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא עַל דַּם נְבֵלוֹת שֶׁהוּא טָהוֹר. הֵעִיד רַבִּי שִׁמְעוֹן בֶּן בְּתֵירָא עַל אֵפֶר חַטָּאת שֶׁנָּגַע טָמֵא בְמִקְצָתוֹ, שֶׁטִּמֵּא אֶת כֻּלּוֹ. הוֹסִיף רַבִּי עֲקִיבָא, עַל הַסֹּלֶת וְעַל הַקְּטֹרֶת וְהַלְּבוֹנָה וְהַגֶּחָלִים שֶׁנָּגַע טְבוּל יוֹם בְּמִקְצָתָם, שֶׁפָּסַל אֶת כֻּלָּם: \n",
+            "הֵעִיד רַבִּי יְהוּדָה בֶן בָּבָא וְרַבִּי יְהוּדָה הַכֹּהֵן עַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁהִיא אוֹכֶלֶת בַּתְּרוּמָה כֵּיוָן שֶׁנִּכְנְסָה לַחֻפָּה אַף עַל פִּי שֶׁלֹּא נִבְעָלָה. הֵעִיד רַבִּי יוֹסֵי הַכֹּהֵן וְרַבִּי זְכַרְיָה בֶן הַקַּצָּב עַל תִּינוֹקֶת שֶׁהֻרְהֲנָה בְאַשְׁקְלוֹן, וְרִחֲקוּהָ בְנֵי מִשְׁפַּחְתָּהּ, וְעֵדֶיהָ מְעִידִים אוֹתָהּ שֶׁלֹּא נִסְתְּרָה וְשֶׁלֹּא נִטְמָאָה. אָמְרוּ לָהֶם חֲכָמִים, אִם מַאֲמִינִים אַתֶּם שֶׁהֻרְהֲנָה, הַאֲמִינוּ, שֶׁלֹּא נִסְתְּרָה וְשֶׁלֹּא נִטְמָאָה. וְאִם אֵין אַתֶּם מַאֲמִינִים שֶׁלֹּא נִסְתְּרָה וְשֶׁלֹּא נִטְמְאָה, אַל תַּאֲמִינוּ שֶׁהֻרְהָנָה: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי יְהוּדָה בֶן בְּתֵירָא עַל אַלְמָנַת עִסָּה, שֶׁהִיא כְשֵׁרָה לַכְּהֻנָּה, שֶׁהָעִסָּה כְשֵׁרָה לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, קִבַּלְנוּ עֵדוּתְכֶם, אֲבָל מַה נַּעֲשֶׂה, שֶׁגָּזַר רַבִּי יוֹחָנָן בֶּן זַכַּאי שֶׁלֹּא לְהוֹשִׁיב בָּתֵּי דִינִין עַל כָּךְ. הַכֹּהֲנִים שׁוֹמְעִים לָכֶם לְרַחֵק, אֲבָל לֹא לְקָרֵב: \n",
+            "הֵעִיד רַבִּי יוֹסֵי בֶּן יוֹעֶזֶר, אִישׁ צְרֵדָה, עַל אַיִל קַמְצָא, דָּכָן. וְעַל מַשְׁקֵה בֵית מִטְבְּחַיָּא, דְּאִינּוּן דַּכְיָן. וּדְיִקְרַב בְּמִיתָא, מִסְתָּאָב. וְקָרוּ לֵיהּ, יוֹסֵי שָׁרְיָא: \n",
+            "הֵעִיד רַבִּי עֲקִיבָא מִשּׁוּם נְחֶמְיָה, אִישׁ בֵּית דְּלִי, שֶׁמַּשִּׂיאִים הָאִשָּׁה עַל פִּי עֵד אֶחָד. הֵעִיד רַבִּי יְהוֹשֻׁעַ עַל עֲצָמוֹת שֶׁנִּמְצְאוּ בְדִיר הָעֵצִים, אָמְרוּ חֲכָמִים, מְלַקֵּט עֶצֶם עֶצֶם וְהַכֹּל טָהוֹר: \n",
+            "אָמַר רַבִּי אֱלִיעֶזֶר, שָׁמַעְתִּי, כְּשֶׁהָיוּ בוֹנִים בַּהֵיכָל, עוֹשִׂים קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, אֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, וּבָעֲזָרָה בּוֹנִים מִבִּפְנִים. אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי, שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאוֹכְלִים קָדְשֵׁי קָדָשִׁים אַף עַל פִּי שֶׁאֵין קְלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, אַף עַל פִּי שֶׁאֵין חוֹמָה, שֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁע��תָהּ וְקִדְּשָׁה לֶעָתִיד לָבֹא: \n",
+            "אָמַר רַבִּי יְהוֹשֻׁעַ, מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ וְרַבּוֹ מֵרַבּוֹ, הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁאֵין אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב, אֶלָּא לְרַחֵק הַמְקֹרָבִין בִּזְרוֹעַ וּלְקָרֵב הַמְרֻחָקִין בִּזְרוֹעַ. מִשְׁפַּחַת בֵּית צְרִיפָה הָיְתָה בְעֵבֶר הַיַּרְדֵּן וְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ, וְעוֹד אַחֶרֶת הָיְתָה שָׁם וְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. כְּגוֹן אֵלּוּ, אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אוֹמֵר, לְקָרֵב, אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אוֹמֵר, לְהַשְׁווֹת הַמַּחֲלֹקֶת. וַחֲכָמִים אוֹמְרִים, לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (מלאכי ג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא וְגוֹ' וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Eduyot/Hebrew/merged.json

@@ -0,0 +1,113 @@
+{
+    "title": "Mishnah Eduyot",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Eduyot",
+    "text": [
+        [
+            "שַׁמַּאי אוֹמֵר, כָּל הַנָּשִׁים דַּיָּן שְׁעָתָן. וְהִלֵּל אוֹמֵר, מִפְּקִידָה לִפְקִידָה, אֲפִלּוּ לְיָמִים הַרְבֵּה. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא מֵעֵת לְעֵת מְמַעֶטֶת עַל יַד מִפְּקִידָה לִפְקִידָה, וּמִפְּקִידָה לִפְקִידָה מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת. כָּל אִשָּׁה שֶׁיֶּשׁ לָהּ וֶסֶת, דַּיָּהּ שְׁעָתָהּ. הַמְשַׁמֶּשֶׁת בְּעִדִּים, הֲרֵי זוֹ כִפְקִידָה, מְמַעֶטֶת עַל יַד מֵעֵת לְעֵת וְעַל יַד מִפְּקִידָה לִפְקִידָה: \n",
+            "שַׁמַּאי אוֹמֵר, מִקַּב לְחַלָּה. וְהִלֵּל אוֹמֵר, מִקַּבָּיִם. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא קַב וּמֶחֱצָה חַיָּבִים בְּחַלָּה. וּמִשֶּׁהִגְדִּילוּ הַמִּדּוֹת אָמְרוּ, חֲמֵשֶׁת רְבָעִים חַיָּבִין. רַבִּי יוֹסֵי אוֹמֵר, חֲמִשָּׁה, פְּטוּרִין. חֲמִשָּׁה וָעוֹד, חַיָּבִין: \n",
+            "הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם: \n",
+            "וְלָמָּה מַזְכִּירִין אֶת דִּבְרֵי שַׁמַּאי וְהִלֵּל לְבַטָּלָה, לְלַמֵּד לַדּוֹרוֹת הַבָּאִים שֶׁלֹּא יְהֵא אָדָם עוֹמֵד עַל דְּבָרָיו, שֶׁהֲרֵי אֲבוֹת הָעוֹלָם לֹא עָמְדוּ עַל דִּבְרֵיהֶם: \n",
+            "וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: \n",
+            "אָמַר רַבִּי יְהוּדָה, אִם כֵּן לָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטָּלָה. שֶׁאִם יֹאמַר הָאָדָם כָּךְ אֲנִי מְקֻבָּל, יֵאָמֵר לוֹ, כְּדִבְרֵי אִישׁ פְּלוֹנִי שָׁמָעְתָּ: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, רֹבַע עֲצָמוֹת מִן הָעֲצָמִים, בֵּין מִשְּׁנַיִם בֵּין מִשְּׁלֹשָׁה. וּבֵית הִלֵּל אוֹמְרִים, רֹבַע עֲצָמוֹת מִן הַגְּוִיָּה, מֵרֹב הַבִּנְיָן אוֹ מֵרֹב הַמִּנְיָן. שַׁמַּאי אוֹמֵר, אֲפִלּוּ מֵעֶצֶם אֶחָד: \n",
+            "כַּרְשִׁינֵי תְרוּמָה, בֵּית שַׁמַּאי אוֹמְרִים, שׁוֹרִין וְשָׁפִין בְּטָהֳרָה, וּמַאֲכִילִין בְּטֻמְאָה. בֵּית הִלֵּל אוֹמְרִים, שׁוֹרִין בְּטָהֳרָה, וְשָׁפִין וּמַאֲכִילִין בְּטֻמְאָה. שַׁמַּאי אוֹמֵר, יֵאָכְלוּ צָרִיד. רַבִּי עֲקִיבָא אוֹמֵר, כָּל מַע��שֵׂיהֶם בְּטֻמְאָה: \n",
+            "הַפּוֹרֵט סֶלַע מִמְּעוֹת מַעֲשֵׂר שֵׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, בְּכָל הַסֶּלַע מָעוֹת, וּבֵית הִלֵּל אוֹמְרִים, בְּשֶׁקֶל כֶּסֶף וּבְשֶׁקֶל מָעוֹת. רַבִּי מֵאִיר אוֹמֵר, אֵין מְחַלְּלִין כֶּסֶף וּפֵרוֹת עַל הַכֶּסֶף. וַחֲכָמִים מַתִּירִין: \n",
+            "הַפּוֹרֵט סֶלַע שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם, בֵּית שַׁמַּאי אוֹמְרִים, בְּכָל הַסֶּלַע מָעוֹת, וּבֵית הִלֵּל אוֹמְרִים, בְּשֶׁקֶל כֶּסֶף וּבְשֶׁקֶל מָעוֹת. הַדָּנִים לִפְנֵי חֲכָמִים אוֹמְרִים, בִּשְׁלֹשָׁה דִינָרִים כֶּסֶף וּבְדִינָר מָעוֹת. רַבִּי עֲקִיבָא אוֹמֵר, בִּשְׁלֹשָׁה דִינָרִים כֶּסֶף וּבִרְבִיעִית כֶּסֶף בִּרְבִיעִית מָעוֹת. וְרַבִּי טַרְפוֹן אוֹמֵר, אַרְבָּעָה אַסְפְּרֵי כָסֶף. שַׁמַּאי אוֹמֵר, יַנִּיחֶנָּה בַחֲנוּת וְיֹאכַל כְּנֶגְדָּהּ: \n",
+            "כִּסֵּא שֶׁל כַּלָּה שֶׁנִּטְּלוּ חִפּוּיָיו, בֵּית שַׁמַּאי מְטַמְּאִין, וּבֵית הִלֵּל מְטַהֲרִין. שַׁמַּאי אוֹמֵר, אַף מַלְבֵּן שֶׁל כִּסֵּא טָמֵא. כִּסֵּא שֶׁקְּבָעוֹ בַעֲרֵבָה, בֵּית שַׁמַּאי מְטַמְּאִין, וּבֵית הִלֵּל מְטַהֲרִין. שַׁמַּאי אוֹמֵר, אַף הֶעָשׂוּי בָּהּ: \n",
+            "אֵלּוּ דְבָרִים שֶׁחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי. הָאִשָּׁה שֶׁבָּאָה מִמְּדִינַת הַיָּם וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא. מֵת בַּעְלִי, תִּתְיַבֵּם. וּבֵית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר בִּלְבָד. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר וְאַחַת הַבָּאָה מִן הַזֵּיתִים וְאַחַת הַבָּאָה מִמְּדִינַת הַיָּם, לֹא דִבְּרוּ בַקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי. בֵּית שַׁמַּאי אוֹמְרִים, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. וּבֵית הִלֵּל אוֹמְרִים, תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, הִתַּרְתֶּם אֶת הָעֶרְוָה הַחֲמוּרָה, לֹא תַתִּירוּ אֶת הַמָּמוֹן הַקָּל. אָמְרוּ לָהֶם בֵּית הִלֵּל, מָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִין לַנַּחֲלָה עַל פִּיהָ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמֹד, שֶׁהוּא כוֹתֵב לָהּ, שֶׁאִם תִּנָּשְׂאִי לְאַחֵר, תִּטְּלִי מַה שֶּׁכָּתוּב לִיךְ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n",
+            "מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה, אֵינוֹ יָכוֹל. בַּת חוֹרִין, אֵינוֹ יָכוֹל. לִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וּרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה), לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ. אֶלָּא, מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי: \n",
+            "כְּלִי חֶרֶס מַצִּיל עַל הַכֹּל, כְּדִבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אֵינוֹ מַצִּיל אֶלָּא עַל הָאֳכָלִין וְעַל הַמַּשְׁקִין וְעַל כְּלֵי חָרֶס. אָמְרוּ לָהֶם בֵּית הִלֵּל, מִפְּנֵי מָה. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, מִפְּנֵי שֶׁהוּא טָמֵא עַל גַּב עַם הָאָרֶץ, וְאֵין כְּלִי טָמֵא חוֹצֵץ. אָמְרוּ לָהֶם בֵּית הִלֵּל, וַהֲלֹא טִהַרְתֶּם אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, כְּשֶׁטִּהַרְנוּ אֳכָלִים וּמַשְׁקִין שֶׁבְּתוֹכוֹ, לְעַצְמוֹ טִהַרְנוּ. אֲבָל כְּשֶׁטִּהַרְתָּ אֶת הַכְּלִי, טִהַרְתָּ לְךָ וָלוֹ. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: \n"
+        ],
+        [
+            "רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים הֵעִיד אַרְבָּעָה דְבָרִים. מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִּוְלַד הַטֻּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְּאַב הַטֻּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ. הוֹסִיף רַבִּי עֲקִיבָא, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ:  ",
+            "אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים, מִיָּמַי לֹא רָאִיתִי עוֹר יוֹצֵא לְבֵית הַשְּׂרֵפָה. אָמַר רַבִּי עֲקִיבָא, מִדְּבָרָיו לָמַדְנוּ, שֶׁהַמַּפְשִׁיט אֶת הַבְּכוֹר וְנִמְצָא טְרֵפָה, שֶׁיֵּאוֹתוּ הַכֹּהֲנִים בְּעוֹרוֹ. וַחֲכָמִים אוֹמְרִים, לֹא רָאִינוּ אֵינוֹ רְאָיָה, אֶלָּא יוֹצֵא לְבֵית הַשְּׂרֵפָה:  ",
+            "אַף הוּא הֵעִיד עַל כְּפָר קָטָן שֶׁהָיָה בְצַד יְרוּשָׁלַיִם, וְהָיָה בוֹ זָקֵן אֶחָד וְהָיָה מַלְוֶה לְכָל בְּנֵי הַכְּפָר וְכוֹתֵב בִּכְתַב יָדוֹ וַאֲחֵרִים חוֹתְמִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. לְפִי דַרְכְּךָ אַתָּה לָמֵד, שֶׁהָאִשָּׁה כּוֹתֶבֶת אֶת גִּטָּהּ וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. וְעַל מַחַט שֶׁנִּמְצֵאת בַּבָּשָׂר, שֶׁהַסַּכִּין וְהַיָּדַיִם טְהוֹרוֹת, וְהַבָּשָׂר טָמֵא. וְאִם נִמְצֵאת בַּפֶּרֶשׁ, הַכֹּל טָהוֹר:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי יִשְׁמָעֵאל לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה. עַל בֵּיצָה טְרוּפָה שֶׁהִיא נְתוּנָה עַל גַּבֵּי יָרָק שֶׁל תְּרוּמָה, שֶׁהִיא חִבּוּר. וְאִם הָיְתָה כְמִין כּוֹבַע, אֵינָהּ חִבּוּר. וְעַל שִׁבֹּלֶת שֶׁבַּקָּצִיר וְרֹאשָׁהּ מַגִּיעַ לַקָּמָה, אִם נִקְצְרָה עִם הַקָּמָה, הֲרֵי הִיא שֶׁל בַּעַל הַבַּיִת, וְאִם לָאו, הֲרֵי הִיא שֶׁל עֲנִיִּים. וְעַל גִּנָּה קְטַנָּה שֶׁהִיא מֻקֶּפֶת עָרִיס, אִם יֶשׁ בָּהּ כִּמְלֹא בוֹצֵר וְסַלּוֹ מִכָּאן וּמְלֹא בוֹצֵר וְסַלּוֹ מִכָּאן, תִּזָּרֵעַ. וְאִם לָאו, לֹא תִזָּרֵעַ:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי יִשְׁמָעֵאל, וְלֹא אָמַר בָּהֶם לֹא אִסּוּר וְהֶתֵּר, וּפֵרְשָׁן רַבִּי יְהוֹשֻׁעַ בֶּן מַתְיָא. הַמֵּפִיס מֻרְסָא בְּשַׁבָּת, אִם לַעֲשׂוֹת לָהּ פֶּה, חַיָּב, וְאִם לְהוֹצִיא מִמֶּנָּה לֵחָה, פָּטוּר. וְעַל הַצָּד נָחָשׁ בַּשַּׁבָּת, אִם מִתְעַסֵּק שֶׁלֹּא יִשְּׁכֶנּוּ, פָּטוּר, וְאִם לִרְפוּאָה, חַיָּב. וְעַל לְפָסִין אִירוֹנִיּוֹת, שֶׁהֵם טְהוֹרוֹת בְּאֹהֶל הַמֵּת וּטְמֵאוֹת בְּ��ַשָּׂא הַזָּב. רַבִּי אֶלְעָזָר בֶּן צָדוֹק אוֹמֵר, אַף בְּמַשָּׂא הַזָּב, טְהוֹרוֹת, מִפְּנֵי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי יִשְׁמָעֵאל וְלֹא הוֹדָה לוֹ רַבִּי עֲקִיבָא. הַשּׁוּם וְהַבֹּסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם, שֶׁרַבִּי יִשְׁמָעֵאל אוֹמֵר, יִגְמֹר מִשֶּׁתֶּחְשָׁךְ, וְרַבִּי עֲקִיבָא אוֹמֵר, לֹא יִגְמֹר:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמְרוּ לִפְנֵי רַבִּי עֲקִיבָא, שְׁנַיִם מִשּׁוּם רַבִּי אֱלִיעֶזֶר וְאֶחָד מִשּׁוּם רַבִּי יְהוֹשֻׁעַ. שְׁנַיִם מִשּׁוּם רַבִּי אֱלִיעֶזֶר, יוֹצֵאת אִשָּׁה בְעִיר שֶׁל זָהָב, וּמַפְרִיחֵי יוֹנִים פְּסוּלִים לְעֵדוּת. וְאֶחָד מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, הַשֶּׁרֶץ בְּפִי חֻלְדָּה וּמְהַלֶּכֶת עַל גַּבֵּי כִכָּרוֹת שֶׁל תְּרוּמָה, סָפֵק נָגַע סָפֵק לֹא נָגַע, סְפֵקוֹ טָהוֹר:  ",
+            "שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי עֲקִיבָא, עַל שְׁנַיִם הוֹדוּ לוֹ וְעַל אֶחָד לֹא הוֹדוּ לוֹ. עַל סַנְדָּל שֶׁל סַיָּדִים, שֶׁהוּא טָמֵא מִדְרָס. וְעַל שְׁיָרֵי תַנּוּר אַרְבָּעָה, שֶׁהָיוּ אוֹמְרִים שְׁלֹשָׁה. וְהוֹדוּ לוֹ. וְעַל אֶחָד לֹא הוֹדוּ לוֹ, עַל כִּסֵּא שֶׁנִּטְּלוּ שְׁנַיִם מֵחִפּוּיָיו זֶה בְּצַד זֶה, שֶׁרַבִּי עֲקִיבָא מְטַמֵּא וַחֲכָמִים מְטַהֲרִין:  ",
+            "הוּא הָיָה אוֹמֵר, הָאָב זוֹכֶה לַבֵּן, בַּנּוֹי, וּבַכֹּחַ, וּבָעֹשֶׁר, וּבַחָכְמָה, וּבַשָּׁנִים, וּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו, וְהוּא הַקֵּץ, שֶׁנֶּאֱמַר (ישעיה מא) קֹרֵא הַדֹּרוֹת מֵרֹאשׁ, אַף עַל פִּי שֶׁנֶּאֱמַר (בראשית טו), וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וְנֶאֱמַר (שם), וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה:  ",
+            "אַף הוּא הָיָה אוֹמֵר, חֲמִשָּׁה דְבָרִים שֶׁל שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט דּוֹר הַמַּבּוּל, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט אִיּוֹב, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט הַמִּצְרִיִּים, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט גּוֹג וּמָגוֹג לֶעָתִיד לָבֹא, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם, שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (ישעיה סו), וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, מִן הַפֶּסַח וְעַד הָעֲצֶרֶת, שֶׁנֶּאֱמַר וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ:  "
+        ],
+        [
+            "כָּל הַמְטַמְּאִין בְּאֹהֶל שֶׁנֶּחְלְקוּ, וְהִכְנִיסָן לְתוֹךְ הַבַּיִת, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר, וַחֲכָמִים מְטַמְּאִין. כֵּיצַד. הַנּוֹגֵעַ בְּכִשְׁנֵי חֲצָאֵי זֵיתִים מִן הַנְּבֵלָה אוֹ נוֹשְׂאָן, וּבַמֵּת, הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וּמַאֲהִיל עַל כַּחֲצִי זַיִת אוֹ נוֹגֵעַ בְּכַחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, וּמַאֲהִיל עַל כִּשְׁנֵי חֲצָאֵי זֵיתִים, מַאֲהִיל עַל כַּחֲצִי זַיִת וְכַחֲצִי זַיִת מַאֲהִיל עָלָיו, רַבִּי דוֹסָא בֶּן הַרְכִּינַס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. אֲבָל הַנּוֹגֵעַ בְּכַחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, אוֹ מַאֲהִיל עַל כַּחֲצִי זַיִת וְדָבָר אַחֵר מַאֲהִיל עָלָיו וְעַל כַּחֲצִי זַיִת, טָהוֹר. אָמַר רַבִּי מֵאִיר, אַף בָּזֶה רַבִּי דוֹסָא מ��טַהֵר וַחֲכָמִים מְטַמְּאִין. הַכֹּל טָמֵא, חוּץ מִן הַמַּגָּע עִם הַמַּשָּׂא, וְהַמַּשָּׂא עִם הָאֹהֶל. זֶה הַכְּלָל, כֹּל שֶׁהוּא מִשֵּׁם אֶחָד, טָמֵא. מִשְּׁנֵי שֵׁמוֹת, טָהוֹר: \n",
+            "אֹכֶל פָּרוּד, אֵינוֹ מִצְטָרֵף, דִּבְרֵי רַבִּי דוֹסָא בֶּן הַרְכִּינַס. וַחֲכָמִים אוֹמְרִים, מִצְטָרֵף. מְחַלְּלִין מַעֲשֵׂר שֵׁנִי עַל אֲסִימוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אֵין מְחַלְּלִין. מַטְבִּילִין יָדַיִם לַחַטָּאת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: \n",
+            "מְעֵי אֲבַטִּיחַ וּקְנִיבַת יָרָק שֶׁל תְּרוּמָה, רַבִּי דוֹסָא מַתִּיר לְזָרִים, וַחֲכָמִים אוֹסְרִין. חָמֵשׁ רְחֵלוֹת גְּזוּזוֹת מָנֶה מָנֶה וּפְרַס, חַיָּבוֹת בְּרֵאשִׁית הַגֵּז, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, חָמֵשׁ רְחֵלוֹת כָּל שֶׁהֵן: \n",
+            "כָּל הַחוֹצָלוֹת טְמֵאוֹת טְמֵא מֵת, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, מִדְרָס. כָּל הַקְּלִיעוֹת טְהוֹרוֹת, חוּץ מִשֶּׁל גַּלְגִּילוֹן, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, כֻּלָּם טְמֵאוֹת, חוּץ מִשֶּׁל צַמָּרִים: \n",
+            "הַקֶּלַע שֶׁבֵּית קִבּוּל שֶׁלָּהּ אָרוּג, טְמֵאָה. וְשֶׁל עוֹר, רַבִּי דוֹסָא בֶּן הַרְכִּינָס מְטַהֵר וַחֲכָמִים מְטַמְּאִין. נִפְסַק בֵּית אֶצְבַּע שֶׁלָּהּ, טְהוֹרָה. בֵּית הַפָּקִיעַ שֶׁלָּהּ, טְמֵאָה: \n",
+            "הַשְּׁבוּיָה אוֹכֶלֶת בַּתְּרוּמָה, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹמְרִים, יֵשׁ שְׁבוּיָה אוֹכֶלֶת וְיֵשׁ שְׁבוּיָה שֶׁאֵינָהּ אוֹכֶלֶת. כֵּיצַד. הָאִשָּׁה שֶׁאָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אוֹכֶלֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית, וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ אוֹכֶלֶת: \n",
+            "אַרְבָּעָה סְפֵקוֹת רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כֵּיצַד. הַטָּמֵא עוֹמֵד וְהַטָּהוֹר עוֹבֵר, הַטָּהוֹר עוֹמֵד וְהַטָּמֵא עוֹבֵר, טֻמְאָה בִּרְשׁוּת הַיָּחִיד וְטָהֳרָה בִּרְשׁוּת הָרַבִּים, טָהֳרָה בִּרְשׁוּת הַיָּחִיד וְטֻמְאָה בִּרְשׁוּת הָרַבִּים, סָפֵק נָגַע סָפֵק לֹא נָגַע, סָפֵק הֶאֱהִיל סָפֵק לֹא הֶאֱהִיל, סָפֵק הֵסִיט סָפֵק לֹא הֵסִיט, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין: \n",
+            "שְׁלֹשָׁה דְבָרִים רַבִּי צָדוֹק מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. מַסְמֵר הַשֻּׁלְחָנִי, וְאָרוֹן שֶׁל גָּרוֹסוֹת, וּמַסְמֵר שֶׁל אֶבֶן שָׁעוֹת, רַבִּי צָדוֹק מְטַמֵּא וַחֲכָמִים מְטַהֲרִין: \n",
+            "אַרְבָּעָה דְבָרִים רַבָּן גַּמְלִיאֵל מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. כִּסּוּי טֶנִי שֶׁל מַתָּכוֹת שֶׁל בַּעֲלֵי בָתִּים, וּתְלוֹי הַמַּגְרֵדוֹת, וְגָלְמֵי כְלֵי מַתָּכוֹת, וְטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנָיִם. וּמוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל בְּטַבְלָא שֶׁנֶּחְלְקָה לִשְׁנַיִם, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַגָּדוֹל טָמֵא וְהַקָּטָן טָהוֹר: \n",
+            "שְׁלֹשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחְמִיר כְּדִבְרֵי בֵית שַׁמָּאי. אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לְשַׁבָּת, וְאֵין זוֹקְפִין אֶת הַמּ��נוֹרָה בְּיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ שֶׁהָיוּ מַחְמִירִין עַל עַצְמָן וּמְקִלִּין עַל יִשְׂרָאֵל לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וָחֹרִי: \n",
+            "אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל. מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמְנִיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂים גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִים: \n",
+            "שְׁלֹשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁהוּא עוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין אַף לֹא מְקַרְצְפִין: \n"
+        ],
+        [
+            "אֵלּוּ דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, תֵּאָכֵל. וּבֵית הִלֵּל אוֹמְרִים, לֹא תֵאָכֵל. בֵּית שַׁמַּאי אוֹמְרִים, שְׂאֹר בְּכַזַּיִת וְחָמֵץ בְּכַכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים, זֶה וָזֶה בְּכַזָּיִת: \n",
+            "בְּהֵמָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, הַכֹּל מוֹדִים שֶׁהִיא מֻתֶּרֶת. וְאֶפְרוֹחַ שֶׁיָּצָא מִן הַבֵּיצָה, הַכֹּל מוֹדִים שֶׁהוּא אָסוּר. הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, יַחְפֹּר בַּדֶּקֶר וִיכַסֶּה. וּבֵית הִלֵּל אוֹמְרִים, לֹא יִשְׁחֹט אֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן. וּמוֹדִים שֶׁאִם שָׁחַט, שֶׁיַּחְפֹּר בַּדֶּקֶר וִיכַסֶּה. שֶׁאֵפֶר כִּירָה מוּכָן הוּא: \n",
+            "בֵּית שַׁמַּאי אוֹמְרִים, הֶבְקֵר לָעֲנִיִּים, הֶבְקֵר. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶבְקֵר, עַד שֶׁיֻּבְקַר אַף לָעֲשִׁירִים כַּשְּׁמִטָּה. כָּל עָמְרֵי הַשָּׂדֶה שֶׁל קַב קַב, וְאֶחָד שֶׁל אַרְבָּעָה קַבִּין, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה: \n",
+            "הָעֹמֶר שֶׁהוּא סָמוּךְ לַגַּפָּה וְלַגָּדִישׁ וְלַבָּקָר וְלַכֵּלִים, וּשְׁכָחוֹ, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ שִׁכְחָה. וּבֵית הִלֵּל אוֹמְרִים, שִׁכְחָה: \n",
+            "כֶּרֶם רְבָעִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵין לוֹ חֹמֶשׁ וְאֵין לוֹ בִעוּר. וּבֵית הִלֵּל אוֹמְרִים, יֶשׁ לוֹ חֹמֶשׁ וְיֶשׁ לוֹ בִעוּר. בֵּית שַׁמַּאי אוֹמְרִים, יֶשׁ לוֹ פֶרֶט וְיֶשׁ לוֹ עוֹלְלוֹת, וְהָעֲנִיִּים פּוֹדִים לְעַצְמָן. וּבֵית הִלֵּל אוֹמְרִים, כֻּלּוֹ לַגָּת: \n",
+            "חָבִית שֶׁל זֵיתִים מְגֻלְגָּלִים, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ צָרִיךְ לְנַקֵּב. וּבֵית הִלֵּל אוֹמְרִים, צָרִיךְ לְנַקֵּב. וּמוֹדִים, שֶׁאִם נִקְּבָהּ וּסְתָמוּהָ שְׁמָרִים, שֶׁהִיא טְהוֹרָה. הַסָּךְ בְּשֶׁמֶן טָהוֹר וְנִטְמָא, יָרַד וְטָבַל, בֵּית שַׁמַּאי אוֹמְרִים, אַף עַל פִּי שֶׁהוּא מְנַטֵּף, טָהוֹר. וּבֵ��ת הִלֵּל אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וְאִם הָיָה שֶׁמֶן טָמֵא מִתְּחִלָּתוֹ, בֵּית שַׁמַּאי אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וּבֵית הִלֵּל אוֹמְרִים, מַשְׁקֶה טוֹפֵחַ. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל, טוֹפֵחַ וּמַטְפִּיחַ: \n",
+            "הָאִשָּׁה מִתְקַדֶּשֶׁת בְּדִינָר וּבְשָׁוֶה דִינָר, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בְאִסָּר הָאִיטַלְקִי. בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר הוּא אֶת אִשְׁתּוֹ בְגֵט יָשָׁן, וּבֵית הִלֵּל אוֹסְרִין. אֵיזֶהוּ גֵט יָשָׁן. כָּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. אֲבָל אִם נִתְגָּרְשָׁה מִן הָאֵרוּסִין, אֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ: \n",
+            "בֵּית שַׁמַּאי מַתִּירִין אֶת הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִין. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִין. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִין, וּבֵית הִלֵּל פּוֹסְלִין. וְאַף עַל פִּי שֶׁאֵלּוּ פוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִלִּשָּׂא נָשִׁים מִבֵּית שַׁמָּאי. וְכָל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ לִהְיוֹת עוֹשִׂים טָהֳרוֹת אֵלּוּ עַל גַּב אֵלּוּ: \n",
+            "שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְּגֵט וַחֲלִיצָה, וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ עַל אֵשֶׁת אָחִיו: \n",
+            "הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. וּבֵית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַמַּפֶּלֶת לְאוֹר שְׁמֹנִים וְאֶחָד, בֵּית שַׁמַּאי פּוֹטְרִין מִן הַקָּרְבָּן, וּבֵית הִלֵּל מְחַיְּבִין. סָדִין בְּצִיצִית, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִים. כַּלְכָּלַת הַשַּׁבָּת, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין: \n",
+            "מִי שֶׁנָּדַר נְזִירוּת מְרֻבָּה וְהִשְׁלִים נְזִירוּתוֹ וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלֹשִׁים יוֹם. וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, אֵלּוּ מְעִידִים שֶׁנָּדַר שְׁתַּיִם וְאֵלּוּ מְעִידִים שֶׁנָּדַר חָמֵשׁ, בֵּית שַׁמַּאי אוֹמְרִים, נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים, יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם, שֶׁיִּהְיֶה נָזִיר שְׁתָּיִם: \n",
+            "אָדָם שֶׁהוּא נָתוּן תַּחַת הַסֶּדֶק, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ מֵבִיא אֶת הַטֻּמְאָה. וּבֵית הִלֵּל אוֹמְרִים, אָדָם חָלוּל הוּא, וְהַצַּד הָעֶלְיוֹן מֵבִיא אֶת הַטֻּמְאָה: \n"
+        ],
+        [
+            "רַבִּי יְהוּדָה אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. דַּם נְבֵלוֹת, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. בֵּיצַת הַנְּבֵלָה, אִם יֵשׁ כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק, מֻתֶּרֶת. וְאִם לָאו, אֲסוּרָה, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹסְרִין. וּמוֹדִים בְּבֵיצַת טְרֵפָה שֶׁהִיא אֲסוּרָה, מִפְּנֵי שֶׁגָּדְלָה בְאִסּוּר. דַּם נָכְרִית וְדַם טָהֳרָה שֶׁל מְצֹרַעַת, בֵּית שַׁמַּאי מְטַהֲרִין. וּבֵית הִלֵּל אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. אוֹכְלִין פֵּרוֹת שְׁבִיעִית בְּטוֹבָה וְשֶׁלֹּא בְטוֹבָה, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין אוֹכְלִים אֶלָּא בְטוֹבָה. הַחֵמֶת, בֵּית שַׁמַּאי אוֹמְרִים, צְרוּרָה עוֹמֶדֶת. וּבֵית הִלֵּל אוֹמְרִים, אַף עַל פִּי שֶׁאֵינָהּ צְרוּרָה: \n",
+            "רַבִּי יוֹסֵי אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ עוֹלֶה וְאֵינוֹ נֶאֱכָל. תּוֹרְמִין זֵיתִים עַל שֶׁמֶן, וַעֲנָבִים עַל יַיִן, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין תּוֹרְמִין. הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת, וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת. הַמְּעִיסָה, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין. מַטְבִּילִין בְּחַרְדָּלִית, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. גֵּר שֶׁנִּתְגַּיֵּר עַרְבֵי פְסָחִים, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה, כְּפוֹרֵשׁ מִן הַקָּבֶר: \n",
+            "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלֹשָׁה דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא אֶת הַיָּדָיִם. מֵי חַטָּאת שֶׁעָשׂוּ מִצְוָתָן, בֵּית שַׁמַּאי מְטַהֲרִין, וּבֵית הִלֵּל מְטַמְּאִין. הַקֶּצַח, בֵּית שַׁמַּאי מְטַהֲרִין וּבֵית הִלֵּל מְטַמְּאִין. וְכֵן לַמַּעַשְׂרוֹת: \n",
+            "רַבִּי אֱלִיעֶזֶר אוֹמֵר, שְׁנֵי דְבָרִים מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. דַּם יוֹלֶדֶת שֶׁלֹּא טָבְלָה, בֵּית שַׁמַּאי אוֹמְרִים, כְּרֻקָּהּ וּכְמֵימֵי רַגְלֶיהָ. וּבֵית הִלֵּל אוֹמְרִים, מְטַמֵּא לַח וְיָבֵשׁ. וּמוֹדִים בְּיוֹלֶדֶת בְּזוֹב שֶׁהוּא מְטַמֵּא לַח וְיָבֵשׁ: \n",
+            "אַרְבָּעָה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, מֵתוּ הַנְּשׂוּאִים לַאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּ��וֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר מִשּׁוּם בֵּית שַׁמַּאי, יְקַיְּמוּ. וּבֵית הִלֵּל אוֹמְרִים, יוֹצִיאוּ: \n",
+            "עֲקַבְיָא בֶּן מַהֲלַלְאֵל הֵעִיד אַרְבָּעָה דְבָרִים. אָמְרוּ לוֹ, עֲקַבְיָא, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל. אָמַר לָהֶן, מוּטָב לִי לְהִקָּרֵא שׁוֹטֶה כָּל יָמַי, וְלֹא לֵעָשׂוֹת שָׁעָה אַחַת רָשָׁע לִפְנֵי הַמָּקוֹם, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּשְׁבִיל שְׂרָרָה חָזַר בּוֹ. הוּא הָיָה מְטַמֵּא שְׂעַר הַפְּקֻדָּה וְדַם הַיָּרוֹק. וַחֲכָמִים מְטַהֲרִין. הוּא הָיָה מַתִּיר שְׂעַר בְּכוֹר בַּעַל מוּם שֶׁנָּשַׁר וְהִנִּיחוֹ בְחַלּוֹן וְאַחַר כָּךְ שְׁחָטוֹ, וַחֲכָמִים אוֹסְרִים. הוּא הָיָה אוֹמֵר, אֵין מַשְׁקִין לֹא אֶת הַגִּיֹּרֶת וְלֹא אֶת שִׁפְחָה הַמְשֻׁחְרֶרֶת. וַחֲכָמִים אוֹמְרִים, מַשְׁקִין. אָמְרוּ לוֹ, מַעֲשֶׂה בְּכַרְכְּמִית, שִׁפְחָה מְשֻׁחְרֶרֶת שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהִשְׁקוּהָ שְׁמַעְיָה וְאַבְטַלְיוֹן. אָמַר לָהֶם, דֻּגְמָא הִשְׁקוּהָ. וְנִדּוּהוּ, וּמֵת בְּנִדּוּיוֹ, וְסָקְלוּ בֵית דִּין אֶת אֲרוֹנוֹ. אָמַר רַבִּי יְהוּדָה, חַס וְשָׁלוֹם שֶׁעֲקַבְיָא נִתְנַדָּה, שֶׁאֵין עֲזָרָה נִנְעֶלֶת בִּפְנֵי כָל אָדָם מִיִּשְׂרָאֵל בְּחָכְמָה וּבְיִרְאַת חֵטְא כַּעֲקַבְיָא בֶּן מַהֲלַלְאֵל. וְאֶת מִי נִדּוּ, אֱלִיעֶזֶר בֶּן חֲנוֹךְ, שֶׁפִּקְפֵּק בְּטָהֳרַת יָדָיִם. וּכְשֶׁמֵּת, שָׁלְחוּ בֵית דִּין וְהִנִּיחוּ אֶבֶן עַל אֲרוֹנוֹ. מְלַמֵּד שֶׁכָּל הַמִּתְנַדֶּה וּמֵת בְּנִדּוּיוֹ, סוֹקְלִין אֶת אֲרוֹנוֹ: \n",
+            "בִּשְׁעַת מִיתָתוֹ אָמַר לִבְנוֹ, בְּנִי, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתִי אוֹמֵר. אָמַר לוֹ, וְלָמָּה לֹא חָזַרְתָּ בָּךְ. אָמַר לוֹ, אֲנִי שָׁמַעְתִּי מִפִּי הַמְרֻבִּים, וְהֵם שָׁמְעוּ מִפִּי הַמְרֻבִּים. אֲנִי עָמַדְתִּי בִשְׁמוּעָתִי, וְהֵם עָמְדוּ בִשְׁמוּעָתָן. אֲבָל אַתָּה שָׁמַעְתָּ מִפִּי הַיָּחִיד, וּמִפִּי הַמְרֻבִּין. מוּטָב לְהַנִּיחַ דִּבְרֵי הַיָּחִיד, וְלֶאֱחֹז בְּדִבְרֵי הַמְרֻבִּין. אָמַר לוֹ, אַבָּא, פְּקֹד עָלַי לַחֲבֵרֶיךָ. אָמַר לוֹ, אֵינִי מַפְקִיד. אָמַר לוֹ, שֶׁמָּא עִילָה מָצָאתָ בִי. אָמַר לוֹ, לָאו. מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ: \n"
+        ],
+        [
+            "רַבִּי יְהוּדָה בֶּן בָּבָא הֵעִיד חֲמִשָּׁה דְבָרִים. שֶׁמְּמָאֲנִים אֶת הַקְּטַנּוֹת, וְשֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד, וְשֶׁנִּסְקַל תַּרְנְגוֹל בִּירוּשָׁלַיִם עַל שֶׁהָרַג אֶת הַנֶּפֶשׁ, וְעַל הַיַּיִן בֶּן אַרְבָּעִים יוֹם שֶׁנִּתְנַסֵּךְ עַל גַּב הַמִּזְבֵּחַ, וְעַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי נְחוּנְיָא בֶּן אֱלִינָתָן אִישׁ כְּפַר הַבַּבְלִי, עַל אֵבֶר מִן הַמֵּת שֶׁהוּא טָמֵא, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא אָמְרוּ אֶלָּא עַל אֵבֶר מִן הַחַי. אָמְרוּ לוֹ, וַהֲלֹא קַל וָחֹמֶר. וּמַה מִן הַחַי שֶׁהוּא טָהוֹר, אֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, הַמֵּת שֶׁהוּא טָמֵא, אֵינוֹ דִין שֶׁיִּהְיֶה אֵבֶר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא. אָמַר לָהֶם, לֹא אָמְרוּ אֶלָּא עַל אֵבֶר מִן הַחַי. דָּבָר אַחֵר, מְרֻבָּה טֻמְאַת הַחַיִּים מִטֻּמְאַת הַמֵּתִים, שֶׁהַחַי עוֹשֶׂה מִשְׁכָּב וּמוֹשָׁב מִתַּחְתָּיו, לְטַמֵּא אָדָם וּלְטַמֵּא בְגָדִים, וְעַל גַּבָּיו מַדָּף לְטַמֵּא אֳכָלִים וּמַשְׁקִין, מַה שֶּׁאֵין הַמֵּת מְטַמֵּא: \n",
+            "כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, רַבִּי אֱלִיעֶזֶר מְטַמֵּא, וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי נְחוּנְיָא מְטַהֲרִים. עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, רַבִּי נְחוּנְיָא מְטַמֵּא, וְרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ מְטַהֲרִין. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר, מָה רָאִיתָ לְטַמֵּא כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי. אָמַר לָהֶם, מָצִינוּ אֵבֶר מִן הַחַי כְּמֵת שָׁלֵם. מַה הַמֵּת, כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, אַף אֵבֶר מִן הַחַי, כַּזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ יִהְיֶה טָמֵא. אָמְרוּ לוֹ, לֹא, אִם טִמֵּאתָ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִן הַמֵּת, שֶׁכֵּן טִמֵּאתָ עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ, תְּטַמֵּא כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, שֶׁכֵּן טִהַרְתָּ עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ הֵימֶנּוּ. אָמְרוּ לוֹ לְרַבִּי נְחוּנְיָא, מָה רָאִיתָ לְטַמֵּא עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי. אָמַר לָהֶם, מָצִינוּ אֵבֶר מִן הַחַי כְּמֵת שָׁלֵם. מַה הַמֵּת, עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ טָמֵא, אַף אֵבֶר מִן הַחַי, עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִמֶּנּוּ יִהְיֶה טָמֵא. אָמְרוּ לוֹ, לֹא, אִם טִמֵּאתָ עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מִן הַמֵּת, שֶׁכֵּן טִמֵּאתָ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ, תְּטַמֵּא עֶצֶם כַּשְּׂעֹרָה הַפּוֹרֵשׁ מֵאֵבָר מִן הַחַי, שֶׁכֵּן טִהַרְתָּ כַזַּיִת בָּשָׂר הַפּוֹרֵשׁ מִמֶּנּוּ. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר, מָה רָאִיתָ לַחֲלֹק מִדּוֹתֶיךָ, אוֹ טַמֵּא בִשְׁנֵיהֶם אוֹ טַהֵר בִּשְׁנֵיהֶם. אָמַר לָהֶם, מְרֻבָּה טֻמְאַת הַבָּשָׂר מִטֻּמְאַת הָעֲצָמוֹת, שֶׁהַבָּשָׂר נוֹהֵג בַּנְּבֵלוֹת וּבַשְּׁרָצִים, מַה שֶּׁאֵין כֵּן בָּעֲצָמוֹת. דָּבָר אַחֵר, אֵבֶר שֶׁיֵּשׁ עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. חָסֵר הַבָּשָׂר, טָמֵא. חָסֵר הָעֶצֶם, טָהוֹר. אָמְרוּ לוֹ לְרַבִּי נְחוּנְיָא, מָה רָאִיתָ לַחֲלֹק מִדּוֹתֶיךָ, אוֹ טַמֵּא בִשְׁנֵיהֶם אוֹ טַהֵר בִּשְׁנֵיהֶם. אָמַר לָהֶם, מְרֻבָּה טֻמְאַת הָעֲצָמוֹת מִטֻּמְאַת הַבָּשָׂר, שֶּׁהַבָּשָׂר הַפּוֹרֵשׁ מִן הַחַי טָהוֹר, וְאֵבָר הַפּוֹרֵשׁ מִמֶּנּוּ, וְהוּא כִבְרִיָּתוֹ, טָמֵא. דָּבָר אַחֵר, כַּזַּיִת בָּשָׂר מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל, וְרֹב עֲצָמוֹת מְטַמְּאִים בְּמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. חָסֵר הַבָּשָׂר, טָהוֹר. חָסֵר רֹב עֲצָמוֹת, אַף עַל פִּי שֶׁטָּהוֹר מִלְּטַמֵּא בְאֹהֶל, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא. דָּבָר אַחֵר, כָּל בְּשַׂר הַמֵּת, שֶׁהוּא פָחוֹת מִכַּזַּיִת, טָהוֹר. רֹב בִּנְיָנוֹ וְרֹב מִנְיָנוֹ שֶׁל מֵת, אַף עַל פִּי שֶׁאֵין בָּהֶם רֹבַע, טְמֵאִין. אָמְרוּ לוֹ לְרַבִּי יְהוֹשׁ��עַ, מָה רָאִיתָ לְטַהֵר בִּשְׁנֵיהֶם. אָמַר לָהֶם, לֹא, אִם אֲמַרְתֶּם בַּמֵּת, שֶׁיֶּשׁ בּוֹ רֹב וְרֹבַע וְרָקָב, תֹּאמְרוּ בַחַי שֶׁאֵין בּוֹ רֹב וְרֹבַע וְרָקָב: \n"
+        ],
+        [
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי צָדוֹק עַל פִּדְיוֹן פֶּטֶר חֲמוֹר שֶׁמֵּת, שֶׁאֵין בּוֹ לַכֹּהֵן כְּלוּם, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, חַיָּבִין בְּאַחֲרָיוּתָן כְּחָמֵשׁ סְלָעִים שֶׁל בֵּן. וַחֲכָמִים אוֹמְרִים, אֵין חַיָּבִין בְּאַחֲרָיוּתָן אֶלָּא כְפִדְיוֹן שֶׁל מַעֲשֵׂר שֵׁנִי: \n",
+            "הֵעִיד רַבִּי צָדוֹק עַל צִיר חֲגָבִים טְמֵאִים, שֶׁהוּא טָהוֹר. שֶׁמִּשְׁנָה רִאשׁוֹנָה, חֲגָבִים טְמֵאִים שֶׁנִּכְבְּשׁוּ עִם חֲגָבִים טְהוֹרִים, לֹא פָסְלוּ צִירָן: \n",
+            "הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁרַבּוּ עַל הַנּוֹטְפִים, שֶׁהֵם כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְּבִירַת הַפִּלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִכְשִׁירוּהוּ: \n",
+            "הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁקִּלְּחָן בַּעֲלֵה אֱגוֹז, שֶׁהֵן כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְאָהֳלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי לִשְׁכַּת הַגָּזִית, וְהִכְשִׁירוּהוּ: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי יָקִים אִישׁ הֲדַר עַל קָלָל שֶׁל חַטָּאת שֶׁנְּתָנוֹ עַל גַּבֵּי הַשֶּׁרֶץ, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵעִיד רַבִּי פַּפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירוּת, שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלֹשִׁים, שֶׁמְּגַלֵּחַ הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, שֶׁיּוֹם שְׁלֹשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי פַּפְּיַס עַל וָלָד שֶׁל שְׁלָמִים, שֶׁיִּקְרַב שְׁלָמִים. שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר שֶׁוְּלַד שְׁלָמִים לֹא יִקְרַב שְׁלָמִים. וַחֲכָמִים אוֹמְרִים, יִקְרָב. אָמַר רַבִּי פַּפְּיַס, אֲנִי מֵעִיד שֶׁהָיְתָה לָנוּ פָרָה זִבְחֵי שְׁלָמִים, וַאֲכַלְנוּהָ בַפֶּסַח וְאָכַלְנוּ וְלָדָהּ שְׁלָמִים בֶּחָג: \n",
+            "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n",
+            "הֵעִיד מְנַחֵם בֶּן סִגְנַאי עַל מוּסַף הַיּוֹרָה שֶׁל שׁוֹלְקֵי זֵיתִים שֶׁהוּא טָמֵא, וְשֶׁל צַבָּעִים שֶׁהוּא טָהוֹר. שֶׁהָיוּ אוֹמְרִים חִלּוּף הַדְּבָרִים: \n",
+            "הֵעִיד רַבִּי נְחוּנְיָא בֶן גֻּדְגְּדָא עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁהִיא אוֹכֶלֶת בַּתְּרוּמָה, וְאִם מֵתָה, בַּעְלָהּ יוֹרְשָׁהּ. וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, שֶׁיִּתֵּן אֶת דָּמָיו. וְעַל הַחַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, שֶׁהִיא מְכַפֶּרֶת, מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ: \n"
+        ],
+        [
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא עַל דַּם נְבֵלוֹת שֶׁהוּא טָהוֹר. הֵעִיד רַבִּי שִׁמְעוֹן בֶּן בְּתֵירָא עַל אֵפֶר חַטָּאת שֶׁנָּגַע טָמֵא בְמִקְצָתוֹ, שֶׁטִּמֵּא אֶת כֻּלּוֹ. הוֹסִיף רַבִּי עֲקִיבָא, עַל הַסֹּלֶת וְעַל הַקְּטֹרֶת וְהַלְּבוֹנָה וְהַגֶּחָלִים שֶׁנָּגַע טְבוּל יוֹם בְּמִקְצָתָם, שֶׁפָּסַל אֶת כֻּלָּם: \n",
+            "הֵעִיד רַבִּי יְהוּדָה בֶן בָּבָא וְרַבִּי יְהוּדָה הַכֹּהֵן עַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁהִיא אוֹכֶלֶת בַּתְּרוּמָה כֵּיוָן שֶׁנִּכְנְסָה לַחֻפָּה אַף עַל פִּי שֶׁלֹּא נִבְעָלָה. הֵעִיד רַבִּי יוֹסֵי הַכֹּהֵן וְרַבִּי זְכַרְיָה בֶן הַקַּצָּב עַל תִּינוֹקֶת שֶׁהֻרְהֲנָה בְאַשְׁקְלוֹן, וְרִחֲקוּהָ בְנֵי מִשְׁפַּחְתָּהּ, וְעֵדֶיהָ מְעִידִים אוֹתָהּ שֶׁלֹּא נִסְתְּרָה וְשֶׁלֹּא נִטְמָאָה. אָמְרוּ לָהֶם חֲכָמִים, אִם מַאֲמִינִים אַתֶּם שֶׁהֻרְהֲנָה, הַאֲמִינוּ, שֶׁלֹּא נִסְתְּרָה וְשֶׁלֹּא נִטְמָאָה. וְאִם אֵין אַתֶּם מַאֲמִינִים שֶׁלֹּא נִסְתְּרָה וְשֶׁלֹּא נִטְמְאָה, אַל תַּאֲמִינוּ שֶׁהֻרְהָנָה: \n",
+            "הֵעִיד רַבִּי יְהוֹשֻׁעַ וְרַבִּי יְהוּדָה בֶן בְּתֵירָא עַל אַלְמָנַת עִסָּה, שֶׁהִיא כְשֵׁרָה לַכְּהֻנָּה, שֶׁהָעִסָּה כְשֵׁרָה לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, קִבַּלְנוּ עֵדוּתְכֶם, אֲבָל מַה נַּעֲשֶׂה, שֶׁגָּזַר רַבִּי יוֹחָנָן בֶּן זַכַּאי שֶׁלֹּא לְהוֹשִׁיב בָּתֵּי דִינִין עַל כָּךְ. הַכֹּהֲנִים שׁוֹמְעִים לָכֶם לְרַחֵק, אֲבָל לֹא לְקָרֵב: \n",
+            "הֵעִיד רַבִּי יוֹסֵי בֶּן יוֹעֶזֶר, אִישׁ צְרֵדָה, עַל אַיִל קַמְצָא, דָּכָן. וְעַל מַשְׁקֵה בֵית מִטְבְּחַיָּא, דְּאִינּוּן דַּכְיָן. וּדְיִקְרַב בְּמִיתָא, מִסְתָּאָב. וְקָרוּ לֵיהּ, יוֹסֵי שָׁרְיָא: \n",
+            "הֵעִיד רַבִּי עֲקִיבָא מִשּׁוּם נְחֶמְיָה, אִישׁ בֵּית דְּלִי, שֶׁמַּשִּׂיאִים הָאִשָּׁה עַל פִּי עֵד אֶחָד. הֵעִיד רַבִּי יְהוֹשֻׁעַ עַל עֲצָמוֹת שֶׁנִּמְצְאוּ בְדִיר הָעֵצִים, אָמְרוּ חֲכָמִים, מְלַקֵּט עֶצֶם עֶצֶם וְהַכֹּל טָהוֹר: \n",
+            "אָמַר רַבִּי אֱלִיעֶזֶר, שָׁמַעְתִּי, כְּשֶׁהָיוּ בוֹנִים בַּהֵיכָל, עוֹשִׂים קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, אֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, וּבָעֲזָרָה בּוֹנִים מִבִּפְנִים. אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי, שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאוֹכְלִים קָדְשֵׁי קָדָשִׁים אַף עַל פִּי שֶׁאֵין קְלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, אַף עַל פִּי שֶׁאֵין חוֹמָה, שֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁעָתָהּ וְקִדְּשָׁה לֶעָתִיד לָבֹא: \n",
+            "אָמַר רַבִּי יְהוֹשֻׁעַ, מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ וְרַבּוֹ מֵרַבּוֹ, הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁאֵין אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב, אֶלָּא לְרַחֵק הַמְקֹרָבִין בִּזְרוֹעַ וּלְקָרֵב הַמְרֻחָקִין בִּזְרוֹעַ. מִשְׁפַּחַת בֵּית צְרִיפָה הָיְתָה בְעֵבֶר הַיַּרְדֵּן וְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ, וְעוֹד אַחֶרֶת הָיְתָה שָׁם וְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. כְּגוֹן אֵלּוּ, אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אוֹמֵר, לְקָרֵב, אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אוֹמֵר, לְהַשְׁווֹת הַמַּחֲלֹקֶת. וַחֲכָמִים אוֹמְרִים, לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (מלאכי ג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא וְגוֹ' וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם: \n"
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה עדיות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Shevuot/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,104 @@
+{
+    "language": "en",
+    "title": "Mishnah Shevuot",
+    "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 שבועות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "Oaths are of two kinds, subdivided into four; The laws concerning the discovery of having contracted uncleanness are of two kinds, subdivided into four; The laws concerning carrying on the Sabbath are of two kinds, subdivided into four. The symptoms of negas are of two kinds, subdivided into four.",
+            "Where there is knowledge at the beginning and at the end but forgetfulness between, a “sliding scales” sacrifice is brought. Where there is knowledge at the beginning but not at the end, the goat which is [sacrificed and its blood sprinkled] within [the Holy of Holies on the Day of Atonement] together with the Day of Atonement itself hold the sin in suspense until it become known to the sinner, and he brings the “sliding scale” sacrifice.",
+            "Where there is no knowledge at the beginning but there is knowledge at the end, the goat sacrificed on the outer altar together with the day of atonement bring atonement, for it says: “[one he-goat for a sin-offering] beside the sin-offering of atonement” (Numbers 29:1: for that which this goat [prepared inside the Holy of Holies] atones this goat [prepared outside] atones: just as the ‘inner’ goat atones only for a sin where there was knowledge [at the beginning], so the “outer” goat atones only for a sin where there was knowledge [at the end].",
+            "Where there is no knowledge [of the impurity] either at the beginning or at the end, the goats offered as sin-offerings on festivals and new months bring atonement, the words of Rabbi Judah. Rabbi Shimon says: “The festival goats atone [for such sins] and not the new moon goats. And for what do the new month goats bring atonement? For a pure man who ate impure holy food.” Rabbi Meir says: “All the goats have equal powers of atonement for imparting impurity to the Temple and holy food. Rabbi Shimon used to say: “The new month goats bring atonement for a pure man who ate impure holy food; and the festival goats atone for transgression of the laws of impurity where there was no knowledge either at the beginning or at the end; and the ‘outer’ goat of the Day of Atonement atones for transgression of these laws where there was no knowledge at the beginning but there was knowledge at the end. They said to him: “Is it permitted to offer up the goat set apart for one day on another?” He said to them: “Let it be offered.” They said to him: “Since they are not equal in the atonement they bring how can they take each other's place?” He replied: “They are all at least equal [in the wider sense] in that they bring atonement for transgressions of the laws of impurity in connection with the temple and holy food.”",
+            "Rabbi Shimon ben Judah said in his name [of Rabbi Shimon (bar Yohai)]: “The new month goats bring atonement for a pure person who ate impure holy food; the festival goats, in addition to bringing atonement for a pure person who ate impure holy food, atone also for a case where there was no knowledge either at the beginning or at the end; the ‘outer’ goat of the Day of Atonement, in addition to bringing atonement for a pure person who ate impure holy food and for a case where there was no knowledge either at the beginning or at the end, atones also for a case where there was no knowledge at the beginning but there was knowledge at the end. They said to him: “Is it permitted to offer up the goat set apart for one day on another?” He said, “Yes.” They [further] said to him: “Granted that the Day of Atonement goat may be offered up on the new month, but how can the new month goat be offered up on the Day of Atonement to bring atonement for a sin that is not within its scope?” He replied: “They are all at least equal [in the wider sense] in that they bring atonement for transgressions of the laws of impurity in connection with the temple and holy food.”",
+            "For intentional transgressions of the laws of impurity in connection with the temple and holy food, the goat offered inside [the Holy of Holies] on the Day of Atonement together with the Day of Atonement itself bring atonement. For other transgressions of the Torah, light and grave, intentional and unintentional, known and unknown, positive and negative, those punishable by kareth and those punishable by death imposed by the court for all these the scapegoat [sent out on the Day of Atonement] brings atonement.",
+            "[The scapegoat] brings atonement to Israelites, priests, and the anointed high priest alike. What [then] is the difference between Israelites, priests, and the anointed high priest? [None], save that the bullock [offered on the Day of Atonement] brings atonement to the priests for transgressions of the laws of impurity in connection with the temple and holy food. Rabbi Shimon says: “Just as the blood of the goat that is offered within [the Holy of Holies] brings atonement for Israelites, so the blood of the bullock [offered on the Day of Atonement] brings atonement for priests; and just as the confession of sins pronounced over the scapegoat brings atonement for Israelites, so the confession pronounced over the bullock brings atonement for priests."
+        ],
+        [
+            "The laws concerning the discovery of having contracted uncleanness are of two kinds, subdivided into four;[If] he became impure and was aware of it, then he forgot that he had been impure, though he remembered that the food was holy; [If the fact that it was] holy food was unknown to him, though he remembered that he was impure; [If] both were unknown to him; And he ate holy food, and was not aware, and after he had eaten, he became aware: in these cases he brings a sliding scale sacrifice. [[If] he became impure and was aware of it, then he forgot that he had been impure, though he remembered that [he was entering] the Temple; [If the fact that he was entering] the Temple was unknown to him, though he remembered that he was impure; [If] both were hidden from him; And he entered the Temple and was not aware, and after he had gone out, became aware: in these cases he brings a sliding scale sacrifice.",
+            "It is the same whether one [while impure] enters the Temple court or the addition to the Temple court, for additions are not made to the city [of Jerusalem], or to the Temple courts except by the king, prophet, Urim and Thummim, the Sanhedrin of seventy one, and with two [loaves] of thanksgiving, and with song. And the court walks in a procession, the two [loaves] of thanksgiving [being carried] after them, and all Israel [following] behind them. The inner one is eaten, and the outer one is burnt. And as to any addition that was made without all these he who enters it [while impure] is not liable.",
+            "If he became impure while in the Temple court [and was aware of it], and then forgot that he was impure, though he remembered that he was in the Temple; [Or] he forgot that he was in the Temple, though he remembered that he was impure; [Or,] he forgot both; And he prostrated himself, or waited [in the Temple] the time it takes to prostrate; Or went out the long way, he is liable; [If he went out] the shorter way, he is not liable; This is the positive precept concerning the temple for which they [the court] are not liable.",
+            "And which is the positive precept concerning a menstruant for which they are liable? [This:] if one cohabited with a [ritually] pure woman, and she said to him: “I have become impure”, and he withdrew immediately, he is liable, because his withdrawal is as pleasant to him as his entry.",
+            "Rabbi Eliezer said: “[Scripture says: ‘If any one touch… the carcass of] an impure creeping thing, and it be unknown to him’ (Leviticus 5:2), when the impure creeping thing is unknown to him, he is liable; but he is not liable, when the [fact that he is in the] Temple is unknown to him.” Rabbi Akiba said: “[Scripture says:] ‘and it be hidden from him that he is impure’: when his impurity is unknown to him, he is liable; but he is not liable, when the [fact that he is in the] Temple is unknown to him.” Rabbi Ishmael said: “[Scripture] twice [says:] ‘and it be hidden from him’, in order to make him liable both for the forgetfulness of the impurity and the forgetfulness of the Temple.”"
+        ],
+        [
+            "Oaths are two, subdivided into four. “I swear I shall eat”, and “[I swear] I shall not eat”; “[I swear] I have eaten”, and “[I swear] I have not eaten”. “I swear I shall not eat”, and he ate [even] a minute quantity, he is liable, the words of Rabbi Akiva. They [the Sages] said to Rabbi Akiva: “Where do we find that he who eats a minute quantity is liable, that this one should be liable?” Rabbi Akiba said to them: “But where do we find that he who [merely] speaks brings a sacrifice, that this one should bring a sacrifice?” [If a man says,] “I swear I shall not eat” and he ate and drank, he is liable only once. “I swear I shall not eat and I shall not drink,” and he ate and drank, he is liable twice.",
+            "“I swear I shall not eat,” and he ate wheat bread, barley bread, and spelt bread, he is liable only once. “I swear I shall not eat wheat bread, barley bread, and spelt bread,” and he ate [all three], he is liable for each one.",
+            "“I swear I shall not drink,” and he drank many liquids, he is liable only once. “I swear I shall not drink wine, oil, and honey,” and he drank [all three], he is liable for each one.",
+            "“I swear I shall not eat,” and he ate foods which are not fit to be eaten, and drank liquids which are not fit to be drunk, he is exempt. “I swear I shall not eat,” and he ate carrion, trefot, and reptiles and creepy things, he is liable. Rabbi Shimon exempts him. He said, “I vow that my wife shall not benefit from me, if I have eaten today,” and he had eaten carrion, trefot, forbidden animals, or reptiles, his wife is prohibited to him.",
+            "It is the same [whether he swears of] things concerning himself, or of things concerning others, or of things which have substance, or of things which have no substance. How so? [If] he said, “I swear that I shall give to so-and-so”, or “I shall not give”; “I have given”, or “I have not given”; “I shall sleep”, or “I shall not sleep”; “I have slept”, or “I have not slept”; “I shall throw a pebble into the sea”, or “I shall not throw”; “I have thrown”, or “I have not thrown”; [he is liable.] Rabbi Ishmael says: “He is liable only for [an oath with regards to] the future, for it says, “To do bad or to do good” (Leviticus 5:4). Rabbi Akiva said to him: “If so, we would know only such cases where doing evil and doing good are applicable; but how do we know such cases where doing evil and doing good are not applicable? He said to him: “From the amplification of the verse.” He said to him: “If the verse amplifies for that, it amplifies for this also.”",
+            "If he swore to annul a commandment, and did not annul it, he is exempt. [If he swore] to fulfill [a commandment], and did not fulfill it, he is exempt. For it would have been logical [in the second instance] that he should have been liable, as is the opinion of Rabbi Judah ben Bathyra. [For] Rabbi Judah ben Bathyra said, “Now, if for [swearing with regards to] an optional matter, for which he is not adjured from Mount Sinai, he is liable [should he not fulfill his oath], for [swearing with regards to] a commandment, for which he is adjured from Mount Sinai, he should most certainly be liable [should he not fulfill his oath]! They said to him: “No! If you say that for an oath with regards to an optional matter [he is liable], it is because [Scripture] has in that case made negative equal to positive [for liability]; But how can you say that for an oath [to fulfill] a commandment [he is liable], since [Scripture] has not in that case made negative equal to positive, for if he swore to annul [a commandment], and did not annul it, he is exempt!",
+            "“I swear I shall not eat this loaf”; “I swear I shall not eat it”; “I swear I shall not eat it”; and he ate it, he is liable only once. This is the oath of utterance, for which one is liable, for its willful transgression, flogging; and for its unwitting transgression, a sliding scale sacrifice. For a vain oath one is liable for willful transgression, flogging, and for unwitting transgression one is exempt.",
+            "What is a vain oath?If he swore that which is contrary to the facts known to people, saying of a pillar of stone that it is of gold; or of a man that he is a woman; or of a woman that she is a man. If he swore concerning a thing which is impossible, [for instance if he said,] “If I have not seen a camel flying in the air”, or “If I have not seen a serpent as thick as the beam of the olive press”. If he said to witnesses, “Come and bear testimony for me”, [and they replied,] “We swear that we will not bear testimony for you”. If he swore to annul a commandment, [for example] not to make a sukkah, or not to take a lulav, or not to put on tefillin. These are vain oaths, for which one is liable, for intentional transgression, lashes, and for unintentional transgression one is exempt.",
+            "[If one said:] “I swear I shall eat this loaf”; [and then he said,] “I swear I shall not eat it,” the first is an oath of utterance, and the second is a vain oath. If he ate it, he transgressed the vain oath; if he did not eat it, he transgressed the oath of utterance.",
+            "The oath of utterance applies to men and women, to relatives and non-relatives, to those qualified [to bear witness] and those not qualified, [whether uttered] before the court, or not before the court, [but it must be uttered] with a man’s own mouth. And he is liable, for intentional transgression, lashes, and for unintentional transgression, a sliding scale sacrifice.",
+            "A vain oath applies to men and women, to relatives and non-relatives, to those qualified [to bear witness] and those not qualified, [whether uttered] before the court, or not before the court, [but it must be uttered] with a man's own mouth. And he is liable, for intentional transgression, stripes, and for unintentional transgression he is exempt. [In the case of] both this and that [oath], if he was adjured by the mouth of others, he is liable. How so? If he said, “I have not eaten today,” or, “I have not put on tefillin today” [and the another person said,] “I adjure thee,” and he said, “Amen!”, he is liable [if his oath was false]."
+        ],
+        [
+            "The oath of testimony applies to men and not to women, to non-relatives and not to relatives, to those qualified [to bear witness] and not to those unqualified. And it applies only to those eligible to bear witness. Whether [uttered] in front of the court or not in front of the court, if [uttered] with his own mouth; [but if adjured] by the mouth of others he is not liable unless he denies it before the court, these are the words of Rabbi Meir. But the Sages say: “Whether [uttered] with his own mouth or [adjured] by the mouth of others he is not liable unless he denies it before the court.”",
+            "And they are liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of knowledge of] testimony, but they are not liable for unintentional transgression. And what are they liable for the intentional transgression of the oath? A sliding scale sacrifice.",
+            "The oath of testimony: How is it done? If he said to two [persons]: “Come and bear testimony for me”; [and they replied:] “We swear we know no testimony for you”; Or they said to him: “We know no testimony for you”, [and he said:] “I adjure you” and they said, “Amen! “, they are liable. If he adjured them five times outside the court, and the they came to the court and admitted [knowledge of testimony], they are exempt. If they denied, they are liable for each [oath]. If he adjured them five times before the court, and they denied [knowledge of testimony], they are liable only once. Said Rabbi Shimon: “What is the reason? Because they cannot afterwards admit [knowledge].",
+            "If both [persons] denied [knowledge] together, they are both liable. If one after another, the first is liable, and the second exempt. If one denied, and the other admitted, the one who denied is liable. If there were two sets of witnesses, and the first denied, and then the second denied, they are both liable, because the testimony could be upheld by [either of] the two.",
+            "“I adjure you that you come and bear testimony for me that there are of mine in the possession of so-and-so a deposit, a loan, a stolen object, and a lost object”; [And they respond]: “We swear we know no testimony for you”, they are liable only once. “We swear we know not that there are of yours in the possession of so-and-so a deposit, a loan, a stolen object, and a lost object”, they are liable for each one. “I adjure you that you bear testimony for me that there is of mine in the possession of so-and-so a deposit of wheat, barley, and spelt”; [And they respond]: “We swear we know no testimony for you”, they are liable only once. “We swear we know no testimony for you that there is of yours in the possession of so-and-so a deposit of wheat, barley, and spelt”, they are liable for each one.",
+            "“I adjure you that you come and bear testimony for me that so-and-so owes me full damages, or half damages, or double payment, or four or five payment; Or that so-and-so raped my daughter, or seduced my daughter; Or that my son struck me; Or that my neighbor injured me, or set fire to my haystack on the Day of Atonement”; [And they deny knowledge of testimony] they are liable.",
+            "\"I adjure you that you come and bear testimony for me that I am a priest, or, that I am a levite, or, that I am not the son of a divorced woman, or, that I am not the son of a halutzah; That so-and-so is a priest, or, that so-and-so is a levite, or, that he is not the son of a divorced woman, or, that he is not the son of a halutzah; That so-and-so violated his daughter, or seduced his daughter; That my son injured me; That my neighbor injured me, or set fire to my haystack on the Sabbath\" [And they deny knowledge of testimony] they are exempt.",
+            "[If a man said,] “I adjure you that you come and bear testimony for me that so-and-so promised to give me two hundred zuz, and did not give me”, they are exempt, for they are liable only for a money claim as [in the case of] deposit.",
+            "“I adjure you that, when you know any testimony for me, you should come and bear testimony for me,” they are exempt, because the oath preceded the testimony.",
+            "[If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them.",
+            "If he said to two [persons]: “I adjure you, so-and-so and so-and-so, that if you know any testimony for me you should come and bear testimony for me”: [And they replied,] “We swear we know no testimony for you”, and they did know testimony for him, [but it was evidence of] one witness from the mouth of another witness; or if one of them was a relative or [otherwise] ineligible [as a witness], they are exempt.",
+            "If he sent by the hand of his servant, or if the defendant said to them: “I adjure you that if you know any testimony for him you should come and bear testimony for him”, they are exempt, until they hear [the adjuration] direct from the claimant.",
+            " [If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them]."
+        ],
+        [
+            "The oath of deposit applies to men and women, to non-relatives and relatives, to those qualified [to bear testimony] and those unqualified; before the court and not before the court, [if uttered] from his own mouth. And [if adjured] by the mouth of others, he is not liable unless he denies it before the court, according to the words of Rabbi Meir. But the Sages say, whether [uttered] from his own mouth or [adjured] by the mouth of others since he denied it, he is liable. And he is liable for intentional transgression of the oath, and for its unintentional transgression coupled with intentional [denial of having received the] deposit, but he is not liable for unintentional transgression. And what is he liable for the intentional transgression of the oath? A guilt offering of [the value of] two shekels of silver.",
+            "The oath of deposit how? If he said to him: “Give me my deposit which I have in your possession” [and the other replied:] “I swear that you have nothing in my possession”; or he replied to him; “You have nothing in my possession,” [and the depositor said:] “I adjure you”, and he responded, “Amen!”, he is liable. If he adjured him five times, whether before the court or not before the court, and he denied, he is liable for each one. Rabbi Shimon said: “What is the reason? Because he can retract and admit.”",
+            "If five claimed from him, and said to him: “Give us the deposit that we have in your possession,” [and he replied:] “I swear that you have nothing in my possession,” he is liable only once. [If he said:] “I swear that you have nothing in my possession, nor you, nor you,” he is liable for each one. Rabbi Eliezer says: “Only if he says, ‘I swear’ at the end.” Rabbi Shimon says: “Only if he says, ‘I swear’ to each one.” “Give me the deposit, loan, theft, and lost object that I have in your possession,” [and he replied], “I swear that you do not have these in my possession,” he is liable only once. “I swear that you do not have in my possession a deposit, a loan, a theft, and a lost object,” he is liable for each one. “Give me the wheat, barley, and spelt that I have in your possession”, [and he replied], “I swear that you do not have these in my possession,” he is liable only once. “I swear that you do not have in my possession wheat, barley, and spelt,” he is liable for each one. Rabbi Meir said: “Even if he said, ‘... A grain of wheat, barley and spelt,’ he is liable for each one.",
+            "“You raped or seduced my daughter” and the other says, “I did not rape, nor seduce,” “I adjure you,” and he responds, “Amen!” he is liable. Rabbi Shimon exempts him, for he does not pay a fine on his own admission. They said to him: “Even though he does not pay a fine on his own admission, he still pays for the shame and blemish [to the girl], based on his own admission.",
+            "“You stole my ox,” and he says, “I have not stolen it” “I adjure You,” and he responds, “Amen!” he is liable. “I have stolen it, but I have not killed it or sold it”, “I adjure you,” and he responds, “Amen!” he is exempt. “Your ox killed my ox,” and he says, “It did not kill [your ox]”, “I adjure you,” and he responds, “Amen!” he is liable. “Your ox killed my slave,” and he says, “It did not kill [your slave]”, “I adjure you,” and he responds, “Amen!” he is exempt. He said to him, “You injured me, or bruised me,” and the other says, “I have not injured you or bruised you,” “I adjure you,” and he responds, “Amen!” he is liable. His slave said to him, “You knocked out my tooth, or blinded my eye,” and he said, “I did not knock out [your tooth], or blind [your eye],’ “I adjure you,” and he responds, “Amen!” he is exempt. This is the principle: whenever he pays on his own admission, he is liable; and when he does not pay on his own admission, he is exempt."
+        ],
+        [
+            "The oath of the judges [is imposed when] the claim is [at least] two silver coins, and the admission the equivalent of a perutah. And if the admission is not of the same kind as the claim, he is exempt. How is this so? “Two silver ma’ahs of mine are in your possession,” [and the other replies], “I have nothing of yours in my possession except a perutah,” he is exempt. “Two silver ma’ahs of mine and a perutah are in your possession,” [and the other replies,] “I have nothing of yours in my possession except a perutah,” he is liable. “A hundred denarii of mine are in your possession”, [and the other replies], “I have nothing of yours,” he is exempt. “A hundred denarii of mine are in your possession”, [and the other replies], “I have of yours only fifty denarii,” he is liable. “You have of my father’s a hundred denarii”, [and the other replies], “I have of his only fifty denarii”, he is exempt, because it is as if he restores a lost object.",
+            "“You have of mine a hundred denarii”, he said to him, “Yes.” The next day he said to him, “Give them to me”, [and he replied,] “I have given them to you,” he is exempt. [If he says,] “Nothing of yours is in my possession,” he is liable. “You have of mine a hundred denarii”, he said to him, “Yes”. [And then he said], “Do not give them to me except before witnesses.” The next day he said to him, “Give them to me;” [and he replied,] “I have given them to you,” he is liable, because he should have given them to him before witnesses.",
+            "“You have of mine a litra of gold”, [and he replies], “I have of yours only a litra of silver,” he is exempt. “You have of mine a golden denar”, [and he replies], “I have of yours only a silver denar, or a tresis, or a pundion, or a perutah”, he is liable, for all are one kind of coinage. “You have of mine a kor of grain”, [and he replies], “I have of yours only a letek of beans”, he is exempt. “You have of mine a kor of produce”, [and he replies], “I have of yours only a letek of beans,” he is liable, for beans are included in produce. If he claimed from him wheat, and the other admitted barley, he is exempt. But Rabban Gamaliel makes him liable. If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the same kind as the claim, he must swear. But the sages say, the admission is not of the same kind as the claim. Rabban Gamaliel said, “I approve the words of Admon. If he claims from him vessels and lands, and he admits the vessels, but denies the lands; or admits the lands, but denies the vessels, he is exempt. If he admits a portion of the lands, he is exempt; a portion of the vessels, he is liable because properties for which there is no security bind properties for which there is security to take an oath for them.",
+            "No oath is imposed in a claim by a deaf-mute, imbecile, or minor. And no oath is imposed on a minor. But an oath is imposed when a claim is lodged against a minor, or against the Temple’s property.",
+            "And these are the things for which no oath is imposed: slaves, bonds, lands, and dedicated objects. [The law of] paying double, or four or five times the value, does not apply to them. An unpaid guardian does not take an oath, and a paid guardian does not pay. Rabbi Shimon says: “For dedicated objects for which he is responsible an oath is imposed and for [dedicated objects] for which he is not responsible an oath is not imposed.",
+            "Rabbi Meir says: “There are things which are [attached] to land, but are not like land.” But the sages do not agree with him. How so? [If one says,] “Ten vines laden with fruit I delivered to you” and the other says, “There were only five”; Rabbi Meir makes him take an oath; But the Sages say: “All that is attached to land is like land.” An oath is imposed only for a thing [defined] by size, weight, or number. How so? [If one says,] “A store room full [of produce] I delivered to you,” or “A purse full [of money] I delivered to you” – and the other says, “I do not know; but what you left you may take,” he is exempt. If one says, “[I gave you produce reaching] up to the moulding [above the window],” and the other says, “Only up to the window,” he is liable.",
+            "If a man lends [money] to his neighbor on a pledge, and the pledge was lost, and he said to him: “I lent you a sela on it, and it [the pledge] was worth a shekel,” and the other says, “No! You lent me a sela on it, and it was worth a sela”, he is exempt. “I lent you a sela” on it, and it was worth a shekel,” and the other says, “No! You lent me a sela on it, and it was worth three denarii,” he is liable. “You lent me a sela on it, and it was worth two,” and the other says, “No! I lent you a sela on it, and it was worth a sela”,” he is exempt. “You lent me a sela on it, and it was worth two,” and the other says: “No! I lent you a sela on it, and it was worth five denarii,” he is liable. And who takes the oath? He who had the deposit, lest, if the other take the oath, this one may bring out the deposit."
+        ],
+        [
+            "All whom the Torah obligates to take an oath, take an oath, and do not pay. But these take an oath, and receive [payment]: the hired laborer, he who has been robbed, he who has been wounded, and he whose opponent is suspected of taking a false oath, and the shopkeeper with his account book. “The hired laborer” How so? [If] he says to him [his employer], “Give me my wages which you owe me,” and he replies, “I have given,” and the other says, “I have not received it,” he [the laborer] takes an oath and collects his wages. Rabbi Judah says: “[There is no oath] unless there is partial admission: How so? If he says to him, “Give me my wages, fifty denarii, which you owe me,” and the other says, “You have received a gold denar (25 silver denar).”",
+            "“He who has been robbed” How so? If they testified of a man that he entered into another’s house to take a pledge without permission, and the other says, “You have taken my vessels, and he says, “I have not taken them,” he takes an oath, and takes back his vessels. Rabbi Judah says: “[There is no oath] unless there is partial admission: How so? He said to him, “You have taken two vessels,” and the other says, “I have taken only one.”",
+            "“He who has been wounded,” How so? If they testified about a person that another went onto his property whole, and came out wounded, and he said to him, “You have wounded me,” and the other said, “I have not wounded you,” he takes an oath, and receives [damages]. R. Judah says: “[There is no oath] unless there is partial admission: How so? He said to him, you have inflicted on me two wounds,” and the other said, “I inflicted on you only one wound.”",
+            "“He whose opponent is suspected of taking a false oath,” How so? Whether it be the oath of testimony, or the oath of deposit, or even a vain oath. If one [of the litigants] was a dice-player, or usurer, or pigeon-flyer, or dealer in the produce of the seventh year, his opponent takes the oath and collects [his claim]. If both are suspect, the oath returns to its place, these are the words of Rabbi Yose. Rabbi Meir says: “They divide [the claim].”",
+            "“And the shopkeeper with his account book,” How so? Not that he [the shopkeeper] says to him [the customer], “It is written in my account book that you owe me two hundred zuz”. Rather he [the customer] says to him [the shopkeeper], “Give my son two seahs of wheat,” or, “Give my laborer small change to the value of a sela” and then he says, “I have given,” and they say, “We have not received”; he [the shopkeeper] takes an oath, and receives [his due from the customer]. And they take an oath, and receive [their due]. Ben Nanas said: “How can both be permitted to come to a vain oath? Rather he takes without an oath, and they take without an oath.”",
+            "If he said to a shopkeeper, “Give me fruit for a denar,” and he gave him, and then the shopkeeper said to him, “Give me the denar”, and he replied to him, “I gave it to you, and you placed it in the till”, the customer takes an oath. If he gave him the denar, and said to him, “Give me the fruit,” and the shopkeeper says to him, “I have given it to you, and you took it to your house,” the shopkeeper takes an oath. Rabbi Judah says: “He who has the fruit in his possession, has the advantage.” If he said to a money-changer, “Give me change for a denar,” and he gave him; and said to him, “Give me the denar,” and the other said, “I have given it to you, and you placed it in the till,” the customer takes an oath. If he gave him the denar, and said to him, “Give me the small change,” and the other said to him, “I have given it to you, and you threw it in your purse,” the money -changer takes an oath. Rabbi Judah says: “It is not usual for a money-changer to give [even] an issar until he receives the denar.”",
+            "So too they have said that she who impairs her kethubah [by admitting that it had already been partially paid] cannot receive [the remainder of the] payment except on oath; And that if one witness testifies against her that it [the kethubah] has been paid [in full], she cannot receive payment except on oath; And that from assigned property or orphans’ property she cannot exact payment [for her kethubah] except on oath; And that if she claims [her kethubah] not in his presence, she cannot receive payment except on oath. So, too, orphans cannot receive payment except on oath [namely]: “We swear that our father did not enjoin in his will, neither did our father say unto us, nor did we find [written] among the documents of our father that this document is paid.” Rabbi Yochanan ben Beroka says: “Even if the son was born after his father’s death he may take an oath, and collect his claim.” Rabban Shimon ben Gamaliel said: “If there are witnesses that the father said at the time of his death that this document was not paid, he receives [his claim] without an oath.”",
+            "And these take an oath though there is no [definite] claim: partners, tenants, guardians, the wife who transacts the affairs in the house, and the son of the house. [If] he said to him, “What do you claim of me?”, [and the other replied,] “I want you to swear to me”, he must take an oath. If the partners or tenants had divided, he cannot impose an oath upon them. If an oath was imposed upon him in another case, they impose upon him the whole. And the seventh year cancels the oath."
+        ],
+        [
+            "There are four kinds of guardians: an unpaid guardian, a borrower, a paid guardian and a hirer. An unpaid guardian may take an oath [that he had not been neglectful] in every case [of loss or damage and be free of liability]. A borrower must make restitution in every case. A paid guardian or a hirer may take an oath if the beast was injured, or taken captive or dead, but he must make restitution if it was lost or stolen.",
+            "If he [the owner] said to the unpaid guardian, “Where is my ox?” and he replied to him, “It died,” whereas in reality it was injured or captured or stolen or lost; [Or he replied], “It was injured,” whereas in reality it died or was captured or stolen or lost; [Or he replied,] “It was captured,” whereas in reality it died or was injured or stolen or lost; [Or he replied,] “It was stolen,” whereas in reality it died or was injured or captured or lost; [Or he replied,] “It was lost,” whereas in reality it died or was injured or captured or stolen; [And the owner said,] “I adjure you,” and he said, “amen”, he is exempt [from having to bring a sacrifice for a false oath].",
+            "[If the owner said,] “Where is my ox?” and he replied to him, “I do not know what you are talking about,” whereas in reality it died or was injured or captured or stolen or lost, [and the owner said,] “I adjure you,” and he said, “Amen”, he is exempt. [If the owner said,] “Where is my ox?” and he replied to him, “It was lost”; [and the owner said,] “I adjure you”, and he said, “Amen”, and witnesses testify against him that he had consumed it, he pays the principal; if he confessed himself, he pays the principal, a fifth, and brings a guilt-offering. [If the owner said,] “Where is my ox?” and he replied to him, “It was stolen;” [and the owner said,] “I adjure you, and he said, “Amen”, and witnesses testify against him that he himself stole it, he pays double; if he confessed himself, he pays the principal, fifth, and brings a guilt-offering.",
+            "If a man said to one in the market, “Where is my ox which you have stolen?” and he replied, “I did not steal it,” and witnesses testified against him that he did steal it, he pays double. If he killed it or sold it, he pays four or five times its value. If he saw witnesses coming nearer and nearer, and he said, “I did steal it, but I did not kill or sell it,” he pays only the principal.",
+            "If he [the owner] said to the borrower, “Where is my ox?” and he replied to him, “It died,” whereas in reality it was injured or captured or stolen or lost; [Or he replied,] “It was injured,” whereas in reality it died or was captured or stolen or lost; [Or he replied,] “It was captured”, whereas in reality it died or was injured or stolen or lost; [Or he replied,] “It was stolen”, whereas in reality it died or was injured or captured or lost; [Or he replied,] “It was lost”, whereas in reality it died or was injured or captured or stolen; [And the owner said,] “I adjure you,” and he said, “Amen,” he is exempt.",
+            "[If the owner said,] “Where is my ox?” and he replied to him, “I do not know what you are talking about,” whereas in reality it died or was injured or captured or stolen or lost; [and the owner said,] “I adjure you,” and he said, “Amen,” he is liable. If he said to a paid guardian, or hirer, “Where is my ox?” and he replied to him, “It died,” whereas in reality it was injured or captured; [Or he replied,] “It was injured,” whereas in reality it died or was captured; [Or he replied,] “It was captured,” whereas in reality it died or was injured; [Or he replied,] “It was stolen”, whereas in reality it was lost; [Or he replied,] “It was lost,” whereas in reality it was stolen; [And the owner said,] “I adjure you,” and he said, “Amen,” he is exempt. [If he replied,] “It died,” or, “It was injured,” or, “It was captured,” whereas in reality it was stolen or lost; [And the owner said,] “I adjure you,” and he said, “Amen,” he is liable. [If he replied,] “It was lost,” or, “It was stolen,” whereas in reality it died or was injured or captured; [And the owner said,] “I adjure you,” and he said, “Amen,” he is exempt. This is the principle: he who [by lying] changes from liability to liability or from exemption to exemption, or from exemption to liability, is exempt; From liability to exemption, is liable. This is the principle: he who takes an oath to make it more lenient for himself, is liable; to make it more stringent for himself, is exempt."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Shevuot/English/Open Mishnah.json

@@ -0,0 +1,34 @@
+{
+    "language": "en",
+    "title": "Mishnah Shevuot",
+    "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 שבועות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "[With regards to] oaths, there are two [types], which are [really] four; the [states of] awareness of impurity are of two [types], which are [really] four; the carrying [from one domain to the other] on Shabbat are of two [types], which are [really] four; the appearances of afflictions of the skin are of two [types], which are [really] four.",
+            "Any case where there is awareness at the beginning, and awareness at the end, and a period of unawareness in between, it is [atoned] by an <i>Oleh veYored</i> [a sliding-scale sin-offering where the economic status of the individual determines whether he brings an animal, a bird, or flour]. If there was awareness at the beginning, and not at the end, the goat which is performed inside [the Sanctuary] and the Day of Atonement defer [it]; until it becomes known to him [that he sinned], and he then must bring an <i>Oleh veYored</i> [a sliding-scale sin-offering where the economic status of the individual determines whether he brings an animal, a bird, or flour].",
+            "If there was no awareness at the beginning, but there awareness at the end, the goat which is performed outside [the Sanctuary] and the Day of Atonement atone; as the verse states  \"Aside from the sin-offering of Atonement.\" (Bamidbar 29:11): for the one that this one atones, that one atones, just as the inside one only atones for a matter which has awareness, so the outside one only atones for a matter which has awareness.",
+            "Regarding [a case] when there was no awareness, neither at the beginning nor at the end, the goats of the Pilgrimage Festivals and the goats of the New Months atone; these are the words of Rabbi Yehudah. Rabbi Shimon says: The goats of the Pilgrimage Festivals atone, but not the goats of the New Months. What do the goats of the New Months atone? For a pure [clean] person who ate impure [food]. Rabbi Meir says: All the goats, their atonements are identical, regarding the impurity of the Temple and its sacred [objects]. Rabbi Shimon would say: The goats of the New Months atone for a pure person that ate impure [food], and those of the Pilgrimage Festivals atone for that which does not have awareness, neither at the beginning nor at the end, and those of the Day of Atonement atone for that which does not have awareness at the beginning, but has awareness at the end. They [the Sages] said to him [Rabbi Shimon]: What is [the ruling] whether they may offer one for the other? He said to them: They may be offered. They said to him: Since their atonements are not equivalent, how can they offer one for the other? He said to them: All of them come to atone for the impurity of the Temple and its sacred [objects].",
+            "Rabbi Shimon ben Yehudah says in his [Rabbi Shimon's] name,  the goats of the New Months atone for a pure person who ate impure [food], in addition to them, those of the Pilgrimage Festivals, for it atones for a pure person who ate impure [food], and for that which does not have awareness neither at the beginning nor at the end; in addition to them, that of the Day of Atonement, for it atones for a pure person who ate impure [food], and for that which does not have awareness neither at the beginning nor at the end, and for that which does not have awareness at the beginning, but has awareness at the end; They said to him, What is [the ruling] whether they may offer one for the other? He said to them, \"Yes\". They said to him: If so, let those of the Day of Atonement be offered for the New Months, but how can those of the New Months be offered on the Day of Atonement to atone for an atonement that is not theirs? He said to them: All of them come to atone for the impurity of the Temple and its sacred [objects].",
+            "And regarding an intentional sin of the impurity of the Temple and its sacred [objects], the goat which was done inside and the Day of Atonement atone. Regarding the rest of transgressions that are in the Torah, minor ones and major ones, intentional ones and unintentional ones, whether he was cognizant or not cognizant, positive commandment and negative commandment, [sins punishable by] <i>karetot</i> [cut off from the Jewish nation] or the death penalty [imposed by the court]  - the <i>se'ir hamishtaleach</i> [the scapegoat sent off a desert cliff for atonement on Yom Kippur] atones.",
+            "[This is the case] for Israelites, for Priests, and for an Anointed Priest. What is the difference between Israelites, Priests and an Anointed Priest? Only that the blood [service] of the bull atones for the Priests for the impurity of the Temple and its sacred [objects]. Rabbi Shimon says: Just as the blood [service] of the goat which was done inside atones for all Israel, so too the blood [service] of the bull atones for the Priests. Just as the confessions of the goat sent atones for Israel, so too the confessions of the bull atone for the Priests."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Shevuot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,104 @@
+{
+    "language": "en",
+    "title": "Mishnah Shevuot",
+    "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 שבועות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "B<small>EI DEN</small> S<small>CHWÜREN</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Der T. unterscheidet 4 Klassen von Schwüren. 1. der Bekräftigungs- oder Beteuerungsschwur, (wörtlich Ausspruchsschwur, שבועת ביטוי), dh. wenn jemand eine gleichgültige, niemand betreffende Handlung promissorisch od. assertorisch beschwört; bei diesem gibt es 2 Arten: bejahend u. verneinend, die in 4 zerfallen: promissorisch u. assertorisch.</i><small>GIBT ES ZWEI</small> A<small>RTEN, DIE IN VIER ZERFALLEN</small>. B<small>EI DER</small> U<small>NREINHEIT GIBT ES ZWEI</small> A<small>RTEN DES</small> B<small>EWUSSTSEINS</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> der Nichtigkeitsschwur (<span dir=\"rtl\">שבועת שלא</span>), dh. ein Schwur, der !an und für sich eine Verletzung der Heiligkeit des Eides ist; dieser zerfällt ebenfalls in 4 Abteilungen: X. wenn jemand ein Absurdum beschwört u. jedermann von der Unwahrheit überzeugt ist; 2. wenn jemand etwas Selbstverständliches beschwört; 3. wenn jemand schwört, er werde eine biblische Vorschrift unterlassen; 4. wenn jemand schwört, etwas Unmögliches zu tun. 3. der Beweiseid (<span dir=\"rtl\">שבועת הפקדון</span>), der vom Gerichte dem Beklagten auf erlegte Eid. 4. der Zeugniseid (<span dir=\"rtl\">שבועת העדות</span>), wenn ein als Zeuge Genannter nichts zu wissen behauptet, so hat er dies zu beschwören. Die aussagenden Zeugen werden nicht vereidigt. Unser Abschnitt handelt von der 1. Klasse. 2. Daß man unrein ist, bezw. daß man die betreffende Sache nicht unrein berühren darf.</i>, <small>DIE IN VIER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Die Erklärung folgt weiter.</i><small>ZERFALLEN</small>. B<small>EIM</small> S<small>ABBATHGESETZE GIBT ES ZWEI</small> A<small>RTEN DES</small> H<small>INAUSBRINGENS</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Es ist verboten, am S. eine Sache aus einem Gebiete nach einem anderen umzutragen.</i>, <small>DIE IN VIER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Herauslangen einer Sache aus der Wohnung nach der Straße, Hinausreichen einer Sache aus der Wohnung nach der Straße, Hereinlangen einer Sache aus der Straße in die Wohnung, Hineinreichen einer Sache aus der Straße nach der Wohnung.</i><small>ZERFALLEN</small>. B<small>EI DEN</small> A<small>USSATZMALEN GIBT ES ZWEI</small> A<small>RTEN, DIE IN VIER</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Glanzfleck (<span dir=\"rtl\">בהרת</span>) und Hochfleck (<span dir=\"rtl\">שאת</span>), u. jede hat noch eine Unterart (<span dir=\"rtl\">ספחת</span>).</i><small>ZERFALLEN</small>.",
+            "W<small>ARAR</small> B<small>EWUSSTSEIN VORHANDEN VORHER</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Bevor, bezw. nachdem der Unreine mit dem Heiligen in Berührung gekommen ist.</i><small>UND NACHHER</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Bevor, bezw. nachdem der Unreine mit dem Heiligen in Berührung gekommen ist.</i>, <small>ZWISCHENDURCH ABER EIN</small> E<small>NTFALLEN, SO HAT MAN EIN AUF- UND ABSTEIGENDES</small> O<small>PFER</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Je nach den Vermögensverhältnissen der Person; der Reiche ein Viehopfer, der Ärmere ein Geflügelopfer u. der Ärmste ein Speisopfer; cf. Lev. 5,6ff.</i><small>DARZUBRINGEN.</small> W<small>AR VORHER</small> B<small>EWUSSTSEIN VORHANDEN, NICHT ABER</small> B<small>EWUSSTSEIN NACHHER, SO BRINGEN DER INNERHALB HERGERICHTETE</small> B<small>OCK</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Dessen Blut am Versöhnungstage auf dem Altar im Allerheiligsten gesprengt wird; cf. Lev. Kap. 16.</i><small>UND DER</small> V<small>ERSÖHNUNGSTAG DIE</small> S<small>ÜNDE IN DIE</small> S<small>CHWEBE, UND WENN ER SICH DERSELBEN BEWUSST WIRD, SO BRINGE ER EIN AUF- UND ABSTEIGENDES OPFER DAR</small>.",
+            "W<small>AR VORHER KEIN</small> B<small>EWUSSTSEIN VORHANDEN, WOHL ABER</small> B<small>EWUSSTSEIN NACHHER, SO SCHAFFEN IHM DER AUSSERHALB HERGERICHTETE</small> B<small>OCK UND DER</small> V<small>ERSÖHNUNGSTAG</small> S<small>ÜHNE, DENN ES HEISST</small>:<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Num. 29,11.</i> <i>außer dem Sündopfer der Versöhnung</i>, <small>WOFÜR DER EINE</small> S<small>ÜHNE SCHAFFT, SCHAFFT AUCH DER ANDERE</small> S<small>ÜHNE: WIE DER INNERHALB HERGERICHTETE NUR FÄLLE SÜHNT, WOBEI</small> B<small>EWUSSTSEIN VORHANDEN WAR, EBENSO SÜHNT AUCH DER AUSSERHALB HERGERICHTETE NUR</small> F<small>ÄLLE, WOBEI</small> B<small>EWUSSTSEIN VORHANDEN WAR</small>.",
+            "W<small>AR</small> B<small>EWUSSTSEIN WEDER VORHER NOCH NACHHER VORHANDEN, SO SCHAFFEN IHM DIE</small> B<small>ÖCKE DER</small> F<small>ESTTAGE UND DIE</small> B<small>ÖCKE DER</small> N<small>EUMONDE</small> S<small>ÜHNE – SO</small> R. J<small>EHUDA</small>. R. Š<small>IMO͑N SAGT, DIE</small> B<small>ÖCKE DER</small> F<small>ESTTAGE SCHAFFEN IHM</small> S<small>ÜHNE, NICHT ABER DIE</small> B<small>ÖCKE DER</small> N<small>EUMONDE; DIE</small> B<small>ÖCKE DER</small> N<small>EUMONDE SÜHNEN NUR DEN</small> F<small>ALL</small>, <small>WENN EIN</small> R<small>EINER</small> U<small>NREINES</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Ein reiner Gemeiner unreine Opferspeisen.</i> <small>GEGESSEN HAT</small>. R. M<small>EÍR SAGT, ALLE</small> B<small>ÖCKE SÜHNEN GLEICHMÄSSIG DIE</small> V<small>ERUNREINIGUNG DES</small> H<small>EILIGTUMS UND DER HEILIGEN</small> O<small>PFER</small>. R. Š<small>IMO͑N SAGTE</small>: D<small>IE</small> B<small>ÖCKE DER</small> N<small>EUMONDE SÜHNEN DEN</small> F<small>ALL, WENN EIN</small> R<small>EINER</small> U<small>NREINES GEGESSEN HAT, UND DIE DER</small> F<small>ESTTAGE DEN</small> F<small>ALL, WENN WEDER VORHER NOCH NACHHER</small> B<small>EWUSSTSEIN VORHANDEN WAR, UND DER DES</small> V<small>ERSÖHNUNGSTAGES DEN</small> F<small>ALL, WENN VORHER KEIN</small> B<small>EWUSSTSEIN VORHANDEN WAR, WOHL ABER NACHHER</small>. D<small>IE</small> W<small>EISEN</small> <small>SPRACHEN ZU IHM</small>: D<small>ÜRFEN SIE FÜR EINANDER DARGEBRACHT</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Wenn beispielsweise das als Neumondopfer bestimmte Tier abhanden gekommen war und man ein anderes dargebracht hat, so darf das erste, wenn es sich später einfindet, als Festopfer dargebracht werden.</i><small>WERDEN</small>? E<small>R ERWIDERTE IHNEN:</small> S<small>IE DÜRFEN DARGEBRACHT WERDEN</small>. D<small>A ENTGEGNETEN SIE IHM</small>: W<small>IESO DÜRFEN SIE FÜR EINANDER DARGEBRACHT WERDEN, WENN IHRE</small> S<small>ÜHNE NICHT GLEICHMÄSSIG IST</small>!? E<small>R ERWIDERTE IHNEN</small>: A<small>LLE SIND DAZU BESTIMMT, DIE</small> V<small>ERUNREINIGUNG DES</small> H<small>EILIGTUMS UND DER HEILIGEN</small> O<small>PFER ZU SÜHNEN</small>.",
+            "R. Š<small>IMO͑N B.</small> J<small>EḤUDA SAGTE IN SEINEM</small> N<small>AMEN</small>: D<small>IE</small> B<small>ÖCKE DER</small> N<small>EUMONDE SÜHNEN DEN</small> F<small>ALL, WENN EIN</small> R<small>EINER</small> U<small>NREINES GEGESSEN HAT; MEHR ALS DIESE DIE DER</small> F<small>ESTTAGE, DENN SIE SÜHNEN DEN</small> F<small>ALL, WENN EIN</small> R<small>EINER</small> U<small>NREINES GEGESSEN HAT, UND DEN</small> F<small>ALL, WENN WEDER VORHER NOCH NACHHER</small> B<small>EWUSSTSEIN VORHANDEN WAR;</small> UND MEHR ALS DIESE DER DES V<small>ERSÖHNUNGSTAGES, DENN ER SÜHNT DEN</small> F<small>ALL, WENN EIN</small> R<small>EINER</small> U<small>NREINES GEGESSEN HAT, UND DEN</small> F<small>ALL, WENN WEDER VORHER NOCH NACHHER</small> B<small>EWUSSTSEIN VORHANDEN WAR, UND DEN</small> F<small>ALL, WENN VORHER KEIN</small> B<small>EWUSSTSEIN VORHANDEN WAR, WOHL ABER</small> B<small>EWUSSTSEIN NACHHER</small>. D<small>IE</small> W<small>EISEN</small> <small>SPRACHEN ZU IHM</small>: D<small>ARF DER EINE FÜR DEN ANDEREN DARGEBRACHT WERDEN</small>? E<small>R ERWIDERTE IHNEN</small>: J<small>AWOHL</small>. S<small>IE ENTGEGNETEN IHM</small>: W<small>ENN DEM SO IST, SO KÖNNEN ALLERDINGS DIE DES</small> V<small>ERSÖHNUNGSTAGES AN</small> N<small>EUMONDEN DARGEBRACHT WERDEN, WIESO ABER KÖNNEN DIE DER</small> N<small>EUMONDE AM</small> V<small>ERSÖHNUNGSTAGE DARGEBRACHT WERDEN UND EINE IHNEN NICHT INNEWOHNENDE</small> S<small>ÜHNE ERWIRKEN</small>!? E<small>R ERWIDERTE IHNEN</small>: A<small>LLE SIND DAZU BESTIMMT, DIE</small> V<small>ERUNREINIGUNG DES</small> H<small>EILIGTUMS UND DER HEILIGEN</small> O<small>PFER ZU SÜHNEN</small>.",
+            "D<small>IE VORSÄTZLICHE</small> V<small>ERUNREINIGUNG DES</small> H<small>EILIGTUMS UND DER HEILIGEN</small> O<small>PFER SÜHNEN DER INNERHALB HERGERICHTETE</small> B<small>OCK UND DER</small> V<small>ERSÖHNUNG STAG</small>. A<small>NDERE IN DER</small> T<small>ORA GENANNTE</small> S<small>ÜNDEN, LEICHTE UND SCHWERE, VORSÄTZLICHE UND UNVORSÄTZLICHE, BEWUSSTE UND UNBEWUSSTE</small>, G<small>EBOTE UND</small> V<small>ERBOTE, MIT DER</small> A<small>USROTTUNG ODER MIT DER</small> T<small>ODESSTRAFE DURCH DAS</small> G<small>ERICHT BELEGTE, SÜHNT DER FORTGESCHICKTE</small> S<small>ÜHNE</small><small>BOCK</small>.",
+            "J<small>ISRAÉLITEN</small>, P<small>RIESTER UND DER GESALBTE</small> H<small>OCH</small><small>PRIESTER SIND HIERIN EINANDER GLEICH</small>. <small>EIN</small> U<small>NTERSCHIED ZWISCHEN</small> J<small>ISRAÉLITEN</small>, P<small>RIESTERN UND DEM GESALBTEN</small> H<small>OCH</small><small>PRIESTER BESTEHT DARIN, INDEM DER</small> F<small>ARRE</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Cf. Lev. 16,3ff.</i><small>DEN</small> P<small>RIESTERN</small> S<small>ÜHNE SCHAFFT FÜR</small> V<small>ERUNREINIGUNG DES</small> H<small>EILIGTUMS UND DER HEILIGEN</small> O<small>PFER</small>. R. Š<small>IMO͑N SAGTE</small>: W<small>IE DAS</small> B<small>LUT DES INNERHALB HERGERICHTETEN</small> B<small>OCKES DEN</small> J<small>ISRAÉLITEN</small> S<small>ÜHNE SCHAFFT, EBENSO SCHAFFT DAS</small> B<small>LUT DES</small> F<small>AHREN DEN</small> P<small>RIESTERN</small> S<small>ÜHNE, UND WIE DAS</small> S<small>ÜNDENBEKENNTNIS BEIM FORTZUSCIIICKENDEN</small> B<small>OCKE DEN</small> J<small>ISRAÉLITEN</small> S<small>ÜHNE SCHAFFT, EBENSO SCHAFFT DAS</small> S<small>ÜNDENBEKENNTNIS BEIM</small> F<small>ARREN DEN</small> P<small>RIESTERN</small> S<small>ÜHNE</small>."
+        ],
+        [
+            "<b>B</b><small>EI DER</small> U<small>NREINHEIT GIBT ES ZWEI</small> A<small>RTEN DES</small> B<small>EWUSSTSEINS, DIE INVIER ZERFALLEN</small>. W<small>ENN JEMAND WUSSTE, DASS ER UNREIN GEWORDEN, DIES IHM ABER ENTFALLEN IST, JEDOCH</small> K<small>ENNTNIS VON DER</small> H<small>EILIGKE IT HAT,</small> ODER IHM DIE K<small>ENNTNIS DER</small> H<small>EILIGKEIT FEHLTE, JEDOCH</small> K<small>ENNTNIS DER</small> U<small>NREINHEIT HAT, ODER IHM VON BEIDEM DIE</small> K<small>ENNTNIS FEHLTE</small>, <small>UND ER OHNE</small> K<small>ENNTNIS</small> H<small>EILIGES GEGESSEN, UND NACH DEM</small> E<small>SSEN</small> K<small>ENNTNIS ERLANGT HAT, SO MUSS ER EIN AUF- UND ABSTEIGENDES</small> O<small>PFER DARBRINGEN</small>. W<small>ENN ER WUSSTE, DASS ER UNREIN GEWORDEN, DIES IHM ABER ENTFALLEN IST, JEDOCH</small> K<small>ENNTNIS DES</small> H<small>EILIGTUMS HAT, ODER IHM DIE</small> K<small>ENNTNIS DES</small> H<small>EILIGTUMS FEHLTE, JEDOCH</small> K<small>ENNTNIS DER</small> U<small>NREINHEIT HAT, ODER IHM VON BEIDEM</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Der 3. Fall wird nicht besonders gezählt, da er in den ersten 2 enthalten ist, mithin sind es nur 4 Arten.</i> <small>DIE</small> K<small>ENNTNIS FEHLTE, UND ER OHNE</small> K<small>ENNTNIS IN DAS</small> H<small>EILIGTUM EINGETRETEN IST, UND NACH SEINEM</small> H<small>ERAUSKOMMEN</small> K<small>ENNTNIS ERLANGT HAT, SO MUSS ER EIN AUF- UND ABSTEIGENDES</small> O<small>PFER DARBRINGEN</small>.",
+            "E<small>INERLEI OB ER IN DEN</small> T<small>EMPELHOF SELBST ODER IN DEN ZU DIESEM HINZUGEFÜGTEN</small> R<small>AUM EINGETRETEN IST, DENN MAN DARF DIE</small> S<small>TADT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Jerušalem.</i> <small>UND DEN</small> T<small>EMPELHOF ERWEITERN NUR MIT</small> Z<small>USTIMMUNG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Sie müssen auch an der Prozession beteiligt sein.</i> <small>DES</small> K<small>ÖNIGS, DES</small> P<small>ROPHETEN, DES</small> O<small>RAKELS, UND DES AUS EINUNDSIEBZIG</small> M<small>ITGLIEDERN BESTEHENDEN</small> S<small>YNEDRIUMS, AUCH GEHÖREN DAZU ZWEI</small> D<small>ANKOPFER UND</small> G<small>ESANG;</small> IHNENFOLGT DAS G<small>ERICHTSKOLLEGTUM MIT ZWEI</small> D<small>ANKOPFERN HINTER IHNEN, UND</small> <small>GANZ</small> J<small>ISRAÉL FOLGT HINTERHER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Somit haben auch die später hinzugefügten Räume dieselbe Heiligkeit.</i>. D<small>AS INNERE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Der beiden Dankopfer.</i> <small>WURDE GEGESSEN UND DAS ÄUSSERE VERBRANNT</small>. I<small>ST</small> <small>BEI DER</small> E<small>RWEITERUNG</small> <small>DIES ALLES NICHT</small> E<small>RLIL FOLGT, SO IST, WER DA EINTRITT, NICHT SCHULDIG</small>.",
+            "W<small>ENN JEMAND IM</small> T<small>EMPELHOFE UNREIN GEWORDEN UND DIES IHM ENTFALLEN IST, JEDOCH</small> K<small>ENNTNIS HAT, DASS ER SICH IM</small> H<small>EILIGTUME BEFINDET, ODER IHM DIE</small> K<small>ENNTNIS DES</small> H<small>EILIGTUMS ENTFALLEN IST, JEDOCH</small> K<small>ENNTNIS DER</small> U<small>NREINHEIT HAT, ODER BEIDES IHM ENTFALLEN IST, UND ER SICH DA NIEDERWIRFT ODER DIE</small> D<small>AUER EINER</small> N<small>IEDERWERFUNG VERWEILT, ODER ER BEIM</small> H<small>INAUSGEHEN DEN WEITEREN</small> W<small>EG WÄHLT, SO IST ER SCHULDIG, WENN ABER DEN KÜRZEREN, SO IST ER FREI</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Falls er da die oben bezeichnete Zeit nicht verweilt hat.</i>. D<small>IES IST EIN DAS</small> H<small>EILIGTUM BETREFFENDES</small> G<small>EIV BOT, WEGEN DESSEN</small> Ü<small>BERTRETUNG</small> <small>MAN</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die Gemeinde, bei irrtümlicher Entscheidung (cf. Lev. 4,13), der es obliegt, die Unreinen zu entfernen (cf. Num. 5,2).</i> <small>NICHT SCHULDIG IST</small>.",
+            "W<small>ELCHES IST DAS DIE</small> M<small>ENSTRUATION BETREFFENDE</small> G<small>EBOT, WEGEN DESSEN</small> Ü<small>BERTRETUNG</small> <small>MAN SCHULDIG IST</small>? W<small>ENN JEMAND DEN</small> B<small>EISCHLAF MIT EINER REINEN</small> F<small>RAU VOLLZIEHT UND SIE ZU IHM SAGT, SIE SEI UNREIN GEWORDEN, UND ER SICH SOFORT ZURÜCKZIEHT, SO IST ER SCHULDIG, DENN DAS</small> H<small>ERAUSZIEHEN GEWÄHRT IHM EINEN EBENSOLCHEN</small> G<small>ENUSS WIE DAS</small> H<small>INEINBRINGEN</small>.",
+            "R. E<small>LIEZ͑ER SAGTE</small>: E<small>S HEISST</small>: <sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Lev. 5,2.</i><i>das Kriechtier &amp;c. und es ihm entfällt</i>, <small>BEIM</small> E<small>NTFALLEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Er muß also vorher gewußt haben, woran er sich verunreinigt hat.</i> <small>DES</small> K<small>RIECHTIERES IST MAN SCHULDIG, NICHT ABER IST MAN SCHULDIG BEIM</small> E<small>NTFALLEN DES</small> H<small>EILIGTUMS</small>. R. A͑<small>QIBA SAGTE</small>: E<small>S HEISST</small>: <sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Lev. 5,2.</i><i>und es ihm entfällt, und er ist unrein</i>, <small>BEIM</small> E<small>NTFALLEN DER</small> U<small>NREINHEIT IST MAN SCHULDIG, NICHT ABER IST MAN SCHULDIG BEIM</small> E<small>NTFALLEN DES</small> H<small>EILIGTUMS</small>. R. J<small>IŠMA͑ÉL SAGTE</small>: E<small>S HEISST</small> <small>ZWEIMAL</small> <i>und es ihm entfällt</i>, <small>DIES LEHRT</small>, <small>DASS MAN SOWOHL BEIM</small> E<small>NTFALLEN DER</small> U<small>NREINHEIT ALS AUCH BEIM</small> E<small>NTFALLEN DES</small> H<small>EILIGTUMS SCHULDIG SEI</small>."
+        ],
+        [
+            "<b>E</b><small>S GIBT ZWEI</small> A<small>RTEN VON</small> S<small>CHWÜREN, DIE IN VIER ZERFALLEN; EIN</small> S<small>CHWUR, DASS ICH ESSEN WERDE, ODER: DASS ICH NICHT ESSEN WERDE; DASS ICH GEGESSEN HABE, ODER: DASS ICH NICHT GEGESSEN HABE</small>. W<small>ENN ER GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH NICHT ESSEN WERDE, UND EIN</small> M<small>INIMUM GEGESSEN HAT, SO IST ER SCHULDIG</small> – <small>SO</small> R. A͑<small>QIBA</small>. S<small>IE SPRACHEN ZU</small> R. A͑<small>QIBA</small>: W<small>O FINDEN WIR DENN, DASS JEMAND WEGEN DES</small> E<small>SSENS EINES MINIMUMS SCHULDIG</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wegen des Essens verbotener Speisen, bezw. an einem Tage, an dem das Essen verboten ist, ist man nur dann schuldig, wenn man ein oiivengroßes Quantum gegessen hat.</i> <small>SEI, DASS DIESER SCHULDIG SEIN SOLLTE</small>!? R. A͑<small>QIBA ERWIDERTE IHNEN</small>: W<small>O FINDEN WIR DENN, DASS JEMAND WEGEN DES</small> S<small>PRECHENS EIN</small> O<small>PFER DARZUBRINGEN HAT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Wohl aber wegen der Eidesverletzung, somit bildet dieses Gesetz eine Ausnahme auch hinsichtlich des Quantums.</i>!? <b>W</b><small>ENN JEMAND GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH NICHT ESSEN WERDE</small>, <small>UND GEGESSEN UND GETRUNKEN HAT, SO IST ER NUR EINMAL SCHULDIG; WENN ABER: EIN</small> S<small>CHWUR, DASS ICH NICHT ESSEN UND NICHT TRINKEN WERDE, UND GEGESSEN UND GETRUNKEN HAT, SO IST ER ZWEIMAL SCHULDIG</small>.",
+            "W<small>ENN JEMAND GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH NICHT ESSEN WERDE, UND</small> W<small>EIZENBROT</small>, G<small>ERSTENBROT UND</small> D<small>INKELBROT GEGESSEN HAT, SO 1ST ER NUR EINMAL SCHULDIG; WENN ABER: EIN</small> S<small>CHWUR, DASS ICH WEDER</small> W<small>EIZENBROT NOCH</small> G<small>ERSTENBROT NOCH</small> D<small>INKELBROT ESSEN WERDE, UND DIESE GEGESSEN HAT, SO IST ER WEGEN JEDES BESONDERS SCHULDIG</small>.",
+            "W<small>ENN JEMAND GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH NICHT TRINKEN WERDE, UND VERSCHIEDENE</small> G<small>ETRÄNKE GETRUNKEN HAT, SO IST ER NUR EINMAL SCHULDIG; WENN ABER: EIN</small> S<small>CHWUR, DASS ICH WEDER</small> W<small>EIN NOCH</small> Ö<small>L NOCH</small> H<small>ONIG TRINKEN WERDE, UND DIESE GETRUNKEN HAT, SO IST ER WEGEN JEDES BEIV SONDERS SCHULDIG</small>.",
+            "W<small>ENN JEMAND GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH NICHT ESSEN WERDE, UND ZUM</small> E<small>SSEN UNGEEIGNETE</small> S<small>PEISEN GEGESSEN HAT, ODER ZUM</small> T<small>RINKEN UNGEEIGNETE</small> G<small>ETRÄNKE GETRUNKEN HAT, SO IST ER FREI</small>. W<small>ENN JEMAND GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH NICHT ESSEN WERDE, UND</small> A<small>AS</small>, T<small>OTVERLETZTES</small>, E<small>KEL</small>- <small>UND</small> K<small>RIECHTIERE GEGESSEN HAT, SO IST ER SCHULDIG, UND NACH</small> R. Š<small>IMO͑N FREI</small>. S<small>AGTE JEMAND</small>: Q<small>ONAM</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Vgl. S. 292 Anm. 26.</i> <small>SEI MIR DER</small> G<small>ENUSS VON MEINER</small> F<small>RAU, WENN ICH HEUTE GEGESSEN HABE, UND ER HATTE</small> A<small>AS</small>, T<small>OTVERLETZTES</small>, E<small>KEL- UND</small> K<small>RIECHTIERE GEGESSEN, SO IST IHM SEINE</small> F<small>RAU VERBOTEN</small>.",
+            "<b>E</b><small>INERLEI OB DIE</small> D<small>INGE IHN SELBST ODER ANDERE BETREFFEN, EINERLEI OB DIE</small> D<small>INGE KONKRETE ODER ABSTRAKTE SIND</small>. Z<small>UM</small> B<small>EISPIEL: SAGT JEMAND: EIN</small> S<small>CHWUR, DASS ICH JENEM ETWAS GEBEN WERDE, ODER: DASS ICH NICHT GEBEN WERDE; DASS ICH GEGEBEN HABE, ODER: DASS ICH NICHT GEGEBEN HABE;</small> DASS ICH SCHLAFEN WERDE, ODER: DASS ICH NIGHT SCHLAFEN WERDE; DASS ICH GESCHLAFEN HABE, ODER: DASS ICH NICHT GESCHLAFEN HABE; DASS ICH EIN S<small>TEINCHEN INS</small> M<small>EER WERFEN WERDE, ODER: DASS ICH NICHT WERFEN WERDE; DASS ICH GEWORFEN HABE, ODER: DASS ICH NICHT GEWORFEN HABE</small>. R. J<small>IŠMA͑ÉL SAGT, MAN SEI NUR WEGEN DES PROMISSORISCHEN</small> S<small>CHWURES</small> <small>SCHULDIG, DENN ES HEISST</small>:<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Lev. 5,4.</i><i>Böses oder Gutes zu tun</i>. R. A͑<small>QIBA SPRACH ZU IHM</small>: D<small>EMNACH WEISS ICH DIES NUR VON</small> F<small>ALLEN, WO ES ZUM</small> B<small>ÖSEN ODER ZUM</small> G<small>UTEN ERFOLGT, WOHER DIES NUN VON</small> F<small>ÄLLEN, WO ES NICHT ZUM</small> B<small>ÖSEN ODER ZUM</small> G<small>UTEN ERFOLGT</small>!? J<small>ENER ERWIDERTE</small>: V<small>ON DER</small> E<small>INBEGREIFUNG</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Das W. ‘alles’ (Lev. 5,4) ist einbegreifend.</i><small>DES</small> S<small>CHRIFTVERSES</small>. D<small>IESER ENTGEGNETE</small>: W<small>ENN DIE</small> S<small>CHRIFT DAS EINE EINBEGREIFT, SO BEGREIFT SIE AUCH DAS ANDERE EIN</small>.",
+            "<b>W</b><small>ENN JEMAND GESCHWOREN HAT, EINE GESETZLICHE</small> V<small>ORSCHRIFT ZU UNTERLASSEN, UND SIE NICHT UNTERLASSEN HAT</small>, <small>SO IST ER FREI</small>; <small>EINE AUSZUÜBEN</small>, <small>UND SIE NICHT AUSGEÜBT HAT, SO IST ER FREI</small>. E<small>IGENTLICH SOLLTE DURCH EINEN</small> S<small>CHLUSS GEFOLGERT WERDEN</small>, <small>DASS ER SCHULDIG SEI</small>, <small>UND ZWAR NACH EINER LEHRE DES</small> R. J<small>EHUDA B.</small> B<small>ETHERA, </small> DENN R. J<small>EHUDA B.</small> B<small>ETHERA SAGTE</small>: W<small>ENN MAN SCHULDIG</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wenn man geschworen hat, sie auszuüben, u. es unterlassen hat.</i><small>IST WEGEN</small> <small>EINES</small> S<small>CHWURES BETREFFEND</small> <small>FREIGESTELLTE</small> H<small>ANDLUNGEN, ZU DENEN MAN NICHT SEIT</small> <small>DER</small> G<small>ESETZGEBUNG AM</small> B<small>ERGE</small> S<small>INAJ EIDLICH VERPFLICHTET IST, UM WIEVIEL MEHR IST MAN SCHULDIG WEGEN</small> <small>EINES</small> S<small>CHWURES BETREFFEND</small> <small>GESETZLICHE</small> V<small>ORSCHRIFTEN, ZU DENEN MAN SEIT DER</small> G<small>ESETZGEBUNG AM</small> B<small>ERGE</small> S<small>INAJ EIDLICH VERPFLICHTET IST</small>. M<small>AN ERWIDERTE IHM</small>: N<small>EIN, WENN DIES BEI EINEM FREIGESTELLTE</small> H<small>ANDLUNGEN BETREFFENDEN</small> S<small>CHWURE, BEI DEM DIE</small> V<small>ERNEINUNG DER</small> B<small>EJAHUNG GLEICHT, DER</small> F<small>ALL IST, SOLLTE DIES AUCH BEI EINEM GESETZLICHE</small> V<small>ORSCHRIFTEN BETREFFENDEN</small> S<small>CHWURE DER</small> F<small>ALL SEIN</small>, <small>BEI DEM DIE</small> V<small>ERNEINUNG NIGHT DER</small> B<small>EJAHUNG GLEICHT</small>!? W<small>ENN NÄMLICH JEMAND GESCHWOREN HAT, EINE SOLCHE ZU UNTERLASSEN, UND SIE NICHT UNTERLASSEN HAT, IST ER FREI</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Nach aller Ansicht; ein solcher ist ein Nichtigkeitsschwur, der weiter Fol. 29a besonders behandelt wird.</i>.",
+            "<b>W</b><small>ENN JEMAND GESAGT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS ICH DIESEN</small> L<small>AIB NICHT ESSEN WERDE, EIN</small> S<small>CHWUR, DASS ICH IHN NICHT ESSEN WERDE, EIN</small> S<small>CHWUR, DASS ICH IHN NICHT ESSEN WERDE, UND IHN GEGESSEN HAT, SO IST ER NUR EINMAL</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Der 2. Schwur kann sich auf den betreffenden Laib nicht mehr erstrecken.</i><small>SCHULDIG</small>. D<small>IES IST EIN</small> B<small>EKRÄFTIGUNGSSCHWUR, WEGEN DESSEN</small> V<small>ERLETZUNG</small> <small>MAN BEI</small> V<small>ORSÄTZLICHKEIT SICH DER</small> G<small>EISSELUNG SCHULDIG MACHT UND BEI</small> U<small>NVORSÄTZLICHKEIT EIN AUF- UND ABSTEIGENDES</small> O<small>PFER DARBRINGEN MUSS</small>. W<small>EGEN DES</small> N<small>ICHTIGKEITSSCHWURES MACHT MAN SICH BEI</small> V<small>ORSÄTZLICHKEIT DER</small> G<small>EISSELUNG SCHULDIG UND BEI</small> U<small>NVORSÄTZLICHKEIT IST MAN FREI</small>.",
+            "<b>W</b><small>ELCHER IST EIN</small> N<small>ICHTIGKEITSSCHWUR</small>? W<small>ENN JEMAND ETWAS BESCHWÖRT, UND ES DEN</small> M<small>ENSCHEN BEKANNT IST, DASS ES ANDERS SEI</small>: W<small>ENN ER VON EINER</small> S<small>TEINSÄULE SAGT, SIE SEI AUS</small> G<small>OLD, VON EINEM</small> M<small>ANNE, ER SEI EINE</small> F<small>RAU, ODER VON EINER</small> F<small>RAU, SIE SEI EIN</small> M<small>ANN</small>. F<small>ERNER, WENN JEMAND ETWAS</small> U<small>NMÖGLICHES BESCHWÖRT: WENN ICH NICHT EIN IN DER</small> L<small>UFT FLIEGENDES</small> K<small>AMEL GESEHEN HABE, WENN ICH NICHT EINE</small> S<small>CHLANGE WIE EIN</small> Ö<small>LPRESSBALKEN GESEHEN HABE</small>. F<small>ERNER, WENN</small> Z<small>EUGEN ZU EINEM, DER SIE FÜR IHN</small> Z<small>EUGNIS ABZULEGEN AUFFORDERT, SAGEN: EIN</small> S<small>CHWUR, DASS WIR FÜR DICH KEIN</small> Z<small>EUGNIS ABLEGEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Und da sie dazu verpflichtet sind, so ist dies ein Nichtigkeitsschwur.</i><small>WERDEN</small>. F<small>ERNER, WENN JEMAND SCHWÖRT, EIN</small> G<small>EBOT ZU UNTERLASSEN: KEINE</small> F<small>ESTNÜTTE ZU ERRICHTEN, KEINEN</small> F<small>ESTSTRAUSS ZU NEHMEN, ODER KEINE</small> T<small>EPHILLIN ANZULEGEN</small>. D<small>IES IST EIN</small> N<small>ICHTIGKEITSSCHWUR, WEGEN DESSEN MAN SICH BEI</small> V<small>ORSÄTZLICHKEIT DER</small> G<small>EISSELUNG SCHULDIG MACHT UND BEI</small> U<small>NVORSÄTZLICHIXKEIT FREI IST</small>.",
+            "S<small>AGT JEMAND</small>: <small>EIN</small> S<small>CHWUR, DASS ICH DIESEN</small> L<small>AIB ESSEN WERDE, EIN</small> S<small>CHWUR, DASS ICH IHN NICHT ESSEN WERDE, SO IST DER ERSTE EIN</small> B<small>EKRÄFTIGUNGSSCHWUR UND DER ZWEITE</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Womit er schwört, ein Gebot zu übertreten.</i><small>EIN</small> N<small>ICHTIGKEITSSCHWUR;</small> HAT ER IHN GEGESSEN, SO HAT ER EINEN N<small>ICHTIGKEITSSCHWUR GELEISTET, HAT ER IHN NICHT GEGESSEN, SO HAT ER EINEN</small> B<small>EKRÄFTIGUNGSSCHWUR ÜBERTRETEN</small>.",
+            "<b>D</b><small>ER</small> B<small>EKRÄFTIGUNGSSCHWUR GILT BEI</small> M<small>ÄNNERN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Dies ist selbstverständlich u. wird nur als Gegensatz zum Zeugniseide (cf. infra Fol. 30a) gelehrt.</i><small>UND BEI</small> F<small>RAUEN, BEI</small> V<small>ERWANDTEN UND BEI</small> F<small>REMDEN, BEI</small> <small>ALS</small> Z<small>EUGEN</small> Z<small>ULÄSSIGEN UND BEI</small> U<small>NZULÄSSIGEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Cf. Syn. Fol. 24b.</i>, <small>VOR</small> G<small>ERICHT UND AUSSERHALB DES</small> G<small>ERICHTES, JEDOCH MUSS</small> <small>DER</small> S<small>CHWUR</small> <small>AUS SEINEM</small> M<small>UNDE KOMMEN</small>. M<small>AN IST BEI</small> V<small>ORSÄTZLICHKEIT GEISSELUNG SCHULDIG UND BEI</small> U<small>NVORSÄTZLICHKEIT EIN AUF- UND ABSTEIGENDES</small> O<small>PFER</small>.",
+            "D<small>ER</small> N<small>ICHTIGKEITSSCHWUR GILT BEI</small> M<small>ÄNNERN UND BEI</small> F<small>RAUEN, BEI</small> F<small>REMDEN UND BEI</small> V<small>ERWANDTEN, BEI</small> Z<small>ULÄSSIGEN UND BEI</small> U<small>NZULÄSSIGEN, VOR</small> G<small>ERICHT UND AUSSERHALB DES</small> G<small>ERICHTES, JEDOCH MUSS</small> <small>DER</small> S<small>CHWUR</small> <small>AUS SEINEM</small> M<small>UNDE KOMMEN</small>. M<small>AN IST BEI</small> V<small>ORSÄTZLICHKEIT</small> G<small>EISSELUNG SCHULDIG UND BEI</small> U<small>NVORSÄTZLICHKEIT FREI</small>. S<small>OWOHL BEI DIESEM ALS AUCH BEI JENEM IST MAN AUCH DANN SCHULDIG, WENN MAN VON ANDEREN BESCHWOREN WIRD</small>. S<small>AGTE JEMAND</small>: <small>ICH HABE HEUTE NICHT GEGESSEN, ODER: ICH HABE HEUTE KEINE</small> T<small>EPHILLIN ANGELEGT</small>, <small>UND ALS EIN ANDERER ZU IHM SAGTE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER SCHU?DIG</small>."
+        ],
+        [
+            "<b>D</b><small>ER</small> Z<small>EUGNISEID</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Vgl. s. 239 Anm. 1.</i> <small>GILT BEI</small> M<small>ÄNNERN UND NICHT BEI</small> F<small>RAUEN, BEI</small> F<small>REMDEN</small> <small>UND NICHT BEI</small> V<small>ERWANDTEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Die hier ausgeschlossenen Personen sind auch als Zeugen unzulässig, u. sie bringen daher auch wegen des falschen Zeugniseides kein Opfer dar.</i><small>, BEI</small> [<small>ALS ZEUGEN</small>] Z<small>ULÄSSIGEN UND NICHT BEI</small> U<small>NZULÄSSIGEN, AUCH NUR BEI SOLCHEN, DIE ALS</small> Z<small>EUGEN GEEIGNET</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Cf. infra Fol. 31a.</i> <small>SIND;  </small> SOWOHL VOR G<small>ERICHT ALS AUCH AUSSERHALB DES</small> G<small>ERICHTES, WENN</small> [<small>DER</small> E<small>ID</small>] <small>AUS IHREM</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Der Zeugen.</i> M<small>UNDE GEKOMMEN IST; WENN ABER AUS DEM</small> M<small>UNDE ANDERER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wenn der Kläger die Zeugen beschwört u. diese leugnen.</i><small>, SO SIND SIE NUR DANN SCHULDIG, WENN SIE VOR</small> G<small>ERICHT GELEUGNET HABEN – SO</small> R. M<small>EÍR</small>.  D<small>IE</small> W<small>EISEN SAGEN</small>: E<small>INERLEI OB</small> [<small>DER</small> E<small>ID</small>] <small>AUS IHREM</small> M<small>UNDE GEKOMMEN IST, ODER AUS DEM</small> M<small>UNDE ANDERER, SIE SIND NUR DANN SCHULDIG, WENN SIE VOR</small> G<small>ERICHT GELEUGNET HABEN</small>.",
+            "S<small>IE SIND SCHULDIG SOWOHL BEI</small> V<small>ORSÄTZLICHKEIT HINSICHTLICH DES</small> E<small>IDES</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Wenn sie wußten, daß der Eid falsch, somit verboten sei, und daß dieserhalb ein Opfer dargebracht werden muß.</i><small>, ALS AUCH BEI</small> U<small>NVORSÄTZLICHKEIT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn sie wußten, daß der Eid falsch u. somit verboten sei, jedoch nicht, daß dieserhalb ein Opfer dargebracht werden muß.</i> <small>HINSICHTLICH DESSEN UND</small> V<small>ORSÄTZLICHKEIT HINSICHTLICH DES</small> Z<small>EUGNISSES</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Wenn sie wußten, daß der Eid falsch u. somit verboten sei, jedoch nicht, daß dieserhalb ein Opfer dargebracht werden muß.</i><small>, NICHT ABER, WENN AUCH IN DIESER</small> H<small>INSICHT</small> U<small>NVORSÄTZLICHKEIT</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Wenn sie beim Schwören das Zeugnis vergessen hatten.</i> <small>VORLAG</small>.  W<small>AS SIND SIE WEGEN DES VORSÄTZLICHEN</small> [<small>FALSCHEN</small>] E<small>IDES SCHULDIG?</small> E<small>IN AUF- UND ABSTEIGENDES</small> O<small>PFER</small>.",
+            "<b>W</b><small>ELCHER HEISST EIN</small> Z<small>EUGNISEID?</small> W<small>ENN JEMAND ZU ZWEIEN GESAGT HAT: KOMMT UND LEGT FÜR MICH</small> Z<small>EUGNIS AB</small>, <small>UND SIE IHM ERWIDERT HABEN</small>: <small>EIN</small> S<small>CHWUR, DASS WIR FÜR DICH NICHTS ZU BEKUNDEN WISSEN, ODER WENN SIE IHM ERWIDERT HABEN: WIR WISSEN FÜR DICH NICHTS ZU BEKUNDEN</small>, <small>UND ALS ER ZU IHNEN SAGTE</small>: <small>ICH BESCHWÖRE EUCH, SIE</small> ‘A<small>MEN</small>’ <small>SAGTEN, SO SIND SIE SCHULDIG</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wenn der Schwur falsch war.</i>. W<small>ENN ER SIE AUSSERHALB DES</small> G<small>ERICHTES FÜNFMAL BESCHWOREN HAT, UND SIE DARAUF VOR</small> G<small>ERICHT EINGESTANDEN HABEN, SO SIND SIE FREI, WENN SIE ABER GELEUGNET HABEN, SO SIND SIE WEGEN EINES JEDEN</small> S<small>CHWURES</small> <small>BESONDERS SCHULDIG</small>. W<small>ENN ER SIE VOR</small> G<small>ERICHT FÜNFMAL BESCHWOREN HAT, UND SIE GELEUGNET HABEN, SO SIND SIE NUR EINMAL SCHULDIG</small>. R. Š<small>IMO͑N SAGTE</small>: A<small>US WELCHEM</small> G<small>RUNDE?</small> W<small>EIL SIE NICHT MEHR EINGESTEHEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Das vor Gericht abgelegte Zeugnis kann nicht mehr widerrufen werden.</i><small>KONNTEN</small>.",
+            "H<small>ABEN BEIDE ZUSAMMEN GELEUGNET, SO SIND BEIDE SCHULDIG, WENN ABER NACHEINANDER, SO IST DER ERSTE SCHULDIG UND DER ANDERE FREI</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Leugnet der erste, so ist der andere nicht mehr in der Lage, Zeugnis abzulegen.</i>; <small>HAT EINER GELEUGNET UND DER ANDERE EINGESTANDEN, SO IST DER</small> L<small>EUGNENDE SCHULDIG</small>. W<small>ENN ES ZWEI</small> Z<small>EUGENPARTIEN SIND, UND ZUERST DIE EINE UND NACHHER DIE ANDERE LEUGNETE, SO SIND BEIDE SCHULDIG, WEIL DAS</small> Z<small>EUGNIS DURCH JEDE VON BEIDEN BESTEHEN KÖNNTE</small>.",
+            "W<small>ENN ER ZU IHNEN GESAGT HAT</small>: <small>ICH BESCHWÖRE EUCH, ZU KOMMEN UND ZU BEKUNDEN, DASS ICH BEI JENEM</small> W<small>EIZEN</small>, G<small>ERSTE UND</small> D<small>INKEL IN</small> V<small>ERWAHRUNG HABE</small>, <small>UND SIE IHM ERWIDERT HABEN</small>: <small>EIN</small> S<small>CHWUR, DASS WIR FÜR DICH NICHTS ZU BEKUNDEN WISSEN, SO SIND SIE NUR EINMAL SCHULDIG;</small> WENN ABER: EIN S<small>CHWUR, DASS WIR FÜR DICH NICHT ZU BEKUNDEN WISSEN, DASS DU BEI JENEM</small> W<small>EIZEN</small>, G<small>ERSTE</small> UND D<small>INKEL HAST, SO SIND SIE WEGEN EINES JEDEN BESONDERS</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Obgleich es sich um eine Art der Forderung, um ein Depositum, handelt.</i><small>SCHULDIG</small>.",
+            "S<small>AGTE JEMAND</small>: <small>ICH BESCHWÖRE EUCH, ZU KOMMEN UND ZU BEKUNDEN, DASS ICH VON JENEM</small> S<small>CHADENERSATZ, HALBEN<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Cf. Ex. 21,35,36.</i></small>S<small>CHADENERSATZ</small>, D<small>OPPELTES</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Cf. ib. 22,3.</i><small>ODER</small> V<small>IER- UND</small> F<small>ÜNFFACHES<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Cf. ib. 21,37.</i>ZU ERHALTEN HABE, DASS JENER MEINE</small> T<small>OCHTER GENOTZÜCHTIGT</small><sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Weswegen er eine Geldbuße zu zahlen hat; cf. Ex. 22,15,16 u. Dt. 22,28,29. Auch die vorher genannten Zahlung en sind Bußzahlungen, die der Beklagte bei einem Geständnisse ohne Zeugen nicht zu zahlen braucht; über den Fall, wenn Zeugen nachher auf treten, besteht weiter eine Meinungsverschiedenheit; cf. Bq. Fol. 75a.</i><small>HAT, DASS ER MEINE</small> T<small>OCHTER VERFÜHRT</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Weswegen er eine Geldbuße zu zahlen hat; cf. Ex. 22,15,16 u. Dt. 22,28,29. Auch die vorher genannten Zahlung en sind Bußzahlungen, die der Beklagte bei einem Geständnisse ohne Zeugen nicht zu zahlen braucht; über den Fall, wenn Zeugen nachher auf treten, besteht weiter eine Meinungsverschiedenheit; cf. Bq. Fol. 75a.</i><small>HAT, DASS MEIN</small> S<small>OHN MICH GESCHLAGEN<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Ohne Verwundung, u. da er dieserhalb nicht zum Tode verurteilt wird (cf. Syn. Fol. 85b), so hat er eine Geldentschädigung zu zahlen.</i>HAT, DASS JENER AM</small> V<small>ERSÖHNUNGSTAGE MICH GESCHLAGEN ODER MEINE</small> T<small>ENNE IN</small> B<small>RAND GESTECKT<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Auf diese den Versöhnungstag entweihende Handlungen ist auch eine himmlische Strafe (die Ausrottung) gesetzt, dennoch befreit diese nicht von der Zahlung.</i>HAT, SO SIND SIE SCHULDIG</small>.",
+            "<b>S</b><small>AGTE JEMAND</small>: <small>ICH BESCHWÖRE EUCH, ZU KOMMEN UND ZU BEKUNDEN, DASS ICH EIN</small> P<small>RIESTER BIN, DASS ICH EIN</small> L<small>EVITE BIN, DASS ICH NICHT DER</small> S<small>OHN EINER</small> G<small>ESCHIEDENEN BIN, DASS ICH NICHT DER</small> S<small>OHN EINER ḤALUÇA BIN, DASS JENER</small><sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Der ihn zu dieser Aufforderung bevollmächtigt hat.</i><small>EIN</small> P<small>RIESTER IST, DASS JENER EIN</small> L<small>EVITE IST, DASS ER NICHT DER</small> S<small>OHN EINER</small> G<small>ESCHIEDENEN IST, DASS ER NICHT DER</small> S<small>OHN EINER ḤALUÇA IST,</small> DASS JENER DIE T<small>OCHTER VON DIESEM GENOTZÜCHTIGT HAT, DASS JENER DIE</small> T<small>OCHTER VON DIESEM VERFÜHRT HAT, DASS MEIN</small> S<small>OHN MICH VERWUNDET HAT, DASS MEIN</small> N<small>ÄCHSTER AM ŠABBATH MICH VERWUNDET ODER MEINE</small> T<small>ENNE IN</small> B<small>RAND GESTECKT HAT, SO SIND SIE FREI</small>. ",
+            "<b>S</b><small>AGTE JEMAND</small>: <small>ICH BESCHWÖRE EUCH, ZU KOMMEN UND ZU BEKUNDEN, DASS JENER MIR ZWEIHUNDERT</small> Z<small>UZ ZU GEBEN VERSPROCHEN HAT, UND SIE MIR NICHT GEGEBEN HAT, SO SIND SIE FREI, WEIL SIE NUR WEGEN EINER</small> G<small>ELDFORDERUNG</small><sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Wenn der Beklagte zur Zahlung verurteilt worden wäre, in einem solchen Falle aber kann der Beklagte sein Versprechen zurücknehmen.</i><small>SCHULDIG SIND, WIE BEIM</small> D<small>EPOSITENEIDE</small>.",
+            "S<small>AGTE JEMAND</small>: <small>ICH BESCHWÖRE EUCH, DASS IHR, SOBALD IHR FÜR MICH</small> Z<small>EUGNIS ABZULEGEN WISSEN WERDET, KOMMEN UND ES ABLEGEN SOLLT, SO SIND SIE FREI, WEIL DER</small> E<small>ID DEM</small> Z<small>EUGNISSE</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Dh. der Wahrnehmung.</i><small>VORANGING</small>.",
+            "W<small>ENN JEMAND SICH IM</small> B<small>ETHAUSE</small><sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Eigentl. Versammlungshaus, wo ein großes Publikum versammelt ist.</i><small>BEFAND UND SPRACH: ICH BESCHWÖRE EUCH, DASS IHR, WENN IHR</small><sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Ohne die Aufforderung an bestimmte Personen zu richten.</i> <small>FÜR MICH</small> Z<small>EUGNIS WISSET, KOMMEN UND ES ABLEGEN SOLLT, SO SIND SIE</small><sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Die für ihn Zeugnis ablegen könnten.</i> <small>FREI; NUR</small><sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Dann sind sie schuldig.</i><small>WENN ER</small> <small>DIE</small> Z<small>EUGEN</small> <small>DIREKT AUFFORDERT</small>.",
+            "W<small>ENN JEMAND ZU ZWEIEN SAGTE: ICH BESCHWÖRE EUCH N</small>. <small>UND N</small>., <small>DASS IHR, FALLS IHR FÜR MICH</small> Z<small>EUGNIS ABZULEGEN WISSET, KOMMEN UND ES ABLEGEN SOLLT</small>, <small>UND SIE IHM ERWIDERT HABEN</small>: <small>EIN</small> S<small>CHWUR, DASS WIR FÜR DICH KEIN</small> Z<small>EUGNIS ABZULEGEN WISSEN, SIE ABER IHR</small> Z<small>EUGNIS AUS DEM</small> M<small>UNDE ANDERER</small> Z<small>EUGEN WUSSTEN, ODER EINER VON IHNEN VERWANDT ODER UNZULÄSSIG</small><sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Cf. Syn. Fol. 24b.</i><small>IST, SO SIND SIE</small><sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Weil ein solches Zeugnis ungültig wäre; cf. ib. Fol. 37a.</i><small>FREI</small>.",
+            "W<small>ENN ER SIE DURCH SEINEN SKLAVEN AUFFORDERN LIESS, ODER WENN DER</small> B<small>EKLAGTE ZU IHNEN SAGTE: ICH BESCHWÖRE, EUCH, DASS IHR, WENN IHR FÜR IHN</small> Z<small>EUGNIS ABZULEGEN WISSET, KOMMEN UND ES ABLEGEN SOLLT, SO SIND SIE FREI; NUR</small><sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Dann sind sie schuldig.</i><small>WENN SIE</small> <small>DIE</small> A<small>UFFORDERUNG</small> <small>VOM</small> K<small>LÄGER GEHÖRT HABEN</small>. ",
+            "<b>S</b><small>AGTE JEMAND</small>: <small>ICH BESCHWÖRE EUCH, ODER: ICH GEBIETE EUCH, ODER: ICH BINDE EUCH</small><sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Sc. beim Namen Gottes.</i>, <small>SO SIND SIE SCHULDIG,</small> WENN ABER: BEI H<small>IMMEL UND</small> E<small>RDE, SO SIND SIE FREI</small>.  W<small>ENN BEI ALEPH-DALETH</small>, J<small>OD-</small>H<small>E</small><sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Beim Gottesnamen <span dir=\"rtl\">אדני</span> bezw. <span dir=\"rtl\">יהוה</span>.</i>, <small>ŠADDAJ</small>, Ç<small>EBAOTH, BEIM</small> G<small>NÄDIGEN</small>, B<small>ARMHERZIGEN</small>, L<small>ANGMÜTIGEN</small>, H<small>ULDREICHEN, ODER BEI ALLEN ANDEREN</small> <small>GÖTTLICHEN</small> A<small>TTRIBUTEN, SO SIND SIE SCHULDIG</small>. D<small>ER</small> G<small>OTTESLÄSTERER IST WEGEN DIESER</small><sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> Wenn er Gott mit diesen Attributen bezeichnet.</i><small>ALLER, WIE</small> R. M<small>EI͑R SAGT, SCHULDIG, UND NACH DEN</small> W<small>EISEN FREI</small>. W<small>ER BEI DIESEN</small> V<small>ATER UND</small> M<small>UTTER FLUCHT, IST, WIE</small> R. M<small>EÍR SAGT, SCHULDIG, UND NACH DEN</small> W<small>EISEN FREI</small>. W<small>ER SICH SELBST ODER SEINEM</small> N<small>ÄCHSTEN BEI ALL DIESEN FLUCHT, ÜBERTRITT EIN</small> V<small>ERBOT</small>. ‘G<small>OTT SCHLAGE DICH</small>,’ <small>ODER:</small> ‘<small>EBENSO</small><sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Wenn jemand einen eine solche Schriftstelle (cf. Dt. Kap. 28) lesen hört u. dies den Zeugen zuruft. Diese Stelle wurde von manchen mißverstanden u. durch unnötige Korrekturen (<span dir=\"rtl\">ה׳ אלהים</span>, auch <span dir=\"rtl\">ה׳ st. אלהים</span>) korrumpiert.</i><small>SCHLAGE</small> G<small>OTT AUCH DICH</small>,’ <small>DAS IST DIE</small> E<small>IDVERWÜNSCHUNG, DIE IN DER</small> T<small>ORA GESCHRIEBEN IST</small>. S<small>AGTE ER</small>: E<small>R SCHLAGE DICH NICHT, ODER: ER SEGNE DICH, ODER: ER LASSE ES DIR GUT GEHEN</small><sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> Sc. wenn du Zeugnis ablegst.</i>, <small>SO SIND SIE NACH</small> R. M<small>EÍR SCHULDIG UND NACH DEN</small> W<small>EISEN FREI</small>."
+        ],
+        [
+            "<b>D</b>ER D<small>EPOSITENEID</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Darunter ist der Eid zu verstehen, den der Beklagte (nach Lev. 5,21ff.) zu leisten hat, wenn er dem Kläger die Forderung abstreitet; in der angezogenen Schriftstelle wird das Depositum zuerst genannt, daher diese Bezeichnung.</i> <small>GILT BEI</small> M<small>ÄNNERN UND BEI</small> F<small>RAUEN, BEI</small> F<small>REMDEN UND BEI</small> V<small>ERWANDTEN, BEI</small> <small>ALS</small> Z<small>EUGEN</small> Z<small>ULÄSSIGEN UND BEI</small> U<small>NZULÄSSIGEN,</small> VOR G<small>ERICHT UND AUSSERHALB DES</small> G<small>ERICHTES, WENN DER</small> S<small>CHWUR AUS SEINEM</small> M<small>UNDE KOMMT; WENN ABER AUS DEM</small> M<small>UNDE ANDERER, SO IST ER NUR DANN SCHULDIG, WENN ER VOR</small> G<small>ERICHT GELEUGNET HAT</small> – <small>SO R</small>. M<small>EÍR</small>.  D<small>IE</small> W<small>EISEN SAGEN, EINERLEI OB AUS SEINEM</small> M<small>UNDE ODER AUS DEM</small> M<small>ÜNDE ANDERER; SOBALD ER GELEUGNET HAT, IST ER SCHULDIG</small>. E<small>R IST SCHULDIG BEI</small> V<small>ORSATZ HINSICHTLICH DES</small> E<small>IDES UND BEI</small> U<small>NVORSÄTZLICHKEIT HINSICHTLICH DESSEN, JEDOCH</small> V<small>ORSATZ HINSICHTLICH DES</small> D<small>EPOSITUMS; ER IST ABER NICHT SCHULDIG, WENN AUCH IN DIESER</small> H<small>INSICHT UNVORSÄTZLICHKEIT VORLAG</small>.",
+            "W<small>AS IST ER BEI</small> V<small>ORSATZ SCHULDIG</small>? E<small>IN</small> S<small>CHULDOPFER FÜR ZWEI</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Das W. ‘zwei’ fehlt sowohl im Texte als auch in der Schrift (Lev. 5,15), jed. wird aus der Pluralform <span dir=\"rtl\">שקלים</span> entnommen, daß es 2 sind.</i> Š<small>EQEL</small>.  W<small>ELCHES HEISST EIN</small> D<small>EPOSITENEID?</small> W<small>ENN JEMAND ZU EINEM SAGTE</small>: G<small>IB MIR DAS</small> D<small>EPOSITUM, DAS ICH BEI DIR HABE</small>, <small>UND DIESER IHM ERWIDERTE</small>: <small>EIN</small> S<small>CHWUR, DASS DU BEI MIR NICHTS HAST, ODER WENN ER IHM ERWIDERTE: DU HAST NICHTS BEI MIR, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Wenn er nachher eingesteht, daß er falsch geschworen hat.</i> <small>SCHULDIG</small>. W<small>ENN JENER IHN FÜNFMAL BESCHWOREN, EINERLEI OB VOR</small> G<small>ERICHT ODER AUSSERHALB DES</small> G<small>ERICHTES, UND ER GELEUGNET HAT, SO IST ER WEGEN EINES JEDEN EINZELNEN BESONDERS SCHULDIG</small>. R. Š<small>IMO͑N SAGTE</small>: A<small>US WELCHEM</small> G<small>RUNDE?</small>  W<small>EIL ER JEDESMAL ZURÜCKTRETEN UND EINGESTEHEN KONNTE</small>.",
+            "W<small>ENN FÜNF</small> P<small>ERSONEN EINEN GEMAHNT UND ZU IHM GESAGT HABEN</small>: G<small>IB UNS DAS</small> D<small>EPOSITUM, DAS WIR BEI DIR HABEN</small>, <small>UND ER IHNEN ERWIDERT HAT</small>: <small>EIN</small> S<small>CHWUR, DASS IHR NICHTS BEI MIR HABT, SO IST ER NUR EINMAL SCHULDIG; WENN ABER</small>: <small>EIN</small> S<small>CHWUR, DASS DU BEI MIR NICHTS HAST, UND NICHT DU, UND NICHT DU, SO IST ER WEGEN EINES JEDEN BESONDERS SCHULDIG</small>. R. E<small>LIÊ͑ZER SAGT, NUR WENN ER DEN</small> S<small>CHWUR ZULETZT GESPROCHEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Sodann bezieht er sich auf jeden, wenn aber vorher, so bezieht er sich nur auf den ersten.</i> <small>HAT; R</small>. Š<small>IMO͑N SAGT, NUR WENN ER BEI JEDEM BESONDERS EINEN</small> S<small>CHWUR GESPROCHEN</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Dieser Streit bezieht sich auch auf die übrigen Fälle.</i> <small>HAT</small>. W<small>ENN JEMAND ZU EINEM SAGTE</small>: G<small>IB MIR DAS</small> D<small>EPOSITUM UND DAS</small> H<small>INTERLEGTE UND DAS</small> G<small>ERAUBTE UND DAS</small> V<small>ERLORENE, DIE ICH BEI DIR HABE</small>, <small>UND DIESER ERWIDERTE</small>: <small>EIN</small> S<small>CHWUR, DASS DU NICHTS BEI MIR HAST, SO IST ER NUR EINMAL SCHULDIG; WENN ABER: EIN</small> S<small>CHWUR, DASS DU BEI MIR KEIN</small> D<small>EPOSITUM, KEIN</small> H<small>INTERLEGTES, KEIN</small> G<small>ERAUBTES UND KEIN</small> V<small>ERLORENES HAST, SO IST ER WEGEN EINES JEDEN BESONDERS SCHULDIG</small>. W<small>ENN JEMAND ZU EINEM SAGTE</small>: <small>GIB MIR DEN</small> W<small>EIZEN UND DIE</small> G<small>ERSTE UND DEN</small> D<small>INKEL, DIE ICH BEI DIR HABE</small>, <small>UND DIESER IHM ERWIDERTE</small>: <small>EIN</small> S<small>CHWUR, DASS DU BEI MIR NICHTS HAST, SO IST ER NUR EINMAL SCHULDIG; WENN ABER: EIN</small> S<small>CHWUR, DASS DU BEI MIR KEINEN</small> W<small>EIZEN UND KEINE</small> G<small>ERSTE UND KEINEN</small> D<small>INKEL HAST, SO IST ER WEGEN EINES JEDEN BESONDERS SCHULDIG</small>; R. M<small>EÍR SAGT, SELBST WENN ER GESAGT HAT</small>, W<small>EIZEN</small>, G<small>ERSTE UND</small> D<small>INKEL</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Im Texte wird hier die Kollektivform gebraucht, was auch als Singular (dh. einzelne Körner) aufgefaßt werden kann.</i>, <small>SEI ER WEGEN EINES JEDEN BESONDERS SCHULDIG</small>.",
+            "W<small>ENN JEMAND ZU EINEM SAGTE</small>: <small>DU HAST MEINE</small> T<small>OCHTER GENOTZÜCHTIGT</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Der Verführer od. Notzüchter hat an den Vater eine Geldbuße von 50 Šeqel (cf. Ex. 22,16 u. Dt. 22,29) u. eine Entschädigung für Beschämung u. Wertminderung (da eine Deflorierte minderwertiger ist) zu zahlen; die Geldbuße braucht jed. bei einem Geständnisse nicht gezahlt zu werden.</i><small>, ODER: VERFÜHRT, UND DIESER IHM ERWIDERTE: ICH HABE SIE NICHT GENOTZÜCHTIGT, ODER: VERFÜHRT</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER SCHULDIG</small>; <small>NACH</small> R. Š<small>IMO͑N IST ER FREI, WEIL MAN BEI EINEM</small> G<small>ESTÄNDNISSE KEINE</small> G<small>ELDBUSSE ZU ZAHLEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Mithin ist auch der Eid ganz irrelevant.</i> <small>BRAUCHT</small>. S<small>IE ENTGEGNETEN IHM</small>: O<small>BGLEICH MAN BEI EINEM</small> G<small>ESTÄNDNISSE DIE</small> G<small>ELDBUSSE NICHT ZU ZAHLEN BRAUCHT, SO MUSS MAN DENNOCH, AUCH BEI EINEM</small> G<small>ESTÄNDNISSE</small> <small>DIE</small> E<small>NTSCHÄDIGUNG FÜR</small> B<small>ESCHÄMUNG UND</small> W<small>ERTMINDERUNG ZAHLEN</small>.",
+            "W<small>ENN JEMAND ZU EINEM SAGTE</small>: D<small>U HAST MEINEN</small> O<small>CHSEN GESTOHLEN, UND DIESER IHM ERWIDERTE: ICH HABE IHN NICHT GESTOHLEN</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER SCHULDIG</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der Dieb hat das Doppelte, also den Stammbetrag u. eine Geldbuße zu zahlen; er ist also wegen des ersteren schuldig; cf. supra Fol. 33a.</i><small>; WENN ABER: ICH HABE IHN GESTOHLEN, ABER NICHT GESCHLACHTET ODER VERKAUFT</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wenn der Dieb das gestohlene Vieh geschlachtet od. verkauft hat, so hat er das 4-, bezw. 5fache des Stammbetrages (cf. Ex. 21,37) zu zahlen; bestreitet er nur den Verkauf, bezw. das Schlachten, so handelt es sich nur um die Geldbuße, die er bei einem Geständnisse nicht zu zahlen braucht, mithin ist der Schwur irrelevant.</i>.  W<small>ENN JEMAND ZU EINEM SAGTE</small>: <small>DEIN</small> R<small>IND</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Wenn der Eigentümer verwarnt ist; er hat dann den vollen Ersatz zu leisten; cf. Ex. 21,36.</i><small>HAT MEIN</small> R<small>IND GETÖTET, UND DIESER IHM ERWIDERTE: ES HAT ES NICHT GETÖTET</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER SCHULDIG</small>. W<small>ENN JEMAND ZU EINEM SAGTE</small>: <small>DEIN</small> O<small>CHS HAT MEINEN</small> S<small>KLAVEN GETÖTET</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Der Ersatz (30 Šeqel, cf. Ex. 21,32), gilt als Bußgeld, da hierbei der Wert des Sklaven nicht berücksichtigt wird.</i>, <small>UND DIESER IHM ERWIDERTE; ER HAT IHN NICHT GETÖTET</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small>. W<small>ENN JEMAND</small> <small>ZU EINEM</small> <small>SAGTE: DU HAST MICH VERWUNDET, MIR EINE</small> V<small>ERLETZUNG BEIGEBRACHT, UND DIESER IHM ERWIDERTE: ICH HABE DICH NICHT VERWUNDET, DIR KEINE</small> V<small>ERLETZUNG BEIGEBRACHT</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER SCHULDIG</small>. W<small>ENN ABER ZU EINEM SEIN</small> S<small>KLAVE SAGT: DU HAST MIR EINEN</small> Z<small>AHN AUSGESCHLAGEN, EIN</small> A<small>UGE GEBLENDET</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Dieserhalb muß der Herr den Sklaven freilassen (cf. Ex. 21,26); dies gilt ebenfalls als Buße.</i>, <small>UND DIESER IHM ERWIDERTE: ICH HABE IHN NICHT AUSGESCHLAGEN, ICH HABE ES NICHT GEBLENDET</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: W<small>ER BEI EINEM</small> G<small>ESTÄNDNISSE ZAHLEN MUSS, IST SCHULDIG, UND WER BEI EINEM</small> G<small>ESTÄNDNISSE NICHT ZU ZAHLEN BRAUCHT, IST FREI</small>."
+        ],
+        [
+            "<b>B</b>EIM <small>GERICHTLICHEN</small> E<small>IDE</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Der Eid, den die Richter dem Beklagten in nicht aufgeklärten Fällen zuschieben; aus der Schrift werden nur 3 solcher Eide entnommen: 1. wenn der Beklagte einen Teil der Schuld eingesteht, 2. wenn der Kläger von einem Zeugen unterstützt wird, u. 3. wenn ein Hüter behauptet, die ihm anvertraute Sache sei ihm gestohlen worden.</i> <small>MUSS DIE</small> F<small>ORDERUNG ZWEI</small> S<small>ILBERLINGE</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Darunter ist die kleinste Silbermünze, also eine Maa͑ (24 Peruṭas) zu verstehen.</i> <small>UND DAS</small> E<small>INGESTANDENE EINE</small> P<small>ERUṬA WERT SEIN; GEHÖRT DAS</small> E<small>INGESTANDENE NICHT ZUR</small> A<small>RT DER</small> F<small>ORDERUNG, SO IST ER FREI</small>.  Z<small>UM</small> B<small>EISPIEL</small>: <small>WENN JEMAND ZU EINEM SAGT</small>: <small>ICH HABE BEI DIR ZWEI</small> S<small>ILBERLINGE</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR EINE</small> P<small>ERUṬA, SO IST ER FREI; WENN ABERI: ICH HABE BEI DIR ZWEI</small> S<small>ILBERLINGE UND EINE</small> P<small>ERUṬA</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR EINE</small> P<small>ERUṬA, SO IST ER SCHULDIG</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Nach einer Auslegung des T. wird hier von dem Falle gesprochen, wenn es der Sohn nicht genau weiß, somit könnte dieser die ganze Schuld abstreiten.</i>. W<small>ENN JEMAND ZU EINEM SAGT</small>: <small>ICH HABE BEI DIR EINE</small> M<small>INE</small> <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST NICHTS BEI MIR, SO IST ER FREI; WENN ABER: ICH HABE BEI DIR EINE</small> M<small>INE</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR FÜNFZIG</small> D<small>ENAR, SO IST ER SCHULDIG</small>. W<small>ENN JEMAND ZU EINEM SAGT</small>: <small>DU HAST VON MEINEM</small> V<small>ATER EINE</small> M<small>INE</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR FÜNFZIG</small> D<small>ENAR, SO IST ER FREI, WEIL ER ALS</small> A<small>BLIEFERER EINES</small> F<small>UNDES GILT</small>.",
+            "W<small>ENN JEMAND ZU EINEM SAGTE</small>: <small>ICH HABE BEI DIR EINE</small> M<small>INE, UND DIESER IHM ERWIDERTE: JAWOHL, UND ALS ER AM FOLGENDEN</small> T<small>AGE ZU IHM SAGTE: GIB SIE MIR</small>, <small>ER IHM ERWIDERT</small>: <small>ICH HABE SIE DIR BEREITS GEGEBEN, SO IST ER FREI; WENN ABER: DU HAST NICHTS BEI MIR, SO IST ER SCHULDIG.</small>  W<small>ENN JEMAND ZU EINEM SAGTE</small>: <small>ICH HABE BEI DIR EINE</small> M<small>INE, UND DIESER IHM ERWIDERTE: JAWOHL</small>, <small>WORAUF JENER ENTGEGNETE</small>: <small>GIB SIE MIR NUR VOR</small> Z<small>EUGEN ZURÜCK, UND ALS EH AM FOLGENDEN</small> T<small>AGE ZU IHM SAGTE: GIB SIE MIR ZURÜCK</small>, <small>ER IHM ERWIDERT</small>: <small>ICH HABE SIE DIR BEREITS GEGEBEN, SO IST ER SCHULDIG, WEIL ER SIE IHM VOR</small> Z<small>EUGEN ZURÜCKGEBEN SOLLTE</small>.",
+            "W<small>ENN JEMAND ZU EINEM SAGT</small>: <small>ICH HABE BEI DIR EINE</small> L<small>ITRA</small> G<small>OLD</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR EINE</small> L<small>ITRA</small> S<small>ILBER, SO IST ER FREI; WENN ABER: ICH HABE BEI DIR EINEN</small> G<small>OLD-</small>D<small>ENAR</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR EINEN</small> S<small>ILBER-</small>D<small>ENAR, EINEN</small> T<small>RESSIS, EINEN</small> P<small>ONDION, ODER: EINE</small> P<small>ERUṬA, SO IST ER SCHULDIG, WEIL SIE ALLE</small> G<small>ELDMÜNZEN DERSELBEN</small> A<small>RT SIND</small>.  W<small>ENN JEMAND ZU EINEM SAGT</small>: <small>ICH HABE BEI DIR EIN</small> K<small>OR</small> G<small>ETREIDE</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR EIN</small> L<small>ATEKII</small> H<small>ÜLSENFRÜCHTE, SO IST ER FREI; WENN ABER: ICH HABE BEI DIR EIN</small> K<small>OR</small> F<small>RÜCHTE</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>DU HAST BEI MIR NUR EIN</small> L<small>ATEKH</small> H<small>ÜLSENFRÜCHTE, SO IST ER SCHULDIG, WEIL</small> H<small>ÜLSENFRÜCHTE UNTER</small> ‘F<small>RÜCHTE</small>’ <small>EINBEGRIFFEN SIND</small>. W<small>ENN ER VON IHM</small> W<small>EIZEN FORDERT, UND DIESER IHM</small> G<small>ERSTE EINGESTEHT, SO IST ER FREI, UND NACH</small> R. G<small>AMLIÉL SCHULDIG</small>. W<small>ENN JEMAND VON SEINEM</small> N<small>ÄCHSTEN</small> K<small>RÜGE MIT</small> Ö<small>L FORDERT, UND DIESER IHM</small> <small>LEERE</small> G<small>EFÄSSE EINGESTEHT, SO MUSS ER, WIE</small> A<small>DMON SAGT, SCHWÖREN, WEIL ER EINEN</small> T<small>EIL DER</small> F<small>ORDERUNG EINGESTEHT; DIE</small> W<small>EISEN SAGEN, DAS</small> E<small>INGESTANDENE GEHÖRT NICHT ZUR</small> A<small>RT DER</small> F<small>ORDERUNG</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Er fordert nur das Öl, die Krüge sind nebensächlich.</i>. R. G<small>AMLIÉL SAGTE</small>: D<small>IE</small> W<small>ORTE</small> A<small>DMONS LEUCHTEN MIR EIN</small>. W<small>ENN ER VON IHM</small> G<small>ERÄTE UND</small> G<small>RUNDSTÜCKE FORDERT, UND DIESER IHM DIE</small> G<small>ERÄTE EINGESTEHT UND DIE</small> G<small>RUNDSTÜCKE LEUGNET, ODER DIE</small> G<small>RUNDSTÜCKE</small> <small>EINGESTEHT</small> <small>UND DIE</small> G<small>ERÄTE LEUGNET, SO IST ER FREI; GESTEHT ER IHM EINEN</small> T<small>EIL DER</small> G<small>RUNDSTÜCKE EIN, SO IST ER FREI, WENN ABER EINEN</small> T<small>EIL DER</small> G<small>ERÄTE, SO IST ER SCHULDIG</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Auch wegen der Grundstücke.</i><small>, DENN DIE</small> G<small>ÜTER, DIE KEINE</small> S<small>ICHERHEIT</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Dh. Mobilien.</i> <small>GEWÄHREN, BINDEN SICH AN</small> G<small>ÜTER, DIE</small> S<small>ICHERHEIT GEWÄHREN, AUF DASS MAN</small> <small>AUCH</small> <small>WEGEN DIESER SCHWÖRE</small>.",
+            "M<small>AN SCHWÖRT NICHT WEGEN DER</small> F<small>ORDERUNG EINES</small> T<small>AUBEN</small>, B<small>LÖDEN ODER</small> M<small>INDERJÄHRIGEN; AUCH BESCHWÖRT MAN KEINEN</small> M<small>INDERJÄHRIGEN; WOHL ABER SCHWÖRT MAN EINEM MINDERJÄHRIGEN UND DEM</small> H<small>EILIGTUME</small>.",
+            "<b>U</b><small>EBER FOLGENDE</small> D<small>INGE SCHWÖRT MAN NICHT</small>: S<small>KLAVEN</small>, S<small>CHULDSCHEINE</small>, G<small>RUNDSTÜCKE UND</small> H<small>EILIGES</small>. B<small>EI DIESEN GIBT ES NICHT DIE</small> Z<small>AHLUNG DES</small> D<small>OPPELTEN UND</small> V<small>IER- UND</small> F<small>ÜNFFACHEN</small>. W<small>EGEN DIESES BRAUCHT DER UNENTGELTLICHE</small> H<small>ÜTER NICHT ZU SCHWÖREN, NOCH DER</small> L<small>OHNHÜTER ZU BEZAHLEN</small>. R. Š<small>IMO͑N SAGTE</small>: Ü<small>BER</small> H<small>EILIGES, FÜR DAS MAN HAFTBAR</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wenn jemand ein Opfer gelobt.</i><small>IST, MUSS MAN SCHWÖREN, UND FÜR DAS MAN NICHT HAFTBAR</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Wenn jemand ein von ihnen bezeichnetes Tier als Opfer spendet.</i><small>IST, BRAUCHT MAN NICHT ZU SCHWÖREN</small>.",
+            "R. M<small>EÍR SAGTE</small>: E<small>S GIBT</small> D<small>INGE, DIE</small> G<small>RUNDSTÜCKEN GLEICHEN, UND DIESEN DOCH NICHT GLEICH SIND</small>. D<small>IE</small> W<small>EISEN ABER PFLICHTEN IHM NICHT BEI</small>. Z<small>UM</small> B<small>EISPIEL</small>: <small>WENN JEMAND ZU EINEM SAGT</small>: <small>ICH HABE DIR ZEHN BELADENE</small> W<small>EINSTQCKE ÜBERGEBEN, UND DIESER IHM ERWIDERT: ES WAREN NUR FÜNF, SO MUSS ER, WIE</small> R. M<small>EÍR SAGT, SCHWÖREN, UND DIE</small> W<small>EISEN SAGEN, WAS AM</small> B<small>ODEN HAFTET, GLEICHE DEM</small> B<small>ODEN</small>. M<small>AN SCHWÖRT NUR ÜBER DAS, WAS NACH</small> M<small>ASS</small>, G<small>EWICHT ODER</small> Z<small>AHL</small> <small>ÜBERGEBEN WIRD</small>; <small>ZUM</small> B<small>EISPIEL</small>: <small>WENN JEMAND ZU EINEM SAGT</small>: <small>ICH HABE DIR EINEN VOLLEN</small> S<small>PEICHER, ODER: EINEN VOLLEN</small> B<small>EUTEL ÜBERGEBEN, UND DIESER IHM ERWIDERT: ICH WEISS ES NICHT, NIMM DAS, WAS DU DARIN GELASSEN HAST, SO IST ER FREI; WENN ABER DER EINE SAGT: BIS ZUM</small> V<small>ORSPRUNG, UND DER ANDERE SAGT: BIS ZUM</small> F<small>ENSTER, SO IST ER SCHULDIG</small>.",
+            "<b>W</b><small>ENN JEMAND SEINEM</small> N<small>ÄCHSTEN</small> G<small>ELD</small> <small>AUF EIN</small> P<small>FAND GEBORGT HAT UND DAS</small> P<small>FAND ABHANDEN GEKOMMEN IST, UND DER EINE SAGT: ICH HABE DIR DARAUF EINEN</small> S<small>ELA͑</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> 1 Sela͑ = gleich 2 Šeqel, 1 Šeqel = gleich 2 Denar.</i><small>GEBORGT UND ES WAR NUR EINEN ŠEQEL WERT, UND DER ANDERE SAGT</small>: N<small>EIN, DU HAST MIR DARAUF EINEN</small> S<small>ELA͑. GEBORGT UND ES WAR EINEN</small> S<small>ELA͑ WERT, SO IST ER</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Der Schuldner, von der Leistung eines Eides (nach der weiter folgenden Erörterung des T.); in diesem Falle hat er ihm nichts eingestanden, im folgenden Falle hat er ihm einen Teil der Schuld eingestanden.</i><small>FREI;</small> WENN ABER: ICH HABE DIR DARAUF EINEN S<small>ELA͑ GEBORGT UND ES WAR NUR EINEN</small> Š<small>EQEL WERT, UND DER ANDERE SAGT: NEIN, DU HAST MIR DARAUF EINEN</small> S<small>ELA͑ GEBORGT UND ES WAR DREI</small> D<small>ENAR WERT, SO IST ER SCHULDIG</small>. W<small>ENN DER EINE SAGT</small>: <small>DU HAST MIR DARAUF EINEN</small> S<small>ELA͑ GEBORGT UND ES WAR ZWEI WERT, UND DER ANDERE SAGT: NEIN, ICH HABE DIR DARAUF EINEN</small> S<small>ELA͑ GEBORGT UND ES WAR EINEN</small> S<small>ELA͑ WERT, SO IST ER</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Der Gläubiger; vgl. Anm. N. 113. mut. mut.</i><small>FREI</small>; <small>WENN ABER: DU HAST MIR DARAUF EINEN</small> S<small>ELA͑ GEBORGT UND ES WAR ZWEI WERT, UND DER ANDERE SAGT: NEIN, ICH HABE DIR DARAUF EINEN</small> S<small>ELA͑ GEBORGT UND ES WAR FÜNF</small> D<small>ENAR WERT, SO IST ER SCHULDIG</small>. W<small>ER SCHWÖRT?</small> B<small>EI DEM DAS</small> V<small>ERWAHRTE SICH BEFINDET, DAMIT NICHT, WENN JENER GESCHWOREN HAT, DIESER DAS</small> V<small>ERWAHRTE HERVORHOLE</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Und ihn meineidig mache; es muß mit der Möglichkeit eines Irrtums in der Bewertung gerechnet werden.</i>."
+        ],
+        [
+            "<b>A</b>LLE, <small>DIE NACH DER</small> T<small>ORA ZU SCHWÖREN HABEN, SCHWÖREN UND ZAHLEN NICHT</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Dh. der Eid wird dem Beklagten zugeschoben.</i>, <small>FOLGENDE ABER SCHWÖREN UND ERHALTEN</small> B<small>EZAHLUNG</small>: <small>DER</small> L<small>ÖHNER, DER</small> B<small>ERAUBTE, DER</small> V<small>ERWUNDETE, DESSEN</small> G<small>EGNER EIDESVERDÄCHTIG IST, UND DER</small> K<small>RÄMER AUF</small> G<small>RUND SEINER</small> K<small>LADDE</small>.  D<small>ER</small> L<small>ÖHNER ZUM</small> B<small>EISPIEL: WENN ER ZU JENEM SAGT: GIB MIR MEINEN</small> L<small>OHN, DEN ICH BEI DIR HABE, UND JENER SAGT: ICH HABE IHN DIR BEREITS GEGEBEN, DIESER ABER SAGT: ICH HABE IHN NICHT ERHALTEN, SO SCHWÖRT DIESER UND ERHÄLT IHN</small>. R. J<small>EHUDA SAGT, NUR WENN EIN</small> T<small>EIL EINGESTANDEN WIRD; WENN ZUM</small> B<small>EISPIEL DIESER ZU IHM SAGT: GIB MIR DIE FÜNFZIG</small> D<small>ENAR, DIE ICH BEI DIR HABE, UND JENER SAGT: DU HAST BEREITS EINEN</small> G<small>OLD-</small>D<small>ENAR</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Ein Gold-Denar hat 25 Silber-Denar.</i> <small>ERHALTEN</small>.",
+            "D<small>ER</small> B<small>ERAUBTE, ZUM</small> B<small>EISPIEL: WENN</small> Z<small>EUGEN BEKUNDEN, DASS ER UNBEFUGT IN SEIN</small> H<small>AÜS EINGETRETEN IST, UM IHN ZU PFÄNDEN, UND DIESER SAGT: DU HAST MEINE</small> G<small>ERÄTE MITGENOMMEN, JENER ABER SAGT: ICH HABE NICHTS MITGENOMMEN, SO SCHWÖRT DIESER UND ERHÄLT</small> B<small>EZAHLUNG</small>. R. J<small>EHUDA SAGT, NUR WENN EIN</small> T<small>EIL EINGESTANDEN WIRD; WENN ZUM</small> B<small>EISPIEL DIESER SAGT: DU HAST ZWEI GERÄTE GENOMMEN, UND JENER SAGT: ICH HABE NUR EINES GENOMMEN</small>.",
+            "D<small>ER</small> V<small>ERWUNDETE, ZUM</small> B<small>EISPIEL: WENN</small> Z<small>EUGEN BEKUNDEN, DASS ER BEI IHM UNVERSEHRT HINEINGEGANGEN UND VERWUNDET HERAUSGEKOMMEN IST, UND DIESER SAGT: DU HAST MICH VERWUNDET, JENER ABER SAGT: ICH HABE DICH NICHT VERWUNDET, SO SCHWÖRT DIESER UND ERHÄLT</small> E<small>NTSCHÄDIGUNG</small><small></small>. R. J<small>EHUDA SAGT, NUR WENN EIN</small> T<small>EIL EINGESTANDEN WIRD, WENN ZUM</small> B<small>EISPIEL DIESER SAGT: DU HAST MIR ZWEI</small> W<small>UNDEN BEIGEBRACHT, UND JENER SAGT: ICH HABE DIR NUR EINE</small> W<small>UNDE BEIGEBRACHT</small>.",
+            "D<small>ESSEN</small> G<small>EGNER EIDESVERDÄCHTIG IST, ZUM</small> B<small>EISPIEL:</small> WENN ER<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Der Beklagte.</i> <small>HINSICHTLICH EINES</small> Z<small>EUGNISEIDES ODER EINES</small> D<small>EPOSITENEIDES ODER SOGAR EINES</small> N<small>ICHTIGKEITSSCHWURES</small> <small>VERDÄCHTIG IST</small><small>, ODER ER WÜRFELSPIELER</small>, W<small>UCHERER</small>, T<small>AUBENFLIEGENLASSER</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Cf. Syn Fol. 25a.</i> <small>ODER</small> S<small>IEBENTJAHRSFRUCHT-</small>H<small>ÄNDLER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Syn. Fol. 25b.</i> <small>IST, SO SCHWÖRT SEIN</small> G<small>EGNER UND ERHÄLT</small> B<small>EZAHLUNG</small><small>.</small> SIND BEIDE EIDESVERDÄCHTIG, SO KEHRT DER E<small>ID ZU SEINER URSPRÜNGLICHEN</small> S<small>TELLE ZURÜCK –</small> so R. J<small>OSE; R</small>. M<small>EÍR SAGT, SIE TEILEN.</small>",
+            "D<small>ER</small> K<small>RÄMER AUF</small> G<small>RUND SEINER</small> K<small>LADDE, ZUM</small> B<small>EISPIEL: NICHT ETWA, WENN ER SAGT: IN MEINER</small> K<small>LADDE STEHT GESCHRIEBEN, DASS DU MIR ZWEIHUNDERT</small> Z<small>UZ SCHULDEST, SONDERN, WENN JENER ZU IHM GESAGT HATTE</small>: G<small>IB MEINEM</small> S<small>OHNE ZWEI</small> S<small>EA͑</small> W<small>EIZEN, GIB MEINEN</small> A<small>RBEITERN FÜR EINEN</small> S<small>ELA͑</small> M<small>ÜNZE, UND DIESER SAGT: ICH HABE GEGEBEN, JENE ABER SAGEN: WIR HABEN NICHTS ERHALTEN, SO SCHWÖRT ER UND ERHÄLT</small> B<small>EZAHLUNG</small><small>, UND JENE SCHWÖREN UND ERHALTEN SIE EBENFALLS</small>. B<small>EN</small> N<small>ANNOS SAGTE: WIESO LASSE MAN BEIDE ZU EINEM</small> M<small>EINEIDE KOMMEN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Dh. wieso sollte man es zulassen, daß durch das Schwören beider Parteien ein Meineid geleistet werde.</i>!? V<small>IELMEHR ERHÄLT SIE DIESER OHNE EID</small>, <small>UND JENE ERHALTEN SIE EBENFALLS OHNE</small> E<small>ID</small>.",
+            "W<small>ENN JEMAND ZU EINEM</small> K<small>RÄMER SAGTE: GIB MIR FÜR EINEN</small> D<small>ENAR</small> F<small>RÜCHTE, UND ER SIE IHM GEGEBEN HAT, UND ALS DIESER DARAUF ZU IHM SAGTE: GIB MIR DEN</small> D<small>ENAR, JENER IHM ERWIDERT: ICH HABE IHN DIR BEREITS GEGEBEN, UND DU HAST IHN IN DIE</small> G<small>ELDKASSE GELEGT, SO SCHWÖRT DER</small> H<small>AUSHERR</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Dieser Ausdruck wird im T. überall als Ggs. zum Handwerker, Kaufmann, Arbeiter gebraucht.</i><small>, DASS ER IHM DEN</small> D<small>ENAR GEGEBEN HAT</small>. W<small>ENN ER ZU IHM</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Nachdem er ihm das Geld gegeben hat.</i> <small>SAGT: GIB MIR DIE</small> F<small>RÜCHTE, UND DIESER IHM ERWIDERT: ICH HABE SIE DIR GEGEBEN, UND DU HAST SIE NACH DEINER</small> W<small>OHNUNG GEBRACHT, SO SCHWÖRT DER</small> K<small>RÄMER</small>. R. J<small>EHUDA SAGT, WER DIE</small> F<small>RÜCHTE IN</small> H<small>ÄNDEN HAT, HAT DIE</small> O<small>BERHAND</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Der Hausherr braucht also (im 1. Falle) nicht zu schwören.</i>. W<small>ENN JEMAND ZU EINEM</small> W<small>ECHSLER SAGTE: GIB MIR FÜR EINEN</small> D<small>ENAR</small> M<small>ÜNZE, UND ER SIE IHM GEGEBEN HAT, UND ALS DIESER DARAUF ZU IHM SAGTE: GIB MIR DEN</small> D<small>ENAR, JENER IHM ERWIDERT, ICH HABE IHN DIR BEREITS GEGEBEN, UND DU HAST IHN IN DIE</small> G<small>ELDICASSE GELEGT, SO SCHWÖRT DER</small> H<small>AUSHERR; WENN ER IHM ABER DEN</small> D<small>ENAR GEGEBEN HAT, UND ALS JENER DARAUF ZU IHM SAGT: GIB MIR DAS</small> K<small>LEINGELD, DIESER IHM ERWIDERT: ICH HABE ES DIR BEREITS GEGEBEN, UND DU HAST ES IN DEINE</small> T<small>ASCHE GELEGT, SO SCHWÖRT DER</small> W<small>ECHSLER</small>. R. J<small>EHUDA SAGT, EIN</small> W<small>ECHSLER PFLEGE NICHT EINEN</small> A<small>SSAR ZU GEBEN, BEVOR ER DEN</small> D<small>ENAR</small> erhalten hat.",
+            "W<small>IE SIE AUCH GESAGT HABEN, WENN</small> <small>EINE</small> F<small>RAU</small> <small>IHRE</small> M<small>ORGENGABE REDUZIERT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Wenn sie zugibt, einen Teil derselben erhalten zu haben; cf. Ket. Fol. 87a.</i>, <small>SEI SIE NUR GEGEN</small> E<small>ID AUSZUZAHLEN; WENN EIN EINZELNER</small> Z<small>EUGE BEKUNDET, SIE SEI BEZAHLT, SEI SIE NUR GEGEN</small> E<small>ID AUSZUZAHLEN; VON BELASTETEN</small> G<small>ÜTERN UND VON</small> G<small>ÜTERN DER</small> W<small>AISEN SEI SIE NUR GEGEN</small> E<small>ID AUSZUZAHLEN; WENN SIE SIE IN SEINER</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Ihres geschiedenen Ehemannes.</i>A<small>BWESENHEIT AUSBEZAHLT HABEN WILL, SEI SIE NUR GEGEN</small> E<small>ID AUSZUZAHLEN</small>.  F<small>ERNER KÖNNEN AUCH</small> W<small>AISEN NUR GEGEN</small> E<small>ID</small> B<small>EZAHLUNG ERHALTEN</small>, <small>SIE SPRECHEN</small>: <small>EIN</small> S<small>CHWUR, DASS UNSER</small> V<small>ATER UNS NICHT HINTERLASSEN HAT, DASS ER UNS NICHT GESAGT HAT, UND DASS WIR UNTER SEINEN</small> S<small>CHRIFTEN NICHT GEFUNDEN HABEN, DASS DIESER</small> S<small>CHULDSCHEIN BEZAHLT IST</small>. R. J<small>OḤANAN B</small>. B<small>EROOA SAGTE</small>: S<small>ELBST WENN DER</small> S<small>OHN NACH DEM</small> T<small>ODE DES</small> V<small>ATERS GEBOREN WURDE, MUSS ER SCHWÖREN UND ERHÄLT</small> <small>ERST DANN</small> B<small>EZAHLUNG</small><small></small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGTE</small>: S<small>IND</small> Z<small>EUGEN VORHANDEN, DASS DER</small> V<small>ATER VOR SEINEM</small> T<small>ODE GESAGT HAT, DIESER</small> S<small>CHULDSCHEIN SET NICHT BEZAHLT, SO ERHÄLT ER</small> B<small>EZAHLUNG</small> <small>OHNE</small> E<small>ID</small>.",
+            "F<small>OLGENDE SCHWÖREN, OHNE DASS AN SIE EINE</small> F<small>ORDERUNG</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Sc. eine präzisierte; cf. infra Fol. 48b.</i><small>GESTELLT WIRD</small>: G<small>EMEINSCHAFTER</small>, T<small>EILPÄCHTER</small>, V<small>ORMUNDE, EINE</small> F<small>RAU, DIE IM</small> H<small>AUSE DAS</small> G<small>ESCHÄFT</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Die der Ehemann dazu bevollmächtigt hat.</i><small>FÜHRT, UND EIN</small> H<small>AUSFAKTOTUM</small>.  S<small>AGT DIESER</small><sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Einer der hier genannten Personen zum Kläger.</i><small>ZU IHM: WAS VERLANGST DU VON MIR, UND ERWIDERT JENER: ICH WILL, DASS DU MIR EINEN</small> E<small>ID LEISTEN SOLLST, SO IST ER SCHULDIG</small>. H<small>ABEN DIE</small> G<small>EMEINSCHAFTER UND DIE</small> T<small>EILPÄCHTER BEREITS GETEILT, SO KANN ER IHM KEINEN</small> E<small>ID MEHR ZUSCHIEBEN; HAT ER ABER EINEN EID WEGEN EINER ANDEREN</small> S<small>ACHE ZU LEISTEN, SO WIRD ER IHM AUCH WEGEN DIESER ZUGESCHOBEN</small><sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Vgl. S. 327 Anm. 50.</i>. D<small>AS</small> E<small>RLASSJAHR ERWIRKT AUCH DIE</small> E<small>RLASSUNG DES EIDES</small><sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Bei präzisierten Geldforderungen.</i>."
+        ],
+        [
+            "<b>E</b>S <small>GIBT VIELERLEI HÜTER</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Cf. Ex. 22,6ff.</i>: <small>DER UNENTGELTLICHE H</small>üter, <small>DER</small> E<small>NTLEIHER, DER</small> L<small>OHNHÜTER UND DER</small> M<small>IETER</small>. D<small>ER UNENTGELTLICHE HÜTER KANN IN ALLEN</small> F<small>ÄLLEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Er ist selbst bei Verlust oder Diebstahl nicht ersatzpflichtig, obgleich bei sorgsamer Behandlung dies vermieden werden könnte.</i> <small>SCHWÖREN, DER</small> E<small>NTLEIHER MUSS IN ALLEN</small> F<small>ÄLLEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Selbst bei einem unabwendbaren Unfälle.</i> <small>BEZAHLEN,</small> DER L<small>OHNHÜTER UND DER MIETER KÖNNEN SCHWÖREN</small>, <small>WENN DAS ANVERTRAUTE V</small>ieh <small>EINEN</small> B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN ODER VERENDET IST, UND MÜSSEN BEZAHLEN BEI ABHANDENKOMMEN UND</small> D<small>IEBSTAHL</small>.",
+            "<small>EMAND ZU EINEM UNENTGELTLICHEN</small> H<small>ÜTER SAGTE: WO IST MEIN OCHS, UND DIESER IHM ERWIDERTE, ER SEI VERENDET, WÄHREND ER TATSÄCHLICH EINEN</small> B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER HABE EINEN</small> B<small>RUCH ERLITTEN, WÄHREND ER TATSÄCHLICH VERENDET IST, GEFANGEN WORDEN, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI GEFANGEN WORDEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN</small> B<small>RUCH ERLITTEN HAT, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI GESTOHLEN WORDEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN BRUCH ERLITTEN HAT, GEFANGEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI ABHANDEN GEKOMMEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN BRUCH ERLITTEN HAT, GEFANGEN ODER GESTOHLEN WORDEN IST</small>, <small>UND ALS JENER IHM ENTGEGNETE</small>: <small>ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small>.",
+            "W<small>ENN ER ZU IHM SAGTE</small>: <small>WO IST MEIN</small> O<small>CHS, UND DIESER ERWIDERTE: ICH VERSTEHE NICHT</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Er tut so, als wüßte er von nichts.</i><small>, WAS DU SPRICHST, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN</small> B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST, UND ALS JENER IHM ENTGEGNETE I ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small>. W<small>ENN ER ZU IHM SAGTE</small>: <small>WO IST MEIN</small> O<small>CHS, UND DIESER IHM ERWIDERTE: ER IST ABHANDEN GEKOMMEN, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, UND</small> Z<small>EUGEN BEKUNDEN, DASS ER IHN VERZEHRT HAT, SO MUSS ER DEN</small> S<small>TAMMBETRAG BEZAHLEN; GESTEHT ER DIES VON SELBST EIN, SO MUSS ER DEN</small> S<small>TAMMBETRAG UND EIN</small> F<small>ÜNFTEL</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Cf. Ley. 20ff.</i> <small>BEZAHLEN UND EIN</small> S<small>CHULDOPFER DARBRINGEN</small>. W<small>ENN ER ZU IHM SAGTE</small>: <small>WO IST MEIN</small> O<small>CHS UND DIESER IHM ERWIDERTE: ER IST GESTOHLEN WORDEN, UND ALS ER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, UND</small> Z<small>EUGEN BEKUNDEN, DASS ER IHN GESTOHLEN HAT, SO MUSS ER DAS DOPPELTE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Er tritt an Stelle des angeblichen Diebes, der das Doppelte zu bezahlen hätte.</i> <small>BEZAHLEN; GESTEHT ER ES VON SELBST EIN, SO MUSS ER DEN</small> S<small>TAMMBETRAG UND EIN</small> F<small>ÜNFTEL BEZAHLEN UND EIN SCHULDOPFER DARBRINGEN</small>.",
+            "W<small>ENN JEMAND ZU EINEM VON DER STRASSE SAGT: WO IST MEIN OCHS, DEN DU GESTOHLEN HAST, UND DIESER IHM ERWIDERT: ICH HABE IHN NICHT GESTOHLEN, UND</small> Z<small>EUGEN BEKUNDEN, DASS ER IHN GESTOHLEN HAT, SO MUSS ER DAS</small> D<small>OPPELTE BE- ZAHLEN; HAT ER IHN GESCHLACHTET ODER VERKAUFT, SO MUSS ER DAS</small> V<small>IER- ODER</small> F<small>ÜNFFACHE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Cf. Ex. 21,37.</i> <small>BEZAHLEN</small>. W<small>ENN ER, ALS ER DIE</small> Z<small>EUGEN SICH ANSCHICKEN UND KOMMEN SAH, SAGT: ICH HABE IHN GESTOHLEN, JEDOCH NICHT GESCHLACHTET ODER VERKAUFT, SO MUSS ER NUR DEN</small> S<small>TAMMBETRAG BEZAHLEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Obgleich er ihn geschlachtet od. Verkauft hat, da mit dem Fortfalle des Doppelten auch das Vier- oder Fünffache fortfällt; cf. supra Fol. 42b.</i>.",
+            "W<small>ENN JEMAND ZU EINEM</small> E<small>NTLEIHER SAGTE: WO IST MEIN</small> O<small>CHS</small><small>UND DIESER IHM ERWIDERTE,</small> ER SEI VERENDET, WÄHREND ER TATSÄCHLICH EINEN B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER HABE EINEN</small> B<small>RÜCH ERLITTEN, WÄHREND ER TATSÄCHLICH VERENDET, GEFANGEN WORDEN, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI GEFANGEN WORDEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN BRUCH ERLITTEN HAT, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI GESTOHLEN WORDEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN</small> B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN ODER ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI ABHANDEN GEKOMMEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN</small> B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN ODER GESTOHLEN WORDEN IST, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER ‘AMEN’ SAGTE, SO IST ER FREI</small>.",
+            "W<small>ENN ER ZU IHM SAGTE</small>: <small>WO IST MEIN</small> O<small>CHS, UND DIESER IHM ERWIDERTE: ICH VERSTEHE NICHT, WAS DU SPRICHST, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN</small> B<small>RUCH ERLITTEN HAT, GEFANGEN WORDEN, GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER ‘AMEN’ SAGTE, SO IST ER SCHULDIG</small>. W<small>ENN JEMAND ZU EINEM</small> L<small>OHNHÜTER ODER EINEM</small> M<small>IETER SAGTE: WO IST MEIN</small> O<small>CHS, UND DIESER IHM ERWIDERTE, ER SEI VERENDET, WÄHREND ER TATSÄCHLICH EINEN</small> B<small>RÜCH ERLITTEN HAT ODER GEFANGEN WORDEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER HABE EINEN</small> B<small>RUCH ERLITTEN, WÄHREND ER TATSÄCHLICH VERENDET ODER GEFANGEN WORDEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI GEFANGEN WORDEN, WÄHREND ER TATSÄCHLICH VERENDET IST ODER EINEN</small> B<small>RUCH ERLITTEN HAT</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI GESTOHLEN WORDEN, WÄHREND ER TATSÄCHLICH ABHANDEN GEKOMMEN IST</small>, <small>ODER ER ERWIDERTE</small>, <small>ER SEI ABHANDEN GEKOMMEN, WÄHREND ER TATSÄCHLICH GESTOHLEN WORDEN IST, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER</small> ’A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small>. W<small>ENN ER ERWIDERTE</small>, <small>ER SEI VERENDET, HABE EINEN</small> B<small>RUCH ERLITTEN ODER SEI GEFANGEN WORDEN, WÄHREND ER TATSÄCHLICH GESTOHLEN WORDEN ODER ABHANDEN GEKOMMEN IST, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER SCHULDIG</small>. W<small>ENN ER ERWIDERTE</small>, <small>ER SEI ABHANDEN GEKOMMEN ODER GESTOHLEN WORDEN, WÄHREND ER TATSÄCHLICH VERENDET IST, EINEN BRUCH ERLITTEN HAT ODER GEFANGEN WORDEN IST, UND ALS JENER IHM ENTGEGNETE: ICH BESCHWÖRE DICH, ER</small> ‘A<small>MEN</small>’ <small>SAGTE, SO IST ER FREI</small>. D<small>LE</small> R<small>EGEL HIERBEI IST: WER STATT EINES</small> F<small>ALLES, WEGEN DESSEN ER SCHULDIG IST, EINEN FALL, WEGEN DESSEN ER SCHULDIG IST, ODER STATT EINES FALLES, WEGEN DESSEN ER FREI IST, EINEN FALL, WEGEN DESSEN ER FREI IST, ODER STATT EINES</small> F<small>ALLES, WEGEN DESSEN ER FREI IST, EINEN</small> F<small>ALL, WEGEN DESSEN ER SCHULDIG IST, ANGIBT, IST FREI; WENN STATT EINES</small> F<small>ALLES, WEGEN DESSEN ER SCHULDIG IST, EINEN</small> F<small>ALL, WEGEN DESSEN ER FREI IST, SO IST ER SCHULDIG</small>. D<small>IE</small> R<small>EGEL</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Eine der beiden Regeln ist überflüssig; tatsächlich fehlt in manchen Texten die erste u. in manchen die zweite.</i> <small>HIERBEI IST I WER DURCH SEIN</small> S<small>CHWÖREN SICH EINE</small> E<small>RLEICHTERUNG VERSCHAFFT, IST SCHULDIG; WER DURCH SEIN</small> S<small>CHWÖREN SICH EINE</small> E<small>RSCHWERUNG VERSCHAFFT, IST FREI</small>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Shevuot/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.json

@@ -0,0 +1,104 @@
+{
+    "language": "en",
+    "title": "Mishnah Shevuot",
+    "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 שבועות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "\tOaths are two [i.e., Two are explicitly written in the Torah, viz. (Leviticus 5:4): \"Or if a soul swear, to pronounce with the lips, to do ill or to do good\": \"I shall eat\" — to do good; \"I shall not eat\" — to do ill, to deprive himself. The same applies with all things to be done or not to be done in the future, \"to do ill or to do good\" connoting the future.], which are four. [Another two, which are not written, are to be added: having done or not done in the past, e.g., \"I ate\" (when he did not eat); \"I did not eat\" (when he did eat)]. Awarenesses of uncleanliness [(Leviticus 5:2): \"Or if a soul touch any unclean thing,\" in respect to defiling the sanctuary and its sanctified objects] are two [Two are explicitly written (Ibid.): \"And it be hidden from him, and he is unclean,\" the implication being that his uncleanliness is \"hidden\" from him, for which reason he eats sanctified flesh — one; or enters the sanctuary — two], which are four. [Another two liabilities are to be added: \"hiddenness\" of sanctified flesh, and \"hiddenness\" of the sanctuary, when he is aware that he is unclean.] The yetzioth (forbidden acts of carrying) of Shabbath are two, which are four. [Carrying from the private to the public domain is derived from (Exodus 36:6): \"And Moses commanded and they passed a call through the camp, saying, etc.\" — Do not carry out from the private to the public domain. (\"two\":) one, for the man standing outside, who puts his hand inside, takes an object, and places it outside; and one for the man standing inside, who takes an object from its place and puts it outside. (\"which are four\":) There are to be added another two for placing inside, even though they are not written. For just as Scripture interdicted (transfer from) one domain to another by way of carrying out, so it interdicted placing within; one, for a man standing inside, stretching his hand outside, taking an object, and bringing it inside, and one for a man standing outside, taking an object from its place, and putting it down inside.] Observations of plague-spots are two [Two are explicitly written (Leviticus 13:2): \"se'eth\" and \"bahereth\"], which are four [the toldah (derivative) of se'eth and the toldah of bahereth, which are not explicitly written.]",
+            "\tWherever there is awareness in the beginning, awareness in the end, and hiddenness in the middle, there is oleh veyored (\"sliding scale\") liability. [(\"Wherever there is awareness, etc.\":) This refers to \"Awarenesses of uncleanliness\" (above). Since their provisions are few, they are adduced first, after which oaths are adduced, their provisions being many. And the yetzioth (of Shabbath) and observations (of plague-spots) are treated individually in their respective tractates, for which reason they are not discussed here. They are included here (above) only because they are similar to the others in being \"two which are four.\" (\"awareness in the beginning\":) awareness that he has become unclean. (\"awareness in the end\":) After eating the sanctified food in \"hiddenness\" or entering the sanctuary in \"hiddenness\" and leaving, it becomes known to him that he ate or entered in uncleanliness. (\"and hiddenness in the middle\":) When he eats the sanctified food, his uncleanliness or its being sanctified food is hidden from him. Or he enters the sanctuary, and his uncleanliness or its being the sanctuary is hidden from him. (\"oleh veyored liability\":) \"oleh\" (\"rising\") for a rich man; \"yored\" (\"descending\") for a poor man. A rich man brings a beast sin-offering, and a poor man, a bird sin-offering; and the poorest of the poor, a tenth of an ephah (of flour), the \"sinner's meal-offering\" mentioned in many places.] Where there is awareness in the beginning and not at the end, the he-goat [of Yom Kippur] which is presented within [i.e., whose blood is presented within (the holy of holies)] and Yom Kippur suspend (his judgment) [protecting him from affliction] until he becomes aware [of having eaten sanctified food in a state of uncleanliness], whereupon he brings an oleh veyored offering.",
+            "\tIf there were no awareness in the beginning [(i.e., If he never knew of this uncleanliness, this never becomes subject to an offering, an offering obtaining only where there was awareness in the beginning)], but there was awareness in the end, the kid presented outside [on the outer altar, with the additional Yom Kippur offerings] and Yom Kippur [itself] atone [with the kid], it being written (Numbers 29:11): \"…aside from the offering of atonement.\" Whatever the latter atones for, the former atones for. Just as the inner (altar sacrifice, \"the latter\") atones only where there was awareness, so the outer (altar sacrifice, \"the former\") atones only where there was awareness. [It is written of the kid presented outside: \"One kid of goats as a sin-offering, aside from the sin-offering of atonement.\" The sin-offering of atonement is the kid presented within. Scripture likens them to teach us that what one atones for, the other atones for, viz.: Just as the inner is presented only where there was awareness, (in that instance,) awareness in the beginning, as derived from (Leviticus 16:16): \"…for all of their sins,\" the implication being: for all that would be subject to a sin-offering if there were awareness at the end; and there is no sin-offering without awareness in the beginning — so the kid presented outside does not atone unless there was awareness, (in this instance,) awareness at the end, but not in the beginning, where it would never be subject to a sin-offering. And this atonement is absolute, without \"suspension\" (see 1:2)].",
+            "\tAnd where there is no awareness, neither in the beginning nor in the end, the kids of the festivals [(Kids for sin-offerings are prescribed for the additional (mussaf) offerings of all the festivals)] and the kids of Rosh Chodesh atone, [it being written in respect to the kid of Rosh Chodesh (Numbers 28:15): \"as a sin-offering to the L rd\" — For a sin that only the L rd knows of, this kid atones. That is, where there is awareness neither in the beginning nor in the end. And the kids of the festivals are derived by identity from the kid of Rosh Chodesh. For \"kid\" could have been written in respect to all the festivals, and it is written (in respect to the festivals) \"and a kid,\" to add to what precedes (i.e., the kid of Rosh Chodesh), to liken them, i.e., These atone for the same thing that the first atones for.] These are the words of R. Yehudah. R. Shimon says: The kids of the festivals atone (for non-awareness in the beginning and in the end), but not the Rosh Chodesh kids. And for what do the kids of Rosh Chodesh atone? For a tahor (one who is clean) eating (unwittingly) something unclean. R. Meir says: The atonement of all of the kids is the same, (all atoning for) defiling the sanctuary and its holy objects. [All of the additional kids, whether the kids of the festivals, or the kid of Rosh Chodesh, or the kid presented outside on Yom Kippur — their atonement is the same. They atone both for unawareness in the beginning and awareness in the end, unawareness neither in the beginning nor in the end, and for a tahor eating something unclean. The (only) difference is in respect to uncleanliness occurring between one (offering) and the other. But as regards the kid presented inside on Yom Kippur, all agree that it \"suspends\" where there is awareness in the beginning but not at the end, as stated.] R. Shimon was wont to say: The kids of Rosh Chodesh atone for a tahor eating something unclean; those of the festivals atone for unawareness neither in the beginning nor in the end; and that of Yom Kippur, for awareness in the beginning, but not in the end. [This is repeated for the sake of what follows, viz.: \"They asked him, etc.\"] They asked him: May this be offered up for the other? [If the kid designated for Yom Kippur were lost, and atonement was made with another, and the first were found on a festival or on Rosh Chodesh, may it be used as the kid offering of the day?] He answered: They may be offered. They asked him: But if their atonement is not the same, how can one be substituted for the other? [R. Meir asks this of R. Shimon: If you grant that their atonement is the same, he can do so, for they all effect the same atonement. But, according to you, this one (the kid of Yom Kippur), which was designated to atone for unawareness in the beginning and awareness in the end — how can it be offered on the festival to atone for unawareness both in the beginning and in the end? Or on Rosh Chodesh, to atone for a tahor eating something unclean?] He answered: They all come to atone for defiling the sanctuary and its objects. [And since they are the same in this respect, even though there are differences in the type of atonement, it may be substituted.]",
+            "\tR. Shimon b. Yehudah said in his [R. Shimon's] name [\"R. Shimon,\" unqualified, is R. Shimon b. Yochai]: The kids of Rosh Chodesh atone for a tahor eating something unclean. Over and above them are those of the festivals, which atone for a tahor eating something unclean and for unawareness in the beginning and in the end. Over and above them are those of Yom Kippur, which atone for a tahor eating something unclean, for unawareness in the beginning and in the end, and for unawareness in the beginning and awareness in the end. They asked him: May this be offered up for the other? He answered: Yes. They asked: If so, let those of Yom Kippur be offered on Rosh Chodesh; but how can those of Rosh Chodesh be offered on Yom Kippur for an atonement which is not of their kinds? (see 1:4) He answered: They all come to atone for defiling the sanctuary and its objects.",
+            "\tAnd for willful defiling of the sanctuary and its sanctified objects [(This is a generic teaching)], the kid presented within and Yom Kippur atone, [it being written (Leviticus 16:16): \"and from their offenses for all of their sins.\" \"offenses\" (peshaim) — these are acts of rebellion.] And for the other transgressions of the Torah: light and stringent, willful and unwitting, known and unknown, positive commandment and negative commandment, krithoth and judicial death penalties, the sent-away kid atones. [The Gemara explains the entire Mishnah thus: whether light or stringent; whether he transgressed willfully or unwittingly; (Of those which he transgressed unwittingly,) whether their doubtful status was known to him or unknown to him (e.g., whether it was known or not known to him that it might be forbidden fat and he ate it). Which are the \"light\"? Positive and negative commandments. Which are the \"stringent\"? Those punishable by krithuth (cutting-off) and by judicial death penalty.]",
+            "\tBoth Israelites, Cohanim, and the anointed priest (i.e., the high-priest) [are atoned for by the sent-away kid for the other transgressions (see above), there being no difference between them.] It is just that the blood of the bullock atones for the Cohanim for defiling of the sanctuary and of its sanctified objects. [i.e., Whatever the inner kid (of Yom Kippur) atones for on behalf of Israelites, i.e., suspending judgment for Israelites where there is awareness in the beginning but not at the end, and willful defiling of the sanctuary and its objects — likewise, whatever the outer kid atones for (on behalf of Israelites) — the bullock of the high-priest sacrificed on Yom Kippur atones for on behalf of the Cohanim.] R. Shimon says: Just as the blood of the kid presented within atones for Israel, so, the blood of the bullock atones for Cohanim. Just as the confession over the sent-away kid atones for Israel, so the confession over the bullock atones for the Cohanim. [i.e., You concede that the blood of the inner kid atones for Israel without confession, there being no confession over the inner kid, but over the sent-away kid — so the blood of the bullock atones for the Cohanim, without any confession, for defiling of the sanctuary and its objects, leaving the confession over the bullock (in place of the confession over the sent-away kid) to atone on behalf of the Cohanim for the other transgressions, and they have no atonement through the sent-away kid.]"
+        ],
+        [
+            "\tAwarenesses of uncleanliness are two, which are four. If he became unclean and knew [that he was unclean, at the time of contact or afterwards], and the uncleanliness was (afterwards) hidden from him, and he remembered the sanctity, [and because of that \"hiddenness\" (of the uncleanliness) he ate sanctified food — one; or entered the sanctuary — two. These are the two that are written. (Leviticus 5:2): \"And it be hidden from him and he is unclean\" implies that the uncleanliness is hidden from him. And because he is not liable unless he is aware in the beginning that he became unclean, after which it was hidden from him, we have \"awarenesses.\"] If the sanctity were hidden from him [i.e., the fact of its being sanctified food or the fact of its being the sanctuary, and he ate the one or entered the other], and he remembered his uncleanliness [—These are the two others, which are not written.] If both were hidden from him and he ate sanctified food unawares, and after he ate he became aware, he is liable for an oleh veyored offering. [This is not part of the number. We are just being apprised that even though when he ate the sanctified food or entered the sanctuary he remembered neither the uncleanliness nor the sanctuary, he is liable for an oleh veyored offering.] If he became unclean and knew it, and the uncleanliness was hidden from him, and he remembered the sanctuary; if the sanctuary were hidden from him, and he remembered his uncleanliness; if both were hidden from him, and he entered the sanctuary unawares, and when he left he became aware, he is liable for an oleh veyored offering.",
+            "\t(He is liable for the offering) whether he enters the azarah [the first Temple court] or its [later]addition; for no addition is made to the city and to the azaroth without authorization [(for which reason it is sanctified as the first)] of the king, the prophet, the urim vetumim, the sanhedrin of seventy-one, the two thank-offerings, and song. The beth-din go, and the two thank-offerings behind them, and all of Israel behind them. The inner is eaten, and the outer burned. And if all of these do not obtain, if one enters there (in a state of uncleanliness), he is not liable (for an oleh veyored offering). [(\"with a king\":) it being written (Exodus 25:9): \"According to all that I show you: the form of the tabernacle, and the form of all its vessels, and thus shall you do.\" This (\"and thus shall you do\") is a superfluous verse, to be expounded as relating to future generations. And in the days of Moses, he was the king and the prophet, and his brother, the high-priest. And there were also the urim vetumim and the seventy elders — and thus for future generations. (\"two thank-offerings\":) two breads of thanksgiving. They would carry them in a circle until the end of the sanctified bound, where the first would be eaten, and the second burned. This is derived from (the rite of) Nechemiah ben Chachalyah, viz. (Nechemiah 12:31): \"Then I presented two great thanksgivings.\" (\"song\":) they would chant (Psalms 30) \"I shall extol You, O L rd, for You have uplifted me.\" And in the second Temple, even though there was neither king nor urim vetumim, the original sanctification of the Temple by Solomon \"took\" for its time and for the future, and what Nechemiah did was by way of commemoration alone.] And all (additions) that were made without all these (ceremonies) — If one (who were tamei) entered there, they (beth-din or the anointed high-priest as the case may be) are not liable (for a bullock of forgetfulness.)",
+            "\tIf one became unclean in the azarah [and knew that he had become unclean], and his uncleanliness became \"hidden\" from him, and he remembered (that it was) the sanctuary; or if the sanctuary became \"hidden\" to him, and he remembered his uncleanliness; or if both became hidden from him, and he bowed down [in this interval of hiddenness towards the inside, even if he did not wait], or if he waited the amount of time for bowing down, [i.e., or if he bowed down towards the outside; this, if he waited the amount of time for bowing down, that being the amount of time it takes one to recite the following verse at moderate speed (II Chronicles 7:3): \"And they kneeled down with their faces to the ground upon the pavement and prostrated themselves to give thanks to the L rd. For He is good; for His lovingkindness endures forever.\"]; or if he left the long way, [and not the shorter way, even if he did not wait in the beginning], he is liable. And by the shorter way [when he did not bow down or wait], he is not liable. This is a positive commandment in the sanctuary [(Numbers 5:2): \"And they shall send out of the camp … everyone that is unclean\"] for which they [beth-din] are not liable [to offer a \"bullock of forgetfulness.\" That is, if they erred in this and instructed him to leave by the longer way, they do not bring for this mistaken ruling a bullock for forgetfulness of the congregation (see Leviticus 4:14)].",
+            "\tAnd which is a positive commandment of niddah [comparable to that of the sanctuary, where the uncleanliness occurs after permitted entrance], where they [beth-din] are liable [for a bullock of forgetfulness if they erred in the ruling]? If he were cohabiting with a clean (non-niddah) woman [having \"entered\" permittedly], and she said to him: \"I have become unclean\" [now], and he withdrew immediately [with erect organ], he is liable, for his withdrawal is pleasurable to him as is his entry. [But he should wait without movement until the organ \"dies\" and withdraw when he has lost his erection. This is the positive commandment of niddah.]",
+            "\tR. Eliezer says (Leviticus 5:2): \"…creeping thing (sheretz) … and it be hidden from him\": He is liable for \"hiddenness\" of creeping thing, and he is not liable for hiddenness of the sanctuary. [It is written: \"…or (if he touch) the carcass of an unclean creeping thing and it be hidden from him.\" This is a superfluous verse, for above it is written: \"Or if a soul touch any unclean thing\" and \"sheretz\" is included in \"unclean thing.\" This is to apprise us that if he knew for a certainty that he had become unclean, but did not know if through a sheretz or though carrion (neveilah), he is not liable for an offering if he ate sanctified food; he must know through which he became unclean.] R. Akiva says: \"…and it be hidden from him and he is unclean\": He is liable for hiddenness of uncleanliness, but he is not liable for hiddenness of the sanctuary. R. Yishmael says: \"and it be hidden\" is written twice (verses 2 and 3), to make one liable for hiddenness of uncleanliness and for hiddenness of sanctuary. [R. Akiva holds that since he knew for a certainty that he had become unclean, even though the specific type of uncleanliness — sheretz or neveilah — is not known to him, he is liable. And both (R. Eliezer and R. Akiva) exempt him for hiddenness of sanctuary, and R. Yishmael holds him liable. The halachah is in accordance with R. Yishmael.]"
+        ],
+        [
+            "\tOaths are two, which are four: I swear that I shall eat, or that I shall not eat [These are the two which are explicitly written. Viz. (Leviticus 5:4): \"to do ill or to do good,\" implying in the future: I shall not eat — \"to do ill\"; I shall eat — \"to do good.\"]; (I swear) that I have eaten, or that I have not eaten [These are the additional two derived by the sages.] \"I swear that I shall not eat,\" and he ate any amount, he is liable. These are the words of R. Akiva. They asked him: Where do we find that one who eats any amount is liable, that this one should be liable! He countered: And where do we find that one who speaks brings an offering [for breaking his word] that this one should speak and bring an offering! [And since it is because of breaking his word (that he is liable), this, too, is breaking his word. For when one says \"I shall not eat,\" he means any amount.] \"I swear that I shall not eat,\" and he ate and drank, he is liable only for one (offering). [Even though drinking is included in eating, he is liable only for one, for it is as if he eats, and eats again, in one act of forgetfulness.] \"I swear that I shall not eat and that I shall not drink,\" and he ate and drank, he is liable for two. [This constitutes two oaths. And even though when he said \"I shall not eat,\" drinking (too) was forbidden to him, drinking being included in eating, so that when he then said \"I shall not drink,\" there is reason to say that one oath does not \"take\" on another (of the same kind), it is different here. For since he first said \"I shall not eat,\" and then, \"I shall not drink,\" it is made manifest that by \"eat\" he meant eating alone.]",
+            "\t\"I swear that I shall not eat,\" and he ate a loaf of wheat, and a loaf of barley, and a loaf of spelt, he is liable only for one. \"I swear that I shall not eat a loaf of wheat, and a loaf of barley, and a loaf of spelt,\" and he ate, he is liable for each one. [His repeating \"loaf,\" \"loaf,\" indicates that he intended a distinct oath for each. For if he intended no more than to forbid these kinds to himself and no more, he would have said \"a loaf of wheat, and also of barley, and also of spelt.\"]",
+            "\t\"I swear that I shall not drink,\" and he drank many (different kinds of) drinks, he is liable only for one. \"I swear that I shall not drink wine, and oil, and honey,\" and he drank, he is liable for each one. [The Gemara construes this as an instance of one's urging him: \"Come and drink with me wine, oil, and honey.\" (If he intended one oath,) he would have said \"I swear I shall not drink with you,\" and no more, the oath applying to what was being urged upon him. Why \"wine, oil, and honey,\" if not to render them distinct?]",
+            "\t\"I swear that I shall not eat,\" and he ate things which are not fit for eating and drank things which are not fit for drinking, he is not liable. \"I swear that I shall not eat,\" and he ate carrion and treifoth, forbidden animals and reptiles, he is liable. [For they are fit for eating; it is just that the Torah forbids them.] R. Shimon rules not liable. [For he is already besworn (by the Torah) against them. And the dispute between R. Shimon and the first tanna obtains where he includes permitted things with forbidden ones, as where he says \"I swear that I shall not eat slaughtered meat and treifoth.\" The first tanna holds that since the oath \"takes\" with slaughtered meat, it also takes with treifoth, for one prohibition takes effect upon another in the instance of an inclusive prohibition. And R. Shimon holds that it does not. The halachah is not in accordance with R. Shimon.] If one says: \"I bevow my wife benefit from me if I have eaten today,\" and he had eaten carrion and treifoth, forbidden animals and reptiles, his wife is forbidden (to benefit from him). [For he had eaten foods. And even R. Shimon (agrees in this.) For the reason he rules not liable in the first instance is not that they are unfit for eating but because an oath does not take on something forbidden.]",
+            "\t(He is liable) both for things that relate to himself and for things that relate to others, [as follows: \"I shall give to that man, etc.\"], both for things of substance and for things lacking substance. [Two types are implied: Things like sleeping and things devoid of benefit, e.g. \"I shall throw a stone into the sea.\"] How so? I swear that I shall give that man or that I shall not give. That I have given or that I have not given. That I shall sleep or that I shall not sleep. That I have slept or that I have not slept. That I shall throw a rock into the sea or that I shall not throw. That I have thrown or that I have not thrown. R. Yishmael says: He is liable only for the future, it being written (Leviticus 5:4): \"to do ill or to do good.\" R. Akiva said to him: If so (he should be liable) only for things involving ill or good. Whence do I derive (that he is also liable for) things not involving ill or good? He answered: From the amplification of the verse, [(Ibid.): \"…for all that a man will pronounce.\"] R. Akiva: If the verse was amplified for this (i.e., all things), it was also amplified for that (i.e., to include the past). [The (rationale) of the dispute between R. Akiva and R. Yishmael: In all the Torah, R. Akiva expounds amplification and limitation, and R. Yishmael, general and particular. R. Akiva expounds: \"Or if a soul swear\" — amplification; \"to do ill or to do good\" — limitation; \"for all that a man will pronounce\" — reversion to amplification. Amplification - limitation - amplification — Everything is included. What is included? All past things are included (for oath liability) just as future (things are indicated.) And what is excluded? Oaths involving mitzvoth. And R. Yishmael expounds: \"Or if a soul swear\" — general; \"to do ill or to do good\" — particular; \"for all that a man will pronounce\" — reversion to general. General - particular - general — What is derived must accord with the nature of the particular. Just as the particular is explicitly in future state, so all must be in future state. The halachah is in accordance with R. Akiva.]",
+            "\tIf one swore to refrain from (the performance of) a mitzvah, but did not do so, he is not liable. If he swore to fulfill it, but did not do so, he is not liable [by reason of an oath of pronouncement, but he is liable by reason of a vain oath.] For according to R. Yehudah b. Betheira he should be liable [by reason of an oath of pronouncement.] (For) R. Yehudah b. Betheira said: Now if with something optional, for which he is not besworn from Mount Sinai, he is liable for it — a mitzvah, for which he is besworn from Mount Sinai, does it not follow that he should be liable for it! They said to him: No, it is so with an oath for something optional, where not doing is equated with doing, [it being written \"to do ill or to do good,\" implying something which may either be done or not done], as opposed to an oath for a mitzvah, where not doing is not equated with doing, so that if he swears to refrain from doing and does not do so, he should not be liable. [The halachah is not in accordance with R. Yehudah.]",
+            "\t\"I swear that I shall not eat this loaf. I swear that I shall not eat it. I swear that I shall not eat it,\" and he ate it, he is liable only for one. [The reason that he is liable only for one is that the (second) oath does not \"take\" on the first. But if he first said: \"I shall not eat it,\" and then: \"I shall not eat,\" and he ate the whole thing, he is liable for two. For when he says: \"I shall not eat it,\" he is not liable until he eats the whole thing, and when he then says: \"I shall not eat,\" once he eats an olive-size of it, he is liable. Therefore, the second oath takes, and he is liable when he eats an olive-size of it. And when he then eats the whole thing, he is liable by reason of the first oath. (\"I swear that I shall not eat it. I swear that I shall not eat it\":) Even though the second oath, \"I shall not eat it,\" is enough to apprise us that one oath does not \"take\" on the other, the third is still taught to apprise us that even though there is no liability for the latter oaths, they are nonetheless oaths, and not vain words, and if they can \"find a place,\" they take effect. For if a sage absolves him of the first, the second takes effect and it is forbidden to him by reason of the second oath. Likewise, if he is absolved of the first two, the third takes effect. For the sage uproots the vow completely, so that it is as if he had never vowed, and the second \"takes\" retroactively, the first being regarded as non-existent once he has been absolved of it.] This is an oath of pronouncement, where for willful transgression one is liable to stripes, and for unwitting transgression, to an oleh veyored offering. With a vain oath, for willful transgression one is liable to stripes, and for unwitting transgression, he is not liable.",
+            "\tWhich is a vain oath? Swearing to what is at variance with what is known to man: saying about a pillar of stone that it is gold; about a man, that he is a woman; about a woman, that she is a man. Swearing to the impossible: If I did not see a camel flying in the air. [i.e., Let all the fruits in the world be forbidden to me if I did not see a camel flying in the air] and if I did not see a snake like the beam of the olive press. [i.e., in the shape of the beam of the olive press. For (if he said) as thick as the beam of the olive press, this would not be a vain oath, there being many such.] If he said to witnesses: \"Come and testify for me,\" (and they said:) \"We swear that we will not testify for you,\" (this is a vain oath). [This is negating a mitzvah, for they are obliged to testify, it being written(Leviticus 5:1): \"If he does not tell (i.e., testify), then he shall bear his sin.\"] Swearing not to perform a mitzvah: not to make a succah, not to take a lulav, not to put on tefillin. This is a vain oath, where for willful transgression one is liable to stripes, and where for unwitting transgression, he is not liable.",
+            "\t\"I swear that I shall eat this loaf. I swear that I shall not eat it,\" the first is an oath of pronouncement; the second, a vain oath. If he eats it, he is in transgression of a vain oath. If he does not eat it, he is in transgression of an oath of pronouncement. [This is the intent: If he eats it, he transgresses a vain oath alone. If he does not eat it, he transgresses an oath of pronouncement as well. For when he swears \"I shall eat this loaf,\" he is obliged to eat it. So that when he then swears \"I shall not eat it,\" he is swearing not to perform a mitzvah, and he receives stripes by reason of a vain oath whether he does or does not eat it. And if he does not eat it, he is liable twice: by reason of a vain oath and by reason of an oath of pronouncement.]",
+            "\tAn oath of pronouncement obtains with men and with women. [Since it is to be taught (4:1): \"The oath of testimony obtains with men and not with women, etc.\", it is taught that an oath of pronouncement does obtain with all of these.], with non-kin and with kin, [e.g., \"I shall give that man,\" whether non-kin or kin], whether kasher [to testify] or not, both before beth-din and not before beth-din — by his own mouth. [He must utter the oath with his own mouth, but if others beswore him: \"Did you eat or did you not eat?\" and he said \"I did not eat,\" when he did, or the opposite — he is not liable if he did not answer \"Amen.\" And if he did answer \"Amen\" after another beswore him, it is as if he swore himself, and he is liable.] For willful transgression, one is liable to stripes; for unwitting transgression, to an oleh veyored offering.",
+            "\tA vain oath obtains with men and with women, with non-kin and with kin [e.g., if he swore about a man, whether non-kin or kin, that he is a woman], whether kasher (to testify) or not, both before beth-din and not before beth-din — by his own mouth. For willful transgression, one is liable to stripes; for unwitting transgression, he is not liable. With both [a vain oath and an oath of pronouncement], if he is besworn by others, he is liable [if he answers \"Amen.\"] How so? If he said: \"I did not eat today,\" or \"I did not put on tefillin today,\" (and another said:) \"I beswear you,\" and he answered \"Amen,\" he is liable."
+        ],
+        [
+            "\tThe oath of testimony obtains with men, and not with women, [it being written (Leviticus 5:1): \"and he is a witness.\" Scripture speaks of one who is fit to testify, and a woman is not fit to testify, it being written (Deuteronomy 19:17): \"Then the two men shall stand\" — men and not women. And that verse speaks of witnesses, it being written there: \"two,\" and elsewhere (Ibid. 14): \"By word of two witnesses.\"], with non-kin, and not with kin, [kin being unfit to testify, it being written (Ibid. 24:16): \"Fathers shall not be put to death by sons\" — by the testimony of sons. And the same applies to the other kin.], with those who are kasher, and not with those who are pasul (\"rejected\"), [such as those liable to the death penalty, those liable to stripes, and robbers, these being called \"evildoers,\" and the Torah writing (Exodus 23:1): \"Do not make an evildoer a witness.\"] And it obtains only with those who are fit to testify, [to exclude a king, who does not testify, and those who are unfit to testify by rabbinic ordinance, such as gamblers and pigeon racers.], before beth-din and not before beth-din by his own mouth [i.e., If he himself says \"I swear that I know of no testimony for you,\" he is liable, whether he swore before beth-din or not before them.] And (if besworn) by others, they are not liable unless they deny (possessing testimony) in beth-din. [e.g., If one says to them: \"I beswear you to come and testify for me,\" and they say: \"We know of no testimony for you,\" they are not liable unless they deny it in beth-din, it being written (Leviticus 5:1): \"If he does not know, he shall bear his sin\" — in a place (beth-din), where if he told, it would avail. And the verse speaks of one who is besworn by others.] These are the words of R. Meir. [The halachah is not in accordance with R. Meir.] The sages say: whether swearing by himself or besworn by others, they are not liable unless they deny it in beth-din.",
+            "\tAnd they are liable [for an oleh veyored offering] for willfulness in the oath, [\"and it be hidden\" not being written in this connection], and for unwittingness with willfulness in (withholding) testimony, [i.e., where they know that the oath is forbidden, but not that it makes them liable for an offering.] And they are not liable for unwittingness [if they were completely unwitting, assuming that they had no testimony for him, and then remembered. For in that instance they could not help it, and (Leviticus 5:22): \"…and he swear falsely, etc.\" does not apply to them.] And for what are they liable for willfulness in the oath? For an oleh veyored offering.",
+            "\tThe oath of testimony. How so? If he said to two: \"Come and testify for me\" (and they responded:) \"We swear that we know no testimony for you\"; or if they responded: \"We know no testimony for you,\" (and he said:) \"I beswear you,\" and they said: \"Amen,\" they are liable. If he beswore them five times outside of beth-din, and they came to beth-din and admitted (that they knew testimony), they are not liable, [even if they denied it for every oath outside of beth-din. For denial outside of beth-din is not deemed denial.] If they denied it (in beth-din), they are liable for each one, [it being written (Leviticus 5:5): \"And it shall be, if he be guilty for one of these\" — to make him liable for each one.] If he beswore them five times before beth-din, and they denied it, they are liable only for one. R. Shimon said: Why is it [that they are liable only for one even if they kept silent and denied it at the end? Why do we not say that the denial applies to all of the oaths, to render them liable for each one?] (The answer:) Since [if they denied it in beth-din the first time], they cannot go back and admit it. [i.e., Since they already said that they know no testimony for him, they cannot go back and testify (otherwise), therefore, even though they denied it only at the end, all of the oaths were superfluous, except the first. For if their silence at the first is regarded as denial, it is no longer fit to beswear them; and if it is not regarded as denial, they are already besworn, and the subsequent oaths are \"oaths upon an oath.\" Perforce, then, \"'for one,' to make him liable for each one\" speaks of oaths outside of beth-din and denial in beth-din. For oaths by which he beswears them to come and testify in beth-din are not superfluous and lend themselves to division. For if they denied it there at the first, they could be besworn again.]",
+            "\tIf both denied it at the same time [i.e., in the same \"speaking span\"], both are liable. (If they denied it) one after the other, [i.e., after the \"speaking span\"], the first is liable, and the second, not. [For since the first denied it (i.e., that he could testify), the second can no longer testify, being only one.] If one of them denied and the other admitted, the denier is liable. If there were two sets of witnesses — If the first denied it and then the second denied it, they are both liable, because the testimony can obtain through both. [The Gemara asks: Why should the first set be liable if there is a second set? What loss did they cause him by their denial? And it answers that our Mishnah is speaking of an instance where the witnesses in the second set were kin through their wives, not being kasher to testify when the second set denied, and their wives were gosesoth (at the point of death). I might think that since the ruling is: \"most gosesim die,\" it is as if they are already dead, and the first set should not be liable, for there is still a second set; we are, therefore, apprised (that this is not so) for now (at the time of the denial) they had not yet died. It is found, then, that only the first set was there at the time of the denial, for which reason they are liable.]",
+            "\t\"I beswear you if you do not come and testify for me that that man owes me a pledge, and tsometh yad (lit., \"a placing in the hand\") [i.e., a loan, money \"placed in another's hand\"], and (restoration of) theft, and a lost object\" [i.e., He found something that I lost] — (If they say:) \"We swear that we do not know any testimony for you,\" they are liable only for one. (If they say:) \"We swear that we do not know that that man owes you a pledge, and a tsometh yad, and theft, and a lost object,\" they are liable for each one. \"I beswear you if you do not come and testify for me that that man owes me a pledge of wheat, barley, and spelt.\" \"We swear that we do not know any testimony for you,\" they are liable only for one. \"We swear that we do not know testimony for you that that man owes you wheat, and barley, and spelt, they are liable for each one. [The former apprises us of one kind (i.e., money) and distinct claims; the latter, of one claim — a pledge — and distinct kinds.]",
+            "\t\"I beswear you if you do not come and testify for me that that man owes me damages (or) half-damages\" [half-damages of tzroroth (stones flung from under the feet of walking animals), considered mamon (money, principal,) and not knass.]; \"four and five\" payment, [(beswearing them) by reason of the principal]; that he ravished or seduced my daughter, [(beswearing them) by reason of boseth (\"shame\") and p'gam (\"injury\"), which is monetary payment]; that my son struck me [a blow which did not cause a wound, in which instance there is no death penalty, in the absence of which monetary liability obtains]; and that my neighbor wounded me or that he set fire to my sheaves on Yom Kippur [This is included because even though he incurs kareth, he is still liable to pay] — they are liable (for transgression of the oath of testimony.)",
+            "\t\"I beswear you if you do not come and testify for me that I am a Cohein, that I am a Levite, that I am not the son of a divorcée, that I am not the son of a chalutzah, that that man is a Cohein, that that man is a Levite, that he is not the son of a divorcée, that he is not the son of a chalutzah,\" [they are not liable. For the witnesses are not liable unless they deny (knowing testimony) concerning something involving a monetary claim.], \"that that man ravished or seduced that man's daughter\" [\"his daughter\" refers to \"that man is a Cohein, etc.\" (above). Or it may refer to the daughter of the man spoken of until now. They are not liable because it is necessary that they (the witnesses) hear it from the claimant. The Gemara construes this as an instance of one's coming with power of attorney (harsha'ah). If it were a claim for other monies, they would be liable. We are here apprised that the one granted the harsha'ah is not regarded as the claimant himself here as he generally is. For since the monies being claimed were never in his (the claimant's) hand, he cannot write a harsha'ah upon them.], \"that my son wounded me\" [They are not liable, for if they testified, he would be liable to death and not to monetary payment], or \"that my neighbor wounded me or set fire to my sheaves on Shabbath,\" they are not liable [For both are liable to death and not to monetary payment.]",
+            "\t\"I beswear you if you do not come and testify for me that that man said he would give me two hundred zuz, and he did not,\" they are not liable. For they are liable only for a claim of money like a pledge, [it being written in respect to the oath of testimony (Leviticus 5:1): \"sin,\" and, in respect to the oath over a pledge, \"sin.\" Just as the oath over a pledge is for a claim of money owed him, so the oath of testimony must be for a claim of money owed him. And the above is not such a claim. For even if the other did say that he would give him two hundred zuz, this does not make him liable to do so.]",
+            "\t\"I beswear you that when you know testimony for me you come and testify for me,\" they are not liable, for (in such an instance) the oath precedes the testimony, [whereas the Torah states (Leviticus 5:1): \"…and he hear the voice of a curse (i.e., the oath) and he saw or knew, etc.\", the witnessing preceding the oath, and not the oath preceding the witnessing.]",
+            "\tIf he stood up in the house of prayer and said (to the congregation): \"I beswear you that if you know testimony for me, you come and testify for me,\" they are not liable, until he designates them, [it being written (Leviticus 5:1): \"…and he be a witness\" — he must designate his witnesses.]",
+            "\tIf he said to two: \"I beswear you and you, if you know testimony for me, that you come and testify for me.\" (They:) \"We swear that we do not know testimony for you\" — and they do know testimony for him, one witness by way of another — or if one of them were kin or pasul (unfit to testify) — they are not liable. [For if they did testify, their testimony would avail him naught.]",
+            "\tIf one sent his servant (to make his claim) or if the claimee said to them: \"I beswear you that if you know testimony for him you come and testify for him,\" they are not liable, until they hear it from the mouth of the claimant, [it being written (Leviticus 5:1): \"if he does not (lo) tell,\" (lamed, vav, aleph) to be expounded: If to him (lamed vav), i.e., to the claimant, he does not (lamed aleph) tell, then he shall bear his sin. But if he does not tell another, he is not liable.]",
+            "\t\"I beswear you,\" \"I command you,\" \"I ban you\" — they are liable. [This, if he says: \"I command you with an oath,\" \"I ban you with an oath.\"] \"By heaven and earth\" — they are not liable. \"By Aleph-daleth,\" \"By Yod-keh,\" \"By Shakkai,\" \"By Tzevakoth,\" \"By Chanun Verachum,\" \"By Erech Apayim Verav Chesed,\" and by all the (other) epithets — they are liable. One who curses [the L rd] with any one them is liable (to stoning). These are the words of R. Meir. The sages exempt him, [holding him to be liable to stoning for cursing the Name (the tetragrammaton) alone, it being written (Leviticus 24:6): \"If he blasphemes the Name, he shall be put to death.\" And for the epithets, he is in transgression of the exhortation (Exodus 22:27): \"Elokim you shall not revile.\" And in respect to the oath of testimony, the sages concur with R. Meir that they are liable for the epithets as well as for the Name, it being written (Leviticus 5:4): \"…and he hear the voice of a curse.\"] If one curses his father or mother with any one of them, he is liable. These are the words of R. Meir. The sages exempt him. If one curses himself or his neighbor with any one of them, he transgresses a negative commandment. [(\"himself\"): (Deuteronomy 4:9): \"Take heed to yourself, and heed your soul exceedingly.\" Wherever \"Take heed,\" \"Lest,\" or \"Do not,\" is written, a negative commandment is indicated. (\"his neighbor\":) (Leviticus 19:14): \"Do not curse a deaf man\" — Do not curse even the deaf man, who does not hear and is not offended by the curse. How much more so, those who hear and are offended.] \"May G d smite you,\" \"And so may G d smite you\" — this is the \"curse\" stated in the Torah (Leviticus 5:2). \"May He not smite you,\" \"May He bless you,\" \"May He do good to you\" — R. Meir rules liable, and the sages, not liable. [If he said to the witnesses: \"May G d smite you if you do not testify for me,\" or if he heard one reading in the (section of) the curses in the Torah (Deuteronomy 28:22): \"May G d smite you,\" and he said to the witnesses: \"And so may G d smite you if you do not testify for me\"; or \"May G d not smite you if you testify for me,\" or \"May the L rd bless you if you testify for me,\" (or) \"May He do good to you if you testify for me\" — In all of these instances, R. Meir rules liable, the negative implying the affirmative, e.g., \"May G d not smite you if you testify for me,\" implying: \"May He smite you if you do not testify for me\"; likewise: \"May G d bless you if you testify for me,\" implying: \"May He curse you if you do not testify for me.\" In all of these the halachah is not in accordance with R. Meir.]"
+        ],
+        [
+            "\tThe oath over a pledge obtains with men and with women, [Since it was taught in respect to the oath of testimony \"with men and not with women, etc.\", here, too, all are taught.] with non-kin and with kin [i.e., where the owner of the pledge is kin to the one with whom it is deposited], with those fit (to testify) and with those unfit, before beth-din and not before beth-din by himself. [i.e., If he swore by himself or answered \"Amen\" after the oath and then admitted (that he had sworn falsely), he is liable for an offering, it being written (Leviticus 5:21): \"…and he denies to his neighbor\" — in any event.] And (if he is besworn) by others [and does not answer \"Amen,\" as when one says to him: \"I beswear you to return my pledge to me,\" and he says: \"I have nothing of yours\"], he is not liable until he denies it in beth-din. These are the words of R. Meir. The sages say: Whether by himself or by others, if he denies it, he is liable. [The halachah is in accordance with the sages.] And he is liable (for an offering) for willfulness in the oath, [\"and it be hidden\" not being written in this connection. (willfulness in the oath\":) He remembers the pledge and he knows that denying it makes him liable to an offering.], and (he is liable) for unwittingness with willfulness in respect to the pledge [i.e., He does not know that the oath makes him liable to an offering, but he remembers that he has the pledge], and he is not liable for unwittingness (in respect to the pledge)]. And for what is he liable for willfulness in it (the oath)? A guilt-offering with silver shekels, [i.e., one which is purchased with two selaim, it being written in respect to the guilt-offering ram (Leviticus 5:15): \"according to your valuation, shekels of silver.\"]",
+            "\tThe oath over a pledge. How so? If one said to him: \"Give me my pledge that you have,\" (and he said:) \"I swear that I do not have it,\" or: \"I do not have it,\" and the first said: \"I beswear you,\" and he said: \"Amen,\" he is liable. If he beswore him five times, whether before beth-din or not before beth-din, he is liable for each one. R. Shimon said: Why so? For he can go back and admit it [after he denies it, so that with each oath, he is denying money.]",
+            "\tIf five men claimed from him: \"Give us our pledge that you have,\" (and he said:) \"I swear that I do not have it,\" he is liable only for one. \"I swear that I have neither yours, nor yours, nor yours, he is liable for each one. R. Eliezer says: (He is not liable for each one) until he says \"upon oath\" at the end, [viz.: \"I have neither yours, nor yours, nor yours, upon oath,\" so that the oath appertains to all.] R. Shimon says: Until he says \"I swear\" for each one. [The halachah is neither in accordance with R. Eliezer nor with R. Shimon.] \"Give me my pledge, my loan, (restoration of) my theft, and my lost object that you have.\" \"I swear that I do not have it\" — he is liable only for one. \"I swear that I have neither pledge, nor loan, nor theft, nor lost object\" — he is liable for each one. \"Give me my wheat, my barley, and my spelt that you have.\" \"I swear that I do not have it\" — he is liable only for one. \"I swear that I have neither wheat, nor barley, nor spelt\" — he is liable for each one. R. Meir says: Even if he says \"a wheat, a barley, and a spelt,\" he is liable for each one. [R. Meir holds that if one claims \"a wheat,\" he means the wheat species (and not an individual grain). The same is true for barley and spelt, viz. (Exodus 9:32): \"And the wheat and the barley were not smitten.\" So that it is as if he were claiming \"wheat, barley, and spelt.\" The rabbis hold (that he means) one grain of wheat, of barley, and of spelt. The halachah is not in accordance with R. Meir.]",
+            "\t\"You ravished or seduced my daughter,\" and he says: \"I did not ravish or seduce.\" \"I beswear you,\" and he says: \"Amen,\" he is liable. R. Shimon says he is not liable (for an offering) for he does not pay knass (penalty payment) by his own admission. [And since if he admitted it, he would not be liable, when he denies it, too, he is not denying money.] They said to him: Even though he does not pay knass by his own admission, he pays bosheth (\"shame\") and p'gam (\"injury\") by his own admission. [Therefore, he is denying money. The (rationale of the) dispute between the rabbis and R. Shimon: R. Shimon holds that when he says: \"You have ravished or seduced my daughter,\" he is claiming knass, whose amount is fixed, fifty (pieces of) silver, and he is not claiming bosheth and p'gam, whose amount is not fixed. For one does not leave something determinate to claim something indeterminate. Therefore, he is denying knass, and he is not liable. And the rabbis hold that he is claiming bosheth and p'gam. For one does not leave something which, if he (the other) admits it, he is liable for it, in favor of something which, if he admits it, he is not liable. Therefore, when he denies it, he is denying money, and he is liable. The halachah is not in accordance with R. Shimon.]",
+            "\t\"You stole my ox.\" \"I did not steal it.\" \"I beswear you.\" \"Amen\" — he is liable. \"I stole it, but I did not slaughter it and I did not sell it.\" \"I beswear you.\" \"Amen\" — he is liable. \"Your ox killed my bondsman.\" \"It did not.\" \"I beswear you.\" \"Amen\" — he is not liable, [this being knass. For he pays thirty selaim even if he is worth only a dinar.] \"You struck me and wounded me.\" \"I did not strike and wound you.\" \"I beswear you.\" \"Amen\" — he is liable. If his bondsman said to him: \"You knocked out my tooth and blinded my eye.\" \"I did not.\" \"I beswear you.\" \"Amen\" — he is not liable, [this being knass. For his bondsman goes free for (loss of) one of his limbs.] This is the rule: Whoever pays by his own admission is liable; whoever does not pay by his own admission is not liable."
+        ],
+        [
+            "\tThe oath of the judges [i.e., the oath by which the judges beswear him where there is acknowledgement of part of the claim], two silver [The claim must not be less than for two maoth of silver, a third of a dinar. For the dinar is six maoth, the weight of ninety-six medium sized se'oroth (barley-corns), so that the weight equivalent of two maoth is thirty-two se'oroth.], and the admission, the value of a p'rutah. [The admission which makes him liable to an oath must not be less than the value of a p'rutah. So that if what he denied was less than two (maoth of silver) or what he admitted, less than a p'rutah, he is not liable to a Torah mandated oath, but he is besworn a shvuath heseth (a consuetudinal oath) by rabbinical ordinance. One who is liable to a Torah mandated oath must hold an object in his hand (e.g., a Torah scroll or teffillin) when he swears; and one who is liable to a shvuath heseth does not hold an object in his hand, but the beadle of the congregation or the one who beswears him holds an object in his hand while the oath is being taken. There are only three Torah mandated oaths, and no more: (the oath for) one who admits part of the claim, (the oath administered) where one witness testifies against him and he swears in refutation of the witness, and the oath of the watchers (shomrim). All of the other oaths mentioned in the Mishnah are rabbinically prescribed, and are similar to Torah oaths in that an object is held. The only (substantive) difference between a Torah oath and those mentioned in the Mishnah is that if one is liable to a Torah oath and refuses to swear, beth-din go down to his property and exact payment in full, whereas if one is liable to a rabbinically prescribed oath and he refuses to swear, he is placed under the ban until he pays or swears. And if after thirty days of the ban he still refuses to either swear or pay, he is smitten \"stripes of rebellion\" (makkoth marduth), the ban is rescinded and he is \"let go,\" and they do not go down to his property.] And if the admission is not of the \"kind\" of the claim, he is exempt (from an oath). How so? (If one claims:) \"You owe me two silver (maoth,\" and he says:) \"I owe you only a p'rutah,\" he is exempt, [the admission not being of the \"kind\" of the claim, the claim being \"silver,\" and the admission copper. This, only when the claim is for the weight of two maoth of silver or more. But if he claims a coin of silver, the other had admitted a coin (of copper)!] \"You owe me two silver and a p'rutah\" — \"I owe you only a p'rutah,\" he is liable, [the premise being: If the claim is for wheat and barley, and the admission for any one of them, he is liable.] \"You owe me a maneh\" — \"I owe you nothing,\" he is exempt. \"You owe me a maneh\" — \"I owe you only fifty dinars,\" he is liable. \"You owe my father a maneh\" — \"I owe you only fifty dinars,\" he is exempt, for he is like the returner of a lost object, [who is exempt from an oath, as we learned: If one finds a lost object, he is not subject to an oath, for the public good. And this, only when the son does not claim positively that he owes his father a maneh, but only tentatively. But if he claimed it positively, and the other admitted to only fifty, he is subject to a Torah mandated oath, this not being like returning a lost object.]",
+            "\t\"You owe me a litra (a pound) of gold — \"I owe you only a litra of silver,\" he is exempt (from an oath), [the admission not being of the \"kind\" of the claim.] \"You owe me a dinar of gold\" — \"I owe you only a dinar of silver,\" or \"a pondion,\" or \"a p'rutah,\" he is liable, for all are a kind of coin. \"You owe me a kor of produce\" — \"I owe you only a lethech [a half-kor, fifteen sa'ah] of pulse,\" he is not liable. \"You owe me a kor of fruits\" — \"I owe you only a lethech of pulse,\" he is liable, for pulse is included in \"fruits.\" If he claimed wheat and the other admitted barley, he is exempt. R. Gamliel says that he is liable. If he claimed jugs [full of] oil, and the other admitted [empty] vessels — Admon says: Since he admitted part of the claim, he swears. [For it is like one's claiming wheat and barley, and the other admitting one of them. The halachah is in accordance with Admon, but it is not in accordance with R. Gamliel, who rules that there is liability with a claim of wheat and an admission of barley.] The sages say that the admission is not of the \"kind\" of the claim. R. Gamliel said: \"I see (i.e., concur with) the words of Admon.\" If he claimed vessels and land, and the other admitted vessels and denied land, (or he admitted) land and denied vessels, he is exempt[from a Torah mandated oath. (He swears) neither for land nor for vessels, admission of land not making one subject to an oath, no oath being mandated for land.] If he admitted some land, he is exempt. If he admitted some vessels, [there being admission and denial without land], he is liable [to swear also for the land, through a gilgul shvuah (a \"rolled on\" oath)], unbound property \"carrying along\" bound property for oath liability.",
+            "\tNo oath is taken on the claim of a cheresh, a shoteh (an imbecile), or a minor. [(\"cheresh\":) as when the cheresh claims by gesturing, for the \"cheresh\" spoken of by the sages in all places is one that neither hears nor speaks. (\"a minor\":) it being written (Exodus 22:6): \"If a man give to his neighbor, etc.\", and the \"giving\" of a minor is insubstantial. And cheresh and shoteh are like minor in this regard. And it is only with a Torah oath that one does not swear on the claim of a minor, but a shvuath heseth is imposed for his claim.] And a minor is not besworn, but one is besworn for a minor and for hekdesh (dedicated property). [If one comes to exact payment from the property of a minor, he may do so only with an oath. Likewise, if one makes his property hekdesh and a bill is issued against it and the holder of the bill comes to exact payment from that property, he requires an oath.]",
+            "\tAnd these are things for which one is not besworn: bondsmen, bills, land, and hekdeshoth (dedicated property), [it being written (Exodus 22:8): \"For every thing of violation\" — general; \"for an ox, for an ass, for a lamb, for a garment\" — particular; \"for every lost object\" — reversion to the general. \"General-particular-general\" — the ruling follows the nature of the particular, viz.: Just as the particular is explicitly something movable and of intrinsic monetary value, so all (to impose oath liability) must be movable and of intrinsic monetary value: to exclude land, which is not movable; to exclude bondsmen, which are likened to land; to exclude bills, which, though movable, are not of intrinsic monetary value (but only corroborative documents). For all of these, one is not besworn. And one is not besworn for hekdesh, it being written (Ibid. 9): \"If a man give to his neighbor\" — and not (property) of hekdesh.] They are not subject to double payment (kefel), [kefel being paid only for those things which are included in that section as being of the nature of the particular] and they are not (subject to) four and five payment. [For wherever kefel does not obtain, there is no four and five payment. For the absence of kefel makes it a payment of three and four; and the Torah specifies \"four and five\" payment, and not \"three and four.\"], a shomer chinam (an unpaid watcher) does not swear (for those things) [The only thing to which a shomer chinam is liable is an oath, it being written (Exodus 22:7): \"Then the master of the house (the shomer chinam) shall draw near to the judges (to take an oath) that he did not send his hand, etc.\"; and that section speaks of a shomer chinam. And he is not besworn for bondsmen, land, and bills, it being written (Ibid. 6): \"If a man give to his neighbor\" — general; \"money or vessels\" — particular; \"to watch\" — reversion to the general. \"General-particular-general\" — The ruling follows the nature of the particular, viz.: Just as the particular is explicitly something movable and of intrinsic monetary value, so all, etc.: to exclude land, which is not movable, etc. And for all of the aforementioned he is not subject to a Torah mandated oath, but he is always liable for a shvuath heseth.], a nosei sachar (a paid watcher) does not pay (for those things). [(He does not pay) for theft and loss for which Scripture makes him liable, viz. (Ibid. 11): \"If stolen it shall be stolen from him, he shall pay to its owner.\" But for bondsmen, land, and bills, he does not pay, it being written in respect to a shomer sachar (Ibid. 9): \"If a man give to his neighbor\" — general; \"an ass or an ox or a lamb or any beast\" — particular; \"to watch\" — reversion to the general, etc., as stated above. \"his neighbor\" is written both in respect to shomer chinam and shomer sachar, implying his neighbor, and not hekdesh. Shoel (a borrower and socher (a hirer) are not mentioned here to exclude bondsmen, land, bills, and hekdesh. For borrowing generally does not obtain with land and bills; much more so hiring, which cannot apply to bills. Likewise, borrowing and hiring do not obtain with hekdesh, which it is forbidden to borrow or to hire.] R. Shimon says: Kodshim (sanctified objects) which the owner is bound to restore (if they are lost) are subject to an oath; those which he is not bound to restore are not subject to an oath.",
+            "\tR. Meir says: There are things which are like land and which are not like land; and the sages do not concur with him. How so? (If one says:) \"I gave you ten laden vines,\" and the other says: \"They are only five,\" R. Meir requires an oath, and the sages say: Whatever is attached to the ground is like the ground. [Grapes awaiting harvest are the point of difference between the sages and R. Meir. According to R. Meir, grapes awaiting harvest are regarded as harvested, and according to the sages, they are not regarded as harvested. The halachah is in accordance with the sages. And this, only in respect to watchers (shomrim), but in respect to buying and selling and ona'ah (overcharging), and admitting part of the claim — in all of these they hold that what awaits harvesting is regarded as harvested. And this is the halachah.] An oath is taken only on something that can be measured or weighed. How so? (If one says:) \"I gave you a house full (of produce),\" or: \"I gave you a pouch full (of money),\" and the other says: \"I don't know, but take what you put down,\" he is exempt (from an oath). If one says: \"Until the ziz\" [a beam of the upper story projecting from inside the house], and the other: \"Until the window,\" he is liable. [The rule: One is never liable for a Torah mandated oath unless the claim is for something that can be measured, weighed, or counted, and there is admission of part of the measure, or weight, or count.]",
+            "\tIf one lent his neighbor on a pledge, [the lender becomes a shomer sachar for it, whether or not the pledge were taken at the time of the loan. If the pledge were lost or stolen, and it were as much as the (amount of) the debt, the (loss of) the pledge cancels the debt and neither has a claim against the other. If the debt were more than the pledge, the borrower pays the lender the difference. If the pledge were more than the debt, the lender pays the borrower. And if it were lost by accident, in which instance a shomer sachar is not liable, the lender, too, is not liable. He swears that it was lost by accident and collects the entire debt.] — If the pledge were lost: If he said: \"I lent you a sela for it, and it (the pledge) was worth a shekel [half a sela],\" and the other said: \"No, you lent me a sela and it was worth a sela,\" he is exempt (from an oath). (If one said:) \"I lent you a sela for it, and it was worth a shekel,\" and the other said: \"No, you lent me a sela for it and it was worth three dinars,\" he is liable. [For he admits part of the claim, a sela being four dinars.] (If one said:) \"You lent me a sela for it, and it was worth two (selaim),\" and the other said: \"No, I lent you a sela for it, and it was worth a sela,\" he is exempt. (If one said:) \"You lent me a sela for it, and it was worth two,\" and the other said: \"No, I lent you a sela for it, and it was worth five dinars,\" he is liable. And who swears [first]? The one who held the pledge. [i.e., The lender, who held the pledge, swears that he no longer has it], lest this one (the borrower) swear, and the other (the lender) produce the pledge. [Since the borrower must swear how much his pledge was worth, and the lender must swear that he does not have the pledge, even if he pays for it, (for we are afraid that he might have \"cast his gaze upon it\"), beth-din beswear the lender first that he does not have it, and then they beswear the borrower as to its worth, lest the borrower swear first without being particular about its true worth, and the lender then produce the pledge and disqualify him for testimony and oath.]"
+        ],
+        [
+            "\tAll of those who are besworn by Torah mandate swear and do not pay. [The Torah did not mandate that the claimant swear and take, but that the claimee swear and not pay, it being written (Exodus 22:10): \"And its master shall take it, and he shall not pay\" — He who is being asked to pay takes the oath.] And these swear and take [The sages ordained that they swear and take. They are all explained later in the Mishnah:] a hired laborer, one who has been robbed, one who has been struck, one whose opposite is not trusted to take an oath, and a shopkeeper over his ledger. A hired laborer — how so? [The sages ordained that a hired laborer swear and take; for the employer is busy with his workers and may not remember. This, when he claims within the prescribed time: a day-laborer, all of the night following, and a night-laborer, all of the day following. But if he claimed after his time, the employer takes a shvuath heseth that he paid him and he is exempt. Also, if he did not hire him in the presence of witnesses, the hired laborer does not swear and take. For since he can tell him: \"I never hired you,\" he can also tell him: \"I hired you and I paid you.\"] If he said to him: \"Give me the pay that you owe me\" — If the other said: \"I gave it to you,\" and he: \"I did not receive it,\" he (the hired laborer) swears and takes it. [But if the laborer said to him: \"You stipulated that you would give me two,\" and the employer: \"I stipulated only one,\" the employer swears a Torah mandated oath that it is as he says, and he gives him only one.] R. Yehudah says: (He does not swear) unless there is partial admission. How so? As when he said: \"Give me my pay, fifty dinars, that you owe me,\" and the other said: \"You received a golden dinar (twenty-five silver dinars).\" [The halachah is not in accordance with R. Yehudah, neither in the instance of a hired laborer, nor in that of one who has been robbed or beaten.]",
+            "\tOne who has been robbed — how so? If they testified against him that he entered the other's house to take a pledge from him without being authorized to do so, [as when witnesses saw him enter the other's house with nothing in his hand and he left with vessels projecting from the folds of his garment] — He says: \"You took my vessels\"; the other says: \"I did not,\" he (the claimant) swears and takes. [For the indications are (that he did steal). For the witnesses testify that he took a pledge without authorization. This, when he claims something which he is likely to own, but if he claims \"a silver chalice,\" or the like, which he is not likely to own, it is not for him to swear and take (in all instances), but the claimee swears and exempts himself.] R. Yehudah says: (He does not swear) unless there is partial admission. How so? As when he said: \"You took two vessels,\" and the other said: \"I took only one.\"",
+            "\tOne who has been struck — how so? If they testified that he went into him whole and came out with a wound, and he said: \"You struck me,\" and the other said: \"I did not,\" he (the claimant) swears and takes (compensation). [This, only where the wound is in a place where it could have been self-inflicted, for which reason an oath is required. But where this is not possible, and it is evident that another must have caused it, as when tooth marks appear on his back and no one else (but the accused) was there, he collects without an oath.] R. Yehudah says: (He does not swear) unless there is partial admission. How so? As when he said: \"You struck me twice,\" and the other said: \"I struck you only once.\"",
+            "\tOne whose opposite is not trusted to take an oath — how so? (The other swears) whether (his opposite had transgressed in) an oath of testimony, or in an oath over a pledge, or even with a vain oath. [i.e., Not only where he has transgressed in an oath of testimony or in an oath over a pledge, where there is denial of money — \"evil to Heaven and evil to man\" — but even with a vain oath, where there is only evil to Heaven, his opposite swears and takes. An oath of pronouncement is not included, for it may be future-directed, such as \"I shall eat\" or \"I shall not eat,\" where the oath is a truthful one, his intent being to fulfill it, so that even though he is overcome by his evil inclination and transgresses, this does not render him not trusted to take an oath. But an oath of pronouncement concerning the past, such as \"I ate\" or \"I did not eat,\" is like a vain oath, for he swears falsely.] If one of them were a gambler, or a lender on interest, or a pigeon-flyer, or a dealer in [the fruits of] the sabbatical year (shevi'ith), his opposite swears and takes. [(If one of them were, etc.\":) First those unfit by Torah law are taught, and then those who are unfit by rabbinical ordinance. (\"a pigeon-flyer\":) some understand this as: \"If your pigeon comes in before mine, I will give you so much and so much,\" i.e., gambling. Others understand it as training a pigeon to fly other pigeons to one's coop, this being \"theft in violation of the ways of peace.\" (\"a dealer in shevi'ith\":) It is written (Leviticus 25:6): \"to eat\" — and not for trade.] If both of them were suspect (i.e., not trusted to swear), the oath returns to its place. These are the words of R. Yossi. [In the Gemara, some explain this as \"it returns to Sinai,\" i.e., to the oath of Mount Sinai, where the Holy One Blessed be He beswore Israel: \"Thou shalt not steal,\" and He will exact payment from the one who denies it to his neighbor; but beth-din need not resort either to oath or to (enforcement of) payment. And others explain it as: \"it returns to the one who is liable to it,\" i.e., the one who admits part; and since he is not trusted to swear, he pays.] R. Meir says: They divide.",
+            "\tAnd a shopkeeper over his ledger — how so? Not that he says to him: \"Write in my ledger that you owe me a hundred zuz,\" but (we are speaking of an instance in which) he said to him (the shopkeeper): \"Give my son two sa'ah of wheat,\" or \"Give my workers change of a sela.\" He says: \"I gave,\" and they say: \"We did not receive,\" he swears and takes, and they swear and take (from the employer). [For the shopkeeper says to him: \"I do not trust the workers to take an oath. You trusted them for you did not tell me to give it to them in the presence of witnesses.\" And the workers, likewise, say to the shopkeeper: \"We do not trust you to swear.\" And when they both swear and take from the employer, they swear before each other, so that either the shopkeeper (will be deterred) by shame before the workers, or the workers before the shopkeeper.] Ben Naness said: How can this be done? These will utter a vain oath or those will utter a vain oath! [For, perforce, one will swear falsely, and the Name of Heaven will be desecrated.] Rather, he takes without an oath and they take without an oath. [The halachah is not in accordance with Ben Naness.]",
+            "\tIf he said to the shopkeeper: \"Give me fruits for a dinar,\" and he gave them to him, [and the fruits are piled in the public domain, with neither of them in possession] — If he said: \"Give me the dinar,\" and the other said: \"I gave it to you, and you put it in your money-bag,\" the customer swears, [an oath similar to that of the Torah, and he takes (the fruits). For since the shopkeeper admits that he made the sale and the fruits are outside his shop, the customer swears and takes.] If he gave him the dinar and said: \"Give me the fruits,\" and he said: \"I gave them to you and you took them home, [and these piled up fruits are mine; I put them here to sell.\" And the other: \"These are the fruits that you sold me for a dinar,\" since the buyer admits the sale, and the shopkeeper denies having sold these], the shopkeeper swears an oath similar to that of the Torah and he takes (the fruits). R. Yehudah says: Whoever has possession of the fruits has the upper hand. [R. Yehudah differs with the last ruling, saying that in both cases the customer swears and takes. For since the fruits are outside the shop, it is as if they are in the customer's hand. And whoever has possession of the fruits has the upper hand, and he swears and takes.] If he said to a moneychanger: \"Give me change of a dinar,\" and he gave it to him — If he said to him: \"Give me your dinar,\" and he said to him: \"I gave it to you and you put it in your money-bag,\" the customer swears. If he gave him the dinar and he said: \"Give me the change,\" and he said: \"I gave it to you and you threw it into your pouch,\" the moneychanger swears. R. Yehudah says: It is not the way of a moneychanger to give an issar (small coin) before he takes the dinar. [The tanna apprises us of the difference between R. Yehudah and the rabbis both in respect to the change of the moneychanger and the fruits of the shopkeeper. For if he apprised us only of the latter, I might think that it is only with fruits that the rabbis said that if he said: \"I gave them to you and you took them home,\" the shopkeeper swears and takes, for a shopkeeper is wont to give the fruits before he takes the dinar; but with a moneychanger, who is not wont to give issarin before he takes the dinar, perhaps they would concur with R. Yehudah that the customer always swears and takes. And if he apprised us only of the former, I might think that the customer always swears and takes because the moneychanger is not wont to give issarin before he takes the dinar; but with a shopkeeper, who is wont to give the fruit before he takes the money, I might say that he concurs with the rabbis. We must, therefore, be apprised of both. The halachah is not in accordance with R. Yehudah.]",
+            "\tJust as they said (Kethuvoth 9:7) that a woman who \"impairs\" her kethubah [i.e., who produces her kethubah and admits that she has received partial payment] exacts payment only with an oath [if her husband claims that she has received the whole], and that if one witness testifies that it has been paid, she exacts payment only with an oath, and (that if she came to claim her kethubah) from bound property or from the property of the orphans, she exacts payment only with an oath, or that if she is paid not in his (her husband's) presence, she exacts payment only with an oath [(All revert to \"Just as\" (above), i.e., Just as none of these exacts payment without an oath)], so the orphans exact payment only with an oath. That is, orphans who exact payment from other orphans do so only with an oath. Our Mishnah speaks of an instance where the orphans who are being asked to pay say: We do not know whether or not our father paid this debt. But if they claim: Our father told us that he never borrowed this money and had never incurred this debt, then the orphans who produce the bill against the others exact payment without an oath. For saying \"I did not borrow\" is tantamount to saying \"I did not pay,\" and they cannot refute the witnesses who testify that their father did borrow this money. And we are taught that with an oath these orphans do exact payment from the others only in an instance where the creditor died in the debtor's lifetime; but if the debtor died in the creditor's lifetime, the creditor is already obliged to swear to the sons of the debtor that he received nothing. For one who exacts payment from orphans, even with a bill (of indebtedness) must swear. And one does not bequeath to his sons money for which he is obliged to swear, the sons not being able to take an oath for which their father is liable. But though this is the halachah, if a judge ruled that the orphans swear \"Our father did not charge us, etc.\" in order to exact payment from the other orphans thereby, what is done is done.[ (What is the oath?) \"We swear that father did not charge us [at the time of his death], and did not inform us [before that time, that the bill was paid], and we did not find among our father's bills (any indication) that this bill was paid.\" R. Yochanan b. B'roka says: Even if the son was born after the father's death, he swears and takes. [He swears that he did not find among his father's bills (any indication) that this bill was paid. This is the halachah.] R. Shimon b. Gamliel said: If there are witnesses that the father said at the time of his death: \"This bill has not been paid,\" he (the son) takes without swearing. [The halachah is in accordance with R. Shimon b. Gamliel.]",
+            "\tAnd these swear without a [definite] claim(against them) [but only with a tentative one, i.e., \"Is it possible that you withheld something of mine?\" And because all of these (that follow) are inclined to rationalize (appropriating things for themselves) in that they exert themselves with the property, the rabbis imposed an oath upon them]: partners, tenant-farmers, caretakers, [who manage one's money for him. But with a caretaker of orphans — if beth-din appoints him he swears; if the father of the orphans appoints him, he does not swear.], a woman who carries on trade in the house, [her husband having made her a shopkeeper or a caretaker for his property], and a \"son of the house\" [one of the brothers, who deals with the property after the father's death.] If he asks: \"What are you claiming from me\"? (and the other replies:) \"I want you to swear to me,\" he is liable (to do so). If the partners or the tenant-farmers divided [and did not make him swear at the time of the division], they cannot make him swear [thereafter]. If an oath were \"rolled on\" to him [by them, afterwards], for something else, they can \"roll\" everything [including this] upon him. [And just as \"rolling on\" obtains with a Torah mandated oath, and with an oath similar to a Torah oath, so does it obtain with a shvuath heseth.] And shevi'ith (the sabbatical year) \"releases\" the oath. [Not the oaths of partners, for shevi'ith dissolves neither partnership nor its oath. It is, rather, a loan and its oath that it releases.]"
+        ],
+        [
+            "\tThere are four watchers [and their provisions are three]: an unpaid watcher, a borrower, a paid watcher, and a hirer. An unpaid watcher swears on everything [that he was not derelict], a borrower pays for everything [mentioned below, viz.: seized, died, stolen, or lost, but he does not pay if it died through working, for he did not borrow it to \"keep it under wraps.\" (This Mishnah is explicated in Bava Metzia 7:8)]. A paid watcher and a hirer swear that (the beast was) \"broken,\" or seized, or died (and they are exempt); and they pay for loss and theft.",
+            "\tIf one said to an unpaid watcher: \"Where is my ox?\" And he said: \"It died,\" when, in reality, it had been broken or seized or stolen or lost — \"It was broken,\" when, in reality, it had died, or been seized, or stolen or lost — \"It was seized,\" when, in reality, it had died or been broken or stolen or lost — \"It was stolen,\" when, in reality, it had died, or been broken, or seized, or lost — \"It was lost,\" when, in reality, it had died, or been broken or seized or stolen — \"I beswear you,\" and he answered: \"Amen,\" he is exempt (from an offering). [For if he had admitted (the truth), he would have paid nothing, so that there is no denial of money here. And even though he swore falsely, the Torah prescribed an offering only where there is a denial of money. Likewise a judge can impose an oath only where, if he would admit (the claim), he would be liable for payment.]",
+            "\t(If one said to an unpaid watcher:) \"Where is my ox?\" and he said: \"I don't know what you are talking about,\" when, in reality, it had died or been broken or seized or stolen or lost — \"I beswear you,\" and he answered: \"Amen,\" he is exempt. \"Where is my ox?\" and he said: \"It was lost.\" \"I beswear you,\" and he answered: \"Amen,\" and the witnesses testify that he ate it, he pays the principal [and not kefel.] And if he admitted it himself [before witnesses came], he pays the principal and a fifth and a guilt-offering [as with the oath over a pledge, it (the fifth and the guilt-offering) not obtaining until he confesses and repents of his evil and comes to make atonement.] \"Where is my ox?\" And he said: \"It was stolen.\" \"I beswear you,\" and he answered: \"Amen,\" and the witnesses testify that he (himself) stole it, he pays kefel. [For if an unpaid watcher exempts himself by claiming that it was stolen and swears (to that effect) and witnesses come and testify (that he himself stole it), he pays kefel, it being written (Exodus 22:7): \"If the thief not be found,\" i.e., If it not be found as he said, but that he himself stole  it, (Ibid. 8): \"he shall pay double.\" But if he comes to exempt himself by claiming that it was lost, he does not pay kefel.] If he admitted it by himself, he pays the principal and a fifth and a guilt-offering, [but not kefel, one who admits to knass (penalty payment) being exempt from it.]",
+            "\tIf one said to another in the market place: \"Where is my ox that you stole?\" and he said: \"I did not steal it,\" and the witnesses testify that he (himself) stole it, he pays kefel. [Here, we do not have \"I beswear you,\" for being an actual thief, he is liable to kefel (even) without an oath, it being written (Exodus 22:6): \"He (a thief) shall pay double.\"] If he saw witnesses coming and he said: \"I stole it, but I did not slaughter or sell it, he pays only the principal. [We are being apprised here that even though he admits it out of fear of the witnesses, still, the admission avails and exempts him from kefel. And since there is no kefel, he is exempt, too, from (payment for) the slaughtering, which he denied, so that if witnesses come and say that he stole and slaughtered or sold (he does not pay \"four and five\"), the Torah prescribing \"four and five\" and not \"three and four.\" For in the absence of kefel there is a reduction of one.]",
+            "\tIf one said to a borrower: \"Where is my ox?\" And he said: \"It died,\" when, in reality, it had been broken or seized or stolen or lost — \"It was broken,\" when, in reality, it had died or been seized or stolen or lost — \"It was seized,\" when, in reality, it had died or been broken or stolen or lost — \"It was stolen,\" when, in reality, it had died or been broken or seized or lost — \"It was lost\" — when, in reality, it had died or been broken or seized or stolen — \"I beswear you,\" and he answered: \"Amen,\" he is exempt (from an oath). [For even though he swore falsely he made himself liable to pay, so that there is no denial of money in this oath.]",
+            "\t(If one said to a borrower:) \"Where is my ox?\" And he said: \"I don't know what you are talking about,\" when, in reality, it had died or been broken or seized or stolen or lost — \"I beswear you,\" and he answered: \"Amen,\" he is liable, [having denied money. For if he had admitted (the truth) he would have been liable.] If he said to a paid watcher or to a hirer: \"Where is my ox?\" And he said: \"It died,\" when, in reality, it had been broken or seized — \"It was broken,\" when, in reality, it had died or been seized — \"It was seized,\" when, in reality, it had died or been broken — \"It was stolen,\" when, in reality, it had been lost — \"It was lost,\" when, in reality, it had been stolen — \"I beswear you,\" and he answers: \"Amen,\" he is exempt. [For if he had admitted the truth, he would not have paid. Likewise, with \"It was stolen,\" when, in reality it had been lost,\" or vice versa, he is exempt, for he shifts from one liability to another and does not deny money with this oath.] It was lost or stolen,\" when, in reality, it had died or been broken or seized — \"I beswear you,\" and he answers: \"Amen,\" he is exempt, [for he shifts from non-liability (for payment) to liability, and loses by his oath.] This is the rule: Whoever shifts from liability to liability, from non-liability to non-liability, or from non-liability to liability is exempt (from the offering); from liability, to non-liability, he is liable. This is the rule: Whoever swears to decrease his (monetary) liability is liable (for the offering); to increase it, he is exempt."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Shevuot/English/William Davidson Edition - English.json

@@ -0,0 +1,105 @@
+{
+    "language": "en",
+    "title": "Mishnah Shevuot",
+    "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1",
+    "versionTitle": "William Davidson Edition - English",
+    "status": "locked",
+    "priority": 2.0,
+    "license": "CC-BY-NC",
+    "versionNotes": "English from The William Davidson digital edition of the <a href='https://www.korenpub.com/koren_en_usd/koren/talmud/koren-talmud-bavli-no.html'>Koren Noé Talmud</a>, with commentary by <a href='/adin-even-israel-steinsaltz'>Rabbi Adin Even-Israel Steinsaltz</a>",
+    "shortVersionTitle": "Koren - Steinsaltz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה שבועות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "text": [
+        [
+            "With regard to <b>oaths</b> on an utterance of the lips, there are <b>two</b> types <b>that are</b> actually <b>four</b> types. The Torah specifies only two types of oaths whose violation renders one liable to bring a sliding-scale offering to atone for his transgression (see Leviticus 5:4): Where a person takes an oath to perform some action, and where he takes an oath to refrain from performing some action. With regard to both types, the Torah explicitly mentions liability only for an oath pertaining to one’s future behavior. Nevertheless, the Sages derive that one is also liable for a violation of both types of oaths when they pertain to one’s past behavior. Accordingly, although only two types are explicitly mentioned in the Torah, the Sages derive that there are actually four types. The mishna lists similar groups of <i>halakhot</i>. With regard to cases of <b>awareness of the defiling</b> of the Temple by entering it while one is ritually impure, or defiling its sacrificial foods by partaking of them while one is ritually impure, there are <b>two</b> types <b>that are</b> actually <b>four.</b> It is prohibited for an impure person to enter the Temple (see Numbers 19:20) or to partake of its sacrificial foods (see Leviticus 7:19–20). If one transgressed either prohibition during a lapse of awareness, then upon becoming aware of his transgression, he is liable to bring a sliding-scale offering (see Leviticus 5:2). The Torah specifies that one is liable to bring the offering only in the case in which he had a lapse of awareness of the fact that he was impure. The Sages derive that one is liable not only in these two cases, but also where he was aware of his personal status but had a lapse of awareness concerning the identity of the place he was entering or the status of the foods he ate. With regard to acts of <b>carrying out</b> that are prohibited <b>on Shabbat,</b> there are <b>two</b> types <b>that are</b> actually <b>four.</b> On Shabbat, it is prohibited to transfer an item from domain to domain. The Torah explicitly refers to only two cases, both of which involve an item being transferred from a private domain to a public domain: Where the transfer is made by a person who remains in the public domain, and where the transfer is made by a person who remains in the private domain. The Sages derive that liability is incurred in these cases also if the item is transferred from the public domain to the private domain. Although only two types are mentioned by the Torah, the Sages derive that there are actually four types. With regard to <b>shades of</b> leprous <b>marks</b> on a person’s skin, there are <b>two</b> types <b>that are</b> actually <b>four.</b> The Torah specifies that if a leprous mark appears on a person’s skin, the afflicted person must undergo a process of purification and then bring various offerings. Part of the classification of these types of leprosy is based on their shade of white. Two types of marks are explicitly mentioned in the Torah, and the Sages derive that each of these two types has a secondary mark.",
+            "The mishna returns to the subject of defiling the Temple or its sacrificial foods. It elaborates on which offerings atone for different cases of defiling the Temple or its sacrificial foods: In cases <b>in which</b> one <b>had awareness,</b> i.e., he knew he was ritually impure and was aware of the sanctity of the Temple or foods involved <b>at the beginning,</b> i.e., before he transgressed, <b>and</b> had <b>awareness at the end,</b> i.e., after the transgression, <b>but</b> had <b>a lapse of awareness</b> of one of those two components <b>in between,</b> while he actually transgressed, <b>this</b> person is liable <b>to</b> bring <b>a sliding-scale</b> offering. For cases <b>in which</b> one <b>had awareness at the beginning,</b> transgressed during a lapse of awareness, <b>and</b> still <b>had no awareness at the end,</b> the <b>goat whose</b> blood presentation is <b>performed inside</b> the Sanctuary on Yom Kippur, <b>and Yom Kippur</b> itself, <b>suspend</b> any punishment that he deserves <b>until he becomes aware</b> of his transgression; <b>and</b> then to achieve atonement <b>he brings a sliding-scale</b> offering.",
+            "For cases in which one <b>did not have awareness at the beginning but had awareness at the end,</b> the <b>goat whose</b> blood presentation is <b>performed outside</b> the Sanctuary, i.e., the goat of the additional offerings of Yom Kippur, <b>and Yom Kippur</b> itself, <b>atone, as it is stated</b> with regard to the offerings brought on Yom Kippur: “One goat for a sin-offering <b>aside from the sin-offering of the atonements”</b> (Numbers 29:11). The verse juxtaposes the internal and external goats together to teach that <b>for that which this</b> one <b>atones, that</b> one <b>atones. Just as the internal</b> goat, i.e., the one whose blood presentation is performed inside the Sanctuary, <b>atones only for a case in which there was awareness</b> of the components of the transgression at some point, i.e., at the beginning, <b>so too, the external</b> goat, i.e., the goat of the additional offerings of Yom Kippur, <b>atones only for a case in which there was awareness</b> at some point, i.e., at the end.",
+            "<b>And for</b> cases in <b>which</b> one <b>did not have awareness, neither at the beginning nor at the end,</b> the <b>goats</b> brought as sin-offerings for the additional offerings <b>of the Festivals and</b> the <b>goats</b> brought as sin-offerings for the additional offerings <b>of</b> the <b>New Moons atone.</b> This is <b>the statement of Rabbi Yehuda. Rabbi Shimon says:</b> The <b>goats of the Festivals atone</b> for cases in which one never had awareness of the transgression, <b>but</b> the <b>goats of</b> the <b>New Moons</b> do <b>not. But</b> if so, <b>for what do</b> the <b>goats of</b> the <b>New Moons atone?</b> They atone <b>for a ritually pure</b> person <b>who</b> unwittingly <b>partook of ritually impure</b> sacrificial food. <b>Rabbi Meir says:</b> With regard to <b>all the goats</b> offered as additional offerings, those of the New Moons, Festivals, and Yom Kippur, <b>their atonement,</b> i.e., the atonement that they effect, <b>is the same;</b> they all atone <b>for</b> the <b>defiling of</b> the <b>Temple</b> by entering it while impure, <b>or</b> for the defiling of <b>its sacrificial</b> foods by partaking of them while impure. <b>Rabbi Shimon would say,</b> delineating his opinion as the mishna expresses it above: The <b>goats of</b> the <b>New Moons atone for a ritually pure</b> person <b>who</b> unwittingly <b>partook of ritually impure</b> sacrificial food. <b>And</b> with regard to the defiling of the Temple or its sacrificial foods, the goats <b>of</b> the <b>Festivals atone for</b> cases <b>in which</b> one <b>did not have awareness, neither at the beginning nor at the end, and</b> the goats of the additional offerings <b>of Yom Kippur atone for</b> cases <b>in which</b> one <b>did not have awareness at the beginning but did have awareness at the end.</b> The Rabbis <b>said to him: What is</b> the <i>halakha</i> with regard to <b>whether</b> goats consecrated for different days <b>may be sacrificed, this</b> one <b>in</b> place of <b>that</b> one? For example, if a goat was initially consecrated to be sacrificed as part of the Yom Kippur additional offerings, may it be sacrificed as part of the Festival additional offerings instead? Rabbi Shimon <b>said to them: They may be sacrificed. They said to him: Since,</b> according to you, <b>their atonement is not the same, how could they</b> possibly <b>be sacrificed, this</b> one <b>in</b> place of <b>that</b> one? Rabbi Shimon <b>said to them:</b> They can be interchanged, since ultimately <b>all of them come to atone for</b> the <b>defiling of</b> the <b>Temple or its sacrificial</b> foods.",
+            "<b>Rabbi Shimon ben Yehuda says in the name of</b> Rabbi Shimon a tradition of his opinion that differs from the way the mishna expresses it above: The <b>goats of</b> the <b>New Moons atone for a ritually pure</b> person <b>who</b> unwittingly <b>partook of ritually impure</b> sacrificial food. The goats <b>of</b> the <b>Festivals exceed them, as they atone</b> both <b>for a pure</b> person <b>who partook of impure</b> sacrificial food <b>and</b> also <b>for</b> cases of defiling the Temple or its sacrificial foods <b>in which</b> one <b>did not have awareness, neither at the beginning nor at the end.</b> The goats <b>of Yom Kippur</b> further <b>exceed them, as they atone</b> both <b>for a ritually pure</b> person <b>who partook of ritually impure</b> sacrificial food <b>and for</b> cases of defiling the Temple or its sacrificial foods <b>in which</b> one <b>did not have awareness, neither at the beginning nor at the end; and</b> they also atone <b>for</b> cases <b>in which</b> one <b>did not have awareness at the beginning but did have awareness at the end.</b> The Rabbis <b>said to him: What is</b> the <i>halakha</i> with regard to <b>whether</b> goats consecrated for different days <b>may be sacrificed, this</b> one <b>in</b> place of <b>that</b> one? Rabbi Shimon <b>said to them: Yes,</b> they can be interchanged. <b>They said to him: If</b> what you say is <b>so,</b> granted that the goats <b>of Yom Kippur may be sacrificed on</b> the <b>New Moons, but how could</b> the goats <b>of</b> the <b>New Moons be sacrificed on Yom Kippur</b> when they will need <b>to effect atonement</b> for <b>that which they were not</b> consecrated <b>for?</b> Rabbi Shimon <b>said to them:</b> They can all be interchanged, since ultimately <b>all of them come to atone for</b> the <b>defiling of</b> the <b>Temple or its sacrificial</b> foods, even if each one atones for a different case.",
+            "<b>And for</b> the <b>intentional defiling of</b> the <b>Temple or its sacrificial</b> foods, both the <b>goat whose</b> blood presentation is <b>performed inside</b> the Sanctuary on Yom Kippur, <b>and Yom Kippur</b> itself, <b>atone.</b> The mishna delineates how atonement is effected for other transgressions: <b>For</b> all <b>other transgressions that are</b> stated <b>in the Torah,</b> whether they are <b>the minor</b> ones <b>or the major</b> ones, whether they were <b>intentional or unwitting,</b> whether <b>one became aware</b> of them before Yom Kippur <b>or did not become aware</b> of them until after Yom Kippur, whether they involve <b>a positive mitzva or a prohibition,</b> whether the transgressors are subject to <b>excision from the World-to-Come [<i>karet</i>] or</b> to one of the <b>court</b>-imposed <b>death penalties,</b> the <b>scapegoat</b> sent to Azazel on Yom Kippur <b>atones.</b>",
+            "<b>Israelites and priests and</b> the <b>anointed priest,</b> i.e., the High Priest, achieve atonement from the scapegoat equally. <b>What</b> is the difference <b>between Israelites, priests, and</b> the <b>anointed priest?</b> The difference is <b>only that the priests achieve atonement for</b> their <b>defiling of</b> the <b>Temple or its sacrificial</b> foods through <b>the bull</b> that the High Priest offers on Yom Kippur, whereas the Israelites achieve atonement for defiling caused by them through the goats that are sacrificed on Yom Kippur. <b>Rabbi Shimon says:</b> With regard to the defiling of the Temple or its sacrificial foods, <b>just as</b> the <b>blood of the goat, whose</b> blood presentation is <b>performed inside</b> the Sanctuary, <b>atones for Israelites, so</b> too, the <b>blood of the bull</b> of the High Priest, whose blood presentation is also performed inside the Sanctuary, <b>atones for the priests.</b> And for all other transgressions, <b>just as</b> the <b>confession</b> made <b>over the scapegoat atones for Israelites, so</b> too, the <b>confession</b> made <b>over</b> the <b>bull atones for the priests.</b>"
+        ],
+        [
+            "With regard to cases of <b>awareness of the defiling</b> of the Temple by entering it while one is ritually impure, or defiling its sacrificial foods by partaking of them while one is ritually impure, there are <b>two</b> types <b>that are</b> actually <b>four.</b> How so? If <b>one became ritually impure and he was aware</b> that he was impure, <b>but</b> afterward his <b>impurity was hidden from him, though he remembered</b> that he was partaking of <b>sacrificial</b> food, which is forbidden to one who is in a state of ritual impurity; this is one of the four types of awareness of impurity. If the fact that he was partaking of <b>sacrificial</b> food <b>was hidden from him, though he remembered the ritual impurity</b> that he had contracted; this is the second of the four types of awareness of impurity. And the same <i>halakha</i> applies if both <b>this and that were hidden from him,</b> both the fact that he was impure and the fact that he was partaking of sacrificial food. In all these cases, if <b>he partook of the sacrificial</b> food <b>and was unaware</b> either that he was impure, or that the food was sacrificial food, or both, <b>and after he partook of</b> it <b>he became aware</b> of that which he had forgotten, <b>he is</b> required to bring <b>a sliding-scale</b> offering. In this type of offering, the sinner sacrifices an animal, bird, or meal-offering, depending on his financial status. And similarly with regard to entering the Temple: If <b>one became ritually impure and he was aware</b> that he was impure, <b>but</b> afterward his <b>impurity was hidden from him,</b> though <b>he remembered</b> that he was entering <b>the Temple,</b> which is prohibited for one who is in a state of ritual impurity; this is the third of the four types of awareness of impurity. If the fact that he was entering <b>the Temple was hidden from him,</b> though <b>he remembered the ritual impurity</b> that he had contracted; this is the fourth type of awareness of impurity. And the same <i>halakha</i> applies if both <b>this and that were hidden from him,</b> both the fact that he was impure and the fact that he was entering the Temple. In all these cases, if <b>he entered the Temple and was unaware</b> either that he was impure, or that he was entering the Temple, or both, <b>and after he left he became aware</b> of what was hidden from him, <b>he is</b> required to bring <b>a sliding-scale</b> offering.",
+            "As for the boundaries of the Temple with regard to the <i>halakhot</i> of impurity, <b>the same</b> <i>halakha</i> applies to <b>one who enters the</b> area that was part of the original Temple <b>courtyard and</b> to <b>one who enters the</b> later <b>addition to the</b> Temple <b>courtyard,</b> because the additional section is sanctified with the full sanctity of the Temple courtyard. The mishna notes: <b>As, additions can be made to the city</b> of Jerusalem <b>or to the</b> Temple <b>courtyards only by</b> a special body comprising the <b>king, a prophet, the <i>Urim VeTummim</i>, and the Sanhedrin of seventy-one</b> judges, <b>and with two thanks-offerings and with</b> a special <b>song.</b> Once the addition to the courtyard is made by this body and this process, it is given the full sanctity of the original courtyard area. The mishna provides certain details of the consecration ceremony. <b>And the court</b> would <b>move</b> forward, <b>and two thanks-offerings</b> would be brought <b>after them, and all of the Jewish people</b> would follow <b>behind them.</b> When they would reach the end of the place that they desired to consecrate, <b>the inner</b> thanks-offering would <b>be eaten and the outer one</b> would <b>be burned.</b> The details of this ceremony will be described in the Gemara. <b>And</b> with regard to <b>any</b> addition to the Temple <b>that was not made with all these</b> ceremonial procedures, <b>one who enters there</b> while ritually impure <b>is not liable</b> to bring an offering if his entry was unwitting, nor to be punished with <i>karet</i>, excision from the World-to-Come, if his entry was intentional.",
+            "The first part of the mishna discussed one who became ritually impure before entering the Temple. The mishna proceeds to consider a case involving one who was ritually pure when he entered the Temple but <b>who became impure</b> while <b>in the</b> Temple <b>courtyard, and</b> afterward, his <b>impurity was hidden from him</b> but <b>he remembered</b> that he was standing in <b>the Temple,</b> or the fact that he was standing in <b>the Temple was hidden from him</b> but <b>he remembered</b> his <b>impurity,</b> or both <b>this</b> fact <b>and that</b> fact <b>were hidden from him.</b> In all these cases, if <b>he bowed</b> down, <b>or he tarried</b> in the Temple courtyard <b>long enough to bow down</b> even though he did not actually bow, <b>or he went out</b> by way of <b>a longer</b> route when he could have taken a shorter route, he is <b>liable</b> to bring a sliding-scale offering. But if he left the Temple via <b>the shortest</b> way, he is <b>exempt.</b> <b>This</b> mitzva that the ritually impure must be sent out of the Temple <b>is the positive mitzva concerning the Temple for which,</b> as is taught elsewhere in the Mishna (<i>Horayot</i> 8b), the Sanhedrin <b>is not liable</b> to bring an offering for an erroneous ruling. A communal bull sin-offering is brought because of the unwitting transgression of a prohibition involving an action by the Jewish people resulting from an erroneous halakhic decision handed down by the Sanhedrin. But if the Sanhedrin mistakenly ruled that one who became impure while in the Temple may leave by way of a longer route, they do not bring this offering, as it is brought only for an erroneous ruling on a matter that requires the bringing of a fixed sin-offering, and not a sliding-scale offering, for its unwitting violation.",
+            "<b>And which is the positive mitzva with regard to a menstruating woman for which,</b> as is taught in <i>Horayot</i> there, the Sanhedrin is <b>liable</b> to bring a bull offering for an erroneous ruling? If a man <b>was engaging in intercourse with a ritually pure woman, and</b> during the course of their act of intercourse <b>she</b> experienced menstrual bleeding and <b>said to him: I have become impure, and</b> unwittingly <b>he immediately withdrew</b> from her and did not wait until his penis became flaccid, he is <b>liable</b> to bring a sin-offering for engaging in intercourse with a menstruating woman, <b>because his withdrawal</b> from her <b>is as pleasant to him as his entry.</b> If the Sanhedrin mistakenly ruled that one may withdraw immediately, they bring a bull offering for their erroneous ruling.",
+            "<b>Rabbi Eliezer says:</b> With regard to the sliding-scale offering the verse states: “Or if a person touches any impure thing, whether it is the carcass of a non-kosher undomesticated animal, or the carcass of a non-kosher domesticated animal, or the carcass of a non-kosher <b>creeping animal, and it is hidden from him”</b> (Leviticus 5:2). A precise reading of this verse indicates that in a case where one has <b>a lapse of awareness</b> that he had contracted ritual impurity by touching <b>a creeping animal,</b> he is <b>liable</b> to bring a sliding-scale offering for having defiled the Temple or the sacrificial food, <b>but he is not liable</b> to bring such an offering in a case where he has <b>a lapse of awareness</b> that he is entering the <b>Temple</b> or partaking of sacrificial food. Similarly, <b>Rabbi Akiva says:</b> The verse states: <b>“And it is hidden from him, so that he is impure”</b> (Leviticus 5:2), thereby teaching that in a case when one has <b>a lapse of awareness</b> that he had contracted <b>ritual impurity,</b> he is <b>liable</b> to bring a sliding-scale offering, <b>but</b> one <b>is not liable</b> to bring such an offering in a case when he has <b>a lapse of awareness</b> that he is entering the <b>Temple</b> or partaking of sacrificial food. <b>Rabbi Yishmael says:</b> The verse states: <b>“And it is hidden</b> from him” (Leviticus 5:2), and it states: <b>“And it is hidden</b> from him” (Leviticus 5:3), <b>twice,</b> in order <b>to render one liable</b> to bring a sliding-scale offering both in a case where one has <b>a lapse of awareness</b> that he had contracted <b>ritual impurity and</b> in a case where one has <b>a lapse of awareness</b> that he is entering the <b>Temple.</b>"
+        ],
+        [
+            "With regard to <b>oaths</b> attesting to the truth about an utterance, which, when violated, render one liable to bring a sliding-scale offering, there are <b>two</b> types <b>that are</b> actually <b>four</b> types. The initial two oaths, which relate to utterances about the future and are explicitly prohibited in the Torah, are: On my <b>oath I will eat, or:</b> On my oath <b>I will not eat.</b> These are expanded to four, to include oaths concerning utterances about the past: On my oath <b>I ate, or:</b> On my oath <b>I did not eat.</b> If one says: On my <b>oath I will not eat, and he</b> then <b>ate any amount,</b> even less than an olive-bulk, he is <b>liable;</b> this is <b>the statement of Rabbi Akiva.</b> The Rabbis <b>said to Rabbi Akiva: Where do we find that</b> one who <b>eats any amount is liable,</b> leading you to say <b>that this</b> person is <b>liable? Rabbi Akiva said to them: And where do we find one who speaks and</b> is liable to <b>bring an offering</b> for it, <b>as this</b> oath taker merely <b>speaks,</b> i.e., takes an oath, <b>and brings an offering</b> for it? If one said: On my <b>oath I will not eat, and</b> then he <b>ate and drank, he is liable</b> to bring <b>only one</b> offering, because an oath to refrain from eating includes refraining from drinking. If he said: On my <b>oath I will not eat and I will not drink, and</b> then he <b>ate and drank,</b> he is <b>liable</b> to bring <b>two</b> offerings.",
+            "If he said: On my <b>oath I will not eat, and</b> then he <b>ate wheat bread and barley bread and spelt bread, he is liable</b> to bring <b>only one</b> offering. If he said: On my <b>oath I will not eat wheat bread or barley bread or spelt bread, and</b> then he <b>ate</b> all of them, he is <b>liable</b> to bring an offering <b>for each and every one.</b> ",
+            "If he said: On my <b>oath I will not drink, and</b> then he <b>drank several</b> kinds of <b>liquids, he is liable</b> to bring <b>only one</b> offering. If he said: On my <b>oath I will not drink wine or oil or honey, and</b> then <b>he drank</b> all of them, he is <b>liable</b> to bring an offering <b>for each and every one.</b> ",
+            "If he said: On my <b>oath I will not eat, and he ate foods that are inedible or drank liquids that are not potable,</b> he is <b>exempt.</b> If he said: On my <b>oath I will not eat, and</b> then he <b>ate</b> the meat of unslaughtered <b>carcasses or <i>tereifot</i>, repugnant creatures or creeping animals,</b> he is <b>liable. And Rabbi Shimon deems</b> him <b>exempt,</b> since he is already under oath from Mount Sinai not to eat them and an oath cannot take effect where another oath is in force. But if he <b>said:</b> It is <b><i>konam</i></b> for <b>my wife to derive benefit from me if I ate today, and he had eaten carcasses or <i>tereifot</i>, repugnant creatures or creeping animals, his wife is prohibited</b> from deriving benefit from him. ",
+            "If one unwittingly takes a false oath about the past or breaks an oath he made about the future, <b>both</b> if it is an oath that addresses <b>matters that concern oneself and</b> if it is an oath that addresses <b>matters that concern others,</b> he is liable to bring a sliding-scale offering for an oath on an utterance. <b>And</b> likewise, an oath on an utterance may address <b>both tangible matters and intangible matters.</b> <b>How so?</b> Examples of oaths about future actions that concern others are if one <b>said:</b> On my <b>oath I will give so-and-so</b> a particular item, <b>or:</b> On my oath <b>I will not give</b> it to him. Examples of such oaths about the past are if one said: On my oath <b>I gave</b> another a particular item, <b>or:</b> On my oath <b>I did not give</b> it to him. Examples of oaths about the future that address intangible matters are where one said: On my oath <b>I will sleep, or:</b> On my oath <b>I will not sleep.</b> Examples of such oaths about the past are where one said: On my oath <b>I slept, or:</b> On my oath <b>I did not sleep.</b> Other examples of oaths about intangible matters are when one takes an oath, saying: <b>I will throw a stone into the sea, or: I will not throw</b> it, or: <b>I threw</b> it, <b>or: I did not throw</b> it. <b>Rabbi Yishmael says: One is liable only</b> for an oath on an utterance taken <b>about the future, as it is stated:</b> “Or if anyone take an oath clearly with his lips <b>to do evil, or to do good,</b> whatsoever it be that a man shall utter clearly with an oath” (Leviticus 5:4). The Torah refers explicitly only to oaths about what one will do in the future. <b>Rabbi Akiva said to him: If so,</b> and one is liable only for oaths explicitly mentioned in the verse, then <b>I have</b> derived <b>only</b> that one is liable for an oath on an utterance with regard to <b>matters to which doing evil and doing good apply. From where</b> do I derive that one is liable for an oath on an utterance with regard to <b>matters to which doing evil and doing good do not apply?</b> Rabbi Yishmael <b>said to him:</b> The <i>halakha</i> in these cases is derived <b>by amplification of</b> the meaning of <b>the verse.</b> Rabbi Akiva <b>said to him: If the verse is amplified for this,</b> i.e., to extend the <i>halakha</i> of an oath on an utterance to matters that do not involve doing evil or good, <b>the verse is amplified for that,</b> i.e., oaths about the past.",
+            "If one <b>takes an oath to refrain from</b> performing <b>a mitzva and he does not refrain,</b> he is <b>exempt</b> from bringing an offering for an oath on an utterance. If he takes an oath <b>to perform</b> a mitzva <b>and he does not perform</b> it, he is also <b>exempt, though it would have been fitting</b> to claim <b>that he is liable</b> to bring the offering, <b>in accordance with the statement of Rabbi Yehuda ben Beteira.</b> The mishna explains: <b>Rabbi Yehuda ben Beteira said: What? If,</b> with regard to an oath concerning <b>an optional</b> matter, <b>for which one is not under oath from Mount Sinai, he is liable for</b> breaking <b>it,</b> then with regard to an oath about <b>a mitzva, for which he is under oath from Mount Sinai, is it not logical that he would be liable for</b> breaking <b>it?</b>The Rabbis <b>said to him: No, if you said</b> that one is liable <b>for</b> breaking <b>an oath</b> concerning <b>an optional</b> action, <b>where</b> the Torah <b>rendered</b> one liable for <b>a negative</b> oath not to perform it <b>like</b> for <b>a positive</b> oath to perform it, <b>shall you</b> also <b>say</b> one is liable <b>with regard to</b> breaking <b>an oath</b> concerning <b>a mitzva, where</b> the Torah <b>did not render</b> one liable for <b>a negative</b> oath <b>like</b> for <b>a positive</b> oath, <b>since if one takes an oath to refrain</b> from performing <b>a mitzva and did not refrain,</b> he is <b>exempt.</b> ",
+            "If one says: On my <b>oath I will not eat this loaf,</b> and he then says again: On my <b>oath I will not eat it,</b> and again: On my <b>oath I will not eat it, and he</b> then <b>ate it, he is liable only once.</b> Once the first oath had taken effect, the subsequent oaths could not, as a prohibition cannot take effect where another prohibition is already in place. <b>This is an oath on an utterance, for which</b> one is <b>liable</b> to receive <b>lashes for intentionally</b> breaking <b>it, and for unwittingly</b> breaking <b>it</b> one is liable to bring <b>a sliding-scale offering.</b> For <b>an oath</b> taken <b>in vain,</b> one is <b>liable</b> to receive <b>lashes when</b> it is taken <b>intentionally, and</b> one is <b>exempt when</b> it is taken <b>unwittingly.</b> ",
+            "<b>Which</b> oath <b>is an oath</b> taken <b>in vain,</b> mentioned in the previous mishna (27b)? It is when one <b>takes an oath to deny that which is known to people</b> to be true, for example, one <b>says about a stone column that it is</b> made <b>of gold, or about a man that he is a woman, or about a woman that she is a man.</b> Another type of oath taken in vain is when one <b>takes an oath about a matter that is impossible,</b> e.g., if he says: <b>If I did not see a camel flying through the air, or: If I did not see a snake</b> as large <b>as the beam of the olive press.</b> In the case of one who <b>said to witnesses: Come and testify for me,</b> and they replied: On our <b>oath we will not testify for you,</b> that is an oath taken in vain, because it involves <b>taking an oath to refrain from</b> performing <b>a mitzva.</b> Other examples of this include an oath <b>not to build a <i>sukka</i>, or not to take a <i>lulav</i>, or not to don phylacteries. This</b> type of oath <b>is an oath taken in vain, for</b> which one is <b>liable</b> to receive <b>lashes</b> if he takes the oath <b>intentionally, and for</b> which he is <b>exempt</b> if he takes it <b>unwittingly.</b>",
+            " If one said: On my <b>oath I will eat this loaf,</b> and later said: On my <b>oath I will not eat it, the first</b> oath is <b>an oath on an utterance, and the second</b> is <b>an oath</b> taken <b>in vain,</b> as he took an oath to perform an action that would violate his previous oath. If <b>he ate it, he violated</b> the prohibition against taking <b>an oath in vain.</b> If <b>he did not eat it, he violated</b> the prohibition against breaking <b>an oath on an utterance.</b> ",
+            "As opposed to the <i>halakhot</i> of an oath of testimony, which will be discussed in the following chapter, the <i>halakhot</i> of <b>an oath on an utterance apply to men and to women, to relatives and to non-relatives, to those who are fit</b> to testify <b>and to those who are disqualified,</b> whether the oath is taken <b>in the presence of a court or not in the presence of a court,</b> i.e., when one takes an oath <b>on his own,</b> at his own initiative. <b>And for</b> violating an oath <b>intentionally</b> one is <b>liable</b> to receive <b>lashes, and for</b> doing so <b>unwittingly</b> he is liable to bring <b>a sliding-scale offering.</b> ",
+            "Liability for <b>an oath</b> taken <b>in vain applies to men and to women, to relatives and to non-relatives, to those who are fit</b> to bear witness <b>and to those who are disqualified,</b> whether the oath is taken <b>in the presence of a court or not in the presence of a court, and</b> also when one takes an oath <b>on his own. And for</b> violating an oath <b>intentionally</b> one is <b>liable</b> to receive <b>lashes, and for</b> doing so <b>unwittingly</b> he is <b>exempt.</b> With regard to <b>both this,</b> an oath on an utterance, <b>and that,</b> an oath taken in vain, even if <b>he is administered the oath by others,</b> he is <b>liable.</b> For example, if one said: <b>If I did not eat today, or: I did not don phylacteries today,</b> and another said to him: <b>I administer an oath to you</b> that your statement is true, <b>and</b> the former <b>said: Amen,</b> he is <b>liable</b> if the statement was false. "
+        ],
+        [
+            "<b>The oath of testimony is practiced with regard to men but not with regard to women, with regard to non-relatives</b> of the litigants <b>but not with regard to relatives, with regard to</b> those <b>fit</b> to testify <b>but not with regard to</b> those <b>unfit</b> to testify due to a transgression that they performed. <b>And</b> the oath of testimony <b>is practiced only with regard to</b> those <b>fit to testify.</b> The oath of testimony is practiced both <b>in the presence of a court and not in the presence of a court,</b> when the potential witness takes the oath <b>on his own. But</b> if the oath is administered <b>by others</b> and those denying that they witnessed the incident in question neither take an oath nor answer amen to the administered oath, <b>they are not liable until they deny</b> any knowledge of the incident in question <b>in court.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say: Whether</b> one of the witnesses takes the oath <b>on his own or whether</b> the oath is administered <b>by others,</b> the witnesses <b>are not liable until they deny</b> any knowledge of the incident in question before the litigants <b>in court.</b> ",
+            "<b>And one is liable for</b> the act of taking a false <b>oath with intent and for an unwitting</b> act of taking a false oath, i.e., he is unaware of the liability for taking a false oath, provided that he takes the oath <b>with intent</b> in terms of <b>the testimony,</b> i.e., he takes an oath that he has no knowledge of the matter even though he knows that he witnessed the incident. <b>But</b> witnesses <b>are not liable for</b> taking the oath if they were <b>unwitting</b> in terms of the testimony, i.e., they believe that they have no knowledge of the matter. <b>And what are they liable for</b> by taking a false <b>oath with intent?</b> They are liable to bring <b>a sliding-scale offering.</b>",
+            "Liability to bring a sliding-scale offering for taking a false <b>oath of testimony, how so?</b> In a case where the plaintiff <b>said to two</b> individuals: <b>Come and testify</b> on <b>my</b> behalf, and they replied: On our <b>oath we do not know any testimony on your</b> behalf, i.e., we do not have any knowledge of the matter you speak of, <b>or</b> in a case where <b>they said to him: We do not know</b> any <b>testimony on your</b> behalf, and he said to them: <b>I administer an oath to you, and they said: Amen;</b> if it was determined that they lied, <b>these</b> two witnesses <b>are liable.</b> If <b>he administered an oath to them five times outside the court, and they came to court and admitted</b> that they had knowledge of the incident in question and testified, they are <b>exempt.</b> But if <b>they denied</b> knowledge of the incident in court as well, they are <b>liable for each and every one</b> of the oaths administered to them outside the court. If <b>he administered an oath to them five times before the court, and they denied</b> knowledge of the incident, <b>they are liable</b> for taking <b>only one</b> false oath. <b>Rabbi Shimon said: What is the reason</b> for this ruling? <b>Since</b> once they denied that they had any knowledge of the incident <b>they can no</b> longer <b>retract</b> that denial <b>and admit</b> that they have knowledge of the matter. Therefore, there was only one oath of testimony, and there is no liability for the remaining oaths.",
+            "If <b>both of</b> the witnesses <b>denied</b> knowledge of the incident <b>together, both of them are liable.</b> If they denied knowledge <b>one after the other, the first</b> who denied knowledge is <b>liable, and the second</b> is <b>exempt,</b> as once the first witness denies knowledge of the incident, the second is an individual witness, whose testimony is not decisive. If <b>one</b> of the two witnesses <b>denied</b> knowledge of the incident, <b>and</b> the other <b>one admitted</b> that he had knowledge and proceeded to testify, <b>the one who denies</b> knowledge of the incident is <b>liable.</b> If <b>there were two sets of witnesses</b> that took the oath of testimony, and <b>the first</b> set <b>denied</b> knowledge of the matter <b>and then the second</b> set <b>denied</b> knowledge of the matter, <b>both of</b> the sets <b>are liable, because the testimony can exist with either of them,</b> as even after the first set denies knowledge of the incident, the second remains capable of providing decisive testimony.",
+            "In a case where the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify on my behalf that I have in the possession of so-and-so a deposit, and</b> an outstanding <b>loan, and a stolen item, and a lost item,</b> and they lied in reply: On our <b>oath we do not know</b> any <b>testimony on your behalf, they are liable</b> for taking <b>only one</b> false oath of testimony. But if they lied in reply: On our <b>oath we do not know that you have in the possession of so-and-so a deposit, and</b> an outstanding <b>loan, and a stolen item, and a lost item, they are liable for each and every one</b> of the components of the claim. It is as though they took a separate oath with regard to each of the details of the claim. In a case where the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify that I have in the possession of so-and-so a deposit of wheat, and barley, and spelt,</b> and they lied in reply: On our <b>oath we do not know</b> any <b>testimony on your</b> behalf, <b>they are liable</b> for taking <b>only one</b> false oath of testimony. But if they lied in reply: On our <b>oath we do not know</b> any <b>testimony on your</b> behalf <b>that you have in the possession of so-and-so wheat, and barley, and spelt, they are liable for each and every one</b> of the components of the claim.",
+            "In a case where the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify on my behalf that I have in the possession of so-and-so</b> an outstanding payment for <b>damage; or</b> an outstanding payment for <b>half the damage,</b> which the owner pays for damage caused by his innocuous ox goring another animal; <b>or</b> with regard to an outstanding <b>payment of double</b> the principal that a thief must pay the owner of the stolen item; <b>or</b> with regard to an outstanding <b>payment of four or five</b> times the principal that a thief pays when he stole a sheep or an ox, respectively, and then slaughtered or sold it; <b>or</b> in a case where the plaintiff said: I administer an oath to you concerning your refusal to testify if you do not come and testify <b>that so-and-so raped my daughter; or, he seduced my daughter; or, that my son struck me; or, that another injured me; or, that he set my stack of grain on fire on Yom Kippur;</b> if in any of these cases the witnesses took an oath falsely denying any knowledge of the matter on behalf of the plaintiff, <b>these</b> witnesses <b>are liable</b> for taking a false oath of testimony.",
+            "In a case where the plaintiff said to two witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify that I am a priest,</b> or <b>that I am a Levite,</b> or <b>that I am not the son of</b> a priest and <b>a divorced woman,</b> or <b>that I am not the son of</b> a priest and <b>a <i>ḥalutza</i>,</b> or <b>that so-and-so is a priest,</b> or <b>that so-and-so is a Levite,</b> or <b>that he is not the son of</b> a priest and <b>a divorced woman,</b> or <b>that he is not the son of</b> a priest and <b>a <i>ḥalutza</i>;</b> in all these cases the witnesses are exempt from liability for taking a false oath of testimony, because these do not involve monetary claims. Likewise, if the plaintiff said to them: I administer an oath to you concerning your refusal to testify if you do not come and testify <b>that so-and-so raped his daughter, or</b> that <b>he seduced his daughter, or that my son injured me, or that another</b> person <b>wounded me</b> on Shabbat, or <b>that he set my stack of grain on fire on Shabbat;</b> in all these cases <b>these</b> witnesses <b>are exempt,</b> as each case is punishable with the death penalty, and therefore they are cases that do not involve monetary payment.",
+            "If one said to witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify on my behalf that so-and-so said</b> he is going <b>to give me two hundred dinars and he did not give</b> them to me, and they take false oaths that they have no knowledge of the matter, <b>they are exempt</b> from liability to bring an offering for taking a false oath of testimony, <b>as one is liable</b> for taking a false oath of testimony <b>only</b> in a case involving <b>a monetary claim like a deposit</b> in the sense that were the witnesses to testify, the individual would be liable to pay. In the case of a promise to give a gift he could claim that he merely reconsidered.",
+            "If one said to witnesses: <b>I administer an oath to you that when you will know testimony</b> relevant <b>to me you will come and testify on my behalf, these</b> witnesses <b>are exempt</b> from liability for taking a false oath of testimony even if they do not testify, <b>due to</b> the fact <b>that the oath preceded</b> their knowledge of the relevant <b>testimony.</b>",
+            "If one <b>stood in the synagogue and said</b> for all to hear: <b>I administer an oath to you that if you know testimony</b> relevant <b>to me you will come and testify on my behalf, these</b> witnesses <b>are exempt until he directs</b> his demand <b>to</b> specific individuals.",
+            "If <b>one said to two</b> people: <b>I administer an oath to you, so-and-so and so-and-so, that if you know testimony</b> relevant <b>to me you will come and testify on my behalf,</b> and they respond: On our <b>oath we do not know</b> any <b>testimony</b> relevant <b>to you, and they know testimony</b> relevant <b>to him,</b> not based on an incident they witnessed but based on <b>hearsay testimony,</b> which is not valid testimony, <b>or</b> if <b>one of</b> the witnesses <b>is found</b> to be <b>a relative or disqualified, these</b> witnesses <b>are exempt</b> from liability for taking a false oath of testimony because they are unfit witnesses.",
+            "If the plaintiff <b>sent</b> the demand for their testimony <b>by means of his slave, or</b> in a case <b>where the defendant said to</b> the witnesses: <b>I administer an oath to you that if you know</b> any <b>testimony</b> relevant <b>to</b> the plaintiff <b>that you will come and testify on his behalf,</b> and they took a false oath that they have no knowledge of the matter, <b>these</b> witnesses <b>are exempt</b> from liability for taking a false oath of testimony <b>until they will hear</b> the demand to testify directly <b>from the mouth of the plaintiff.</b>",
+            "The mishna discusses the formula of an oath of testimony. If the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify if you do not come and testify on my behalf, or even if he said: <b>I command you,</b> or <b>I bind you,</b> although he did not employ an unequivocal formula of an oath, <b>these</b> witnesses <b>are liable</b> for taking a false oath of testimony. If one administered the oath to the witnesses <b>in the</b> name of <b>heaven and in the</b> name of <b>earth, these</b> witnesses are <b>exempt</b> from liability for taking a false oath of testimony, as that is not an oath in the name of God. If one administered the oath to the witnesses <b>in</b> the name of <b><i>alef dalet</i>,</b> i.e., <i>Adonai</i>; <b>in</b> the name of <b><i>yod heh</i>,</b> the Tetragrammaton; <b>in</b> the name of the <b>Almighty [<i>Shaddai</i>]; in</b> the name of the Lord of <b>Hosts [<i>Tzevaot</i>]; in</b> the name of the <b>Gracious and Compassionate</b> One; <b>in</b> the name of He Who is <b>Slow to Anger; in</b> the name of He Who is <b>Abounding in Loving-kindness; or in</b> the name of <b>any of the appellations</b> of God, even though he did not mention the ineffable name of God, <b>these</b> witnesses are <b>liable</b> for taking a false oath of testimony. <b>One who curses</b> God <b>employing any of</b> these names or appellations of God is <b>liable</b> to be executed through stoning; this is <b>the statement of Rabbi Meir. And the Rabbis deem</b> him <b>exempt,</b> as they hold that one is liable for cursing God only if he employs the ineffable name of God. <b>One who curses his father or his mother employing any of</b> these names or appellations of God is <b>liable</b> to be executed through stoning; this is <b>the statement of Rabbi Meir. And the Rabbis deem</b> him <b>exempt,</b> as they hold that one is liable for cursing his father and his mother only if he employs the ineffable name of God. <b>One who curses himself or another employing any of</b> these names or appellations of God <b>violates a prohibition.</b> If one says: <b>The Lord God shall strike you</b> (see Deuteronomy 28:22), <b>and likewise</b> if one says: <b>God shall strike you</b> if you do not come to testify, <b>that is a curse that is written in the Torah,</b> and in such a case one is certainly liable if he fails to testify. If one says to the witnesses: God <b>shall not strike you, or:</b> God <b>shall bless you, or:</b> God <b>shall benefit you</b> if you come and testify, <b>Rabbi Meir deems</b> him <b>liable,</b> as one may infer from that statement that if he fails to testify God will strike him, or will not bless or benefit him. <b>And the Rabbis deem</b> him <b>exempt</b> because the curse is not explicitly stated."
+        ],
+        [
+            "One who takes a false oath denying that he is in possession of an item that another deposited with him is liable to return the item with an additional one-fifth of its value and to bring a guilt-offering (see Leviticus 5:20–26). The <i>halakhot</i> of <b>an oath on a deposit apply to men and to women, to non-relatives and to relatives,</b> i.e., even if the owner of the deposit and the purported bailee are related, <b>to</b> those <b>fit</b> to serve as witnesses <b>and to</b> those <b>disqualified</b> from doing so. These <i>halakhot</i> apply when the oath is taken <b>in the presence of a court and</b> when taken <b>not in the presence of a court,</b> as long as the oath is taken <b>on his own,</b> i.e., stated by the defendant himself. <b>But</b> if the oath is administered <b>by others,</b> he is <b>not liable unless he denies</b> the claim <b>in court;</b> this is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say: Both</b> when the defendant takes an oath <b>on his own and</b> when the oath is administered <b>by others, once</b> he has falsely <b>denied</b> the claim against him, he is <b>liable</b> to bring a guilt-offering and to pay restitution and an additional one-fifth, even if the oath was not administered in the presence of a court. <b>And</b> one is <b>liable</b> to bring an offering <b>for intentionally</b> taking a false <b>oath</b> on a deposit <b>and for unwittingly</b> taking a false oath about the <b>intentional</b> misappropriation of <b>the deposit,</b> i.e., if one knowingly took a false oath but was unaware that he is liable to bring an offering for taking the oath. <b>But he is not liable for unwittingly</b> taking a false oath <b>by itself,</b> where he mistakenly thought that he did not owe anything. <b>And what is he liable for</b> when he <b>intentionally</b> takes a false oath? He must bring <b>a guilt-offering worth</b> at least two <b>silver shekels.</b>",
+            "The mishna continues: <b>What</b> is the case of <b>an oath on a deposit?</b> It is where the claimant <b>said to</b> the defendant: <b>Give me my deposit, which is in your possession,</b> and the defendant replied: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession; or</b> the defendant <b>said to him: Nothing</b> of <b>yours</b> is <b>in my possession,</b> the claimant responded: <b>I administer an oath to you, and</b> the defendant <b>said: Amen.</b> In either case <b>this</b> defendant is <b>liable</b> to bring a guilt-offering if he lied. If the claimant <b>administered an oath to him five times, whether in the presence of a court or not in the presence of a court, and</b> the defendant falsely <b>denied</b> each claim, he is <b>liable</b> to bring a guilt-offering <b>for each and every</b> denial. <b>Rabbi Shimon said: What is the reason?</b> It is <b>due to</b> the fact <b>that he is able to retract and confess</b> after each oath and repay the claimant. Since he did not do so, each oath is considered a separate denial of a monetary claim.",
+            "If <b>five</b> people <b>were suing him</b> and <b>they said to him: Give us</b> back <b>our deposit that is in your possession,</b> and the defendant says: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession,</b> he is <b>liable</b> for <b>only one</b> false oath. But if he responds to each claimant: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession, and nothing</b> of <b>yours, and nothing</b> of <b>yours,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim that he denied. <b>Rabbi Eliezer says:</b> He is not liable for his oath concerning each claim <b>unless he says:</b> On my <b>oath, at the end</b> of the denial, i.e., he says: Nothing of yours is in my possession, and nothing of yours, on my oath, so that it is clear that he is taking an oath to each one. <b>Rabbi Shimon says:</b> He is not liable for his oath concerning each claim <b>unless he says:</b> On my <b>oath, to each and every</b> claimant, i.e., he says: On my oath nothing of yours is in my possession, and on my oath nothing of yours, to each claimant separately. In a case where the claimant said: <b>Give me</b> back <b>my deposit, and pledge, stolen item, and lost item that are in your possession,</b> and the defendant responds: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession,</b> he is <b>liable</b> for <b>only one</b> false oath. But if he responds: On my <b>oath I do not have in my possession your deposit, or pledge, stolen item, or lost item,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim. In a case where the claimant said: <b>Give me</b> back <b>my wheat, and barley, and spelt that are in your possession,</b> if the defendant responds: On my <b>oath nothing of yours</b> is <b>in my possession,</b> he is <b>liable</b> for <b>only one</b> false oath. But if he responds: On my <b>oath I do not have in my possession your wheat, barley, or spelt,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim. <b>Rabbi Meir says: Even</b> if the defendant <b>says:</b> On my oath I do not have in my possession your <b>grain of wheat, or grain of barley, or grain of spelt,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim.",
+            "The mishna continues: If one accuses another: <b>You raped or you seduced my daughter, and</b> the other <b>says: I did not rape and I did not seduce</b> your daughter, to which the father replied: <b>I administer an oath to you, and</b> the defendant <b>said: Amen,</b> the defendant is <b>liable</b> to bring a guilt-offering if it is a false oath. <b>Rabbi Shimon deems</b> him <b>exempt, since one does not pay a fine based on his own</b> admission. Had he confessed he would have been exempt from paying the fine; he is therefore not liable for his denial. The Rabbis <b>said to him: Even though he does not pay</b> the <b>fine based on his own</b> admission, <b>he does pay</b> compensation for <b>humiliation and</b> compensation for <b>degradation</b> resulting from her being raped or seduced, which are monetary claims and not fines, <b>based on his own</b> admission. He is therefore liable for a false oath, as he denied a monetary claim.",
+            "Similarly, in a case where one person accuses another: <b>You stole my ox, and the</b> defendant <b>says: I did not steal</b> your ox, if the claimant replied: <b>I administer an oath to you, and</b> the defendant <b>said: Amen,</b> he is <b>liable</b> to pay for the ox due to the theft and to bring a guilt-offering if he lied, since by his oath he is denying that he owes the value of the ox that he would have to pay if he admitted to stealing it. But in a case where the claimant accuses the defendant of stealing the ox and slaughtering or selling it, and the defendant says: <b>I stole</b> the ox, <b>but I did not slaughter or sell</b> it, and this is a lie, if the claimant replied: <b>I administer an oath to you, and he said: Amen,</b> then the defendant is <b>exempt</b> from the fivefold payment for slaughtering or selling another’s ox, since it is a fine. If the claimant says: <b>Your ox killed my ox, and</b> the defendant lies and <b>says: It did not kill</b> your ox, to which the claimant replied: <b>I administer an oath to you, and he said: Amen,</b> then he is <b>liable</b> for his false oath. But if the claimant says: <b>Your ox killed my</b> Canaanite <b>slave</b> and you are therefore liable to pay me a fine of thirty shekels, <b>and he</b> lies and <b>says:</b> It <b>did not kill</b> your slave, to which the claimant replied: <b>I administer an oath to you, and he said: Amen,</b> then he is <b>exempt,</b> because payment for the slave is a fine. If the claimant <b>said to him: You injured me and caused me a wound, and</b> the defendant <b>says: I did not injure</b> you <b>and I did not cause you a wound,</b> to which the claimant replies: <b>I administer an oath to you, and he said: Amen,</b> he is <b>liable.</b> But if <b>one’s</b> Canaanite <b>slave said to him: You knocked out my tooth, or: You blinded my eye,</b> and you are therefore required to emancipate me, <b>and he says: I did not knock out</b> your tooth, <b>or: I did not blind</b> your eye, to which the slave replies: <b>I administer an oath to you, and he said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering even though he lied, since the obligation to emancipate one’s slave in these cases is a penalty. <b>This is the principle:</b> For <b>any</b> claim that the defendant would have to <b>pay based on his own</b> admission, he is <b>liable</b> to bring a guilt-offering for taking a false oath concerning that claim. <b>And</b> for any claim <b>that</b> he would <b>not pay based on his own</b> admission but would pay only by the testimony of witnesses, he is <b>exempt</b> from bringing a guilt-offering for taking a false oath concerning that claim."
+        ],
+        [
+            "By Torah law, the <b>oath</b> imposed <b>by the judges</b> upon one who admits to part of a claim is administered only when <b>the claim is</b> for the value of at least <b>two silver</b> <i>ma’a</i>, <b>and the</b> defendant’s <b>admission is</b> for <b>the value of</b> at least <b>one <i>peruta</i>. And</b> furthermore, <b>if the admission is not of</b> the same <b>type</b> as <b>the claim,</b> i.e., the defendant admitted to a debt that the claimant did not claim, the defendant is <b>exempt</b> from taking an oath. <b>How so?</b> If the claimant said to the defendant: <b>I have two silver</b> <i>ma’a</i> <b>in your possession,</b> and the latter responded: <b>You have only one <i>peruta</i>,</b> a coin made from copper, <b>in my possession,</b> he is <b>exempt</b> from taking an oath (see 39b). But if the claimant said: <b>I have two silver</b> <i>ma’a</i> <b>and one <i>peruta</i> in your possession,</b> and the defendant responded: <b>You have only one <i>peruta</i> in my possession,</b> he is <b>liable</b> to take an oath. If the claimant said: <b>I have one hundred dinars in your possession,</b> and the defendant responded: <b>Nothing</b> of <b>yours</b> is <b>in my possession,</b> he is <b>exempt,</b> as he denies the entire claim. But if the claimant said: <b>I have one hundred dinars in your possession,</b> and the defendant responded: <b>You have only fifty dinars in my possession,</b> he is <b>liable</b> to take an oath, as he admitted to a part of the claim. If the claimant said: My late <b>father had one hundred dinars in your possession,</b> and I am now claiming them, and the defendant responded: <b>You have only fifty dinars in my possession,</b> he is <b>exempt</b> from taking an oath, <b>as he is like one returning a lost item,</b> since he could have easily denied the entire claim.",
+            "The mishna discusses other cases where the defendant denies an entire claim. In a case where one said to another: <b>I have one hundred dinars in your possession,</b> and the latter <b>said to him: Yes,</b> I acknowledge that claim; and <b>the next day</b> the claimant <b>said to him: Give</b> the money <b>to me,</b> and the defendant responded: <b>I</b> already <b>gave it to you,</b> he is <b>exempt.</b> But if he responded: <b>Nothing</b> of <b>yours</b> is <b>in my possession,</b> i.e., he denies that a debt ever existed, he is <b>liable</b> to pay, as he already admitted that he owed him the amount. In a case where the claimant said: <b>I have one hundred dinars in your possession,</b> and the defendant <b>said to him: Yes,</b> to which the claimant responded: <b>Give</b> the money <b>to me only in</b> the presence of <b>witnesses,</b> then if <b>the next day</b> the claimant <b>said to him: Give</b> the money <b>to me,</b> and the defendant responded: <b>I</b> already <b>gave it to you,</b> he is <b>liable</b> to pay, <b>as</b> he is <b>required to give it</b> to him <b>in</b> the presence of <b>witnesses,</b> and he cannot prove that he did so.",
+            "The mishna resumes discussion of the oath imposed by the court in a case where the defendant admits to a part of a claim. If the claimant said: <b>I have a <i>litra</i>,</b> i.e., a specific weight, <b>of gold in your possession,</b> and the defendant responded: <b>You have only a <i>litra</i> of silver in my possession,</b> he is <b>exempt</b> from taking an oath, as his admission relates to a different item than that which the claim relates to. But if the claimant said: <b>I have a gold dinar in your possession,</b> and the defendant responded: <b>You have only a silver dinar, or a <i>tereisit</i>, or a <i>pundeyon</i>, or a <i>peruta</i> in my possession,</b> he is <b>liable</b> to take an oath, <b>as</b> they are <b>all</b> of <b>one type;</b> they are all <b>coins.</b> Since the claim concerns money, the difference between the different types of coins is disregarded, as the claim is essentially referring to the monetary value, not to a specific type of coin. If the claimant said: <b>I have a <i>kor</i> of grain in your possession,</b> and the defendant responded: <b>You have only a half-<i>kor</i> of legumes in my possession,</b> he is <b>exempt.</b> But if the claimant said: <b>I have a <i>kor</i> of produce in your possession,</b> and the defendant responded: <b>You have only a half-<i>kor</i> of legumes in my possession,</b> he is <b>liable, as legumes are included in produce.</b> If one <b>claimed</b> that another owes <b>him wheat, and</b> the defendant <b>admitted to</b> owing <b>him barley,</b> he is <b>exempt; and Rabban Gamliel deems</b> him <b>liable</b> to take an oath. According to Rabban Gamliel, one who admits to a part of the claim is liable to take an oath even if the admission is not of the same type as the claim. With regard to <b>one who claims</b> that <b>another</b> owes him <b>jugs of oil, and</b> the latter then <b>admitted</b> that he owes <b>him pitchers,</b> i.e., the jugs themselves, but not the oil, <b>Admon says: Since he admitted to him</b> with regard to <b>a part</b> of the claim, and his admission was <b>of the</b> same <b>type</b> as <b>the claim,</b> i.e., the claim included both containers and oil and he admitted to owing him containers, <b>he must take an oath. And the Rabbis say: The</b> partial <b>admission</b> in this case <b>is not of</b> the same <b>type</b> as <b>the claim,</b> as he completely denied owing him oil. <b>Rabban Gamliel said: I see the statement of Admon</b> as correct. If one <b>claimed</b> that another owes <b>him vessels and land, and</b> the defendant <b>admitted to</b> owing him <b>vessels but denied</b> the claim of <b>land,</b> or conversely, he admitted <b>to</b> owing him <b>land but denied</b> the claim of <b>vessels,</b> he is <b>exempt</b> from taking an oath, as oaths are not taken concerning claims involving land. If <b>he admitted to part</b> of the claim about <b>the land,</b> he is <b>exempt.</b> If he admitted <b>to part</b> of the claim about <b>the vessels,</b> he is <b>liable</b> to take an oath concerning the entire claim, <b>as property that does not serve as a guarantee,</b> i.e., movable property, <b>binds the property that serves as a guarantee,</b> i.e., the land, so that the oath about the movable property can be extended to require him <b>to take an oath concerning</b> the land as well.",
+            "<b>One does not take an oath concerning the claim of a deaf-mute, an imbecile, or a minor. And</b> the court <b>does not administer an oath to a minor. But one does take an oath to a minor, or to</b> a representative of <b>the Temple</b> treasury with regard to consecrated property.",
+            "<b>And these are items concerning which one does not take an oath</b> by Torah law: Canaanite <b>slaves, and</b> financial <b>documents, and land, and consecrated</b> property. <b>In</b> a case where <b>these</b> items are stolen, <b>there is no payment of double</b> the principal, <b>nor is there payment of four or five</b> times the principal in a case where one stole a consecrated animal and slaughtered or sold it. <b>An unpaid bailee</b> who lost one of these items <b>does not take an oath</b> that he was not negligent in safeguarding it, and <b>a paid bailee does not pay</b> for the loss or theft of one of these items. <b>Rabbi Shimon says</b> there is a distinction between different types of consecrated property: With regard to <b>consecrated</b> property <b>for which</b> one <b>bears</b> the financial <b>responsibility</b> to compensate the Temple treasury in the event <b>of their</b> loss, such as in a case where he vowed to bring an offering and then set aside an animal to be sacrificed in fulfillment of the vow, <b>one takes an oath concerning them,</b> as they are considered his own property. <b>But</b> with regard to consecrated property <b>for which</b> he <b>does not bear</b> the financial <b>responsibility for their</b> loss, <b>one does not take an oath concerning them.</b>",
+            "<b>Rabbi Meir says: There are</b> certain <b>items that are</b> physically <b>on the land but are not</b> treated <b>like land</b> from a halakhic perspective, <b>and the Rabbis do not concede to him</b> concerning this point. <b>How so?</b> If one makes the claim: <b>I assigned you ten grapevines laden</b> with fruit to safeguard, <b>and the other one says: They are only five</b> vines, <b>Rabbi Meir deems</b> the defendant <b>liable</b> to take <b>an oath,</b> as he admitted to a part of the claim, and although the claim concerned grapevines, the primary aspect of the claim was the grapes. <b>And the Rabbis say:</b> The halakhic status of <b>anything that is attached to the land is like the land</b> itself, and therefore he is exempt from taking an oath. <b>One takes an oath only concerning an item that is</b> defined <b>by size, by weight, or by number. How so?</b> If the claimant says: <b>I transferred to you a house full</b> of produce, <b>or: I transferred to you a pouch full</b> of money, <b>and the other</b> person <b>says: I do not know</b> how much you gave me, <b>but what you left</b> in my possession <b>you may take,</b> and the amount in the house or pouch at that time is less than that claimed by the claimant, the defendant is <b>exempt</b> from taking an oath, as the amounts in the claim and the admission are undefined. But if <b>this</b> party <b>says</b> that the house was full <b>up to the ledge, and that</b> party <b>says</b> that it was full <b>up to the window,</b> the defendant is <b>liable</b> to take an oath, as the dispute relates to a defined amount.",
+            "There is a case of <b>one who lends</b> money <b>to another on</b> the basis of <b>collateral, and the collateral was lost</b> while in the possession of the creditor, <b>and</b> the creditor <b>says to</b> the debtor: <b>I lent you a <i>sela</i> on</b> the basis of that collateral <b>and</b> that collateral <b>was worth a shekel,</b> i.e., a half-sela. Therefore, you owe me a shekel. <b>And the other</b> individual, the debtor, <b>says</b> in response to that claim: <b>That is not</b> the case. <b>Rather, you lent me a <i>sela</i> on</b> the basis of that collateral, <b>and</b> the collateral <b>was worth a <i>sela</i>;</b> I owe you nothing. In this case, the debtor is <b>exempt</b> from payment. There is a case of a creditor who claims: <b>I lent you a <i>sela</i> on</b> the basis of that collateral <b>and it was worth a shekel. And the other</b> individual, the debtor, <b>says: That is not</b> the case; <b>rather, you lent me a <i>sela</i> on</b> the basis of that collateral, <b>and</b> the collateral <b>was worth three dinars,</b> i.e., three-quarters of a <i>sela</i>. In this case, the debtor is <b>liable</b> to take an oath, due to the fact that he responded to the claim of the creditor with a partial admission. If in that case the debtor said: <b>You lent me a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth two</b> <i>sela</i>, so now you owe me a <i>sela</i>. <b>And the other</b> party, i.e., the creditor, <b>said: That is not</b> the case; <b>rather, I lent you a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth a <i>sela</i>.</b> Here, the creditor is <b>exempt.</b> If in that case the debtor said: <b>You lent me a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth two</b> <i>sela</i>. <b>And the other</b> party, i.e., the creditor, <b>said: That is not</b> the case; <b>rather, I lent you a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth five dinars.</b> Here, the creditor is <b>liable</b> to take an oath due to the fact that he responded to the claim of the debtor with a partial admission. <b>And who takes</b> the <b>oath? The one</b> in <b>whose</b> possession <b>the deposit had been</b> located, i.e., the creditor, who took collateral from the debtor. The Sages instituted this provision <b>lest this</b> party, i.e., the debtor, <b>take an oath and the other</b> party, i.e., the creditor, <b>produce the deposit</b> and prove the oath false."
+        ],
+        [
+            "<b>All</b> those <b>who take an oath that</b> is legislated <b>by the Torah take an oath and do not pay.</b> By Torah law, one takes an oath only in order to exempt himself from a monetary claim. <b>And these</b> litigants <b>take</b> a rabbinically instituted <b>oath and receive</b> possession of the disputed funds or property, i.e., their claim is upheld by means of the oath, even though they are not in possession of the property in question: <b>A hired worker</b> who claims that he has not received his wages; <b>and one who was robbed</b> and sues the person who robbed him; <b>and one who was injured,</b> who claims compensation from the person who injured him; <b>and one whose opposing</b> litigant is <b>suspect with regard to the</b> taking of an <b>oath.</b> When a person suspected of taking false oaths is liable to take an oath in order to exempt himself, the claimant takes an oath instead and receives payment. <b>And a storekeeper</b> relying <b>on his ledger</b> also takes an oath and is paid. <b>How</b> does this <i>halakha</i> apply to <b>the hired worker?</b> The case is where one <b>says to</b> his employer: <b>Give me my wages that are</b> still <b>in your possession.</b> The employer <b>says: I</b> already <b>gave</b> them to you. <b>And that</b> worker <b>says: I have not received</b> them. In such a case, the worker <b>takes an oath</b> that he has not received his wages, <b>and he receives</b> payment from his employer. <b>Rabbi Yehuda says:</b> This oath cannot be administered <b>unless there is partial admission</b> on the part of the employer. <b>How so?</b> The case is where the worker <b>said to him: Give me my wages, fifty</b> silver <b>dinars, which are</b> still <b>in your possession. And</b> the employer <b>says: You have</b> already <b>received one golden dinar,</b> which is worth twenty-five silver dinars. Since the employer has admitted that he owes part of the sum, the worker takes an oath and is paid the whole sum.",
+            "<b>How</b> does this <i>halakha</i> apply to <b>one who was robbed?</b> The case is where witnesses <b>testified about</b> the defendant <b>that he entered</b> the claimant’s <b>house to seize collateral from him without</b> the <b>authority</b> to do so. The claimant <b>said: You took items</b> that <b>belong to me. And</b> the defendant <b>said: I did not take</b> them. The claimant <b>takes an oath and receives</b> payment of his claim. <b>Rabbi Yehuda says:</b> This oath cannot be administered <b>unless there is partial admission</b> on the part of the defendant. <b>How so?</b> The case is where the claimant <b>said to him: You took two items. And he says: I took only one.</b> Since the defendant admits that he took one item from the house, the claimant takes an oath and receives payment of his whole claim.",
+            "<b>How</b> does this <i>halakha</i> apply to <b>one who was injured?</b> The case is where witnesses <b>testified about</b> the injured person <b>that he entered into the domain of</b> the defendant <b>whole but left injured, and</b> the claimant <b>said to</b> the defendant: <b>You injured me. And</b> the defendant <b>says: I did not injure</b> you. The injured party <b>takes an oath and receives</b> compensation. <b>Rabbi Yehuda says:</b> This oath cannot be administered <b>unless there is partial admission. How so?</b> The case is where the claimant <b>said to</b> the defendant: <b>You injured me twice. And the other says: I injured you only once.</b> In such a case, the injured party takes an oath that he was injured twice and receives compensation for both injuries.",
+            "<b>How</b> does this <i>halakha</i> apply to <b>one whose opposing</b> litigant is <b>suspect with regard to the</b> taking of an <b>oath</b> and therefore is not permitted to take the oath? One is considered suspect with regard to oaths if he has been found to have taken a false oath, <b>whether</b> it was <b>an oath of testimony, or whether</b> it was <b>an oath on a deposit, or even an oath</b> taken <b>in vain,</b> which is a less severe prohibition. There are also categories of people who by rabbinic decree are considered suspect with regard to oaths: If <b>one of</b> the litigants <b>was a dice player, or one who lends with interest, or</b> among <b>those who fly pigeons, or</b> among <b>the vendors of</b> produce of the <b>Sabbatical</b> Year, then the litigant <b>opposing him takes an oath and receives</b> payment of his claim. If <b>both</b> litigants <b>were suspect, the oath returned to its place.</b> This is <b>the statement of Rabbi Yosei,</b> and will be explained in the Gemara. <b>Rabbi Meir says:</b> Since neither can take an oath, <b>they divide</b> the disputed amount.",
+            "<b>And how</b> does this <i>halakha</i> apply to <b>the storekeeper</b> relying <b>on his ledger?</b> This ruling is <b>not</b> referring to the case <b>where</b> a storekeeper <b>says to</b> a customer: <b>It is written in my ledger that you owe me two hundred dinars. Rather,</b> it is referring to a case where a customer <b>says to</b> a storekeeper: <b>Give my son two <i>se’a</i> of wheat,</b> or: <b>Give my laborers a <i>sela</i></b> in small <b>coins.</b> And later the storekeeper <b>says: I gave</b> it to them; <b>but they say: We did not receive</b> it. In such a case, where the father or employer admits that he gave those instructions and it is also recorded in the storekeeper’s ledger, the storekeeper <b>takes an oath</b> that he gave the son the wheat or paid the laborers, <b>and he receives</b> compensation from the father or employer; <b>and</b> the laborers <b>take an oath</b> that they were not paid <b>and receive</b> their wages from the employer. <b>Ben Nannas said: How</b> is it that both <b>these and those come to</b> take <b>an oath in vain?</b> One of them is certainly lying. <b>Rather,</b> the storekeeper <b>receives</b> his compensation <b>without</b> taking <b>an oath, and</b> the laborers <b>receive</b> their wages <b>without</b> taking <b>an oath.</b>",
+            "If one <b>said to a storekeeper: Give me produce</b> valued <b>at a dinar, and he gave him</b> the produce. And later the storekeeper <b>said to him: Give me that dinar</b> you owe me, and the customer <b>said to him: I gave it to you, and you put it in</b> your <b>wallet [<i>be’unpali</i>], the customer shall take an oath that he gave him the dinar.</b> If, after he gave the storekeeper the money, the customer <b>said to him: Give me the produce,</b> and the storekeeper <b>said to him: I gave it to you and you transported it to your house, the storekeeper shall take an oath</b> that he has already filled the order, and he is exempt from supplying the produce. <b>Rabbi Yehuda says: Whoever has the produce in his possession has the advantage,</b> and his claim is accepted without his taking an oath. Similarly, if one <b>said to a money changer: Give me</b> small <b>coins</b> valued <b>at a dinar, and he gave him</b> the coins, and subsequently the money changer <b>said to him: Give me the dinar,</b> and the customer <b>said to him: I gave it to you, and you put it in your wallet; the customer shall take an oath</b> that he paid. If the customer <b>gave</b> the money changer <b>the dinar,</b> and then <b>said to him: Give me the coins,</b> and the money changer <b>said to him: I gave them to you and you cast them into your purse, the money changer shall take an oath. Rabbi Yehuda says: It is not a money changer’s way to give</b> even <b>an <i>issar</i> until he receives a dinar.</b> Therefore, the fact that the customer received the coins indicates that the money changer already received his payment.",
+            "These cases of taking an oath are <b>just like</b> other cases where the Sages <b>said</b> that one takes an oath and receives payment. The mishna (see <i>Ketubot</i> 87a) teaches: A woman <b>who vitiates her marriage contract</b> by acknowledging receipt of partial payment <b>may collect</b> the remainder <b>only by</b> taking <b>an oath; or</b> if <b>one witness testifies that</b> her marriage contract <b>has been paid, she may collect</b> it <b>only by</b> taking <b>an oath. She may collect</b> it <b>from liened property</b> that has been sold to a third party, <b>or from the property of orphans, only by</b> taking <b>an oath, and</b> a woman <b>who collects</b> it from her husband’s property <b>when not in his presence may collect</b> it <b>only by</b> taking <b>an oath. And likewise, orphans may collect</b> a loan <b>with</b> a promissory note inherited from their father <b>only by</b> taking <b>an oath.</b> Orphans who wish to collect payment of money owed to their father must take the following oath: On our <b>oath our father did not direct us</b> on his deathbed not to collect with this promissory note, <b>and our father did not say to us</b> that this note was paid, and <b>we did not find among our father’s documents</b> a record showing <b>that this</b> promissory <b>note was paid.</b> After taking that oath, they may collect the money. <b>Rabbi Yoḥanan ben Beroka says: Even</b> if <b>the son was born after the father’s death, he</b> needs to <b>take an oath</b> in order to <b>receive</b> the money owed to his father. <b>Rabban Shimon ben Gamliel said: If there are witnesses that the father said at the time of his death: This</b> promissory <b>note has not been paid,</b> the son <b>collects</b> the debt <b>without</b> having to take <b>an oath.</b>",
+            "<b>And these</b> people are sometimes required to <b>take an oath</b> that they do not owe anything even <b>when</b> there is <b>no</b> explicit <b>claim</b> against them: <b>Partners, sharecroppers, stewards [<i>apotropin</i>], a woman who does business from home,</b> where she manages the property of orphans, <b>and the member of the household</b> appointed to manage the household’s affairs. For example, in a case where one of these people <b>said to</b> one of the people whose property he or she manages: <b>What is your claim against me?</b> If the other replied: <b>It is</b> simply <b>my wish that you take an oath to me</b> that you have not taken anything of mine, the former is <b>liable</b> to take that oath. Once <b>the partners or the sharecroppers have divided</b> the common property, each taking his share, then one side <b>may not require an oath of</b> the other absent a definite claim. But if <b>an oath was imposed upon him due to some other situation, that oath can be extended</b> to impose <b>upon him any</b> other oath, i.e., it can be extended to apply to any other of their disputes. The mishna adds: <b>And the Sabbatical</b> Year <b>abrogates the</b> obligation to take <b>an oath</b> about a debt, just like it abrogates a debt."
+        ],
+        [
+            "<b>There are four</b> types of <b>bailees,</b> to whom different <i>halakhot</i> apply. They are as follows: <b>An unpaid bailee,</b> who receives no compensation for safeguarding the item in his care; <b>and a borrower,</b> who receives an item on loan for his own use without paying a rental fee; <b>a paid bailee,</b> who is paid a salary for safeguarding the deposited item; <b>and a renter,</b> i.e., one who pays a fee for the use of an item or animal. In the event that one of these bailees is unable to return the deposited item to its owner, the <i>halakha</i> with regard to liability is dependent upon what happened to the item, and upon the type of bailee: <b>An unpaid bailee takes an oath</b> attesting to the fact that he was not negligent with the care of the item and is then exempt from liability <b>for everything,</b> meaning for all types of damage, whether the item was lost, stolen, damaged, or if the animal died. Conversely, <b>a borrower</b> does not have the option of taking an oath, and <b>pays for everything,</b> whether the item was stolen, lost, damaged, or the animal died, even if it was by unavoidable accident. The <i>halakhot</i> of <b>a paid bailee and a renter</b> are the same: They <b>take an oath concerning an injured</b> animal, <b>and concerning a captured</b> one, <b>and concerning a dead</b> animal, attesting to the fact that these mishaps were not caused by negligence, but rather by unavoidable accident, and then are exempt from liability. <b>But they must pay</b> if the deposit cannot be returned due to <b>loss or theft,</b> even if these were not caused by negligence.",
+            "The mishna clarifies: If the owner of an ox <b>said to an unpaid bailee: Where is my ox?</b> And the unpaid bailee <b>said to him: It died, but</b> the truth was <b>that it was injured or captured or stolen or lost;</b> or if the bailee responded: <b>It was injured, but</b> the truth was <b>that it died or was captured or stolen or lost;</b> or if he responded: <b>It was captured, but</b> the truth was <b>that it died or was injured or stolen or lost;</b> or if he responded: <b>It was stolen, but</b> the truth was <b>that it died or was injured or captured or lost;</b> or if he responded: <b>It was lost, but</b> the truth was <b>that it died or was injured or captured or stolen,</b> in any of the above cases, if the owner of the ox then said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering, despite the fact that he took a false oath. The reason is that his false oath did not render him exempt from liability to pay.",
+            "If the owner says to an unpaid bailee: <b>Where is my ox?</b> And the unpaid bailee <b>said to him: I do not know what you are talking about, but</b> the truth was <b>that it died or was injured or captured or stolen or lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering, since he would not have been liable to pay in any of these cases. But if the owner said to the unpaid bailee: <b>Where is my ox?</b> And the unpaid bailee <b>said to him: It is lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen, and</b> then <b>witnesses testify that</b> the bailee <b>consumed it,</b> he <b>pays</b> the owner <b>the principal,</b> since he took the ox for himself. But if there were no witnesses, but after he took the oath <b>he admitted of his own</b> accord that he stole the ox and took a false oath, then he <b>pays</b> the owner the <b>principal and</b> the additional <b>one-fifth</b> payment, <b>and</b> he brings <b>a guilt-offering</b> to achieve atonement, as in any other case where one takes a false oath with regard to a deposit. Similarly, if the owner said to the unpaid bailee: <b>Where is my ox? And</b> the unpaid bailee <b>said to him: It was stolen,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen, and</b> then <b>witnesses testify that</b> the bailee <b>stole it,</b> he <b>pays double</b> the principal. <b>If he admitted of his own</b> accord that he stole it, then he is exempt from double payment for theft, but <b>pays</b> the <b>principal and</b> the additional <b>one-fifth</b> payment, <b>and</b> brings <b>a guilt-offering</b> to achieve atonement.",
+            "If the owner of an ox <b>said to someone in the marketplace,</b> i.e., a stranger who was not a bailee: <b>Where is my ox that you stole?</b> And the accused <b>says: I did not steal</b> it, <b>and</b> then <b>witnesses testify that</b> the accused <b>did steal it,</b> he <b>pays the double payment.</b> If <b>he slaughtered or sold</b> it, he <b>pays the fourfold or fivefold payment.</b> If the accused <b>saw witnesses that were approaching</b> to testify against him, and at that point <b>he said:</b> I admit that <b>I stole</b> the animal <b>but I did not slaughter or sell</b> it, <b>he pays only</b> the <b>principal.</b>",
+            "If the owner <b>said to a borrower: Where is my ox?</b> And the borrower <b>said to him:</b> <b>It died, but</b> the truth was that <b>it was injured or captured or stolen or lost;</b> or if he responded: <b>It was injured, but</b> the truth was <b>that it died or was captured or stolen or lost;</b> or if he responded: <b>It was captured, but</b> the truth was <b>that it died or was injured or stolen or lost;</b> or if he responded: <b>It was stolen, but</b> the truth was <b>that it died or was injured or captured or lost;</b> or if he responded: <b>It was lost, but</b> the truth was <b>that it died or was injured or captured or stolen,</b> in any of the above cases, if the owner of the ox said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the borrower <b>said: Amen,</b> he is <b>exempt</b> from bringing an offering for his false oath, since the oath did not render him exempt from liability to pay. He would have been liable to pay in any case.",
+            "But if the owner said to the borrower: <b>Where is my ox?</b> And the borrower <b>said to him: I do not know what you are talking about, but</b> the truth was <b>that it died or was injured or captured or stolen or lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the borrower <b>said: Amen,</b> the borrower is <b>liable</b> to bring a guilt-offering, as he took an oath that would render him exempt from liability to pay. If an owner <b>said to a paid bailee or a renter: Where is my ox?</b> And the latter <b>said to him: It died, but</b> the truth was <b>that it was injured or captured;</b> or if he said: <b>It was injured, but</b> the truth was <b>that it died or was captured; or if he said: It was captured, but</b> the truth was <b>that it died or was injured;</b> or if he said: <b>It was stolen, but</b> the truth was <b>that it was lost;</b> or if he said: <b>It was lost, but</b> the truth was <b>that it was stolen,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and he said: Amen,</b> the paid bailee or renter is <b>exempt</b> from bringing a guilt-offering. If the paid bailee or renter said: <b>It died or was injured or captured, but</b> the truth was <b>that it was stolen or lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and he said: Amen,</b> the paid bailee or renter is <b>liable</b> to bring a guilt-offering. If the paid bailee or renter said: <b>It was lost or stolen, but</b> the truth was <b>that it died or was injured or captured,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and he said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering. <b>This is the principle: Anyone who changes from</b> one claim of <b>liability to</b> another claim of <b>liability or from</b> one claim of <b>exemption to</b> another claim of <b>exemption or from</b> a claim of <b>exemption to</b> a claim of <b>liability</b> is <b>exempt</b> from bringing a guilt-offering. If he changes <b>from</b> a claim of <b>liability to</b> a claim of <b>exemption,</b> he is <b>liable. This is the principle: Anyone who takes an oath to be lenient with himself</b> is <b>liable;</b> if he takes an oath <b>to be stringent with himself,</b> he is <b>exempt.</b>"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Nezikin/Mishnah Shevuot/English/merged.json

@@ -0,0 +1,101 @@
+{
+    "title": "Mishnah Shevuot",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Shevuot",
+    "text": [
+        [
+            "With regard to <b>oaths</b> on an utterance of the lips, there are <b>two</b> types <b>that are</b> actually <b>four</b> types. The Torah specifies only two types of oaths whose violation renders one liable to bring a sliding-scale offering to atone for his transgression (see Leviticus 5:4): Where a person takes an oath to perform some action, and where he takes an oath to refrain from performing some action. With regard to both types, the Torah explicitly mentions liability only for an oath pertaining to one’s future behavior. Nevertheless, the Sages derive that one is also liable for a violation of both types of oaths when they pertain to one’s past behavior. Accordingly, although only two types are explicitly mentioned in the Torah, the Sages derive that there are actually four types. The mishna lists similar groups of <i>halakhot</i>. With regard to cases of <b>awareness of the defiling</b> of the Temple by entering it while one is ritually impure, or defiling its sacrificial foods by partaking of them while one is ritually impure, there are <b>two</b> types <b>that are</b> actually <b>four.</b> It is prohibited for an impure person to enter the Temple (see Numbers 19:20) or to partake of its sacrificial foods (see Leviticus 7:19–20). If one transgressed either prohibition during a lapse of awareness, then upon becoming aware of his transgression, he is liable to bring a sliding-scale offering (see Leviticus 5:2). The Torah specifies that one is liable to bring the offering only in the case in which he had a lapse of awareness of the fact that he was impure. The Sages derive that one is liable not only in these two cases, but also where he was aware of his personal status but had a lapse of awareness concerning the identity of the place he was entering or the status of the foods he ate. With regard to acts of <b>carrying out</b> that are prohibited <b>on Shabbat,</b> there are <b>two</b> types <b>that are</b> actually <b>four.</b> On Shabbat, it is prohibited to transfer an item from domain to domain. The Torah explicitly refers to only two cases, both of which involve an item being transferred from a private domain to a public domain: Where the transfer is made by a person who remains in the public domain, and where the transfer is made by a person who remains in the private domain. The Sages derive that liability is incurred in these cases also if the item is transferred from the public domain to the private domain. Although only two types are mentioned by the Torah, the Sages derive that there are actually four types. With regard to <b>shades of</b> leprous <b>marks</b> on a person’s skin, there are <b>two</b> types <b>that are</b> actually <b>four.</b> The Torah specifies that if a leprous mark appears on a person’s skin, the afflicted person must undergo a process of purification and then bring various offerings. Part of the classification of these types of leprosy is based on their shade of white. Two types of marks are explicitly mentioned in the Torah, and the Sages derive that each of these two types has a secondary mark.",
+            "The mishna returns to the subject of defiling the Temple or its sacrificial foods. It elaborates on which offerings atone for different cases of defiling the Temple or its sacrificial foods: In cases <b>in which</b> one <b>had awareness,</b> i.e., he knew he was ritually impure and was aware of the sanctity of the Temple or foods involved <b>at the beginning,</b> i.e., before he transgressed, <b>and</b> had <b>awareness at the end,</b> i.e., after the transgression, <b>but</b> had <b>a lapse of awareness</b> of one of those two components <b>in between,</b> while he actually transgressed, <b>this</b> person is liable <b>to</b> bring <b>a sliding-scale</b> offering. For cases <b>in which</b> one <b>had awareness at the beginning,</b> transgressed during a lapse of awareness, <b>and</b> still <b>had no awareness at the end,</b> the <b>goat whose</b> blood presentation is <b>performed inside</b> the Sanctuary on Yom Kippur, <b>and Yom Kippur</b> itself, <b>suspend</b> any punishment that he deserves <b>until he becomes aware</b> of his transgression; <b>and</b> then to achieve atonement <b>he brings a sliding-scale</b> offering.",
+            "For cases in which one <b>did not have awareness at the beginning but had awareness at the end,</b> the <b>goat whose</b> blood presentation is <b>performed outside</b> the Sanctuary, i.e., the goat of the additional offerings of Yom Kippur, <b>and Yom Kippur</b> itself, <b>atone, as it is stated</b> with regard to the offerings brought on Yom Kippur: “One goat for a sin-offering <b>aside from the sin-offering of the atonements”</b> (Numbers 29:11). The verse juxtaposes the internal and external goats together to teach that <b>for that which this</b> one <b>atones, that</b> one <b>atones. Just as the internal</b> goat, i.e., the one whose blood presentation is performed inside the Sanctuary, <b>atones only for a case in which there was awareness</b> of the components of the transgression at some point, i.e., at the beginning, <b>so too, the external</b> goat, i.e., the goat of the additional offerings of Yom Kippur, <b>atones only for a case in which there was awareness</b> at some point, i.e., at the end.",
+            "<b>And for</b> cases in <b>which</b> one <b>did not have awareness, neither at the beginning nor at the end,</b> the <b>goats</b> brought as sin-offerings for the additional offerings <b>of the Festivals and</b> the <b>goats</b> brought as sin-offerings for the additional offerings <b>of</b> the <b>New Moons atone.</b> This is <b>the statement of Rabbi Yehuda. Rabbi Shimon says:</b> The <b>goats of the Festivals atone</b> for cases in which one never had awareness of the transgression, <b>but</b> the <b>goats of</b> the <b>New Moons</b> do <b>not. But</b> if so, <b>for what do</b> the <b>goats of</b> the <b>New Moons atone?</b> They atone <b>for a ritually pure</b> person <b>who</b> unwittingly <b>partook of ritually impure</b> sacrificial food. <b>Rabbi Meir says:</b> With regard to <b>all the goats</b> offered as additional offerings, those of the New Moons, Festivals, and Yom Kippur, <b>their atonement,</b> i.e., the atonement that they effect, <b>is the same;</b> they all atone <b>for</b> the <b>defiling of</b> the <b>Temple</b> by entering it while impure, <b>or</b> for the defiling of <b>its sacrificial</b> foods by partaking of them while impure. <b>Rabbi Shimon would say,</b> delineating his opinion as the mishna expresses it above: The <b>goats of</b> the <b>New Moons atone for a ritually pure</b> person <b>who</b> unwittingly <b>partook of ritually impure</b> sacrificial food. <b>And</b> with regard to the defiling of the Temple or its sacrificial foods, the goats <b>of</b> the <b>Festivals atone for</b> cases <b>in which</b> one <b>did not have awareness, neither at the beginning nor at the end, and</b> the goats of the additional offerings <b>of Yom Kippur atone for</b> cases <b>in which</b> one <b>did not have awareness at the beginning but did have awareness at the end.</b> The Rabbis <b>said to him: What is</b> the <i>halakha</i> with regard to <b>whether</b> goats consecrated for different days <b>may be sacrificed, this</b> one <b>in</b> place of <b>that</b> one? For example, if a goat was initially consecrated to be sacrificed as part of the Yom Kippur additional offerings, may it be sacrificed as part of the Festival additional offerings instead? Rabbi Shimon <b>said to them: They may be sacrificed. They said to him: Since,</b> according to you, <b>their atonement is not the same, how could they</b> possibly <b>be sacrificed, this</b> one <b>in</b> place of <b>that</b> one? Rabbi Shimon <b>said to them:</b> They can be interchanged, since ultimately <b>all of them come to atone for</b> the <b>defiling of</b> the <b>Temple or its sacrificial</b> foods.",
+            "<b>Rabbi Shimon ben Yehuda says in the name of</b> Rabbi Shimon a tradition of his opinion that differs from the way the mishna expresses it above: The <b>goats of</b> the <b>New Moons atone for a ritually pure</b> person <b>who</b> unwittingly <b>partook of ritually impure</b> sacrificial food. The goats <b>of</b> the <b>Festivals exceed them, as they atone</b> both <b>for a pure</b> person <b>who partook of impure</b> sacrificial food <b>and</b> also <b>for</b> cases of defiling the Temple or its sacrificial foods <b>in which</b> one <b>did not have awareness, neither at the beginning nor at the end.</b> The goats <b>of Yom Kippur</b> further <b>exceed them, as they atone</b> both <b>for a ritually pure</b> person <b>who partook of ritually impure</b> sacrificial food <b>and for</b> cases of defiling the Temple or its sacrificial foods <b>in which</b> one <b>did not have awareness, neither at the beginning nor at the end; and</b> they also atone <b>for</b> cases <b>in which</b> one <b>did not have awareness at the beginning but did have awareness at the end.</b> The Rabbis <b>said to him: What is</b> the <i>halakha</i> with regard to <b>whether</b> goats consecrated for different days <b>may be sacrificed, this</b> one <b>in</b> place of <b>that</b> one? Rabbi Shimon <b>said to them: Yes,</b> they can be interchanged. <b>They said to him: If</b> what you say is <b>so,</b> granted that the goats <b>of Yom Kippur may be sacrificed on</b> the <b>New Moons, but how could</b> the goats <b>of</b> the <b>New Moons be sacrificed on Yom Kippur</b> when they will need <b>to effect atonement</b> for <b>that which they were not</b> consecrated <b>for?</b> Rabbi Shimon <b>said to them:</b> They can all be interchanged, since ultimately <b>all of them come to atone for</b> the <b>defiling of</b> the <b>Temple or its sacrificial</b> foods, even if each one atones for a different case.",
+            "<b>And for</b> the <b>intentional defiling of</b> the <b>Temple or its sacrificial</b> foods, both the <b>goat whose</b> blood presentation is <b>performed inside</b> the Sanctuary on Yom Kippur, <b>and Yom Kippur</b> itself, <b>atone.</b> The mishna delineates how atonement is effected for other transgressions: <b>For</b> all <b>other transgressions that are</b> stated <b>in the Torah,</b> whether they are <b>the minor</b> ones <b>or the major</b> ones, whether they were <b>intentional or unwitting,</b> whether <b>one became aware</b> of them before Yom Kippur <b>or did not become aware</b> of them until after Yom Kippur, whether they involve <b>a positive mitzva or a prohibition,</b> whether the transgressors are subject to <b>excision from the World-to-Come [<i>karet</i>] or</b> to one of the <b>court</b>-imposed <b>death penalties,</b> the <b>scapegoat</b> sent to Azazel on Yom Kippur <b>atones.</b>",
+            "<b>Israelites and priests and</b> the <b>anointed priest,</b> i.e., the High Priest, achieve atonement from the scapegoat equally. <b>What</b> is the difference <b>between Israelites, priests, and</b> the <b>anointed priest?</b> The difference is <b>only that the priests achieve atonement for</b> their <b>defiling of</b> the <b>Temple or its sacrificial</b> foods through <b>the bull</b> that the High Priest offers on Yom Kippur, whereas the Israelites achieve atonement for defiling caused by them through the goats that are sacrificed on Yom Kippur. <b>Rabbi Shimon says:</b> With regard to the defiling of the Temple or its sacrificial foods, <b>just as</b> the <b>blood of the goat, whose</b> blood presentation is <b>performed inside</b> the Sanctuary, <b>atones for Israelites, so</b> too, the <b>blood of the bull</b> of the High Priest, whose blood presentation is also performed inside the Sanctuary, <b>atones for the priests.</b> And for all other transgressions, <b>just as</b> the <b>confession</b> made <b>over the scapegoat atones for Israelites, so</b> too, the <b>confession</b> made <b>over</b> the <b>bull atones for the priests.</b>"
+        ],
+        [
+            "With regard to cases of <b>awareness of the defiling</b> of the Temple by entering it while one is ritually impure, or defiling its sacrificial foods by partaking of them while one is ritually impure, there are <b>two</b> types <b>that are</b> actually <b>four.</b> How so? If <b>one became ritually impure and he was aware</b> that he was impure, <b>but</b> afterward his <b>impurity was hidden from him, though he remembered</b> that he was partaking of <b>sacrificial</b> food, which is forbidden to one who is in a state of ritual impurity; this is one of the four types of awareness of impurity. If the fact that he was partaking of <b>sacrificial</b> food <b>was hidden from him, though he remembered the ritual impurity</b> that he had contracted; this is the second of the four types of awareness of impurity. And the same <i>halakha</i> applies if both <b>this and that were hidden from him,</b> both the fact that he was impure and the fact that he was partaking of sacrificial food. In all these cases, if <b>he partook of the sacrificial</b> food <b>and was unaware</b> either that he was impure, or that the food was sacrificial food, or both, <b>and after he partook of</b> it <b>he became aware</b> of that which he had forgotten, <b>he is</b> required to bring <b>a sliding-scale</b> offering. In this type of offering, the sinner sacrifices an animal, bird, or meal-offering, depending on his financial status. And similarly with regard to entering the Temple: If <b>one became ritually impure and he was aware</b> that he was impure, <b>but</b> afterward his <b>impurity was hidden from him,</b> though <b>he remembered</b> that he was entering <b>the Temple,</b> which is prohibited for one who is in a state of ritual impurity; this is the third of the four types of awareness of impurity. If the fact that he was entering <b>the Temple was hidden from him,</b> though <b>he remembered the ritual impurity</b> that he had contracted; this is the fourth type of awareness of impurity. And the same <i>halakha</i> applies if both <b>this and that were hidden from him,</b> both the fact that he was impure and the fact that he was entering the Temple. In all these cases, if <b>he entered the Temple and was unaware</b> either that he was impure, or that he was entering the Temple, or both, <b>and after he left he became aware</b> of what was hidden from him, <b>he is</b> required to bring <b>a sliding-scale</b> offering.",
+            "As for the boundaries of the Temple with regard to the <i>halakhot</i> of impurity, <b>the same</b> <i>halakha</i> applies to <b>one who enters the</b> area that was part of the original Temple <b>courtyard and</b> to <b>one who enters the</b> later <b>addition to the</b> Temple <b>courtyard,</b> because the additional section is sanctified with the full sanctity of the Temple courtyard. The mishna notes: <b>As, additions can be made to the city</b> of Jerusalem <b>or to the</b> Temple <b>courtyards only by</b> a special body comprising the <b>king, a prophet, the <i>Urim VeTummim</i>, and the Sanhedrin of seventy-one</b> judges, <b>and with two thanks-offerings and with</b> a special <b>song.</b> Once the addition to the courtyard is made by this body and this process, it is given the full sanctity of the original courtyard area. The mishna provides certain details of the consecration ceremony. <b>And the court</b> would <b>move</b> forward, <b>and two thanks-offerings</b> would be brought <b>after them, and all of the Jewish people</b> would follow <b>behind them.</b> When they would reach the end of the place that they desired to consecrate, <b>the inner</b> thanks-offering would <b>be eaten and the outer one</b> would <b>be burned.</b> The details of this ceremony will be described in the Gemara. <b>And</b> with regard to <b>any</b> addition to the Temple <b>that was not made with all these</b> ceremonial procedures, <b>one who enters there</b> while ritually impure <b>is not liable</b> to bring an offering if his entry was unwitting, nor to be punished with <i>karet</i>, excision from the World-to-Come, if his entry was intentional.",
+            "The first part of the mishna discussed one who became ritually impure before entering the Temple. The mishna proceeds to consider a case involving one who was ritually pure when he entered the Temple but <b>who became impure</b> while <b>in the</b> Temple <b>courtyard, and</b> afterward, his <b>impurity was hidden from him</b> but <b>he remembered</b> that he was standing in <b>the Temple,</b> or the fact that he was standing in <b>the Temple was hidden from him</b> but <b>he remembered</b> his <b>impurity,</b> or both <b>this</b> fact <b>and that</b> fact <b>were hidden from him.</b> In all these cases, if <b>he bowed</b> down, <b>or he tarried</b> in the Temple courtyard <b>long enough to bow down</b> even though he did not actually bow, <b>or he went out</b> by way of <b>a longer</b> route when he could have taken a shorter route, he is <b>liable</b> to bring a sliding-scale offering. But if he left the Temple via <b>the shortest</b> way, he is <b>exempt.</b> <b>This</b> mitzva that the ritually impure must be sent out of the Temple <b>is the positive mitzva concerning the Temple for which,</b> as is taught elsewhere in the Mishna (<i>Horayot</i> 8b), the Sanhedrin <b>is not liable</b> to bring an offering for an erroneous ruling. A communal bull sin-offering is brought because of the unwitting transgression of a prohibition involving an action by the Jewish people resulting from an erroneous halakhic decision handed down by the Sanhedrin. But if the Sanhedrin mistakenly ruled that one who became impure while in the Temple may leave by way of a longer route, they do not bring this offering, as it is brought only for an erroneous ruling on a matter that requires the bringing of a fixed sin-offering, and not a sliding-scale offering, for its unwitting violation.",
+            "<b>And which is the positive mitzva with regard to a menstruating woman for which,</b> as is taught in <i>Horayot</i> there, the Sanhedrin is <b>liable</b> to bring a bull offering for an erroneous ruling? If a man <b>was engaging in intercourse with a ritually pure woman, and</b> during the course of their act of intercourse <b>she</b> experienced menstrual bleeding and <b>said to him: I have become impure, and</b> unwittingly <b>he immediately withdrew</b> from her and did not wait until his penis became flaccid, he is <b>liable</b> to bring a sin-offering for engaging in intercourse with a menstruating woman, <b>because his withdrawal</b> from her <b>is as pleasant to him as his entry.</b> If the Sanhedrin mistakenly ruled that one may withdraw immediately, they bring a bull offering for their erroneous ruling.",
+            "<b>Rabbi Eliezer says:</b> With regard to the sliding-scale offering the verse states: “Or if a person touches any impure thing, whether it is the carcass of a non-kosher undomesticated animal, or the carcass of a non-kosher domesticated animal, or the carcass of a non-kosher <b>creeping animal, and it is hidden from him”</b> (Leviticus 5:2). A precise reading of this verse indicates that in a case where one has <b>a lapse of awareness</b> that he had contracted ritual impurity by touching <b>a creeping animal,</b> he is <b>liable</b> to bring a sliding-scale offering for having defiled the Temple or the sacrificial food, <b>but he is not liable</b> to bring such an offering in a case where he has <b>a lapse of awareness</b> that he is entering the <b>Temple</b> or partaking of sacrificial food. Similarly, <b>Rabbi Akiva says:</b> The verse states: <b>“And it is hidden from him, so that he is impure”</b> (Leviticus 5:2), thereby teaching that in a case when one has <b>a lapse of awareness</b> that he had contracted <b>ritual impurity,</b> he is <b>liable</b> to bring a sliding-scale offering, <b>but</b> one <b>is not liable</b> to bring such an offering in a case when he has <b>a lapse of awareness</b> that he is entering the <b>Temple</b> or partaking of sacrificial food. <b>Rabbi Yishmael says:</b> The verse states: <b>“And it is hidden</b> from him” (Leviticus 5:2), and it states: <b>“And it is hidden</b> from him” (Leviticus 5:3), <b>twice,</b> in order <b>to render one liable</b> to bring a sliding-scale offering both in a case where one has <b>a lapse of awareness</b> that he had contracted <b>ritual impurity and</b> in a case where one has <b>a lapse of awareness</b> that he is entering the <b>Temple.</b>"
+        ],
+        [
+            "With regard to <b>oaths</b> attesting to the truth about an utterance, which, when violated, render one liable to bring a sliding-scale offering, there are <b>two</b> types <b>that are</b> actually <b>four</b> types. The initial two oaths, which relate to utterances about the future and are explicitly prohibited in the Torah, are: On my <b>oath I will eat, or:</b> On my oath <b>I will not eat.</b> These are expanded to four, to include oaths concerning utterances about the past: On my oath <b>I ate, or:</b> On my oath <b>I did not eat.</b> If one says: On my <b>oath I will not eat, and he</b> then <b>ate any amount,</b> even less than an olive-bulk, he is <b>liable;</b> this is <b>the statement of Rabbi Akiva.</b> The Rabbis <b>said to Rabbi Akiva: Where do we find that</b> one who <b>eats any amount is liable,</b> leading you to say <b>that this</b> person is <b>liable? Rabbi Akiva said to them: And where do we find one who speaks and</b> is liable to <b>bring an offering</b> for it, <b>as this</b> oath taker merely <b>speaks,</b> i.e., takes an oath, <b>and brings an offering</b> for it? If one said: On my <b>oath I will not eat, and</b> then he <b>ate and drank, he is liable</b> to bring <b>only one</b> offering, because an oath to refrain from eating includes refraining from drinking. If he said: On my <b>oath I will not eat and I will not drink, and</b> then he <b>ate and drank,</b> he is <b>liable</b> to bring <b>two</b> offerings.",
+            "If he said: On my <b>oath I will not eat, and</b> then he <b>ate wheat bread and barley bread and spelt bread, he is liable</b> to bring <b>only one</b> offering. If he said: On my <b>oath I will not eat wheat bread or barley bread or spelt bread, and</b> then he <b>ate</b> all of them, he is <b>liable</b> to bring an offering <b>for each and every one.</b> ",
+            "If he said: On my <b>oath I will not drink, and</b> then he <b>drank several</b> kinds of <b>liquids, he is liable</b> to bring <b>only one</b> offering. If he said: On my <b>oath I will not drink wine or oil or honey, and</b> then <b>he drank</b> all of them, he is <b>liable</b> to bring an offering <b>for each and every one.</b> ",
+            "If he said: On my <b>oath I will not eat, and he ate foods that are inedible or drank liquids that are not potable,</b> he is <b>exempt.</b> If he said: On my <b>oath I will not eat, and</b> then he <b>ate</b> the meat of unslaughtered <b>carcasses or <i>tereifot</i>, repugnant creatures or creeping animals,</b> he is <b>liable. And Rabbi Shimon deems</b> him <b>exempt,</b> since he is already under oath from Mount Sinai not to eat them and an oath cannot take effect where another oath is in force. But if he <b>said:</b> It is <b><i>konam</i></b> for <b>my wife to derive benefit from me if I ate today, and he had eaten carcasses or <i>tereifot</i>, repugnant creatures or creeping animals, his wife is prohibited</b> from deriving benefit from him. ",
+            "If one unwittingly takes a false oath about the past or breaks an oath he made about the future, <b>both</b> if it is an oath that addresses <b>matters that concern oneself and</b> if it is an oath that addresses <b>matters that concern others,</b> he is liable to bring a sliding-scale offering for an oath on an utterance. <b>And</b> likewise, an oath on an utterance may address <b>both tangible matters and intangible matters.</b> <b>How so?</b> Examples of oaths about future actions that concern others are if one <b>said:</b> On my <b>oath I will give so-and-so</b> a particular item, <b>or:</b> On my oath <b>I will not give</b> it to him. Examples of such oaths about the past are if one said: On my oath <b>I gave</b> another a particular item, <b>or:</b> On my oath <b>I did not give</b> it to him. Examples of oaths about the future that address intangible matters are where one said: On my oath <b>I will sleep, or:</b> On my oath <b>I will not sleep.</b> Examples of such oaths about the past are where one said: On my oath <b>I slept, or:</b> On my oath <b>I did not sleep.</b> Other examples of oaths about intangible matters are when one takes an oath, saying: <b>I will throw a stone into the sea, or: I will not throw</b> it, or: <b>I threw</b> it, <b>or: I did not throw</b> it. <b>Rabbi Yishmael says: One is liable only</b> for an oath on an utterance taken <b>about the future, as it is stated:</b> “Or if anyone take an oath clearly with his lips <b>to do evil, or to do good,</b> whatsoever it be that a man shall utter clearly with an oath” (Leviticus 5:4). The Torah refers explicitly only to oaths about what one will do in the future. <b>Rabbi Akiva said to him: If so,</b> and one is liable only for oaths explicitly mentioned in the verse, then <b>I have</b> derived <b>only</b> that one is liable for an oath on an utterance with regard to <b>matters to which doing evil and doing good apply. From where</b> do I derive that one is liable for an oath on an utterance with regard to <b>matters to which doing evil and doing good do not apply?</b> Rabbi Yishmael <b>said to him:</b> The <i>halakha</i> in these cases is derived <b>by amplification of</b> the meaning of <b>the verse.</b> Rabbi Akiva <b>said to him: If the verse is amplified for this,</b> i.e., to extend the <i>halakha</i> of an oath on an utterance to matters that do not involve doing evil or good, <b>the verse is amplified for that,</b> i.e., oaths about the past.",
+            "If one <b>takes an oath to refrain from</b> performing <b>a mitzva and he does not refrain,</b> he is <b>exempt</b> from bringing an offering for an oath on an utterance. If he takes an oath <b>to perform</b> a mitzva <b>and he does not perform</b> it, he is also <b>exempt, though it would have been fitting</b> to claim <b>that he is liable</b> to bring the offering, <b>in accordance with the statement of Rabbi Yehuda ben Beteira.</b> The mishna explains: <b>Rabbi Yehuda ben Beteira said: What? If,</b> with regard to an oath concerning <b>an optional</b> matter, <b>for which one is not under oath from Mount Sinai, he is liable for</b> breaking <b>it,</b> then with regard to an oath about <b>a mitzva, for which he is under oath from Mount Sinai, is it not logical that he would be liable for</b> breaking <b>it?</b>The Rabbis <b>said to him: No, if you said</b> that one is liable <b>for</b> breaking <b>an oath</b> concerning <b>an optional</b> action, <b>where</b> the Torah <b>rendered</b> one liable for <b>a negative</b> oath not to perform it <b>like</b> for <b>a positive</b> oath to perform it, <b>shall you</b> also <b>say</b> one is liable <b>with regard to</b> breaking <b>an oath</b> concerning <b>a mitzva, where</b> the Torah <b>did not render</b> one liable for <b>a negative</b> oath <b>like</b> for <b>a positive</b> oath, <b>since if one takes an oath to refrain</b> from performing <b>a mitzva and did not refrain,</b> he is <b>exempt.</b> ",
+            "If one says: On my <b>oath I will not eat this loaf,</b> and he then says again: On my <b>oath I will not eat it,</b> and again: On my <b>oath I will not eat it, and he</b> then <b>ate it, he is liable only once.</b> Once the first oath had taken effect, the subsequent oaths could not, as a prohibition cannot take effect where another prohibition is already in place. <b>This is an oath on an utterance, for which</b> one is <b>liable</b> to receive <b>lashes for intentionally</b> breaking <b>it, and for unwittingly</b> breaking <b>it</b> one is liable to bring <b>a sliding-scale offering.</b> For <b>an oath</b> taken <b>in vain,</b> one is <b>liable</b> to receive <b>lashes when</b> it is taken <b>intentionally, and</b> one is <b>exempt when</b> it is taken <b>unwittingly.</b> ",
+            "<b>Which</b> oath <b>is an oath</b> taken <b>in vain,</b> mentioned in the previous mishna (27b)? It is when one <b>takes an oath to deny that which is known to people</b> to be true, for example, one <b>says about a stone column that it is</b> made <b>of gold, or about a man that he is a woman, or about a woman that she is a man.</b> Another type of oath taken in vain is when one <b>takes an oath about a matter that is impossible,</b> e.g., if he says: <b>If I did not see a camel flying through the air, or: If I did not see a snake</b> as large <b>as the beam of the olive press.</b> In the case of one who <b>said to witnesses: Come and testify for me,</b> and they replied: On our <b>oath we will not testify for you,</b> that is an oath taken in vain, because it involves <b>taking an oath to refrain from</b> performing <b>a mitzva.</b> Other examples of this include an oath <b>not to build a <i>sukka</i>, or not to take a <i>lulav</i>, or not to don phylacteries. This</b> type of oath <b>is an oath taken in vain, for</b> which one is <b>liable</b> to receive <b>lashes</b> if he takes the oath <b>intentionally, and for</b> which he is <b>exempt</b> if he takes it <b>unwittingly.</b>",
+            " If one said: On my <b>oath I will eat this loaf,</b> and later said: On my <b>oath I will not eat it, the first</b> oath is <b>an oath on an utterance, and the second</b> is <b>an oath</b> taken <b>in vain,</b> as he took an oath to perform an action that would violate his previous oath. If <b>he ate it, he violated</b> the prohibition against taking <b>an oath in vain.</b> If <b>he did not eat it, he violated</b> the prohibition against breaking <b>an oath on an utterance.</b> ",
+            "As opposed to the <i>halakhot</i> of an oath of testimony, which will be discussed in the following chapter, the <i>halakhot</i> of <b>an oath on an utterance apply to men and to women, to relatives and to non-relatives, to those who are fit</b> to testify <b>and to those who are disqualified,</b> whether the oath is taken <b>in the presence of a court or not in the presence of a court,</b> i.e., when one takes an oath <b>on his own,</b> at his own initiative. <b>And for</b> violating an oath <b>intentionally</b> one is <b>liable</b> to receive <b>lashes, and for</b> doing so <b>unwittingly</b> he is liable to bring <b>a sliding-scale offering.</b> ",
+            "Liability for <b>an oath</b> taken <b>in vain applies to men and to women, to relatives and to non-relatives, to those who are fit</b> to bear witness <b>and to those who are disqualified,</b> whether the oath is taken <b>in the presence of a court or not in the presence of a court, and</b> also when one takes an oath <b>on his own. And for</b> violating an oath <b>intentionally</b> one is <b>liable</b> to receive <b>lashes, and for</b> doing so <b>unwittingly</b> he is <b>exempt.</b> With regard to <b>both this,</b> an oath on an utterance, <b>and that,</b> an oath taken in vain, even if <b>he is administered the oath by others,</b> he is <b>liable.</b> For example, if one said: <b>If I did not eat today, or: I did not don phylacteries today,</b> and another said to him: <b>I administer an oath to you</b> that your statement is true, <b>and</b> the former <b>said: Amen,</b> he is <b>liable</b> if the statement was false. "
+        ],
+        [
+            "<b>The oath of testimony is practiced with regard to men but not with regard to women, with regard to non-relatives</b> of the litigants <b>but not with regard to relatives, with regard to</b> those <b>fit</b> to testify <b>but not with regard to</b> those <b>unfit</b> to testify due to a transgression that they performed. <b>And</b> the oath of testimony <b>is practiced only with regard to</b> those <b>fit to testify.</b> The oath of testimony is practiced both <b>in the presence of a court and not in the presence of a court,</b> when the potential witness takes the oath <b>on his own. But</b> if the oath is administered <b>by others</b> and those denying that they witnessed the incident in question neither take an oath nor answer amen to the administered oath, <b>they are not liable until they deny</b> any knowledge of the incident in question <b>in court.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say: Whether</b> one of the witnesses takes the oath <b>on his own or whether</b> the oath is administered <b>by others,</b> the witnesses <b>are not liable until they deny</b> any knowledge of the incident in question before the litigants <b>in court.</b> ",
+            "<b>And one is liable for</b> the act of taking a false <b>oath with intent and for an unwitting</b> act of taking a false oath, i.e., he is unaware of the liability for taking a false oath, provided that he takes the oath <b>with intent</b> in terms of <b>the testimony,</b> i.e., he takes an oath that he has no knowledge of the matter even though he knows that he witnessed the incident. <b>But</b> witnesses <b>are not liable for</b> taking the oath if they were <b>unwitting</b> in terms of the testimony, i.e., they believe that they have no knowledge of the matter. <b>And what are they liable for</b> by taking a false <b>oath with intent?</b> They are liable to bring <b>a sliding-scale offering.</b>",
+            "Liability to bring a sliding-scale offering for taking a false <b>oath of testimony, how so?</b> In a case where the plaintiff <b>said to two</b> individuals: <b>Come and testify</b> on <b>my</b> behalf, and they replied: On our <b>oath we do not know any testimony on your</b> behalf, i.e., we do not have any knowledge of the matter you speak of, <b>or</b> in a case where <b>they said to him: We do not know</b> any <b>testimony on your</b> behalf, and he said to them: <b>I administer an oath to you, and they said: Amen;</b> if it was determined that they lied, <b>these</b> two witnesses <b>are liable.</b> If <b>he administered an oath to them five times outside the court, and they came to court and admitted</b> that they had knowledge of the incident in question and testified, they are <b>exempt.</b> But if <b>they denied</b> knowledge of the incident in court as well, they are <b>liable for each and every one</b> of the oaths administered to them outside the court. If <b>he administered an oath to them five times before the court, and they denied</b> knowledge of the incident, <b>they are liable</b> for taking <b>only one</b> false oath. <b>Rabbi Shimon said: What is the reason</b> for this ruling? <b>Since</b> once they denied that they had any knowledge of the incident <b>they can no</b> longer <b>retract</b> that denial <b>and admit</b> that they have knowledge of the matter. Therefore, there was only one oath of testimony, and there is no liability for the remaining oaths.",
+            "If <b>both of</b> the witnesses <b>denied</b> knowledge of the incident <b>together, both of them are liable.</b> If they denied knowledge <b>one after the other, the first</b> who denied knowledge is <b>liable, and the second</b> is <b>exempt,</b> as once the first witness denies knowledge of the incident, the second is an individual witness, whose testimony is not decisive. If <b>one</b> of the two witnesses <b>denied</b> knowledge of the incident, <b>and</b> the other <b>one admitted</b> that he had knowledge and proceeded to testify, <b>the one who denies</b> knowledge of the incident is <b>liable.</b> If <b>there were two sets of witnesses</b> that took the oath of testimony, and <b>the first</b> set <b>denied</b> knowledge of the matter <b>and then the second</b> set <b>denied</b> knowledge of the matter, <b>both of</b> the sets <b>are liable, because the testimony can exist with either of them,</b> as even after the first set denies knowledge of the incident, the second remains capable of providing decisive testimony.",
+            "In a case where the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify on my behalf that I have in the possession of so-and-so a deposit, and</b> an outstanding <b>loan, and a stolen item, and a lost item,</b> and they lied in reply: On our <b>oath we do not know</b> any <b>testimony on your behalf, they are liable</b> for taking <b>only one</b> false oath of testimony. But if they lied in reply: On our <b>oath we do not know that you have in the possession of so-and-so a deposit, and</b> an outstanding <b>loan, and a stolen item, and a lost item, they are liable for each and every one</b> of the components of the claim. It is as though they took a separate oath with regard to each of the details of the claim. In a case where the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify that I have in the possession of so-and-so a deposit of wheat, and barley, and spelt,</b> and they lied in reply: On our <b>oath we do not know</b> any <b>testimony on your</b> behalf, <b>they are liable</b> for taking <b>only one</b> false oath of testimony. But if they lied in reply: On our <b>oath we do not know</b> any <b>testimony on your</b> behalf <b>that you have in the possession of so-and-so wheat, and barley, and spelt, they are liable for each and every one</b> of the components of the claim.",
+            "In a case where the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify on my behalf that I have in the possession of so-and-so</b> an outstanding payment for <b>damage; or</b> an outstanding payment for <b>half the damage,</b> which the owner pays for damage caused by his innocuous ox goring another animal; <b>or</b> with regard to an outstanding <b>payment of double</b> the principal that a thief must pay the owner of the stolen item; <b>or</b> with regard to an outstanding <b>payment of four or five</b> times the principal that a thief pays when he stole a sheep or an ox, respectively, and then slaughtered or sold it; <b>or</b> in a case where the plaintiff said: I administer an oath to you concerning your refusal to testify if you do not come and testify <b>that so-and-so raped my daughter; or, he seduced my daughter; or, that my son struck me; or, that another injured me; or, that he set my stack of grain on fire on Yom Kippur;</b> if in any of these cases the witnesses took an oath falsely denying any knowledge of the matter on behalf of the plaintiff, <b>these</b> witnesses <b>are liable</b> for taking a false oath of testimony.",
+            "In a case where the plaintiff said to two witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify that I am a priest,</b> or <b>that I am a Levite,</b> or <b>that I am not the son of</b> a priest and <b>a divorced woman,</b> or <b>that I am not the son of</b> a priest and <b>a <i>ḥalutza</i>,</b> or <b>that so-and-so is a priest,</b> or <b>that so-and-so is a Levite,</b> or <b>that he is not the son of</b> a priest and <b>a divorced woman,</b> or <b>that he is not the son of</b> a priest and <b>a <i>ḥalutza</i>;</b> in all these cases the witnesses are exempt from liability for taking a false oath of testimony, because these do not involve monetary claims. Likewise, if the plaintiff said to them: I administer an oath to you concerning your refusal to testify if you do not come and testify <b>that so-and-so raped his daughter, or</b> that <b>he seduced his daughter, or that my son injured me, or that another</b> person <b>wounded me</b> on Shabbat, or <b>that he set my stack of grain on fire on Shabbat;</b> in all these cases <b>these</b> witnesses <b>are exempt,</b> as each case is punishable with the death penalty, and therefore they are cases that do not involve monetary payment.",
+            "If one said to witnesses: <b>I administer an oath to you</b> concerning your refusal to testify <b>if you do not come and testify on my behalf that so-and-so said</b> he is going <b>to give me two hundred dinars and he did not give</b> them to me, and they take false oaths that they have no knowledge of the matter, <b>they are exempt</b> from liability to bring an offering for taking a false oath of testimony, <b>as one is liable</b> for taking a false oath of testimony <b>only</b> in a case involving <b>a monetary claim like a deposit</b> in the sense that were the witnesses to testify, the individual would be liable to pay. In the case of a promise to give a gift he could claim that he merely reconsidered.",
+            "If one said to witnesses: <b>I administer an oath to you that when you will know testimony</b> relevant <b>to me you will come and testify on my behalf, these</b> witnesses <b>are exempt</b> from liability for taking a false oath of testimony even if they do not testify, <b>due to</b> the fact <b>that the oath preceded</b> their knowledge of the relevant <b>testimony.</b>",
+            "If one <b>stood in the synagogue and said</b> for all to hear: <b>I administer an oath to you that if you know testimony</b> relevant <b>to me you will come and testify on my behalf, these</b> witnesses <b>are exempt until he directs</b> his demand <b>to</b> specific individuals.",
+            "If <b>one said to two</b> people: <b>I administer an oath to you, so-and-so and so-and-so, that if you know testimony</b> relevant <b>to me you will come and testify on my behalf,</b> and they respond: On our <b>oath we do not know</b> any <b>testimony</b> relevant <b>to you, and they know testimony</b> relevant <b>to him,</b> not based on an incident they witnessed but based on <b>hearsay testimony,</b> which is not valid testimony, <b>or</b> if <b>one of</b> the witnesses <b>is found</b> to be <b>a relative or disqualified, these</b> witnesses <b>are exempt</b> from liability for taking a false oath of testimony because they are unfit witnesses.",
+            "If the plaintiff <b>sent</b> the demand for their testimony <b>by means of his slave, or</b> in a case <b>where the defendant said to</b> the witnesses: <b>I administer an oath to you that if you know</b> any <b>testimony</b> relevant <b>to</b> the plaintiff <b>that you will come and testify on his behalf,</b> and they took a false oath that they have no knowledge of the matter, <b>these</b> witnesses <b>are exempt</b> from liability for taking a false oath of testimony <b>until they will hear</b> the demand to testify directly <b>from the mouth of the plaintiff.</b>",
+            "The mishna discusses the formula of an oath of testimony. If the plaintiff said to the witnesses: <b>I administer an oath to you</b> concerning your refusal to testify if you do not come and testify on my behalf, or even if he said: <b>I command you,</b> or <b>I bind you,</b> although he did not employ an unequivocal formula of an oath, <b>these</b> witnesses <b>are liable</b> for taking a false oath of testimony. If one administered the oath to the witnesses <b>in the</b> name of <b>heaven and in the</b> name of <b>earth, these</b> witnesses are <b>exempt</b> from liability for taking a false oath of testimony, as that is not an oath in the name of God. If one administered the oath to the witnesses <b>in</b> the name of <b><i>alef dalet</i>,</b> i.e., <i>Adonai</i>; <b>in</b> the name of <b><i>yod heh</i>,</b> the Tetragrammaton; <b>in</b> the name of the <b>Almighty [<i>Shaddai</i>]; in</b> the name of the Lord of <b>Hosts [<i>Tzevaot</i>]; in</b> the name of the <b>Gracious and Compassionate</b> One; <b>in</b> the name of He Who is <b>Slow to Anger; in</b> the name of He Who is <b>Abounding in Loving-kindness; or in</b> the name of <b>any of the appellations</b> of God, even though he did not mention the ineffable name of God, <b>these</b> witnesses are <b>liable</b> for taking a false oath of testimony. <b>One who curses</b> God <b>employing any of</b> these names or appellations of God is <b>liable</b> to be executed through stoning; this is <b>the statement of Rabbi Meir. And the Rabbis deem</b> him <b>exempt,</b> as they hold that one is liable for cursing God only if he employs the ineffable name of God. <b>One who curses his father or his mother employing any of</b> these names or appellations of God is <b>liable</b> to be executed through stoning; this is <b>the statement of Rabbi Meir. And the Rabbis deem</b> him <b>exempt,</b> as they hold that one is liable for cursing his father and his mother only if he employs the ineffable name of God. <b>One who curses himself or another employing any of</b> these names or appellations of God <b>violates a prohibition.</b> If one says: <b>The Lord God shall strike you</b> (see Deuteronomy 28:22), <b>and likewise</b> if one says: <b>God shall strike you</b> if you do not come to testify, <b>that is a curse that is written in the Torah,</b> and in such a case one is certainly liable if he fails to testify. If one says to the witnesses: God <b>shall not strike you, or:</b> God <b>shall bless you, or:</b> God <b>shall benefit you</b> if you come and testify, <b>Rabbi Meir deems</b> him <b>liable,</b> as one may infer from that statement that if he fails to testify God will strike him, or will not bless or benefit him. <b>And the Rabbis deem</b> him <b>exempt</b> because the curse is not explicitly stated."
+        ],
+        [
+            "One who takes a false oath denying that he is in possession of an item that another deposited with him is liable to return the item with an additional one-fifth of its value and to bring a guilt-offering (see Leviticus 5:20–26). The <i>halakhot</i> of <b>an oath on a deposit apply to men and to women, to non-relatives and to relatives,</b> i.e., even if the owner of the deposit and the purported bailee are related, <b>to</b> those <b>fit</b> to serve as witnesses <b>and to</b> those <b>disqualified</b> from doing so. These <i>halakhot</i> apply when the oath is taken <b>in the presence of a court and</b> when taken <b>not in the presence of a court,</b> as long as the oath is taken <b>on his own,</b> i.e., stated by the defendant himself. <b>But</b> if the oath is administered <b>by others,</b> he is <b>not liable unless he denies</b> the claim <b>in court;</b> this is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say: Both</b> when the defendant takes an oath <b>on his own and</b> when the oath is administered <b>by others, once</b> he has falsely <b>denied</b> the claim against him, he is <b>liable</b> to bring a guilt-offering and to pay restitution and an additional one-fifth, even if the oath was not administered in the presence of a court. <b>And</b> one is <b>liable</b> to bring an offering <b>for intentionally</b> taking a false <b>oath</b> on a deposit <b>and for unwittingly</b> taking a false oath about the <b>intentional</b> misappropriation of <b>the deposit,</b> i.e., if one knowingly took a false oath but was unaware that he is liable to bring an offering for taking the oath. <b>But he is not liable for unwittingly</b> taking a false oath <b>by itself,</b> where he mistakenly thought that he did not owe anything. <b>And what is he liable for</b> when he <b>intentionally</b> takes a false oath? He must bring <b>a guilt-offering worth</b> at least two <b>silver shekels.</b>",
+            "The mishna continues: <b>What</b> is the case of <b>an oath on a deposit?</b> It is where the claimant <b>said to</b> the defendant: <b>Give me my deposit, which is in your possession,</b> and the defendant replied: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession; or</b> the defendant <b>said to him: Nothing</b> of <b>yours</b> is <b>in my possession,</b> the claimant responded: <b>I administer an oath to you, and</b> the defendant <b>said: Amen.</b> In either case <b>this</b> defendant is <b>liable</b> to bring a guilt-offering if he lied. If the claimant <b>administered an oath to him five times, whether in the presence of a court or not in the presence of a court, and</b> the defendant falsely <b>denied</b> each claim, he is <b>liable</b> to bring a guilt-offering <b>for each and every</b> denial. <b>Rabbi Shimon said: What is the reason?</b> It is <b>due to</b> the fact <b>that he is able to retract and confess</b> after each oath and repay the claimant. Since he did not do so, each oath is considered a separate denial of a monetary claim.",
+            "If <b>five</b> people <b>were suing him</b> and <b>they said to him: Give us</b> back <b>our deposit that is in your possession,</b> and the defendant says: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession,</b> he is <b>liable</b> for <b>only one</b> false oath. But if he responds to each claimant: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession, and nothing</b> of <b>yours, and nothing</b> of <b>yours,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim that he denied. <b>Rabbi Eliezer says:</b> He is not liable for his oath concerning each claim <b>unless he says:</b> On my <b>oath, at the end</b> of the denial, i.e., he says: Nothing of yours is in my possession, and nothing of yours, on my oath, so that it is clear that he is taking an oath to each one. <b>Rabbi Shimon says:</b> He is not liable for his oath concerning each claim <b>unless he says:</b> On my <b>oath, to each and every</b> claimant, i.e., he says: On my oath nothing of yours is in my possession, and on my oath nothing of yours, to each claimant separately. In a case where the claimant said: <b>Give me</b> back <b>my deposit, and pledge, stolen item, and lost item that are in your possession,</b> and the defendant responds: On my <b>oath nothing</b> of <b>yours</b> is <b>in my possession,</b> he is <b>liable</b> for <b>only one</b> false oath. But if he responds: On my <b>oath I do not have in my possession your deposit, or pledge, stolen item, or lost item,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim. In a case where the claimant said: <b>Give me</b> back <b>my wheat, and barley, and spelt that are in your possession,</b> if the defendant responds: On my <b>oath nothing of yours</b> is <b>in my possession,</b> he is <b>liable</b> for <b>only one</b> false oath. But if he responds: On my <b>oath I do not have in my possession your wheat, barley, or spelt,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim. <b>Rabbi Meir says: Even</b> if the defendant <b>says:</b> On my oath I do not have in my possession your <b>grain of wheat, or grain of barley, or grain of spelt,</b> he is <b>liable for</b> his oath concerning <b>each and every</b> claim.",
+            "The mishna continues: If one accuses another: <b>You raped or you seduced my daughter, and</b> the other <b>says: I did not rape and I did not seduce</b> your daughter, to which the father replied: <b>I administer an oath to you, and</b> the defendant <b>said: Amen,</b> the defendant is <b>liable</b> to bring a guilt-offering if it is a false oath. <b>Rabbi Shimon deems</b> him <b>exempt, since one does not pay a fine based on his own</b> admission. Had he confessed he would have been exempt from paying the fine; he is therefore not liable for his denial. The Rabbis <b>said to him: Even though he does not pay</b> the <b>fine based on his own</b> admission, <b>he does pay</b> compensation for <b>humiliation and</b> compensation for <b>degradation</b> resulting from her being raped or seduced, which are monetary claims and not fines, <b>based on his own</b> admission. He is therefore liable for a false oath, as he denied a monetary claim.",
+            "Similarly, in a case where one person accuses another: <b>You stole my ox, and the</b> defendant <b>says: I did not steal</b> your ox, if the claimant replied: <b>I administer an oath to you, and</b> the defendant <b>said: Amen,</b> he is <b>liable</b> to pay for the ox due to the theft and to bring a guilt-offering if he lied, since by his oath he is denying that he owes the value of the ox that he would have to pay if he admitted to stealing it. But in a case where the claimant accuses the defendant of stealing the ox and slaughtering or selling it, and the defendant says: <b>I stole</b> the ox, <b>but I did not slaughter or sell</b> it, and this is a lie, if the claimant replied: <b>I administer an oath to you, and he said: Amen,</b> then the defendant is <b>exempt</b> from the fivefold payment for slaughtering or selling another’s ox, since it is a fine. If the claimant says: <b>Your ox killed my ox, and</b> the defendant lies and <b>says: It did not kill</b> your ox, to which the claimant replied: <b>I administer an oath to you, and he said: Amen,</b> then he is <b>liable</b> for his false oath. But if the claimant says: <b>Your ox killed my</b> Canaanite <b>slave</b> and you are therefore liable to pay me a fine of thirty shekels, <b>and he</b> lies and <b>says:</b> It <b>did not kill</b> your slave, to which the claimant replied: <b>I administer an oath to you, and he said: Amen,</b> then he is <b>exempt,</b> because payment for the slave is a fine. If the claimant <b>said to him: You injured me and caused me a wound, and</b> the defendant <b>says: I did not injure</b> you <b>and I did not cause you a wound,</b> to which the claimant replies: <b>I administer an oath to you, and he said: Amen,</b> he is <b>liable.</b> But if <b>one’s</b> Canaanite <b>slave said to him: You knocked out my tooth, or: You blinded my eye,</b> and you are therefore required to emancipate me, <b>and he says: I did not knock out</b> your tooth, <b>or: I did not blind</b> your eye, to which the slave replies: <b>I administer an oath to you, and he said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering even though he lied, since the obligation to emancipate one’s slave in these cases is a penalty. <b>This is the principle:</b> For <b>any</b> claim that the defendant would have to <b>pay based on his own</b> admission, he is <b>liable</b> to bring a guilt-offering for taking a false oath concerning that claim. <b>And</b> for any claim <b>that</b> he would <b>not pay based on his own</b> admission but would pay only by the testimony of witnesses, he is <b>exempt</b> from bringing a guilt-offering for taking a false oath concerning that claim."
+        ],
+        [
+            "By Torah law, the <b>oath</b> imposed <b>by the judges</b> upon one who admits to part of a claim is administered only when <b>the claim is</b> for the value of at least <b>two silver</b> <i>ma’a</i>, <b>and the</b> defendant’s <b>admission is</b> for <b>the value of</b> at least <b>one <i>peruta</i>. And</b> furthermore, <b>if the admission is not of</b> the same <b>type</b> as <b>the claim,</b> i.e., the defendant admitted to a debt that the claimant did not claim, the defendant is <b>exempt</b> from taking an oath. <b>How so?</b> If the claimant said to the defendant: <b>I have two silver</b> <i>ma’a</i> <b>in your possession,</b> and the latter responded: <b>You have only one <i>peruta</i>,</b> a coin made from copper, <b>in my possession,</b> he is <b>exempt</b> from taking an oath (see 39b). But if the claimant said: <b>I have two silver</b> <i>ma’a</i> <b>and one <i>peruta</i> in your possession,</b> and the defendant responded: <b>You have only one <i>peruta</i> in my possession,</b> he is <b>liable</b> to take an oath. If the claimant said: <b>I have one hundred dinars in your possession,</b> and the defendant responded: <b>Nothing</b> of <b>yours</b> is <b>in my possession,</b> he is <b>exempt,</b> as he denies the entire claim. But if the claimant said: <b>I have one hundred dinars in your possession,</b> and the defendant responded: <b>You have only fifty dinars in my possession,</b> he is <b>liable</b> to take an oath, as he admitted to a part of the claim. If the claimant said: My late <b>father had one hundred dinars in your possession,</b> and I am now claiming them, and the defendant responded: <b>You have only fifty dinars in my possession,</b> he is <b>exempt</b> from taking an oath, <b>as he is like one returning a lost item,</b> since he could have easily denied the entire claim.",
+            "The mishna discusses other cases where the defendant denies an entire claim. In a case where one said to another: <b>I have one hundred dinars in your possession,</b> and the latter <b>said to him: Yes,</b> I acknowledge that claim; and <b>the next day</b> the claimant <b>said to him: Give</b> the money <b>to me,</b> and the defendant responded: <b>I</b> already <b>gave it to you,</b> he is <b>exempt.</b> But if he responded: <b>Nothing</b> of <b>yours</b> is <b>in my possession,</b> i.e., he denies that a debt ever existed, he is <b>liable</b> to pay, as he already admitted that he owed him the amount. In a case where the claimant said: <b>I have one hundred dinars in your possession,</b> and the defendant <b>said to him: Yes,</b> to which the claimant responded: <b>Give</b> the money <b>to me only in</b> the presence of <b>witnesses,</b> then if <b>the next day</b> the claimant <b>said to him: Give</b> the money <b>to me,</b> and the defendant responded: <b>I</b> already <b>gave it to you,</b> he is <b>liable</b> to pay, <b>as</b> he is <b>required to give it</b> to him <b>in</b> the presence of <b>witnesses,</b> and he cannot prove that he did so.",
+            "The mishna resumes discussion of the oath imposed by the court in a case where the defendant admits to a part of a claim. If the claimant said: <b>I have a <i>litra</i>,</b> i.e., a specific weight, <b>of gold in your possession,</b> and the defendant responded: <b>You have only a <i>litra</i> of silver in my possession,</b> he is <b>exempt</b> from taking an oath, as his admission relates to a different item than that which the claim relates to. But if the claimant said: <b>I have a gold dinar in your possession,</b> and the defendant responded: <b>You have only a silver dinar, or a <i>tereisit</i>, or a <i>pundeyon</i>, or a <i>peruta</i> in my possession,</b> he is <b>liable</b> to take an oath, <b>as</b> they are <b>all</b> of <b>one type;</b> they are all <b>coins.</b> Since the claim concerns money, the difference between the different types of coins is disregarded, as the claim is essentially referring to the monetary value, not to a specific type of coin. If the claimant said: <b>I have a <i>kor</i> of grain in your possession,</b> and the defendant responded: <b>You have only a half-<i>kor</i> of legumes in my possession,</b> he is <b>exempt.</b> But if the claimant said: <b>I have a <i>kor</i> of produce in your possession,</b> and the defendant responded: <b>You have only a half-<i>kor</i> of legumes in my possession,</b> he is <b>liable, as legumes are included in produce.</b> If one <b>claimed</b> that another owes <b>him wheat, and</b> the defendant <b>admitted to</b> owing <b>him barley,</b> he is <b>exempt; and Rabban Gamliel deems</b> him <b>liable</b> to take an oath. According to Rabban Gamliel, one who admits to a part of the claim is liable to take an oath even if the admission is not of the same type as the claim. With regard to <b>one who claims</b> that <b>another</b> owes him <b>jugs of oil, and</b> the latter then <b>admitted</b> that he owes <b>him pitchers,</b> i.e., the jugs themselves, but not the oil, <b>Admon says: Since he admitted to him</b> with regard to <b>a part</b> of the claim, and his admission was <b>of the</b> same <b>type</b> as <b>the claim,</b> i.e., the claim included both containers and oil and he admitted to owing him containers, <b>he must take an oath. And the Rabbis say: The</b> partial <b>admission</b> in this case <b>is not of</b> the same <b>type</b> as <b>the claim,</b> as he completely denied owing him oil. <b>Rabban Gamliel said: I see the statement of Admon</b> as correct. If one <b>claimed</b> that another owes <b>him vessels and land, and</b> the defendant <b>admitted to</b> owing him <b>vessels but denied</b> the claim of <b>land,</b> or conversely, he admitted <b>to</b> owing him <b>land but denied</b> the claim of <b>vessels,</b> he is <b>exempt</b> from taking an oath, as oaths are not taken concerning claims involving land. If <b>he admitted to part</b> of the claim about <b>the land,</b> he is <b>exempt.</b> If he admitted <b>to part</b> of the claim about <b>the vessels,</b> he is <b>liable</b> to take an oath concerning the entire claim, <b>as property that does not serve as a guarantee,</b> i.e., movable property, <b>binds the property that serves as a guarantee,</b> i.e., the land, so that the oath about the movable property can be extended to require him <b>to take an oath concerning</b> the land as well.",
+            "<b>One does not take an oath concerning the claim of a deaf-mute, an imbecile, or a minor. And</b> the court <b>does not administer an oath to a minor. But one does take an oath to a minor, or to</b> a representative of <b>the Temple</b> treasury with regard to consecrated property.",
+            "<b>And these are items concerning which one does not take an oath</b> by Torah law: Canaanite <b>slaves, and</b> financial <b>documents, and land, and consecrated</b> property. <b>In</b> a case where <b>these</b> items are stolen, <b>there is no payment of double</b> the principal, <b>nor is there payment of four or five</b> times the principal in a case where one stole a consecrated animal and slaughtered or sold it. <b>An unpaid bailee</b> who lost one of these items <b>does not take an oath</b> that he was not negligent in safeguarding it, and <b>a paid bailee does not pay</b> for the loss or theft of one of these items. <b>Rabbi Shimon says</b> there is a distinction between different types of consecrated property: With regard to <b>consecrated</b> property <b>for which</b> one <b>bears</b> the financial <b>responsibility</b> to compensate the Temple treasury in the event <b>of their</b> loss, such as in a case where he vowed to bring an offering and then set aside an animal to be sacrificed in fulfillment of the vow, <b>one takes an oath concerning them,</b> as they are considered his own property. <b>But</b> with regard to consecrated property <b>for which</b> he <b>does not bear</b> the financial <b>responsibility for their</b> loss, <b>one does not take an oath concerning them.</b>",
+            "<b>Rabbi Meir says: There are</b> certain <b>items that are</b> physically <b>on the land but are not</b> treated <b>like land</b> from a halakhic perspective, <b>and the Rabbis do not concede to him</b> concerning this point. <b>How so?</b> If one makes the claim: <b>I assigned you ten grapevines laden</b> with fruit to safeguard, <b>and the other one says: They are only five</b> vines, <b>Rabbi Meir deems</b> the defendant <b>liable</b> to take <b>an oath,</b> as he admitted to a part of the claim, and although the claim concerned grapevines, the primary aspect of the claim was the grapes. <b>And the Rabbis say:</b> The halakhic status of <b>anything that is attached to the land is like the land</b> itself, and therefore he is exempt from taking an oath. <b>One takes an oath only concerning an item that is</b> defined <b>by size, by weight, or by number. How so?</b> If the claimant says: <b>I transferred to you a house full</b> of produce, <b>or: I transferred to you a pouch full</b> of money, <b>and the other</b> person <b>says: I do not know</b> how much you gave me, <b>but what you left</b> in my possession <b>you may take,</b> and the amount in the house or pouch at that time is less than that claimed by the claimant, the defendant is <b>exempt</b> from taking an oath, as the amounts in the claim and the admission are undefined. But if <b>this</b> party <b>says</b> that the house was full <b>up to the ledge, and that</b> party <b>says</b> that it was full <b>up to the window,</b> the defendant is <b>liable</b> to take an oath, as the dispute relates to a defined amount.",
+            "There is a case of <b>one who lends</b> money <b>to another on</b> the basis of <b>collateral, and the collateral was lost</b> while in the possession of the creditor, <b>and</b> the creditor <b>says to</b> the debtor: <b>I lent you a <i>sela</i> on</b> the basis of that collateral <b>and</b> that collateral <b>was worth a shekel,</b> i.e., a half-sela. Therefore, you owe me a shekel. <b>And the other</b> individual, the debtor, <b>says</b> in response to that claim: <b>That is not</b> the case. <b>Rather, you lent me a <i>sela</i> on</b> the basis of that collateral, <b>and</b> the collateral <b>was worth a <i>sela</i>;</b> I owe you nothing. In this case, the debtor is <b>exempt</b> from payment. There is a case of a creditor who claims: <b>I lent you a <i>sela</i> on</b> the basis of that collateral <b>and it was worth a shekel. And the other</b> individual, the debtor, <b>says: That is not</b> the case; <b>rather, you lent me a <i>sela</i> on</b> the basis of that collateral, <b>and</b> the collateral <b>was worth three dinars,</b> i.e., three-quarters of a <i>sela</i>. In this case, the debtor is <b>liable</b> to take an oath, due to the fact that he responded to the claim of the creditor with a partial admission. If in that case the debtor said: <b>You lent me a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth two</b> <i>sela</i>, so now you owe me a <i>sela</i>. <b>And the other</b> party, i.e., the creditor, <b>said: That is not</b> the case; <b>rather, I lent you a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth a <i>sela</i>.</b> Here, the creditor is <b>exempt.</b> If in that case the debtor said: <b>You lent me a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth two</b> <i>sela</i>. <b>And the other</b> party, i.e., the creditor, <b>said: That is not</b> the case; <b>rather, I lent you a <i>sela</i> on</b> the basis of that collateral <b>and</b> the collateral <b>was worth five dinars.</b> Here, the creditor is <b>liable</b> to take an oath due to the fact that he responded to the claim of the debtor with a partial admission. <b>And who takes</b> the <b>oath? The one</b> in <b>whose</b> possession <b>the deposit had been</b> located, i.e., the creditor, who took collateral from the debtor. The Sages instituted this provision <b>lest this</b> party, i.e., the debtor, <b>take an oath and the other</b> party, i.e., the creditor, <b>produce the deposit</b> and prove the oath false."
+        ],
+        [
+            "<b>All</b> those <b>who take an oath that</b> is legislated <b>by the Torah take an oath and do not pay.</b> By Torah law, one takes an oath only in order to exempt himself from a monetary claim. <b>And these</b> litigants <b>take</b> a rabbinically instituted <b>oath and receive</b> possession of the disputed funds or property, i.e., their claim is upheld by means of the oath, even though they are not in possession of the property in question: <b>A hired worker</b> who claims that he has not received his wages; <b>and one who was robbed</b> and sues the person who robbed him; <b>and one who was injured,</b> who claims compensation from the person who injured him; <b>and one whose opposing</b> litigant is <b>suspect with regard to the</b> taking of an <b>oath.</b> When a person suspected of taking false oaths is liable to take an oath in order to exempt himself, the claimant takes an oath instead and receives payment. <b>And a storekeeper</b> relying <b>on his ledger</b> also takes an oath and is paid. <b>How</b> does this <i>halakha</i> apply to <b>the hired worker?</b> The case is where one <b>says to</b> his employer: <b>Give me my wages that are</b> still <b>in your possession.</b> The employer <b>says: I</b> already <b>gave</b> them to you. <b>And that</b> worker <b>says: I have not received</b> them. In such a case, the worker <b>takes an oath</b> that he has not received his wages, <b>and he receives</b> payment from his employer. <b>Rabbi Yehuda says:</b> This oath cannot be administered <b>unless there is partial admission</b> on the part of the employer. <b>How so?</b> The case is where the worker <b>said to him: Give me my wages, fifty</b> silver <b>dinars, which are</b> still <b>in your possession. And</b> the employer <b>says: You have</b> already <b>received one golden dinar,</b> which is worth twenty-five silver dinars. Since the employer has admitted that he owes part of the sum, the worker takes an oath and is paid the whole sum.",
+            "<b>How</b> does this <i>halakha</i> apply to <b>one who was robbed?</b> The case is where witnesses <b>testified about</b> the defendant <b>that he entered</b> the claimant’s <b>house to seize collateral from him without</b> the <b>authority</b> to do so. The claimant <b>said: You took items</b> that <b>belong to me. And</b> the defendant <b>said: I did not take</b> them. The claimant <b>takes an oath and receives</b> payment of his claim. <b>Rabbi Yehuda says:</b> This oath cannot be administered <b>unless there is partial admission</b> on the part of the defendant. <b>How so?</b> The case is where the claimant <b>said to him: You took two items. And he says: I took only one.</b> Since the defendant admits that he took one item from the house, the claimant takes an oath and receives payment of his whole claim.",
+            "<b>How</b> does this <i>halakha</i> apply to <b>one who was injured?</b> The case is where witnesses <b>testified about</b> the injured person <b>that he entered into the domain of</b> the defendant <b>whole but left injured, and</b> the claimant <b>said to</b> the defendant: <b>You injured me. And</b> the defendant <b>says: I did not injure</b> you. The injured party <b>takes an oath and receives</b> compensation. <b>Rabbi Yehuda says:</b> This oath cannot be administered <b>unless there is partial admission. How so?</b> The case is where the claimant <b>said to</b> the defendant: <b>You injured me twice. And the other says: I injured you only once.</b> In such a case, the injured party takes an oath that he was injured twice and receives compensation for both injuries.",
+            "<b>How</b> does this <i>halakha</i> apply to <b>one whose opposing</b> litigant is <b>suspect with regard to the</b> taking of an <b>oath</b> and therefore is not permitted to take the oath? One is considered suspect with regard to oaths if he has been found to have taken a false oath, <b>whether</b> it was <b>an oath of testimony, or whether</b> it was <b>an oath on a deposit, or even an oath</b> taken <b>in vain,</b> which is a less severe prohibition. There are also categories of people who by rabbinic decree are considered suspect with regard to oaths: If <b>one of</b> the litigants <b>was a dice player, or one who lends with interest, or</b> among <b>those who fly pigeons, or</b> among <b>the vendors of</b> produce of the <b>Sabbatical</b> Year, then the litigant <b>opposing him takes an oath and receives</b> payment of his claim. If <b>both</b> litigants <b>were suspect, the oath returned to its place.</b> This is <b>the statement of Rabbi Yosei,</b> and will be explained in the Gemara. <b>Rabbi Meir says:</b> Since neither can take an oath, <b>they divide</b> the disputed amount.",
+            "<b>And how</b> does this <i>halakha</i> apply to <b>the storekeeper</b> relying <b>on his ledger?</b> This ruling is <b>not</b> referring to the case <b>where</b> a storekeeper <b>says to</b> a customer: <b>It is written in my ledger that you owe me two hundred dinars. Rather,</b> it is referring to a case where a customer <b>says to</b> a storekeeper: <b>Give my son two <i>se’a</i> of wheat,</b> or: <b>Give my laborers a <i>sela</i></b> in small <b>coins.</b> And later the storekeeper <b>says: I gave</b> it to them; <b>but they say: We did not receive</b> it. In such a case, where the father or employer admits that he gave those instructions and it is also recorded in the storekeeper’s ledger, the storekeeper <b>takes an oath</b> that he gave the son the wheat or paid the laborers, <b>and he receives</b> compensation from the father or employer; <b>and</b> the laborers <b>take an oath</b> that they were not paid <b>and receive</b> their wages from the employer. <b>Ben Nannas said: How</b> is it that both <b>these and those come to</b> take <b>an oath in vain?</b> One of them is certainly lying. <b>Rather,</b> the storekeeper <b>receives</b> his compensation <b>without</b> taking <b>an oath, and</b> the laborers <b>receive</b> their wages <b>without</b> taking <b>an oath.</b>",
+            "If one <b>said to a storekeeper: Give me produce</b> valued <b>at a dinar, and he gave him</b> the produce. And later the storekeeper <b>said to him: Give me that dinar</b> you owe me, and the customer <b>said to him: I gave it to you, and you put it in</b> your <b>wallet [<i>be’unpali</i>], the customer shall take an oath that he gave him the dinar.</b> If, after he gave the storekeeper the money, the customer <b>said to him: Give me the produce,</b> and the storekeeper <b>said to him: I gave it to you and you transported it to your house, the storekeeper shall take an oath</b> that he has already filled the order, and he is exempt from supplying the produce. <b>Rabbi Yehuda says: Whoever has the produce in his possession has the advantage,</b> and his claim is accepted without his taking an oath. Similarly, if one <b>said to a money changer: Give me</b> small <b>coins</b> valued <b>at a dinar, and he gave him</b> the coins, and subsequently the money changer <b>said to him: Give me the dinar,</b> and the customer <b>said to him: I gave it to you, and you put it in your wallet; the customer shall take an oath</b> that he paid. If the customer <b>gave</b> the money changer <b>the dinar,</b> and then <b>said to him: Give me the coins,</b> and the money changer <b>said to him: I gave them to you and you cast them into your purse, the money changer shall take an oath. Rabbi Yehuda says: It is not a money changer’s way to give</b> even <b>an <i>issar</i> until he receives a dinar.</b> Therefore, the fact that the customer received the coins indicates that the money changer already received his payment.",
+            "These cases of taking an oath are <b>just like</b> other cases where the Sages <b>said</b> that one takes an oath and receives payment. The mishna (see <i>Ketubot</i> 87a) teaches: A woman <b>who vitiates her marriage contract</b> by acknowledging receipt of partial payment <b>may collect</b> the remainder <b>only by</b> taking <b>an oath; or</b> if <b>one witness testifies that</b> her marriage contract <b>has been paid, she may collect</b> it <b>only by</b> taking <b>an oath. She may collect</b> it <b>from liened property</b> that has been sold to a third party, <b>or from the property of orphans, only by</b> taking <b>an oath, and</b> a woman <b>who collects</b> it from her husband’s property <b>when not in his presence may collect</b> it <b>only by</b> taking <b>an oath. And likewise, orphans may collect</b> a loan <b>with</b> a promissory note inherited from their father <b>only by</b> taking <b>an oath.</b> Orphans who wish to collect payment of money owed to their father must take the following oath: On our <b>oath our father did not direct us</b> on his deathbed not to collect with this promissory note, <b>and our father did not say to us</b> that this note was paid, and <b>we did not find among our father’s documents</b> a record showing <b>that this</b> promissory <b>note was paid.</b> After taking that oath, they may collect the money. <b>Rabbi Yoḥanan ben Beroka says: Even</b> if <b>the son was born after the father’s death, he</b> needs to <b>take an oath</b> in order to <b>receive</b> the money owed to his father. <b>Rabban Shimon ben Gamliel said: If there are witnesses that the father said at the time of his death: This</b> promissory <b>note has not been paid,</b> the son <b>collects</b> the debt <b>without</b> having to take <b>an oath.</b>",
+            "<b>And these</b> people are sometimes required to <b>take an oath</b> that they do not owe anything even <b>when</b> there is <b>no</b> explicit <b>claim</b> against them: <b>Partners, sharecroppers, stewards [<i>apotropin</i>], a woman who does business from home,</b> where she manages the property of orphans, <b>and the member of the household</b> appointed to manage the household’s affairs. For example, in a case where one of these people <b>said to</b> one of the people whose property he or she manages: <b>What is your claim against me?</b> If the other replied: <b>It is</b> simply <b>my wish that you take an oath to me</b> that you have not taken anything of mine, the former is <b>liable</b> to take that oath. Once <b>the partners or the sharecroppers have divided</b> the common property, each taking his share, then one side <b>may not require an oath of</b> the other absent a definite claim. But if <b>an oath was imposed upon him due to some other situation, that oath can be extended</b> to impose <b>upon him any</b> other oath, i.e., it can be extended to apply to any other of their disputes. The mishna adds: <b>And the Sabbatical</b> Year <b>abrogates the</b> obligation to take <b>an oath</b> about a debt, just like it abrogates a debt."
+        ],
+        [
+            "<b>There are four</b> types of <b>bailees,</b> to whom different <i>halakhot</i> apply. They are as follows: <b>An unpaid bailee,</b> who receives no compensation for safeguarding the item in his care; <b>and a borrower,</b> who receives an item on loan for his own use without paying a rental fee; <b>a paid bailee,</b> who is paid a salary for safeguarding the deposited item; <b>and a renter,</b> i.e., one who pays a fee for the use of an item or animal. In the event that one of these bailees is unable to return the deposited item to its owner, the <i>halakha</i> with regard to liability is dependent upon what happened to the item, and upon the type of bailee: <b>An unpaid bailee takes an oath</b> attesting to the fact that he was not negligent with the care of the item and is then exempt from liability <b>for everything,</b> meaning for all types of damage, whether the item was lost, stolen, damaged, or if the animal died. Conversely, <b>a borrower</b> does not have the option of taking an oath, and <b>pays for everything,</b> whether the item was stolen, lost, damaged, or the animal died, even if it was by unavoidable accident. The <i>halakhot</i> of <b>a paid bailee and a renter</b> are the same: They <b>take an oath concerning an injured</b> animal, <b>and concerning a captured</b> one, <b>and concerning a dead</b> animal, attesting to the fact that these mishaps were not caused by negligence, but rather by unavoidable accident, and then are exempt from liability. <b>But they must pay</b> if the deposit cannot be returned due to <b>loss or theft,</b> even if these were not caused by negligence.",
+            "The mishna clarifies: If the owner of an ox <b>said to an unpaid bailee: Where is my ox?</b> And the unpaid bailee <b>said to him: It died, but</b> the truth was <b>that it was injured or captured or stolen or lost;</b> or if the bailee responded: <b>It was injured, but</b> the truth was <b>that it died or was captured or stolen or lost;</b> or if he responded: <b>It was captured, but</b> the truth was <b>that it died or was injured or stolen or lost;</b> or if he responded: <b>It was stolen, but</b> the truth was <b>that it died or was injured or captured or lost;</b> or if he responded: <b>It was lost, but</b> the truth was <b>that it died or was injured or captured or stolen,</b> in any of the above cases, if the owner of the ox then said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering, despite the fact that he took a false oath. The reason is that his false oath did not render him exempt from liability to pay.",
+            "If the owner says to an unpaid bailee: <b>Where is my ox?</b> And the unpaid bailee <b>said to him: I do not know what you are talking about, but</b> the truth was <b>that it died or was injured or captured or stolen or lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering, since he would not have been liable to pay in any of these cases. But if the owner said to the unpaid bailee: <b>Where is my ox?</b> And the unpaid bailee <b>said to him: It is lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen, and</b> then <b>witnesses testify that</b> the bailee <b>consumed it,</b> he <b>pays</b> the owner <b>the principal,</b> since he took the ox for himself. But if there were no witnesses, but after he took the oath <b>he admitted of his own</b> accord that he stole the ox and took a false oath, then he <b>pays</b> the owner the <b>principal and</b> the additional <b>one-fifth</b> payment, <b>and</b> he brings <b>a guilt-offering</b> to achieve atonement, as in any other case where one takes a false oath with regard to a deposit. Similarly, if the owner said to the unpaid bailee: <b>Where is my ox? And</b> the unpaid bailee <b>said to him: It was stolen,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the unpaid bailee <b>said: Amen, and</b> then <b>witnesses testify that</b> the bailee <b>stole it,</b> he <b>pays double</b> the principal. <b>If he admitted of his own</b> accord that he stole it, then he is exempt from double payment for theft, but <b>pays</b> the <b>principal and</b> the additional <b>one-fifth</b> payment, <b>and</b> brings <b>a guilt-offering</b> to achieve atonement.",
+            "If the owner of an ox <b>said to someone in the marketplace,</b> i.e., a stranger who was not a bailee: <b>Where is my ox that you stole?</b> And the accused <b>says: I did not steal</b> it, <b>and</b> then <b>witnesses testify that</b> the accused <b>did steal it,</b> he <b>pays the double payment.</b> If <b>he slaughtered or sold</b> it, he <b>pays the fourfold or fivefold payment.</b> If the accused <b>saw witnesses that were approaching</b> to testify against him, and at that point <b>he said:</b> I admit that <b>I stole</b> the animal <b>but I did not slaughter or sell</b> it, <b>he pays only</b> the <b>principal.</b>",
+            "If the owner <b>said to a borrower: Where is my ox?</b> And the borrower <b>said to him:</b> <b>It died, but</b> the truth was that <b>it was injured or captured or stolen or lost;</b> or if he responded: <b>It was injured, but</b> the truth was <b>that it died or was captured or stolen or lost;</b> or if he responded: <b>It was captured, but</b> the truth was <b>that it died or was injured or stolen or lost;</b> or if he responded: <b>It was stolen, but</b> the truth was <b>that it died or was injured or captured or lost;</b> or if he responded: <b>It was lost, but</b> the truth was <b>that it died or was injured or captured or stolen,</b> in any of the above cases, if the owner of the ox said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the borrower <b>said: Amen,</b> he is <b>exempt</b> from bringing an offering for his false oath, since the oath did not render him exempt from liability to pay. He would have been liable to pay in any case.",
+            "But if the owner said to the borrower: <b>Where is my ox?</b> And the borrower <b>said to him: I do not know what you are talking about, but</b> the truth was <b>that it died or was injured or captured or stolen or lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and</b> the borrower <b>said: Amen,</b> the borrower is <b>liable</b> to bring a guilt-offering, as he took an oath that would render him exempt from liability to pay. If an owner <b>said to a paid bailee or a renter: Where is my ox?</b> And the latter <b>said to him: It died, but</b> the truth was <b>that it was injured or captured;</b> or if he said: <b>It was injured, but</b> the truth was <b>that it died or was captured; or if he said: It was captured, but</b> the truth was <b>that it died or was injured;</b> or if he said: <b>It was stolen, but</b> the truth was <b>that it was lost;</b> or if he said: <b>It was lost, but</b> the truth was <b>that it was stolen,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and he said: Amen,</b> the paid bailee or renter is <b>exempt</b> from bringing a guilt-offering. If the paid bailee or renter said: <b>It died or was injured or captured, but</b> the truth was <b>that it was stolen or lost,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and he said: Amen,</b> the paid bailee or renter is <b>liable</b> to bring a guilt-offering. If the paid bailee or renter said: <b>It was lost or stolen, but</b> the truth was <b>that it died or was injured or captured,</b> and the owner said: <b>I administer an oath to you</b> concerning your claim, <b>and he said: Amen,</b> he is <b>exempt</b> from bringing a guilt-offering. <b>This is the principle: Anyone who changes from</b> one claim of <b>liability to</b> another claim of <b>liability or from</b> one claim of <b>exemption to</b> another claim of <b>exemption or from</b> a claim of <b>exemption to</b> a claim of <b>liability</b> is <b>exempt</b> from bringing a guilt-offering. If he changes <b>from</b> a claim of <b>liability to</b> a claim of <b>exemption,</b> he is <b>liable. This is the principle: Anyone who takes an oath to be lenient with himself</b> is <b>liable;</b> if he takes an oath <b>to be stringent with himself,</b> he is <b>exempt.</b>"
+        ]
+    ],
+    "versions": [
+        [
+            "William Davidson Edition - English",
+            "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1"
+        ]
+    ],
+    "heTitle": "משנה שבועות",
+    "categories": [
+        "Mishnah",
+        "Seder Nezikin"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Parah/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,149 @@
+{
+    "language": "he",
+    "title": "Mishnah Parah",
+    "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 פרה",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "רבי אליעזר אומר עגלה בת שנתה. ופרה בת שתים. וחכמים אומרים עגלה בת שתים. ופרה בת שלש. או בת ארבע. ר' מאיר אומר אף בת חמש. כשרה הזקנה. אלא שאין ממתינין לה. שמא תשחיר שלא תפסל אמר ר' יהושע לא שמעתי אלא שלשית. אמרו לו מה הלשון שלשית. אמר להם. כך שמעתי סתם. אמר בן עזאי אני אפרש. אם אומר אתה שלישית. לאחרות במנין. וכשאתה אומר שלשית בת שלש שנים. כיוצא בו אמרו כרם רבעי. אמרו לו מה הלשון רבעי. אמר להם כך שמעתי סתם. אמר בן עזאי אני אפרש. אם אומר אתה רביעי. לאחרים במנין. וכשאתה אומר רבעי בן ארבע שנים. כיוצא בו אמרו האוכל בבית המנוגע. פרס משלש לקב. אמרו לו אמור משמנה עשרה לסאה. אמר להם כך שמעתי סתם. אמר בן עזאי אני אפרש. אם אומר אתה משלש לקב. אין בו חלה. וכשאתה אומר משמנה עשרה לסאה. מיעטתו חלתו: ",
+            "ר' יוסי הגלילי אומר פרים בני שתים. שנאמר (במדבר ח, ח) ופר שני בן בקר תקח לחטאת. וחכמים אומרים אף בני שלש. ר' מאיר אומר. אף בני ארבע ובני חמש כשרים. אלא שאין מביאים זקנים. מפני הכבוד: ",
+            "כבשים בני שנה ואילים בני שתים. וכולם מיום ליום בן שלשה עשר חדש. אינו כשר לא לאיל ולא לכבש. ר' טרפון קורהו פלגס. בן עזאי קורהו נוקד. ר' ישמעאל קורהו פרכדיגמא. הקריבו מביא עליו נסכי איל ולא עלה לו מזבחו. בן שלשה עשר חדש ויום אחד. הרי זה איל:",
+            "חטאות הצבור ועולותיהן. חטאת היחיד ואשם נזיר ואשם מצורע כשרין מיום שלשים והלאה. ואף ביום שלשים. ואם הקריבום ביום שמיני כשרים. נדרים ונדבות. הבכור והמעשר והפסח כשרים מיום השמיני והלאה, ואף ביום השמיני:"
+        ],
+        [
+            "רבי אליעזר אומר פרת חטאת המעוברת כשרה וחכמים פוסלין. ר' אליעזר אומר אינה נלקחת מן העכו\"ם. וחכמים מכשירים. ולא זו בלבד אלא כל קרבנות הצבור והיחיד. באין מהארץ ומחוצה לארץ. מן החדש ומן הישן. חוץ מן העומר ושתי הלחם שאינן באין אלא מן החדש ומן הארץ: ",
+            "פרה שקרניה וטלפיה שחורים. יגוד. גלגל העין והשינים והלשון אינם פוסלים בפרה והננסת כשרה. היתה בה יבלת וחתכה רבי יהודה פוסל. ר' שמעון אומר כל מקום שניטל ולא העלה מקומו שער אדום פסולה: ",
+            "יוצא דופן ואתנן ומחיר פסולה. רבי אליעזר מכשיר. שנאמר (דברים כג, יט) לא תביא אתנן זונה ומחיר כלב בית ה' אלהיך. ואין זו באה לבית. כל המומים הפוסלים במוקדשים פוסלים בפרה. רכב עליה נשען עליה נתלה בזנבה עבר בה את הנהר קיפל עליה את המוסרה. נתן טליתו עליה פסולה. אבל קשרה במוסרה. עשה לה סנדל בשביל שלא תחליק. פרס טליתו עליה מפני הזבובים כשרה. זה הכלל כל שהוא לצורכה כשרה. לצורך אחר פסולה: ",
+            "שכן עליה עוף כשרה. עלה עליה זכר פסולה. רבי יהודה אומר אם העלהו פסולה. ואם מעצמו כשרה: ",
+            "היו בה שתי שערות שחורות. או לבנות. בתוך גומא אחת. פסולה. רבי יהודה אומר אפילו בתוך כוס אחד. היו בתוך שני כוסות. והן מוכיחות זו את זו פסולה. ר' עקיבא אומר. אפילו ארבע אפילו חמש. והן מפוזרות. יתלוש. רבי אליעזר אומר אפילו חמשים. רבי יהושע בן בתירא אומר. אפילו אחת בראשה ואחת בזנבה. פסולה. היו בה שתי שערות. עיקרן משחיר. וראשן מאדים. עיקרן מאדים, וראשן משחיר. הכל הולך אחר הנראה. דברי רבי מאיר. וחכמים אומרים. אחר העיקר: "
+        ],
+        [
+            "שבעת ימים קודם לשרפת הפרה. מפרישין כהן השורף את הפרה. מביתו ללשכה שעל פני הבירה צפונה מזרחה. ובית אבן היתה נקראת. ומזין עליו כל שבעת הימים מכל חטאות שהיו שם. ר' יוסי אומר לא היו מזין עליו אלא בשלישי ובשביעי בלבד. ר' חנינא סגן הכהנים אומר על הכהן השורף את הפרה מזין כל שבעת הימים ועל של יום הכפורים לא היו מזין עליו אלא בשלישי ובשביעי בלבד: ",
+            "חצרות היו בירושלים בנויות על גבי סלע ותחתיהם חלול מפני קבר התהום ומביאים נשים עוברות ויולדות שם ומגדלות שם את בניהן ומביאים שוורים ועל גביהן דלתות ותנוקות יושבין על גביהן וכוסות של אבן בידם. הגיעו לשלוח. ירדו ומלאום ועלו וישבו על גביהן. ר' יוסי אומר ממקומו היה משלשל וממלא: ",
+            "באו להר הבית וירדו. הר הבית והעזרות תחתיהם חלול מפני קבר התהום. ובפתח העזרה היה מתוקן קלל של חטאת. ומביאין זכר של רחלים. וקושרים חבל בין קרניו. וקושרים מקל ומסבך בראשו של חבל וזורקו לתוך הקלל ומכה את הזכר ונרתע לאחוריו. ונוטל ומקדש כדי שיראה על פני המים. רבי יוסי אומר אל תתנו מקום לצדוקים לרדות אלא הוא נוטל ומקדש: ",
+            "לא היו עושין לא חטאת על גבי חטאת ולא תינוק על גבי חברו וצריכין היו התנוקות להזות דברי רבי יוסי הגלילי. רבי עקיבא אומר לא היו צריכין להזות: ",
+            "לא מצאו משבע עושין משש. מחמש. מארבע. משלש. משנים. ומאחת. ומי עשאם. הראשונה עשה משה. והשניה עשה עזרא. וחמש מעזרא ואילך. דברי רבי מאיר. וחכמים אומרים שבע מעזרא ואילך. ומי עשאן שמעון הצדיק ויוחנן כהן גדול עשו שתים שתים אליהו עיני בן הקוף וחנמאל המצרי וישמעאל בן פיאני עשו אחת אחת: ",
+            "וכבש היו עושים מהר הבית להר המשחה. כיפין על גבי כיפין. וכיפה כנגד האוטם מפני קבר התהום. שבו כהן השורף את הפרה ופרה וכל מסעדיה יוצאין להר המשחה: ",
+            "לא היתה פרה רוצה לצאת אין מוציאין עמה שחורה. שלא יאמרו שחורה שחטו. ולא אדומה. שלא יאמרו שתים שחטו. רבי יוסי אומר לא משום זה. אלא משום שנאמר והוציא אותה לבדה. וזקני ישראל היו מקדימים ברגליהם להר המשחה. ובית טבילה היה שם. ומטמאים היו את הכהן השורף את הפרה מפני הצדוקים שלא יהיו אומרים במעורבי שמש היתה נעשית: ",
+            "סמכו ידיהם עליו ואומרים לו אישי כהן גדול טבול אחת. ירד וטבל ועלה ונסתפג. ועצים היו מסודרים שם עצי ארזים וארנים וברושים ועצי תאנה חלקה ועושין אותה כמין מגדל ומפתחין בה חלונות וחזיתה מערבה: ",
+            "כפתוה בחבל של מגג ונתנוה על גב המערכה ראשה בדרום ופניה למערב. הכהן עומד במזרח ופניו למערב. שחט בימינו וקבל בשמאלו. רבי יהודה אומר בימינו היה מקבל ונותן לשמאלו ומזה בימינו טבל והזה שבע פעמים כנגד בית קדש הקדשים על כל הזיה טבילה. גמר מלהזות קינח את ידו בגופה של פרה. ירד והצית את האש באליתות. ר' עקיבא אומר בחריות: ",
+            "נבקעה ועמד חוץ מגתה. נטל עץ ארז ואזוב ושני תולעת. אמר להן עץ ארז זה עץ ארז זה. אזוב זה אזוב זה. שני תולעת זה. שני תולעת זה. שלש פעמים על כל דבר ודבר. והם אומרים לו הין והין שלש פעמים ע�� כל דבר ודבר: ",
+            "כרכן בשירי הלשון והשליך לתוך שרפתה. נשרפה. חובטין אותה במקלות. וכוברין אותה בכברות. ר' ישמעאל אומר במקבות של אבן. ובכברות של אבן היתה נעשית. שחור שיש בו אפר כותשין אותו ושאין בו מניחין אותו. העצם בין כך ובין כך היה נכתש. וחולקים אותו לשלש חלקים. אחד ניתן בחיל. ואחד ניתן בהר המשחה. ואחד היה מתחלק לכל המשמרות: "
+        ],
+        [
+            "פרת חטאת. ששחטה שלא לשמה קבל והזה שלא לשמה או לשמה ושלא לשמה או שלא לשמה ולשמה פסול ר' אליעזר מכשיר. ושלא רחוץ ידים ורגלים פסולה. ר' אליעזר מכשיר ושלא בכהן גדול פסולה. ר' יהודה מכשיר ומחוסר בגדים פסולה. ובכלי לבן היתה נעשית: ",
+            "שרפה חוץ מגתה. או בשתי גתות או ששרף שתים בגת אחת פסולה הזה ולא כיון כנגד הפתח פסולה. הזה מששית שביעית. חזר והזה שביעית. פסולה. משביעית שמינית וחזר והזה שמינית כשרה: ",
+            "שרפה שלא בעצים או בכל עצים אפילו בקש או בגבבה כשרה. הפשיטה ונתחה. כשרה. שחטה על מנת לאכול מבשרה ולשתות מדמה. כשרה. ר' אליעזר אומר אין מחשבה פוסלת בפרה: ",
+            "כל העסוקין בפרה. מתחלה ועד סוף מטמאין בגדים. ופוסלים אותה במלאכה. אירע בה פסול בשחיטתה. אינה מטמאה בגדים. אירע בה בהזייתה כל העוסק בה לפני פסולה מטמאה בגדים לאחר פסולה אינה מטמאה בגדים. נמצאה חומרה קולה לעולם מועלין בה ומרבין לה עצים. ומעשיה ביום. ובכהן. המלאכה פוסלת בה עד שתעשה אפר. והמלאכה פוסלת במים. עד שיטילו את האפר: "
+        ],
+        [
+            "המביא כלי חרס לחטאת טובל ולן על הכבשן. ר' יהודה אומר אף מן הבית הוא מביא וכשר שהכל נאמנים על החטאת. ובתרומה פותח את הכבשן ונוטל. ר' שמעון אומר מן הסדר השני. ר' יוסי אומר מן הסדר השלישי: ",
+            "המטביל כלי לחטאת במים שאינם ראוים לקדש צריך לנגב. במים שהם ראוים לקדש אינו צריך לנגב. אם להוסיף לתוכו מים מקודשין. בין כך ובין כך צריך לנגב: ",
+            "קרויה. שהטבילוה במים שאין ראוין לקדש. מקדשין בה עד שתטמא. נטמאה אין מקדשין בה. רבי יהושע אומר אם מקדש הוא בה בתחלה. אף בסוף יקדש בה. אם אינו מקדש בה בסוף. אף לא בתחלה. בין כך ובין כך. לא יוסיף לתוכה מים מקודשים: ",
+            "שפופרת שחתכה לחטאת. רבי אליעזר אומר יטביל מיד. רבי יהושע אומר יטמא ויטביל הכל כשרים לקדש. חוץ מחרש שוטה וקטן. ר' יהודה מכשיר בקטן. ופוסל באשה ובאנדרוגינוס: ",
+            "בכל הכלים מקדשים אפילו בכלי גללים. בכלי אבנים. ובכלי אדמה, ובספינה מקדשין בה. אין מקדשין לא בדפנות הכלים. ולא בשולי המחץ ולא במגופת החבית ולא בחפניו מפני שאין ממלאין. ואין מקדשין ואין מזין מי חטאת אלא בכלי. אין מצילין בצמיד פתיל אלא כלים שאין מצילים מיד כלי חרס אלא כלים: ",
+            "ביצת היוצרים כשרה. ר' יוסי פוסל. ביצת התרנגולת. ר' מאיר ור' יהודה מכשירין וחכמים פוסלין: ",
+            "השוקת שבסלע. אין ממלאין בה. ואין מקדשין בה. ואין מזין ממנה. ואינה צריכה צמיד פתיל. ואינה פוסלת את המקוה. היתה כלי וחברה בסיד ממלאין בה. ומקדשין בה. ומזין ממנה. וצריכה צמיד פתיל ופוסלת את המקוה. ניקבה מלמטן ופקקה בסמרטוט. המים שבתוכה פוסלין מפני שאינן עגולים כלי. מן הצד ופקקה בסמרטוט. המים שבתוכה כשרים. מפני שהם עגולים כלי. עשו לה עטרה של טיט והלכו המים לשם פוסלין. אם היה בריא כדי שינטל עמה כשרים: ",
+            "שתי שקתות שבאבן אחת. קדש אחת מהם. המים שבשניה. אינן מקודשין. היו נקובות זו לזו כשפופרת הנוד. או שהיו המים צפין על גביהן אפילו כקליפת השום וקדש את אחת מהן. המים שבשניה מקודשין: ",
+            "שתי אבנים שהקיפן זו לזו. ועשאן שוקת. וכן שתי ערבות וכן השוקת שנחלקה. המים שביניהם אין מקודשין. עשאן בסיד או בגפסים והן יכולות להנטל כאחת המים שביניהם מקודשין: "
+        ],
+        [
+            "המקדש ונפל הקדוש על ידו. או על הצד. ואחר כך נפל על השוקת פסול. נפל מן השפופרת לשוקת פסול. נטל משפופרת וכסה או שהגיף את הדלת הקדוש כשר. והמים פסולים. זקפה בארץ פסול. לתוך ידו כשר מפני שאפשר: ",
+            "היה קדוש צף על פני המים. ר' מאיר ור' שמעון אומרים נוטל ומקדש. וחכמים אומרים כל שנגע במים אין מקדשין בו. זלף את המים. ונמצא קדש מלמטן. רבי מאיר ורבי שמעון אומרים מנגב ומקדש. וחכמים אומרים כל שנגע במים. אין מקדשין בו: ",
+            "המקדש בשוקת והטפי בתוכה אף על פי שפיו צר כל שהוא. המים שבתוכו מקודשין. אם היה ספוג המים שבתוכו פסולים. כיצד יעשה יזלף עד שהוא מגיע לספוג. נגע בספוג אף על פי שהמים צפין על גביו כל שהן פסולין: ",
+            "נתן ידו או רגלו או עלי ירקות. כדי שיעברו המים לחבית פסולים. עלי קנים ועלי אגוז כשרים. זה הכלל דבר שהוא מקבל טומאה פסול. ודבר שאינו מקבל טומאה כשר: ",
+            "המפנה את המעין לתוך הגת או לתוך הגבים פסולים לזבים ולמצורעים ולקדש בהן מי חטאת מפני שלא נתמלאו בכלי: "
+        ],
+        [
+            "חמשה שמלאו חמשה חביות. לקדשן חמשה קדושין ונמלכו לקדשן קדוש אחד. או לקדשן קדוש אחד. ונמלכו לקדשן חמשה קדושין. הרי כולן כשרים. יחיד שמלא חמשה חביות לקדשן חמשה קדושין ונמלך לקדשן קדוש אחד. אין כשר אלא אחרון. לקדשן קדוש אחד. ונמלך לקדשן חמשה קדושין. אין כשר אלא זה שקדש ראשון. אמר לאחד קדש לך את אלו אין כשר אלא ראשון. קדש לי את אלו הרי כולם כשרים: ",
+            "הממלא באחת ידו. ועושה מלאכה באחת ידו. הממלא לו ולאחר. או שמלא לשנים כאחת. שניהן פסולין. שהמלאכה פוסלת במלוי בין לו בין לאחר: ",
+            "המקדש באחת ידו ועושה מלאכה באחת ידו. אם לו פסול. ואם לאחר כשר. המקדש לו ולאחר שלו פסול ושל אחר כשר. המקדש לשנים כאחד שניהן כשרין: ",
+            "קדש לי ואקדש לך. הראשון כשר. מלא לי ואמלא לך האחרון כשר. קדש לי ואמלא לך שניהם כשרים. מלא לי ואקדש לך. שניהם פסולים: ",
+            "הממלא לו ולחטאת. ממלא את שלו תחלה. וקושרו באסל ואחר כך ממלא את של חטאת. ואם מלא של חטאת תחלה. ואחר כך מלא את שלו. פסול. נותן את שלו לאחוריו. ואת של חטאת לפניו. ואם נתן את של חטאת לאחוריו פסול. היו שניהן של חטאת. נותן אחד לפניו ואחד לאחוריו כשר. מפני שאי אפשר: ",
+            "המוליך את החבל בידו לדרכו כשר. ושלא לדרכו פסול. זה הלך ליבנה שלשה מועדות. ובמועד שלישי הכשירו לו הוראת שעה: ",
+            "המכנן את החבל על יד על יד כשר ואם כננו באחרונה פסול. אמר ר' יוסי לזה הכשירו הוראת שעה: ",
+            "המצניע את החבית שלא תשבר. או שכפאה על פיה. על מנת לנגבה למלאות בה. כשר. להוליך בה את הקדוש. פסול. המפנה חרסין מתוך השוקת. בשביל שתחזיק מים הרבה. כשרין. ואם בשביל שלא יהיו מעכבין אותו בשעה שהוא זולף את המים. פסול: ",
+            "מי שהיו מימיו על כתפו. והורה הוראה והראה לאחרים את הדרך. והרג נחש ועקרב. ונטל אוכלים להצניעם. פסול. אוכלין לאכלן. כשר. הנחש והעקרב שהיו מעכבים אותו. כשר. אמר ר' יהודה זה הכלל כל דבר שהוא משום מלאכה. בין עמד בין לא עמד. פסול. דבר שאינו משום מלאכה. עמד פסול. ואם לא עמד. כשר: ",
+            "המוסר מימיו לטמא. פסולין. ולטהור. כשרין. ר' אליעזר אומר אף לטמא כשרין. אם לא עשו הבעלים מלאכה: ",
+            "שנים שהיו ממלאין לחטאת והגביהו זה על זה. ונטל זה לזה קוצו. בקדוש אחד כשר. בשני קדושין פסול. ר' יוסי אומר אף בשני קדושין כשר. אם התנו ביניהן: ",
+            "הפורץ על מנת לגדור כשר. ואם גדר פסול. האוכל על מנת לקצות. כשר. ואם קצה. פסול. היה אוכל והותיר. וזרק מה שבידו לתחת התאנה. או לתוך המוקצה. בשביל שלא יאבד. פסול: "
+        ],
+        [
+            "שנים שהיו שומרים את השוקת. נטמא אחד מהם. כשרים. מפני שהן ברשותו של שני. טהר ונטמא שני כשרים. מפני שהן ברשותו של ראשון. נטמאו שניהן כאחת. פסולין. עשה אחד מהן מלאכה. כשרין. מפני שהן ברשותו של שני. עמד ועשה השני מלאכה. כשרין. מפני שהן ברשותו של ראשון. עשו שניהן כאחד פסולין: ",
+            "המקדש מי חטאת. לא ינעול את הסנדל שאם נפלו משקין על הסנדל נטמא. וטמאהו. הרי הוא אומר מטמאיך לא טמאוני. ואתה טמאתני. נפלו משקין על בשרו. טהור. נפלו על כסותו. נטמאת וטמאתו. הרי זה אומר. מטמאיך לא טמאוני. ואתה טמאתני: ",
+            "השורף פרה ופרים והמשלח את השעיר מטמא בגדים. פרה ופרים ושעיר המשתלח עצמן. אין מטמאין בגדים. הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני: ",
+            "האוכל מנבלת העוף הטהור. והיא בבית הבליעה מטמא בגדים. הנבלה עצמה. אינה מטמאה בגדים. הדי זה אומר מטמאיך לא טמאוני. ואתה טמאתני: ",
+            "כל ולד הטומאות אינו מטמא כלים אלא משקה. נטמא משקה טימאן. הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני: ",
+            "אין כלי חרש מטמא חבירו אלא משקה. נטמא משקה. טמאתו. הרי זה אומר מטמאיך לא טמאוני. ואתה טמאתני: ",
+            "כל הפוסל את התרומה. מטמא את המשקין להיות תחלה. לטמא אחד ולפסול אחד חוץ מטבול יום. הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני: ",
+            "כל הימים כמקוה. שנאמר (בראשית א, י) ולמקוה המים קרא ימים. דברי ר' מאיר. רבי יהודה אומר הים הגדול כמקוה. לא נאמר ימים אלא שיש בו מיני ימים הרבה. רבי יוסי אומר כל הימים מטהרין בזוחלין ופסולין לזבים ולמצורעים ולקדש מהן מי חטאת: ",
+            "המים המוכים פסולים. אלו הן המוכים. המלוחים והפושרים. המים המכזבים פסולין. אלו הם המים המכזבים. המכזבים אחד בשבוע. המכזבים בפולמסיות. ובשני בצרון כשרים. ר' יהודה פוסל: ",
+            "מי קרמיון. ומי פוגה. פסולים. מפני שהם מי ביצים מי הירדן ומי ירמוך פסולים. מפני שהם מי תערובות. ואלו הן מי תערובות. אחד כשר ואחד פסול שנתערבו. שניהן כשרין ונתערבו. כשרין. ר' יהודה פוסל: ",
+            "באר אחאב ומערת פמייס. כשרה. המים שנשתנו. ושנויין מחמת עצמן כשרין. אמת המים הבאה מרחוק. כשרה. ובלבד שישמרנה שלא יפסיקנה אדם. ר' יהודה אומר הרי היא בחזקת מותרת. באר שנפל לתוכה חרסית או אדמה. ימתין לה עד שתצל. דברי רבי ישמעאל. ר' עקיבא אומר. אינו צריך להמתין: "
+        ],
+        [
+            "צלוחית שנפל לתוכה מים כל שהן. ר' אליעזר אומר יזה שתי הזיות. וחכמים פוסלין. ירד לתוכה טל ר' אליעזר אומר יניחנה בחמה והטל עולה. וחכמים פוסלין. נפל לתוכה משקין ומי פירות יערה וצריך לנגב. דיו קומוס וקנקנתום. וכל דבר שהוא רושם יערה. ואינו צריך לנגב: ",
+            "נפל לתוכה שקצים ורמשים ונתבקעו או שנשתנו מראיהם פסולין. חפושית בין כך ובין כך פוסלת מפני שהיא כשפופרת. ר' שמעון ור' אליעזר בן יעקב אומרים. הדירה. והכנה שבתבואה כשרים מפני שאי�� בהם לחה: ",
+            "שתת מהן בהמה או חיה פסולין. כל העופות פוסלין. חוץ מן היונה מפני שהיא מוצצת. כל השרצים אינם פוסלין חוץ מן החולדה. מפני שהיא מלקת. רבן גמליאל אומר אף הנחש. מפני שהיא מקיאה. ר' אליעזר אומר אף העכבר: ",
+            "החושב על מי חטאת לשתות. רבי אליעזר אומר. פסול. רבי יהושע אומר כשיטה. אמר רבי יוסי במה דברים אמורים. במים שאינם מקודשים. אבל במים המקודשין. רבי אליעזר אומר כשיטה. רבי יהושע אומר כשישתה. ואם גרגר כשר: ",
+            "מי חטאת שנפסלו לא יגבלם בטיט. שלא יעשם תקלה לאחרים רבי יהודה אומר בטלו. פרה ששתת מי חטאת בשרה טמא מעת לעת. רבי יהודה אומר בטלו במעיה: ",
+            "מי חטאת ואפר חטאת. לא יעבירם בנהר ובספינה. ולא ישיטם על פני המים ולא יעמוד בצד זה ויזרקם לצד זה אבל עובר הוא במים עד צוארו. עובר הוא הטהור לחטאת. ובידיו כלי ריקם הטהור לחטאת. ובמים שאינם מקודשין: ",
+            "אפר כשר שנתערב באפר מקלה הולכין אחר הרוב ליטמא ואין מקדשין בו. ר' אליעזר אומר מקדשין בכלן: ",
+            "מי חטאת שנפסלו. מטמאין את הטהור לתרומה. בידיו ובגופו. ואת הטהור לחטאת. לא בידיו ולא בגופו. נטמאו. מטמאים את הטהור לתרומה בידיו ובגופו. ואת הטהור לחטאת. בידיו. אבל לא בגופו: ",
+            "אפר כשר שנתנו על גבי המים שאינן ראוין לקדש. מטמאין את הטהור לתרומה בידיו ובגופו. את הטהור לחטאת. לא בידיו ולא בגופו: "
+        ],
+        [
+            "כל הראוי ליטמא מדרס מדף לחטאת. בין טמא בין טהור. ואדם כיוצא בו. כל הראוי ליטמא טמא מת בין טמא בין טהור ר' אליעזר אומר אינו מדף. רבי יהושע אומר מדף. וחכמים אומרים הטמא מדף. והטהור אינו מדף: ",
+            "הטהור לחטאת שנגע במדף טמא. לגין של חטאת שנגע במדף. טמא. הטהור לחטאת שנגע באוכלים ומשקים. בידו. טמא. וברגלו. טהור. הסיטן בידו. רבי יהושע מטמא. וחכמים מטהרים: ",
+            "קלל של חטאת. שנגע בשרץ. טהור. נתנו על גביו. רבי אליעזר מטהר. וחכמים מטמאים. נגע באוכלים ומשקין. ובכתבי הקדש. טהור. נתנו על גביהן. ר' יוסי מטהר. וחכמים מטמאים: ",
+            "הטהור לחטאת שנגע בתנור. בידו. טמא. וברגלו. טהור. היה עומד על גבי תנור. ופשט ידו חוץ לתנור. והלגין בתוכו. וכן האסל שהוא נתון על גבי התנור ובו שני קללות. אחד מכאן ואחד מכאן. ר' עקיבא מטהר. וחכמים מטמאין: ",
+            "היה עומד חוץ לתנור. ופשט ידיו לחלון. ונטל את הלגין. והעבירו על גבי התנור. ר' עקיבא מטמא. וחכמים מטהרין. אבל עומד הוא הטהור לחטאת. על גבי תנור. ובידו כלי ריקן הטהור לחטאת. ובמים שאין מקודשין: ",
+            "לגין של חטאת שנגע בשל קדש ושל תרומה. של חטאת טמא. ושל קדש ושל תרומה. טהורין. שניהן בשתי ידיו. שניהן טמאים. שניהם בשני ניירות. שניהם טהורים. של חטאת בנייר ושל תרומה בידו. שניהן טמאין. של תרומה בנייר ושל חטאת בידו. שניהן טהורין. ר' יהושע אומר של חטאת טמא. היו נתונין על גבי הארץ ונגע בהם. של חטאת. טמא. של קדש ושל תרומה טהורים. הסיטן. רבי יהושע מטמא. וחכמים מטהרין: "
+        ],
+        [
+            "צלוחית שהניחה מגולה. ובא ומצאה מכוסה. פסולה. הניחה מכוסה. ובא ומצאה מגולה. אם יכולה החולדה לשתות הימנה. או נחש לדברי רבן גמליאל. או שירד בה טל בלילה. פסולה. החטאת אינה נצולה בצמיד פתיל. ומים שאינן מקודשין נצולין בצמיד פתיל: ",
+            "כל הספק טהור לתרומה טהור לחטאת. כל התלוי לתרומה. נשפך לחטאת. אם עשו על גביו טהרות. תלויות. הרפפות טהורות לקדש ולתרומה ולחטאת. רבי אל��עזר אומר הרעדות טמאות לחטאת: ",
+            "דבלה של תרומה שנפלה לתוך מי חטאת. ונטלה ואכלה. אם יש בה כביצה. בין טמאה בין טהורה. המים טמאין. והאוכלה חייב מיתה. אין בה כביצה המים טהורין והאוכלה חייב מיתה. רבי יוסי אומר בטהורה. המים טהורים. הטהור לחטאת שהכניס ראשו ורובו לתוך מי חטאת. נטמא: ",
+            "כל הטעון ביאת מים מדברי תורה מטמא את הקדש ואת התרומה ואת החולין. ואת המעשר. ואסור על ביאת המקדש. לאחר ביאתו מטמא את הקדש. ופוסל את התרומה. דברי ר' מאיר. וחכמים אומרים פוסל בקדש ובתרומה ומותר בחולין ובמעשר ואם בא אל המקדש. בין לפני ביאתו. בין לאחר ביאתו. חייב: ",
+            "כל הטעון ביאת מים מדברי סופרים. מטמא את הקדש. ופוסל את התרומה. ומותר בחולין ובמעשר. דברי ר' מאיר. וחכמים אוסרים במעשר. לאחר ביאתו מותר בכולן. ואם בא אל המקדש בין לפני ביאתו ובין לאחר ביאתו. פטור: ",
+            "כל הטעון ביאת מים בין מדברי תורה בין מדברי סופרים. מטמא את מי חטאת ואת אפר חטאת ואת המזה מי חטאת במגע ובמשא. האזוב המוכשר. והמים שאינן מקודשים. וכלי ריקם הטהור לחטאת. במגע ובמשא. דברי רבי מאיר. וחכמים אומרים במגע אבל לא במשא: ",
+            "כל אזוב שיש לו שם לווי פסול. אזוב זה כשר. אזוב יון. אזוב כוחלית. אזוב רומי. אזוב מדברי פסול. ושל תרומה טמאה פסול. ושל טהורה לא יזה. ואם הזה. כשר. אין מזין לא ביונקות ולא בתמרות. אין חייבין על היונקות על ביאת המקדש. ר' אליעזר אומר אף לא על התמרות. אלו הן היונקות. גבעולין שלא גמלו: ",
+            "אזוב שהזה בו. כשר לטהר בו את המצורע. לקטו לעצים ונפלו עליו משקין מנגבו והוא כשר. לקטו לאוכלין ונפלו עליו משקין. אף על פי שנגבו פסול. לקטו לחטאת. כמלקט לאוכלין. דברי ר' מאיר. ר' יהודה ור' יוסי ור' שמעון אומרים כמלקט לעצים: ",
+            "מצות אזוב שלשה קלחים ובהם שלשה גבעולין. ר' יהודה אומר של שלשה שלשה. אזוב שיש בו שלשה קלחים מפסגו ואוגדו. פסגו ולא אגדו. אגדו ולא פסגו לא פסגו ולא אגדו. כשר. ר' יוסי אומר מצות אזוב שלשה קלחים. ובהם שלשה גבעולים ושיריו שנים. וגרדומיו כל שהוא: "
+        ],
+        [
+            "האזוב הקצר. מספקו בחוט ובכוש. וטובל ומעלה ואוחז באזוב ומזה. רבי יהודה ור' שמעון אומרים כשם שהזייה באזוב. כך טבילה באזוב: ",
+            "הזה. ספק מן החוט. ספק מן הכוש. ספק מן הגבעול. הזייתו פסולה. הזה על שני כלים. ספק על שניהם הזה. ספק מחברו מיצה עליו. הזאתו פסולה. מחט שהיא נתונה על החרס והזה עליה. ספק על המחט הזה. ספק מן החרס מיצה עליה. הזייתו פסולה. צלוחית שפיה צר. טובל ומעלה כדרכו. ר' יהודה אומר הזייה ראשונה. מי חטאת שנתמעטו. טובל אפילו ראשי גבעולין. ומזה. בלבד שלא יספג. נתכוין להזות לפניו. והזה לאחריו. לאחריו והזה לפניו. הזייתו פסולה. לפניו. והזה על הצדדין שלפניו הזייתו כשרה. מזין על האדם מדעתו ושלא מדעתו. מזין על האדם ועל הכלים ואפילו הן מאה: ",
+            "נתכוין להזות על דבר שהוא מקבל טומאה. והזה על דבר שאינו מקבל טומאה. אם יש באזוב לא ישנה. על דבר שאינו מקבל טומאה. והזה על דבר שמקבל טומאה. אם יש באזוב ישנה. על האדם והזה על הבהמה. אם יש באזוב לא ישנה. על הבהמה והזה על האדם. אם יש באזוב ישנה. המים המנטפים כשרים. לפיכך הם מטמאין לשם מי חטאת: ",
+            "המזה מחלון של רבים ונכנס למקדש. ונמצאו המים פסולים פטור. מחלון של יחיד ונכנס למקדש. ונמצאו המים פסולין חייב. אבל כהן גדול בין מחלון של יחיד בין מחלון של רבים. פטור. שאין כהן גדול חייב על ביאת המקדש. מחליקין היו לפני חלון של רבים ודורסין ולא נמנעין. מפני שאמרו מי חטאת שעשו מצותן. אין מטמאין: ",
+            "אוחז הוא הטהור בקרדום הטמא בכנפו. מזה עליו. אף על פי שיש עליו כדי הזייה טהור. כמה יהא במים. ויהיה בהם כדי הזייה כדי שיטביל ראשי גבעולין ויזה. רבי יהודה אומר רואים אותם כאילו הן על אזוב של נחשת: ",
+            "המזה באזוב טמא אם יש בו כביצה המים פסולים והזיתו פסולה. אין בו כביצה המים כשרים והזיתו פסולה ומטמא את חבירו וחבירו את חבירו. אפילו הן מאה: ",
+            "הטהור לחטאת שנטמאו ידיו. נטמא גופו. ומטמא את חבירו. וחבירו את חבירו. אפילו הן מאה: ",
+            "לגין של חטאת שנטמאו אחוריו נטמא תוכו. ומטמא את חבירו. וחבירו את חבירו אפילו הן מאה. הזוג והענבל חבור. כוש של רובן לא יזה לא על הכוש. ולא על הפיקה. ואם הזה מוזה. של פשתן. חבור. עור של עריסה שהוא מחובר לפיקו' חבור. המלבן אינו חבור לא לטומאה ולא לטהרה. כל ידות הכלים הקדוחות חבור. רבי יוחנן בן נורי אומר אף החרוקות: ",
+            "הסלים שבקנתל. והמטה של טרבל. וקרן של כליבה וקרנין של יוצאי דרכים. ושלשלת המפתחות. ושלל הכובסים. והבגד שהוא תפור בכלאים חבור לטומאה. ואינו חבור להזייה: ",
+            "כסוי מיחם שהוא מחובר לשלשלת. בית שמאי אומרים חבור לטומאה. ואינו חבור להזייה. בית הלל אומרים הזה על המיחם הזה הכסוי. הזה על הכסוי לא הזה המיחם. הכל כשרים להזות חוץ מטומטום. ואנדרוגינוס והאשה. ותינוק שאין בו דעת. האשה מסעדתו ומזה. ואוחזת לו במים. והוא טובל ומזה. אם אחזה בידו אפילו בשעת הזייה. פסול: ",
+            "טבל את האזוב ביום והזה ביום. כשר. ביום והזה בלילה. בלילה והזה ביום. פסול. אבל הוא עצמו טובל בלילה. ומזה ביום. שאין מזין עד שתנץ החמה. וכלן שעשו משעלה עמוד השחר. כשר: "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Parah/Hebrew/Torat Emet 357.json

@@ -0,0 +1,147 @@
+{
+    "language": "he",
+    "title": "Mishnah Parah",
+    "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 פרה",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֶגְלָה, בַּת שְׁנָתָהּ. וּפָרָה, בַּת שְׁתַּיִם. וַחֲכָמִים אוֹמְרִים, עֶגְלָה, בַּת שְׁתַּיִם. וּפָרָה, בַּת שָׁלשׁ אוֹ בַת אַרְבַּע. רַבִּי מֵאִיר אוֹמֵר, אַף בַּת חָמֵשׁ. כְּשֵׁרָה הַזְּקֵנָה, אֶלָּא שֶׁאֵין מַמְתִּינִין לָהּ, שֶׁמָּא תַשְׁחִיר, שֶׁלֹּא תִפָּסֵל. אָמַר רַבִּי יְהוֹשֻׁעַ, לֹא שָׁמַעְתִּי אֶלָּא שְׁלָשִׁית. אָמְרוּ לוֹ, מַה הַלָּשׁוֹן שְׁלָשִׁית. אָמַר לָהֶם, כָּךְ שָׁמַעְתִּי סְתָם. אָמַר בֶּן עַזַּאי, אֲנִי אֲפָרֵשׁ. אִם אוֹמֵר אַתָּה, שְׁלִישִׁית, לַאֲחֵרוֹת בְּמִנְיָן. וּכְשֶׁאַתָּה אוֹמֵר, שְׁלָשִׁית, בַּת שָׁלשׁ שָׁנִים. כַּיּוֹצֵא בוֹ אָמְרוּ, כֶּרֶם רְבָעִי. אָמְרוּ לוֹ, מַה הַלָּשׁוֹן רְבָעִי. אָמַר לָהֶם, כָּךְ שָׁמַעְתִּי סְתָם. אָמַר בֶּן עַזַּאי, אֲנִי אֲפָרֵשׁ. אִם אוֹמֵר אַתָּה, רְבִיעִי, לַאֲחֵרִים בְּמִנְיָן. וּכְשֶׁאַתָּה אוֹמֵר, רְבָעִי, בֶּן אַרְבַּע שָׁנִים. כַּיּוֹצֵא בוֹ אָמְרוּ, הָאוֹכֵל בְּבַיִת הַמְנֻגָּע פְּרָס, מִשָּׁלשׁ לְקָב. אָמְרוּ לוֹ, אֱמֹר מִשְּׁמֹנֶה עֶשְׂרֵה לִסְאָה. אָמַר לָהֶם, כָּךְ שָׁמַעְתִּי סְתָם. אָמַר בֶּן עַזַּאי, אֲנִי אֲפָרֵשׁ. אִם אוֹמֵר אַתָּה מִשָּׁלשׁ לְקָב, אֵין בּוֹ חַלָּה. וּכְשֶׁאַתָּה אוֹמֵר, מִשְּׁמֹנֶה עֶשְׂרֵה לִסְאָה, מִעֲטַתּוּ חַלָּתוֹ: \n",
+            "רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, פָּרִים, בְּנֵי שְׁתַּיִם, שֶׁנֶּאֱמַר (במדבר ח), וּפַר שֵׁנִי בֶן בָּקָר תִּקַּח לְחַטָּאת. וַחֲכָמִים אוֹמְרִים, אַף בְּנֵי שָׁלשׁ. רַבִּי מֵאִיר אוֹמֵר, אַף בְּנֵי אַרְבַּע וּבְנֵי חָמֵשׁ כְּשֵׁרִים, אֶלָּא שֶׁאֵין מְבִיאִים זְקֵנִים, מִפְּנֵי הַכָּבוֹד: \n",
+            "כְּבָשִׂים, בְּנֵי שָׁנָה. וְאֵילִים, בְּנֵי שְׁתַּיִם. וְכֻלָּם מִיּוֹם לְיוֹם. בֶּן שְׁלשָׁה עָשָׂר חֹדֶשׁ אֵינוֹ כָשֵׁר לֹא לְאַיִל וְלֹא לְכֶבֶשׂ. רַבִּי טַרְפוֹן קוֹרֵהוּ פַּלְגָּס. בֶּן עַזַּאי קוֹרֵהוּ נוֹקֵד. רַבִּי יִשְׁמָעֵאל קוֹרֵהוּ פַּרְכָדִיגְמָא. הִקְרִיבוֹ, מֵבִיא עָלָיו נִסְכֵּי אַיִל, וְלֹא עָלָה לוֹ מִזִּבְחוֹ. בֶּן שְׁלשָׁה עָשָׂר חֹדֶשׁ וְיוֹם אֶחָד, הֲרֵי זֶה אָיִל: \n",
+            "חַטֹּאת הַצִּבּוּר וְעוֹלוֹתֵיהֶן, חַטַּאת הַיָּחִיד וַאֲשַׁם נָזִיר וַאֲשַׁם מְצֹרָע, כְּשֵׁרִין מִיּוֹם שְׁלשִׁים וָהָלְאָה, וְאַף בְּיוֹם שְׁלשִׁים. וְאִם הִקְרִיבוּם בְּיוֹם שְׁמִינִי, כְּשֵׁרִים. נְדָרִים וּנְדָבוֹת, הַבְּכוֹר וְהַמַּעֲשֵׂר וְהַפֶּסַח, כְּשֵׁרִים מִיּוֹם הַשְּׁמִינִי וָהָלְאָה, וְאַף בַּיּוֹם הַשְּׁמִינִי: \n"
+        ],
+        [
+            "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פָּרַת חַטָּאת הַמְעֻבֶּרֶת, כְּשֵׁרָה. וַחֲכָמִים פּוֹסְלִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינָהּ נִלְקַחַת מִן הַנָּכְרִים. וַחֲכָמִים מַכְשִׁירִים. וְלֹא זוֹ בִלְבַד, אֶלָּא כָל קָרְב��ְנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִין מֵהָאָרֶץ וּמִחוּץ לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם שֶׁאֵינָן בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ: \n",
+            "פָּרָה שֶׁקַּרְנֶיהָ וּטְלָפֶיהָ שְׁחוֹרִים, יָגֹד. גַּלְגַּל הָעַיִן וְהַשִּׁנַּיִם וְהַלָּשׁוֹן אֵינָם פּוֹסְלִים בַּפָּרָה. וְהַנַּנֶּסֶת, כְּשֵׁרָה. הָיְתָה בָהּ יַבֶּלֶת וַחֲתָכָהּ, רַבִּי יְהוּדָה פוֹסֵל. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל מְקוֹם שֶׁנִּטַּל וְלֹא הֶעֱלָה מְקוֹמוֹ שֵׂעָר אָדֹם, פְּסוּלָה: \n",
+            "יוֹצֵא דֹפֶן וְאֶתְנָן וּמְחִיר, פְּסוּלָה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר, שֶׁנֶּאֱמַר (דברים כג), לֹא תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית ה' אֱלֹהֶיךָ, וְאֵין זוֹ בָאָה לַבָּיִת. כָּל הַמּוּמִים הַפּוֹסְלִים בַּמֻּקְדָּשִׁים, פּוֹסְלִים בַּפָּרָה. רָכַב עָלֶיהָ, נִשְׁעַן עָלֶיהָ, נִתְלָה בִזְנָבָהּ, עָבַר בָּהּ אֶת הַנָּהָר, קִפֵּל עָלֶיהָ אֶת הַמּוֹסֵרָה, נָתַן טַלִּיתוֹ עָלֶיהָ, פְּסוּלָה. אֲבָל קְשָׁרָהּ בַּמּוֹסֵרָה, עָשָׂה לָהּ סַנְדָּל בִּשְׁבִיל שֶׁלֹּא תַחֲלִיק, פָּרַס טַלִּיתוֹ עָלֶיהָ מִפְּנֵי הַזְּבוּבִים, כְּשֵׁרָה. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְצָרְכָּהּ, כְּשֵׁרָה. לְצֹרֶךְ אַחֵר, פְּסוּלָה: \n",
+            "שָׁכַן עָלֶיהָ עוֹף, כְּשֵׁרָה. עָלָה עָלֶיהָ זָכָר, פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אִם הֶעֱלָהוּ, פְּסוּלָה. וְאִם מֵעַצְמוֹ, כְּשֵׁרָה: \n",
+            "הָיוּ בָהּ שְׁתֵּי שְׂעָרוֹת שְׁחוֹרוֹת אוֹ לְבָנוֹת בְּתוֹךְ גֻּמָּא אַחַת, פְּסוּלָה. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ בְתוֹךְ כּוֹס אֶחָד. הָיוּ בְתוֹךְ שְׁנֵי כוֹסוֹת וְהֵן מוֹכִיחוֹת זוֹ אֶת זוֹ, פְּסוּלָה. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אַרְבַּע, אֲפִלּוּ חָמֵשׁ, וְהֵן מְפֻזָּרוֹת, יִתְלֹשׁ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ חֲמִשִּׁים. רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא אוֹמֵר, אֲפִלּוּ אַחַת בְּרֹאשָׁהּ וְאַחַת בִּזְנָבָהּ, פְּסוּלָה. הָיוּ בָהּ שְׁתֵּי שְׂעָרוֹת, עִקָּרָן מַשְׁחִיר וְרֹאשָׁן מַאְדִּים, עִקָּרָן מַאְדִּים וְרֹאשָׁן מַשְׁחִיר, הַכֹּל הוֹלֵךְ אַחַר הַנִּרְאֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַחַר הָעִקָּר: \n"
+        ],
+        [
+            "שִׁבְעַת יָמִים קֹדֶם לִשְׂרֵפַת הַפָּרָה מַפְרִישִׁין כֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה מִבֵּיתוֹ לַלִּשְׁכָּה שֶׁעַל פְּנֵי הַבִּירָה, צָפוֹנָה מִזְרָחָה, וּבֵית אֶבֶן הָיְתָה נִקְרֵאת, וּמַזִּין עָלָיו כָּל שִׁבְעַת הַיָּמִים מִכָּל חַטָּאוֹת שֶׁהָיוּ שָׁם. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיוּ מַזִּין עָלָיו אֶלָּא בַשְּׁלִישִׁי וּבַשְּׁבִיעִי בִּלְבָד. רַבִּי חֲנִינָא סְגָן הַכֹּהֲנִים אוֹמֵר, עַל הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מַזִּין כָּל שִׁבְעַת הַיָּמִים. וְעַל שֶׁל יוֹם הַכִּפּוּרִים, לֹא הָיוּ מַזִּין עָלָיו אֶלָּא בַשְּׁלִישִׁי וּבַשְּׁבִיעִי בִּלְבָד: \n",
+            "חֲצֵרוֹת הָיוּ בִירוּשָׁלַיִם בְּנוּיוֹת עַל גַּבֵּי סֶלַע וְתַחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִים נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן. וּמְבִיאִים שְׁוָרִים וְעַל גַּבֵּיהֶן דְּלָתוֹת, וְתִינוֹקוֹת יוֹשְׁבִין עַל גַּבֵּיהֶן וְכוֹסוֹת שֶׁל אֶבֶן בְּיָדָם. הִגִּיעוּ לַשִּׁלּוֹחַ, יָרְדוּ וּמִלְאוּם, וְעָלוּ וְיָשְׁבוּ עַל גַּבֵּיהֶן. רַבִּי יוֹסֵי אוֹמֵר, מִמְּקוֹמוֹ הָיָה מְשַׁלְשֵׁל וּמְמַלֵּא: \n",
+            "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: \n",
+            "לֹא הָיוּ עוֹשִׂין, לֹא חַטָּאת עַל גַּבֵּי חַטָּאת, וְלֹא תִינוֹק עַל גַּבֵּי חֲבֵרוֹ. וּצְרִיכִין הָיוּ הַתִּינוֹקוֹת לְהַזּוֹת, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, לֹא הָיוּ צְרִיכִין לְהַזּוֹת: \n",
+            "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n",
+            "וְכֶבֶשׁ הָיוּ עוֹשִׂים מֵהַר הַבַּיִת לְהַר הַמִּשְׁחָה, כִּפִּין עַל גַּבֵּי כִפִּין, וְכִפָּה כְנֶגֶד הָאֹטֶם, מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁבּוֹ כֹהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, וּפָרָה וְכָל מְסַעֲדֶיהָ, יוֹצְאִין לְהַר הַמִּשְׁחָה: \n",
+            "לֹא הָיְתָה פָרָה רוֹצָה לָצֵאת, אֵין מוֹצִיאִין עִמָּהּ שְׁחוֹרָה, שֶׁלֹּא יֹאמְרוּ, שְׁחוֹרָה שָׁחֲטוּ. וְלֹא אֲדֻמָּה, שֶׁלֹּא יֹאמְרוּ, שְׁתַּיִם שָׁחֲטוּ. רַבִּי יוֹסֵי אוֹמֵר, לֹא מִשּׁוּם זֶה, אֶלָּא מִשּׁוּם שֶׁנֶּאֱמַר (במדבר יט), וְהוֹצִיא אֹתָהּ, לְבַדָּהּ. וְזִקְנֵי יִשְׂרָאֵל הָיוּ מַקְדִּימִים בְּרַגְלֵיהֶם לְהַר הַמִּשְׁחָה, וּבֵית טְבִילָה הָיָה שָׁם. וּמְטַמְּאִים הָיוּ אֶת הַכֹּהֵן הַשּׂוֹרֵף אֶת הַפָּרָה, מִפְּנֵי הַצְּדוֹקִים, שֶׁלֹּא יִהְיוּ אוֹמְרִים, בִּמְעֹרְבֵי שֶׁמֶשׁ הָיְתָה נַעֲשֵׂית: \n",
+            "סָמְכוּ יְדֵיהֶם עָלָיו וְאָמְרוּ לוֹ, אִישִׁי כֹּהֵן גָּדוֹל, טְבֹל אֶחָת. יָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. וְעֵצִים הָיוּ מְסֻדָּרִים שָׁם, עֲצֵי אֲרָזִים וָאֳרָנִים וּבְרוֹשִׁים וַעֲצֵי תְאֵנָה חֲלָקָה. וְעוֹשִׂין אוֹתָהּ כְּמִין מִגְדָּל, וּמְפַתְּחִין בָּהּ חַלּוֹנוֹת, וַחֲזִיתָהּ מַעֲרָבָה: \n",
+            "כְּפָתוּהָ בְחֶבֶל שֶׁל מֶגֶג וּנְתָנוּהָ עַל גַּב הַמַּעֲרָכָה, רֹאשָׁהּ בַּדָּרוֹם וּפָנֶיהָ לַמַּעֲרָב. הַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. שָׁחַט בִּימִינוֹ וְקִבֵּל בִּשְׂמֹאלוֹ. רַבִּי יְהוּדָה אוֹמֵר, בִּימִינוֹ הָיָה מְקַבֵּל וְנוֹתֵן לִשְׂמֹאלוֹ, וּמַזֶּה בִימִינוֹ. טָבַל וְהִזָּה שֶׁבַע פְּעָמִים כְּנֶגֶד בֵּית קֹדֶשׁ הַקֳּדָשִׁים. עַל כָּל הַזָּיָה, טְבִילָה. גָּמַר מִלְּהַזּוֹת, קִנַּח אֶת יָדוֹ בְּגוּפָהּ שֶׁל פָּרָה. יָרַד וְהִצִּית אֶת הָאֵשׁ בַּאֲלִיתוֹת. רַבִּי עֲקִיבָא אוֹמֵר, בַּחֲרִיּוֹת: \n",
+            "נִבְקְעָה, וְעָמַד חוּץ מִגִּתָּהּ. נָטַל עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלַעַת. אָמַר לָהֶן, עֵץ אֶרֶז זֶה, עֵץ אֶרֶז זֶה. אֵזוֹב זֶה, אֵזוֹב זֶה. שְׁנִי תוֹלַעַת זֶה, שְׁנִי תוֹלַעַת זֶה. שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר. וְהֵם אוֹמְרִים לוֹ, הֵין וְהֵין, שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר: \n",
+            "כְּרָכָן בִּשְׁיָרֵי הַלָּשׁוֹן וְהִשְׁלִיךְ לְתוֹךְ שְׂרֵפָתָהּ. נִשְׂרְפָה, חוֹבְטִין אוֹתָהּ בְּמַקְלוֹת, וְכוֹבְרִין אוֹתָהּ בִּכְבָרוֹת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בְּמַקָּבוֹת שֶׁל אֶבֶן וּבִכְבָרוֹת שֶׁל אֶבֶן הָיְתָה נַעֲשֵׂית. שָׁחוֹר שֶׁיֶּשׁ בּוֹ אֵפֶר, כּוֹתְשִׁין אוֹתוֹ. וְשֶׁאֵין בּוֹ, מַנִּיחִין אוֹתוֹ. הָעֶצֶם, בֵּין כָּךְ וּבֵין כָּךְ הָיָה נִכְתָּשׁ. וְחוֹלְקִים אוֹתוֹ לִשְׁלשָׁה חֲלָקִים, אֶחָד נִתָּן בַּחֵיל, וְאֶחָד נִתָּן בְּהַר הַמִּשְׁחָה, וְאֶחָד הָיָה מִתְחַלֵּק לְכָל הַמִּשְׁמָרוֹת: \n"
+        ],
+        [
+            "פָּרַת חַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ, קִבֵּל וְהִזָּה שֶׁלֹּא לִשְׁמָהּ, אוֹ לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ, אוֹ שֶׁלֹּא לִשְׁמָהּ וְלִשְׁמָהּ, פְּסוּלָה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. וְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, פְּסוּלָה. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. וְשֶׁלֹּא בְכֹהֵן גָּדוֹל, פְּסוּלָה. רַבִּי יְהוּדָה מַכְשִׁיר. וּמְחֻסַּר בְּגָדִים, פְּסוּלָה. וּבִכְלֵי לָבָן הָיְתָה נַעֲשֵׂית: \n",
+            "שְׂרָפָהּ חוּץ מִגִּתָּהּ, אוֹ בִשְׁתֵּי גִתּוֹת, אוֹ שֶׁשָּׂרַף שְׁתַּיִם בְּגַת אַחַת, פְּסוּלָה. הִזָּה וְלֹא כִוֵּן כְּנֶגֶד הַפֶּתַח, פְּסוּלָה. הִזָּה מִשִּׁשִּׁית שְׁבִיעִית, חָזַר וְהִזָּה שְׁבִיעִית, פְּסוּלָה. מִשְּׁבִיעִית שְׁמִינִית וְחָזַר וְהִזָּה שְׁמִינִית, כְּשֵׁרָה: \n",
+            "שְׂרָפָהּ שֶׁלֹּא בְעֵצִים, אוֹ בְכָל עֵצִים, אֲפִלּוּ בְקַשׁ אוֹ בִגְבָבָה, כְּשֵׁרָה. הִפְשִׁיטָהּ וְנִתְּחָהּ, כְּשֵׁרָה. שְׁחָטָהּ עַל מְנָת לֶאֱכֹל מִבְּשָׂרָהּ וְלִשְׁתּוֹת מִדָּמָהּ, כְּשֵׁרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַחֲשָׁבָה פוֹסֶלֶת בַּפָּרָה: \n",
+            "כָּל הָעֲסוּקִין בַּפָּרָה מִתְּחִלָּה וְעַד סוֹף, מְטַמְּאִין בְּגָדִים, וּפוֹסְלִים אוֹתָהּ בִּמְלָאכָה. אֵרַע בָּהּ פְּסוּל בִּשְׁחִיטָתָהּ, אֵינָהּ מְטַמְּאָה בְגָדִים. אֵרַע בָּהּ בְּהַזָּיָתָהּ, כֹּל הָעוֹסֵק בָּהּ לִפְנֵי פְסוּלָהּ, מְטַמְּאָה בְגָדִים. לְאַחַר פְּסוּלָהּ, אֵינָהּ מְטַמְּאָה בְגָדִים. נִמְצְאָה חֻמְרָהּ, קֻלָּהּ. לְעוֹלָם מוֹעֲלִים בָּהּ, וּמַרְבִּין לָהּ עֵצִים, וּמַעֲשֶׂיהָ בַיּוֹם, וּבְכֹהֵן, הַמְּלָאכָה פוֹסֶלֶת בָּהּ, עַד שֶׁתֵּעָשֶׂה אֵפֶר, וְהַמְּלָאכָה פוֹסֶלֶת בַּמַּיִם, עַד שֶׁיַּטִּילוּ אֶת הָאֵפֶר: \n"
+        ],
+        [
+            "הַמֵּבִיא כְּלִי חֶרֶס לְחַטָּאת, טוֹבֵל וְלָן עַל הַכִּבְשָׁן. רַבִּי יְהוּדָה אוֹמֵר, אַף מִן הַבַּיִת הוּא מֵבִיא וְכָשֵׁר, שֶׁהַכֹּל נֶאֱמָנִים עַל הַחַטָּאת. וּבַתְּרוּמָה, פּוֹתֵחַ אֶת הַכִּבְשָׁן וְנוֹטֵל. רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַסֵּדֶר הַשֵּׁנִי. רַבִּי יוֹסֵי אוֹמֵר, מִן הַסֵּדֶר הַשְּׁלִישִׁי: \n",
+            "הַמַּטְבִּיל כְּלִי לְחַטָּאת בְּמַיִם שֶׁאֵינָם רְאוּיִים לְקַדֵּשׁ, צָרִיךְ לְנַגֵּב. בְּמַיִם שֶׁהֵם רְאוּיִים לְקַדֵּשׁ, אֵינוֹ צָרִיךְ לְנַגֵּב. אִם לְהוֹסִיף לְתוֹכוֹ מַיִם מְקֻדָּשִׁין, בֵּין כָּךְ וּבֵין כָּךְ צָרִיךְ לְנַגֵּב: \n",
+            "קֵרוּיָה שֶׁהִטְבִּילוּהָ בְמַיִם שֶׁאֵין רְאוּיִין לְקַדֵּשׁ, מְקַדְּשִׁין בָּהּ עַד שֶׁתִּטְמָא. נִטְמְאָה, אֵין מְקַדְּשִׁין בָּהּ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִם מְקַדֵּשׁ הוּא בָהּ בַּתְּחִלָּה, אַף בַּסּוֹף יְקַדֵּשׁ בָּהּ. אִם אֵינוֹ מְקַדֵּשׁ בָּהּ בַּסּוֹף, אַף לֹא בַתְּחִלָּה. בֵּין כָּךְ וּבֵין כָּךְ, לֹא יוֹסִיף לְתוֹכָהּ מַיִם מְקֻדָּשִׁים: \n",
+            "שְׁפוֹפֶרֶת שֶׁחֲתָכָהּ לְחַטָּאת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַטְבִּיל מִיָּד. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, יְטַמֵּא וְיַטְבִּיל. הַכֹּל כְּשֵׁרִים לְקַדֵּשׁ, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן. רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן, וּפוֹסֵל בְּאִשָּׁה וּבְאַנְדְּרוֹגִינוֹס: \n",
+            "בְּכָל הַכֵּלִים מְקַדְּשִׁים, אֲפִלּוּ בִכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, וּבִכְלֵי אֲדָמָה. וּבִסְפִינָה, מְקַדְּשִׁין בָּהּ. אֵין מְקַדְּשִׁין לֹא בְדָפְנוֹת הַכֵּלִים, וְלֹא בְשׁוּלֵי הַמַּחַץ, וְלֹא בִמְגוּפַת הֶחָבִית, וְלֹא בְחָפְנָיו, מִפְּנֵי שֶׁאֵין מְמַלְּאִין וְאֵין מְקַדְּשִׁין וְאֵין מַזִּין מֵי חַטָּאת אֶלָּא בְכֶלִי. אֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵלִים, שֶׁאֵין מַצִּילִים מִיַּד כְּלֵי חֶרֶס אֶלָּא כֵלִים: \n",
+            "בֵּיצַת הַיּוֹצְרִים, כְּשֵׁרָה. רַבִּי יוֹסֵי פוֹסֵל. בֵּיצַת הַתַּרְנְגֹלֶת, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה מַכְשִׁירִין, וַחֲכָמִים פּוֹסְלִין: \n",
+            "הַשֹּׁקֶת שֶׁבַּסֶּלַע, אֵין מְמַלְּאִין בָּהּ וְאֵין מְקַדְּשִׁין בָּהּ וְאֵין מַזִּין מִמֶּנָּה, וְאֵינָהּ צְרִיכָה צָמִיד פָּתִיל, וְאֵינָהּ פּוֹסֶלֶת אֶת הַמִּקְוֶה. הָיְתָה כְלִי וְחִבְּרָהּ בְּסִיד, מְמַלְּאִין בָּהּ וּמְקַדְּשִׁין בָּהּ וּמַזִּין מִמֶּנָּה, וּצְרִיכָה צָמִיד פָּתִיל, וּפוֹסֶלֶת אֶת הַמִּקְוֶה. נִקְּבָה מִלְּמַטָּן, וּפְקָקָהּ בִּסְמַרְטוּט, הַמַּיִם שֶׁבְּתוֹכָהּ פְּסוּלִין, מִפְּנֵי שֶׁאֵינָן עֲגֻלִּים כֶּלִי. מִן הַצַּד וּפְקָקָהּ בִּסְמַרְטוּט, הַמַּיִם שֶׁבְּתוֹכָהּ כְּשֵׁרִים, מִפְּנֵי שֶׁהֵם עֲגֻלִּים כֶּלִי. עָשׂוּ לָהּ עֲטָרָה שֶׁל טִיט, וְהָלְכוּ הַמַּיִם לְשָׁם, פְּסוּלִין. אִם הָיָה בָרִיא כְּדֵי שֶׁיִּנָּטֵל עִמָּהּ, כְּשֵׁרִים: \n",
+            "שְׁתֵּי שְׁקָתוֹת שֶׁבְּאֶבֶן אַחַת, קִדֵּשׁ אַחַת מֵהֶם, הַמַּיִם שֶׁבַּשְּׁנִיָּה אֵינָן מְקֻדָּשִׁין. הָיוּ נְקוּבוֹת זוֹ לָזוֹ כִּשְׁפוֹפֶרֶת הַנּוֹד, אוֹ שֶׁהָיוּ הַמַּיִם צָפִין עַל גַּבֵּיהֶן אֲפִלּוּ כִקְלִפַּת הַשּׁוּם, וְקִדֵּשׁ אֶת אַחַת מֵהֶן, הַמַּיִם שֶׁבַּשְּׁנִ��ָּה מְקֻדָּשִׁין: \n",
+            "שְׁתֵּי אֲבָנִים שֶׁהִקִּיפָן זוֹ לָזוֹ וַעֲשָׂאָן שֹׁקֶת, וְכֵן שְׁתֵּי עֲרֵבוֹת, וְכֵן הַשֹּׁקֶת שֶׁנֶּחְלְקָה, הַמַּיִם שֶׁבֵּינֵיהֶם אֵינָן מְקֻדָּשִׁין. עֲשָׂאָן בְּסִיד אוֹ בְגִפְסִים וְהֵן יְכוֹלוֹת לְהִנָּטֵל כְּאַחַת, הַמַּיִם שֶׁבֵּינֵיהֶם מְקֻדָּשִׁין: \n"
+        ],
+        [
+            "הַמְקַדֵּשׁ וְנָפַל הַקִּדּוּשׁ עַל יָדוֹ אוֹ עַל הַצַּד וְאַחַר כָּךְ נָפַל עַל הַשֹּׁקֶת, פָּסוּל. נָפַל מִן הַשְּׁפוֹפֶרֶת לַשֹּׁקֶת, פָּסוּל. נָטַל מִשְּׁפוֹפֶרֶת וְכִסָּה, אוֹ שֶׁהֵגִיף אֶת הַדֶּלֶת, הַקִּדּוּשׁ כָּשֵׁר, וְהַמַּיִם פְּסוּלִים. זְקָפָהּ בָּאָרֶץ, פָּסוּל. לְתוֹךְ יָדוֹ, כָּשֵׁר, מִפְּנֵי שֶׁאֶפְשָׁר: \n",
+            "הָיָה קִדּוּשׁ צָף עַל פְּנֵי הַמַּיִם, רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, נוֹטֵל וּמְקַדֵּשׁ. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁנָּגַע בַּמַּיִם, אֵין מְקַדְּשִׁין בּוֹ. זָלַף אֶת הַמַּיִם וְנִמְצָא קִדּוּשׁ מִלְּמַטָּן, רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, מְנַגֵּב וּמְקַדֵּשׁ. וַחֲכָמִים אוֹמְרִים, כֹּל שֶׁנָּגַע בַּמַּיִם, אֵין מְקַדְּשִׁין בּוֹ: \n",
+            "הַמְקַדֵּשׁ בַּשֹּׁקֶת וְהַטְּפִי בְתוֹכָהּ, אַף עַל פִּי שֶׁפִּיו צַר כָּל שֶׁהוּא, הַמַּיִם שֶׁבְּתוֹכוֹ מְקֻדָּשִׁין. אִם הָיָה סְפוֹג, הַמַּיִם שֶׁבְּתוֹכוֹ פְסוּלִים. כֵּיצַד יַעֲשֶׂה, יְזַלֵּף עַד שֶׁהוּא מַגִּיעַ לַסְּפוֹג. נָגַע בַּסְּפוֹג, אַף עַל פִּי שֶׁהַמַּיִם צָפִין עַל גַּבָּיו כָּל שֶׁהֵן, פְּסוּלִין: \n",
+            "נָתַן יָדוֹ אוֹ רַגְלוֹ אוֹ עֲלֵי יְרָקוֹת כְּדֵי שֶׁיַּעַבְרוּ הַמַּיִם לֶחָבִית, פְּסוּלִים. עֲלֵי קָנִים וַעֲלֵי אֱגוֹז, כְּשֵׁרִים. זֶה הַכְּלָל, דָּבָר שֶׁהוּא מְקַבֵּל טֻמְאָה, פָּסוּל. וְדָבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה, כָּשֵׁר: \n",
+            "הַמְפַנֶּה אֶת הַמַּעְיָן לְתוֹךְ הַגַּת, אוֹ לְתוֹךְ הַגֵּבִים, פְּסוּלִים לַזָּבִים וְלַמְצֹרָעִים וּלְקַדֵּשׁ בָּהֶן מֵי חַטָּאת, מִפְּנֵי שֶׁלֹּא נִתְמַלְּאוּ בְכֶלִי: \n"
+        ],
+        [
+            "חֲמִשָּׁה שֶׁמִּלְאוּ חֲמִשָּׁה חָבִיּוֹת לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, וְנִמְלְכוּ לְקַדְּשָׁן קִדּוּשׁ אֶחָד, אוֹ לְקַדְּשָׁן קִדּוּשׁ אֶחָד וְנִמְלְכוּ לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, הֲרֵי כֻלָּן כְּשֵׁרִים. יָחִיד שֶׁמִּלֵּא חָמֵשׁ חָבִיּוֹת לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, וְנִמְלַךְ לְקַדְּשָׁן קִדּוּשׁ אֶחָד, אֵין כָּשֵׁר אֶלָּא אַחֲרוֹן. לְקַדְּשָׁן קִדּוּשׁ אֶחָד וְנִמְלַךְ לְקַדְּשָׁן חֲמִשָּׁה קִדּוּשִׁין, אֵין כָּשֵׁר אֶלָּא זֶה שֶׁקִּדֵּשׁ רִאשׁוֹן. אָמַר לְאֶחָד, קַדֵּשׁ לְךָ אֶת אֵלּוּ, אֵין כָּשֵׁר אֶלָּא רִאשׁוֹן. קַדֵּשׁ לִי אֶת אֵלּוּ, הֲרֵי כֻלָּם כְּשֵׁרִים: \n",
+            "הַמְמַלֵּא בְאַחַת יָדוֹ וְעוֹשֶׂה מְלָאכָה בְאַחַת יָדוֹ, הַמְמַלֵּא לוֹ וּלְאַחֵר, אוֹ שֶׁמִּלֵּא לִשְׁנַיִם כְּאַחַת, שְׁנֵיהֶן פְּסוּלִין, שֶׁהַמְּלָאכָה פוֹסֶלֶת בַּמִּלּוּי, בֵּין לוֹ בֵּין לְאַחֵר: \n",
+            "הַמְקַדֵּשׁ בְּאַחַת יָדוֹ וְעוֹשֶׂה מְלָאכָה בְאַחַת יָדוֹ, אִם לוֹ, פָּסוּל. וְאִם לְאַחֵר, כָּשֵׁר. הַמְקַדֵּשׁ לוֹ וּלְאַחֵר, שֶׁלּוֹ פָּסוּ��, וְשֶׁל אַחֵר כָּשֵׁר. הַמְקַדֵּשׁ לִשְׁנַיִם כְּאֶחָד, שְׁנֵיהֶן כְּשֵׁרִין: \n",
+            "קַדֵּשׁ לִי וַאֲקַדֵּשׁ לָךְ, הָרִאשׁוֹן כָּשֵׁר. מַלֵּא לִי וַאֲמַלֵּא לָךְ, הָאַחֲרוֹן כָּשֵׁר. קַדֵּשׁ לִי וַאֲמַלֵּא לָךְ, שְׁנֵיהֶם כְּשֵׁרִים. מַלֵּא לִי וַאֲקַדֵּשׁ לָךְ, שְׁנֵיהֶם פְּסוּלִים: \n",
+            "הַמְמַלֵּא לוֹ וּלְחַטָּאת, מְמַלֵּא אֶת שֶׁלּוֹ תְּחִלָּה וְקוֹשְׁרוֹ בָאֵסֶל וְאַחַר כָּךְ מְמַלֵּא אֶת שֶׁל חַטָּאת. וְאִם מִלֵּא שֶׁל חַטָּאת תְּחִלָּה וְאַחַר כָּךְ מִלֵּא אֶת שֶׁלּוֹ, פָּסוּל. נוֹתֵן אֶת שֶׁלּוֹ לַאֲחוֹרָיו וְאֶת שֶׁל חַטָּאת לְפָנָיו. וְאִם נָתַן אֶת שֶׁל חַטָּאת לַאֲחוֹרָיו, פָּסוּל. הָיוּ שְׁנֵיהֶן שֶׁל חַטָּאת, נוֹתֵן אֶחָד לְפָנָיו וְאֶחָד לַאֲחוֹרָיו, וְכָשֵׁר, מִפְּנֵי שֶׁאִי אֶפְשָׁר: \n",
+            "הַמּוֹלִיךְ אֶת הַחֶבֶל בְּיָדוֹ לְדַרְכּוֹ, כָּשֵׁר. וְשֶׁלֹּא לְדַרְכּוֹ, פָּסוּל. זֶה הָלַךְ לְיַבְנֶה שְׁלשָׁה מוֹעֲדוֹת, וּבְמוֹעֵד שְׁלִישִׁי הִכְשִׁירוּ לוֹ הוֹרָאַת שָׁעָה: \n",
+            "הַמְכַנֵּן אֶת הַחֶבֶל עַל יָד עַל יָד, כָּשֵׁר. וְאִם כִּנְּנוֹ בָאַחֲרוֹנָה, פָּסוּל. אָמַר רַבִּי יוֹסֵי, לָזֶה הִכְשִׁירוּ הוֹרָאַת שָׁעָה: \n",
+            "הַמַּצְנִיעַ אֶת הֶחָבִית שֶׁלֹּא תִשָּׁבֵר, אוֹ שֶׁכְּפָאָהּ עַל פִּיהָ עַל מְנָת לְנַגְּבָהּ לְמַלֹּאת בָּהּ, כָּשֵׁר. לְהוֹלִיךְ בָּהּ אֶת הַקִּדּוּשׁ, פָּסוּל. הַמְפַנֶּה חֲרָסִין מִתּוֹךְ הַשֹּׁקֶת בִּשְׁבִיל שֶׁתַּחֲזִיק מַיִם הַרְבֵּה, כְּשֵׁרִין. וְאִם בִּשְׁבִיל שֶׁלֹּא יִהְיוּ מְעַכְּבִין אוֹתוֹ בְשָׁעָה שֶׁהוּא זוֹלֵף אֶת הַמַּיִם, פָּסוּל: \n",
+            "מִי שֶׁהָיוּ מֵימָיו עַל כְּתֵפוֹ וְהוֹרָה הוֹרָאָה, וְהֶרְאָה לַאֲחֵרִים אֶת הַדֶּרֶךְ, וְהָרַג נָחָשׁ וְעַקְרָב, וְנָטַל אֳכָלִים לְהַצְנִיעָם, פָּסוּל. אֳכָלִין לְאָכְלָן, כָּשֵׁר. הַנָּחָשׁ וְהָעַקְרָב שֶׁהָיוּ מְעַכְּבִים אוֹתוֹ, כָּשֵׁר. אָמַר רַבִּי יְהוּדָה, זֶה הַכְּלָל, כָּל דָּבָר שֶׁהוּא מִשּׁוּם מְלָאכָה, בֵּין עָמַד בֵּין לֹא עָמַד, פָּסוּל. דָּבָר שֶׁאֵינוֹ מִשּׁוּם מְלָאכָה, עָמַד, פָּסוּל. וְאִם לֹא עָמַד, כָּשֵׁר: \n",
+            "הַמּוֹסֵר מֵימָיו לְטָמֵא, פְּסוּלִין. וּלְטָהוֹר, כְּשֵׁרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף לְטָמֵא כְּשֵׁרִין, אִם לֹא עָשׂוּ הַבְּעָלִים מְלָאכָה: \n",
+            "שְׁנַיִם שֶׁהָיוּ מְמַלְּאִין לְחַטָּאת, וְהִגְבִּיהוּ זֶה עַל זֶה וְנָטַל זֶה לָזֶה קוֹצוֹ, בְּקִדּוּשׁ אֶחָד, כָּשֵׁר. בִּשְׁנֵי קִדּוּשִׁין, פָּסוּל. רַבִּי יוֹסֵי אוֹמֵר, אַף בִּשְׁנֵי קִדּוּשִׁין כָּשֵׁר, אִם הִתְנוּ בֵינֵיהֶן: \n",
+            "הַפּוֹרֵץ עַל מְנָת לִגְדֹּר, כָּשֵׁר. וְאִם גָּדַר, פָּסוּל. הָאוֹכֵל עַל מְנָת לִקְצוֹת, כָּשֵׁר. וְאִם קָצָה, פָּסוּל. הָיָה אוֹכֵל וְהוֹתִיר וְזָרַק מַה שֶּׁבְּיָדוֹ לְתַחַת הַתְּאֵנָה אוֹ לְתוֹךְ הַמֻּקְצֶה בִּשְׁבִיל שֶׁלֹּא יֹאבַד, פָּסוּל: \n"
+        ],
+        [
+            "שְׁנַיִם שֶׁהָיוּ שׁוֹמְרִים אֶת הַשֹּׁקֶת, נִטְמָא אַחַד מֵהֶם, כְּשֵׁרִים, מִפְּנֵי שֶׁהֵן בִּרְשׁוּתוֹ שֶׁל שֵׁנִי. טָהַר, וְנִטְמָא שֵׁנִי, כְּשֵׁרִים, מִפְּנֵי שֶׁהֵן בִּרְשׁוּתוֹ שֶׁל רִאשׁוֹן. נִטְמְאוּ שְׁנֵיהֶן כְּאַחַת, פְּסוּלִין. עָשָׂה אַחַד מֵהֶן מְלָאכָה, כְּשֵׁרִין, מִפְּנֵי שֶׁהֵן בִּרְשׁוּתוֹ שֶׁל שֵׁנִי. עָמַד, וְעָשָׂה הַשֵּׁנִי מְלָאכָה, כְּשֵׁרִין, מִפְּנֵי שֶׁהֵן בִּרְשׁוּתוֹ שֶׁל רִאשׁוֹן. עָשׂוּ שְׁנֵיהֶן כְּאֶחָד, פְּסוּלִין: \n",
+            "הַמְקַדֵּשׁ מֵי חַטָּאת, לֹא יִנְעוֹל אֶת הַסַּנְדָּל. שֶׁאִם נָפְלוּ מַשְׁקִין עַל הַסַּנְדָּל, נִטְמָא וְטִמְּאָהוּ. הֲרֵי הוּא אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי. נָפְלוּ מַשְׁקִין עַל בְּשָׂרוֹ, טָהוֹר. נָפְלוּ עַל כְּסוּתוֹ, נִטְמֵאת וְטִמְּאַתּוּ. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n",
+            "הַשּׂוֹרֵף פָּרָה, וּפָרִים, וְהַמְשַׁלֵּחַ אֶת הַשָּׂעִיר, מְטַמֵּא בְגָדִים. פָּרָה וּפָרִים וְשָׂעִיר הַמִּשְׁתַּלֵּחַ עַצְמָן אֵין מְטַמְּאִין בְּגָדִים. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n",
+            "הָאוֹכֵל מִנִּבְלַת הָעוֹף הַטָּהוֹר וְהִיא בְּבֵית הַבְּלִיעָה, מְטַמֵּא בְגָדִים. הַנְּבֵלָה עַצְמָהּ אֵינָהּ מְטַמְּאָה בְגָדִים. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי, וְאַתָּה טִמֵּאתָנִי: \n",
+            "כָּל וְלַד הַטֻּמְאוֹת אֵינוֹ מְטַמֵּא כֵלִים, אֶלָּא מַשְׁקֶה. נִטְמָא מַשְׁקֶה, טִמְּאָן. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n",
+            "אֵין כְּלִי חֶרֶשׂ מְטַמֵּא חֲבֵרוֹ, אֶלָּא מַשְׁקֶה. נִטְמָא מַשְׁקֶה, טִמְּאַתּוּ. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n",
+            "כָּל הַפּוֹסֵל אֶת הַתְּרוּמָה, מְטַמֵּא אֶת הַמַּשְׁקִין לִהְיוֹת תְּחִלָּה לְטַמֵּא אֶחָד וְלִפְסֹל אֶחָד, חוּץ מִטְּבוּל יוֹם. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n",
+            "כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר (בראשית א), וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, הַיָּם הַגָּדוֹל כְּמִקְוֶה, לֹא נֶאֱמַר יַמִּים, אֶלָּא שֶׁיֶּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַיַּמִּים מְטַהֲרִין בְּזוֹחֲלִין, וּפְסוּלִין לַזָּבִים וְלַמְצֹרָעִים וּלְקַדֵּשׁ מֵהֶן מֵי חַטָּאת: \n",
+            "הַמַּיִם הַמֻּכִּים, פְּסוּלִים. אֵלּוּ הֵן הַמֻּכִּים, הַמְּלוּחִים וְהַפּוֹשְׁרִים. הַמַּיִם הַמְכַזְּבִים, פְּסוּלִין. אֵלּוּ הֵם הַמַּיִם הַמְכַזְּבִים, הַמְכַזְּבִים אֶחָד בַּשָּׁבוּעַ. הַמְכַזְּבִים בְּפֻלְמְסָיוֹת וּבִשְׁנֵי בִצָּרוֹן, כְּשֵׁרִים. רַבִּי יְהוּדָה פוֹסֵל: \n",
+            "מֵי קַרְמְיוֹן וּמֵי פוּגָה, פְּסוּלִין, מִפְּנֵי שֶׁהֵם מֵי בִצִּים. מֵי הַיַּרְדֵּן וּמֵי יַרְמוּךְ, פְּסוּלִים, מִפְּנֵי שֶׁהֵם מֵי תַעֲרֹבוֹת. וְאֵלוּ הֵן מֵי תַעֲרֹבוֹת, אֶחָד כָּשֵׁר וְאֶחָד פָּסוּל, שֶׁנִּתְעָרְבוּ. שְׁנֵיהֶן כְּשֵׁרִין וְנִתְעָרְבוּ, כְּשֵׁרִין. רַבִּי יְהוּדָה פוֹסֵל: \n",
+            "בְּאֵר אַחְאָב וּמְעָרַת פַּמְיָס, כְּשֵׁרָה. הַמַּיִם שֶׁנִּשְׁתַּנּוּ וְשִׁנּוּיָן מֵחֲמַת עַצְמָן, כְּשֵׁרִין. אַמַּת הַמַּיִם הַבָּאָה מֵרָחוֹק, כְּשֵׁרָה, וּבִלְבַד שֶׁיִּשְׁמְרֶנָּה שֶׁלֹּ�� יַפְסִיקֶנָּה אָדָם. רַבִּי יְהוּדָה אוֹמֵר, הֲרֵי הִיא בְחֶזְקַת מֻתֶּרֶת. בְּאֵר שֶׁנָּפַל לְתוֹכָהּ חַרְסִית אוֹ אֲדָמָה, יַמְתִּין לָהּ עַד שֶׁתִּצַּל, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, אֵינוֹ צָרִיךְ לְהַמְתִּין: \n"
+        ],
+        [
+            "צְלוֹחִית שֶׁנָּפַל לְתוֹכָהּ מַיִם כָּל שֶׁהֵן, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַזֶּה שְׁתֵּי הַזָּיוֹת. וַחֲכָמִים פּוֹסְלִין. יָרַד לְתוֹכָהּ טַל, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יַנִּיחֶנָּה בַחַמָּה וְהַטַּל עוֹלֶה. וַחֲכָמִים פּוֹסְלִין. נָפַל לְתוֹכָהּ מַשְׁקִין וּמֵי פֵרוֹת, יְעָרֶה וְצָרִיךְ לְנַגֵּב. דְּיוֹ, קוֹמוֹס, וְקַנְקַנְתּוֹם, וְכָל דָּבָר שֶׁהוּא רוֹשֵׁם, יְעָרֶה וְאֵינוֹ צָרִיךְ לְנַגֵּב: \n",
+            "נָפַל לְתוֹכָהּ שְׁקָצִים וּרְמָשִׂים וְנִתְבַּקְּעוּ, אוֹ שֶׁנִּשְׁתַּנּוּ מַרְאֵיהֶם, פְּסוּלִין. חִפּוּשִׁית, בֵּין כָּךְ וּבֵין כָּךְ פּוֹסֶלֶת, מִפְּנֵי שֶׁהִיא כִשְׁפוֹפֶרֶת. רַבִּי שִׁמְעוֹן וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמְרִים, הַדִּירָה וְהַכִּנָּה שֶׁבַּתְּבוּאָה כְּשֵׁרִים, מִפְּנֵי שֶׁאֵין בָּהֶם לֵחָה: \n",
+            "שָׁתָת מֵהֶן בְּהֵמָה אוֹ חַיָּה, פְּסוּלִין. כָּל הָעוֹפוֹת פּוֹסְלִין, חוּץ מִן הַיּוֹנָה, מִפְּנֵי שֶׁהִיא מוֹצֶצֶת. כָּל הַשְּׁרָצִים אֵינָם פּוֹסְלִין, חוּץ מִן הַחֻלְדָּה, מִפְּנֵי שֶׁהִיא מַלֶּקֶת. רַבָּן גַּמְלִיאֵל אוֹמֵר, אַף הַנָּחָשׁ, מִפְּנֵי שֶׁהִיא מְקִיאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָעַכְבָּר: \n",
+            "הַחוֹשֵׁב עַל מֵי חַטָּאת לִשְׁתּוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, פָּסוּל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כְּשֶׁיַּטֶּה. אָמַר רַבִּי יוֹסֵי, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמַיִם שֶׁאֵינָם מְקֻדָּשִׁים. אֲבָל בְּמַיִם הַמְקֻדָּשִׁין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּשֶׁיַּטֶּה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כְּשֶׁיִּשְׁתֶּה. וְאִם גִּרְגֵּר, כָּשֵׁר: \n",
+            "מֵי חַטָּאת שֶׁנִּפְסְלוּ, לֹא יְגַבְּלֵם בְּטִיט, שֶׁלֹּא יַעֲשֵׂם תַּקָּלָה לַאֲחֵרִים. רַבִּי יְהוּדָה אוֹמֵר, בָּטְלוּ. פָּרָה שֶׁשָּׁתָת מֵי חַטָּאת, בְּשָׂרָהּ טָמֵא מֵעֵת לְעֵת. רַבִּי יְהוּדָה אוֹמֵר, בָּטְלוּ בְמֵעֶיהָ: \n",
+            "מֵי חַטָּאת וְאֵפֶר חַטָּאת, לֹא יַעֲבִירֵם בְּנָהָר וּבִסְפִינָה, וְלֹא יְשִׁיטֵם עַל פְּנֵי הַמַּיִם, וְלֹא יַעֲמוֹד בְּצַד זֶה וְיִזְרְקֵם לְצַד זֶה. אֲבָל עוֹבֵר הוּא בַמַּיִם עַד צַוָּארוֹ. עוֹבֵר הוּא הַטָּהוֹר לְחַטָּאת וּבְיָדָיו כְּלִי רֵיקָם הַטָּהוֹר לְחַטָּאת, וּבְמַיִם שֶׁאֵינָם מְקֻדָּשִׁין: \n",
+            "אֵפֶר כָּשֵׁר שֶׁנִּתְעָרֵב בְּאֵפֶר מִקְלֶה, הוֹלְכִין אַחַר הָרֹב לְטַמֵּא, וְאֵין מְקַדְּשִׁין בּוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַדְּשִׁין בְּכֻלָּן: \n",
+            "מֵי חַטָּאת שֶׁנִּפְסְלוּ, מְטַמְּאִין אֶת הַטָּהוֹר לִתְרוּמָה, בְיָדָיו וּבְגוּפוֹ. וְאֶת הַטָּהוֹר לְחַטָּאת, לֹא בְיָדָיו וְלֹא בְגוּפוֹ. נִטְמְאוּ, מְטַמְּאִים אֶת הַטָּהוֹר לִתְרוּמָה בְיָדָיו וּבְגוּפוֹ. וְאֶת הַטָּהוֹר לְחַטָּאת, בְּיָדָיו, אֲבָל לֹא בְגוּפוֹ: \n",
+            "אֵפֶר כָּשֵׁר שֶׁנְּתָנוֹ עַל גַּבֵּי הַמַּיִם שֶׁאֵינָן רְאוּיִין לְקַדֵּשׁ, מְטַמְּאִין אֶת הַטָּהוֹר לִתְרוּמָה, בְּיָדָיו וּבְגוּפוֹ. אֶת הַטָּהוֹר לְחַטָּאת, לֹא בְיָדָיו וְלֹא בְגוּפוֹ: \n"
+        ],
+        [
+            "כֹּל הָרָאוּי לִטַּמֵּא מִדְרָס, מַדָּף לְחַטָּאת, בֵּין טָמֵא בֵּין טָהוֹר. וְאָדָם, כַּיּוֹצֵא בוֹ. כֹּל הָרָאוּי לִטַּמֵּא טְמֵא מֵת, בֵּין טָמֵא בֵּין טָהוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ מַדָּף. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מַדָּף. וַחֲכָמִים אוֹמְרִים, הַטָּמֵא, מַדָּף. וְהַטָּהוֹר, אֵינוֹ מַדָּף: \n",
+            "הַטָּהוֹר לְחַטָּאת שֶׁנָּגַע בְּמַדָּף, טָמֵא. לָגִין שֶׁל חַטָּאת שֶׁנָּגַע בְּמַדָּף, טָמֵא. הַטָּהוֹר לְחַטָּאת שֶׁנָּגַע בְּאֳכָלִים וּמַשְׁקִים, בְּיָדוֹ, טָמֵא. וּבְרַגְלוֹ, טָהוֹר. הֱסִיטָן בְּיָדוֹ, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִים: \n",
+            "קָלָל שֶׁל חַטָּאת שֶׁנָּגַע בְּשֶׁרֶץ, טָהוֹר. נְתָנוֹ עַל גַּבָּיו, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִים. נָגַע בְּאֳכָלִים וּמַשְׁקִין וּבְכִתְבֵי הַקֹּדֶשׁ, טָהוֹר. נְתָנוֹ עַל גַּבֵּיהֶן, רַבִּי יוֹסֵי מְטַהֵר, וַחֲכָמִים מְטַמְּאִים: \n",
+            "הַטָּהוֹר לְחַטָּאת שֶׁנָּגַע בְּתַנּוּר, בְּיָדוֹ, טָמֵא. וּבְרַגְלוֹ, טָהוֹר. הָיָה עוֹמֵד עַל גַּבֵּי תַנּוּר וּפָשַׁט יָדוֹ חוּץ לַתַּנּוּר, וְהַלָּגִין בְּתוֹכוֹ, וְכֵן הָאֵסֶל שֶׁהוּא נָתוּן עַל גַּבֵּי הַתַּנּוּר וּבוֹ שְׁנֵי קְלָלוֹת, אֶחָד מִכָּאן וְאֶחָד מִכָּאן, רַבִּי עֲקִיבָא מְטַהֵר, וַחֲכָמִים מְטַמְּאִין: \n",
+            "הָיָה עוֹמֵד חוּץ לַתַּנּוּר וּפָשַׁט יָדָיו לַחַלּוֹן וְנָטַל אֶת הַלָּגִין וְהֶעֱבִירוֹ עַל גַּבֵּי הַתַּנּוּר, רַבִּי עֲקִיבָא מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין. אֲבָל עוֹמֵד הוּא הַטָּהוֹר לְחַטָּאת עַל גַּבֵּי תַנּוּר וּבְיָדוֹ כְּלִי רֵיקָן הַטָּהוֹר לְחַטָּאת, וּבְמַיִם שֶׁאֵין מְקֻדָּשִׁין: \n",
+            "לָגִין שֶׁל חַטָּאת שֶׁנָּגַע בְּשֶׁל קֹדֶשׁ וְשֶׁל תְּרוּמָה, שֶׁל חַטָּאת, טָמֵא. וְשֶׁל קֹדֶשׁ וְשֶׁל תְּרוּמָה, טְהוֹרִין. שְׁנֵיהֶן בִּשְׁתֵּי יָדָיו, שְׁנֵיהֶן טְמֵאִים. שְׁנֵיהֶם בִּשְׁנֵי נְיָרוֹת, שְׁנֵיהֶם טְהוֹרִים. שֶׁל חַטָּאת בִּנְיָר וְשֶׁל תְּרוּמָה בְּיָדוֹ, שְׁנֵיהֶן טְמֵאִין. שֶׁל תְּרוּמָה בִּנְיָר וְשֶׁל חַטָּאת בְּיָדוֹ, שְׁנֵיהֶן טְהוֹרִין. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, שֶׁל חַטָּאת, טָמֵא. הָיוּ נְתוּנִין עַל גַּבֵּי הָאָרֶץ וְנָגַע בָּהֶם, שֶׁל חַטָּאת, טָמֵא. שֶׁל קֹדֶשׁ וְשֶׁל תְּרוּמָה, טְהוֹרִים. הֱסִיטָן, רַבִּי יְהוֹשֻׁעַ מְטַמֵּא, וַחֲכָמִים מְטַהֲרִין: \n"
+        ],
+        [
+            "צְלוֹחִית שֶׁהִנִּיחָהּ מְגֻלָּה, וּבָא וּמְצָאָהּ מְכֻסָּה, פְּסוּלָה. הִנִּיחָהּ מְכֻסָּה וּבָא וּמְצָאָהּ מְגֻלָּה, אִם יְכוֹלָה הַחֻלְדָּה לִשְׁתּוֹת הֵימֶנָּה, אוֹ נָחָשׁ לְדִבְרֵי רַבָּן גַּמְלִיאֵל, אוֹ שֶׁיָּרַד בָּהּ טַל בַּלַּיְלָה, פְּסוּלָה. הַחַטָּאת אֵינָהּ נִצּוֹלָה בְּצָמִיד פָּתִיל. וּמַיִם שֶׁאֵינָן מְקֻדָּשִׁין נִצּוֹלִין בְּצָמִיד פָּתִיל: \n",
+            "כָּל הַסְּפֵק טָהוֹר לִתְרוּמָה, טָהוֹר לְחַטָּאת. כָּל הַתָּלוּי לִתְרוּמָה, נִשְׁפָּךְ לְחַטָּאת. אִם עָשׂוּ עַל גַּבָּיו טָהֳרוֹת, תְּלוּיוֹת. הָרְפָפוֹת, טְהוֹרוֹת ל��קֹדֶשׁ וְלִתְרוּמָה וּלְחַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָרְעָדוֹת, טְמֵאוֹת לְחַטָּאת: \n",
+            "דְּבֵלָה שֶׁל תְּרוּמָה שֶׁנָּפְלָה לְתוֹךְ מֵי חַטָּאת וּנְטָלָהּ וַאֲכָלָהּ, אִם יֶשׁ בָּהּ כַּבֵּיצָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, הַמַּיִם טְמֵאִין, וְהָאוֹכְלָהּ חַיָּב מִיתָה. אֵין בָּהּ כַּבֵּיצָה, הַמַּיִם טְהוֹרִין, וְהָאוֹכְלָהּ חַיָּב מִיתָה. רַבִּי יוֹסֵי אוֹמֵר, בִּטְהוֹרָה, הַמַּיִם טְהוֹרִים. הַטָּהוֹר לְחַטָּאת שֶׁהִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לְתוֹךְ מֵי חַטָּאת, נִטְמָא: \n",
+            "כֹּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי תוֹרָה, מְטַמֵּא אֶת הַקֹּדֶשׁ וְאֶת הַתְּרוּמָה וְאֶת הַחֻלִּין וְאֶת הַמַּעֲשֵׂר, וְאָסוּר עַל בִּיאַת הַמִּקְדָּשׁ. לְאַחַר בִּיאָתוֹ, מְטַמֵּא אֶת הַקֹּדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, פּוֹסֵל בַּקֹּדֶשׁ וּבַתְּרוּמָה, וּמֻתָּר בַּחֻלִּין וּבַמַּעֲשֵׂר. וְאִם בָּא אֶל הַמִּקְדָּשׁ, בֵּין לִפְנֵי בִיאָתוֹ בֵּין לְאַחַר בִּיאָתוֹ, חַיָּב: \n",
+            "כֹּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי סוֹפְרִים, מְטַמֵּא אֶת הַקֹּדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, וּמֻתָּר בַּחֻלִּין וּבַמַּעֲשֵׂר, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִים בַּמַּעֲשֵׂר. לְאַחַר בִּיאָתוֹ, מֻתָּר בְּכֻלָּן. וְאִם בָּא אֶל הַמִּקְדָּשׁ, בֵּין לִפְנֵי בִיאָתוֹ וּבֵין לְאַחַר בִּיאָתוֹ, פָּטוּר: \n",
+            "כֹּל הַטָּעוּן בִּיאַת מַיִם, בֵּין מִדִּבְרֵי תוֹרָה בֵּין מִדִּבְרֵי סוֹפְרִים, מְטַמֵּא אֶת מֵי חַטָּאת וְאֶת אֵפֶר חַטָּאת וְאֶת הַמַּזֶּה מֵי חַטָּאת, בְּמַגָּע וּבְמַשָּׂא. הָאֵזוֹב הַמֻּכְשָׁר, וְהַמַּיִם שֶׁאֵינָן מְקֻדָּשִׁים, וּכְלִי רֵיקָם הַטָּהוֹר לְחַטָּאת, בְּמַגָּע וּבְמַשָּׂא, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּמַגָּע אֲבָל לֹא בְמַשָּׂא: \n",
+            "כָּל אֵזוֹב שֶׁיֶּשׁ לוֹ שֵׁם לְוַי, פָּסוּל. אֵזוֹב זֶה, כָּשֵׁר. אֵזוֹב יָוָן, אֵזוֹב כּוֹחֲלִית, אֵזוֹב רוֹמִי, אֵזוֹב מִדְבָּרִי, פָּסוּל. וְשֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. וְשֶׁל טְהוֹרָה, לֹא יַזֶּה. וְאִם הִזָּה, כָּשֵׁר. אֵין מַזִּין לֹא בְיוֹנְקוֹת, וְלֹא בִתְמָרוֹת. אֵין חַיָּבִין עַל הַיּוֹנְקוֹת עַל בִּיאַת הַמִּקְדָּשׁ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף לֹא עַל הַתְּמָרוֹת. אֵלּוּ הֵן הַיּוֹנְקוֹת, גִּבְעוֹלִין שֶׁלֹּא גָמָלוּ: \n",
+            "אֵזוֹב שֶׁהִזָּה בוֹ, כָּשֵׁר לְטַהֵר בּוֹ אֶת הַמְּצֹרָע. לִקְּטוֹ לְעֵצִים וְנָפְלוּ עָלָיו מַשְׁקִין, מְנַגְּבוֹ וְהוּא כָשֵׁר. לִקְּטוֹ לְאֳכָלִין וְנָפְלוּ עָלָיו מַשְׁקִין, אַף עַל פִּי שֶׁנִּגְּבוֹ, פָּסוּל. לִקְּטוֹ לְחַטָּאת, כִּמְלֻקָּט לְאֳכָלִין, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, כִּמְלֻקָּט לְעֵצִים: \n",
+            "מִצְוַת אֵזוֹב, שְׁלשָׁה קְלָחִים וּבָהֶם שְׁלשָׁה גִבְעוֹלִין. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל שְׁלשָׁה שְׁלשָׁה. אֵזוֹב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה קְלָחִים, מְפַסְּגוֹ וְאוֹגְדוֹ. פִּסְּגוֹ וְלֹא אֲגָדוֹ, אֲגָדוֹ וְלֹא פִסְּגוֹ, לֹא פִסְּגוֹ וְלֹא אֲגָדוֹ, כָּשֵׁר. רַבִּי יוֹסֵי אוֹמֵר, מִצְוַ�� אֵזוֹב, שְׁלשָׁה קְלָחִים, וּבָהֶם שְׁלשָׁה גִבְעוֹלִים, וּשְׁיָרָיו שְׁנַיִם, וְגַרְדֻּמָּיו כָּל שֶׁהוּא: \n"
+        ],
+        [
+            "הָאֵזוֹב הַקָּצָר, מְסַפְּקוֹ בְחוּט וּבְכוּשׁ, וְטוֹבֵל וּמַעֲלֶה, וְאוֹחֵז בָּאֵזוֹב וּמַזֶּה. רַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן אוֹמְרִים, כְּשֵׁם שֶׁהַזָּיָה בָאֵזוֹב, כָּךְ טְבִילָה בָאֵזוֹב: \n",
+            "הִזָּה, סָפֵק מִן הַחוּט, סָפֵק מִן הַכּוּשׁ, סָפֵק מִן הַגִּבְעוֹל, הַזָּיָתוֹ פְסוּלָה. הִזָּה עַל שְׁנֵי כֵלִים, סָפֵק עַל שְׁנֵיהֶם הִזָּה, סָפֵק מֵחֲבֵרוֹ מִצָּה עָלָיו, הַזָּיָתוֹ פְסוּלָה. מַחַט שֶׁהִיא נְתוּנָה עַל הַחֶרֶס, וְהִזָּה עָלֶיהָ, סָפֵק עַל הַמַּחַט הִזָּה, סָפֵק מִן הַחֶרֶס מִצָּה עָלֶיהָ, הַזָּיָתוֹ פְסוּלָה. צְלוֹחִית שֶׁפִּיהָ צַר, טוֹבֵל וּמַעֲלֶה כְדַרְכּוֹ. רַבִּי יְהוּדָה אוֹמֵר, הַזָּיָה רִאשׁוֹנָה. מֵי חַטָּאת שֶׁנִּתְמַעֲטוּ, טוֹבֵל אֲפִלּוּ רָאשֵׁי גִבְעוֹלִין וּמַזֶּה, וּבִלְבַד שֶׁלֹּא יְסַפֵּג. נִתְכַּוֵּן לְהַזּוֹת לְפָנָיו וְהִזָּה לְאַחֲרָיו, לְאַחֲרָיו וְהִזָּה לְפָנָיו, הַזָּיָתוֹ פְסוּלָה. לְפָנָיו, וְהִזָּה עַל הַצְּדָדִין שֶׁלְּפָנָיו, הַזָּיָתוֹ כְשֵׁרָה. מַזִּין עַל הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ. מַזִּין עַל הָאָדָם וְעַל הַכֵּלִים, וַאֲפִלּוּ הֵן מֵאָה: \n",
+            "נִתְכַּוֵּן לְהַזּוֹת עַל דָּבָר שֶׁהוּא מְקַבֵּל טֻמְאָה וְהִזָּה עַל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה, אִם יֵשׁ בָּאֵזוֹב, לֹא יִשְׁנֶה. עַל דָּבָר שֶׁאֵינוֹ מְקַבֵּל טֻמְאָה, וְהִזָּה עַל דָּבָר שֶׁמְּקַבֵּל טֻמְאָה, אִם יֵשׁ בָּאֵזוֹב, יִשְׁנֶה. עַל הָאָדָם, וְהִזָּה עַל הַבְּהֵמָה, אִם יֵשׁ בָּאֵזוֹב, לֹא יִשְׁנֶה. עַל הַבְּהֵמָה, וְהִזָּה עַל הָאָדָם, אִם יֵשׁ בָּאֵזוֹב, יִשְׁנֶה. הַמַּיִם הַמְנַטְּפִים, כְּשֵׁרִים. לְפִיכָךְ הֵם מְטַמְּאִין לְשֵׁם מֵי חַטָּאת: \n",
+            "הַמַּזֶּה מֵחַלּוֹן שֶׁל רַבִּים וְנִכְנַס לַמִּקְדָּשׁ וְנִמְצְאוּ הַמַּיִם פְּסוּלִים, פָּטוּר. מֵחַלּוֹן שֶׁל יָחִיד וְנִכְנַס לַמִּקְדָּשׁ וְנִמְצְאוּ הַמַּיִם פְּסוּלִין, חַיָּב. אֲבָל כֹּהֵן גָּדוֹל, בֵּין מֵחַלּוֹן שֶׁל יָחִיד בֵּין מֵחַלּוֹן שֶׁל רַבִּים, פָּטוּר, שֶׁאֵין כֹּהֵן גָּדוֹל חַיָּב עַל בִּיאַת הַמִּקְדָּשׁ. מַחֲלִיקִין הָיוּ לִפְנֵי חַלּוֹן שֶׁל רַבִּים וְדוֹרְסִין וְלֹא נִמְנָעִין, מִפְּנֵי שֶׁאָמְרוּ, מֵי חַטָּאת שֶׁעָשׂוּ מִצְוָתָן, אֵינָן מְטַמְּאִין: \n",
+            "אוֹחֵז הוּא הַטָּהוֹר בַּקַּרְדֹּם הַטָּמֵא בִּכְנָפוֹ, וּמַזֶּה עָלָיו. אַף עַל פִּי שֶׁיֵּשׁ עָלָיו כְּדֵי הַזָּיָה, טָהוֹר. כַּמָּה יְהֵא בַמַּיִם וְיִהְיֶה בָהֶם כְּדֵי הַזָּיָה. כְּדֵי שֶׁיַּטְבִּיל רָאשֵׁי גִבְעוֹלִין וְיַזֶּה. רַבִּי יְהוּדָה אוֹמֵר, רוֹאִים אוֹתָם כְּאִלּוּ הֵן עַל אֵזוֹב שֶׁל נְחשֶׁת: \n",
+            "הַמַּזֶּה בְאֵזוֹב טָמֵא, אִם יֶשׁ בּוֹ כַבֵּיצָה, הַמַּיִם פְּסוּלִים, וְהַזָּיָתוֹ פְסוּלָה. אֵין בּוֹ כַבֵּיצָה, הַמַּיִם כְּשֵׁרִים, וְהַזָּיָתוֹ פְסוּלָה. וּמְטַמֵּא אֶת חֲבֵרוֹ, וַחֲבֵרוֹ אֶת חֲבֵרוֹ, אֲפִלּוּ הֵן מֵאָה: \n",
+            "הַטָּהוֹר לְחַטָּאת שֶׁנִּטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ, וּמְטַמּ��א אֶת חֲבֵרוֹ, וַחֲבֵרוֹ אֶת חֲבֵרוֹ, אֲפִלּוּ הֵן מֵאָה: \n",
+            "לָגִין שֶׁל חַטָּאת שֶׁנִּטְמְאוּ אֲחוֹרָיו, נִטְמָא תוֹכוֹ, וּמְטַמֵּא אֶת חֲבֵרוֹ, וַחֲבֵרוֹ אֶת חֲבֵרוֹ, אֲפִלּוּ הֵן מֵאָה. הַזּוֹג וְהָעִנְבָּל, חִבּוּר. כּוּשׁ שֶׁל רוֹבָן, לֹא יַזֶּה לֹא עַל הַכּוּשׁ וְלֹא עַל הַפִּיקָה. וְאִם הִזָּה, מֻזֶּה. שֶׁל פִּשְׁתָּן, חִבּוּר. עוֹר שֶׁל עֲרִיסָה שֶׁהוּא מְחֻבָּר לַפִּיקוֹת, חִבּוּר. הַמַּלְבֵּן, אֵינוֹ חִבּוּר לֹא לְטֻמְאָה וְלֹא לְטָהֳרָה. כָּל יְדוֹת הַכֵּלִים הַקְּדוּחוֹת, חִבּוּר. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אַף הַחֲרוּקוֹת: \n",
+            "הַסַּלִּים שֶׁבַּקַּנְתָּל, וְהַמִּטָּה שֶׁל טַרְבָּל, וְקֶרֶן שֶׁל כְּלִיבָה, וּקְרָנִין שֶׁל יוֹצְאֵי דְרָכִים, וְשַׁלְשֶׁלֶת הַמַּפְתְּחוֹת, וּשְׁלַל הַכּוֹבְסִים, וְהַבֶּגֶד שֶׁהוּא תָפוּר בְּכִלְאַיִם, חִבּוּר לַטֻּמְאָה וְאֵינוֹ חִבּוּר לַהַזָּיָה: \n",
+            "כִּסּוּי מֵחַם שֶׁהוּא מְחֻבָּר לְשַׁלְשֶׁלֶת, בֵּית שַׁמַּאי אוֹמְרִים, חִבּוּר לַטֻּמְאָה וְאֵינוֹ חִבּוּר לַהַזָּיָה. בֵּית הִלֵּל אוֹמְרִים, הִזָּה עַל הַמֵּחַם, הֻזָּה הַכִּסּוּי. הִזָּה עַל הַכִּסּוּי, לֹא הֻזָּה הַמֵּחָם. הַכֹּל כְּשֵׁרִים לְהַזּוֹת, חוּץ מִטֻּמְטוּם וְאַנְדְּרוֹגִינוֹס וְהָאִשָּׁה. וְתִינוֹק שֶׁאֵין בּוֹ דַעַת, הָאִשָּׁה מְסַעַדְתּוֹ וּמַזֶּה, וְאוֹחֶזֶת לוֹ בַמַּיִם וְהוּא טוֹבֵל וּמַזֶּה. אִם אָחֲזָה בְיָדוֹ, אֲפִלּוּ בִשְׁעַת הַזָּיָה, פָּסוּל: \n",
+            "טָבַל אֶת הָאֵזוֹב בַּיּוֹם וְהִזָּה בַיּוֹם, כָּשֵׁר. בַּיּוֹם וְהִזָּה בַלַּיְלָה, בַּלַּיְלָה וְהִזָּה בַיּוֹם, פָּסוּל. אֲבָל הוּא עַצְמוֹ טוֹבֵל בַּלַּיְלָה וּמַזֶּה בַיּוֹם, שֶׁאֵין מַזִּין עַד שֶׁתָּנֵץ הַחַמָּה. וְכֻלָּן שֶׁעָשׂוּ מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר, כָּשֵׁר: \n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/English/Eighteen Treatises from the Mishna.json

@@ -0,0 +1,56 @@
+{
+    "language": "en",
+    "title": "Mishnah Yadayim",
+    "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 ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "A quarter [of a <i>log</i>, a specific unit of volume] of water is to be poured onto the hands, for [the ritual washing of the hands for] one person, and even for two. Half of a <i>log</i> [is to be poured from] for three or four. And from [a vessel containing] one <i>log</i> [of water], five or ten or even one hundred [people may wash their hands]. Rabbi Yose says: but only provided there not be less than a quarter [of a <i>log</i> remaining] for the last one of them [to wash]. One may add [water, by pouring it onto the hands past where it had fallen] on the second [pouring of water; i.e. on a third pouring, one can pour past where the waters fell on the second pouring]. But one may not add on the first [pouring; i.e. on the second pouring, one may not pour past where the waters fell on the first pouring]. ",
+            "One may pour [water for washing] onto the hands from all [kinds of] vessels, even from vessels of bovine dung, from vessels of stone, or from earthen vessels. One may not pour [water for washing] onto the hands out of the sides of vessels [i.e. from vessel fragments], nor using the [broken off] bottom of a large jug, nor using the bung of a cask, nor may one pour [water] onto [the hands of] his fellow out of the hollow of his [own] hand, since one may only fill, sanctify, or sprinkle the <i>chatat</i> waters [the waters containing the ashes of the red heifer, used as part of the purification ritual] with a vessel, nor may one take them into one's hands. And nothing can be preserved [from being rendered impure, in cases of an impurity caused by being overshadowed by an enclosed area containing an Origin of impurity] by means of a tight seal [which can sometimes protect against an overshadowing impurity], unless it is [contained within] a [whole] vessel. And something can only be preserved from [being rendered impure by an impure object contained beside it within] an earthenware vessel if it is itself a vessel.",
+            "Regarding waters which have become unfit for animals to drink, if they are in [any kind of] vessels, they are invalid [for washing one's hands]; and if they are in the ground [i.e. in a ditch], they are valid [for washing with them, by immersing one's hands in them]. If ink, sap, or metallic dye fall into them and change their appearance, they are invalid [i.e. the waters are invalid for washing]. If they had been used for any occupation, or if one soaked one's bread in them, they are invalid. Shimon, the Teimani said: even if one intended to soak [one's bread] in these [waters], and it fell into those [waters instead], they are valid [for washing].",
+            "If one rinsed vessels in them, or if one cleaned out measuring vessels with them, they [i.e. the waters used] are invalid. If one rinsed out [already] rinsed or new vessels, they are valid [i.e. the waters are valid to be used for washing]. Rabbi Yose invalidates [the waters] regarding new ones.",
+            "Waters into which the baker has dipped [unbaked] rolls are invalid. And when he [instead] rinses his hands in them [and then splashes the rolls with water from his hands], they are valid [i.e. the waters in which he rinsed his hands]. Anyone is valid to pour onto the hands [of another person, in order to wash them], even a deaf-mute, <i>shoteh</i>, or a minor. A man may place a cask between his knees to pour [the water over his hands, to wash them], or tip a barrel onto its side and pour [onto his hands]. An ape may pour [water for washing] onto one's hands. Rabbi Yose considers these two [i.e. tipping a barrel or using an ape] to be invalid."
+        ],
+        [
+            "If one poured [water] onto one of his hands in one washing [i.e. pouring only once], his hand is pure. If [one poured] onto both of his hands in one washing, Rabbi Meir considers them impure until one pours [onto one's hands, in one pouring,] a quarter [of a <i>log</i>, a specific unit of volume, of water]. If a loaf of <i>terumah</i> [a portion of a crop given to a priest, which can only be consumed by priests or their household] falls into them [i.e. into the quarter <i>log</i> of waters which one washed one's hands with] it is pure. Rabbi Yose considers it impure.",
+            "Regarding one who poured out the first [waters poured for washing] onto one place [i.e. the waters fell onto a certain area on the ground], and the second [waters poured for washing] onto another place, if a loaf of <i>terumah</i> falls into the first [waters], it is impure; and if [it falls] into the second [waters], it is pure. Regarding one who poured out the first and the second [waters] onto one place, if a loaf of <i>terumah</i> falls [into those waters], it is impure. If one poured out the first [waters], and finds [afterwards] a splinter or a pebble on his hands, his hands are impure [if he poured the second waters before removing them], since the latter [i.e. the second] waters only purify the waters on the hand [but not the waters on the splinter or pebble, which can then, in turn, render the hand impure once more]. Rabbi Shimon ben Gamliel says: anything produced from the water is pure [i.e. does not prevent hands from becoming pure if it is on them while they are being washed].",
+            "The hands may be rendered impure or pure up to the wrist. How so? If one poured the first [pouring] up to the wrist, and the second [pouring] beyond the wrist, and they [i.e. some of the waters flowed down and] ran back onto the hand, it is pure. If one poured the first and the second [pourings of water] beyond the wrist, and they ran back onto the hand, it is impure. If one poured the first over one hand, and then changed his mind and poured the second over both hands, they are impure. If one poured the first over both hands, and then changed his mind and poured the second over one hand, his hand is pure. If one poured over one hand, and then rubbed it against its fellow [hand], it is impure. If [one rubbed it] against one's head, or against a wall, it is pure. Four or five [people] may pour [water over their hands to wash them] alongside one another or [when their hands are] above one another, provided they be loose, so the waters can enter into them.",
+            "If there is an uncertainty as to whether they [i.e. the waters which one used to wash one's hands] have  been used for any occupation or have not been used for any occupation, or an uncertainty as to whether they contained the required measure [for washing] or did not contain the required measure, or an uncertainty as to whether they were impure or pure [waters], their uncertainties [in all these cases] are pure, since they [i.e. the Sages] said: The uncertainty of hands regarding whether they can be rendered impure, or render impurity, or be rendered pure, is pure [i.e. in all those circumstances of uncertainty they are assumed to be pure]. Rabbi Yose says: regarding [the uncertainty as to] whether they can be rendered pure, they are impure. How so? If one's hands were pure, and before him are two impure loaves, and there is an uncertainty as to whether he touched or did not touch [the impure loaf]; or if one's hands were impure, and before him are two pure loaves, and there is an uncertainty as to whether he touched or did not touch [either of the loaves]; or if one of one's hands was impure and the other pure, and before him are two pure loaves, and he touched one of them, and there is an uncertainty as to whether he touched with the impure [hand] or with the pure one; or if one's hands were pure, and before him are two loaves, one impure and one pure, and he touched one of them, and there is an uncertainty as to whether he touched the impure one or the pure one; or if one of one's hands was impure and one pure, and before him are two loaves, one impure and one pure, and he touched both of them, and there is an uncertainty as to whether [he touched] the impure [loaf] with the impure [hand] and the pure [loaf] with the pure [hand], or the pure [loaf] with the impure [hand] and the impure [loaf] with the pure [hand]. The hands [in all of these cases of uncertainty] are as they were [i.e. with regard to their purity status, remaining either pure or impure], and the loaves [as well] are as they were."
+        ],
+        [
+            "If one's hand enters into a blighted house [i.e. a leperous house], the hands are [rendered to be of a] primary [degree of impurity], according to Rabbi Akiva. And the Sages say: the hands are [rendered with a]  secondary [degree of impurity]. Anything that renders garments impure instantly upon contact, renders the hands to be of a primary [degree of] impurity, according to Rabbi Akiva. And the Sages say: [it renders the hands] to be [of a] secondary [degree of impurity]. They said to Rabbi Akiva, \"Where is there any place that we find that the hands are [rendered impure in a] primary [degree]?\" He said to them, \"And how [else] is it possible that they can be rendered [impure in a] primary [degree] without one's body having been rendered impure, except in this instance!\" Food items and vessels which were rendered impure by liquids, render the hands to be of a secondary [degree of] impurity, according to Rabbi Yehoshua. And the Sages say: that which was rendered impure by an Origin of impurity renders the hands impure; [and that which was rendered impure] by a derivative impurity does not render the hands impure. Rabbi Shimon ben Gamliel said, \"It happened that a woman came before my father, and said to him, 'My hands entered into the air-space of an [impure] earthenware vessel.' He said to her, 'My daughter, through what was its impurity [caused]?' But I did not hear what she said to him.\" The Sages said, \"The matter is elucidated: that which was rendered impure by an Origin of impurity renders the hands impure; [and that which was rendered impure] by a derivative impurity does not render the hands impure.\"",
+            "Anything that invalidates <i>terumah</i> [a portion of a crop which must be given to a priest, and can only be consumed by priests or their household] renders the hands to be of a secondary [degree of] impurity. One hand renders its fellow [hand] impure, according to Rabbi Yehoshua. And the Sages say: something [of a] secondary [degree of impurity] cannot render something to be [of a] secondary [degree of impurity]. He said to them: Are not sacred scriptures [of a] secondary [degree of impurity], and they render hands to be impure [with a secondary degree of impurity]!? They said to him: we cannot infer Words of Torah [i.e. laws in the written Torah] from Words of Scholars [i.e. laws in the oral Torah], nor Words of Scholars from Words of Torah, nor Words of Scholars from Words of Scholars.",
+            "Tefillin straps with the Tefillin render the hands impure. Rabbi Shimon says: Tefillin straps do not render the hands impure.",
+            "The margins in a book [i.e. a Torah scroll], those at the top and those at the bottom and those at the beginning and at the end [of the scroll], render the hands impure. Rabbi Yose says: that [margin] which is at the end does not render the hands impure until a pole [i.e. a roller] is fashioned for it.",
+            "A book [i.e. a Torah scroll] which was erased leaving only eighty-five letters in it, like the portion of (Numbers 10:35-36), \"And it was when the Ark was raised...,\"‏ renders the hands impure. A scroll on which are written eighty-five letters, like the portion of, \"And it was when the Ark was raised...,\"‏ renders the hands impure. All sacred scriptures render the hands impure. The Song of Songs and Ecclesiastes render the hands impure. Rabbi Yehudah says: The Song of Songs renders the hands impure, but there is a dispute regarding Ecclesiastes. Rabbi Yose says: Ecclesiastes does not render the hands impure, and there is a dispute regarding The Song of Songs. Rabbi Shimon says: Ecclesiastes is among the [relative] leniencies of Beit Shammai, and the [relative] stringencies of Beit Hillel. Rabbi Shimon ben Azzai said, \"I have a recieved tradition from the mouths of seventy-two elders, on the day they inducted Rabbi Elazar ben Azaria into his seat [as head] at the Academy, that The Song of Songs and Ecclesiastes render the hands impure.\" Rabbi Akiva said, \"Mercy forbid! No one in Israel ever disputed that The Song of Songs renders the hands impure, since nothing in the entire world is worthy but for that day on which The Song of Songs was given to Israel; for all the Scriptures are holy, but The Song of Songs is the Holy of Holies! And if they did dispute, there was only a dispute regarding Ecclesiastes.\" Rabbi Yochanan ben Yehoshua, the son of Rabbi Akiva's father-in-law, said, \"In accordance with words of Ben Azzai, thus did they dispute, and thus did they conclude.\""
+        ],
+        [
+            "On that very day [on which Rabbi Elazar ben Azaria was inducted into his seat as head at the Academy], they voted and concluded regarding a trough for [the washing of] feet, [capable of containing] between two <i>log</i> [a specific measure of volume] to nine <i>kav</i> [a specific measure of volume, equivalent to four <i>log</i>, that if it became cracked it may [still] be rendered impure with <i>midras</i> impurity [a type of impurity due to being sat on by certain types of impure individuals, rendering something an origin of impurity]. For Rabbi Akiva [contrary to the conclusion reached that day] says: a trough for feet is as its name indicates [i.e. even though a cracked trough could technically be used to sit upon, its utility with regard to whether or not in can be rendered impure is determined by whether it can still be used for washing one's feet].",
+            "On that very day they said: \"All offerings which were offered not for their own sake [i.e. but rather with some other intention] are valid, only they are not counted to absolve the owners from their obligation, with the exception of the paschal offering and the sin-offering; [this is true of] the paschal offering in its [designated] time, and the sin-offering at all times. Rabbi Eliezar says: and even the guilt-offering [is an exception]; the paschal sacrifice in its [designated] time, and the sin-offering and the guilt-offering at all times. Rabbi Shimon ben Azzai said: \"I have a recieved tradition from the mouths of seventy-two elders, on the day they inducted Rabbi Elazar ben Azaria into his seat [as head] at the Academy, that all offerings which may [generally] be eaten and which have been offered not for their own sake [i.e. but rather with some other intention] are valid, only they are not counted to absolve the owners from their obligation, with the exception of the paschal offering and the sin-offering.\" Ben Azzai [by limiting the statement to offerings which may be eaten] only added the burnt-offering [as an exception], and the Sages did not concede to him.",
+            "On that very day they said: What is the status [of the lands] of Ammon and  Moav on the Seventh [the Sabbatical year of agrarian rest]? Rabbi Tarphon decreed: [those residing in those lands must pay] tithes for the poor. And Rabbi Elazar ben Azaria decreed: [they must bring] <i>ma'aser sheini</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there]. Rabbi Yishmael said, \"Elazar ben Azaria, the onus is upon you to prove your assertion, for you rule stringently, and anyone who rules more stringently, the onus is upon him to bring proof!\" Rabbi Elazar ben Azaria said to him, \"Yishmael, my brother, I have not deviated from the regular order of the years [with regard to the series indicating which tithes one is obligated to bring each year], but my brother Tarphon has deviated, therefore the onus to bring proof rests upon him!\" Rabbi Tarphon responded, \"Egypt is outside of the land [of Israel], and Ammon and Moav are outside of the land [of Israel]; just as Egypt [has a requirement that its inhabitants pay] tithes for the poor during the Seventh [the Sabbatical year], so too Ammon and Moav [should require their inhabitant to likewise pay] tithes for the poor during the Seventh.\" Rabbi Elazar ben Azaria responded, \"Babylon is outside of the land [of Israel], and Ammon and Moav are outside of the land [of Israel]; just as Babylon [pays] <i>ma'aser sheni</i> during the Seventh, so too Ammon and Moav [should likewise pay] <i>ma'aser sheini</i> during the Seventh.\" Rabbi Tarphon said, \"Egypt, being near [to the land of Israel], was made [to require the payment of] tithes for the poor, so that the poor of Israel may be supported by it during the Seventh; so too Ammon and Moav, which are near [the land of Israel], are made [to require the payment of] tithes for the poor, so that the poor of Israel may be supported by them during the Seventh.\" Rabbi Elazar ben Azaria said to him, \"You thereby are like one who provides them with increased money, yet truly only loses souls! Would you defraud the heavens from sending down neither dew nor rain, as it is said (Malachi 3:8), 'Shall a man defraud God? For you have defrauded Me. Yet you say: Through what have we defrauded You? Through tithes and terumah.'\" Rabbi Yehoshua said, \"I will thereby respond as to my brother Tarphon [i.e. expanding on his reasoning], although not regarding the [specific] matter of which he spoke: [the decree regarding the status of] Egypt is a new enactment, [whereas that regarding] Babylon is an old enactment, and the matter in question before us is a new enactment; let a conclusion regarding a new enactment be drawn from a new enactment, and do not let a conclusion regarding a new enactment be drawn from an old enactment! [Moreover, the decree regarding the status of] Egypt is an enactment of the elders, [whereas that regarding] Babylon is an enactment of the prophets, and the matter in question before us is an enactment of the elders; let a conclusion regarding an enactment of the elders be drawn from an enactment of the elders, and do not let a conclusion regarding an enactment of the elders be drawn from an enactment of the prophets!\" They [the Sages] voted and concluded: [The lands of] Ammon and Moav must tithe the tithes for the poor during the Seventh. When Rabbi Yose ben Durmaskit came to Rabbi Eliezer in Lod, he said to him, \"What innovative idea was there among you in the Beit Midrash today?\" He said to him, \"They voted and concluded that Ammon and Moav must tithe the tithes for the poor during the Seventh.\" Rabbi Eliezer wept and exclaimed, (Psalms 25:14) \"'The secrets of the Lord are for those who fear Him, and His covenant to be made known to them!' Go forth and tell them, 'Think nothing of your vote! I have a received tradition from Rabban Yochanan ben Zakkai, who heard it from his rabbi, and his rabbi from his rabbi, up to the law of Moshe from Sinai, that Ammon and Moab tithe the tithes for the poor during the Seventh.'\"",
+            "On that very day, Yehuda, an Ammonite convert, came and stood before them in the Beit Midrash, and said to them, \"What is my status with regard to whether I can enter [via marriage] into the congregation [of Israel]?\" Rabban Gamliel said to him, \"You are prohibited.\" Rabbi Yehoshua said to him, \"You are permitted.\" Rabban Gamliel said to him, \"The verse says, (Deuteronomy 23:4) 'An Ammonite and a Moavite may not enter into the congregation of the Lord, even to the tenth generation,' and so forth.\" Rabbi Yehoshua said to him, \"And are the Ammonites or Moavites still [dwelling] in their own place? Sancheriv, king of Assyria, already arose and blended all the nations, as the verse says, (Isaiah 10:13) 'I have removed the borders of nations, and I have plundered their treasures, and like a great warrior laid low the inhabitants.'\" Rabban Gamliel said to him, \"The verse [also] states, (Jeremiah 49:6) 'And afterwards I shall return the captives of the children of Ammon,' and they are already returned.\" Rabbi Yehoshua said to him, \"The verse [also] states, (Amos 9:14) 'And I shall return the captives of my nation Israel,' [and Judah], and they are not yet returned.\" They [the Sages, subsequently] permitted him [the Ammonite convert] to enter into the congregation.",
+            "The [Aramaic] translations which are in [the books of] Ezra and Daniel render the hands impure. [Aramaic] translations written in Hebrew, and Hebrew written in translation or in [ancient] Hebrew characters, do not render the hands impure. They [i.e. sacred Scriptures] never render impurity, unless they are written in Assyrian [i.e. square] characters, on parchment, and with ink.",
+            "The Sadducees say: We denounce you, Pharisees! For you say that holy Scriptures render the hands impure, but the books of Homer [literally: Hameiras, i.e. secular books] do not render the hands impure. Rabban Yochanan ben Zakkai said \"And is this alone all we have [to object to] over Pharisees? For they also say that the bones of a donkey are pure, but the bones of Yochanan the high priest are impure.\" They [the Sadducees] said to him, \"In accordance with their love is their impurity, so that one does not fashion the bones of his father or his mother into spoons.\" He said to them, \"So too regarding the sacred Scriptures; in accordance with their love is their impurity; and the books Homer, which are not beloved, do not render the hands impure.\"",
+            "The Sadducees say: We denounce you, Pharisees, for you declare pure the stream [which flows when a liquid is poured from a clean vessel into an unclean one]! The Pharisees say: We denounce you, Sadducees, for you declare pure a channel of water which flows from a cemetery! The Sadducees say: We denounce you, Pharisees, for you say, if my ox or my donkey cause any damage, I am liable [to compensate], but if my manservant or maidservant cause any damage, I am exempt [from compensating]! Just as with regard to my ox and my donkey, with which I am not obligated to perform any mitzvot, and I am thereby [still] liable [to compensate] for damages, does it not follow with regard to my manservant or maidservant, with whom I am obligated to perform mitzvot, that I should be liable [to compensate] for damages [which they cause]?! They [the Pharisees] said to them, \"No. If [i.e. just because] you stated this [law] with regard to my ox or my donkey, which do not have cognitive capabilities, would you say this with regard to my manservant or maidservant who do have cognitive capabilities?!\" For [if that logical leap is made], if I offend [one of] them, he may go and set fire to another's [grain] pile, and I will be liable to pay for damages!\"",
+            "A Galilean Sadducee said, \"I denounce you, Pharisees, for you inscribe [the name of] the sovereign alongside [the name of] Moshe on a bill of divorce! The Pharisees say: We denounce you, Galilean Sadducee, for you inscribe [the name of] the sovereign alongside the [Divine] Name on the [same] page! And not only that, but you inscribe [the name of] the sovereign on the top, and the [Divine] Name on the bottom, as the verse states, (Exodus 5:2) \"And Pharaoh said, 'Who is the Lord that I should hearken to his voice to release Israel?'\" And what did he says when he was smitten by [by the plagues]? (Exodus 9:11) \"The Lord is the Righteous One.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/English/Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de].json

@@ -0,0 +1,54 @@
+{
+    "language": "en",
+    "title": "Mishnah Yadayim",
+    "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung",
+    "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]",
+    "priority": 0.5,
+    "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.<br>Ordnung Moed, von Eduard Baneth. 1887-1927.<br>Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.<br>Ordnung Nesikin, von David Hoffmann. 1893-1898.<br>Ordnung Kodaschim, von John Cohn. 1910-1925.<br>Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.",
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "Ein Viertel<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Viertel ist die Bezeichnung für ein viertel Log. Das Log hat den Rauminhalt von 6 Eiern. Das Zitat der Mischna in Nasir 38a und Git. 15b hat <span dir=\"rtl\">מרביעית</span>, das Raschi als Gerät vom Inhalt eines viertel Log erklärt. Chul. 107a hat <span dir=\"rtl\">מי רביעית</span>.</i> Wasser gibt man auf die Hände<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Nach Chagiga II, 5 und der Erklärung im Talmud p. 18b muss man auch vor Genuss von profanem Brot die Hände übergießen. S. a. Ber. VIII, 1. Bei jeglicher Priesterhebe ist sogar für die Berührung mit Händen, auf deren Sauberkeit man nicht geachtet hatte, oder die an die im III. Abschnitt des Traktates gen. Gegenstände angerührt hatten, das Übergießen notwendig, da sonst die Hebe untauglich würde. S. a. die Einleitung zum Traktat.</i> für eine, auch für zwei (Personen)<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Für die beiden Hände einer Person ist ein viertel Log nötig; es genügt aber auch für zwei Personen, obwohl doch dann auf keinen von beiden ein viertel Log kommt. Vgl. Chul. 107a. Notwendig ist nur, dass in dem für eine oder zwei Personen bestimmten Gefäß beim Beginn des Ausgießens ein viertel Log war, und dass die beiden Hände eines jeden bis zur Handwurzel übergossen werden. — Nach Maim. im Komm. und <span dir=\"rtl\">הל׳ מקואות י״א ח׳</span> bezieht sich die Mischna nur auf das zweite Übergießen der Hände (vgl. II, 1 und Anm. 2 u. 5), wenn sie bereits durch das erste Übergießen rein geworden sind. Beim ersten Übergießen ist nach Maim. ein viertel Log für die Hände jeder einzelnen Person notwendig. — Nach den anderen Erklärern bezieht sich die Mischna auf das erste Übergießen; s. a. Rabed u. <span dir=\"rtl\">כ״מ</span> a. a. O.</i> ein halbes Log<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> So nach der Lesart <span dir=\"rtl\">מחצית</span>. Viele Ausgaben haben mit T., M. und L. <span dir=\"rtl\">מחצי לוג </span> „von einem halben Log“.</i> für drei<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Wenn für zwei Personen ¼ Log genügte, müssten für drei ⅜ ausreichen. Doch fürchteten die Weisen, man würde bei ⅜ Log für drei Personen zu sparsam sein und die Hände nicht ganz übergießen. Wenn man aber von ⅜ Log die Hände einer Person übergossen hat, und es ist noch ¼ übrig, so kann man damit zwei Personen übergießen (Rosch). — Vielleicht war kein Messgerät von ⅜ Log üblich, und deshalb musste man für 3 Personen ein halbes Log nehmen.</i> oder vier, von einem Log für fünf und zehn und hundert<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Die hohen Zahlen sind nicht buchstäblich gemeint. Sie sollen nur ausdrücken, dass man mit einem ganzen Log vielen Menschen die Hände übergießen darf, sofern nur die Hände völlig mit Wasser bedeckt werden. (Rosch).</i>. R. Jose sagt: Nur darf es für den letzten von ihnen nicht weniger als ein Viertel sein<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Obwohl es möglich ist, mit weniger als ¼ Log einem Menschen die Hände zu übergießen, muss nach R. Jose für den letzten ¼ übrig bleiben.</i>. Man darf zum zweiten (Wasser)<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Nach Maim. (Einleitung zum Traktat) muss man vor Berührung der Priesterhebe die Hände zweimal übergießen. Beim ersten Übergießen wird das Wasser durch die Hände verunreinigt. Um dies unreine Wasser abzuspülen, muss man die Hände nochmals übergießen. (S. a. <span dir=\"rtl\">הל׳ מקואות י״א ח׳</span>. Das Wasser vom ersten Übergießen heißt das erste Wasser, das vom zweiten das zweite. — Eigentlich müsste das unrein gewordene erste Wasser die Hände wieder verunreinigen und diese wieder das zweite Wasser. Aber die Weisen, die die Händeunreinheit nur aus Vorsicht eingeführt haben, bestimmten, dass diese Unreinheit durch zweimaliges Abspülen verschwindet. Vielleicht war ursprünglich der Zweck des zweiten Abspülens lediglich, das durch die mögliche Unsauberkeit der Hände unsauber gewordene erste Wasser abzuwaschen (vgl. Sabb. 14a Raschi s. v. <span dir=\"rtl\">עסקניות</span>) und wurde dann auch auf die Reinigung der Hände übertragen, die nach Berührung der im dritten Abschnitt unseres Traktates angeführten Gegenstände für unrein erklärt wurden. (Vgl. <span dir=\"rtl\">תוי״ט</span> zu II, 2 s. v. <span dir=\"rtl\">ועל</span>). Nach den meisten Erklärern und Dezisoren ist das zweite Abspülen auch vor Genuss von profanem Brot notwendig, außer wenn man über jede Hand ein viertel Log gießt. S. II, 2 und Orach Chajim. 162.</i> hinzufügen<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Beim Übergießen muss das Wasser die ganze Hand bis zum Handgelenk bespülen. Reichte das Wasser beim ersten Übergießen nicht aus, so hilft es nicht, wenn man noch Wasser nachgießt. Man muss die Hand abtrocknen und dann von neuem mit genügender Menge übergießen. Beim „zweiten Wasser“ (vgl. Anm. 8) kann man Wasser nachgießen, wenn es nicht ausreichte, um die ganze Hand zu bedecken.</i>, aber man darf zum ersten nicht hinzufügen<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Beim Übergießen muss das Wasser die ganze Hand bis zum Handgelenk bespülen. Reichte das Wasser beim ersten Übergießen nicht aus, so hilft es nicht, wenn man noch Wasser nachgießt. Man muss die Hand abtrocknen und dann von neuem mit genügender Menge übergießen. Beim „zweiten Wasser“ (vgl. Anm. 8) kann man Wasser nachgießen, wenn es nicht ausreichte, um die ganze Hand zu bedecken.</i>.",
+            "Mit allen Gefäßen darf man (Wasser) auf die Hände geben, sogar mit Gefäßen<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Die so wenig Gefäßcharakter haben, dass sie keine Unreinheit annehmen. Vgl. Vorb. zu Kelim § 15 u. Para V, 5.</i> aus Mist<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Aus einem Gemenge von Rindermist und Erde. S. Kelim X, Anm. 3.</i>, aus Stein und aus Erde<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Aus ungebrannter Erde.</i>. Man darf auf die Hände weder mit den Wänden von Gefäßen<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Vgl. Para V, 5 und die Anm. das. Zu <span dir=\"rtl\">שולי המחץ</span> s. a. Kel. II, Anm. 40.</i>, noch mit dem Boden eines Zobers<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Vgl. Para V, 5 und die Anm. das. Zu <span dir=\"rtl\">שולי המחץ</span> s. a. Kel. II, Anm. 40.</i>, noch mit dem Spund des Fasses<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Vgl. Para V, 5 und die Anm. das. Zu <span dir=\"rtl\">שולי המחץ</span> s. a. Kel. II, Anm. 40.</i> geben<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Nicht mit den Wänden eines zerbrochenen Gefäßes und dem Boden eines Zobers, weil sie nur Bruchstücke eines Gefäßes sind. Nicht mit dem Spund des Fasses, weil er nicht selbständiges Gefäß ist, sondern nur als Verschluss dient. — Wenn man den Spund aber so bearbeitet, dass er ein viertel Log fasst, so darf man mit ihm begießen. Tosefta I, 6 u. Chul. 107 a.</i>. Man darf einen anderen (das Wasser auf die Hände) nicht mit den hohlen Händen geben, weil man das Entsündigungswasser nur mit einem Gefäße füllen, weihen und sprengen darf<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> S. Para V, 5 und die Anm. das.</i> und (Wasser) über die Hände (nur mit einem Gefäß) geben darf. Auch schützen nur Gefäße mittels des fest anschließenden Deckels<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> S. Para V, 5 und die Anm. das.</i>, wie auch<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> <span dir=\"rtl\">שאין</span> hier und in Para V, 5 wie <span dir=\"rtl\">ואין</span>: vgl. Beza I, 2 <span dir=\"rtl\">שאפר כירה</span> und Bez. 8a <span dir=\"rtl\">הכי קאמר ואפר כירה</span>.</i> nur Gefäße vor (der Unreinheit) eines irdenen Gefäßes schützen<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> S. Para V, 5 und die Anm. das.</i>.",
+            "Das Wasser, das zum Trinken des Viehes unbrauchbar wurde<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Z. B. übelriechendes oder bitteres Wasser.</i>, in Gefäßen<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Wenn es in Gefäßen ist, so dass man mit ihm die Hände nur durch Übergießen, nicht durch Eintauchen reinigen könnte.</i>, ist untauglich, aber im Boden<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Wenn das Wasser sich in einer Vertiefung in der Erde befindet, ist es dazu tauglich, dass man die Hände durch Hineintauchen reinigt; vgl. Chul. 106a. Wenn das Wasser aber vom Vieh nicht getrunken wird, weil es zu schlammig ist, dann ist es auch zum Eintauchen der Hände untauglich. Vgl. Mikw. II, 9 u. Seb. 22a.</i>, ist tauglich. Fiel Tinte<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> S. die Anm. zu Para IX, 1.</i>, Gummi<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> S. die Anm. zu Para IX, 1.</i> oder Vitriol<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> S. die Anm. zu Para IX, 1.</i> hinein und seine Färbung veränderte sich, so ist es untauglich<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Auch zum Eintauchen der Hände, da es hierdurch den Wassercharakter verliert.</i>. Hatte man mit ihm eine Arbeit ausgeführt<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Z. B. Wein in ihm gekühlt (Rosch).</i>, oder sein Brot darin eingeweicht, so ist es untauglich<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Auch zum Eintauchen der Hände, weil es nach solcher Benutzung gewöhnlich weggegossen wird (Maim.). <span dir=\"rtl\">מ״א</span> meint, Wasser, in dem Brot eingeweicht wurde, müsste eigentlich weiter als brauchbares Wasser gelten. Doch habe man es für untauglich erklärt, weil es dem Wasser, mit dem Arbeit verrichtet wurde, ähnlich ist.</i>. Simon der Temani<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Nach Rosch aus dem Ort Timna. Vielleicht Timna in Gen. 38, 12 od Jos. 15, 10. — L. hat die von Rosch angeführte Lesart <span dir=\"rtl\">התבני</span>. Vgl. hierzu E. Saphir, Haarez Nr. 1733, 1734, wo das arabische Tebna und Tebne mit Timna identifiziert werden.</i> sagt: auch wenn er beabsichtigte, (das Brot) in dem einen (Gefäß) einzuweichen, es fiel aber in das andere, ist (das Wasser) tauglich.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Nach Ansicht des ersten Lehrers wird das Wasser untauglich, wenn man mit Absicht das Brot in ihm einweichte; hatte man gar nicht beabsichtigt, Brot einzuweichen, sondern es fiel versehentlich hinein, so bleibt das Wasser tauglich. Hierzu bemerkt R. Simon: das Wasser bleibt auch dann tauglich, wenn man Brot wohl hatte einweichen wollen, aber in einem anderen Gefäß, es war aber versehentlich in dieses Wasser gefallen. — So erklären R. Meir aus Rothenburg und R. Joel Sirkes in <span dir=\"rtl\">ב״ח</span> zu Tur Orach Chaj. 160) und R. Jehosef in <span dir=\"rtl\">מ״ש</span>. — Rasch, Rosch und Maim. in seiner ersten Auffassung ändern <span dir=\"rtl\">אפילו</span> in <span dir=\"rtl\">אם</span>. Dann würde der erste Lehrer das Wasser vielleicht auch dann als untauglich betrachten, wenn das Brot ganz unbeabsichtigt hinein gefallen und eingeweicht wurde, während R. Simon das Wasser für tauglich hält, falls man nicht beabsichtigt hatte, das Brot in ihm einzuweichen. Es wäre dabei unwesentlich, ob man das Brot überhaupt nicht oder in anderem Wasser einweichen wollte. Vgl. hierzu <span dir=\"rtl\">טורי זהב ב׳</span> zu Orach Chaj. 160, 2.</i>",
+            "Hatte man mit (dem Wasser) Gefäße abgespült oder Maßgefäße ausgewischt<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Vgl. Reg. II, 21, 13 <span dir=\"rtl\">כאשר ימחה את הצלחת</span>. — Das Abspülen des Maßgefäßes, soll letzte Reste der früher gemessenen Flüssigkeit oder auch nur den Geruch beseitigen</i>, so ist es untauglich. Hatte man mit ihm (bereits) abgespülte Gefäße oder neue abgespült, so ist es tauglich<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Da das Abspülen nicht nötig war, gilt es nicht als eine Arbeit.</i>. R. Jose erklärt es bei neuen (Gefäßen) für untauglich<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Weil man neue Gefäße vor ihrer Benutzung gewöhnlich abspült, betrachtet R. Jose das Abspülen als Arbeit.</i>.",
+            "Das Wasser, in das der Bäcker die Brote<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> <span dir=\"rtl\">גלוסקא</span> wohl gr. κόλλιξ s. Krauß, Arch. I, S. 105 u. 472, und in Sokolow-Festschr. S. 409. — Nach dem R. Hai zugeschr. Kommentar ist <span dir=\"rtl\">גלוסקא</span> ein rundes Brot. Hier ist <span dir=\"rtl\">גלוסקא</span> nicht das fertige Brot, sondern der Teig, dem man bereits die Brotform gab.</i> eintaucht<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Nachdem der Teig geformt war, wurde er mit Wasser, Wein od. anderer Flüssigkeit bestrichen oder in Wasser getaucht.</i>, ist untauglich<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Auch zum Eintauchen der Hände, weil es nach solcher Benutzung gewöhnlich weggegossen wird (Maim.). <span dir=\"rtl\">מ״א</span> meint, Wasser, in dem Brot eingeweicht wurde, müsste eigentlich weiter als brauchbares Wasser gelten. Doch habe man es für untauglich erklärt, weil es dem Wasser, mit dem Arbeit verrichtet wurde, ähnlich ist.</i>, aber das, in dem er seine Hände nass macht<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Um mit ihm den Teig zu befeuchten. Maim., Rosch; s. aber Bet Jos. zu Tur Or. Ch. 160 s. v. <span dir=\"rtl\">ועל מים שהנחתום</span>.</i>, ist tauglich<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Da er das im Gefäß zurückbleibende Wasser nicht benutzt hat.</i>. Alle sind tauglich, (Wasser) über die Hände zu geben, sogar ein Taubstummer, ein Irrsinniger und ein Unmündiger. Man darf ein Fass zwischen seine Kniee legen und (die Hände) übergießen<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> Da das Wasser auf die Hände nur dadurch laufen kann, dass man das Gefäß mit den Knieen hält, gestattet es auch R. Jose. Das ständige Ausfließen ist durch stets neu wirkende Menschenkraft <span dir=\"rtl\">כח גברא</span> ermöglicht. Nach <span dir=\"rtl\">מגן אברהם</span> zu Orach Ch. 159, 9 ist es nötig, dass das Wasser durch ständig erneute Bewegung der Füße ausgeschüttet wird.</i> oder zur Seite neigen<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Obwohl das Wasser ohne weiteres Zutun des Menschen ausläuft. — Chul. 107a sagt R. Papa: Man darf die Hände nicht dadurch übergießen lassen, dass man sie unter die Berieselungsröhre eines Gartens hält, weil zum Übergießen Menschenkraft nötig ist. — Rasch meint, dies könne auch der nicht genannte erste Lehrer unserer Mischna zugeben. Auch er verlange Übergießen durch einen Menschen oder wenigstens ein Tier; hierzu genüge aber, dass die Kraft auf das Gefäß, aus dem übergossen wird, unmittelbar so einwirkt, dass das Wasser ausfließt. Auf die Berieselungsröhre wirkt aber Menschenkraft nicht unmittelbar ein. Der Mensch hebt zwar den Schöpfeimer, aus dem das Wasser in die Röhre fließt, an ihr selbst tut er aber nichts unmittelbar. — Doch sei es auch möglich, dass der erste Lehrer, der ja auch das Übergießen durch einen Affen gestatte, keine Menschenkraft verlange, während Chul. 107a der Ansicht R. Jose’s folge. — S. auch <span dir=\"rtl\">טורי זהב</span> zu Orach Ch. 159, 9.</i> und übergießen. Der Affe<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> Oder auch ein anderes Tier. — Nach dieser Ansicht genügt es, dass ein Lebewesen das Wasser mit Bewusstsein über die Hände gießt. Aber Wasser, das in eine Röhre geschüttet war und in der Röhre oder beim Ausfließen die Hände bespült, genügt nicht; vgl. Maim. <span dir=\"rtl\">הל׳ ברכות פ״ו הל׳ י״ג י״ד</span>. — S. aber die vor. Anm.</i> darf die Hände übergießen. R. Jose erklärt in diesen beiden Fällen (das Übergießen) für untauglich<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> Da er Menschenkraft zum Übergießen verlangt; allerdings braucht auch nach R. Jose der Gießende kein Vollsinniger zu sein. Er muss aber das Bewusstsein haben, dass er die Hände übergießt. So Rasch und Rosch nach Tosefta I.</i>."
+        ],
+        [
+            "Hatte man sich eine Hand<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Wenn nur eine Hand unrein war; vgl. Chagig. III, 2.</i> mit einem Guss<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> War nur eine Hand unrein, so genügt zur Reinigung ein einmaliges Übergießen bis zum Handgelenk, falls nur ursprünglich ein viertel Log Wasser im Gefäß war, selbst wenn man inzwischen davon auch die Hände eines anderen übergossen hatte. So nach Rasch u. Rosch. Nach Maimonides besagt der Ausdruck <span dir=\"rtl\">טהורה</span> nur, dass das Wasser auf der Hand als rein gilt, auch wenn es nicht ein viertel Log war. Wenn man dann die Hand nochmals, auch mit weniger als einem viertel Log übergießt, so ist sie rein. Beim Übergießen beider Hände muss nach Maim. das erste Wasser mindestens ein viertel Log sein. Vgl. hierzu I, Anm. 3.</i> übergossen, so ist seine Hand rein. Beide Hände mit einem Guss<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Hatte man beide Hände mit einem Guss übergossen.</i>, da erklärt R. Meir für unrein, bis er mit einem Viertel<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Viertel Log.</i> übergießt<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Nach Rasch und Rosch streitet niemand gegen R. Meirs Ansicht, dass beim einmaligen Übergießen ein viertel Log notwendig ist. — Nach Maim. bezieht sich <span dir=\"rtl\">עד שיטול מרביעית</span> auf das nach seiner Auffassung für Priesterhebe (<span dir=\"rtl\">הל׳ מקואות י״א ג׳</span>) immer notwendige zweite Übergießen. Hierfür verlangt R. Meir ein viertel Log. Weil beim ersten Übergießen das Wasser durch die erste Hand verunreinigt wurde, gilt das auf die zweite Hand fließende bereits als verunreinigt. Dieses kann nur durch mindestens ein viertel Log gereinigt werden. Nach dem nicht genannten ersten Lehrer gilt das beim ersten Übergießen auf die zweite Hand geflossene Wasser nicht als verunreinigt. Daher genügt ihm beim zweiten Übergießen ein geringeres Quantum als ein viertel Log. S. a. <span dir=\"rtl\"> הל׳ מקואות פ׳ י״א הל׳ ו׳ ח׳</span> sowie I, Anm. 3.</i>. Fiel ein Laib von Priesterhebe (hinein)<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> In das Wasser, das nach Reinigung der Hände auf die Erde floss. Nach Rasch und Rosch handelt es sich um das Wasser des einmaligen Übergießens, nach Maim. um das vom zweiten Übergießen. S. Anm. 2 u. 5.</i>, so bleibt er rein<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Wie den Händen gegenüber, gilt das Wasser auch dem Brot gegenüber als rein.</i>. R. Jose erklärt (ihn) für unrein<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Nach R. Jose wird das Brot unrein, weil das von den Händen abgeflossene Wasser es verunreinigt, obwohl es in einem Guss ein viertel Log ausmachte. Er vergleicht diesen Fall mit dem in der nächsten Mischna erwähnten, dass Brot auf die Stelle fiel, wohin zuerst das Wasser vom ersten und dann das vom zweiten Übergießen geflossen war. Nach R. Meir ist unser Fall günstiger, weil das auf einmal in einer Menge von einem viertel Log gegossene Wasser nicht unrein wird (Rasch), bezw. weil es sich um das zweite Wasser handelt (Maim.).</i>.",
+            "Hatte er das erste (Wasser)<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Das vom ersten Übergießen, nach Maim., auch wenn das Wasser ein viertel Log ausmachte, nach den anderen Erklärern, wenn es weniger als ein viertel Log war. Vgl. Anm. 5 u. 8 und I, Anm. 3.</i> an eine Stelle übergossen und das zweite<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Das nach Maim. immer nötig ist, nach anderen Erklärern, wenn das erste kein viertel Log war; s. a. Anm. 5.</i> an eine andere, und ein Laib von Priesterhebe fiel auf das erste (Wasser), so ist er unrein<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Weil dieses erste Wasser wohl die Hände reinigt, selbst aber unrein wird und Priesterhebe verunreinigt. Vgl. Maim. <span dir=\"rtl\">הל׳ מקואות י״א ג׳</span>. Profanes Brot wird durch das Wasser wohl auch nach denen nicht verunreinigt, die auch für es ein zweimaliges Übergießen fordern. S. <span dir=\"rtl\">תוי״ט</span> s. v. <span dir=\"rtl\">ונפל</span>. — Die Priesterhebe wird auch unrein, wenn sie das Wasser auf der Hand berührt.</i>, auf das zweite, so ist er rein<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Da das zweite Wasser rein bleibt.</i>. Hatte er das erste und zweite Wasser an dieselbe Stelle übergossen und ein Laib von Priesterhebe war (dorthin) gefallen, so ist er unrein<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Er wird durch das erste Wasser verunreinigt; denn das zweite reinigt das erste nur, solange es auf den Händen ist.</i>. Hatte er das erste Wasser übergossen, es fand sich aber an seinen Händen ein Stückchen Holz oder ein Krümchen Erde<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Auch wenn es ganz lose auflag, so dass es keine Unterbrechung zwischen Wasser und Hand bildete. So nach Rasch und Rosch. Nach Maim. sind die Hände nur unrein, wenn das Holz oder die Erde fest auflag, so dass das erste Wasser nicht an die darunter liegende Handstelle kam. S. a. Maim. <span dir=\"rtl\">הל׳ מקואות י״א ג׳</span>.</i>, so sind seine Hände unrein<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Nach Rasch und Rosch, weil das beim ersten Übergießen unrein gewordene Wasser auf dem Holz oder der Erde durch das zweite Übergießen nicht gereinigt wird und die Hand wieder verunreinigt. Nach Maim. bildete das Holz bezw. die Erde eine Unterbrechung zwischen dem ersten Wasser und der Hand. S. d. vorige Anm.</i>; denn das spätere Wasser reinigt nur das Wasser, das auf seinen Händen ist<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Nach Rasch und Rosch: aber nicht das auf dem Holz oder der Erde. Nach Maim.: Der Zweck des zweiten Wassers ist nur die Reinigung des sich noch auf den Händen befindlichen ersten Wassers, nicht aber die Reinigung der infolge der Unterbrechung noch nicht gereinigten Hand.</i>. R. Simon ben Gamliel sagt: Was im Wasser entstanden ist, (lässt) rein<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Wenn auf der Hand Tierchen sich finden, die im Wasser entstehen, so gelten sie nicht wie Holz oder Erde; daher bleibt die Hand rein. S. a. Mikw. VI, 7.</i>.",
+            "Die Hände werden unrein und rein<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Alle rabbinischen Vorschriften über Unreinheit der Hände und über ihre Reinigung gelten für die Hand bis zum Handgelenk.</i> bis zum Handabschnitt<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Die Bestimmung des Abschnittes <span dir=\"rtl\">פרק</span> ist unter den ersten Amoraim kontrovers, Chul. 106a/b lehrt eine Beraita <span dir=\"rtl\">נטילת ידים לחולין עד הפרק לתרומה עד הפרק קידוש ידים ורגלים במקדש עד הפרק </span>. Nach Raschis Auffassung erklärt Rab <span dir=\"rtl\">לחולין עד הפלק</span> bis zum zweiten Fingergelenk, <span dir=\"rtl\">לתרומה עד הפרק</span> bis zum Ansatz der Finger an den Handrücken, d. h. die ganzen Finger, <span dir=\"rtl\">עד הפרק</span> … <span dir=\"rtl\">קידוש ידים</span> bis zur Handwurzel, d. h. die ganze Hand. Samuel lässt für Profanes und Priesterhebe die gleiche Bestimmung in erschwerendem Sinne gelten; verlangt also auch für Profanes das Übergießen der ganzen Finger. Dieser Ansicht pflichtet auch R. Meischa, der Enkel des R. Josua ben Levi, bei. — Nach dieser Auffassung, der sich Rosch, Chul. VIII § 11 anschließt, ist <span dir=\"rtl\">פרק</span> in unserer Mischna der Fingeransatz. Man braucht also vor Genuss von profanem Brot und vor Berührung von Priesterhebe nur die Finger zu übergießen. — Nach Auffassung von Rif (Ber. VIII geg. Ende; s. d. <span dir=\"rtl\">תר״י</span> und Rosch, Chul. a. a. O.) ist <span dir=\"rtl\">עד הפרק</span> immer bis zur Handwurzel. Man muss also auch für Profanes die ganze Hand übergießen. — S. a. Orach Ch. 161, 4.</i>. Wie ist dies gemeint? Hatte er das erste (Wasser) bis zum Handabschnitt gegossen, das zweite über den Abschnitt hinaus, es floss aber auf die Hand zurück, so ist sie rein<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Da das zweite Wasser auf der Hand das erste reinigt und nicht von ihm verunreinigt wird. Es war also rein, als es über den Abschnitt lief. Dort kann es nicht unrein werden (s. Anm. 18); also ist es beim Zurückfließen auf die Hand rein.</i>. Hatte er das erste und das zweite (Wasser) über den Abschnitt hinaus gegossen und sie flossen auf die Hand zurück, so ist sie unrein<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Das erste Wasser wurde auf der Hand unrein. Hier wird es wohl durch das zweite rein, wenn es aber über den Abschnitt hinausläuft, so wird das überlaufende Wasser von dem zweiten erst außerhalb der Hand erreicht. Dort kann es aber durch das zweite Wasser nicht gereinigt werden. Im Gegenteil auch der Teil vom zweiten Wasser, der außerhalb der Hand mit dem ersten in Berührung kommt, wird hierdurch unrein. Das jetzt zurückfließende Wasser vom ersten und zweiten Übergießen ist also unrein und verunreinigt die Hände. (Vgl. Rasch und <span dir=\"rtl\">א״ר</span>). Nach Maim. (Komm. und <span dir=\"rtl\">הל׳ מקואות י״א ד׳</span>) scheint das zweite Wasser außerhalb der Hand zwar nicht unrein zu werden, kann dieses aber nicht reinigen, so dass die Hand nur durch das zurückfließende erste Wasser unrein wird. — Raschi zu Sota 4 b liest in unserer Mischna <span dir=\"rtl\">נטל ראשונים ושניים חוץ לפרק וחזרו ליד טהורה נטל את הראשונים חוץ לפרק ואת השניים ער הפרק וחזרו ליד טמאה </span>. So haben auch <span dir=\"rtl\">תוס׳ שאנץ</span> und wohl auch <span dir=\"rtl\">שבלי הלקט סי׳ קל׳׳ו</span>. Danach könnte das zweite Wasser das erste auch außerhalb der Hand reinigen. S. dagegen Rasch.</i>. Hatte er das erste (Wasser) über seine eine Hand gegossen, dann überlegte er und goss das zweite über seine beiden Hände, so sind sie unrein<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Nach Maim.: weil das zweite Wasser durch die Hand, die er das erste Mal nicht übergossen hatte, unrein wird und dann die früher bereits übergossene Hand verunreinigt. — Rasch und Rosch erklären nach Tosefta II, 4: Auch wenn man beide Hände, aber einzeln, zum ersten Mal übergossen hatte und sie jetzt beim zweiten Übergießen aneinander hält, so verunreinigen sie sich gegenseitig, weil das Wasser des ersten Übergießens auf jeder Hand das der anderen Hand und dadurch diese selbst verunreinigt. Das Wasser des ersten Übergießens ist unrein, solange es nicht durch das zweite Übergießen auf derselben Hand gereinigt wird.</i>. Hatte er das erste (Wasser) über seine beiden Hände gegossen, dann überlegte er und goss das zweite über seine eine Hand<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> D. h. über jede seiner Hände einzeln.</i>, so ist seine Hand rein<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Wenn er beim ersten Übergießen beide Hände aneinander hält, so verunreinigt der gemeinsame Guss nicht gegenseitig die Hände. Es ist dann gleichgültig, ob beim zweiten Übergießen die Hände wieder gemeinsam oder jede für sich übergossen werden.</i>. Hatte er nur seine eine Hand übergossen und sie dann an der anderen abgerieben, so ist sie unrein<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Das Wasser auf der übergossenen Hand wird durch die nicht übergossene unrein und verunreinigt wieder die übergossene Hand. Da diese Unreinheit nicht von der übergossenen Hand selbst stammt, kann sie nicht durch das zweite Übergießen getilgt werden.</i>, an seinem Kopfe<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Nach <span dir=\"rtl\">רמ״א</span> zu Orach Ch. 162, 8 wird die Hand durch Abtrocknen am Haar nicht verunreinigt, nur durch Kratzen (vgl. Or. Ch. 164, 2). Danach ist <span dir=\"rtl\">ראש</span> hier: Kopfhaar. Nach <span dir=\"rtl\">משנה אחרונה</span> bedeutet es: die nicht mit Haar bedeckten Teile des Kopfes.</i> oder an der Wand, so ist sie rein<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Das Wasser vom Übergießen der Hände verunreinigt keinen anderen Körperteil, wird daher durch Berührung mit dem Kopfe nicht unrein. S. a. Anm. 25. — Bleibt aber Wasser am Kopfe oder an der Wand haften, und man berührt es zum zweiten Mal, so wird die Hand unrein. Bart. nach Tosefta I, 3.</i>. Vier oder fünf Menschen dürfen sich nebeneinander oder auch übereinander übergießen<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Das von den Händen des einen auf die des anderen — ohne Unterbrechung in einem Guss — abfließende Wasser gilt diesen gegenüber nicht als verunreinigt, auch nicht als durch Arbeit untauglich geworden oder als nicht aus einem Gefäß kommend und auch nicht als ein Quantum unter einem viertel Log. Rasch nach Tosefta II, 7.</i>; nur müssen sie die Hände locker halten<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Damit das Wasser alle Hände ganz überfließen kann.</i>, so dass das Wasser an sie kommen können.",
+            "Wenn es zweifelhaft ist, ob mit dem Wasser eine Arbeit verrichtet ist<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> So dass es untauglich zum Übergießen der Hände wäre. Vgl. I, 3.</i>, oder ob keine Arbeit mit ihm verrichtet ist, wenn es zweifelhaft ist, ob es das (notwendige) Maß hatte<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Vgl. I, 1.</i> oder ob es nicht das Maß hatte, wenn es zweifelhaft, ob es unrein<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Nach Maim. haben hier <span dir=\"rtl\">טמאים</span> und <span dir=\"rtl\">טהורים</span> die gewöhnliche Bedeutung –unrein“ und „rein“ Unreines Wasser würde die Hände verunreinigen, so dass sie wieder Priesterhebe verunreinigen. Vgl. III, 2. Die Mischna lehrt nun, dass Wasser, dessen Reinheitscharakter zweifelhaft ist, die Hände nicht nur nicht verunreinigt, sondern sogar reinigen kann, so dass man mit ihnen Priesterhebe berühren darf. — Nach Rasch bedeutet hier <span dir=\"rtl\">טמאים</span> und <span dir=\"rtl\">טהורים</span> „untauglich“ bezw. „tauglich“ zum Übergießen. Die Mischna spricht dann auch vom Übergießen vor Genuss von profanem Brote. — S. a. I, Anm. 8.</i> war, oder ob es rein<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Nach Maim. haben hier <span dir=\"rtl\">טמאים</span> und <span dir=\"rtl\">טהורים</span> die gewöhnliche Bedeutung –unrein“ und „rein“ Unreines Wasser würde die Hände verunreinigen, so dass sie wieder Priesterhebe verunreinigen. Vgl. III, 2. Die Mischna lehrt nun, dass Wasser, dessen Reinheitscharakter zweifelhaft ist, die Hände nicht nur nicht verunreinigt, sondern sogar reinigen kann, so dass man mit ihnen Priesterhebe berühren darf. — Nach Rasch bedeutet hier <span dir=\"rtl\">טמאים</span> und <span dir=\"rtl\">טהורים</span> „untauglich“ bezw. „tauglich“ zum Übergießen. Die Mischna spricht dann auch vom Übergießen vor Genuss von profanem Brote. — S. a. I, Anm. 8.</i> war, so gilt im Zweifelsfall „rein“<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> Die Hände würden durch das Übergießen rein.</i>, weil (die Weisen) sagten<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Tohor. IV, 7 u. 11.</i>: (jeder) Zweifel betreffs der Hände hinsichtlich des Unreinwerdens und des Verunreinigens oder des Reinwerdens<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> Hiermit ist begründet, dass in den bisher angeführten Fällen die Hände als rein gelten.</i>, gilt als rein. — R. Jose sagt: hinsichtlich des Reinwerdens gilt als unrein<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> Also bestreitet R. Jose, dass die Hände in den bisher angeführten Fällen als rein gelten. Obwohl es sich nur um die leichte rabbinische Unreinheit der Hände handelt, wendet R. Jose den Grundsatz an, dass der einmal festgestellte Zustand durch einen Zweifel nicht als aufgehoben gelten kann. <span dir=\"rtl\">אין ספק מוציא מידי ודאי </span> (<span dir=\"rtl\">יו״ב</span>).</i>. — Wie ist das<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> Dass der Zweifel hinsichtlich des Unreinwerdens und der Verunreinigung als rein gilt. — Die Bemerkung, dass R. Jose die Hände im Zweifelsfalle an ihrer Reinigung nicht als rein betrachtet, ist nur eine Parenthese. <span dir=\"rtl\">כיצד</span> schließt sich an den Satz <span dir=\"rtl\">מפני שאמרו</span> an.</i> gemeint? Waren seine Hände rein, und vor ihm lagen zwei unreine Laibe (Brot), und es ist nun ein Zweifel, ob er (sie) berührte oder nicht berührte<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> Dies ist ein Beispiel für den Zweifel des Unreinwerdens der Hände. Zum Unreinwerden durch unreines Brot vgl. III, 2.</i>. Waren seine Hände unrein, und vor ihm lagen zwei reine Laibe, und es ist nun ein Zweifel, ob er (sie) berührte oder nicht berührte<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> Dies ist ein Beispiel für den Zweifel des Verunreinigens. — Es handelt sich hier um Priesterhebe; Profanes wird durch Unreinheit der Hände nicht unrein.</i>. War eine seiner beiden Hände unrein, die andere rein, und vor ihm lagen zwei reine Laibe, und einen von ihnen berührte er, und es ist nun ein Zweifel, ob er ihn mit der unreinen (Hand) berührte oder mit der reinen berührte<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> Dies ist ein Beispiel für den Zweifel des Verunreinigens. — Es handelt sich hier um Priesterhebe; Profanes wird durch Unreinheit der Hände nicht unrein.</i>. Waren seine Hände rein, und vor ihm lagen zwei Laibe, ein unreiner und ein reiner, er berührte einen, es ist aber ein Zweifel, ob er den unreinen berührte oder den reinen berührte<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> Dies ist ein Beispiel für den Zweifel des Unreinwerdens der Hände. Zum Unreinwerden durch unreines Brot vgl. III, 2.</i>. War von seinen Händen die eine unrein, die andere rein, und vor ihm lagen zwei Laibe, ein unreiner und ein reiner, er berührte nun beide, es ist aber ein Zweifel, ob den unreinen mit der unreinen (Hand) und den reinen mit der reinen oder den reinen mit der unreinen und den unreinen mit der reinen<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> Dies ist ein Beispiel für den Zweifel des Unreinwerdens der Hände. Zum Unreinwerden durch unreines Brot vgl. III, 2.</i> u.<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> Dies ist ein Beispiel für den Zweifel des Verunreinigens. — Es handelt sich hier um Priesterhebe; Profanes wird durch Unreinheit der Hände nicht unrein.</i>. Dann bleiben die Hände, wie sie waren, und die Laibe, wie sie waren."
+        ],
+        [
+            "<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Vgl. Nega’im XII—XIII.</i> Wenn jemand seine Hände in das mit Aussatz behaftete Haus hinein hält, so sind seine Hände (unrein) ersten Grades<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Sie verunreinigen also sogar Profanes und lassen Priesterhebe unrein zweiten Grades werden, so dass die von dem Profanen oder der Hebe berührte Hebe untauglich wird.</i>. Das sind die Worte des R. Akiba. Aber die Weisen sagen: zweiten Grades<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> So dass sie wie gewöhnlich nur Priesterhebe untauglich machen.</i>. — Jeder, der die Kleider im Augenblick seiner Berührung verunreinigt<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Wer einen Samenflüssigen oder seinen Samenfluss oder die anderen Sab. V, 6 u. 7 angeführten Unreinheiterzeuger anrührt.</i>, verunreinigt die Hände<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Obwohl der durch die Berührung mit diesen Unreinheiterzeugern Verunreinigte einen Menschen nicht verunreinigen kann, verunreinigt er die Hände.</i>, dass sie (unrein) ersten Grades werden<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Sie verunreinigen also sogar Profanes und lassen Priesterhebe unrein zweiten Grades werden, so dass die von dem Profanen oder der Hebe berührte Hebe untauglich wird.</i>. Das sind die Worte des R. Akiba. Aber die Weisen sagen: zweiten Grades<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> So dass sie wie gewöhnlich nur Priesterhebe untauglich machen.</i>. Sie sagten zu R. Akiba: Wo finden wir irgendwo, dass die Hände ersten Grades werden? Er antwortete ihnen: Wie ist es möglich, dass sie ersten Grades werden, ohne dass sein Körper unrein wird, außer in diesem Falle<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Nur in den Fällen, dass die Hände in ein mit Aussatz behaftetes Haus hineingehalten werden (vgl. Neg. XIII, 10) oder jemanden berühren, der durch Berührung mit den in Sab. V, 6 u. 7 genannten Unreinheiten fähig wurde, auch seine Kleider zur Unreinheit ersten Grades zu verunreinigen, ist es überhaupt denkbar, dass sie unrein ersten Grades werden. In anderen Fällen findet man es nicht, weil die Voraussetzungen hierfür fehlen. Der Ausdruck <span dir=\"rtl\">חוץ מזה</span> „außer in diesem Falle“, obwohl es zwei Fälle sind, ist wohl so zu erklären: außer in dem Falle, dass die Hände an einer Unreinheit anrühren, die unter Umständen als Unreinheiterzeuger gilt. Das mit Aussatz behaftete Haus würde einen Menschen, der mit seinem Kopfe und dem größten Teil seines Körpers hineinkommt, verunreinigen (s. Neg. XIII, 8), verunreinigt aber nicht, wenn sonst ein Körperteil hineinkommt, <span dir=\"rtl\">ביאה במקצת לא שמה ביאה</span>. Die Unreinheit der hineingestreckten Hände ist nur rabbinisch. R. Akiba meint nun, man habe ihre Unreinheit so behandelt, wie sie für den ganzen Körper nach Thoravorschrift wäre, um Irrtum zu vermeiden. Vgl. hierzu Chul. 33 b. — Die Unreinheit der Hände durch Berührung mit dem durch die Sab. V genannten Unreinheiten Verunreinigten rührt ebenfalls von einer Unreinheit her, die unter Umständen nach Thoravorschrift Gegenstände (z. B. die Kleider, die er bei der Berührung an hat), unrein ersten Grades machen kann.</i> ? Die Speisen und Geräte, die durch Flüssigkeiten<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Die nach rabbinischer Vorschrift Geräte verunreinigen, obwohl sie selbst nur unrein ersten Grades sind und Speisen auch dann, wenn sie nur durch Händeunreinheit unrein wurden. S. Sabb. 14 b.</i> verunreinigt wurden, verunreinigen die Hände, dass sie (unrein) zweiten Grades werden. Das sind die Worte des R. Josua. Aber die Weisen sagen: Was durch einen Unreinheiterzeuger verunreinigt wurde<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Also selbst nach Thoravorschrift unrein ersten Grades ist.</i>, verunreinigt die Hände, (was) durch erzeugte Unreinheit<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Also selbst nach Thoravorschrift nur unrein zweiten Grades ist. Dieses verunreinigt nicht einmal die Hände, erst recht nicht Speisen und Geräte, die nach Thoravorschrift rein sind; vgl. Anm. 7.</i>, verunreinigt die Hände nicht. R. Simon ben Gamliel sagte: Es kam einmal eine Frau zu meinem Vater und sagte ihm: „Meine Hände gerieten in den Luftraum eines irdenen Gefäßes<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Das unrein war. Die Frau hatte bereits, ohne die Hände zu übergießen, Priesterhebe oder Heiliges berührt. Hätte es sich nur darum gehandelt, ob sie jetzt die Hände übergießen solle, so hätte R. Gamliel es wohl sicher bejaht (<span dir=\"rtl\">יו״ב</span>).</i> “. Da sagte er ihr: Meine Tochter: „Und woher rührte seine Unreinheit her?“ Ich habe aber nicht gehört, was sie ihm geantwortet hat. Da sagten die Weisen: Es ist klar<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Da R. Gamliel danach gefragt hat, woher die Unreinheit des irdenen Gefäßes kam, war er der Ansicht, dass die Hände nur dann unrein seien, wenn das Gefäß durch einen Unreinheiterzeuger verunreinigt war.</i>: Was durch einen Unreinheiterzeuger verunreinigt wurde, verunreinigt die Hände, (was) durch erzeugte Unreinheit, verunreinigt die Hände nicht.",
+            "Alles, was die Priesterhebe untauglich macht<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Also auch Unreines zweiten Grades.</i>, verunreinigt die Hände, (unrein) zweiten Grades zu sein<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Auch auf diesen Satz bezieht sich die spätere Bemerkung „das sind die Worte der R. Josua“. Nach den Weisen können, wie die vorige Mischna lehrt, Hände nur durch Unreines ersten Grades verunreinigt werden.</i>. Eine Hand verunreinigt die andere<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Durch Berührung mit der unrein gewordenen Hand wird auch die andere unrein. Maim.; s. aber Tos. Chagig. 24a s. v. <span dir=\"rtl\">בחיבורין</span>. — Nach Maim. u. Bart. geht auch diese Kontroverse hinsichtlich etwaigen Untauglichwerdens von Priesterhebe. Nach Rasch und Rosch geht sie, entsprechend Chag. 24b, nur hinsichtlich Heiligem, während hinsichtlich der Priesterhebe auch R. Josua zugibt, dass eine Hand die andere nicht verunreinigt. — Maim. <span dir=\"rtl\">הל׳ אבות הטומאות פ״ח ז׳ ופ׳ י״ב הל׳ י״ב</span> entscheidet, dass hinsichtlich Priesterhebe die reine Hand durch die Berührung mit der unreinen nicht verunreinigt wird. Hinsichtlich Heiligem wird sie wohl verunreinigt; sogar die Hand eines anderen, wird durch sie verunreinigt; auch ohne Berührung mit der unrein gewordenen wird die andere Hand verunreinigt, wenn die unreine befeuchtet ist. Vgl. hierzu auch Raschi und Tos. Chagiga 24a s. v. <span dir=\"rtl\">בחבורין</span>. S. a. <span dir=\"rtl\">תוי״ט</span> s. v. <span dir=\"rtl\">היד</span>.</i>. Das sind die Worte des R. Josua. Aber die Weisen sagen: (Unreines) zweiten Grades macht nicht (unrein) zweiten Grades<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Daher kann hinsichtlich Priesterhebe eine Hand die andere nicht verunreinigen, wohl aber wird die andere unrein dritten Grades hinsichtlich Heiligem, so dass sie Heiliges untauglich machen kann. S. <span dir=\"rtl\">א״ר</span> und die vorige Anm. — Der Satz der Weisen gilt wohl nur für Unreinheitübertragung durch Berührung. Aber der Genuss einer Unreinheit zweiten Grades verunreinigt wohl auch nach ihnen im zweiten Grade. Vgl. Tohor. II, 2 u. Maim. <span dir=\"rtl\">הל׳ אבות הטומ׳ ח׳ י׳</span> und Rosch zu Mischna.</i>. Da sagte er zu ihnen: Heilige Schriften sind doch (unrein) zweiten Grades<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Auch Priesterhebe gegenüber; s. Sabb. 14a. Es gehört dies zu den 18 Bestimmungen (Sabb. 13b). — Mischna 5 gilt demnach auch Priesterhebe gegenüber. — Die Weisen trafen diese Bestimmung, damit man nicht die Hebe neben den heiligen Schriften verwahre und hierdurch Mäuse auf die heiligen Schriften ziehe.</i> und verunreinigen die Hände<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Nach der Auffassung, dass auch nach R. Josua die im ersten Teile der Mischna erwähnten Verunreinigungen nur hinsichtlich Heiligem gelten (vgl. Anm. 14), führt R. Josua die Verunreinigung durch heilige Schriften, die auch hinsichtlich der Priesterhebe gilt, an, um zu zeigen, dass der Satz <span dir=\"rtl\">אין שני עושה שני</span> nicht einmal Priesterhebe gegenüber allgemeingültig ist, also gewiss nicht Heiligem gegenüber. Vgl. Tos. Chag. 24b s. v. <span dir=\"rtl\">דתנן</span>. — Dass heilige Schriften die Hände verunreinigen sollen, wurde angeordnet, um zu verhindern, dass man heilige Schriften mit bloßen Händen berühre. S. Sabb. 14a; s. d. Tos. s. v. <span dir=\"rtl\">האוחז</span>.</i>. Da antworteten sie ihm: Man kann keinen Schluss auf Worte der Thora von Worten der Schriftgelehrten ziehen und nicht auf Worte der Schriftgelehrten von Worten der Thora und nicht auf Worte der Schriftgelehrten von Worten der Schriftgelehrten<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Man kann also von der Verunreinigung der Hände durch heilige Schriften nicht auf ihre sonstigen Verunreinigungen schließen.</i>.",
+            "Riemen von Tefillin mit den Tefillin verunreinigen die Hände<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Die Tefillin verunreinigen die Hände wegen der Thoraabschnitte in ihnen. Dann wurde weiter angeordnet, dass auch die Riemen verunreinigen, so lange sie mit den Tefillin verknüpft sind.</i>. R. Simon sagt: Riemen von Tefillin verunreinigen nicht.",
+            "Der Rand am Buch<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Eines oder mehrere Bücher der Bibel.</i>, oben und unten, am Anfang und am Ende<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Der von Schrift freigelassene Teil des Buches am oberen und unteren Rand einer jeden Seite, sowie der unbeschriebene Anfang und das Ende der Buchrolle.</i> verunreinigt die Hände. R. Jehuda sagt: (Der Rand) am Ende verunreinigt erst, wenn man den Rollstock<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Um den das Buch gerollt wird.</i> anbringt.",
+            "Ein Buch<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Eines oder mehrere Bücher der Bibel.</i>, (dessen Schrift) verlöscht ist, es sind aber 85 Buchstaben übrig geblieben, (so viel) wie der Abschnitt <span dir=\"rtl\">ויהי בנסוע הארון</span><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Num. 10, 35—36. Diese beiden Verse mit insgesamt 85 Buchstaben bilden einen selbständigen Abschnitt, der nach Rabbis Ansicht (Sabb. 116a) als besonderes Buch zu betrachten ist.</i>, verunreinigt die Hände<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Da es noch als heiliges Buch gilt.</i>. Eine Buchrolle, in der 85 Buchstaben geschrieben sind, (so viel) wie der Abschnitt <span dir=\"rtl\">ויהי בנסוע הארון</span><sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Num. 10, 35—36. Diese beiden Verse mit insgesamt 85 Buchstaben bilden einen selbständigen Abschnitt, der nach Rabbis Ansicht (Sabb. 116a) als besonderes Buch zu betrachten ist.</i>, verunreinigt die Hände<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Da sie bereits als heiliges Buch gilt.</i>. Alle heiligen Schriften<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Nicht nur die Bücher der Thora.</i> verunreinigen die Hände. Das Hohelied und Kohelet verunreinigen die Hände<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Auch das Hohelied und Kohelet haben die Heiligkeit der biblischen Bücher, so dass auch für sie die rabbinische Vorschrift gilt, dass sie die Hände verunreinigen.</i>. R. Jehuda sagt: Das Hohelied verunreinigt die Hände, aber bezüglich Kohelet’s ist ein Streit<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Ob es als heiliges Buch zu gelten hat.</i>. R. Jose sagt: Kohelet verunreinigt die Hände nicht<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Weil es nicht als heiliges Buch gilt, sondern nur als Weisheitsbuch Salomos; s. Meg. 7a. Die dort angeführte Baraita entspricht nicht unserer Mischna S. <span dir=\"rtl\">תוי״ט</span>.</i>, aber bezüglich des Hohenliedes ist ein Streit<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Ob es als heiliges Buch zu gelten hat.</i>. R. Simon sagt: Kohelet gehört zu den erleichternden Erscheinungen der Bet Schammai und den erschwerenden der Bet Hillel<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Vgl. Edujot IV u. V. — Nach Bet Schammai verunreinigt es nicht die Hände, nach Bet Hillel wohl.</i>. Es sagte R. Simon ben Asai<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Die gleiche Formel zur Bekräftigung seiner Tradition wendet R. Simon ben Asai auch Seb. I, 3 und Jad. IV, 2 an. Da die Aussprüche der bisher angeführten Lehrer mit <span dir=\"rtl\">אומר</span> (<span dir=\"rtl\">ר״ש</span>) <span dir=\"rtl\">ר״י</span> eingeleitet sind, Ben Asai’s aber mit <span dir=\"rtl\">אמד ר״ש ב״ע</span> scheint er nicht unmittelbar mit den Vorigen gestritten zu haben, sondern seine mit dem ersten Lehrer übereinstimmende Ansicht wurde der Wiedergabe der Kontroverse angefügt.</i>: Ich habe eine Überlieferung von 72 Ältesten<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Die La. <span dir=\"rtl\">זקן</span> haben die meisten Ausgaben, auch M. Sie soll nach Seb. 12b die Einheitlichkeit der Überlieferung ausdrücken (s. auch <span dir=\"rtl\">רש׳׳י</span> und <span dir=\"rtl\">שטה מקובצת</span> z. St.). T und L haben jedoch <span dir=\"rtl\">זקנים</span>. — Auffällig ist die Zahl 72, da doch das Sanhedrin nur 71 Mitglieder hatte (s. Sanh. I, 4). Nach Tos. Sanh. 17b s. v. <span dir=\"rtl\">אחד</span> kam zu den 71 Mitgliedern noch ein über ihnen stehender höchster Beamter, der in Hor. I, 4 erwähnte „Vorzüglichste des Gerichtshofes“ <span dir=\"rtl\">שבבית דין מופלא</span>; s. aber Tos. Sukka 51b s. v. <span dir=\"rtl\">והיו בה</span> — Vielleicht bestand damals ausnahmsweise das Sanhedrin aus 72 Mitgliedern, weil der jugendliche R. Elasar ben Asarja, der ihm seiner Jugend wegen bisher noch nicht angehörte, ihm als neuer Nassi beigetreten war. Vgl. Ber. 28a und <span dir=\"rtl\">רש״ש</span> zu Sanh. 16b s. v. <span dir=\"rtl\">אחד</span>.</i> vom Tage<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> Vgl. Ber. 27b. S. a. Halevy, Dor. Har. Ib, S. 318 ff.</i>, da man R. Elasar ben Asarja (zum Vorsitzenden) der Akademie einsetzte, dass das Hohelied und Kohelet die Hände verunreinigen<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Weil sie heilige Bücher sind.</i> (und dass)<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> Die Worte <span dir=\"rtl\">אמר ר״ע כו׳</span> gehören noch zu der Tradition Ben Asai’s. R. Akiba war Mitglied jenes Sanhedrin, auf das die Tradition zurückging; s. Ber. 27b. In der damaligen Sitzung tat er den von seinem Schüler Ben Asai zitierten Ausspruch. S. a. <span dir=\"rtl\">מ״ש</span>.</i> R. Akiba sagte: „Gott bewahre !<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> Nach der traditionellen Vokalisation ist <span dir=\"rtl\">חַס</span> ein Nomen wie <span dir=\"rtl\">רַב</span> Num. 16, 3 und <span dir=\"rtl\">מַר</span> Jes. 38, 15. Vielleicht ist mit <span dir=\"rtl\">ר״י ברצלוני הל׳ ס״ת לא</span> (zit. bei Ben Jehuda, Thes. 1470) <span dir=\"rtl\">חוס ושלום</span> = „Schonung und Frieden“ zu lesen.</i> Niemand in Israel hat über das Hohelied gestritten, dass es etwa die Hände nicht verunreinige, denn die ganze Welt ist nicht des Tages würdig<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> So nach der La. <span dir=\"rtl\">כדאי כיום</span>. L und M lesen <span dir=\"rtl\">ביום</span> danach ist zu erklären: Die ganze Welt war am Tage, da das Hohelied gegeben wurde, dieses Glückes nicht würdig.</i>, an dem das Hohelied Israel gegeben wurde; denn alle Hagiographen sind heilig, aber das Hohelied ist hochheilig“. Wenn sie also stritten, so stritten sie nur über Kohelet<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> Entschieden aber, dass auch Kohelet als heiliges Buch die Hände verunreinigt. — Bis hierher geht der Ausspruch Ben Asai’s.</i>. Da sagte R. Jochanan, Sohn Josuas<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> T., L., M. haben <span dir=\"rtl\">ישוע</span>.</i> des Sohnes des Schwiegervaters R. Akibas: So wie Ben Asai sagt, so stritten sie und entschieden sie<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> Über Kohelet hatten sie gestritten und schließlich entschieden, dass es als heiliges Buch die Hände verunreinige.</i>"
+        ],
+        [
+            "An jenem Tage<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> An dem in der letzten Mischna des vorigen Abschnittes erwähnten Tage der Einsetzung des R. Elasar ben Asarja; s. dort Anm. 33.</i> stimmten sie ab und entschieden hinsichtlich der Fußbadewanne von einer Größe von zwei Log bis neun Kab, die einen Spalt<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Unten am Boden, so dass sie nicht mehr so viel Wasser fassen kann, wie zum Waschen eines Fußes nötig ist. — S. auch die Erklärung dieses Satzes zu Kel. XX, 2.</i> bekam, dass sie midras — unrein sein kann<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Auch wenn die Wanne zum Fußbad benutzbar ist, kann sie umgestülpt als Sitz dienen. Da aber dann ihre eigentliche Bestimmung nicht zum Sitzen, sondern zum Fußwaschen ist, so gilt sie hinsichtlich der Midras-Unreinheit nicht als Sitzgelegenheit. Vgl. Vb zu Kel. 29 u. 30. — Wenn sie aber nicht mehr zum Waschen der Füße zu gebrauchen ist, so gilt sie als Sitzgelegenheit. Ist die Wanne kleiner als zwei Log, so kann sie nicht als Sitz in Betracht kommen, ist sie größer als 9 Kab, so kann sie nur nach besonderer Herrichtung als Sitz gelten. S. Kelim XX, 2 u. 4 nach Anm. das.</i>. Denn<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Diese Halacha musste durch Abstimmung entschieden werden, weil R. Akiba sie bestritt.</i> R. Akiba sagt: Die Fußbadewanne ist, wie ihr Name<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Auch die gespaltene Wanne, die noch Wanne genannt wird, gilt nicht als Sitzgelegenheit, sondern als zerbrochenes Gerät und wird nicht unrein.</i>.",
+            "An jenem Tage<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> An dem in der letzten Mischna des vorigen Abschnittes erwähnten Tage der Einsetzung des R. Elasar ben Asarja; s. dort Anm. 33.</i> sagten sie:<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Diese Mischna findet sich auch Sebachim I, 1 und 3. S. a. dort die Erklärung.</i> Alle Opfer, die nicht für ihren Namen geopfert wurden<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Man hatte z. B. bei Darbringung (<span dir=\"rtl\">שחיטה קבלה הולכה זריקה</span>) eines Friedensopfers (<span dir=\"rtl\">שלמים</span>) gesagt (vgl. Raschi Pes. 63a s. v. <span dir=\"rtl\">והכא</span> Tos. Seb. 4b und <span dir=\"rtl\">תוי״ט</span> und <span dir=\"rtl\">תוס׳ רע״ק</span> zu B. m. III, 12), es solle ein Emporopfer (<span dir=\"rtl\">עולה</span>) sein.</i>, sind gültig<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Die weiteren Opferhandlungen haben wie sonst zu geschehen. Falls das Opfer nach seiner ursprünglichen Bestimmung gegessen werden durfte, so hat das auch trotz der Umnennung zu geschehen.</i>. Nur wurden sie nicht ihren Eigentümern als Pflichterfüllung angerechnet<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Sie müssen das Opfer, zu dem sie verpflichtet waren, nochmals bringen.</i>. Eine Ausnahme bilden das Pesachopfer und das Sündeopfer<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Sie sind bei Umnennung völlig ungültig.</i>, das Pesachopfer (nur) zu seiner Zeit<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Am Nachmittage des 14. Nisan. S. a. Seb. I, Anm. 5.</i>, aber das Sündeopfer jederzeit. R. Elieser sagt: auch das Schuldopfer, das Pesach zu seiner Zeit, das Sündopfer und das Schuldopfer jederzeit. Es sagte R.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Seb. I, 3 hat nur <span dir=\"rtl\">שמעון בן עזאי</span>, wie es Kid. 49b entspricht. S. dort Raschi s. v. <span dir=\"rtl\">בן עזאי</span>. — L hat hier und III, 8 <span dir=\"rtl\">שמעון ב״ע</span>.</i> Simon ben Asai:<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Vgl. Abschnitt III, 5 und Anm. 31—33.</i> Ich habe eine Überlieferung von 72 Ältesten vom Tage, da man R. Elasar ben Asarja (zum Vorsitzenden) der Akademie einsetzte, dass alle zum Essen bestimmten Opfer<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Also das Emporopfer nicht.</i>, die nicht für ihren Namen geopfert würden, gültig sind, nur ihren Eigentümern, nicht als Pflichterfüllung angerechnet werden, mit Ausnahme des Pesach- und Sündopfers.— Ben<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> Dieser Schlusssatz ist eine Bemerkung des Redaktors unserer Mischna.</i> Asai fügte (damit) nur das Emporopfer hinzu<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> Zum Pesach- und Sündopfer.</i>. Die Weisen stimmten ihm aber nicht zu.",
+            "An jenem Tage<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> An dem in der letzten Mischna des vorigen Abschnittes erwähnten Tage der Einsetzung des R. Elasar ben Asarja; s. dort Anm. 33.</i> sagten sie: Wie steht es mit Ammon und Moab im siebten Jahre<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> In den Gebieten von Ammon und Moab, die nicht vom König Sichon erobert waren und daher nicht bei der israelitischen Eroberung Palästinas besetzt werden durften (vgl. Num. 21, 24; Bab. batr. 56a und Tos. s. v. <span dir=\"rtl\">הר</span>; Jeb. 16a, Tos. s. v. <span dir=\"rtl\">עמון</span>) galten nicht die Bestimmungen des Erlassjahres. Obwohl hier nach dem Thoragesetz auch die Priesterhebe und die Zehnten nicht abzuscheiden waren, so musste es nach rabbinischer Vorschrift wie in den anderen Nachbarländern Palästinas geschehen. Die Frage ist nun, ob im Erlassjahre der zweite Zehnte, der selbst oder dessen Auslösesumme in Jerusalem zu verzehren war, abzuscheiden ist oder der Armenzehnte, da doch nach dem Thoragesetz im Erlassjahre keine Abgaben zu leisten sind, also keine Bestimmung bestehen kann, welcher Zehnte zu geben ist.</i> ? Da entschied R. Tarfon: der Armenzehnte (ist zu geben). Aber R. Elasar ben Asarja entschied: der zweite Zehnte. Da sagte R. Ismael: Elasar ben Asarja, du musst einen Beweis bringen, denn du erschwerst<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Der zweite Zehnte hat schwerere Bestimmungen als der Armenzehnte, da er in Jerusalem verzehrt werden muss und Heiligkeitscharakter hat.</i>, und wer erschwert, muss den Beweis bringen. Da sagte R. Elasar ben Asarja: Mein Bruder Ismael, ich habe die Reihenfolge der Jahre nicht abgeändert<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Da nach der Thoravorschrift immer auf die Jahre des Armenzehnten, das dritte und sechste Jahr des Jahrsiebentes, ein Jahr des zweiten Zehnten folgt, das vierte, bezw. das erste; denn im siebten, dem Erlassjahre, gibt es nach Thoravorschrift überhaupt keinen Zehnten. Wenn nun die Weisen für die Gebiete von Ammon und Moab auch im Erlassjahre die Abscheidung der Priesterhebe und der Zehnten vorschreiben, so ist anzunehmen, dass in diesem Jahre, das auf ein Jahr des Armenzehnten folgt, der zweite Zehnte zu geben ist.</i>, mein Bruder Tarfon hat (sie) abgeändert<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> Da nach ihm für Ammon und Moab auf ein Jahr des Armenzehnten wieder ein solches folgt.</i>, also muss er den Beweis bringen. Da erwiderte R. Tarfon: Ägypten ist Ausland, Ammon und Moab sind Ausland. So wie in Ägypten der Armenzehnte im siebten Jahre (zu geben ist)<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> So wurde damals bestimmt, als man zur Pflicht machte, hier Priesterhebe und die Zehnten zu geben. — In Ammon und Moab wohnten vielleicht damals keine Juden, so dass damals für diese Länder keine Bestimmungen getroffen wurden. Vielleicht gab es aber ursprünglich auch Bestimmungen für Ammon und Moab, da sie aber zeitweise keine jüdische Bevölkerung hatten, fehlte die sichere Überlieferung.</i>, so auch in Ammon und Moab der Armenzehnte im siebten Jahre. Da erwiderte R. Elasar ben Asarja: Babel ist Ausland, Ammon und Moab sind Ausland. Wie in Babel der zweite Zehnte im siebten Jahre (zu geben ist)<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> So wurde damals bestimmt, als man zur Pflicht machte, hier Priesterhebe und die Zehnten zu geben. — In Ammon und Moab wohnten vielleicht damals keine Juden, so dass damals für diese Länder keine Bestimmungen getroffen wurden. Vielleicht gab es aber ursprünglich auch Bestimmungen für Ammon und Moab, da sie aber zeitweise keine jüdische Bevölkerung hatten, fehlte die sichere Überlieferung.</i>, so auch in Ammon und Moab der zweite Zehnte im siebten Jahre. Da sagte R. Tarfon: Für Ägypten, das nahe (zu Palästina) liegt, bestimmten sie den Armenzehnten, damit die Armen Israels sich im siebten Jahre auf es stützen könnten<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Um von den dortigen Juden den Armenzehnten zu erhalten.</i>, so wurde auch für Ammon und Moab, die nahe liegen, der Armenzehnte bestimmt, damit sich die Armen Israel im siebten Jahre auf sie stützen könnten. Da sagte R. Elasar ben Asarja: Scheinbar gibst du ihnen Vermögensvorteil<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> <span dir=\"rtl\">מְהַנָּן</span> pi. zu <span dir=\"rtl\">√הנה</span> (Ben Jehuda, Thes. II 1129 liest <span dir=\"rtl\">מַהֲנָן</span> hif. <span dir=\"rtl\">√(הנה</span> also: gibst du ihnen einen Vorteil. Nach der Vokalisation ed. Livorno <span dir=\"rtl\">מְהַנֵּן</span> wäre es pi. <span dir=\"rtl\">√הנן</span>ת die sonst nicht belegt scheint.</i> (in Wirklichkeit) schädigst du die Seelen<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Du verleitest sie zur Sünde, dass sie nicht pflichtgemäß den zweiten Zehnten geben. In Wirklichkeit hilfst du auch nicht in wirtschaftlicher Hinsicht. Denn als Strafe für die Nichtabgabe des zweiten Zehnten wird der Regen ausbleiben.</i>. Du zwingst den Himmel, dass er keinen Regen und Tau herabsendet. Denn es heißt: „Darf der Mensch denn Gott berauben, dass ihr mich beraubet? Und ihr sprechet: Womit haben wir dich beraubet? — Mit dem Zehnten und der Priesterhebe“<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Mal. 3, 8. Wie aus Vs. 9 u. 10 zu ersehen ist, war zur Zeit Mal’achi’s eine durch Dürre hervorgerufene Missernte als Strafe für die nicht richtige Abgabe der Priesterhebe und der Zehnten.</i>. Da sagte R. Josua: Ich bin wie ein Antwortender für meinen Bruder Tarfon, aber nicht in der Art seiner Worte<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Ich stimme ihm zu und habe R. Elasar’s Einwand zurückzuweisen, aber mit einem anderen Argument. Denn gegen R. Tarfons Argument ist R. Elasar’s Einwand berechtigt. — <span dir=\"rtl\">על טרפון אחי</span> hat dann die Bedeutung „neben …“</i>: Ägypten ist eine neue Einrichtung, Babel eine alte Einrichtung und der uns vorliegende Fall<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Die Abgabenpflicht für Ammon und Moab.</i> ist eine neue Einrichtung. Man soll eine neue Einrichtung von einer neuen Einrichtung ableiten und nicht eine neue Einrichtung von einer alten Einrichtung ableiten. Ägypten ist eine Einrichtung der Ältesten<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> Wohl der Männer der großen Versammlung oder der Generationen nach ihnen. — Vielleicht wurde die Abgabenpflicht für Ägypten damals eingeführt, als es durch die Ptolemäer mit Palästina politisch verbunden war.</i>, Babel eine Einrichtung der Propheten<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Wohl durch die Propheten zur Zeit des bab. Exils.</i>, und der uns vorliegende Fall<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Die Abgabenpflicht für Ammon und Moab.</i> ist Einrichtung der Ältesten. Man soll eine Einrichtung der Ältesten von einer Einrichtung der Ältesten ableiten, und nicht eine Einrichtung der Ältesten von einer Einrichtung der Propheten ableiten. — Sie<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Die Gelehrten des Lehrhauses in Jabne.</i> stimmten ab und beschlossen: Ammon und Moab geben den Armenzehnten im siebten Jahre. — Und als R. Jose ben Durmaskis zu R. Elieser nach Lud<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> Die meisten Mischnaausgaben lesen <span dir=\"rtl\">בלוד</span>, aber T., M. und L. <span dir=\"rtl\">ללוד</span> — R. Elieser hatte an der Sitzung im Lehrhaus nicht teilgenommen wegen des Bannes, der über ihn ausgesprochen war. Vgl. Bab. m. 59b; s. a. Halevy, Dor. Har. Ic, S, 286 ff.</i> kam, fragte er ihn: Was gab es heute Neues bei euch im Lehrhaus. Da antwortete er ihm: Ammon und Moab geben den Armenzehnten im siebten Jahre. Da weinte<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Aus Rührung, dass die Gelehrten nach der Überlieferung entschieden hatten, obwohl sie ihnen unbekannt war. Vielleicht auch aus Schmerz, dass er an der Versammlung nicht hatte teilnehmen können.</i> R. Elieser und sagte: Der Rat Gottes ist bei denen, die ihn fürchten, und sein Bund, dass er ihn ihnen kund tue<sup class=\"footnote-marker\">32a</sup><i class=\"footnote\"> Ps. 25, 14.</i>. Gehe hinaus und sage ihnen: Habt kein Bedenken über eure Abstimmung<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> Ihr habt das Richtige getroffen.</i>. Ich habe eine Überlieferung von R. Jochanan ben Sakkai, der von seinem Lehrer hörte, und sein Lehrer von seinem Lehrer bis zur Halacha Mosche’s vom Sinai<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> Wenn die Abgabenpflicht für Ammon und Moab nur rabbinische Vorschrift ist, kann der Ausdruck <span dir=\"rtl\">הלכה למשה מסיני</span> nur uneigentlich gemeint sein und nur besagen, dass die Einrichtung des Armenzehnten für Ammon und Moab sehr alt ist. So Rasch und Bart. — Doch wäre es denkbar, dass R. Elieser der Ansicht war, dass die Abgabepflicht Thoragebot ist. Dann könnte die Bestimmung des Armenzehnten für das siebte Jahr sinaitische Überlieferung sein. So ist es auch nach dem Wortlaut der Tosefta II, 16. <span dir=\"rtl\">מקובלני מריב״ז שקיבל מן הזוגות והזוגות מן הנביאים והנביאים ממשה הלכה למשה מסיני </span></i>, dass Ammon und Moab den Armenzehnten im siebten Jahre geben.",
+            "An jenem Tage kam Jehuda, ein ammonitischer Proselyt, und stand vor ihnen<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> Den Weisen.</i> im Lehrhaus und sagte zu ihnen: Darf ich in die Gemeinde kommen<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> D. h. Eine israelitische Frau heiraten.</i> ? Da sagte zu ihm R. Josua: Du darfst es. Da sagte zu ihm R. Gamliel: Der Schriftvers sagt:<sup class=\"footnote-marker\">37</sup><i class=\"footnote\"> So die meisten Ausgaben, auch M, L. T. hat <span dir=\"rtl\">והכתיב</span>: Es steht doch geschrieben. — Dt. 23, 4.</i> „Ein Ammoniter und ein Moabiter dürfen nicht in die Gemeinde Gottes kommen. Auch das zehnte Geschlecht usw.“ Da sagte zu ihm R. Josua: Sind denn die Ammoniter und Moabiter noch an ihren Wohnorten ? Sancherib, der König von Aschur, ist doch schon hinaufgezogen und hat alle Völker durcheinander gewirbelt<sup class=\"footnote-marker\">38</sup><i class=\"footnote\"> Also kann man auch von den aus ammonitischem Gebiet stammenden Proselyten nicht sagen, dass sie gebürtige Ammoniter sind. Da nun die Proselyten der meisten Völker — aller außer den Edomitern, Ägyptern, Ammonitern und Moabitern — israelitischer Frauen heiraten dürfen, kann man annehmen, dass auch der aus ammonitischem Gebiet stammende Proselyt ein Abkömmling eines der Völker ist, deren Proselyten israelitische Frauen heiraten dürfen.</i>; denn es heißt<sup class=\"footnote-marker\">38a</sup><i class=\"footnote\"> Jes. 10, 13, <span dir=\"rtl\">ק׳</span>.</i>: „Ich verwischte die Grenzen der Völker, ihre Schätze plünderte ich und holte herab die in festen Burgen Wohnenden. Da sagte zu ihm R. Gamliel: Der Vers sagt<sup class=\"footnote-marker\">39</sup><i class=\"footnote\"> Jer. 49, 6.</i>: „Später werde ich die Gefangenen der Söhne Ammons zürückbringen“ (Jer 49, 6). Sie sind also bereits zurückgekehrt<sup class=\"footnote-marker\">39a</sup><i class=\"footnote\"> Also sind jetzt wieder die Bewohner des Ammoniterlandes Ammoniter.</i>. Da sagte zu ihm R. Josua: Der Schriftvers<sup class=\"footnote-marker\">40</sup><i class=\"footnote\"> Amos 9, 14.</i> sagt (auch): „Ich werde die Gefangenen meines Volkes Israel zurückführen“ (Amos 9, 14). Und sie sind noch nicht zurückgekehrt<sup class=\"footnote-marker\">40a</sup><i class=\"footnote\"> Da diese Verheißung noch nicht eingetroffen ist, kann man auch nicht annehmen, dass die Rückkehr Ammons sich schon verwirklicht hat. — Ber. 28a wird darauf aufmerksam gemacht, dass, wie man aus unserer Mischna ersieht, R. Gamliel trotz seiner Absetzung das Lehrhaus weiter besuchte.</i>. — Darauf hin erlaubten sie ihm, in die Gemeinde zu kommen<sup class=\"footnote-marker\">36</sup><i class=\"footnote\"> D. h. Eine israelitische Frau heiraten.</i>.",
+            "Die aramäischen<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"> Wörtlich: die Übersetzung. Da aber z. Zt. der Mischna — allerdings mit Ausnahme der griechischen Übersetzung — die Übersetzungen der Bibel aramäisch waren, nahm <span dir=\"rtl\">תרגום</span> die Bedeutung von aramäischer Sprache an.</i> Stellen in Esra und Daniel verunreinigen die Hände<sup class=\"footnote-marker\">42</sup><i class=\"footnote\"> Da sie als heilige Schrift zu betrachten sind. Vgl. III, 9 und Anm. 17.</i>. Aramäische Stellen, die hebräisch<sup class=\"footnote-marker\">43</sup><i class=\"footnote\"> In hebräischer Übersetzung.</i> geschrieben sind, und hebräische Stellen, die aramäisch<sup class=\"footnote-marker\">41</sup><i class=\"footnote\"> Wörtlich: die Übersetzung. Da aber z. Zt. der Mischna — allerdings mit Ausnahme der griechischen Übersetzung — die Übersetzungen der Bibel aramäisch waren, nahm <span dir=\"rtl\">תרגום</span> die Bedeutung von aramäischer Sprache an.</i> geschrieben sind, und die hebräische Schrift<sup class=\"footnote-marker\">44</sup><i class=\"footnote\"> In den vulgär hebräischen Schriftzügen, deren man sich zur Zeit des ersten Tempels bediente, und die auch nach Esra bei den Samaritanern im Gebrauch war. Vgl. Sanh. 21b und 22a. — S. a. Anm. 45.</i> verunreinigen die Hände nicht. Es<sup class=\"footnote-marker\">44a</sup><i class=\"footnote\"> Das heilige Buch.</i> verunreinigt immer nur, wenn man es assyrisch<sup class=\"footnote-marker\">45</sup><i class=\"footnote\"> In den „assyrischen“ Schriftzügen, der seit der Rückkehr aus dem babylonischen Exil für heilige Schriften allein zulässigen Quadratschrift. Sanh. 21b; s. auch 22a <span dir=\"rtl\">למה נקרא אשורית שעלה עמהם מאשור תניא רבי אומר בתחלה בכתב זה ניתנה תורה לישר' כיון שחטאו נהפך להם לרועץ וכיון שחזרו בהן החזירו להן ... למה נקרא שמה אשורית שמאושרת בכתב</span>. Doch s. a. die dort angeführte Ansicht des R. Elasar Hamudai.</i> auf Pergament und mit Tinte geschrieben hat.",
+            "Sadduzäer sagten: Wir klagen gegen<sup class=\"footnote-marker\">46</sup><i class=\"footnote\"> <span dir=\"rtl\">קבל</span> in der Bedeutung „klagen“ findet sich in der Mischna nur hier und in den folgenden Mischnajot. Im Aramäischen ist diese Bedeutung gewöhnlich.</i> gegen euch Pharisäer, dass ihr behauptet, die heiligen Schriften verunreinigen die Hände<sup class=\"footnote-marker\">47</sup><i class=\"footnote\"> Die Sadduzäer wussten die Bedeutung dieser Unreinheit nicht oder stellten sich so, als wüssten sie sie nicht.</i>, während die Bücher „Hameram“<sup class=\"footnote-marker\">48</sup><i class=\"footnote\"> Die Lesart <span dir=\"rtl\">המירם</span> in den meisten Ausgaben, auch in T., M. u. L. lässt die Erklärung „Bücher Homers“ als Prototyp nichtheiliger Schriften nicht zu. Der dem Gaon R. Hai zugeschriebene Kommentar liest allerdings <span dir=\"rtl\">דמרוס</span> Maim., Rasch und Rosch bezeichnen <span dir=\"rtl\">ספרי מירם</span> als ketzerische Schriften. I. Perles, R. I. E. III, 109 ff erklärt nach Saadja Gaon (Aruch s. v. <span dir=\"rtl\">המר</span>) <span dir=\"rtl\">הומר</span> als Allegorie (<span dir=\"rtl\">הומר</span> = <span dir=\"rtl\">כמין חומר</span>) und <span dir=\"rtl\">ספרי המירם</span> als allegorische, nicht heilige Schriften, Kohut, I. Q. R. III, 546 <span dir=\"rtl\">המירם</span>=ἵμϵρος Verlangen, Liebe, danach <span dir=\"rtl\">ספרי המירם</span> = Unterhaltungs- oder Liebesschriften. — S. a. Kohut, Aruch compl. s. v. <span dir=\"rtl\">מרום</span>.</i> die Hände nicht verunreinigen. Da sagte R. Jochanan ben Sakkai: Haben wir<sup class=\"footnote-marker\">49</sup><i class=\"footnote\"> Auffällig ist <span dir=\"rtl\">לנו על הפרושים</span> da doch R. Jochanan selbst Pharisäer war. Vielleicht verstellte er sich als Sadduzäer, um die Gegner leichter ad absurdum führen zu können.</i> gegen die Pharisäer denn nur dieses? Sie sagen doch die Knochen eines Esels sind rein, während die Kochen des Hohenpriesters Jochanan<sup class=\"footnote-marker\">50</sup><i class=\"footnote\"> Gemeint ist wohl der Berach. 29a erwähnte Hohepriester Jochanan, der wegen seiner späteren Hinneigung zu den Sadduzäern auch bei ihnen sehr angesehen war. Über die Identifizierung des Hohenpriesters Jochanan vgl. Bondi, Jahrb. der J. L. G. VI, S. 374 ff. — Die Unreinheit von Menschenknochen und die Reinheit der Eselsknochen bestritten die Sadduzäer nicht. Um sie nach ihrer eigenen Ansicht zu schlagen, stellte sich R. Jochanan, als meinte er, diese Bestimmung gelte nur nach pharisäischer Auffassung.</i> unrein sind. Da sagte sie: Entsprechend ihrer Wertschätzung ist ihre Unreinheit, damit man nicht etwa aus den Knochen<sup class=\"footnote-marker\">51</sup><i class=\"footnote\"> Vgl. Kel. XVII, 12.</i> seines Vaters oder seiner Mutter Löffel herstellte<sup class=\"footnote-marker\">52</sup><i class=\"footnote\"> Diese platte Begründung der Thorabestimmung ist sadduzäisch.</i>. Da sagte er zu ihnen: Auch bei den heiligen Schriften entspricht ihre Unreinheit ihrer Wertschätzung<sup class=\"footnote-marker\">53</sup><i class=\"footnote\"> R. Jochanan benutzt die Begründung der Sadduzäer, um diese mit ihrer eigenen Ansicht zurückzuweisen. Den wirklichen Grund für die Händeunreinheit s. III, Anm. 17.</i>, während die Bücher „Hameram“, die nicht geschätzt werden, die Hände nicht verunreinigen.",
+            "Sadduzäer sagten: Wir klagen gegen euch Pharisäer, dass ihr den Strahl des (Gusses) für rein erklärt<sup class=\"footnote-marker\">54</sup><i class=\"footnote\"> Vgl. Machschirim V, 9.</i>. Da sagten die Pharisäer: Wir klagen gegen euch Sadduzäer, dass ihr den Wasserarm, der vom Friedhof kommt, für rein erklärt<sup class=\"footnote-marker\">55</sup><i class=\"footnote\"> Vgl. Mikwaot I, 4. — Da der Wasserarm auch nach Ansicht der Pharisäer rein ist, bedeutet die Anklage nur: nach euerer Anklage gegen uns, müsste man auch euch anklagen.</i>. Sadduzäer sagten: Wir klagen gegen euch Pharisäer, dass ihr sagt: „Wenn mein<sup class=\"footnote-marker\">56</sup><i class=\"footnote\"> Der Eigentümer des Ochsen und des Esels bezw. des Knechtes und der Magd ist als redend gedacht.</i> Ochs und mein<sup class=\"footnote-marker\">56</sup><i class=\"footnote\"> Der Eigentümer des Ochsen und des Esels bezw. des Knechtes und der Magd ist als redend gedacht.</i> Esel Schaden angerichtet haben, so sind sie<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"> Gemeint ist: ich bin für ihr Tun schuldig. Dies steht ausdrücklich in der Thora (Ex. 21, 35) wird also von den Sadduzäern zugegeben.</i> schuldig<sup class=\"footnote-marker\">57</sup><i class=\"footnote\"> Gemeint ist: ich bin für ihr Tun schuldig. Dies steht ausdrücklich in der Thora (Ex. 21, 35) wird also von den Sadduzäern zugegeben.</i>; wenn aber mein Knecht und meine Magd Schaden angerichtet haben, so sind sie frei“<sup class=\"footnote-marker\">58</sup><i class=\"footnote\"> Gemeint ist: bin ich frei von der Ersatzpflicht für den von ihnen angerichteten Schaden; vgl. Bab. k. VIII, 4. — Hiergegen wandten sich die Sadduzäer.</i>. Wenn ich schon schuldig bin für die Schädigung meines Ochsen und meines Esels, für deren Gesetzeserfüllung ich nicht haftbar bin<sup class=\"footnote-marker\">59</sup><i class=\"footnote\"> D. h. Es gibt für die Tiere keine Pflichten, so dass der Herr sie etwa dazu anhalten müsste. — Dagegen ist der Herr verpflichtet, sein Vieh am Sabbat ruhen zu lassen.</i>, ist da nicht zu folgern, dass ich schuldig bin für die Schädigung meines Knechtes und meiner Magd, für deren Gesetzeserfüllung ich haftbar bin<sup class=\"footnote-marker\">60</sup><i class=\"footnote\"> Ich muss z. B. darauf achten, dass sie am Sabbat auch nicht für sich selbst arbeiten oder dass mein Knecht beschnitten wird.</i> ? — Da antworteten sie ihnen: Nein, wenn ihr von meinem Ochsen und meinem Esel sprechet, die keinen Verstand besitzen, könnt ihr (deshalb) von meinem Knecht meiner Magd sprechen, die Verstand besitzen? Denn wenn ich ihn<sup class=\"footnote-marker\">61</sup><i class=\"footnote\"> <span dir=\"rtl\">אקניטנו</span> bezieht sich grammatisch nur auf den Knecht. Das gleiche gilt natürlich auch für die Magd.</i> ärgere, würde er hingehen<sup class=\"footnote-marker\">62</sup><i class=\"footnote\"> Falls ich für sein Tun haftbar wäre.</i>, und den Garbenhaufen eines anderen<sup class=\"footnote-marker\">63</sup><i class=\"footnote\"> So die meisten Ausgaben, auch T. und M. Ed. Liv. und L <span dir=\"rtl\">אחד</span> „irgendeinen Menschen“.</i> anzünden, und ich wäre verpflichtet zu bezahlen<sup class=\"footnote-marker\">64</sup><i class=\"footnote\"> Mein Knecht könnte mich zu unübersehbarem Schadenersatz verpflichten. Ich hätte dann eine Verantwortung, die ich nicht tragen könnte. Vgl. Bab. k. 4a.</i>.",
+            "Ein galiläischer Sadduzäer<sup class=\"footnote-marker\">65</sup><i class=\"footnote\"> Die meisten Ausgaben haben wie auch M. <span dir=\"rtl\">צדוקי הגלילי</span>. Bei T. fehlt, vielleicht mit Rücksicht auf die Zensur, <span dir=\"rtl\">גלילי</span>. — Ed. Livorno hat <span dir=\"rtl\">אפיקורוס גלילי</span>. Rosch hat <span dir=\"rtl\">מין</span>, L. <span dir=\"rtl\">מין גלילי</span>.</i> sagte: Ich klage (den Namen) des Herrschers gegen euch Pharisäer, dass ihr mit dem Mosche’s im Scheidebrief schreibt<sup class=\"footnote-marker\">66</sup><i class=\"footnote\"> Es handelt sich vielleicht um einen Vorwurf galiläischer Zeloten gegen die Pharisäer, die aus politischer Rücksicht den Scheidebrief nach den Regierungsjahren der römischen Kaiser datierten. Vgl. Git. VIII, 5 und 80a. Da die Schlussformel des Scheidebriefes <span dir=\"rtl\">כדת משה וישראל</span> lautet, wurden also der Name des jeweiligen Herrschers und der Mosche’s geschrieben.</i>. Da sagten die Pharisäer: Wir klagen<sup class=\"footnote-marker\">67</sup><i class=\"footnote\"> D. h.: Nach deinen Worten müsste man auch euch Sadduzäer anklagen; vgl. Anm. 55.</i> gegen dich, galiläischer Sadduzäer, dass ihr den Namen des Herrschers mit dem Gottes auf eine Seite schreibt. Und noch weiter: Ihr schreibt (den Namen) des Herrschers oben und den Gottes unten; denn es heißt: Da sagte Pharao: Wer ist Gott, dass ich auf seine Stimme hören soll, Israel zu entsenden<sup class=\"footnote-marker\">68</sup><i class=\"footnote\"> Ex. 5, 2. — Es ist also falsch, in der gleichzeitigen Erwähnung mit dem nichtjüdischen Herrscher eine Herabsetzung Mosche’s zu sehen.</i>. — Aber als er die Strafe erhielt, was sagte er: „Gott ist der Gerechte“<sup class=\"footnote-marker\">69</sup><i class=\"footnote\"> Ex. 9, 27. — Dieser für die Diskussion entbehrliche Zusatz soll dem Traktat einen guten Abschluss geben.</i>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/English/Mishnah Yomit by Dr. Joshua Kulp.json

@@ -0,0 +1,56 @@
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+    "language": "en",
+    "title": "Mishnah Yadayim",
+    "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 ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "[A minimum of] a quarter [of a log] of water must be poured over the hands for one [person] and even for two. A minimum of half a log must be poured over the hands for three or four persons. A minimum of one log [is sufficient] for five, ten, or one hundred persons. Rabbi Yose says: as long as there is not less than a quarter of a log left for the last person among them. More [water] may be added to the second water, but more may not be added to the first water.",
+            "Water may be poured over the hands out of any kind of vessel, even out of vessels made of animal dung, out of vessels made of stone or out of vessels made of clay. Water may not be poured from the sides of [broken] vessels or from the bottom of a ladle or from the stopper of a jar. Nor may one pour [water] over the hands of his fellow out of his cupped hands. Because one may not draw, nor sanctify, nor sprinkle the water of purification, nor pour water over the hands except in a vessel. And only vessels closely covered with a lid protect [their contents from uncleanness]. And only vessels protect [their contents from uncleanness] inside earthenware vessels.",
+            "Water which had become so unfit that it could not be drunk by a beast: If it was in a vessel it is invalid, But if it was in the ground it is valid. If there fell into [the water], dye, or gum or sulphate of copper and its color changed, it is invalid. If a person did any work with it or soaked his bread in it, it is invalid. Shimon of Teman says: even if he intended to soak his bread in one water and it fell into another water the water is valid.",
+            "If he cleansed vessels with the water or scrubbed measures with it, [the water] is invalid. If he rinsed with it vessels which had already been rinsed or new vessels, it is valid. Rabbi Yose declares [the water] invalid if they were new vessels.",
+            "Water in which the baker dips his loaves is invalid; but if he moistened his hands in the water it is valid. All are fit to pour water over the hands, even a deaf-mute, an imbecile, or a minor. A person may place the jug between his knees and pour out the water, or he may turn the jug on its side and pour it out. A monkey may pour water over the hands. Rabbi Yose declares these [latter] two cases invalid."
+        ],
+        [
+            "If he poured water over one of his hands with a single rinsing his hand becomes clean. If over both his hands with a single rinsing: Rabbi Meir declares them to be unclean until he pours a minimum of a quarter of a log of water over them. If a loaf of terumah fell on the water the loaf is clean. Rabbi Yose declares it to be unclean.",
+            "If he poured the first water over his hands [while standing] in one place, and the second water over his hands [while standing] in another place, and a loaf of terumah fell on the first water, the loaf becomes unclean. But if it fell on the second water it remains clean. If he poured the first and the second water [while standing] in one place, and a loaf of terumah fell onto the water, the loaf becomes unclean. If he poured the first water over his hands and a splinter or a piece of gravel is found on his hands, [his hands] remain unclean, because the latter water only makes the first water on the hands clean. Rabban Shimon ben Gamaliel says: if any creature from the water [was on the hands while they are being cleaned] they are clean.",
+            "Hands become unclean and are made clean as far as the joint. How so? If he poured the first water over the hands as far as the joint and poured the second water over the hands beyond the joint and the latter flowed back to the hands, the hands are clean. If he poured the first and the second water over the hands beyond the joint and they flowed back to the hands, the hands remain unclean. If he poured the first water over one of his hands and then changed his mind and poured the second water over both his hands, they are unclean. If he poured the first water over both his hands and then changed his mind and poured the second water over one of his hands, his one hand becomes clean. If he poured water over one of his hands and rubbed it on the other hand it remains unclean. If he rubbed it on his head or on the wall it is clean. Water may be poured over the hands of four or five persons, each hand being by the side of the other, or being one above the other, provided that the hands are held loosely so that the water flows between them.",
+            "If there was a doubt whether any work has been done with the water or not, a doubt whether the water contains the requisite quantity or not, a doubt whether it is unclean or clean, in these cases the doubt is considered to be clean because they have said in a case of doubt concerning hands as to whether they have become unclean or have conveyed uncleanness or have become clean, they are considered to be clean. Rabbi Yose says: in a case [of doubt as to] whether they have become clean they are considered to be unclean. How so? If his hands were clean and there were two unclean loaves before him and there was a doubt whether he touched them or not; Or if his hands were unclean and there were two clean loaves before him and there was a doubt whether he touched them or not; Or if one of his hands was unclean and the other clean and there were two clean loaves before him and he touched one of them and there was a doubt whether he touched it with the unclean hand or with the clean hand; Or if his hands were clean and there were two loaves before him one of which was unclean and the other clean and he touched one of them and there was a doubt whether he touched the unclean one or the clean one; Or if one of his hands was unclean and the other clean and there were two loaves before him one of which was unclean and the other clean, and he touched both of them, and there is a doubt whether the unclean hand touched the unclean loaf or whether the clean hand touched the clean loaf or whether the clean hand touched the unclean loaf or whether the unclean hand touched the clean loaf The hands remain in the same state as they were before and the loaves remain in the same state as they were before."
+        ],
+        [
+            "If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, \"My hands went into the air-space inside an earthenware vessel.\" He said to her: \"My daughter, what was the cause of its uncleanness?\" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.",
+            "Anything which disqualifies terumah defiles hands with a second degree of uncleanness. One [unwashed] hand defiles the other hand, the words of Rabbi Joshua. But the sages say: that which has second degree of uncleanness cannot convey second degree of uncleanness. He said to them: But do not the Holy Scriptures which have second degree of uncleanness defile the hands? They said to him: the laws of the Torah may not be argued from the laws of the scribes, nor may the laws of the scribes be argued from the laws of the Torah, nor may the laws of the scribes be argued from [other] laws of the scribes.",
+            "The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.",
+            "The margin on a scroll which is above or below or at the beginning or at the end defiles the hands. Rabbi Judah says: the margin at the end does not render unclean [the hands] until a handle is fastened to it.",
+            "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 10:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision."
+        ],
+        [
+            "On that day the votes were counted and they decided that a footbath holding from two logs to nine kavs which was cracked could contract midras uncleanness. Because Rabbi Akiva said a footbath [must be considered] according to its designation.",
+            "On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.",
+            "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covenant, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yohanan ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.",
+            "On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.",
+            "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.",
+            "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yohanan ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yohanan the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.",
+            "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?",
+            "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27)."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].json

@@ -0,0 +1,58 @@
+{
+    "language": "en",
+    "title": "Mishnah Yadayim",
+    "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",
+    "versionNotes": "",
+    "digitizedBySefaria": true,
+    "shortVersionTitle": "Lazarus Goldschmidt, 1929 ",
+    "actualLanguage": "de",
+    "languageFamilyName": "german",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "<b>E</b><small>IN</small> V<small>IERTELLOG</small> W<small>ASSER</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Der st. erustr. <span dir=\"rtl\">מי רביעית</span> ist hier nicht angebracht; möglicherweise hieß es ursprüngl. <span dir=\"rtl\">מרביעית</span> wie weiter <span dir=\"rtl\">מחצית</span>) <span dir=\"rtl\">מחצי</span> in manchen neueren Ausgaben der Mišna separata ist ein Lapsus) u. <span dir=\"rtl\">מלוג</span>.</i> <small>IST FÜR DAS</small> H<small>ÄNDEWASCHEN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Vor der Mahlzeit; cf. Hg. Fol. 18b.</i> <small>ERFORDERLICH FÜR EINEN UND AUCH FÜR ZWEI</small> P<small>ERSONEN; EIN HALBES</small> L<small>OG FÜR DREI ODER VIER, VON EINEM</small> L<small>OG AB FÜR FÜNF, ZEHN ODER HUNDERT</small>. R. J<small>OSE SAGT, FÜR DIE LETZTE UNTER IHNEN MÜSSE ES JEDOCH NICHT WENIGER ALS EIN</small> V<small>IERTELLOG SEIN</small>. M<small>AN DARF HINZUFÜGEN BEIM ZWEITEN</small> [Ü<small>BERGIESSEN</small>]<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Wenn das Wasser nicht bis zum Handgelenke reicht. Hier handelt es sich um das Händewaschen, dh. durch Aufgießen abspülen, zum Essen von Hebe, wobei ein zweimaliges Aufgießen erforderlich ist; nach manchen ist dies auch zur profanen Mahlzeit erforderlich.</i>, <small>NICHT ABER BEIM ERSTEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Reichte das Wasser nicht bis zum Handgelenke, so müssen sie die Hände abtrocknen u. es abermals bis zum Handgelenke gießen. Dies die einfachste u. leichtfaßlichste der mannigfachen Erklärungen dieser dunklen Mišna.</i>.",
+            "M<small>AN DARF DIE</small> H<small>ÄNDE WASCHEN MIT ALLEN</small> G<small>EFÄSSEN, AUCH MIT</small> G<small>EFÄSSEN AUS</small> R<small>INDERMIST</small>, G<small>EFÄSSEN AUS</small> S<small>TEIN</small>, G<small>EFÄSSEN AUS</small> E<small>RDE</small>. M<small>AN DARF DIE</small> H<small>ÄNDE NICHT WASCHEN MIT</small> W<small>ANDUNGSSTÜCKEN VON</small> G<small>EFÄSSEN, DEM</small> B<small>ODEN EINES</small> Z<small>OBERS ODER DEM</small> S<small>PUNDE</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Der eine Vertiefung hat.</i> <small>EINES</small> F<small>ASSES</small>. M<small>AN DARF AUCH NICHT SEINEM</small> N<small>ÄCHSTEN</small> [W<small>ASSER</small>] <small>MIT DER HOHLEN</small> H<small>AND AUFTUN, WEIL MAN NUR MIT EINEM</small> G<small>EFÄSSE DAS</small> E<small>NTSÜNDIGUNGSWASSER</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Cf. Num. 19,9ff.</i><small>SCHÖPFEN, WEIHEN UND SPRENGEN, UND</small> [<small>BEIM</small> H<small>ÄNDEWASCHEN</small>] <small>DAS</small> W<small>ASSER ÜBER DIE</small> H<small>ÄNDE GIESSEN DARF</small>. A<small>UCH SCHÜTZT EIN FESTSCHLIESSENDER</small> D<small>ECKEL</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Gegen Verunreinigung des Inhalts; cf. Lev. 19,15.</i> <small>NUR BEI</small> G<small>EFÄSSEN, WIE AUCH VOR</small> T<small>ONGEFÄSSEN</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Vor der Unreinheit im Hohlraume eines Tongefäßes.</i> <small>NUR</small> G<small>EFÄSSE SCHÜTZEN</small>.",
+            "W<small>ASSER, DAS ZUM</small> T<small>RINKEN FÜR EIN</small> V<small>IEH NICHT MEHR TAUGLICH IST, IST IN EINEM</small> G<small>EFÄSSE UNTAUGLICH UND AM</small> B<small>ODEN TAUGLICH</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Man darf damit nicht die Hände begießen, wohl aber darin die Hände durch Eintauchen reinigen.</i>. I<small>ST DARIN TINTE</small>, G<small>UMMI ODER</small> V<small>ITRIOL HINEINGEKOMMEN UND SEIN</small> A<small>USSEHEN VERÄNDERT WORDEN, SO IST ES UNTAUGLICH; HAT MAN ES ZU EINER ARBEIT VERWENDET ODER SEIN</small> B<small>ROT DARIN EINGEWEICHT, SO IST ES UNTAUGLICH</small>. Š<small>IMON DER</small> T<small>EMANITE SAGT, SELBST</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Das W. <span dir=\"rtl\">אפילו</span> ist hier gänzlich unvcrständlich; statt der spitzfindigen Erklärungsversuche der Kommentare ist mit R. Šimšon entweder dieses Wort zu streichen od. <span dir=\"rtl\">פסולין</span> st. <span dir=\"rtl\">כשרין</span> zu lesen.</i><small>WENN MAN BEABSICHTIGT HAT</small>, [B<small>ROT</small>] <small>IN ANDERES EINZUWEICHEN, UND ES IN DIESES GEKOMMEN IST, SEI ES TAUGLICH</small>.",
+            "H<small>AT MAN DARIN</small> G<small>ERÄTE ABGESPÜLT ODER</small> M<small>ESSGEFÄSSE AUSGESPÜLT, SO IST ES UNTAUGLICH; HAT MAN DARIN ABGESPÜLTE</small> G<small>ERÄTE ODER NEUE ABGESPÜLT, SO IST ES TAUGLICH</small>. N<small>ACH</small> R. J<small>OSE IST ES, WENN NEUE, UNTAUGLICH</small>.",
+            "D<small>AS</small> W<small>ASSER, WORIN DER</small> B<small>ÄCKER DIE</small> B<small>REZELN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Vor dem Backen.</i><small>EINTAUCHT, IST UNTAUGLICH; WORIN ER ABER NUR DIE</small> H<small>ÄNDE ANFEUCHTET, IST TAUGLICH</small>. A<small>LLE SIND ZULÄSSIG</small>, W<small>ASSER ÜBER DIE</small> H<small>ÄNDE ZU GIESSEN, AUCH EIN</small> T<small>AUBER, EIN</small> B<small>LÖDER UND EIN</small> M<small>INDERJÄHRIGER</small>. M<small>AN KANN DAS</small> F<small>ASS ZWISCHEN DIE</small> K<small>NIEE NEHMEN UND</small> [<small>ÜBER DIE</small> H<small>ÄNDE</small>] <small>GIESSEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Von selbst laufen lassen.</i>, <small>EBENSO DARF MAN EIN</small> F<small>ASS AUF DIE</small> S<small>EITE NEIGEN UND [ÜBER DIE</small> H<small>ÄNDE] GIESSEN</small>. A<small>UCH EIN</small> A<small>FFE DARF DAS</small> W<small>ASSER ÜBER DIE</small> H<small>ÄNDE GIESSEN</small>. N<small>ACH</small> R. J<small>OSE IST ES IN DIESEN BEIDEN</small> F<small>ÄLLEN UNTAUGLICH</small><sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Das Übergießen muß durch menschliche Kraft erfolgen.</i>."
+        ],
+        [
+            "<b>H</b><small>AT MAN EINE</small> H<small>AND</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Wenn nur eine unrein war.</i> <small>MIT EINEM</small> G<small>USSE ÜBERGOSSEN, SO IST SEINE</small> H<small>AND REIN; WENN BEIDE</small> H<small>ÄNDE MIT EINEM</small> G<small>USSE, SO SIND SIE NACH</small> R. M<small>EÍR UNREIN, ES SEI DENN, MAN HAT AUS EINEM</small> V<small>IERTELLOG GEGOSSEN</small>. F<small>ÄLLT DARIN</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">In das Wasser nach dem Händewaschen.</i> <small>EIN</small> L<small>AIB VON</small> H<small>EBE, SO IST ER REIN, UND NACH</small> R. J<small>OSE UNREIN</small>.",
+            "W<small>ENN MAN DAS ERSTE</small> M<small>AL AN EINER</small> S<small>TELLE UND DAS ZWEITE</small> M<small>AL</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Vgl. S. 845 Anm. 3.</i> <small>AN EINER ANDEREN</small> S<small>TELLE ÜBERGOSSEN HAT UND EIN</small> L<small>AIB VON</small> H<small>EBE IN DAS ERSTE</small> [W<small>ASSER</small>] <small>FÄLLT, SO IST ES UNREIN, UND WENN IN DAS ZWEITE, SO IST ES REIN; WENN MAN DAS ERSTE UND DAS ZWEITE</small> M<small>AL AN EINER</small> S<small>TELLE ÜBERGOSSEN HAT UND EIN</small> L<small>AIB VON</small> H<small>EBE HINEINFÄLLT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">In das Wasser nach dem Händewaschen.</i>, <small>SO IST ES UNREIN</small>. W<small>ENN MAN DAS ERSTE</small> M<small>AL ÜBERGOSSEN HAT UND EIN</small> S<small>PÄNCHEN ODER EIN</small> K<small>LÜMPCHEN AN SEINEN</small> H<small>ÄNDEN FINDET, SO SIND SEINE</small> H<small>ÄNDE UNREIN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Auch nach dem 2. Übergießen.</i>, <small>DENN DAS LETZTERE</small> W<small>ASSER MACHT NUR DAS</small> W<small>ASSER AN DER</small> H<small>AND REIN</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT, WAS IM</small> W<small>ASSER ENTSTEHT</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Wenn man solches nach dem Waschen an den Händen findet.</i>, <small>SEI REIN</small>.",
+            "D<small>IE</small> H<small>ÄNDE WERDEN UNREIN UND REIN BIS ZUM</small> H<small>ANDGELENKE</small>. Z<small>UM</small> B<small>EISPIEL:</small> W<small>ENN MAN DAS ERSTE</small> M<small>AL BIS ZUM</small> H<small>ANDGELENKE UND DAS ZWEITE</small> M<small>AL AUSSERHALB DES</small> H<small>ANDGELENKES GEGOSSEN HAT UND ES AUF DIE</small> H<small>AND ZURÜCKGEFLOSSEN IST, SO IST SIE REIN; WENN MAN ABER DAS ERSTE</small> M<small>AL UND DAS ZWEITE</small> M<small>AL AUSSERHALB DES</small> H<small>ANDGELENKES GEGOSSEN HAT UND ES AUF DIE</small> H<small>AND ZURÜCKGEFLOSSEN IST, SO IST SIE UNREIN</small>. W<small>ENN MAN DAS ERSTE</small> M<small>AL ÜBER EINE</small> H<small>AND GEGOSSEN HAT UND SICH DARAUF ÜBERLEGT UND DAS ZWEITE</small> M<small>AL ÜBER BEIDE</small> H<small>ÄNDE GIESST, SO SIND SIE UNREIN</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Das 1. Wasser ist unrein u. macht die andere unrein.</i>; <small>WENN MAN DAS ERSTE</small> M<small>AL ÜBER BEIDE</small> H<small>ÄNDE GEGOSSEN HAT UND SICH DARAUF ÜBERLEGT UND DAS ZWEITE</small> M<small>AL ÜBER EINE</small> H<small>AND GIESST, SO IST SEINE</small> H<small>AND REIN</small>. H<small>AT MAN</small> [<small>DAS</small> W<small>ASSER</small>] <small>ÜBER SEINE</small> H<small>AND GEGOSSEN UND SIE AN DER ANDEREN ABGERIEBEN, SO IST SIE UNREIN; WENN AM</small> K<small>OPFE ODER AN DER</small> W<small>AND, SO IST SIE REIN</small>. V<small>IER ODER FÜNF</small> [P<small>ERSONEN</small>] <small>KÖNNEN NEBENEINANDER ODER ÜBEREINANDER DIE</small> H<small>ÄNDE WASCHEN, NUR MÜSSEN SIE SIE LOSE HALTEN, DAMIT DAS</small> W<small>ASSER AN SIE HERANKOMMEN KANN</small>.",
+            "B<small>ESTEHT EIN</small> Z<small>WEIFEL, OB DAMIT EINE</small> A<small>RBEIT VERRICHTET WORDEN IST ODER DAMIT KEINE</small> A<small>RBEIT VERRICHTET WORDEN IST, EIN</small> Z<small>WEIFEL, OB ES DAS</small> Q<small>UANTUM HATTE ODER DAS</small> Q<small>UANTUM NICHT HATTE, EIN</small> Z<small>WEIFEL, OB ES UNREIN WAR ODER REIN WAR, SO SIND SIE IM ZWEIFEL REIN, DENN SIE SAGTEN, BEI JEDEM ZWEIFEL INBETREFF DER HÄNDE, OB HINSICHTLICH DES</small> U<small>NREIN</small> W<small>ERDENS, DES</small> U<small>NREINMACHENS ODER DES</small> R<small>EINWERDENS, SEIEN SIE REIN</small>. R. J<small>OSE SAGT, WENN HINSICHTLICH DES</small> R<small>EINWERDENS, SEIEN SIE UNREIN</small>. Z<small>UM</small> B<small>EISPIEL:</small> W<small>ENN SEINE</small> H<small>ÄNDE REIN WAREN UND VOR IHM ZWEI UNREINE</small> L<small>AIBE LIEGEN, UND EIN</small> Z<small>WEIFEL BESTEHT, OB ER SIE BERÜHRT HAT ODER NICHT BERÜHRT HAT, ODER WENN SEINE</small> H<small>ÄNDE UNREIN WAREN UND VOR IHM ZWEI REINE</small> L<small>AIBE LIEGEN, UND EIN</small> Z<small>WEIFEL BESTEHT, OB ER SIE BERÜHRT HAT ODER NICHT BERÜHRT HAT, ODER WENN SEINE EINE HAND REIN UND EINE</small> H<small>AND UNREIN WAR UND ER VON ZWEI VOR IHM LIEGENDEN</small> L<small>AIBEN EINEN BERÜHRT HAT, UND EIN</small> Z<small>WEIFEL BESTEHT, OB ER IHN MIT DER UNREINEN BERÜHRT HAT ODER MIT DER REINEN BERÜHRT HAT, ODER WENN SEINE</small> H<small>ÄNDE REIN WAREN UND ER VON ZWEI VOR IHM LIEGENDEN</small> L<small>AIBEN, EINER REIN UND EINER UNREIN, EINEN BERÜHRT HAT, UND EIN</small> Z<small>WEIFEL BESTEHT, OB ER DEN UNREINEN BERÜHRT HAT ODER DEN REINEN BERÜHRT HAT, ODER WENN VON SEINEN</small> H<small>ÄNDEN EINE UNREIN UND EINE REIN WAR UND ER VON ZWEI VOR IHM LIEGENDEN</small> L<small>AIBEN, EINER UNREIN UND EINER REIN, BEIDE BERÜHRT HAT, UND EIN</small> Z<small>WEIFEL BESTEHT, OB DEN UNREINEN MIT DER UNREINEN UND DEN REINEN MIT DER REINEN ODER DEN REINEN MIT DER UNREINEN UND DEN UNREINEN MIT DER REINEN, SO BLEIBEN DIE</small> H<small>ÄNDE, WIE SIE WAREN, UND DIE</small> L<small>AIBE, WIE SIE WAREN</small>."
+        ],
+        [
+            "<b>W</b><small>ENN JEMAND SEINE</small> H<small>ÄNDE IN EIN AUSSÄTZIGES</small> H<small>AUS HINEINSTECKT, SO SIND SEINE</small> H<small>ÄNDE ERSTGRADIG</small> [<small>UNREIN</small>] <small>SO</small> R. A<small>͑QIBA; DIE</small> W<small>EISEN SAGEN, SEINE</small> H<small>ÄNDE SEIEN ZWEITGRADIG [UNREIN]</small>. W<small>AS BEI DER</small> B<small>ERÜHRUNG</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Der unreinen Sache, beispielsweise was von einem Flußbchafteten kommt.</i> <small>DIE</small> K<small>LEIDER UNREIN MACHT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Die zweitgradige Unreinheit.</i>, <small>MACHT DIE</small> H<small>ÄNDE ERSTGRADIG [UNREIN]</small> – <small>SO</small> R. A͑<small>QIBA ; DIE</small> W<small>EISEN SAGEN, ZWEITGRADIG [UNREIN]</small>. S<small>IE SPRACHEN ZU</small> R. A͑<small>QIBA:</small> W<small>O FINDEN WIR IRGENDWO, DASS DIE</small> H<small>ÄNDE ERSTGRADIG UNREIN WERDEN!?</small> E<small>R ERWIDERTE IHNEN:</small> S<small>IE KÖNNEN AUCH NICHT ANDERS ERSTGRADIG [UNREIN] WERDEN, ALS IN DEM</small> F<small>ALLE, WENN SEIN</small> K<small>ÖRPER UNREIN GEWORDEN IST</small>. D<small>URCH</small> F<small>LÜSSIGKEITEN UNREIN GEWORDENE</small> S<small>PEISEN UND</small> G<small>ERÄTE MACHEN DIE</small> H<small>ÄNDE ZWEITGRADIG [UNREIN] – SO</small> R. J<small>EHOŠUA͑ ; DIE</small> W<small>EISEN SAGEN, DIE DURCH EINE</small> H<small>AUPTUNREINHEIT UNREIN GEWORDEN SIND, MACHEN DIE</small> H<small>ÄNDE UNREIN, UND DIE DURCH EINE ABSTAMMENDE</small> U<small>NREINHEIT, MACHEN DIE</small> H<small>ÄNDE NICHT UNREIN</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGTE:</small> E<small>INST KAM EINE</small> F<small>RAU VOR MEINEN</small> V<small>ATER UND SAGTE IHM, IHRE</small> H<small>ÄNDE SEIEN IN DEN</small> H<small>OHLRAUM EINES</small> [<small>UNREINEN</small>] T<small>ONGEFÄSSES GEKOMMEN</small>. D<small>A SPRACH ER ZU IHR</small>: W<small>OHER KAM SEINE</small> U<small>NREINHEIT</small>? I<small>CH HABE ABER NICHT GEHÖRT, WAS SIE IHM GEANTWORTET HAT</small>. D<small>IE</small> W<small>EISEN SPRACHEN:</small> D<small>IE</small> S<small>ACHE IST KLAR; WAS DURCH EINE</small> H<small>AUPTUNREINHEIT UNREIN GEWORDEN IST, MACHT DIE</small> H<small>ÄNDE UNBEIN, UND WAS DURCH EINE ABSTAMMENDE</small> U<small>NREINHEIT, MACHT DIE</small> H<small>ÄNDE NICHT UNREIN</small>.",
+            "W<small>AS DIE</small> H<small>EBE UNTAUGLICH MACHT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Die zweitgradige Unreinheit.</i>, <small>MACHT DIE</small> H<small>ÄNDE ZWEITGRADIG UNREIN; EINE</small> H<small>AND MACHT DIE ANDERE UNREIN SO</small> R. J<small>EHOŠUA͑</small>. D<small>IE</small> W<small>EISEN SAGEN, ZWEITGRADIGES MACHE NICHT ZWEITGRADIG [UNREIN]</small>. E<small>R SPRACH ZU IHNEN:</small> D<small>IE HEILIGEN</small> S<small>CHRIFTEN SIND JA ZWEITGRADIG [UNREIN]</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Cf. infra IV,6.</i>, <small>UND SIE MACHEN DIE</small> H<small>ÄNDE UNREIN</small>!? S<small>IE ERWIDERTEN IHM</small>: M<small>AN FOLGERE NICHT HINSICHTLICH</small> W<small>ORTE DER</small> T<small>ORA VON</small> W<small>ORTEN DER</small> S<small>CHRIFTKUNDIGEN</small><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Die die Unreinheit der heil. Schriften angeordnet haben; cf. Sab. Fol. 13b.</i>, <small>NICHT HINSICHTLICH</small> W<small>ORTE DER</small> S<small>CHRIFTKUNDIGEN VON</small> W<small>ORTEN DER</small> T<small>ORA, UND NICHT HINSICHTLICH</small> W<small>ORTE DER</small> S<small>CHRIFTKUNDIGEN VON</small> W<small>ORTEN DER</small> S<small>CHRIFTKUNDIGEN</small>.",
+            "D<small>IE</small> R<small>IEMEN DER</small> T<small>EPHILLIN MIT DEN</small> T<small>EPHILLIN MACHEN DIE</small> H<small>ÄNDE UNREIN;</small> R. Š<small>IMO͑N SAGT, DIE</small> R<small>IEMEN DER</small> T<small>EPIHLLIN MACHEN DIE</small> H<small>ÄNDE NICHT UNREIN</small>.",
+            "D<small>ER</small> R<small>AND EINES</small> B<small>UCHES</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Der heil. Schrift.</i>, <small>OBEN UND UNTEN, AM</small> A<small>NFANG UND AM</small> E<small>NDE, MACHT DIE</small> H<small>ÄNDE UNREIN;</small> R. J<small>EHUDA SAGT, DER AM</small> E<small>NDE MACHE ERST DANN UNREIN, WENN MAN DIE</small> R<small>OLLWALZE</small><sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Worauf die Torarolle gewickelt wird; vorher kann der Rand am Schlusse weggeschnitten werden.</i> <small>ANGEBRACHT HAT</small>.",
+            "W<small>ENN EIN</small> B<small>UCH VERWISCHT WORDEN IST UND FÜNFUNDACHTZIG</small> B<small>UCHSTABEN</small> ZUR<small>ÜCKGEBLIEBEN SIND, SOVIEL WIE IM</small> A<small>BSCHNITTE</small> ‘U<small>ND WENN DIE</small> L<small>ADE AUFBRACH</small>’<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Num. 10,35.</i>, <small>SO MACHT ES DIE</small> H<small>ÄNDE UNREIN</small>. E<small>INE</small> B<small>UCHROLLE, IN DER</small> F<small>ÜNFUNDACHTZIG</small> B<small>UCHSTABEN GESCHRIEBEN SIND, SOVIEL WIE IM</small> A<small>BSCHNITTE ‘UND WENN DIE</small> L<small>ADE AUFBRACH’, MACHT DIE</small> H<small>ÄNDE UNREIN</small>. A<small>LLE</small> [B<small>ÜCHER DER</small>] <small>HEILIGEN</small> S<small>CHRIFT MACHEN DIE</small> H<small>ÄNDE UNREIN</small>. D<small>AS</small> L<small>IED DER</small> L<small>IEDER UND</small> Q<small>OHELETH MACHEN DIE</small> H<small>ÄNDE UNREIN;</small> R. J<small>EHUDA SAGT, DAS</small> L<small>IED DER</small> L<small>IEDER MACHE DIE</small> H<small>ÄNDE UNREIN UND ÜBER</small> Q<small>OHELETH BESTEHE EIN</small> S<small>TREIT</small>. R. J<small>OSE SAGT</small>, Q<small>OHELETH MACHE DIE</small> H<small>ÄNDE NICHT UNREIN UND ÜBER DAS</small> L<small>IED DER</small> L<small>IEDER BESTEHE EIN</small> S<small>TREIT</small>. R. Š<small>IMO͑N SAGTE:</small> Q<small>OHELETH GEHÖRT ZU DEN</small> E<small>RLEICHTERUNGEN DER</small> S<small>CHULE ŠAMMAJS UND DEN</small> E<small>RSCHWERUNGEN DER</small> S<small>CHULE</small> H<small>ILLELS</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Die sonst entgegengesetzter Ansicht sind (cf. Ed. IV,1ff.); nach der ersteren macht es nicht unrein u. nach der letzteren wohl.</i>. R. Š<small>IMO͑N B</small>. A͑<small>ZAJ SPRACH:</small> I<small>CH HABE EINE</small> Ü<small>BERLIEFERUNG VON DEN ZWEIUNDSIEBZIG</small> Ä<small>LTESTEN VOM</small> T<small>AGE, AN DEM SIE</small> R. E<small>LEA͑ZAR</small> B. A͑<small>ZARJA ZUM</small> S<small>CHULOBERHAUPTE EINSETZTEN</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\">An dem sie alle versammelt waren; cf. Ber. Fol. 28a.</i>, <small>DASS DAS</small> L<small>IED DER</small> L<small>IEDER UND</small> Q<small>OHELETH DIE</small> H<small>ÄNDE UNREIN MACHEN</small>. R. A͑<small>QIBA SPRACH:</small> B<small>EHÜTE UND BEWAHRE, NIEMAND IN</small> J<small>ISRAÉL STREITET ÜBER DAS</small> L<small>IED DER</small> L<small>IEDER, OB ES NICHT DIE</small> H<small>ÄNDE UNREIN MACHE; DIE GANZE</small> W<small>ELT IST NICHT SO WÜRDIG, WIE AM</small> T<small>AGE, AN DEM DAS</small> L<small>IED DER</small> L<small>IEDER VERLIEHEN WURDE, DENN SIND AUCH ALLE</small> H<small>AGIOGRAPHEN HEILIG, ABER DAS</small> L<small>IED DER</small> L<small>IEDER IST HOCHHEILIG</small>. B<small>ESTEHT ABER EIN</small> S<small>TREIT, SO STREITEN SIE NUR ÜBER</small> Q<small>OHELETH</small>. R. J<small>OḤANAN B</small>. J<small>EŠUA͑, DER</small> S<small>OHN DES</small> S<small>CHWIEGERVATERS</small> R. A͑<small>QIBAS, SAGTE:</small> E<small>S IST WIE</small> B<small>EN</small> A͑<small>ZAJ GESAGT HAT; SO STRITTEN SIE UND SO ENTSCHIEDEN SIE</small>."
+        ],
+        [
+            "<b>A</b><small>N JENEM</small> T<small>AGE STIMMTEN SIE AB UND ENTSCHIEDEN ÜBER EINE</small> F<small>USSWANNE, DIE VON ZWEI</small> L<small>OG BIS NEUN</small> K<small>AB FASST, DASS SIE, WENN SIE GEPLATZT IST, DURCH</small> A<small>UFTRETEN UNREIN IST</small><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Weil sie als Sitz geeignet ist.</i>. R. A͑<small>QIBA SAGTE NÄMLICH, DIE</small> F<small>USSWANNE SEI DAS, WAS DER</small> N<small>AME BESAGT</small><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Sie ist dann nur ein zerbrochenes Gerät u. kein Sitz.<br>54 Talmud XII</i>.",
+            "A<small>N JENEM</small> T<small>AGE SAGTEN SIE, ALLE</small> O<small>PFER, DIE GESCHLACHTET WORDEN SIND NICHT AUF IHREN</small> N<small>AMEN</small><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Cf. Zeb. Fol. 2a.</i>, <small>SEIEN TAUGLICH, NUR WERDEN SIE DEM</small> E<small>IGENTÜMER NICHT ALS</small> P<small>FLICHT ANGERECHNET, AUSGENOMMEN DAS</small> P<small>ESAḤOPFER UND DAS</small> S<small>ÜNDOPFER; DAS</small> P<small>ESAḤOPFER ZUR FESTGESETZTEN</small> Z<small>EIT<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Am Vorabend des Pesahfestes; außerhalb dieser Zeit gilt es als Heilsopfer.</i> UND DAS</small> S<small>ÜNDOPFER ZU JEDER</small> Z<small>EIT</small>. R.<small> ELIE͑ZER SAGT, AUCH DAS</small> S<small>CHULDOPFER; DAS</small> P<small>ESAḤOPFER ZUR FESTGESETZTEN</small> Z<small>EIT UND DAS</small> S<small>ÜNDOPFER UND DAS</small> S<small>CHULDOPFER ZU JEDER</small> Z<small>EIT</small>. R. Š<small>IMO͑N B</small>. A͑<small>ZAJ SAGTE:</small> I<small>CH HARE EINE</small> Ü<small>BERLIEFERUNG VON DEN ZWEIUNDSIEBZIG</small> Ä<small>LTESTEN VOM</small> T<small>AGE, AN DEM SIE</small> R. E<small>LEA͑ZAR B</small>. A͑<small>ZARJA ZUM</small> S<small>CHULOBERHAUPTE EINSETZTEN, DASS ALLE ZU ESSENDEN</small> S<small>CHLACHTOPFER, DIE GESCHLACHTET WORDEN SIND NICHT AUF IHREN</small> N<small>AMEN, TAUGLICH SEIEN, NUR IHREM</small> E<small>IGENTÜMER NICHT ALS</small> P<small>FLICHT ANGERECHNET WERDEN</small>. A<small>USGENOMMEN DAS</small> P<small>ESAḤOPFER UND DAS</small> S<small>ÜNDOPFER</small>. B<small>EN</small> A͑<small>ZAJ FÜGTE NUR DAS</small> B<small>RANDOPFER</small><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Das ebenfalls untauglich ist, da es nicht zu essen ist.</i> <small>HINZU, UND DIE</small> W<small>EISEN PFLICHTETEN IHM NICHT BEI</small>.",
+            "A<small>N JENEM</small> T<small>AGE SAGTEN SIE:</small> W<small>IE STEHT ES MIT</small> A͑<small>MMON UND</small> M<small>OÁB<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">An Palästina grenzende Staaten, die aber nicht zum eroberten Gebiete gehörten.</i> IM</small> S<small>IEBENTJAHRE</small><sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Hinsichtl. der priesterl. u. levit. Abgaben von den Feldfrüchten; in Palästina sind sie in diesem Jahre nicht zu entrichten, weil dann die Felder nicht bestellt werden dürfen u. der Ertrag als Freigut gilt.</i>? D<small>A ENTSCHIED</small> R. T<small>RYPHON, DER</small> A<small>RMENZEHNT</small> [<small>SEI</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Außer der Hebe u. dem Zehnten, die in jedemi Jahre zu entrichten sind; zweiter Zehnt u. Armenzehnt nur abwechselnd.</i> <small>ZU ENTRICHTEN</small>]. R. E<small>LEA͑ZAR B</small>. A͑<small>ZARJA ABER ENTSCHIED, DER ZWEITE</small> Z<small>EHNT</small> [<small>SEI</small><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Außer der Hebe u. dem Zehnten, die in jedemi Jahre zu entrichten sind; zweiter Zehnt u. Armenzehnt nur abwechselnd.</i> <small>ZU ENTRICHTEN</small>]. D<small>A SPRACH</small> R. J<small>IŠMA͑ÉL ZU IHM:</small> E<small>LEA͑ZAR B</small>. A͑<small>ZARJA, DU HAST DIES ZU BEWEISEN; DU BIST ERSCHWEREND</small><sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Der 2. Zehnt ist heilig u. muß nach Jerušalem gebracht u. da verzehntet werden.</i>, <small>UND WER ERSCHWEREND IST, MUSS DEN</small> B<small>EWEIS BRINGEN</small>. D<small>A SPRACH</small> R. E<small>LEA͑ZAR B</small>. A͑<small>ZARJA ZU IHM</small>: M<small>EIN</small> B<small>RUDER</small> J<small>IŠMA͑ÉL, ICH HABE AN DER</small> R<small>EIHENFOLGE DER</small> J<small>AHRE NICHTS GEÄNDERT</small><sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Nach dem Gesetze ist im 6. Jahre des Septenniums der Armenzehnt zu entrichten, wonach im 7. der 2. Zehnt zu entrichten ist.</i>; <small>MEIN</small> B<small>RUDER</small> T<small>RYPHON HAT DARAN GEÄNDERT, UND ER HAT DEN</small> B<small>EWEIS ZU BRINGEN</small>. D<small>A ERWIDERTE</small> R. T<small>RYPHON:</small> M<small>IÇRAJIM IST</small> A<small>USLAND UND</small> A͑<small>MMON UND</small> M<small>OÁB SIND</small> A<small>USLAND; WIE NUN IN</small> M<small>IÇRAJIM IM</small> S<small>IEBENTT JAHRE DER</small> A<small>RMENZEHNT</small> [<small>ZU ENTRICHTEN<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Dies war eine seit jeher bestehende Bestimmung.</i>IST</small>], <small>EBENSO IST IN</small> A͑<small>MMON UND</small> M<small>OÁB IM</small> S<small>IEBENTJAHRE DER</small> A<small>RMENZEHNT</small> [<small>ZU ENTRICHTEN</small>]. D<small>A ENTGEGNETE</small> R. E<small>LEA͑ZAR B</small>. A͑<small>ZARJA:</small> B<small>ABYLONIEN IST</small> A<small>USLAND UND</small> A͑<small>MMON UND</small> M<small>OÁB SIND</small> A<small>USLAND; WIE NUN IN</small> B<small>ABYLONIEN IM</small> S<small>IEBENTJAHRE DER ZWEITE</small> Z<small>EHNT</small> [<small>ZU ENTRICHTEN</small><sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Dies war eine seit jeher bestehende Bestimmung.</i><small>IST</small>], <small>EBENSO IST IN</small> A͑<small>MMON UND</small> M<small>OÁB IM</small> S<small>IEBENTJAHRE DER ZWEITE</small> Z<small>EHNT</small> [<small>ZU ENTRICHTEN</small>]. D<small>A ERWIDERTE</small> R. T<small>RYPHON</small>: F<small>ÜR</small> M<small>IÇRAJIM HABEN SIE DEN</small> A<small>RMENZEHNTEN DESHALB BESTIMMT, WEIL ES NAHE</small> [<small>VON</small> P<small>ALÄSTINA</small>] <small>IST, DAMIT DIE</small> A<small>RMEN</small> J<small>ISRAÉLS SICH IM</small> S<small>IEBENTJAHRE DARAUF STÜTZEN KÖNNEN, UND AUCH</small> A͑<small>MMUN UND</small> M<small>OÁB SIND NAHE</small>, <small>UND WIR MÜSSEN FÜR SIE DEN</small> A<small>RMENZEHNTEN BESTIMMEN, DAMIT DIE</small> A<small>RMEN</small> J<small>ISRAÉLS SICH DARAUF IM</small> S<small>IEBENTJAHRE STÜTZEN KÖNNEN</small>. D<small>A SPRACH</small> R. E<small>LEA͑ZAR B</small>. A͑<small>ZARJA ZU IHM:</small> D<small>U WILLST IHNEN SCHEINBAR EINEN</small> V<small>ERMÖGENSVORTEIL ZUKOMMEN LASSEN, IN</small> W<small>IRKLICHKEIT ABER SCHÄDIGST DU SIE AN IHREN</small> S<small>EELEN</small><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Durch die Unterlassung der Heilighaltung des 2. Zehnten.</i>. D<small>U HÄLTST DEN</small> H<small>IMMEL ZURÜCK, ÜBER SIE</small> T<small>AU UND</small> R<small>EGEN NIEDERFALLEN ZU LASSEN</small>. E<small>S HEISST NÄMLICH</small>:<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Mal. 3,8.</i><i>Darf der Mensch Gott berauben, daß ihr mich beraubt? Ihr sprecht: Wieso haben wir dich beraubt? Mit dem Zehnten und der Hebe</i>. D<small>A SPRACH</small> R. J<small>EHOŠUA͑:</small> I<small>CH WILL</small> DAGEGEN ERWIDERN, WIE F<small>ÜR</small> MEINEN BRUDER T<small>RYPHON</small>, ABER NICHT<small> AUF SEINE</small> W<small>ORTE BEZUGNEHMEND. ÜBER</small> M<small>IÇRAJIM WAR ES<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Daß da der Armenzehnt zu entrichten ist.</i>EINE NEUE</small> B<small>ESTIMMUNG UND ÜBER</small> B<small>ABYLONIEN WAR ES EINE ALTE</small> B<small>ESTIMMUNG, UND AUCH UNSERE</small> S<small>ACHE<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Die Abstimmung über Ammon u. Moáb.</i>IST EINE NEUE</small> B<small>ESTIMMUNG</small>. M<small>AN FOLGERE HINSICHTLICH EINER NEUEN BESTIMMUNG VON EINER NEUEN</small> B<small>ESTIMMUNG, NICHT ABER FOLGERE MAN HINSICHTLICH EINER NEUEN</small> B<small>ESTIMMUNG VON EINER ALTEN</small> B<small>ESTIMMUNG, ÜBER</small> M<small>IÇRAJIM WAR ES EINE</small> B<small>ESTIMMUNG DER ÄLTESTEN UND ÜBER</small> B<small>ABYLONIEN WAR ES EINE</small> B<small>ESTIMMUNG DER</small> P<small>ROPHETEN, UND AUCH UNSERE</small> S<small>ACHE<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Die Abstimmung über Ammon u. Moáb.</i>IST EINE</small> B<small>ESTIMMUNG DER</small> A͑<small>LTESTEN</small>. M<small>AN FOLGERE HINSICHTLICH EINER BESTIMMUNG DER ÄLTESTEN VON EINER BESTIMMUNG DER ÄLTESTEN, NICHT ABER FOLGERE MAN HINSICHTLICH EINER</small> B<small>ESTIMMUNG DER ÄLTESTEN VON EINER</small> B<small>ESTIMMUNG DER</small> P<small>ROPHETEN</small>. H<small>IERAUF STIMMTEN SIE AB UND ENTSCHIEDEN, DASS IN</small> A͑<small>MMON</small> UND M<small>OÁB IM SIEBENTJAHRE DER</small> A<small>RMENZEHNT ZU ENTRICHTEN SEI</small>. A<small>LS</small> R. J<small>OSE B</small>. D<small>URMASQITH ZU</small> R. E<small>LIE͑ZER NACH</small> L<small>UD KAM, FRAGTE IHN DIESER<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Der an jener Versammlung nicht beteiligt war, weil man ihn exkommuniziert hatte; cf. Ber. Fol. 59a.</i>:</small> W<small>AS</small> N<small>EUES GAB ES HEUTE BEI EUCH IM</small> L<small>EHRHAUSE?</small> J<small>ENER ERWIDERTE:</small> M<small>AN STIMMTE AB UND ENTSCHIED, DASS IN</small> A͑<small>MMON UND</small> M<small>OÁB IM</small> S<small>IEBENTJAHRE DER</small> A<small>RMENZEHNT ZU ENTRICHTEN SEI</small>. D<small>A WEINTE</small> R. E<small>LIE͑ZER UND SPRACH</small>:<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Ps. 25,14.</i><i>Der Rat des Herrn bei denen, die ihn fürchten, und seinen Bund tut er ihnen kund</i>. G<small>EH UND SAGE IHNEN: HABT KEINE</small> B<small>EDENKEN ÜBER EUERE</small> A<small>BSTIMMUNG; MIR IST ES ÜBERLIEFERT VON</small> R. J<small>OḤANAN B</small>. Z<small>AKKAJ, DER ES VON SEINEM</small> L<small>EHRER GEHÖRT HAT, UND SEIN LEHRER VON SEINEM LEHRER, BIS AUF EINE</small> H<small>ALAKHA MOSES AM</small> S<small>INAJ, DASS IN</small> A͑<small>MMON UND</small> M<small>OÁB IM</small> S<small>IEBENTJAHRE DER</small> A<small>RMENZEHNT ZU ENTRICHTEN SEI</small>.",
+            "A<small>N JENEM</small> T<small>AGE KAM</small> J<small>EHUDA, EIN A͑MMONITISCHER</small> P<small>ROSELYT, INS</small> L<small>EHRHAUS, TRAT VOR UND SPRACH ZU IHNEN:</small> W<small>IE STEHT ES MIT MIR HINSICHTLICH DER</small> A<small>UFNAHME IN DIE GEMEINDE</small>? D<small>A SPRACH</small> R. G<small>AMLIÉL ZU IHM:</small> D<small>U BIST VERBOTEN</small><sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Für die jüd. Gemeinde, dh. für Heirat mit einer Jisraélitin.</i>. H<small>IERAUF SPRACH</small> R. J<small>EHOŠUA͑ ZU IHM</small>: D<small>U BIST ERLAUBT</small>. D<small>A SPRACH</small> R. G<small>AMLIÉL ZU IHM:</small> D<small>IE</small> S<small>CHRIFT SAGT</small>:<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Dt. 23,4.</i><i>kein A͑mmoniter und kein Moa͑biter darf in die Gemeinde Gottes kommen, auch das zehnte Geschlecht &amp;c</i>. R. J<small>EHOŠUA͑ ERWIDERTE</small>: B<small>EFINDEN SICH DENN DIE</small> A͑<small>MMONITER UND DIE</small> M<small>OA͑BITER NOCH IN IHREN</small> W<small>OHNORTEN!?</small> L<small>ÄNGST ZOG</small> S<small>ANḤERIB, DER</small> K<small>ÖNIG VON</small> A<small>ŠUR, HERAUF UND MISCHTE DIE</small> V<small>ÖLKER DURCHEINANDER, WIE ES HEISST</small>:<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Jes. 10,13.</i><i>ich entfernte die Grenzen der Völker, plünderte ihre Vorräte und stürzte die Macht der Bewohner</i>. R. G<small>AMLIÉL ENTGEGNETE:</small> D<small>IE</small> S<small>CHRIFT SAGT ABER</small>:<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Jer. 49,6.</i><i>hernach will ich die Gefangenschaft der Kinder A͑mmon zurÌckführen</i>, <small>UND SIE SIND BEREITS ZURÜCKGEKEHRT</small>. D<small>A ERWIDERTE</small> R. J<small>EHOŠUA͑:</small> D<small>IE</small> S<small>CHRIFT SAGT JA AUCH</small>:<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Am. 9,14.</i><i>und die Gefangenschaft meines Volkes Jisraél führe ich zurück</i>, <small>UND NOCH SIND SIE NICHT ZURÜCKGEKEHRT</small><sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Wie bei diesen so ist bei jenen die richtige Zurückführung, die vollständige Besitznahme des Landes, nicht erfolgt.</i>. H<small>IERAUF ERLAUBTEN SIE SEINE</small> A<small>UFNAHME IN DIE</small> G<small>EMEINDE</small>.",
+            "D<small>AS</small> T<small>ARGUM IN DEN</small> B<small>ÜCHERN</small> D<small>ANIÉL UND</small> E͑<small>ZRA MACHT DIE</small> H<small>ÄNDE UNREIN</small>. T<small>ARGUM, DAS HEBRÄISCH GESCHRIEBEN IST</small>, H<small>EBRÄISCH</small><sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Hebr. Stellen aus der Bibel.</i>, <small>DAS TARGUMISCH GESCHRIEBEN IST, UND DIE HEBRÄISCHE</small> S<small>CHRIFT</small><sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Die althebräische Schrift, die neben od. vor der Einführung der Quadratschrift im Gebrauche war; vgl. Bd. VIII Anm. 151.</i><small>MACHEN DIE</small> H<small>ÄNDE NICHT UNREIN</small>. E<small>S MACHT NUR DANN UNREIN, WENN ES IN ASSYRISCHER</small> S<small>CHRIFT, AUF</small> H<small>AUT UND MIT</small> T<small>INTE GESCHRIEBEN IST</small>.",
+            "D<small>IE</small> S<small>ADUZÄER SAGTEN:</small> W<small>IR KLAGEN EUCH AN</small>, P<small>HARISÄER, DIE IHR SAGT</small>, [B<small>ÜCHER DER</small>] <small>HEILIGEN</small> S<small>CHRIFT MACHEN DIE</small> H<small>ÄNDE UNREIN, WÄHREND DOCH PROFANE</small> B<small>ÜCHER</small><sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Diese Bedeutung muß das W. <span dir=\"rtl\">הסירם</span> haben; das <span dir=\"rtl\">ה</span> ist wohl Artikel, wie aus den abweichenden Lesarten <span dir=\"rtl\">מרון ,מירון ,מירם</span> zu ersehen. Manche korrigieren <span dir=\"rtl\">הסירוס</span>, die Bücher Homers, als Gattungsname für die griech. Profanliteratur.</i><small>DIE</small> H<small>ÄNDE NICHT UNREIN MACHEN</small>. D<small>A SPRACH</small> R. J<small>OḤANAN B</small>. Z<small>AKKAJ</small>: H<small>ABEN WIR DENN NUR DIES GEGEN DIE</small> P<small>HARISÄER VORZUBRINGEN!?</small> S<small>IE SAGEN JA AUCH, DIE</small> K<small>NOCHEN VON EINEM</small> E<small>SEL SEIEN REIN, WÄHREND DIE</small> K<small>NOCHEN DES</small> H<small>OCHPRIESTERS JOḤANAN UNREIN</small><sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Dem pflichten auch die Saduzäer bei.</i><small>SIND</small>. S<small>IE ERWIDERTEN:</small> A<small>UF IHRER</small> V<small>EREHRUNG BERUHT AUCH IHRE</small> U<small>NREINHEIT; DAMIT MAN NICHT ETWA AUS DEN</small> K<small>NOCHEN SEINES</small> V<small>ATERS UND SEINER</small> M<small>UTTER</small> L<small>ÖFFEL ANFERTIGE</small>. D<small>A SPRACH ER ZU IHNEN:</small> A<small>UCH BEI DEN</small> [B<small>ÜCHERN DER</small>] <small>HEILIGEN</small> S<small>CHRIFT BERUHT IHRE</small> U<small>NREINHEIT AUF IHRER</small> V<small>EREHRUNG; PROFANE</small> B<small>ÜCHER ABER, DIE NICHT VEREHRT WERDEN, MACHEN DIE</small> H<small>ÄNDE NICHT UNREIN</small>.",
+            "D<small>IE</small> S<small>ADUZÄER SPRACHEN:</small> W<small>IR KLAGEN EUCH AN</small>, P<small>HARISÄER, DIE IHR DEN</small> S<small>TRAHL</small><sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Beim Gießen aus einem reinen Gefäße in ein unreines; cf. Makh. V,9.</i><small>ALS REIN ERKLÄRT</small>. D<small>A SPRACHEN DIE</small> P<small>HARISÄER:</small> W<small>LR KLAGEN EUCH AN</small>, S<small>ADUZÄER, DIE IHR</small><sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Dh. auch ihr ; sie pflichten bei, daß ein solcher rein ist, da die Schrift (cf. Lev. 11,36) dies bestimmt.</i><small>EINEN AUS DEM</small> B<small>EGRÄBNISPLATZE KOMMENDEN</small> W<small>ASSERARM ALS REIN ERKLÄRT</small>. D<small>LE</small> S<small>ADUZÄER SPRACHEN</small>: W<small>IR KLAGEN EUCH AN</small>, P<small>HARISÄER</small><sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Die kursierenden Ausgaben der Mišna separata haben den Wortlaut der Anklage: für den von seinem Ochsen od. Esel angerichteten Schaden sei man haftbar, nicht aber für den von seinem Sklaven od. seiner Magd angerichteten; cf. Ex. 21,35 atque Bq. Fol. 87a.</i>; <small>WENN ICH SOGAR FÜR DIE</small> S<small>CHÄDIGUNG MEINES</small> O<small>CHSEN UND MEINES</small> E<small>SELS HAFTBAR BIN, FÜR DIE ICH KEINE</small> H<small>AFTBARKEIT FÜR</small> G<small>ESETZESÜBUNG HABE, UM WIEVIEL MEHR BIN ICH FÜR DIE</small> S<small>CHÄDIGUNG MEINES</small> S<small>KLAVEN UND MEINER</small> M<small>AGD HAFTBAR, FÜR DIE ICH</small> H<small>AFTBARKEIT FÜR</small> G<small>ESETZESÜBUNG HABE</small>. S<small>IE ERWIDERTEN IHNEN:</small> N<small>EIN, WENN IHR DIES VON MEINEM</small> O<small>CHSEN UND MEINEM</small> E<small>SEL SAGT, DIE KEINEN</small> V<small>ERSTAND HABEN, WOLLT IHR DIES AUCH VON MEINEM</small> S<small>KLAVEN UND MEINER</small> M<small>AGD SAGEN, DIE</small> V<small>ERSTAND HABEN!?</small> W<small>ENN ICH SIE ERZÜRNE, KÖNNTEN SIE HINGEHEN UND DIE</small> T<small>ENNE EINES ANDEREN IN</small> B<small>RAND STECKEN, UND ICH WÜRDE DANN ZUR</small> E<small>RSATZLEISTUNG VERPFLICHTET SEIN</small>.",
+            "E<small>IN GALILÄISCHER</small> M<small>INÄER</small><sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Im T. in der Bedeutung Häretiker; <span dir=\"rtl\">צדוקי</span> in den kursierenden Ausgaben ist Zensuränderung, sodaß spitzfindige Erklärungen sich erübrigen; offenbar handelt es sich um einen Judenchristen, der außer Gott keinen Herrscher anerkannte.</i><small>SPRACH:</small> I<small>CH KLAGE EUCH AN</small>, P<small>HARISÄER, DIE IHR DEN</small> N<small>AMEN DES</small> H<small>ERRSCHERS MIT DEM</small> N<small>AMEN</small> M<small>OŠES IM</small> S<small>CHEIDEBRIEFE</small><sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Cf. Git. Fol. 79b.</i><small>SCHREIBT</small>. D<small>IE</small> P<small>HARISÄER ERWIDERTEN:</small> W<small>IR KLAGEN DICH AN, GALILÄISCHER</small> P<small>HARISÄER, DIE IHR DEN</small> N<small>AMEN DES</small> H<small>ERRSCHERS MIT DEM</small> G<small>OTTESNAMEN AUF EINE</small> S<small>EITE SCHREIBT</small>. U<small>ND NOCH MEHR, IHR SCHREIBT DEN DES</small> H<small>ERRSCHERS OBEN UND DEN</small> G<small>OTTESNAMEN UNTEN, DENN ES HEISST</small>: <sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Ex. 5,2.</i><i>und der Pareo͑ sprach: Wer ist der Herr, auf dessen Stimme ich hÆren sollte, Jisraél zu entlassen</i>. A<small>LS ER ABER VON DER</small> P<small>LAGE HEIMGESUCHT WURDE, DA SAGTE ER</small>:<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Ex. 9,27.</i><i>Gott ist der Gerechte</i>."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/English/merged.json

@@ -0,0 +1,53 @@
+{
+    "title": "Mishnah Yadayim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Yadayim",
+    "text": [
+        [
+            "[A minimum of] a quarter [of a log] of water must be poured over the hands for one [person] and even for two. A minimum of half a log must be poured over the hands for three or four persons. A minimum of one log [is sufficient] for five, ten, or one hundred persons. Rabbi Yose says: as long as there is not less than a quarter of a log left for the last person among them. More [water] may be added to the second water, but more may not be added to the first water.",
+            "Water may be poured over the hands out of any kind of vessel, even out of vessels made of animal dung, out of vessels made of stone or out of vessels made of clay. Water may not be poured from the sides of [broken] vessels or from the bottom of a ladle or from the stopper of a jar. Nor may one pour [water] over the hands of his fellow out of his cupped hands. Because one may not draw, nor sanctify, nor sprinkle the water of purification, nor pour water over the hands except in a vessel. And only vessels closely covered with a lid protect [their contents from uncleanness]. And only vessels protect [their contents from uncleanness] inside earthenware vessels.",
+            "Water which had become so unfit that it could not be drunk by a beast: If it was in a vessel it is invalid, But if it was in the ground it is valid. If there fell into [the water], dye, or gum or sulphate of copper and its color changed, it is invalid. If a person did any work with it or soaked his bread in it, it is invalid. Shimon of Teman says: even if he intended to soak his bread in one water and it fell into another water the water is valid.",
+            "If he cleansed vessels with the water or scrubbed measures with it, [the water] is invalid. If he rinsed with it vessels which had already been rinsed or new vessels, it is valid. Rabbi Yose declares [the water] invalid if they were new vessels.",
+            "Water in which the baker dips his loaves is invalid; but if he moistened his hands in the water it is valid. All are fit to pour water over the hands, even a deaf-mute, an imbecile, or a minor. A person may place the jug between his knees and pour out the water, or he may turn the jug on its side and pour it out. A monkey may pour water over the hands. Rabbi Yose declares these [latter] two cases invalid."
+        ],
+        [
+            "If he poured water over one of his hands with a single rinsing his hand becomes clean. If over both his hands with a single rinsing: Rabbi Meir declares them to be unclean until he pours a minimum of a quarter of a log of water over them. If a loaf of terumah fell on the water the loaf is clean. Rabbi Yose declares it to be unclean.",
+            "If he poured the first water over his hands [while standing] in one place, and the second water over his hands [while standing] in another place, and a loaf of terumah fell on the first water, the loaf becomes unclean. But if it fell on the second water it remains clean. If he poured the first and the second water [while standing] in one place, and a loaf of terumah fell onto the water, the loaf becomes unclean. If he poured the first water over his hands and a splinter or a piece of gravel is found on his hands, [his hands] remain unclean, because the latter water only makes the first water on the hands clean. Rabban Shimon ben Gamaliel says: if any creature from the water [was on the hands while they are being cleaned] they are clean.",
+            "Hands become unclean and are made clean as far as the joint. How so? If he poured the first water over the hands as far as the joint and poured the second water over the hands beyond the joint and the latter flowed back to the hands, the hands are clean. If he poured the first and the second water over the hands beyond the joint and they flowed back to the hands, the hands remain unclean. If he poured the first water over one of his hands and then changed his mind and poured the second water over both his hands, they are unclean. If he poured the first water over both his hands and then changed his mind and poured the second water over one of his hands, his one hand becomes clean. If he poured water over one of his hands and rubbed it on the other hand it remains unclean. If he rubbed it on his head or on the wall it is clean. Water may be poured over the hands of four or five persons, each hand being by the side of the other, or being one above the other, provided that the hands are held loosely so that the water flows between them.",
+            "If there was a doubt whether any work has been done with the water or not, a doubt whether the water contains the requisite quantity or not, a doubt whether it is unclean or clean, in these cases the doubt is considered to be clean because they have said in a case of doubt concerning hands as to whether they have become unclean or have conveyed uncleanness or have become clean, they are considered to be clean. Rabbi Yose says: in a case [of doubt as to] whether they have become clean they are considered to be unclean. How so? If his hands were clean and there were two unclean loaves before him and there was a doubt whether he touched them or not; Or if his hands were unclean and there were two clean loaves before him and there was a doubt whether he touched them or not; Or if one of his hands was unclean and the other clean and there were two clean loaves before him and he touched one of them and there was a doubt whether he touched it with the unclean hand or with the clean hand; Or if his hands were clean and there were two loaves before him one of which was unclean and the other clean and he touched one of them and there was a doubt whether he touched the unclean one or the clean one; Or if one of his hands was unclean and the other clean and there were two loaves before him one of which was unclean and the other clean, and he touched both of them, and there is a doubt whether the unclean hand touched the unclean loaf or whether the clean hand touched the clean loaf or whether the clean hand touched the unclean loaf or whether the unclean hand touched the clean loaf The hands remain in the same state as they were before and the loaves remain in the same state as they were before."
+        ],
+        [
+            "If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, \"My hands went into the air-space inside an earthenware vessel.\" He said to her: \"My daughter, what was the cause of its uncleanness?\" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.",
+            "Anything which disqualifies terumah defiles hands with a second degree of uncleanness. One [unwashed] hand defiles the other hand, the words of Rabbi Joshua. But the sages say: that which has second degree of uncleanness cannot convey second degree of uncleanness. He said to them: But do not the Holy Scriptures which have second degree of uncleanness defile the hands? They said to him: the laws of the Torah may not be argued from the laws of the scribes, nor may the laws of the scribes be argued from the laws of the Torah, nor may the laws of the scribes be argued from [other] laws of the scribes.",
+            "The straps of the tefillin [when connected] with the tefillin [boxes] defile the hands. Rabbi Shimon says: the straps of the tefillin do not defile the hands.",
+            "The margin on a scroll which is above or below or at the beginning or at the end defiles the hands. Rabbi Judah says: the margin at the end does not render unclean [the hands] until a handle is fastened to it.",
+            "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 10:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yohanan ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision."
+        ],
+        [
+            "On that day the votes were counted and they decided that a footbath holding from two logs to nine kavs which was cracked could contract midras uncleanness. Because Rabbi Akiva said a footbath [must be considered] according to its designation.",
+            "On that day they said: all animal sacrifices which have been sacrificed under the name of some other offering are [nevertheless] valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. [This is true of] the pesah in its correct time and the sin-offering at any time. Rabbi Eliezer says: [with the exception] also of the guilt-offering; [so that this refers to] the pesah in its correct time and to the sin- and guilt-offerings at any time. Rabbi Shimon ben Azzai said: I received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the college that all animal sacrifices which are eaten and which have not been sacrificed under their own name are nevertheless valid, but they are not accounted to their owners as a fulfillment of their obligations, with the exception of the pesah and the sin-offering. Ben Azzai only added [to these exceptions] the wholly burnt-offering, but the sages did not agree with him.",
+            "On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from [another] new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from [another] act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \"The counsel of the Lord is with them that fear him: and his covenant, to make them know it\" (Psalms 25:14). Go and tell them: Don't worry about your voting. I received a tradition from Rabbi Yohanan ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.",
+            "On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Jeremiah 30:3). Yet they have not yet returned. So they permitted him to enter the assembly.",
+            "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.",
+            "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yohanan ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yohanan the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.",
+            "The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?",
+            "A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27)."
+        ]
+    ],
+    "versions": [
+        [
+            "Mishnah Yomit by Dr. Joshua Kulp",
+            "http://learn.conservativeyeshiva.org/mishnah/"
+        ]
+    ],
+    "heTitle": "משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

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

@@ -0,0 +1,55 @@
+{
+    "language": "he",
+    "title": "Mishnah Yadayim",
+    "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 ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "<small>א</small>\nמֵי רְבִיעִית נוֹתְנִין לַיָּדַיִם, \nלְאֶחָד, אַף לִשְׁנַיִם.  \nמַחֲצִי לֹג, לִשְׁלֹשָׁה אוֹ לְאַרְבָּעָה.  \nמִלֹּג, לַחֲמִשָּׁה וְלַעֲשָׂרָה וְלַמֵּאָה.  \nרְבִּי יוֹסֵה אוֹמֵר: \nוּבִלְבַד שֶׁלֹּא יִפְחֹת לְאַחֲרוֹן שֶׁבָּהֶם מֵרְבִיעִית.  \nמוֹסִיפִין עַל הַשְּׁנִיִּים, \nוְאֵין מוֹסִיפִין עַל הָרִאשׁוֹנִים. \n",
+            "<small>ב</small>\nבְּכָל הַכֵּלִים נוֹתְנִין לַיָּדַיִם, \nאֲפִלּוּ בִכְלֵי גְלָלִים, \nבִּכְלֵי אֲבָנִים, בִּכְלֵי אֲדָמָה.  \nוְאֵין נוֹתְנִין לַיָּדַיִם לֹא בְּדָפְנוֹת הַכֵּלִים, \nוְלֹא בְּשׁוּלֵי הַמַּחַץ, \nוְלֹא בִּמְגוּפַת הֶחָבִית. \nוְלֹא יִתֵּן לַחֲבֵרוֹ בְּחָפְנָיו, \nמִפְּנֵי שֶׁאֵין מְמַלִּין, \nוְאֵין מְקַדְּשִׁין, \nוְאֵין מַזִּין מֵי חַטָּאת, \nוְאֵין נוֹתְנִים לַיָּדַיִם אֶלָּא בְּכֶלִי.  \nוְאֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵּלִים, \nשֶׁאֵין מַצִּילִין מִיַּד כְּלִי חֶרֶס אֶלָּא כֵּלִים. \n",
+            "<small>ג</small>\nהַמַּיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת בְּהֵמָה, \nבַּכֵּלִים, פְּסוּלִין, \nוּבַקַּרְקָעוֹת, כְּשֵׁרִים.  \nנָפַל לְתוֹכָן דְּיוֹ, קוּמוֹס, וְקַלַקַנְתּוֹס, \nוְנִשְׁתַּנּוּ מַרְאֵיהֶן, פְּסוּלִין.  \nעָשָׂה בָּהֶן מְלָאכָה, \nאוֹ שֶׁשָּׁרָה בָהֶן פִּתּוֹ, \nפְּסוּלִין.  \nשִׁמְעוֹן הַתִּמְנִי אוֹמֵר: \nאֲפִלּוּ נִתְכַּוַּן לִשְׁרוֹת בָּזֶה וְנָפַל לַשֵּׁנִי, \nכְּשֵׁרִין. \n",
+            "<small>ד</small>\nהֵדִיחַ בָּהֶן אֶת הַכֵּלִים, \nאוֹ שֶׁמֵּחָה בָהֶן אֶת הַמִּדּוֹת, \nפְּסוּלִין.  \nהֵדִיחַ בָּהֶן כֵּלִים מוּדָחִין אוֹ חֲדָשִׁין, &lt;בַּחֲדָשִׁין&gt;\nכְּשֵׁרִים.  \nרְבִּי יוֹסֵה פוֹסֵל בַּחֲדָשִׁין. \n",
+            "<small>ה</small>\nהַמַּיִם שֶׁהַנַּחְתּוֹם מַטְבִּיל בָּהֶן אֶת הַקְּלוֹסְקִין, \nפְּסוּלִין.  \nכְּשֶׁהוּא מֵדִיחַ בָּהֶן אֶת יָדָיו, כְּשֵׁרִין.  \nהַכֹּל כְּשֵׁרִין לִתֵּן לַיָּדַיִם, \nאֲפִלּוּ חֵרֵשׁ, שׁוֹטֶה וְקָטָן.  \nמַנִּיחַ חָבִית בֵּין בִּרְכָּיו, וְנוֹטֵל, \nוּמַטֶּה חָבִית עַל צִדָּהּ, וְנוֹטֵל.  \nוְהַקּוֹף נוֹתֵן לַיָּדַיִם.  \nרְבִּי יוֹסֵה פּוֹסֵל בִּשְׁנֵי אֵלּוּ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nנָטַל לְיָדוֹ אַחַת מִשְּׁטִיפָה אַחַת, \nיָדוֹ טְהוֹרָה.  \nלִשְׁתֵּי יָדָיו מִשְּׁטִיפָה אַחַת, \nרְבִּי מֵאִיר מְטַמֵּא, עַד שֶׁיִטֹּל מֵרְבִיעִית.  \nנָפַל כִּכָּר שֶׁלִּתְרוּמָה, טָהוֹר.  \nרְבִּי יוֹסֵה מְטַמֵּא. \n",
+            "<small>ב</small>\nנָטַל אֶת הָרִאשׁוֹנִין לְמָקוֹם אֶחָד, \nוְאֶת הַשְּׁנִיִּים לְמָקוֹם אֶחָד, \nוְנָפַל כִּכָּר שֶׁלִּתְרוּמָה, \nעַל הָרִאשׁוֹנִין, טָמֵא, \nוְעַל הַשְּׁנִיִּים, טָהוֹר.  \nנָטַל אֶת הָרִאשׁוֹנִין וְאֶת הַשְּׁנִיִּין לְמָקוֹם אֶחָד, \nוְנָפַל כִּכָּר שֶׁלִּתְרוּמָה, טָמֵא.  \nנָטַל אֶת הָרִאשׁוֹנִים, \nוְנִמְצָא עַל יָדָיו קֵיסָם אוֹ צְרוֹר, \nיָדָיו טְמֵאוֹת, \nשֶׁאֵין הַמַּיִם אַחֲרוֹנִין מְטַהֲרִין \nאֶלָּא מַיִם שֶׁעַל גַּבֵּי הַיָּד.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nכָּל שֶׁהוּא מִבִּרְיַת הַמַּיִם, טָהוֹר. \n",
+            "<small>ג</small>\nהַיָּדַיִם מִטַּמּוֹת וּמִטַּהֲרוֹת עַד הַפֶּרֶק.  &lt;וּמֵי טַהֲרוֹת&gt;\nכֵּיצַד? \nנָטַל אֶת הָרִאשׁוֹנִין עַד הַפֶּרֶק, \nוְאֶת הַשְּׁנִיִּין חוּץ לַפֶּרֶק, \nוְחָזְרוּ לְיָד, טְהוֹרָה.  \nנָטַל אֶת הָרִאשׁוֹנִין וְאֶת הַשְּׁנִיִּין חוּץ לַפֶּרֶק, \nוְחָזְרוּ לְיָד, טְמֵאָה.  \nנָטַל אֶת הָרִאשׁוֹנִין לְיָדוֹ אַחַת, \nוְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּין לִשְׁתֵּי יָדָיו, \nיָדָיו טְמֵאוֹת.  \nנָטַל אֶת הָרִאשׁוֹנִין לִשְׁתֵּי יָדָיו, \nוְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּין לְיָדוֹ אַחַת, \nיָדוֹ טְהוֹרָה.  \nנָטַל לְיָדוֹ אַחַת, \nוְשִׁפְשְׁפָהּ בַּחֲבַרְתָּהּ, טְמֵאָה.  \nבְּרֹאשׁוֹ אוֹ בַכֹּתֶל, טְהוֹרָה.  \nנוֹטְלִין אַרְבָּעָה חֲמִשָּׁה זֶה בְצַד זֶה, \nאוֹ זֶה עַל גַּבֵּי זֶה, \nוּבִלְבַד שֶׁיְּרָפוּ, \nשֶׁיָּבוֹאוּ בָהֶן הַמַּיִם. \n",
+            "<small>ד</small>\nסָפֵק נַעֲשָׂה בָהֶן מְלָאכָה, \nסָפֵק לֹא נַעְשָׂה בָהֶן מְלָאכָה, \nסָפֵק יֵשׁ בָּהֶן כַּשֵּׁעוּר, \nסָפֵק אֵין בָּהֶן כַּשֵּׁעוּר, \nסָפֵק טְמֵאִין, סָפֵק טְהוֹרִין, \nסְפֵקָן טָהוֹר, מִפְּנֵי שֶׁאָמְרוּ: \nסְפֵק הַיָּדַיִם לִטַּמֵּא וּלְטַמֵּא וְלִטְהַר, \nטָהוֹר.  \nרְבִּי יוֹסֵה אוֹמֵר: \nלִטְהַר, טָמֵא.  \n<small>ה</small>\nכֵּיצַד? \nהָיוּ טְהוֹרוֹת יָדָיו, \nוּלְפָנָיו שְׁנֵי כִכָּרִין טְמֵאִין, \nסָפֵק נָגַע סָפֵק לֹא נָגַע; \nהָיוּ יָדָיו טְמֵאוֹת, \nוּלְפָנָיו שְׁנֵי כִכָּרִין טְהוֹרִין, \nסָפֵק נָגַע סָפֵק לֹא נָגַע; \nהָיוּ יָדָיו (טְמֵאוֹת!) אַחַת טְמֵאָה וְאַחַת טְהוֹרָה, \nוּלְפָנָיו שְׁנֵי כִכָּרִין טְהוֹרִין, \nנָגַע בְּאַחַת מֵהֶן, \nסָפֵק בִּטְמֵאָה נָגַע, סָפֵק בִּטְהוֹרָה נָגַע; \nהָיוּ יָדָיו טְהוֹרוֹת, \nוּלְפָנָיו שְׁנֵי כִכָּרִין, \nאֶחָד טָמֵא וְאֶחָד טָהוֹר, \nנָגַע בְּאֶחָד מֵהֶן, &lt;בְּאַחַד&gt;\nסָפֵק בִּטְמֵאָה נָגַע, סָפֵק בִּטְהוֹרָה נָגַע; \nהָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה, \nוּלְפָנָיו שְׁנֵי כִכָּרִין, \nאֶחָד טָמֵא וְאֶחָד טָהוֹר, \nנָגַע בִּשְׁתֵּיהֶן, \nסָפֵק טְמֵאָה בִטְמֵאָה וּטְהוֹרָה בִּטְהוֹרָה, \nאוֹ טְהוֹרָה בִטְמֵאָה וּטְמֵאָה בִּטְהוֹרָה, &lt;אוֹ טְמֵאָה בִּטְהוֹרָה בִטְמֵאָה&gt;\nהַיָּדַיִם כְּמוֹת שֶׁהָיוּ, \nהַכִּכָּרִין כְּמוֹת שֶׁהָיוּ. \n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nהַמַּכְנִיס יָדָיו בְּבֵית הַמְנֻגָּע, \nיָדָיו תְּחִלָּה.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nוַחֲכָמִים אוֹמְרִים: \nיָדָיו שְׁנִיּוֹת.  \nכָּל הַמְּטַמֵּא בְּגָדִים בְּשָׁעַת מַגָּעוֹ, \nמְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלָּה.  \nדִּבְרֵי רְבִּי עֲקִיבָה.  \nוַחֲכָמִים אוֹמְרִים: \nלִהְיוֹת שְׁנִיּוֹת.  \nאָמְרוּ לוֹ לִרְבִּי עֲקִיבָה: \nהֵיכָן מָצִינוּ שֶׁהַיָּדַיִם [תְּחִלָּה] בְכָל מָקוֹם? \nאָמַר לָהֶן: \nוְכִי הֵיאָךְ אֵיפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה, \nאֶלָּא אִם כֵּן נִטַּמָּא גוּפוֹ? \nחוּץ מִזֶּה.  \nהָאֳכָלִין וְהַכֵּלִים שֶׁנִּטַּמּוּ בַּמַשְׁקִים, &lt;הָאֳכְלִין&gt;\nמְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת.  \nדִּ��ְרֵי רְבִּי יְהוֹשֻׁעַ.  \nוַחֲכָמִים אוֹמְרִים: \nאֶת שֶׁנִּטַּמָּא בְאַב הַטֻּמְאָה, \nמְטַמֵּא אֶת הַיָּדַיִם; \nבִּוְלַד הַטֻּמְאָה, \nאֵינוּ מְטַמֵּא אֶת הַיָּדַיִם.  \n<small>ב</small>\nאָמַר רַבָּן גַּמְלִיאֵל: \nמַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָה לִפְנֵי אַבָּא, \nאָמְרָה לוֹ: \n\"נִכְנְסוּ יָדַי לַאֲוֵיר כְּלִי חֶרֶס\".  \nאָמַר לָהּ: \n\"וּבַמָּה הָיְתָה טֻמְאָתוֹ?\" \nוְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ.  \nאָמְרוּ חֲכָמִים: \nמְבֹאָר הַדָּבָר! \nאֶת שֶׁנִּטַּמָּא בְּאַב הַטֻּמְאָה, \nמְטַמֵּא אֶת הַיָּדַיִם; \nבִּוְלַד הַטֻּמְאָה, \nאֵינוּ מְטַמֵּא אֶת הַיָּדַיִם. \n",
+            "<small>ג</small>\nכָּל הַפּוֹסֵל אֶת הַתְּרוּמָה, \nמְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת.  \nוְהַיָּד מְטַמָּא אֶת חֲבַרְתָּהּ.  \nדִּבְרֵי רְבִּי יְהוֹשֻׁעַ.  \nוַחֲכָמִים אוֹמְרִים: \nאֵין שֵׁנִי עוֹשֶׂה שֵׁנִי.  \nאָמַר לָהֶן: \nוַהֲלֹא כִּתְבֵי הַקֹּדֶשׁ שְׁנִיִּין, \nוּמְטַמִּין אֶת הַיָּדַיִם? \nאָמְרוּ לוֹ: \nאֵין דָּנִין דִּבְרֵי תוֹרָה מִדִּבְרֵי סוֹפְרִין, \nוְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, \nוְלֹא דִבְרֵי סוֹפְרִין מִדִּבְרֵי סוֹפְרִין. \n",
+            "<small>ד</small>\nרְצוּעוֹת תְּפִלִּין עִם הַתְּפִלִּין, \nמְטַמּוֹת אֶת הַיָּדַיִם.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nרְצוּעוֹת תְּפִלִּין אֵינָן מְטַמְּאוֹת הַיָּדַיִם. \n",
+            "<small>ה</small>\nגִּלָּיוֹן שֶׁבַּסֵּפֶר, \nשֶׁמִּלְמַעְלָן וְשֶׁלְּמַטָּן, \nשֶׁבַּתְּחִלָּה וְשֶׁבַּסּוֹף, \nמְטַמֵּא אֶת הַיָּדַיִם.  \nרְבִּי יְהוּדָה אוֹמֵר: \nשֶׁבַּסּוֹף אֵינוּ מְטַמֵּא אֶת הַיָּדַיִם, \nעַד שֶׁיַּעְשֶׂה לוֹ עַמּוּד. \n",
+            "<small>ו</small>\nסֵפֶר שֶׁנִּמְחַק, \nוְנִשְׁתַּיַּר בּוֹ שְׁמוֹנִים וַחֲמִשָּׁה אוֹתִיּוֹת, \nכְּפָרָשַׁת \"וַיְהִי בִנְסֹעַ הָאָרֹן\", (במדבר יא, לב-לו) \nמְטַמֵּא אֶת הַיָּדַיִם.  \nמְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וַחֲמִשָּׁה אוֹתִיּוֹת, \nכְּפָרָשַׁת \"וַיְהִי בִנְסֹעַ הָאָרֹן\", \nמְטַמָּא אֶת הַיָּדַיִם.  \nכָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמִּין אֶת הַיָּדַיִם.  \nוְשִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמּוֹת אֶת הַיָּדַיִם.  \n<small>ז</small>\nרְבִּי יְהוּדָה אוֹמֵר: \nשִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, \nוְקֹהֶלֶת, מַחְלֹקֶת.  \nרְבִּי יוֹסֵה אוֹמֵר: \nקֹהֶלֶת אֵינָה מְטַמְּאָה אֶת הַיָּדַיִם, \nוְשִׁיר הַשִּׁירִים, מַחְלֹקֶת.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nקֹהֶלֶת מִקָּלֵּי בֵית שַׁמַּי וּמְחָמְרֵי בֵית הֶלֵּל.  \n<small>ח</small>\nאָמַר רְבִּי שִׁמְעוֹן בֶּן עַזַּי: \nמְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זְקֵנִים, \nבְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רְבִּי לְעָזָר בֶּן עֲזַרְיָה, \nשֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמּוֹת אֶת הַיָּדַיִם.  \n<small>ט</small>\nאָמַר רְבִּי עֲקִיבָה: \nחַס וְשָׁלוֹם! \nלֹא נֶחְלַק אָדָן מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים, \nשֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, \nשֶׁאֵין הָעוֹלָם כֻּלּוֹ כְּדַי, \nכְּיוֹם שֶׁנִּתְּנָה שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, \nשֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, \nוְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. \nוְאִם נֶחְלָקוּ, לֹא נֶחְלְקוּ [אֶלָּא] עַל קֹהֶלֶת.  \nאָמַר יוֹחָנָן בֶּן שַׁמּוּעַ בֶּן חָמִיו שֶׁלִּרְבִּי עֲקִיבָה: \nכ��ְדִבְרֵי בֶן עַזַּי, \nכֵּן נֶחְלָקוּ וְכֵן גָּמָרוּ. &lt;נַחְלָקוּ&gt;\n\n\n\n"
+        ],
+        [
+            "<small>א</small>\nבּוֹ בַיּוֹם נִמְנוּ וְגָמְרוּ עַל עֲרֵבַת הָרַגְלַיִם, \nשֶׁהִיא מִשְּׁנֵי לֹג וְעַד תִּשְׁעָה קַבִּין, &lt;וְעַל&gt;\nשֶׁנִּסְדָּקָה, שֶׁהִיא טְמֵאָה מִדְרָס. \nשֶׁרְבִּי עֲקִיבָה אוֹמֵר: \nעֲרֵבַת הָרַגְלַיִם כִּשְׁמָהּ. \n",
+            "<small>ב</small>\nבּוֹ בַיּוֹם אָמְרוּ: \nכָּל זְבָחִים שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, \nכְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת, \nהַפֶּסַח בִּזְמַנּוֹ, \nוְהַחַטָּאת בְּכָל זְמַן.  \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הָאָשָׁם: \nהַפֶּסַח בִּזְמַנּוֹ, \nוְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן.  \nאָמַר שִׁמְעוֹן בֶּן עַזַּי: \nמְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, \nבְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִּישִׁיבָה, \nשֶׁכָּל הַזְּבָחִין הַנֶּאֱכָלִין שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, \nכְּשֵׁרִין, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת.  \nלֹא הוֹסִיף בֶּן עַזַּי אֶלָּא הָעוֹלָה, \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n",
+            "<small>ג</small>\nבּוֹ בַיּוֹם אָמְרוּ: \nעַמּוֹן וּמוֹאָב מַה הֵן בַּשְּׁבִיעִית? \nוְגָזַר רְבִּי טַרְפוֹן: \nמַעְשַׂר עָנִי; &lt;מַעֲשֵׂר עָנִי! וכן כולם&gt;\nוְגָזַר רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: \nמַעֲשֵׂר שֵׁנִי.  \nאָמַר רְבִּי יִשְׁמָעֵאל: \n\"אֶלְעָזָר בֶּן עֲזַרְיָה! \nעָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחֲמִיר! \nשֶׁכָּל הַמַּחֲמִיר, עָלָיו רְאָיָה לְלַמֵּד.\"  \n<small>ד</small>\nאָמַר לוֹ רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: \n\"יִשְׁמָעֵאל אָחִי! \nאֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, \nרְבִּי טַרְפוֹן אָחִי שִׁנָּה, \nוְעָלָיו רְאָיָה לְלַמֵּד!\"  \n<small>ה</small>\nהֵשִׁיב רְבִּי טַרְפוֹן: \nמִצְרַיִם חוּץ לָאָרֶץ, \nוְעַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ; \nמַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, \nאַף עַמּוֹן וּמוֹאָב מַעְשַׂר [עָנִי] בַשְּׁבִיעִית.  \n<small>ו</small>\nהֵשִׁיב רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: \nבָּבֶל חוּץ לָאָרֶץ, \nעַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ; \nמַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַּשְּׁבִיעִית, \nאַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַּשְּׁבִיעִית.  \n<small>ז</small>\nאָמַר רְבִּי טַרְפוֹן: \nמִצְרַיִם מִפְּנֵי קְרוֹבָה, \nעֲשָׂאוּהָ מַעְשַׂר עָנִי, \nשֶׁיְּהוּא עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִין עָלֶיהָ בַּשְּׁבִיעִית, &lt;שֶׁיְּהֵא&gt;\nאַף עַמּוֹן וּמוֹאָב שֶׁהֵן קְרוֹבִין, \nנֶעְשִׂין מַעְשַׂר עָנִי, \nשֶׁיְּהוּא עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִין עֲלֵיהֶן בַּשְּׁבִיעִית.  \n<small>ח</small>\nאָמַר לוֹ רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: \nהֲרֵי אַתָּה כְּמַהֲנָן מָמוֹן, \nוְאֵין אַתָּה אֶלָּא כְּמַפְסִידָן נְפָשׁוֹת! \nוְקוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, \nשֶׁנֶּאֱמַר: (מַלְאָכִי ג,ח) \n\"הֲיִקְבַּע אָדָם אֱלהִים? \nכִּי אַתֶּם קֹבְעִים אוֹתִי! \nוַאֲמַרְתֶּם: בַּמֶּה קְבַעֲנוּךָ? \nהַמַּעֲשֵׂר וְהַתְּרוּמָה\".  \n<small>ט</small>\nאָמַר רְבִּי יְהוֹשֻׁעַ: \n\"הֲרֵי אֲנִי כְּמֵשִׁיב עַל דִּבְרֵי אָחִי טַרְפוֹן, \nאֲבָל לֹא לְעִנְיַן דְּבָרָיו: \nמִצְרַיִם מַעֲשֶׂה חָדָשׁ, \nוּבָבֶל מַעֲשֶׂה יָשָׁן, \nוְהַנָּדוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. \nיִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, \nוְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן! \nמִצְרַיִם מַעֲשֵׂה זְקֵנִים, \nוּבָבֶל מַעֲשֵׂה נְבִיאִין, \nוְהַנָּדוֹן שֶׁלְפָנֵינוּ מַעֲשֵׂה זְקֵנִים. \nיִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, \nוְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים!\" \nנִמְנוּ וְגָמְרוּ: \nעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית.  \n<small>י</small>\nוּכְשֶׁבָּא רְבִּי יוֹסֵה בֶן דָּרְמַסְקִית \nאֵצֶל רְבִּי אֱלִיעֶזֶר לְלוֹד, אָמַר לוֹ: \n\"מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם?\" \nאָמַר לוֹ: \n\"נִמְנוּ וְגָמְרוּ, \nעַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַּשְּׁבִיעִית.\"  \n<small>יא</small>\nבָּכָה רְבִּי אֱלִיעֶזֶר וְאָמַר: (תהלים כה,יד) \n\"סוֹד יי לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם\", \nצֵא וֶאֱמֹר לָהֶן: \nאַל תָּחוּשׁוּ לְמִנְיַנְכֶם! \nמְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּי, \nשֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ, \nהֲלָכָה לְמֹשֶׁה מִסִּינַי, \nשֶׁעַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַּשְּׁבִיעִית.\" \n",
+            "<small>יב</small>\nבּוֹ בַּיּוֹם בָּא יְהוּדָה גֵר עַמּוֹנִי, \nוְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ, \nאָמַר לָהֶן: \n\"מָה אֲנִי לָבֹא בַּקָּהָל?\" \nאָמַר לוֹ רַבָּן גַּמְלִיאֵל: \n\"אָסוּר אַתָּה.\"  \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \n\"מֻתָּר אַתָּה.\"  \nאָמַר לוֹ רַבָּן גַּמְלִיאֵל: \nהַכָּתוּב אוֹמֵר: (דברים כג,ד) \n\"לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִקְהַל יי, \n[גַּם דּוֹר עֲשִׂירִי]\". &lt;עַד עוֹלָם&gt; \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \nוְכִי עַמּוֹנִיִּין וּמוֹאָבִיִּין בִּמְקוֹמָן הֵן? \nכְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר, \nוּבִלְבֵּל אֶת הָאֻמּוֹת, \nשֶׁנֶּאֱמַר: (ישעיה י,יג) \n\"וְאָסִיר גְּבוּלת עַמִּים, \nוַעֲתוּדֹתֵיהֶם שׁוֹשֵׂתִי, \nוְאוֹרִיד כַּאבִּיר יוֹשְׁבִים\".  \nאָמַר לוֹ רַבָּן גַּמְלִיאֵל: \n\"הֲרֵי הוּא אוֹמֵר: (ירמיה מט,ו) \n\"וְאַחֲרֵי כֵן אָשִׁיב אֶת  שְׁבוּת בְּנֵי עַמּוֹן\", \nוּכְבָר חָזָרוּ.\"  \nאָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: \n\"הַכָּתוּב אוֹמֵר: (עמוס ט,יד) \n\"וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, \nאָמַר יי\", \nוַעֲדַיִן לֹא שָׁבוּ.\"  \nוְהִתִּירוּהוּ שֶׁיָּבֹא בַּקָּהָל. \n",
+            "<small>יג</small>\nתֶּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, \nמְטַמֵּא אֶת הַיָּדַיִם.  \nתֶּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית, \nוְעִבְרִי שֶׁכְּתָבוֹ תֶּרְגּוּם, \nוּכְתָב עִבְרִי, \nאֵינוּ מְטַמֵּא אֶת הַיָּדַיִם.  \nלְעוֹלָם אֵינוּ מְטַמֵּא, \nעַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבַדְּיוֹ. \n",
+            "<small>יד</small>\nאוֹמְרִין צָדוֹקִין: \nקוֹבְלִין אָנוּ עֲלֵיכֶן פָּרוּשִׁין! \nשֶׁאַתֶּם אוֹמְרִים: \nכִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, \nוְסִפְרֵי מֵירוֹן אֵין מְטַמִּין אֶת הַיָּדַיִם!  \nאָמַר רַבָּן יוֹחָנָן בֶּן זַכַּי: \nוְכִי אֵין לָנוּ עַל הַפָּרוּשִׁין אֶלָּא זוֹ בִּלְבַד? \nהֲרֵי הֵם אוֹמְרִים: \nעַצְמוֹת חֲמוֹר טְהוֹרִין, \nוְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִין.  \nאָמְרוּ לוֹ: \nלְפִי חִבָּתָן הִיא טֻמְאָתָן, \nשֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תָרְוָדוֹת.  \nאָמַר לָהֶן: \nאַף כִּתְבֵי הַקֹּדֶשׁ, \nלְפִי חִבָּתָן הִיא טֻמְאָתָן. \nוְסִפְרֵי מֵירוֹן, שֶׁאֵינָן חֲבִיבִין, \nאֵינָן מְטַמִּין אֶת הַיָּדַיִם. \n",
+            "<small>טו</small>\nאוֹמְרִים צָדוּקִין: \nקוֹבְלִין אָנוּ עֲלֵיכֶן פָּרוּשִׁים! \nשֶׁאַתֶּם מְטַהֲרִין אֶת הַנָּצוֹק.  \nאוֹמְרִים פָּרוּשִׁין: \nקוֹבְלִין אָנוּ עֲלֵיכֶם צָדוּקִים! \nשֶׁאַתֶּם מְטַהֲרִין אֶת אַמַּת הַמַּיִם \nהַבָּאָה מִבֵּית הַקְּבָרוֹת.  \nאוֹמְרִים צָדוּקִים: \nקוֹבְלִין אָנוּ עֲלֵיכֶם פָּרוּשִׁין! \nמָה אִם שׁוֹרִי וַחֲמוֹרִי, \nשֶׁאֵינִי חַיָּב בָּהֶן מִצְוֹת, \nהֲרֵי אֲנִי חַיָּב בְּנִזְקָן, \nעַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, \nאֵינוּ דִין שֶׁאֲנִי חַיָּב בְּנִזְקָן? \nאָמְרוּ לָהֶם: \nלֹא! \nאִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, \nשֶׁאֵין בָּהֶן דַּעַת, \nתֹּאמְרוּ בְעַבְדִּי וַאֲמָתִי, \nשֶׁיֶּשׁ בָּהֶם דַּעַת? \nשֶׁאִם אַקְנִיטֶנּוּ, \nיֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁלְּאַחַד, \nוֶאֱהֵא חַיָּב לְשַׁלֵּם? \n",
+            "<small>יז</small>\nאָמַר מִין גְּלִילִי: \nקוֹבֵל אֲנִי עֲלֵיכֶן פָּרוּשִׁין! \nשֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַגֵּט.  \nאוֹמְרִים פָּרוּשִׁין: \nקוֹבְלִין אָנוּ עָלֶיךָ מִין גְּלִילִי! \nשֶׁאַתָּה כּוֹתֵב אֶת הַשֵּׁם עִם הַמּוֹשֵׁל בַּדַּף, \nוְלֹא עוֹד, \nאֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן, \nוְאֶת הַשֵּׁם מִלְּמַטָּן: (שמות ה,ב) \n\"וַיֹּאמֶר פַּרְעה, \nמִי יי אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל\".  \nוּכְשֶׁלָּקָה מַהוּ אוֹמֵר? (שמות ט,כז) \n\"יי הַצַּדִּיק\".  \n\n\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/Hebrew/Mishnah, ed. Romm, Vilna 1913.json

@@ -0,0 +1,59 @@
+{
+    "language": "he",
+    "title": "Mishnah Yadayim",
+    "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 ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "מי רביעית נותנין לידים לאחד. אף לשנים. מחצית לוג. לשלשה. או לארבעה. מלוג לחמשה. ולעשרה. ולמאה. רבי יוסי אומר ובלבד שלא יפחות לאחרון שבהם מרביעית. מוסיפין על השניים ואין מוסיפין על הראשונים:  ",
+            "בכל הכלים נותנין לידים. אפילו בכלי גללים. בכלי אבנים. בכלי אדמה. אין נותנין לידים. לא בדפנות הכלים. ולא בשולי המחץ. ולא במגופת החבית. ולא יתן לחבירו בחפניו. מפני שאין ממלאין ואין מקדשין ואין מזין מי חטאת ואין נותנים לידים אלא בכלי. ואין מצילין בצמיד פתיל אלא כלים. שאין מצילין מיד כלי חרש אלא כלים:  ",
+            "המים שנפסלו משתית הבהמה. בכלים פסולים. ובקרקעות כשרים. נפל לתוכן דיו. קומוס. וקנקנתום. ונשתנו מראיהן. פסולין. עשה בהם מלאכה. או ששרה בהן פתו. פסולין. שמעון התימני אומר אפילו נתכוין לשרות בזה. ונפל לשני. כשרים:  ",
+            "הדיח בהם את הכלים. או שמיחה בהם את המדות. פסולים. הדיח בהם כלים מודחים. או חדשים. כשרים. ר' יוסי פוסל בחדשים:  ",
+            "המים שהנחתום מטביל בהם את הגלוסקין פסולים. וכשהוא מדיח את ידיו בהן. כשרים. הכל כשרים ליתן לידים. אפילו חרש שוטה וקטן. מניח חבית בין ברכיו ונוטל. מטה חבית על צדה ונוטל. והקוף נוטל לידים. ר' יוסי פוסל בשני אלו:  "
+        ],
+        [
+            "נטל לידו אחת משטיפה אחת. ידו טהורה. לשני ידיו. משטיפה אחת. ר' מאיר מטמא עד שיטול מרביעית. נפל ככר של תרומה טהור. רבי יוסי מטמא:  ",
+            "נטל את הראשונים למקום אחד. ואת השניים למקום אחר. ונפל ככר של תרומה על הראשונים טמא. ועל השניים טהור. נטל את הראשונים ואת השניים למקום אחד ונפל ככר של תרומה טמא. נטל את הראשונים ונמצא על ידיו קיסם. או צרור. ידיו טמאות. שאין המים האחרונים מטהרים אלא המים שעל גבי היד. ר' שמעון בן גמליאל אומר כל שהוא מבריית המים טהור:  ",
+            "הידים מיטמאות. ומיטהרות. עד הפרק. כיצד נטל את הראשונים עד הפרק. ואת השניים חוץ לפרק. וחזרו ליד. טהורה. נטל את הראשונים ואת השניים. חוץ לפרק. וחזרו ליד. טמאה. נטל את הראשונים לידו אחת. ונמלך. ונטל את השניים לשתי ידיו. טמאות. נטל את הראשונים לשתי ידיו ונמלך ונטל את השניים לידו אחת. ידו טהורה. נטל לידו אחת. ושפשפה בחברתה. טמאה. בראשו או בכותל טהורה. נוטלין ארבעה וחמשה. זה בצד זה. או זה על גבי זה. ובלבד שירפו. שיבואו בהם המים:  ",
+            "ספק נעשה בהם מלאכה ספק לא נעשה בהם מלאכה. ספק יש בהם כשיעור. ספק שאין בהם כשיעור. ספק טמאים. ספק טהורין. ספיקן טהור. מפני שאמרו ספק הידים ליטמא ולטמא וליטהר טהור. ר' יוסי אומר ליטהר. טמא. כיצד היו ידיו טהורות. ולפניו שני ככרים טמאים. ספק נגע ספק לא נגע. היו ידיו טמאות. ולפניו שני ככרים טהורים. ספק נגע ספק לא נגע. היו ידיו אחת טמאה ואחת טהורה. ולפניו שני ככרים טהורים. נגע באחד מהם. ספק בטמאה נגע. ספק בטהורה נגע. היו ידיו טהורות ולפניו שני ככרים. אחד טמא ואחד טהור. נגע באחד מהן. ספק בטמא נגע. ספק בטהור נגע. היו ידיו אחת טמאה ואחת טהורה. ולפניו שני ככרים. אחד טמא ואחד טהור. נגע בשתיהן. ספק טמאה בטמאה. וטהורה בטהורה. או טהורה בטמאה. וטמאה בטהורה. הידים כמו שהיו. והככרים כמות שהיו:  "
+        ],
+        [
+            "המכניס ידיו לבית המנוגע. ידיו תחלות דברי ר' עקיבא. וחכמים אומרים ידיו שניות. כל המטמא בגדים בשעת מגעו. מטמא את הידים. להיות תחלות. דברי ר' עקיבא. וחכמים אומרים להיות שניות. אמרו לו לר' עקיבא. היכן מצינו שהידים תחלה בכל מקום. אמר להם וכי היאך אפשר להן להיות תחלה. אלא אם כן נטמא גופו. חוץ מזה. האוכלין והכלים שנטמאו במשקין מטמאין את הידים להיות שניות. דברי ר' יהושע. וחכמים אומרים את שנטמא באב הטומאה. מטמא את הידים. בולד הטומאה אינו מטמא את הידים. אמר רבן שמעון בן גמליאל מעשה באשה אחת שבאת לפני אבא. אמרה לו נכנסו ידי לאויר כלי חרש. אמר לה בתי ובמה היתה טומאתה. ולא שמעתי מה אמרה לו. אמרו חכמים מבואר הדבר. את שנטמא באב הטומאה. מטמא את הידים. בולד הטומאה. אינו מטמא את הידים:  ",
+            "כל הפוסל את התרומה. מטמא את הידים להיות שניות. היד מטמאה את חברתה. דברי ר' יהושע. וחכמים אומרים אין שני עושה שני. אמר להם והלא כתבי הקדש שניים. מטמאין את הידים. אמרו לו אין דנין דברי תורה מדברי סופרים. ולא דברי סופרים מדברי תורה. ולא דברי סופרים מדברי סופרים:  ",
+            "רצועות תפילין עם התפילין מטמאות את הידים. ר' שמעון אומר רצועות תפילין. אינן מטמאות את הידים:  ",
+            "גליון שבספר שמלמעלן ושמלמטן שבתחלה ושבסוף. מטמאין את הידים. ר' יהודה אומר שבסוף אינו מטמא. עד שיעשה לו עמוד:  ",
+            "ספר שנמחק ונשתייר בו שמונים וחמש אותיות. כפרשת ויהי בנסוע הארון. מטמא את הידים. מגילה שכתוב בה שמונים וחמש אותיות. כפרשת ויהי בנסוע הארון. מטמא את הידים. כל כתבי הקדש מטמאין את הידים. שיר השירים וקהלת. מטמאין את הידים. ר' יהודה אומר שיר השירים מטמא את הידים. וקהלת מחלוקת. ר' יוסי אומר קהלת אינו מטמא את הידים. ושיר השירים מחלוקת. ר' שמעון אומר קהלת מקולי בית שמאי. ומחומרי בית הלל. אמר ר' שמעון בן עזאי. מקובל אני מפי שבעים שנים זקן ביום שהושיבו את ר' אלעזר בן עזריה בישיבה. ששיר השירים וקהלת מטמאים את הידים. אמר ר' עקיבא חס ושלום. לא נחלק אדם מישראל על שיר השירים. שלא תטמא את הידים. שאין כל העולם כלו כדאי כיום שניתן בו שיר השירים לישראל. שכל כתובים קדש. ושיר השירים קודש קדשים. ואם נחלקו. לא נחלקו אלא על קהלת. אמר ר' יוחנן בן יהושע בן חמיו של ר' עקיבא כדברי בן עזאי כך נחלקו וכן גמרו:  "
+        ],
+        [
+            "בו ביום נמנו וגמרו. על עריבת הרגלים שהוא משני לוגין. ועד תשעה קבין שנסדקה. שהיא טמאה מדרס. שר' עקיבא אומר עריבת הרגלים כשמה.  ",
+            "בו ביום אמרו. כל הזבחים שנזבחו שלא לשמן כשרים. אלא שלא עלו לבעלים לשום חובה. חוץ מן הפסח. ומן החטאת. הפסח בזמנו. והחטאת בכל זמן. ר' אליעזר אומר אף האשם. הפסח בזמנו. והחטאת והאשם בכל זמן. אמר ר' שמעון בן עזאי. מקובלני מפי שבעים ושנים זקן ביום שהושיבו את ר' אלעזר בן עזריה בישיבה. שכל הזבחים הנאכלין. שנזבחו שלא לשמן. כשרים. אלא שלא עלו לבעלים לשם חובה. חוץ מן הפסח ומן החטאת. לא הוסיף בן עזאי אלא העולה. ולא הודו לו חכמים:  ",
+            "בו ביום אמרו עמון ומואב מה הן בשביעית. גזר ר' טרפון מעשר עני. וגזר ר' א��עזר בן עזריה מעשר שני. אמר ר' ישמעאל. אלעזר בן עזריה עליך ראיה ללמד. שאתה מחמיר שכל המחמיר עליו ראיה ללמד. אמר לו ר' אלעזר בן עזריה. ישמעאל אחי. אני לא שניתי מסדר השנים. טרפון אחי שינה. ועליו ראיה ללמד. השיב ר' טרפון מצרים חוצה לארץ. עמון ומואב חוצה לארץ. מה מצרים מעשר עני בשביעית. אף עמון ומואב מעשר עני בשביעית. השיב ר' אלעזר בן עזריה. בבל חוצה לארץ. עמון ומואב חוצה לארץ. מה בבל מעשר שני בשביעית. אף עמון ומואב מעשר שני בשביעית. אמר ר' טרפון. מצרים שהיא קרובה עשאוה מעשר עני. שיהיו עניי ישראל נסמכים עליה בשביעית. אף עמון ומואב שהם קרובים נעשים מעשר עני. שיהיו עניי ישראל נסמכים עליהם בשביעית. אמר לו ר' אלעזר בן עזריה הרי אתה כמהנן ממון. ואין אתה אלא כמפסיד נפשות. קובע אתה את השמים. מלהוריד טל ומטר שנאמר (מלאכי ג, ח) היקבע אדם אלהים כי אתם קובעים אותי ואמרתם במה קבענוך המעשר והתרומה. אמר ר' יהושע הריני כמשיב על טרפון אחי. אבל לא לענין דבריו. מצרים מעשה חדש ובבל מעשה ישן והנדון שלפנינו מעשה חדש. ידון מעשה חדש ממעשה חדש. ואל ידון מעשה חדש ממעשה ישן. מצרים מעשה זקנים. ובבל מעשה נביאים. והנדון שלפנינו מעשה זקנים. ידון מעשה זקנים ממעשה זקנים. ואל ידון מעשה זקנים ממעשה נביאים. נמנו וגמרו עמון ומואב מעשרין מעשר עני בשביעית. וכשבא ר' יוסי בן דורמסקית אצל רבי אליעזר בלוד. אמר לו מה חדוש היה לכם בבית המדרש היום. אמר לו נמנו וגמרו. עמון ומואב מעשרים מעשר עני בשביעית. בכה רבי אליעזר ואמר (תהלים כה, יד) סוד ה' ליראיו ובריתו להודיעם. צא ואמור להם אל תחושו למנינכם. מקובל אני מרבן יוחנן בן זכאי ששמע מרבו. ורבו מרבו. עד הלכה למשה מסיני. שעמון ומואב מעשרין מעשר עני בשביעית:  ",
+            "בו ביום בא יהודה גר עמוני. ועמד לפניהן בבית המדרש. אמר להם מה אני לבא בקהל. אמר לו ר' גמליאל אסור אתה. אמר לו ר' יהושע מותר אתה. אמר לו ר' גמליאל הכתוב אומר (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה' גם דור עשירי וגו'. אמר לו רבי יהושע. וכי עמונים ומואבים במקומן הן. כבר עלה סנחריב מלך אשור. ובלבל את כל האומות. שנאמר (ישעיה י, יג) ואסיר גבולות עמים. ועתידותיהם שוסתי. ואוריד כביר יושבים. אמר לו ר' גמליאל. הכתוב אומר (ירמיה מט, ו) ואחרי כן אשיב את שבות בני עמון. וכבר חזרו. אמר לו ר' יהושע. הכתוב אומר (ירמיה ל, ג) ושבתי את שבות עמי ישראל ויהודה ועדיין לא שבו. התירוהו לבא בקהל:  ",
+            "תרגום שבעזרא ושבדניאל מטמא את הידים. תרגום. שכתבו עברית ועברית שכתבו תרגום. וכתב עברי. אינו מטמא את הידים. לעולם אינו מטמא עד שיכתבנו אשורית על העור. ובדיו:  ",
+            "אומרים צדוקים. קובלין אנו עליכם פרושים. שאתם אומרים כתבי הקודש מטמאין את הידים וספרי הומריס אינו מטמא את הידים. אמר ר' יוחנן בן זכאי וכי אין לנו על הפרושים אלא זו בלבד. הרי הם אומרים עצמות חמור טהורים ועצמות יוחנן כהן גדול טמאים. אמרו לו. לפי חבתן היא טומאתן שלא יעשה אדם עצמות אביו ואמו תרוודות. אמר להם אף כתבי הקדש לפי חבתן היא טומאתן. וספרי הומריס שאינן חביבין אינן מטמאין את הידים:  ",
+            "אומרים צדוקין. קובלין אנו עליכם פרושים. שאתם מטהרים את הנצוק. אומרים הפרושים. קובלין אנו עליכם צדוקים. שאתם מטהרים את אמת המים הבאה מבית הקברות. אומרים צדוקין. קובלין אנו עליכם פרושים. שאתם אומרים שורי וחמורי שהזיקו חייבין. ועבדי ואמתי שהזיקו פטורין. מה ��ם שורי וחמורי שאיני חייב בהם מצות. הרי אני חייב בנזקן. עבדי ואמתי שאני חייב בהן מצות. אינו דין שאהא חייב בנזקן. אמרו להם לא. אם אמרתם בשורי וחמורי שאין בהם דעת. תאמרו בעבדי ובאמתי. שיש בהם דעת. שאם אקניטם. ילך וידליק גדישו של אחר. ואהא חייב לשלם:  ",
+            "אמר צדוקי גלילי. קובל אני עליכם פרושים. שאתם כותבין את המושל עם משה בגט. אומרים פרושים. קובלין אנו עליך צדוקי גלילי. שאתם כותבים את המושל עם השם בדף. ולא עוד אלא שאתם כותבין את המושל מלמעלן. ואת השם מלמטן. שנאמר (שמות ה, ב) ויאמר פרעה מי ה' אשר אשמע בקולו לשלח את ישראל. וכשלקה מהו אומר (שמות ט, כז) ה' הצדיק:   "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/Hebrew/Torat Emet 357.json

@@ -0,0 +1,57 @@
+{
+    "language": "he",
+    "title": "Mishnah Yadayim",
+    "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 ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "text": [
+        [
+            "מֵי רְבִיעִית נוֹתְנִין לַיָּדַיִם, לְאֶחָד, אַף לִשְׁנַיִם. מַחֲצִית לֹג, לִשְׁלשָׁה אוֹ לְאַרְבָּעָה. מִלֹּג, לַחֲמִשָּׁה וְלַעֲשָׂרָה וּלְמֵאָה. רַבִּי יוֹסֵי אוֹמֵר, וּבִלְבַד שֶׁלֹּא יִפְחֹת לָאַחֲרוֹן שֶׁבָּהֶם מֵרְבִיעִית. מוֹסִיפִין עַל הַשְּׁנִיִּים וְאֵין מוֹסִיפִין עַל הָרִאשׁוֹנִים: \n",
+            "בְּכָל הַכֵּלִים נוֹתְנִין לַיָּדַיִם, אֲפִלּוּ בִכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, בִּכְלֵי אֲדָמָה. אֵין נוֹתְנִין לַיָּדַיִם, לֹא בְדָפְנוֹת הַכֵּלִים, וְלֹא בְשׁוּלֵי הַמַּחַץ, וְלֹא בִמְגוּפַת הֶחָבִית. וְלֹא יִתֵּן לַחֲבֵרוֹ בְחָפְנָיו, מִפְּנֵי שֶׁאֵין מְמַלְּאִין וְאֵין מְקַדְּשִׁין וְאֵין מַזִּין מֵי חַטָּאת וְאֵין נוֹתְנִים לַיָּדַיִם אֶלָּא בִכְלִי. וְאֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵלִים, שֶׁאֵין מַצִּילִין מִיַּד כְּלִי חֶרֶשׂ אֶלָּא כֵלִים: \n",
+            "הַמַּיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת הַבְּהֵמָה, בְּכֵלִים, פְּסוּלִים. וּבְקַרְקָעוֹת, כְּשֵׁרִים. נָפַל לְתוֹכָן דְּיוֹ, קוֹמוֹס, וְקַנְקַנְתּוֹם וְנִשְׁתַּנּוּ מַרְאֵיהֶן, פְּסוּלִין. עָשָׂה בָהֶם מְלָאכָה אוֹ שֶׁשָּׁרָה בָהֶן פִּתּוֹ, פְּסוּלִין. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אֲפִלּוּ נִתְכַּוֵּן לִשְׁרוֹת בָּזֶה וְנָפַל לַשֵּׁנִי, כְּשֵׁרִים: \n",
+            "הֵדִיחַ בָּהֶם אֶת הַכֵּלִים אוֹ שֶׁמִּחָה בָהֶם אֶת הַמִּדּוֹת, פְּסוּלִים. הֵדִיחַ בָּהֶם כֵּלִים מוּדָחִים אוֹ חֲדָשִׁים, כְּשֵׁרִים. רַבִּי יוֹסֵי פוֹסֵל בַּחֲדָשִׁים: \n",
+            "הַמַּיִם שֶׁהַנַּחְתּוֹם מַטְבִּיל בָּהֶם אֶת הַגְּלֻסְקִין, פְּסוּלִים. וּכְשֶׁהוּא מֵדִיחַ אֶת יָדָיו בָּהֶן, כְּשֵׁרִים. הַכֹּל כְּשֵׁרִים לִתֵּן לַיָּדַיִם, אֲפִלּוּ חֵרֵשׁ שׁוֹטֶה וְקָטָן. מַנִּיחַ חָבִית בֵּין בִּרְכָּיו וְנוֹטֵל. מַטֶּה חָבִית עַל צִדָּהּ וְנוֹטֵל. וְהַקּוֹף נוֹטֵל לַיָּדַיִם. רַבִּי יוֹסֵי פוֹסֵל בִּשְׁנֵי אֵלּוּ: \n"
+        ],
+        [
+            "נָטַל לְיָדוֹ אַחַת מִשְּׁטִיפָה אַחַת, יָדוֹ טְהוֹרָה. לִשְׁתֵּי יָדָיו מִשְּׁטִיפָה אַחַת, רַבִּי מֵאִיר מְטַמֵּא, עַד שֶׁיִּטֹּל מֵרְבִיעִית. נָפַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר. רַבִּי יוֹסֵי מְטַמֵּא: \n",
+            "נָטַל אֶת הָרִאשׁוֹנִים לְמָקוֹם אֶחָד, וְאֶת הַשְּׁנִיִּים לְמָקוֹם אַחֵר, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה עַל הָרִאשׁוֹנִים, טָמֵא, וְעַל הַשְּׁנִיִּים, טָהוֹר. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים לְמָקוֹם אֶחָד, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָמֵא. נָטַל אֶת הָרִאשׁוֹנִים וְנִמְצָא עַל יָדָיו קֵיסָם אוֹ צְרוֹר, יָדָיו טְמֵאוֹת, שֶׁאֵין הַמַּיִם הָאַחֲרוֹנִים מְטַהֲרִים אֶלָּא הַמַּיִם שֶׁעַל גַּבֵּי הַיָּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁהוּא מִבְּרִיַּת הַמַּיִם, טָהוֹר: \n",
+            "הַיָּדַיִם מִטַּמְּאוֹת וּמִטַּהֲרוֹת עַד הַפֶּרֶק. כֵּיצַד. נָטַל אֶת הָרִאשׁוֹנִים עַד הַפֶּרֶק, וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק, וְחָזְרוּ לַיָּד, טְהוֹרָה. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק וְחָזְרוּ לַיָּד, טְמֵאָה. נָטַל אֶת הָרִאשׁוֹנִים לְיָדוֹ אַחַת וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לִשְׁתֵּי יָדָיו, טְמֵאוֹת. נָטַל אֶת הָרִאשׁוֹנִים לִשְׁתֵּי יָדָיו וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לְיָדוֹ אַחַת, יָדוֹ טְהוֹרָה. נָטַל לְיָדוֹ אַחַת וְשִׁפְשְׁפָהּ בַּחֲבֶרְתָּהּ, טְמֵאָה. בְּרֹאשׁוֹ אוֹ בַכֹּתֶל, טְהוֹרָה. נוֹטְלִין אַרְבָּעָה וַחֲמִשָּׁה זֶה בְצַד זֶה אוֹ זֶה עַל גַּבֵּי זֶה, וּבִלְבַד שֶׁיְּרַפּוּ שֶׁיָּבֹאוּ בָהֶם הַמָּיִם: \n",
+            "סָפֵק נַעֲשָׂה בָהֶם מְלָאכָה סָפֵק לֹא נַעֲשָׂה בָהֶם מְלָאכָה, סָפֵק יֵשׁ בָּהֶם כַּשִּׁעוּר סָפֵק שֶׁאֵין בָּהֶם כַּשִּׁעוּר, סָפֵק טְמֵאִים סָפֵק טְהוֹרִין, סְפֵקָן טָהוֹר, מִפְּנֵי שֶׁאָמְרוּ, סְפֵק הַיָּדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. רַבִּי יוֹסֵי אוֹמֵר, לִטָּהֵר, טָמֵא. כֵּיצַד. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְמֵאִים, סָפֵק נָגַע סָפֵק לֹא נָגַע, הָיוּ יָדָיו טְמֵאוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, סָפֵק נָגַע סָפֵק לֹא נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, נָגַע בְּאַחַד מֵהֶם, סָפֵק בַּטְּמֵאָה נָגַע סָפֵק בַּטְּהוֹרָה נָגַע. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים, אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בְּאַחַד מֵהֶן, סָפֵק בַּטָּמֵא נָגַע סָפֵק בַּטָּהוֹר נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בִּשְׁתֵּיהֶן, סָפֵק טְמֵאָה בַטָּמֵא וּטְהוֹרָה בַטָּהוֹר, אוֹ טְהוֹרָה בַטָּמֵא וּטְמֵאָה בַטָּהוֹר, הַיָּדַיִם כְּמוֹ שֶׁהָיוּ וְהַכִּכָּרִים כְּמוֹת שֶׁהָיוּ: \n"
+        ],
+        [
+            "הַמַּכְנִיס יָדָיו לְבַיִת הַמְנֻגָּע, יָדָיו תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, יָדָיו שְׁנִיּוֹת. כֹּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, לִהְיוֹת שְׁנִיּוֹת. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֵיכָן מָצִינוּ שֶׁהַיָּדַיִם תְּחִלָּה בְכָל מָקוֹם. אָמַר לָהֶם, וְכִי הֵיאַךְ אֶפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה אֶלָּא אִם כֵּן נִטְמָא גוּפוֹ, חוּץ מִזֶּה. הָאֳכָלִין וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִין, מְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָת לִפְנֵי אַבָּא, אָמְרָה לוֹ, נִכְנְסוּ יָדַי לַאֲוִיר כְּלִי חֶרֶשׂ. אָמַר לָהּ, בִּתִּי, וּבַמֶּה הָיְתָה טֻמְאָתָהּ, וְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ. אָמְרוּ חֲכָמִים, מְבֹאָר הַדָּבָר. אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדָיִם: \n",
+            "כֹּל הַפּוֹסֵל אֶת הַתְּרוּמָה, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת. הַיָּד מְטַמְּאָה אֶת חֲבֶרְתָּהּ, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֵין שֵׁנִי עוֹשֶׂה שֵׁנִי. אָמַר לָהֶם, וַהֲלֹא כִתְבֵי הַקֹּדֶשׁ שְׁנִיִּים מְטַמְּאִין אֶת הַיָּדַיִם. אָמְרוּ לוֹ, אֵין דָּנִין דִּבְרֵי תוֹרָה מִדִּבְרֵי סוֹפְרִים, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי סוֹפְרִים: \n",
+            "רְצוּעוֹת תְּפִלִּין עִם הַתְּפִלִּין, מְטַמְּאוֹת אֶת הַיָּדַיִם. רַבִּי שִׁמְעוֹן אוֹמֵר, רְצוּעוֹת תְּפִלִּין אֵינָן מְטַמְּאוֹת אֶת הַיָּדַיִם: \n",
+            "גִּלָּיוֹן שֶׁבַּסֵּפֶר, שֶׁמִּלְּמַעְלָן וְשֶׁמִּלְּמַטָּן שֶׁבַּתְּחִלָּה וְשֶׁבַּסּוֹף, מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁבַּסּוֹף אֵינוֹ מְטַמֵּא, עַד שֶׁיַּעֲשֶׂה לוֹ עַמּוּד: \n",
+            "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n"
+        ],
+        [
+            "בּוֹ בַיּוֹם נִמְנוּ וְגָמְרוּ עַל עֲרֵבַת הָרַגְלַיִם, שֶׁהִיא מִשְּׁנֵי לֻגִּין וְעַד תִּשְׁעָה קַבִּין שֶׁנִּסְדְּקָה, שֶׁהִיא טְמֵאָה מִדְרָס. שֶׁרַבִּי עֲקִיבָא אוֹמֵר, עֲרֵבַת הָרַגְלַיִם כִּשְׁמָהּ:  ",
+            "בּוֹ בַיּוֹם אָמְרוּ, כָּל הַזְּבָחִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת בְּכָל זְמַן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בּ��זְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבְּלַנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִין שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. לֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:  ",
+            "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית:  ",
+            "בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (ירמיה ל ג), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל:  ",
+            "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ:  ",
+            "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם:  ",
+            "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנ��יטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם:  ",
+            "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק:  "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}

json/Mishnah/Seder Tahorot/Mishnah Yadayim/Hebrew/merged.json

@@ -0,0 +1,53 @@
+{
+    "title": "Mishnah Yadayim",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mishnah_Yadayim",
+    "text": [
+        [
+            "מֵי רְבִיעִית נוֹתְנִין לַיָּדַיִם, לְאֶחָד, אַף לִשְׁנַיִם. מַחֲצִית לֹג, לִשְׁלשָׁה אוֹ לְאַרְבָּעָה. מִלֹּג, לַחֲמִשָּׁה וְלַעֲשָׂרָה וּלְמֵאָה. רַבִּי יוֹסֵי אוֹמֵר, וּבִלְבַד שֶׁלֹּא יִפְחֹת לָאַחֲרוֹן שֶׁבָּהֶם מֵרְבִיעִית. מוֹסִיפִין עַל הַשְּׁנִיִּים וְאֵין מוֹסִיפִין עַל הָרִאשׁוֹנִים: \n",
+            "בְּכָל הַכֵּלִים נוֹתְנִין לַיָּדַיִם, אֲפִלּוּ בִכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, בִּכְלֵי אֲדָמָה. אֵין נוֹתְנִין לַיָּדַיִם, לֹא בְדָפְנוֹת הַכֵּלִים, וְלֹא בְשׁוּלֵי הַמַּחַץ, וְלֹא בִמְגוּפַת הֶחָבִית. וְלֹא יִתֵּן לַחֲבֵרוֹ בְחָפְנָיו, מִפְּנֵי שֶׁאֵין מְמַלְּאִין וְאֵין מְקַדְּשִׁין וְאֵין מַזִּין מֵי חַטָּאת וְאֵין נוֹתְנִים לַיָּדַיִם אֶלָּא בִכְלִי. וְאֵין מַצִּילִין בְּצָמִיד פָּתִיל אֶלָּא כֵלִים, שֶׁאֵין מַצִּילִין מִיַּד כְּלִי חֶרֶשׂ אֶלָּא כֵלִים: \n",
+            "הַמַּיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת הַבְּהֵמָה, בְּכֵלִים, פְּסוּלִים. וּבְקַרְקָעוֹת, כְּשֵׁרִים. נָפַל לְתוֹכָן דְּיוֹ, קוֹמוֹס, וְקַנְקַנְתּוֹם וְנִשְׁתַּנּוּ מַרְאֵיהֶן, פְּסוּלִין. עָשָׂה בָהֶם מְלָאכָה אוֹ שֶׁשָּׁרָה בָהֶן פִּתּוֹ, פְּסוּלִין. שִׁמְעוֹן הַתִּמְנִי אוֹמֵר, אֲפִלּוּ נִתְכַּוֵּן לִשְׁרוֹת בָּזֶה וְנָפַל לַשֵּׁנִי, כְּשֵׁרִים: \n",
+            "הֵדִיחַ בָּהֶם אֶת הַכֵּלִים אוֹ שֶׁמִּחָה בָהֶם אֶת הַמִּדּוֹת, פְּסוּלִים. הֵדִיחַ בָּהֶם כֵּלִים מוּדָחִים אוֹ חֲדָשִׁים, כְּשֵׁרִים. רַבִּי יוֹסֵי פוֹסֵל בַּחֲדָשִׁים: \n",
+            "הַמַּיִם שֶׁהַנַּחְתּוֹם מַטְבִּיל בָּהֶם אֶת הַגְּלֻסְקִין, פְּסוּלִים. וּכְשֶׁהוּא מֵדִיחַ אֶת יָדָיו בָּהֶן, כְּשֵׁרִים. הַכֹּל כְּשֵׁרִים לִתֵּן לַיָּדַיִם, אֲפִלּוּ חֵרֵשׁ שׁוֹטֶה וְקָטָן. מַנִּיחַ חָבִית בֵּין בִּרְכָּיו וְנוֹטֵל. מַטֶּה חָבִית עַל צִדָּהּ וְנוֹטֵל. וְהַקּוֹף נוֹטֵל לַיָּדַיִם. רַבִּי יוֹסֵי פוֹסֵל בִּשְׁנֵי אֵלּוּ: \n"
+        ],
+        [
+            "נָטַל לְיָדוֹ אַחַת מִשְּׁטִיפָה אַחַת, יָדוֹ טְהוֹרָה. לִשְׁתֵּי יָדָיו מִשְּׁטִיפָה אַחַת, רַבִּי מֵאִיר מְטַמֵּא, עַד שֶׁיִּטֹּל מֵרְבִיעִית. נָפַל כִּכָּר שֶׁל תְּרוּמָה, טָהוֹר. רַבִּי יוֹסֵי מְטַמֵּא: \n",
+            "נָטַל אֶת הָרִאשׁוֹנִים לְמָקוֹם אֶחָד, וְאֶת הַשְּׁנִיִּים לְמָקוֹם אַחֵר, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה עַל הָרִאשׁוֹנִים, טָמֵא, וְעַל הַשְּׁנִיִּים, טָהוֹר. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים לְמָקוֹם אֶחָד, וְנָפַל כִּכָּר שֶׁל תְּרוּמָה, טָמֵא. נָטַל אֶת הָרִאשׁוֹנִים וְנִמְצָא עַל יָדָיו קֵיסָם אוֹ צְרוֹר, יָדָיו טְמֵאוֹת, שֶׁאֵין הַמַּיִם הָאַחֲרוֹנִים מְטַהֲרִים אֶלָּא הַמַּיִם שֶׁעַל גַּבֵּי הַיָּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כֹּל שֶׁהוּא מִבְּרִיַּת הַמַּיִם, טָהוֹר: \n",
+            "הַיָּדַיִם מִטַּמְּאוֹת וּמִטַּהֲרוֹת עַד הַפֶּרֶק. כֵּיצַד. נָטַל אֶת הָרִאשׁוֹנִים עַד הַפֶּרֶק, וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק, וְחָזְרוּ לַיָּד, טְהוֹרָה. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק וְחָזְרוּ לַיָּד, טְמֵאָה. נָטַל אֶת הָרִאשׁוֹנִים לְיָדוֹ אַחַת וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לִשְׁתֵּי יָדָיו, טְמֵאוֹת. נָטַל אֶת הָרִאשׁוֹנִים לִשְׁתֵּי יָדָיו וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לְיָדוֹ אַחַת, יָדוֹ טְהוֹרָה. נָטַל לְיָדוֹ אַחַת וְשִׁפְשְׁפָהּ בַּחֲבֶרְתָּהּ, טְמֵאָה. בְּרֹאשׁוֹ אוֹ בַכֹּתֶל, טְהוֹרָה. נוֹטְלִין אַרְבָּעָה וַחֲמִשָּׁה זֶה בְצַד זֶה אוֹ זֶה עַל גַּבֵּי זֶה, וּבִלְבַד שֶׁיְּרַפּוּ שֶׁיָּבֹאוּ בָהֶם הַמָּיִם: \n",
+            "סָפֵק נַעֲשָׂה בָהֶם מְלָאכָה סָפֵק לֹא נַעֲשָׂה בָהֶם מְלָאכָה, סָפֵק יֵשׁ בָּהֶם כַּשִּׁעוּר סָפֵק שֶׁאֵין בָּהֶם כַּשִּׁעוּר, סָפֵק טְמֵאִים סָפֵק טְהוֹרִין, סְפֵקָן טָהוֹר, מִפְּנֵי שֶׁאָמְרוּ, סְפֵק הַיָּדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. רַבִּי יוֹסֵי אוֹמֵר, לִטָּהֵר, טָמֵא. כֵּיצַד. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְמֵאִים, סָפֵק נָגַע סָפֵק לֹא נָגַע, הָיוּ יָדָיו טְמֵאוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, סָפֵק נָגַע סָפֵק לֹא נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים טְהוֹרִים, נָגַע בְּאַחַד מֵהֶם, סָפֵק בַּטְּמֵאָה נָגַע סָפֵק בַּטְּהוֹרָה נָגַע. הָיוּ יָדָיו טְהוֹרוֹת וּלְפָנָיו שְׁנֵי כִכָּרִים, אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בְּאַחַד מֵהֶן, סָפֵק בַּטָּמֵא נָגַע סָפֵק בַּטָּהוֹר נָגַע. הָיוּ יָדָיו אַחַת טְמֵאָה וְאַחַת טְהוֹרָה וּלְפָנָיו שְׁנֵי כִכָּרִים אֶחָד טָמֵא וְאֶחָד טָהוֹר, נָגַע בִּשְׁתֵּיהֶן, סָפֵק טְמֵאָה בַטָּמֵא וּטְהוֹרָה בַטָּהוֹר, אוֹ טְהוֹרָה בַטָּמֵא וּטְמֵאָה בַטָּהוֹר, הַיָּדַיִם כְּמוֹ שֶׁהָיוּ וְהַכִּכָּרִים כְּמוֹת שֶׁהָיוּ: \n"
+        ],
+        [
+            "הַמַּכְנִיס יָדָיו לְבַיִת הַמְנֻגָּע, יָדָיו תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, יָדָיו שְׁנִיּוֹת. כֹּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, לִהְיוֹת שְׁנִיּוֹת. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֵיכָן מָצִינוּ שֶׁהַיָּדַיִם תְּחִלָּה בְכָל מָקוֹם. אָמַר לָהֶם, וְכִי הֵיאַךְ אֶפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה אֶלָּא אִם כֵּן נִטְמָא גוּפוֹ, חוּץ מִזֶּה. הָאֳכָלִין וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִין, מְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָת לִפְנֵי אַבָּא, אָמְרָה לוֹ, נִכְנְסוּ יָדַי לַאֲוִיר כְּלִי חֶרֶשׂ. אָמַר לָהּ, בִּתִּי, וּבַמֶּה הָיְתָה טֻמְאָתָהּ, וְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ. אָמְרוּ חֲכָמִים, מְבֹאָר הַדָּבָר. אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדָיִם: \n",
+            "כֹּל הַפּוֹסֵל אֶת הַתְּרוּמָה, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת. הַיָּד מְטַמְּאָה אֶת חֲבֶרְתָּהּ, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֵין שֵׁנִי עוֹשֶׂה שֵׁנִי. אָמַר לָהֶם, וַהֲלֹא כִתְבֵי הַקֹּדֶשׁ שְׁנִיִּים מְטַמְּאִין אֶת הַיָּדַיִם. אָמְרוּ לוֹ, אֵין דָּנִין דִּבְרֵי תוֹרָה מִדִּבְרֵי סוֹפְרִים, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי תוֹרָה, וְלֹא דִבְרֵי סוֹפְרִים מִדִּבְרֵי סוֹפְרִים: \n",
+            "רְצוּעוֹת תְּפִלִּין עִם הַתְּפִלִּין, מְטַמְּאוֹת אֶת הַיָּדַיִם. רַבִּי שִׁמְעוֹן אוֹמֵר, רְצוּעוֹת תְּפִלִּין אֵינָן מְטַמְּאוֹת אֶת הַיָּדַיִם: \n",
+            "גִּלָּיוֹן שֶׁבַּסֵּפֶר, שֶׁמִּלְּמַעְלָן וְשֶׁמִּלְּמַטָּן שֶׁבַּתְּחִלָּה וְשֶׁבַּסּוֹף, מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁבַּסּוֹף אֵינוֹ מְטַמֵּא, עַד שֶׁיַּעֲשֶׂה לוֹ עַמּוּד: \n",
+            "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n"
+        ],
+        [
+            "בּוֹ בַיּוֹם נִמְנוּ וְגָמְרוּ עַל עֲרֵבַת הָרַגְלַיִם, שֶׁהִיא מִשְּׁנֵי לֻגִּין וְעַד תִּשְׁעָה קַבִּין שֶׁנִּסְדְּקָה, שֶׁהִיא טְמֵאָה מִדְרָס. שֶׁרַבִּי עֲקִיבָא אוֹמֵר, עֲרֵבַת הָרַגְלַיִם כִּשְׁמָהּ:  ",
+            "בּוֹ בַיּוֹם אָמְרוּ, כָּל הַזְּבָחִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת בְּכָל זְמַן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הָאָשָׁם. הַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבְּלַנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנ��ֶאֱכָלִין שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים לְשֵׁם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. לֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:  ",
+            "בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית:  ",
+            "בּוֹ בַיּוֹם בָּא יְהוּדָה, גֵּר עַמּוֹנִי, וְעָמַד לִפְנֵיהֶן בְּבֵית הַמִּדְרָשׁ. אָמַר לָהֶם, מָה אֲנִי לָבֹא בַקָּהָל. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, אָסוּר אָתָּה. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, מֻתָּר אָתָּה. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (דברים כג), לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' גַּם דּוֹר עֲשִׂירִי וְגוֹ'. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (ישעיה י), וְאָסִיר גְּבוּלֹת עַמִּים וַעֲתוּדוֹתֵיהֶם שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים. אָמַר לוֹ רַבָּן גַּמְלִיאֵל, הַכָּתוּב אוֹמֵר (ירמיה מט), וְאַחֲרֵי כֵן אָשִׁיב אֶת שְׁבוּת בְּנֵי עַמּוֹן, וּכְבָר חָזְרוּ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, הַכָּתוּב אוֹמֵר (ירמיה ל ג), וְשַׁבְתִּי אֶת שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה, וַעֲדַיִן לֹא שָׁבוּ. הִתִּירוּהוּ לָבֹא בַקָּהָל:  ",
+            "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ:  ",
+            "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם:  ",
+            "אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם מְטַהֲרִים אֶת הַנִּצּוֹק. אוֹמְרִים הַפְּרוּשִׁים, קוֹבְלִין אָנוּ עֲלֵיכֶם, צְדוֹקִים, שֶׁאַתֶּם מְטַהֲרִים אֶת אַמַּת הַמַּיִם הַבָּאָה מִבֵּית הַקְּבָרוֹת. אוֹמְרִים צְדוֹקִין, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, שׁוֹרִי וַחֲמוֹרִי שֶׁהִזִּיקוּ, חַיָּבִין. וְעַבְדִּי וַאֲמָתִי שֶׁהִזִּיקוּ, פְּטוּרִין. מָה אִם שׁוֹרִי וַחֲמוֹרִי, שֶׁאֵינִי חַיָּב בָּהֶם מִצְוֹת, הֲרֵי אֲנִי חַיָּב בְּנִזְקָן. עַבְדִּי וַאֲמָתִי, שֶׁאֲנִי חַיָּב בָּהֶן מִצְוֹת, אֵינוֹ דִין שֶׁאֱהֵא חַיָּב בְּנִזְקָן. אָמְרוּ לָהֶם, לֹא. אִם אֲמַרְתֶּם בְּשׁוֹרִי וַחֲמוֹרִי, שֶׁאֵין בָּהֶם דַּעַת, תֹּאמְרוּ בְּעַבְדִּי וּבַאֲמָתִי, שֶׁיֵּשׁ בָּהֶם דָּעַת. שֶׁאִם אַקְנִיטֵם, יֵלֵךְ וְיַדְלִיק גְּדִישׁוֹ שֶׁל אַחֵר וֶאֱהֵא חַיָּב לְשַׁלֵּם:  ",
+            "אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק:  "
+        ]
+    ],
+    "versions": [
+        [
+            "Torat Emet 357",
+            "http://www.toratemetfreeware.com/index.html?downloads"
+        ]
+    ],
+    "heTitle": "משנה ידים",
+    "categories": [
+        "Mishnah",
+        "Seder Tahorot"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Mishnah"
+    ]
+}