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json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Bekhor Shor",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
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+                [],
+                [],
+                [
+                    "<b>the sixth day.</b> In all of them it only said, \"day one\", \"second day\", except for sixth day and seventh day, about which it said <b>the</b> sixth day and <b>the</b> seventh day. This is because they are singled out, because when Moshe our teacher wrote the Torah to Yisra'el, when he reached sixth day he said to them, \"This is the sixth day on which the Holy Blessed One gives you double rations\", and when he reached Shabbat he said to them, \"And this is the seventh day which the Holy Blessed One commanded to honour it and to keep it. And you can also see this in the rivers (Bereishit 2:11-14) - in each of them the text states \"it goes to such a place\", since they [Yisra'el] didn't know their courses, it explains which place. But when it gets to the Euphrates (Bereishit 2:14) it only says \"is the Euphrates\" - that I said to you its area of the land of Yisra'el, as it says \"until the great river, the river Euphrates, shall be its borders\" (Yehoshua 1:4). And so here it says \"the sixth; the seventh\" that are explained to you in another place."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>For on the day you eat from it, you will certainly die:</b> Meaning to say, know that your end will be to die. You will certainly die, such that you will not be saved from death at the time of [your] end. But He did not say that he would die on that day.\n"
+                ]
+            ],
+            [
+                [
+                    "<b>The serpent was more cunning:</b> It spoke to the woman with wisdom and slyness.",
+                    "<b>Did God really say, etc.:</b> Meaning to say, \"Even though this garden is so beloved before the Holy One, blessed be He, such that He brought rivers to water it and commanded Adam to guard it - did He really say not to eat from its fruit?\" The woman said to it, \"'From the fruit of the trees of the Garden we may eat' (Genesis 3:2), and He did us [another] goodness: For he only prevented us from the tree of knowledge for our [own] good, lest we die. As He did not want to hurt us, since it is poison.\" He said to her, \"Fool! He did not intend it for your good, it is not poison and you will not surely die if you eat from it. Rather He intended it for your detriment. As it is so good that He does not want you to eat from it. For if you eat from it, you will become wise and sly and you will become like the angels, to distinguish between good and evil, to be wise and sly and no mystery will baffle you. But He does not want you to reach the category of angels.\""
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The woman saw that the tree was good for food:</b> She began to observe it. She said, \"How beautiful is this fruit; how sweet is its smell - it is certainly not like poison. Yet the Holy One did not command us not to eat from it for nothing.\" And the tree was desirable to her to contemplate; as she desired it, in order to contemplate. She said, \"It appears that the serpent is speaking truth.\" So she ate it and gave it to her husband. And immediately slyness, pride, coarseness, jealousy, competition, covetousness and malice entered into them; to entrap and flatter, and to carry on in the dark, to rob and to steal. And they quickly began to say, \"It is a disgrace for creatures like us to be 'baring buttocks' and revealing our nakedness.\" They made loincloths for themselves to cover their nakedness and they went out of the Garden to the breeze of the day, a place that there were no trees blocking the wind. As this is the way of thieves, to distance themselves from the the place in which they stole; meaning to say, \"I was not even there.\" But while they were there sitting in the breeze of the day, they heard the 'voice of the Lord marching in the tops of the <i>baca</i> trees.' They said, \"Behold the Master of the Garden has come\"; so they were afraid and trembling - as is the way of a thief - and they hid. And that is the meaning of (Genesis 3:8), <b>They heard the voice of the Lord God moving in the Garden to the breeze of the day</b> - as they were there. Know that \"to the breeze of the day,\" is referring to Adam. As it is written after it, <b>and the man and his wife hid themselves [...] among the trees of the Garden</b> - implying that at first, they were not in the Garden."
+                ],
+                [],
+                [],
+                [
+                    "He said to him, <b>\"Where are you?</b>\" For this is the way of the Holy One, to speak like people to [other] people."
+                ],
+                [
+                    "He said, \"It was since, <b> I heard Your voice in the Garden, and I was afraid because I was naked, etc.\":</b> He was afraid, lest He would ask him, \"Why did you hide to escape,\" and He would become aware about his theft. Hence he gave Him a reason beforehand."
+                ],
+                [
+                    "The Holy One said to him, \"From your words, you are caught! How many times did I come to you and you were not concerned that you were naked.\" As it is written above (Genesis 2:25), \"The two of them were naked.\" \"But now you are concerned? <b>Who told you that you were naked?</b>\" As only something that is fit for clothing, but does not have any, is called naked. It is not customary to say that a beast is naked, since it is not fit for clothing. For it is covered with the covering that is fit for it. And even great people who wear inferior clothing call themselves naked, because they do not have clothes that are fit for them. \"And you also call yourself, naked\" - meaning to say, that you are fit for clothes. \"Who told you that you are fit for clothes? <b>From the tree whereof, etc.</b>\""
+                ],
+                [
+                    "Once he saw that one cannot cover up before the One that knows all secrets, he confessed against his will and said, \"The iniquity is not upon me, but rather upon the woman.\" The woman said, \"The iniquity is upon the serpent.\" As this is the way of thieves - when they are caught, they give away one another. The serpent did not find an answer, for we do not [allow] an inciter to make a claim - as our Rabbis said (Sanhedrin 29a): As even though they should not have listened to him - for [in a case of] the words of the teacher and the words of the student, to whom does one listen - nevertheless, he should not have entrapped [them], as they transgressed the commandment of the Creator. And they all confessed that they transgressed - as the Holy One said to Adam, \"<b>Because you listened to the voice of your wife,</b> (Genesis 3:17) more than [to] My voice.\" And all the more so, the woman should not have listened to the serpent, who was not her friend and advisor. Hence Scripture said to Adam, \"Because you listened to the voice of your wife\"; whereas it did not say to the woman, \"Because you listened to the voice of the serpent.\" As it an a fortiori argument, so there is no need [to say it]. And the Holy One, blessed be He, began to curse them in the way that they did the transgression: The snake that started was cursed first, and Adam afterwards."
+                ],
+                [],
+                [
+                    "<b>On your belly shall you crawl:</b> It is the way for people that give evil counsel to each other, to have them separated from one another. Hence He said to the serpent, \"'On your belly shall you crawl' - such that your mouth be placed on the land, whereas she will be erect, so that you will not have a place in which to take counsel with her. <b>And dust shall you eat all the days of your life:</b> Given that your mouth will be on the land, you will eat it against your will. <b>And enmity will I put (Genesis 3:15):</b>\" This too is a distancing. "
+                ],
+                [],
+                [
+                    "<b>And to the woman He said,</b> \"How many evils have you caused yourself! Until now you didn't need to bear children, because you were not [destined] to die. But from now on, you will need to bear children, because you will surely die. If you don't give birth, the world will dissolve, since you will die. So therefore, 'I will increase [...] your pregnancy' - and that is 'your pain' - because 'in pain will you bear children.' For how much pain is there with children: The pain of pregnancy, the pain of birth and the pain of raising [them]. And don't fool yourself to say, 'I'll nullify the commandment of being fruitful, just as I nullified the commandment of the tree of knowledge, such that I won't sleep with my husband.'\" That is why it is written, <b>your longing will be for your husband</b> - that you will desire him. And if you say, \"I will conquer my impulse because of the pain\" - it is hence stated <b>and he will rule over you,</b> so he will take you against your will."
+                ],
+                [
+                    "<b>And to Adam he said,</b> \"Given that you have eaten from the tree and the evil impulse has entered so greatly into you, there is no protection [from you] besides the knife.\" As if man was not afraid of death, he would rob, extort, abuse and destroy the world because of the evil impulse. Therefore He penalized him with death; and also [with] exertion, which 'causes iniquity to be forgotten.'",
+                    "And that blessing that He blessed them on the sixth day, saying, \"Be fruitful and multiply\" (Genesis 1:28), was after they were corrupted, such that reproduction was necessary. Know [that it is so], as it is written [there], \"fill the earth and subdue it.\" And if it was before they were corrupted, He should have said, \"fill the Garden,\" since that is where they resided before [this]. Rather that blessing was after they were corrupted, but it was  written with the creation [earlier nevertheless]."
+                ],
+                [],
+                [],
+                [
+                    "<b>Because she was the mother of all the living:</b> And even though she was not the mother of the animals and the beasts, \"mother\" implies an expression of [being] a matron, as in (Judges 5:7), \"I arose, a mother in Israel.\" And \"father\" is likewise an expression of lordship and authority, as in (Genesis 4:21), \"the father of all who handle the lyre.\""
+                ],
+                [
+                    "<b>Garments of skins:</b> That is to say, garments for the skin of their flesh; as no beast had yet been flayed. And likewise did Onkelos translate [it]."
+                ]
+            ],
+            [
+                [],
+                [],
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+                [],
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+                [],
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+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And Lemech said to his wives</b> - the explanation of Rav Yosef Karo of blessed memory: since Lemech married two wives first, they would fight and envy one another and each would anger her rival, and they would make a cacophony. He said to them, \"What is my sin above all men that there is no peace in my house?! No [peace] in eating, nor in drinking, nor in lying down, nor in arising - have I killed people, or strangled babies, that this thing should happen to me which never happened to any person?! And now, look, I'm dying at your hands! I can't bear all of this! But the Holy Blessed One will exacted payment for this! For Kayin who sinned, God said God would take revenge seventy times -- all the more so God should take revenge for me seventy-seven!\" And this comes to teach us that man shouldn't have many wives, because that's trouble and strife. And it seems to me that in those days they were far-seeing and wise, and they knew a flood would come in the days of Lemech, for you don't find genealogies for the children of Lemech because they would drown in the flood. The wives of Lemech heard this and wanted to separate from Lemech. They said, \"Why should we birth for vanity, and suffer the pain of pregnancy and birth and child-rearing?\" And he said to them and comforted them, \"Don't believe that the Holy Blessed One would do this, for have I killed a man or strangled youths, that this should happen to me and my children should be drowned? The Holy Blessed One took pity on Kayin - should They not do this all the more so for me?\" And he seduced them with words until he had offspring from them, and it seems to me that this is why these children of Lemech learnt these crafts, since they weren't blessed in agriculture because of the curse of Kayin in their youth, and regarding this matter it was explained by Targum Onkelos."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>But (ach) your blood of your lives will I require:</b> Because it permitted to spill the blood of beasts, it forbade the spilling of the blood of man, even one's own blood. [This is] so that they will not say, \"Is it not that [since] the blood of a beast is permitted for us to spill because they live through us, [so] too a man who lives through himself should be permitted to kill himself? Hence it is stated, \"of your lives I will require\"..."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And it will be a sign of the covenant between Me and you\". A symbol and a sign that I am the Master and you are my servants, and the sign is sealed in a private place that will not be seen. The reason for this is so that the (non-Jewish) nations of the world won't say that the Jews are blemished (\"ba'alei mumin\"). And since the Holy One, Blessed be He, commanded men and not women, we learn that the place of manhod (\"makom zachrut\") was where God commanded to seal the covenant. And the blood of niddah that women guard, and tell their openings to their husbands, this is to them the blood of the covenant (\"dam brit\")."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>God has made laughter for me:</b> Meaning to say that is why jis name is called Yitzchak - since people will laugh (<i>yitzchaku</i>) at me, saying, \"Have you seen Sarah, she gave birth at 90 years, and she began now to [...].\""
+                ],
+                [
+                    "<b>Who would have declared to Avraham:</b> Meaning to say, who would have said to Avraham that this thing occurred - that Sarah nursed children? No one would have said this to him, since he would not have believed [it] and [the speaker] would have been in his eyes, like a joker.  "
+                ],
+                [],
+                [],
+                [
+                    "<b>For the son of this maidservant shall not inherit:</b> Meaning to say, it is not right that the son of the maidservant inherit with my son. And therefore I do not want that he should live here, lest he should say after our death, \"I am also the son of Avraham,\" and come to inherit."
+                ],
+                [
+                    "<b>And this thing was very bad:</b> Meaning to say, it was difficult in his eyes about Hagar, but it was very difficult for him about his son. Therefore He said to him (Genesis 21:12), \"Do not let it be bad in your eyes concerning the youth and concerning your maidservant.\""
+                ],
+                [
+                    "<b>For it is through Yitzchak that your seed will be called:</b> Your main seed is Yitzchak; that seed about which He said, \"to you and to your seed will I give this land\" (Genesis 13:15)."
+                ],
+                [],
+                [
+                    "<b>He placed on her shoulder</b> the skin [of water] and the bread; but the child [he placed] into her hands, since he was fourteen.  "
+                ],
+                [
+                    "<b>And she cast the child:</b> From [the time] when he fainted from thirst, she began to carry him."
+                ],
+                [],
+                [
+                    "<b>An angel of God from heaven:</b> Angels that appear to people on the earth are in the image of people; it is not known that they are angels, as it is not the way of the Holy One, blessed be He, to reveal [them]. But it is known that the one that is speaking from the heaven is an angel [and not God], since he said, \"because God has heard the voice of the youth\"; and he did not say, \"I heard.\""
+                ],
+                [],
+                [],
+                [
+                    "<b>Archer (lit., One who draws [<i>roveh</i>] the bow):</b> One who draws is one who pulls. It is as [in], \"They made him bitter and they shot (<i>robu</i>)\" (Genesis 49:23); and as [in], \"His archers (<i>rabav</i>) surrounded me.\" <b>A bow:</b> [This means] with a bow. And some say <i>roveh</i> is like, a youth. It is like, \"The youths <i>rovim</i> will get their answer\" (Chullin 20a); and like \"the youth,\" is <i>ravia</i> in the Targum (Aramaic translation of the Bible). Meaning, a youth that is a master of the bow."
+                ]
+            ],
+            [
+                [
+                    "<b>After these events:</b> In which Avraham was made a minister and leader, and the kings made a pact with him.",
+                    "<b>God tested Avraham:</b> He brought him to a test, such that the Accuser (Satan), the prosecutor and the litigator could not say about him, \"Does Avraham fear for nothing; did He not protect him and protect everything he has; and even the kings make a pact with him\" - in the way that he said [it] about Iyov (Job 1:9-10). So He requested something from him that was more beloved to him than his body and his money. And [it could not be challenged] because he did not prevent it and he did not [even] argue, saying, \"Did You not say to me, 'For it is through Yitzchak that your seed will be called,' and now You say to slaughter him and to burn him; and would it not be enough if he would be slaughtered by others, such that I could grind my teeth at him, that You rather tell me to kill him with my hands?\" And it is since he did not think any of this at all, but rather had confidence in the commandment of the Holy One. "
+                ],
+                [
+                    "<b>And bring him up as a burnt-offering:</b> The Holy One muted His words. So Avraham thought that He commanded him to slaughter him and to completely incinerate him. Hence he brought wood, fire and a knife with him, whereas He only commanded to bring him up on top of the altar. And from when he brought him up, he had finished and fulfilled the commandment of the Holy One. [And there is someone who explains, <i>nisa</i>, is that He raised him and lifted him and made him known to the world, how important he is. It is like, \"raise up (<i>nesa</i>) over us the light of Your countenance\"; and like, \"And He will raise a banner (<i>nasa nes</i>).\" For a banner is a big thing. This is the (correct) version.]  ",
+                    "<b>Which I will tell you:</b> And afterwards, He explained to him where it was; as it explains (Genesis 22:3), \"which God had told him.\" Hence, He told him where it was. And because of that, he recognized the place from afar (Genesis 22:4), since He already explained [it] to him."
+                ],
+                [
+                    "<b>Avraham awoke early in the morning:</b> To saddle his donkey, as he was alacritous and driven to do the will of his Maker."
+                ],
+                [],
+                [
+                    "<b>Remain here with the donkey:</b> As he did not want to bring them, so that they would not prevent him from slaughtering his son."
+                ],
+                [],
+                [],
+                [
+                    "<b>God will see to the lamb for Him, my son:</b> Meaning, my son [will be the lamb for the burnt-offering]. He said to him a matter with two meanings. For he said to him, the [other] one according to his understanding - [its] meaning was like one saying, \"My son, the Holy One will see to the lamb for Him.\" But our Rabbis say (Bereishit Rabbah 56:4) that Yitzchak understood, and nevertheless, \"the two of them went together\" -  with the same mind to fulfil the will of the Creator."
+                ],
+                [],
+                [],
+                [
+                    "<b>And an angel of God called to him from the Heavens:</b> And even though he was speaking in the [manner] of the Divine Presence - as he said, \"and you have not withheld your son [...] from Me\" (Genesis 22:12), it is since in every place when the messenger of the Omnipresent would speak, it is as if the Holy One would speak. And the end shows that it was an angel - as the second time, he said (Genesis 22:16), \"'I have sworn by Myself,' declares the Lord.\""
+                ],
+                [
+                    "<b>Do not stretch out your hand against the lad:</b> For you have already done the commandment. As He only commanded you to bring him up, and you brought him up over the wood. ",
+                    "<b>For now I know:</b> It is [God's] way to speak like the speech of people. For He knows the hearts of people from the beginning. [So this is] meaning to say, I made Myself to be as if I did not know and now I know. [This was] to make it known to all, so no prosecutor will be able to prosecute you any more."
+                ],
+                [
+                    "<b>And he saw; and behold, a ram:</b> And he nevertheless would not have taken it, as he was afraid lest another person lost it; and he would not extend his hand [to take the property] of others. But \"after it was caught in the thicket by its horns,\" he knew that it was a sign to him that he should take it and that it was stuck there for his sake. So he went and took it."
+                ],
+                [
+                    "<b>The Lord will see:</b> Meaning, He will see this place and remember the deed.",
+                    "<b>As it is said this day:</b> Among people when they speak about this mountain, [one] will ask [the other], \"What mountain are you saying?\" And he will answer that its name is, He will see. As this is what Avraham called it.  "
+                ],
+                [],
+                [
+                    "<b>And did not withhold your only [son]:</b> You brought up your only son before Me, and you planned to reduce your seed. But I will give you, \"and I shall surely increase your seed\" (Genesis 22:17)."
+                ]
+            ],
+            [
+                [
+                    "<b> And the life of Sarah </b> It is not the [usual] way to record the deaths of women, even righteous ones, unless it is by means of a deed. For behold we find only Sarah, Rachel, and Devorah -- Rivka's wetnurse -- and Miriam on the withdrawal of the well. Sarah's death is mentioned since she makes known to us how the grave was acquired with riches (and this is one of the tests [of Avraham]). Devorah's death is mentioned to make known how the name of the place is called Alon-Bachut. Rachel's death is mentioned to teach why she is not buried in Ma'arat haMachpela. And why is it that their years are not numbered, except for Sarah? Since she is the most important of them all. "
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
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+                [],
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+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>On behalf of his wife</b>. The main part of Isaac's prayer was for his wife. He was not afraid, for himself, since if he was not built up through her he would be built up through another -- for behold God had promised (lit. \"made him trust\" [?]) to Avraham \"to your seed I will give this land\", and said to Yitzchak that he would call him seed. For this Yitzchak trusted for himself, but he wished to be built up from Rivkah."
+                ]
+            ],
+            [],
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+            [
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+                [],
+                [],
+                [],
+                [],
+                [
+                    "It is to be a commemoration for them that their forefather fought with the angel, and [the latter] could not subdue him. And so [the angel] pressed him on the hollow of his thigh, in the place where there is the the sciatic nerve. And it is a commemoration of glory and greatness."
+                ]
+            ],
+            [],
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+                [],
+                [
+                    "<b>And Midianite men passed</b> There are commentaries that the Midianites heard him screaming in the pit, and brought him up, and kidnapped him, and sold him to Yishmaelites for twenty pieces of silver, and made a  great profit from this since they hadn't spent anything on him. The Yishmaelites then brought him down to Egypt, and what it says at the end of the parsha, \"<b>And the Midianites sold him to Egypt...</b>\" (Bereishit 37:36), is that they sold him <i>in order to</i> bring him down to Egypt, and this is not just lies! For behild, it's written there \"to Potifar\", and further, that in that place it's difficult why he didn't reveal himself. And also, there is one who says Madanim [מדנים] and Midaynim [מדיינים], [called this] for the name of the cargo that they carry, such as in Iyov 38:31 \"<b>Can you bind the cords [<i>ma'adnot</i>; מַעֲדַנּוֹת] of the Pleiades?</b>\", or I Samuel 15:32 \"<b>And Agag came to him in chains [<i>ma'adnot</i>; מַעֲדַנּוֹת]</b>\". And sometimes the <i>ayin</i> is omitted, for it's usual to omit the letters <i>alef, chet, hey</i> and <i>ayin</i>. For example, <b>\"and laid in wait [<i>vayarev</i>, וַיָּרֶב] in a valley\"</b> (I Samuel 15:5), which is like <i>vaye'arev</i> ויארב. And so too is explained <b>\"sitters on couches [<i>midin</i>, מִדִּין]</b>\" (Shoftim 5:10), that it's like on the cargo which is bound. And all of this isn't worth anything to me, but it was one people, as I have explained, just as they call us sometimes <i>Yehudim</i> and sometimes <i>Yisra'elim</i> and sometimes <i>Yeshurun</i>. And the truth is that his brothers sold him, as he said to them \"<b>that have sold me here</b>\" (Bereishit 45:4), and [the merchants?] caused them to swear, as I have explained, and made from them great profit, like a man who sells his field because of its poor quality, for they would give of their own that someone would distance it from them, for in they end they hated him with a hatred."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>To shear his flock</b>. At the time that they sheared their flocks, they would rejoice and hold feasts, as is written of Avshalom and Naval. And when a person is joyous, their sexual urges overcome them, and so she chose shearing-time. And she did this licitly, because before the giving of the Torah all relatives could perform <i>yibum</i>, even the father of the deceased. And since Shelah hadn't performed <i>yibum</i>, it fell to Yehuda. And when the Torah was given and the law renewed [תתנה תורה ונתחדשה הלכה], that only the paternal brothers of the deceased perform <i>yibum</i>. Even so, after the giving of the Torah, it was customary [to perform <i>yibbum</i>] even for other relatives who are permitted to her, in addition to brothers, just as Bo'az did to Rut."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The cult prostitute</b> [<i>hakedeisha</i>; הקדשה]. A woman available/prepared for sex, as in \"purify yourselves [<i>hitkadshu</i>; התקדשו] for tomorrow\" (Bamidbar 11:18)."
+                ]
+            ],
+            [
+                [],
+                [
+                    "<b>And the Eternal was with Yosef</b> that he didn't become sullied by the non-Jews with whom he travelled. A metaphor: it's like an animal-driver who brought twelve camels loaded with jugs of wine. One of them entered the shop of a non-Jew, and the animal-driver left the eleven and entered the non-Jew's house [to pursue the stray twelfth]. [Someone] said to the animal-driver, \"Why did you leave the eleven and pursue the one?\" The animal-driver responded, \"Those that are on the path need no guarding at all, for no-one will libate the wine they carry [making it unsuitable for Jews to drink]. But this one needs guarding, so that no non-Jew will libate its wine.\" And so, <b>the Eternal was with Yosef</b>, who had entered amongst the non-Jews - [this is from] Rabbi Ovadiah, may the memory of the righteous be a blessing. And so too with <b>\"May the Eternal our God be with us\"</b> (Malachim Alef 8:57) - since we are exiled amongst the non-Jews. הגה\"ה."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And recognised them</b>. Because he was searching for them, if they came because of the famine, since it's the way of the patriarchs to come to Egypt because of the famine. See for example \"And there was famine in the land, and Avram descended Egyptwards\" (Bereishit 12:1), and so too with Yitzchak until the Holy Blessed One said to him \"Don't descend Egyptwards\" (Bereishit 26:2). And they weren't looking for him and thinking he would be king! And my teachers have explained that the brothers had beards when they sold him, and now were unchanged, but Yosef didn't have a beard and had since grown one, so he looked different.",
+                    "<b>And made himself strange to them</b>. He thought, if I reveal myself to them immediately, since they are embarassed to have sold their brother and pained their father, they will say to me \"silence! You're already under oath not to reveal us.\" And he said to them \"harshly\" (Bereishit 42:7), \"you are spies\" (Bereishit 42:9)! And he pushed them off until they brought him Binyamin, and put the goblet in his pack, and told a servant to delay them. And when he saw that, under pressure, they were afraid to sin against their father, he revealed himself, for then he knew that against their will they themselves revealed that they wouldn't hold Binyamin back. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "It comes to explain when the monarchy will come to him. And he said, \"It should not come to your heart that you will be in poverty until the time of your monarchy, 'as the sceptre and rulership will not depart from you,' as they will always consider you great... ...",
+                    "And you will legislate decreed commands upon others; meaning to say, until Shiloh comes, you will be an officer and ruler. But when Shiloh comes, you will be a king. As when the day comes for Shiloh to be destroyed, the monarchy of the House of David will sprout\"; as it is written (Psalms 78:60, 67, 70), \"He forsook the tabernacle of Shiloh... And He rejected the tent of Joseph... And He chose David,\" and Jerusalem which He selected. Hence the monarchy of the House of David is dependent upon the coming of the day of Shiloh. And Jacob announced to him that he will be king then. But [even] until the coming of Shilo, he would not be in lowliness. It is however as it is written (I Chronicles 12:39) [and all of Israel] \"came to Hebron to make David king...\""
+                ]
+            ]
+        ],
+        "Exodus": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>And strike the dust of the earth and it will be as lice.</b> It seems to me that these are the black lice they call <i>pedoux</i> because it is their manner to come from the dust, while the lice they call <i>puce</i> only come from human sweat. And it was the manner of the plagues to come from their place of generation — frogs from the river, and rain and hail from the sky, and such with all of them, and accordingly these lice must generate from the dust, and maybe there were many kinds of worms and <i>pedoux</i> and other midges whose generation is from the dust."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "1. AND IT WAS WHEN HE SENT, LED. He directed them as in (Exodus 32:34): \"Go, lead the people...\" and as in (Job 38:32) \"and lead the Ursa Major (\"Great Bear\") with her sons?\"",
+                    "2. ALTHOUGH IT WAS NEARER: as we found with Isaac, when he would want to go to Egypt by the way of the land of the Philistines, as it is written: \"And Isaac came to Abimelech, king of the Philistines in Gerar and then the Holy One said to him: 'Do not go down to Egypt' --perhaps that he would want to go that way.",
+                    "3. LEST THE PEOPLE REGRET: that they had left [Egypt].",
+                    "4. WHEN THEY SEE WAR: Pharoah's war that if they would not go by the way of the Red Sea and they drowned there, they would have pursued after them on a path where there is no sea. But if they needed to fight with him on dry land, then even the Philistines would go tward them and they would have a war before them and behind them. ",
+                    "5. AND RETURN: and even though the Holy One could have struck all of them dead, the Holy One wanted to increase the miracles and wonders to dry the sea and to cross the Israelites over and to drown the Egyptians. "
+                ],
+                [
+                    "1. AND THE ISRAELITES WENT UP IN ARMS: as in (Genesis 41 [:34]) \"And he armed the land of Egypt\" when there was sustenance for them that they were sustained on the further way, for they were fed for one month from food those [reserves] that they did not ask for [food] from [15th Nisan] until 15th Iyyar."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And God showed him a piece of wood</b>. If God had wished to do this without wood, God would have been able to sweeten the water without wood. But it is God's way to do miracles according to the way of the world -- for the heretics use sweet things in a bitter thing to sweeten it. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [
+                    "1. I CARRIED YOU ALL ON THE WINGS OF EAGLES: as it is said: I raised you from to the highest heights and to the greatest greatness that I took you out from the work of slaves of slaves and I brought you with me to be servants for me that I may be the King of all Kings. And how high is the greatest that it can be for you all, that it is as if I carried you, that I lifted you all high on the wings of eagles that bloom above all [other birds]. And it might be said \"on the wings of eagles\" that the eagle carries its chicks upon its wings and they will not see anything, not from the outside or from below and not from flying from above in order that he lifts the bird above the rest of the birds and thus the Holy One made for Israel a pillar of fire before them and a cloud after them and a wall of water to their left and to their right, then they would not see anything because of the narrowness of the Mighty One. "
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "1. YOU SHALL NOT OPRESS: since he does not know the matters of the land, it is an easy thing to oppress him. ",
+                    "2. FOR YOU WERE STRANGERS. And from this law, each one should love each other, and thus this was the custom that our rabbis said three should love each other: the strangers and so on. And even though they sacrificed to other gods, since they converted, everything was forgiven by the One on Most High."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "Distance yourself from a false matter - put distance between yourself and those who speak lies, and gossipers, since on this the text already warned: 'you must not carry false rumors' (Exodus 23:1) and then 'do not bring death on those who are innocent and in the right' (Ex. 23:7) because liars cause the killing of the ones in the right and of the innocent."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>So that the sound of it is heard:</b> So that he should not come before Me like a thief tunneling in. And we learn proper conduct from this, that a person should not enter his fellow's house suddenly, lest he is doing or saying something private. But if he hears him coming, he will [be able to] hide from him.  \n"
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>These are the records of the Tabernacle, the Tabernacle of the Pact</b> -- so that you do not confuse it with another Tabernacle.",
+                    "<b>the Tabernacle of the Pact</b> this Tabernacle, the tablets of the Pact were placed in it."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And the Presence of God filled the <i>mishkan</i></b>. Like \"And the <i>mishkan</i> was filled with the Presence of God\", and so too many verses where the words are reversed, as in \"For they have come under the shade of my roof-beam\" (Bereishit 19:8), meaning, \"Regarding this, for they have come\" - and so there are many. And for the honour of Heaven the words were reversed. For if it had said \"And the <i>mishkan</i> was filled with the Presence\", it would mean that the presence were contained within the <i>mishkan</i> which held it. Now, where it is written \"And the Presence of God filled the <i>mishkan</i>\", it means that the Presence is great and the <i>mishkan</i> is contained in its midst. And so too it says \"And God called to Moshe from the tent of meeting\" (Vayikra 1:1) - every place where the cloud is, Moshe was unable to enter without being called, for then he was given permission to enter. And so too it says at the giving of the Torah, \"And Mount Sinai was all in smoke\" (Shemot 19:18), and it is written after it \"And God called Moshe to the top of the mountain, and Moshe ascended\" (Shemot 19:20). Our rabbis explained: for each word, there was [first] a \"calling\" [to Moshe] - for this is the way of the world: to call a person when one wants to speak with them, that they should know that one is speaking to them."
+                ]
+            ]
+        ],
+        "Leviticus": [
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And its innards and its legs shall be washed.</b> \"Washing\" for the innards is only written for the burnt offering. This is since the sin-offering and the guilt-offering are eaten by priests, and the wellbeing-offering is eaten by its owners -- if one wants to wash it they may! But this, the burnt-offering, comes to the table of the King, and one needs to prepare it in a respectful manner. But they are burnt outside."
+                ]
+            ],
+            [
+                [
+                    "\"And when a person brings a grain-offering\". All grain-offerings are holy of holies and a non-priest (zar) may not eat of them. And since it is the way of poor people to bring grain-offerings, it pleased the Holy Blessed One to make them (the grain-offerings) holy of holies. [This is] to show Their humility (of the Holy Blessed One), since They are a great monarch (melech gadol) and love the poor."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [
+                    "<b>And that is what God meant in saying, by My close ones I will be sanctified</b>. And an explanation is that God said this in the portion of the high priest, in Parashat Emor, where it is written concerning the high priest: (Leviticus 21:11) \"neither shall he go in to any dead body, nor defile himself for his father, or for his mother;\" and it is written, \"[he] shall not suffer the hair of his head to grow long, nor rend his clothes;\" (Leviticus 21:10). And this is, \"by My close ones I will be sanctified.\" God is honoured by the high priests -- who are God's close ones -- that no mourning practices are found among them. And in this is \"<b>And gain glory before all the people</b>\" (Leviticus 10:3); \"I will be glorified.\" And so for the children of Aharon, although they are ordinary priests, say then, since they are anointed first, behold they are like high priests today. And it is possible to explain, \"<b>this is what God meant in saying</b>\" as if to say, so thinks God: I will be revenged on these, since they are My close ones, and I will be sanctified and glorified in front of all the people, since they will learn from an <i>a fortiori</i> argument about themselves. Meaning, if God is so revenged on God's close ones when they transgress, how much more so should we fear the same. And when Aharon heard that they were the close ones of God, he was silent and was comforted. And our rabbis have explained that they taught halacha in the presence of their rabbi, or they were drunk on wine, \"<b>and that is what God meant in saying</b>\" when it said, \"I will be sanctified in My honour\" (Exodus 29:43)."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>For their corruption [משחתם] is in them</b> The language of corruption [השחתה], as in \"Surely his visage is too marred [משחת] to be that of a man\" (Isaiah 52:14). And from our master and teacher Eliezer of Mainz I have heard: \"for they are corrupted\" -- even though \"their fatness is in them\", the language of anointing [with oil] and fatness, as in \"to anoint [למשחה] them\" (Exodus 29:29). Since castrated animals are fatter than those uncastrated; even so, <b>\"there is a blemish in them and they will not be accepted.\"</b>"
+                ],
+                [],
+                [
+                    "<b>It shall stay seven days with its mother</b>. In case the animal is non-viable. And further -- everything which separates from a place of impurity and a place of stench needs separation before it enters into the camp of God's Presence; according to this rule is the <i>zav</i>, the <i>metzora</i>, and the <i>tamei meit</i> [all of whom have an intermediate period after the cause of their impurity ceasing before they re-enter the camp of the Jewish people]."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And you shall not defraud, each one their kin</b> To sell according to the worth of the land, since it will return. Although there is no concept of fraud with regard to land (cf Sifra Behar 3:1), here there is fraud, since one does not acquire land in Eretz Yisrael but rather only its products, like the verse says \"For the number of years they sell to you\" (Leviticus 25:15). If it had been years like the years of Eliyahu (ie of drought, cf I Kings 17:1), or blasting and mildew (cf Devarim 28:22), one would not decrease the account of the money if the redeemer came to redeem. And so too the two years that the Sages said one needs to leave the land in their hand, they need to be productive years."
+                ]
+            ]
+        ],
+        "Numbers": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "Verse: \"Like mourners.\" Commentary: \"They were mourning like mourners over a deceased, for they were short-spirited and grieving because the Lord desired to bring them into the land and they would go to war, as they were fearful and lacking in faith.\"",
+                    "Verse:\"At the edge of the camp.\"Commentary:\"And they were fearful lest it spread to the entire camp.\""
+                ],
+                [
+                    "Verse: \"And the fire sank down.\" Commentary: \"And it extinguished and did not spread.\""
+                ],
+                [],
+                [],
+                [
+                    "Verse :\"That which we ate in Egypt for free.\" Commentary :\"This is said so that they would not say to them in Egypt, 'You were eating with blood,' and here you are eating manna without any blood. Therefore, they said 'freely.' Perhaps in Egypt, the Nile River was a source of drink like water for irrigation. These things were ownerless and available to all.\"",
+                    "Verse :\"Fish\" Commentary :\"The term 'fish' is used metaphorically, as in 'and they shall multiply' (Genesis 48:16), regarding the cucumbers and watermelons. Now it explains why they asked about these species. As for meat, there is no need to give a reason why they asked, for it is a desirable food. However, regarding these species, it explains why they asked, saying, 'We see nothing but the manna before our eyes, and we have no satisfaction with it.' This is similar to the taste of fine oil, which is refined and boiled. In the portion of Beshalach, Pharaoh said, 'It is like honeycomb dipped in honey.' This refers to when it is not cooked. Both cooked and uncooked honey are sweet and require a condiment, as is done with meat using mustard and garlic. Therefore, they asked about onions and garlic. All these things are only the evil inclination, for even regarding these matters, since they do not produce anything for eating or clothing, as it is written, 'Your garments did not wear out on you' (Deuteronomy 29:4). But a light matter, for they had silver, gold, and abundant livestock. Even something that comes down from heaven does not require seasoning, for God does not produce anything that is not perfected. And there is no pleasure in the world like the manna, and the manna descends from heaven.\""
+                ],
+                [],
+                [],
+                [],
+                [
+                    "And when the dew fell on the camp.                                   And in Exodus it is written, 'And the layer of dew went up, and behold, the surface of the ground was covered with a fine, flaky substance, fine as frost on the ground.' It was between two layers of dew, dew from above and dew from below, like a precious box. The intention here is to convey a little insight to make known that they were not agitated as is usual."
+                ],
+                [
+                    "Verse: Each man at the entrance of his tent, they wept for their families\nCommentary: \"This means that the members of each family would pitch their tents in the same neighborhood, and they would come out to the entrance of their tents and weep facing one another.\""
+                ],
+                [],
+                [
+                    "\"When you say to me, 'Where is he in your bosom?'\" Commentary:\"For if you had not told me and I would not transgress your commandments, I would flee and go for myself. But your commandment has bound me.\""
+                ],
+                [],
+                [],
+                [
+                    "Verse: \"And I do not wish to see my misfortune.\" Commentary: \"For it is better for me to die by Your hand than to live and be at their mercy and go along with them.\""
+                ],
+                [
+                    "Verse: \"And stand there with your people.\" Commentary: \"Because of the Divine Presence, that they may be close to the Divine Presence.\""
+                ],
+                [
+                    "Verse: \"And I will take some of the spirit that is upon you\" Commentary: \"I do not want to give them another spirit but rather from yours, so that they may be your assistants.\""
+                ],
+                [
+                    "Verse: \"For you wept before the LORD.\" Commentary: \"In other words, not because you were in need, but because you cried like a rejected child.\""
+                ],
+                [
+                    "Verse: \"Not one day.\" Commentary: \"Only (bilvad)\" i.e : restricted to a specific condition or circumstance. "
+                ],
+                [
+                    "Verse: \"Until it comes out from your nostrils\" Commentary: \"Like a strong mustard on which you requested a dipping of condiments like garlic and onions\" (It implies that the taste or flavor requested is strong or intense, similar to the pungency of mustard combined with the added flavors of garlic and onions).",
+                    "Verse: \"For you have rejected the Lord who is among you\"   Commentary: \"You said that it was good for us in Egypt, if there was no good for you except the divine presence among you, it would have been enough.\" (despite any hardships or challenges, the presence of God among the people of Israel is the ultimate source of goodness and fulfillment)"
+                ],
+                [
+                    "Verse: \"And Moses said, 'There are six hundred thousand'\" Commentary: \"Is there enough meat to satisfy them? If you say, 'I will rain down meat from the heavens for them,' just as you said in the case of the manna, 'I cannot bear the burden alone,' if you say, 'I will bring them herds and flocks,' would it be enough? But you said, 'I will give them meat to eat.' If the meat already exists in the world, where is it in the world that will suffice for them? Therefore, the Holy One, blessed be He, did not insist, for He did not say that it is impossible, but rather He asked, 'Where is it in the world?' And the Holy One, blessed be He, answered him\". Verse:\"The hand of the Lord will reap\" Commentary: \" There also are many creatures in the land that you do not know\""
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "Verse: \"And two men remained in the camp\" Commentary: \"For those who claim that two men remained in the camp, it is known that God commanded seventy and Moses clarified the matter by taking six from each tribe. They said, 'We do not see the same greatness in those who were brought into the tent, and there will be no need for a lottery, nor will there be a shame for those who were left out.' Since they belittled themselves, God added greatness to their greatness. The others prophesied and then ceased, for their prophecy came from the power of Moses, but these individuals prophesied and did not cease, for their prophecy came from God.\" Verse: \"And they are written\" Commentary: \"In the writings that were written there, the names of the seventy-two elders were recorded when they were designated by lots. According to some opinions, when two of the elders saw that they were chosen, they felt ashamed and did not want to take their notes. Instead, they said, 'We do not deserve that greatness; it should be given to others in our place,' and they left.\" Verse: \"And they did not go out to the Tent\" Commentary: \"For the purpose of prophesying, and that's it. And they are recorded in the writings that in their notes it was written that an elder had already taken the portions.\" "
+                ],
+                [],
+                [
+                    "Verse: \"serving Moses from his youths\" Commentary: \"from his young ones\"",
+                    "Verse: \"Lord, Moses, they all belong to Him\" Commentary: \"Who prophesied without your permission\""
+                ],
+                [],
+                [],
+                [
+                    "Verse: \"like the course of a day here and like the course of a day there\" Commentary: \"According to the appearance in the eyes of the group of Shalyu (Quails), it had a journey of two days and three parasangs in length and a journey of two days and three parasangs in width, like a round or square tablet. They flew one group above another group, touching but not touching, and the second group, the third, and the third, the fourth, until they were two amot (2 cubits) thick, true thickness, in the length, true thickness between the heavens and the earth. In this way, they flew until they reached the camp and covered the entire camp. The camp passed in one day, and the camp was as wide as its center, which was three parasangs, as our sages said. And so it is written that they covered the entire camp, as it is written, 'And the Shalyu (Quail) went up and covered the camp.'\"",
+                    "Verse: \"and like the course of a day thus, around the camp.\" Commentary: \"that it was like the course of one day, to the east and to the west, and likewise to the north and south, as my mouth speaks.\"\n"
+                ],
+                [
+                    "Verse: \"Ten 'homer\" Commentary: \"One Homer is equal to 30 se'ah, and ten Homer is equal to 300 se'ah. They amount to 10 se'ah per day, reducing the quantity.\" ",
+                    "Verse: \"They will flatten the ground for them\" Commentary: \"They flattened traps for their capture because they were flying at a high altitude, and the term 'flattening' is applicable to traps, as it is written: 'A trap will be spread out within the sea upon Tzur.\""
+                ]
+            ],
+            [
+                [
+                    "",
+                    "<b>Because of the Cushite woman whom he had married:</b> According to the simple meaning, they were saying, \"And did Moses not find a woman from the Children of Israel to take as a wife, that he went to take [one] from the daughters of Cush, who are uncircumcised? And was it because the Holy One, blessed be He, spoke with him, that he became haughty; such that he not want to marry a woman from the daughters of Israel and sought a woman from far away? 'Did he not also speak with us,' and we married from [within] Israel, and did not become haughty about this.\"",
+                    "<b>For he had married a Cushite woman:</b> Since we did not find in another place that Moses took a Cushite woman, the verse tells you [here] that he definitely married a Cushite woman. But they did not speak about Zipporah not being from Israel, because that had then been out of his control; since he had been a fugitive and could not go go to Egypt among the Children of Israel."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>the <i>nefilim</i> [נפילים]</b>. 'Marvellous [<i>mufla'im</i> מופלאים] people', since everyone who saw them marvelled at them. And some explain [the word] that everyone who saw them was scared of them falling [<i>yiplu </i> יפלו] upon them, because of their great height. "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "I have forgiven according to your words: that I will be patient with them (literally - lengthen my breath of my nostrils) and I won't kill them immediately."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "\"And you shall see it [the tzitzit] and remember\". That it was only made for recollection, and when you see it the mitzvah recalls and reminds you of the rest of the mitzvot. Because tzitzit are like a seal on the clothes that are made for a servant, a sign that he is serving his master. And when they see Israel remembers that they are servants to God and that it is incumbent upon them to perform all God's commandments. And the value of tzitzit is 600 in gematria, and there are eight threads and five knots [per fringe] -- behold, this is 613 like the 613 commandments. And when one sees it [the fringe], it reminds one of all the commandments, and gives God a symbol to signify that they are God's servants, and a sign on their clothing and a sign [on] their houses and they are called a \"seal\" on it, and tefillin on their heads and arms to signify that they are servants. For the four signs surround a person: brit milah in front of them, a mezuzah at their right, tefillin on their left, tzitzit on their clothing that are dragged on their clothing behind them as they walk."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "<b>And a scepter (shevet) shall rise out of Israel:</b> This is also an expression [that means] star, such that it goes and is dragged in its path towards the place of the constellation. And similar to it is (Berakhot 58b), \" a shooting (shavit) star\"..."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "And he brought the Midianite woman near to his brothers.[The others who failed were those who went to the tents of those prostitutes, and he brought her into the camp and brought her near to his brothers, and his tent became a den of immorality, and he boldly defied in the open.] And there, Pinchas killed him. Editor's note:",
+                    "The people who are fortunate after the burning, a fire that does not consume them will burn them, in front of them their back will be licked, as in the case of Balak when he saw and feared."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>Phinehas, the son of Eleazar, the son of Aaron the priest, appeased My wrath...</b>The people of Israel should not hate him for having killed Zimri, for he did them a great favor by turning away My wrath from them and preventing their annihilation. And if they were to hate him, it would be of no consequence, for <b>Behold, I will give him My covenant of peace</b> he has nothing to fear, neither from the relatives of Zimri who was a prince, nor from the relatives of Cozbi who was a princess."
+                ],
+                [],
+                [],
+                [],
+                [
+                    "<b>And the name of the woman who struck (him) is... </b>To inform you that they were great, and it is necessary for the Holy One to reassure us, just as He said to Abraham, \"Fear not, Abram,\" after he killed the kings. And our sages have said that Pinchas did not take any spoils until he killed Zimri. When the Lord granted priesthood to Aaron and his sons and their descendants, after they became priests, it is known that it is written in the portion of the garments, \"And for his sons you shall make tunics,\" but for his grandsons, He did not command."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>Pentecost/Shavuot</b> I have detained you because there is no need to trouble you during the rainy days, and you will not come again until Passover. I have detained you for one day from seeing you so that it will not be said in His honor, \"We were detained to offer more sacrifices before Him.\" Therefore, the Divine Will decreed a reduced offering for the eighth day of the assembly, consisting of only one bull and one ram, to demonstrate that they were detained only out of love for the people of Israel.",
+                    "the zeal of Pinchas"
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>You and Pinchas.</b>[He was anointed for war, and the miracle came through him. Therefore, they waged war against the Midianites and not against the Moabites, for the Moabites were not yet filled to their limit, and their end had not come as prophesied by Balaam: \"I see them, but not now; I behold them, but not near.\" Additionally, Moses stood with the Midianites, and his father-in-law joined them, but they did not show favoritism towards them. Furthermore, Moab acted out of concern, fearing that the Israelites might attack them, as they thought their land belonged to the Rephaim, and they were afraid that they would be overtaken.]"
+                ]
+            ]
+        ],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>From you</b>. 'I request nothing from you but fear and love', for all the commandments are not from you but rather from Him; if He gives you a house, make a <i>mezuzah</i> and a fence [for its flat roof]. Clothing, make fringes. Money, make of it donations. Grain and grape juice and wine, make from them priestly and other tithes. A son, circumcise him. It turns out, performance of the mitzvot is ultimately from God! There is no Arab merchant in the world who, when given 20 dinarim, doesn't give because of this to the One who has commanded regarding it half of the money or a third, and this holds for him goodness. And so too, because of the Holy Blessed One we are able to praise all that You have made and give to him, and not beg at the doors. And this is that he does not ask from us a gift, just fear and love and the intention of the heart, and thus it is written (Job 41:3): \"Who has a previous claim on Me, that I should repay him? All that is under the heavens is Mine!\" -- I am first to give to them, before they give to Me anything. And so said David, \"what is yours has been given to you\". And not only do you do a <i>mitzvah</i>, but you even receive benefit! As it is written \"to your own good\" (Deuteronomy 10:13). And from this verse, our rabbis saw a hint (Menachot 43b) of one hundred daily blessings, as it is written \"What [mah/מה] does the Lord your God ask of you?\" Do not read \"what\" [mah/מה], rather one hundred [me'ah/מאה] -- and there are one hundred letters in this verse from \"And now\", when you read \"what\" with the additional <i>alef</i> (making it \"me'ah\"), that in one hundred there are one hundred letters. For within the verse there are 99 letters, and with the <i>alef</i> there are a round 100. And now there are two [hundreds]! -- one that you read, and a further one of the 100 letters. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And she shall weep for her father and her mother</b>. This is not a mitzvah, just that certainly she would cry. One says (Yevamot 48b) that it is her actual father, and one says, idolatry, as it says (Yirmiyahu 2:27) <b>\"They say to a tree: You are my father\"</b>. <b>And after that, come upon her</b> but before this, no; since this thing is not seemly, that she is weeping and you are sporting with her."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And you shall be joyful</b> That in the merit of this, the Omnipresent will make you joyful. And our teachers explained (Pesachim 36b, Bikkurim 1:6) that at the time of joy - from Atzeret [Shavuot] until Chag [Sukkot] - one brings and reads. For that is the time of picking fruit, and people are joyful. From thence onwards, one brings and does not read. And a ger brings and does not read, because they cannot say \"fruit of the land You gave me\" (Devarim 26:10) <b>\"that God swore to our ancestors\"</b> (Devarim 26:3) - for they do not have a portion in the Land. And in Masechet Bikkurim (1:4) they say, Since they cannot say \"to our ancestors\" - and so in prayer, since in prayer our teachers relied on the Talmud Yerushalmi [Bikkurim 1:4 (2:2)] that they bring stories that gerim said in prayer \"God of our ancestors\". This is because \"our ancestors\" [אבותינו <i>avoteinu</i>] is the language of \"our great ones\" [גדולינו <i>gedoleinu</i>], like <b>\"And He has set me as a father to Paroh and as a master to all his house\"</b> (Bereishit 45:8), and so too <b>\"he was the father of all those who play the lyre and the pipe\"</b>  (Bereishit 4:21), which is translated (Targum Onkelos on Bereishit 4:21) \"their teacher\" [רבהון <i>rabhon</i>]. And so <b>\"father of many nations\"</b> (Bereishit 17:4) - prince and master of the whole world. And thus the geirim are accustomed to say \"God of our ancestors\" in prayer, and this is primary."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And to place you highest</b> and it concludes: and this is from the matter of <b>\"and shall all the workers of iniquity boast themselves [<i>yitamru</i> יתאמרו]?\"</b> (Tehillim 94:4) - that their words are swapped, and they do not stand by their speech. And some explain: the language of \"saying\" [<i>amira</i> אמירה], that they said to accept the Holy Blessed One as God, and He said that they would be to Him as a people - <i>yitamru</i> יתאמרו is the language of <i>amira</i> אמירה, like workers of inquity. And some say this is the language of praise and glory, that the glory is of the Holy Blessed One, since He is your glory and yout God. And this is like that which is said..."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>To cause you to cross over in the covenant</b> All of you are ready to cross into the covenant, and all of you are together. And for this it's good to execute the commandment now, that not one of you is able to say: I was not in the covenant, and did not accept the covenant upon myself. Since when you will cross the Yarden and be scattered each man to his inheritance and portion, it will be impossible to gather all of you together as you are now - since it's impossible that there will be no birthing woman or sick person or person kept aaginst their will, or lame person, and it's impossible to leave the houses and cities without any creature. But now, behold all of you are in one area and one camp, and all of you hear and see the execution of the covenant, and not one of you is able to withdraw and say 'I was not in the covenant'. \"Execution [lit. \"cutting\" כריתות] of the covenenant\" since they cut the calf into two, and \"to cause you to cross over\" since they passed between the parts of the calf that Avraham our father did between the parts, as it says <b>\"and divided them in the midst\"</b> (Bereishit 15:10). And like they did when they executed the covenant to send the slaves free (Yirmiyahu 34:13), the calf which was cut into two and they passed between the parts, this is a sign that when you pass over the covenant this is how it will be cut. Like, <b>\"And Shmuel took one milk-goat\"</b> (I Samuel 7:9), <b>\"And Tzamad took a cow and cut it into parts\"</b> (I Samuel 11:7) -- to say, which will not go after Shaul and after Shmuel, so will be done to his cow.",
+                    "<b>To bring you over</b> As one man. ",
+                    "<b>In the covenant of GOD your God and into Their curse</b>That you will accept upon yourself the covenant and the curse - \"curse\" the language of oath and of curse, that you accept upon yourself to have sworn an oath and accept the commandments to keep them, and the curse which will come upon you if you do not keep; and if you keep, the blessing and the life and the peace."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And you saw all the detestable things and the disgusting things of wood and stone</b> that they themselves think (are thought?) as disgusting things, that they make an idol of wood or stone. When it is new they serve it, and when it is blurred(?) they detest it and throw it into the disgusting thing [i.e. dungheap] and into the dirt of the streets. And when it does not do what they want, they curse it and degrade it, as it says <b>\"and when they are hungry, they shall rage and revolt against their king and their divine beings\"</b> (Yeshayahu 8:21) and when they curse others, say: O, it is like their god who is unable to help them, like <b>\"By you shall Israel give-blessings\"</b>... (Bereishit 48:20), and it does not say \"they shall curse their king and their God\".",
+                    "<b>\"of gold and silver that are with them\"</b> When they make an image of silver and gold, after they serve it for one or two years they say: This isn't working at all, I will make another. And they break it and grind it, and there is \"silver and gold that are with it\", since it's expensive. And one could explain: that it itself is gold or silver, there they are with it and beside it, since they are afraid of it being stolen, since it can't guard itself even from mice. And you will see that they serve this and leave it, and serve another, and they have no authority over them, rather whoever wants worships and whoever wants leaves, everyone according to the desires of their heart. And they cleave to theft and robbery, promiscuity and incest, all that their hearts desire they do. And this is something in the heart of a person to do \"the stubbornness of their heart\" (ref to Devarim 29:18). And therefore you need to accept all of you the covenant, the curses and the oaths, that you will stand by the tradition of the covenant."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And I will conceal My Face from them</b> this is the way of affection, like a person whose child has sinned agains them and they said to the child's teacher to strike them - they can't bring themselves to look at their child being beaten, because they take pity on them, and they hide their face.",
+                    "<b>Many evils and troubles</b> Evils which are made troubles to one another, like being stung by a hornet and a scorpion (Chagiga 5a) - cooling drugs are good for hornet stings, heating ones for scorpion stings, and the reverse is deadly. And if a hornet and a scorpion bite a person, they will be scared to come in the cold to be healed from the hornet because it's dangerous for the scorpion sting, and to come in the heat because of the horney sting, and they won't know what to do. So too the troubles of Israel in exile - when a nation oppresses them, they are scared to accept it lest they hate them, and if they don't accept it they will become accustomed to do this.",
+                    "<b>Is it not because my God is not in my midst that these evils have found me?</b> since I have sinned and I have caused the Shechina to be separated from me, these troubles have come upon me."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>New gods that came up of late:</b> They were never called gods until now that you have fashioned them (as in Exodus 34:1) for yourselves and you have raised them up to be gods.",
+                    "<b>Gods that they knew not:</b> They did not know any gain [from them], nor any power; so they did not make them into gods except from the evil impulse and to cause anger [to God]. For they themselves did not know them as gods, but rather knew that there was no substance to them. Rather it was from the evil impulse. And R. Yosef Kara, may his memory be blessed, explained: \"Gods did not know them\" - regarding the Holy One, blessed be He, it is stated (Exodus 2:25), \"and God knew\"; \"I have known its sufferings\" (3:7). But [these gods] did not know their difficulties, and did not help them."
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/English/Translated by Rb. Eliyahu Munk.json

@@ -0,0 +1,125 @@
+{
+    "language": "en",
+    "title": "Bekhor Shor",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Translated by Rb. Eliyahu Munk",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "ואמר, “He will say: (mockingly),” who? The enemy.",
+                    "אי אלוהימו, “where is their G–d? (Now, Who assisted them as long as the Temple was standing)"
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/English/abbreviated.json

@@ -0,0 +1,89 @@
+{
+    "language": "en",
+    "title": "Bekhor Shor",
+    "versionSource": "JPS Mikraot Gedolot",
+    "versionTitle": "abbreviated",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "They were hoping for a little compassion from Edom, their brother."
+                ]
+            ]
+        ],
+        "Deuteronomy": []
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/English/merged.json

@@ -0,0 +1,1347 @@
+{
+    "title": "Bekhor Shor",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bekhor_Shor",
+    "text": {
+        "Genesis": [
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>the sixth day.</b> In all of them it only said, \"day one\", \"second day\", except for sixth day and seventh day, about which it said <b>the</b> sixth day and <b>the</b> seventh day. This is because they are singled out, because when Moshe our teacher wrote the Torah to Yisra'el, when he reached sixth day he said to them, \"This is the sixth day on which the Holy Blessed One gives you double rations\", and when he reached Shabbat he said to them, \"And this is the seventh day which the Holy Blessed One commanded to honour it and to keep it. And you can also see this in the rivers (Bereishit 2:11-14) - in each of them the text states \"it goes to such a place\", since they [Yisra'el] didn't know their courses, it explains which place. But when it gets to the Euphrates (Bereishit 2:14) it only says \"is the Euphrates\" - that I said to you its area of the land of Yisra'el, as it says \"until the great river, the river Euphrates, shall be its borders\" (Yehoshua 1:4). And so here it says \"the sixth; the seventh\" that are explained to you in another place."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>For on the day you eat from it, you will certainly die:</b> Meaning to say, know that your end will be to die. You will certainly die, such that you will not be saved from death at the time of [your] end. But He did not say that he would die on that day.\n"
+                ]
+            ],
+            [
+                [
+                    "<b>The serpent was more cunning:</b> It spoke to the woman with wisdom and slyness.",
+                    "<b>Did God really say, etc.:</b> Meaning to say, \"Even though this garden is so beloved before the Holy One, blessed be He, such that He brought rivers to water it and commanded Adam to guard it - did He really say not to eat from its fruit?\" The woman said to it, \"'From the fruit of the trees of the Garden we may eat' (Genesis 3:2), and He did us [another] goodness: For he only prevented us from the tree of knowledge for our [own] good, lest we die. As He did not want to hurt us, since it is poison.\" He said to her, \"Fool! He did not intend it for your good, it is not poison and you will not surely die if you eat from it. Rather He intended it for your detriment. As it is so good that He does not want you to eat from it. For if you eat from it, you will become wise and sly and you will become like the angels, to distinguish between good and evil, to be wise and sly and no mystery will baffle you. But He does not want you to reach the category of angels.\""
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The woman saw that the tree was good for food:</b> She began to observe it. She said, \"How beautiful is this fruit; how sweet is its smell - it is certainly not like poison. Yet the Holy One did not command us not to eat from it for nothing.\" And the tree was desirable to her to contemplate; as she desired it, in order to contemplate. She said, \"It appears that the serpent is speaking truth.\" So she ate it and gave it to her husband. And immediately slyness, pride, coarseness, jealousy, competition, covetousness and malice entered into them; to entrap and flatter, and to carry on in the dark, to rob and to steal. And they quickly began to say, \"It is a disgrace for creatures like us to be 'baring buttocks' and revealing our nakedness.\" They made loincloths for themselves to cover their nakedness and they went out of the Garden to the breeze of the day, a place that there were no trees blocking the wind. As this is the way of thieves, to distance themselves from the the place in which they stole; meaning to say, \"I was not even there.\" But while they were there sitting in the breeze of the day, they heard the 'voice of the Lord marching in the tops of the <i>baca</i> trees.' They said, \"Behold the Master of the Garden has come\"; so they were afraid and trembling - as is the way of a thief - and they hid. And that is the meaning of (Genesis 3:8), <b>They heard the voice of the Lord God moving in the Garden to the breeze of the day</b> - as they were there. Know that \"to the breeze of the day,\" is referring to Adam. As it is written after it, <b>and the man and his wife hid themselves [...] among the trees of the Garden</b> - implying that at first, they were not in the Garden."
+                ],
+                [],
+                [],
+                [
+                    "He said to him, <b>\"Where are you?</b>\" For this is the way of the Holy One, to speak like people to [other] people."
+                ],
+                [
+                    "He said, \"It was since, <b> I heard Your voice in the Garden, and I was afraid because I was naked, etc.\":</b> He was afraid, lest He would ask him, \"Why did you hide to escape,\" and He would become aware about his theft. Hence he gave Him a reason beforehand."
+                ],
+                [
+                    "The Holy One said to him, \"From your words, you are caught! How many times did I come to you and you were not concerned that you were naked.\" As it is written above (Genesis 2:25), \"The two of them were naked.\" \"But now you are concerned? <b>Who told you that you were naked?</b>\" As only something that is fit for clothing, but does not have any, is called naked. It is not customary to say that a beast is naked, since it is not fit for clothing. For it is covered with the covering that is fit for it. And even great people who wear inferior clothing call themselves naked, because they do not have clothes that are fit for them. \"And you also call yourself, naked\" - meaning to say, that you are fit for clothes. \"Who told you that you are fit for clothes? <b>From the tree whereof, etc.</b>\""
+                ],
+                [
+                    "Once he saw that one cannot cover up before the One that knows all secrets, he confessed against his will and said, \"The iniquity is not upon me, but rather upon the woman.\" The woman said, \"The iniquity is upon the serpent.\" As this is the way of thieves - when they are caught, they give away one another. The serpent did not find an answer, for we do not [allow] an inciter to make a claim - as our Rabbis said (Sanhedrin 29a): As even though they should not have listened to him - for [in a case of] the words of the teacher and the words of the student, to whom does one listen - nevertheless, he should not have entrapped [them], as they transgressed the commandment of the Creator. And they all confessed that they transgressed - as the Holy One said to Adam, \"<b>Because you listened to the voice of your wife,</b> (Genesis 3:17) more than [to] My voice.\" And all the more so, the woman should not have listened to the serpent, who was not her friend and advisor. Hence Scripture said to Adam, \"Because you listened to the voice of your wife\"; whereas it did not say to the woman, \"Because you listened to the voice of the serpent.\" As it an a fortiori argument, so there is no need [to say it]. And the Holy One, blessed be He, began to curse them in the way that they did the transgression: The snake that started was cursed first, and Adam afterwards."
+                ],
+                [],
+                [
+                    "<b>On your belly shall you crawl:</b> It is the way for people that give evil counsel to each other, to have them separated from one another. Hence He said to the serpent, \"'On your belly shall you crawl' - such that your mouth be placed on the land, whereas she will be erect, so that you will not have a place in which to take counsel with her. <b>And dust shall you eat all the days of your life:</b> Given that your mouth will be on the land, you will eat it against your will. <b>And enmity will I put (Genesis 3:15):</b>\" This too is a distancing. "
+                ],
+                [],
+                [
+                    "<b>And to the woman He said,</b> \"How many evils have you caused yourself! Until now you didn't need to bear children, because you were not [destined] to die. But from now on, you will need to bear children, because you will surely die. If you don't give birth, the world will dissolve, since you will die. So therefore, 'I will increase [...] your pregnancy' - and that is 'your pain' - because 'in pain will you bear children.' For how much pain is there with children: The pain of pregnancy, the pain of birth and the pain of raising [them]. And don't fool yourself to say, 'I'll nullify the commandment of being fruitful, just as I nullified the commandment of the tree of knowledge, such that I won't sleep with my husband.'\" That is why it is written, <b>your longing will be for your husband</b> - that you will desire him. And if you say, \"I will conquer my impulse because of the pain\" - it is hence stated <b>and he will rule over you,</b> so he will take you against your will."
+                ],
+                [
+                    "<b>And to Adam he said,</b> \"Given that you have eaten from the tree and the evil impulse has entered so greatly into you, there is no protection [from you] besides the knife.\" As if man was not afraid of death, he would rob, extort, abuse and destroy the world because of the evil impulse. Therefore He penalized him with death; and also [with] exertion, which 'causes iniquity to be forgotten.'",
+                    "And that blessing that He blessed them on the sixth day, saying, \"Be fruitful and multiply\" (Genesis 1:28), was after they were corrupted, such that reproduction was necessary. Know [that it is so], as it is written [there], \"fill the earth and subdue it.\" And if it was before they were corrupted, He should have said, \"fill the Garden,\" since that is where they resided before [this]. Rather that blessing was after they were corrupted, but it was  written with the creation [earlier nevertheless]."
+                ],
+                [],
+                [],
+                [
+                    "<b>Because she was the mother of all the living:</b> And even though she was not the mother of the animals and the beasts, \"mother\" implies an expression of [being] a matron, as in (Judges 5:7), \"I arose, a mother in Israel.\" And \"father\" is likewise an expression of lordship and authority, as in (Genesis 4:21), \"the father of all who handle the lyre.\""
+                ],
+                [
+                    "<b>Garments of skins:</b> That is to say, garments for the skin of their flesh; as no beast had yet been flayed. And likewise did Onkelos translate [it]."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And Lemech said to his wives</b> - the explanation of Rav Yosef Karo of blessed memory: since Lemech married two wives first, they would fight and envy one another and each would anger her rival, and they would make a cacophony. He said to them, \"What is my sin above all men that there is no peace in my house?! No [peace] in eating, nor in drinking, nor in lying down, nor in arising - have I killed people, or strangled babies, that this thing should happen to me which never happened to any person?! And now, look, I'm dying at your hands! I can't bear all of this! But the Holy Blessed One will exacted payment for this! For Kayin who sinned, God said God would take revenge seventy times -- all the more so God should take revenge for me seventy-seven!\" And this comes to teach us that man shouldn't have many wives, because that's trouble and strife. And it seems to me that in those days they were far-seeing and wise, and they knew a flood would come in the days of Lemech, for you don't find genealogies for the children of Lemech because they would drown in the flood. The wives of Lemech heard this and wanted to separate from Lemech. They said, \"Why should we birth for vanity, and suffer the pain of pregnancy and birth and child-rearing?\" And he said to them and comforted them, \"Don't believe that the Holy Blessed One would do this, for have I killed a man or strangled youths, that this should happen to me and my children should be drowned? The Holy Blessed One took pity on Kayin - should They not do this all the more so for me?\" And he seduced them with words until he had offspring from them, and it seems to me that this is why these children of Lemech learnt these crafts, since they weren't blessed in agriculture because of the curse of Kayin in their youth, and regarding this matter it was explained by Targum Onkelos."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>But (ach) your blood of your lives will I require:</b> Because it permitted to spill the blood of beasts, it forbade the spilling of the blood of man, even one's own blood. [This is] so that they will not say, \"Is it not that [since] the blood of a beast is permitted for us to spill because they live through us, [so] too a man who lives through himself should be permitted to kill himself? Hence it is stated, \"of your lives I will require\"..."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And it will be a sign of the covenant between Me and you\". A symbol and a sign that I am the Master and you are my servants, and the sign is sealed in a private place that will not be seen. The reason for this is so that the (non-Jewish) nations of the world won't say that the Jews are blemished (\"ba'alei mumin\"). And since the Holy One, Blessed be He, commanded men and not women, we learn that the place of manhod (\"makom zachrut\") was where God commanded to seal the covenant. And the blood of niddah that women guard, and tell their openings to their husbands, this is to them the blood of the covenant (\"dam brit\")."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>God has made laughter for me:</b> Meaning to say that is why jis name is called Yitzchak - since people will laugh (<i>yitzchaku</i>) at me, saying, \"Have you seen Sarah, she gave birth at 90 years, and she began now to [...].\""
+                ],
+                [
+                    "<b>Who would have declared to Avraham:</b> Meaning to say, who would have said to Avraham that this thing occurred - that Sarah nursed children? No one would have said this to him, since he would not have believed [it] and [the speaker] would have been in his eyes, like a joker.  "
+                ],
+                [],
+                [],
+                [
+                    "<b>For the son of this maidservant shall not inherit:</b> Meaning to say, it is not right that the son of the maidservant inherit with my son. And therefore I do not want that he should live here, lest he should say after our death, \"I am also the son of Avraham,\" and come to inherit."
+                ],
+                [
+                    "<b>And this thing was very bad:</b> Meaning to say, it was difficult in his eyes about Hagar, but it was very difficult for him about his son. Therefore He said to him (Genesis 21:12), \"Do not let it be bad in your eyes concerning the youth and concerning your maidservant.\""
+                ],
+                [
+                    "<b>For it is through Yitzchak that your seed will be called:</b> Your main seed is Yitzchak; that seed about which He said, \"to you and to your seed will I give this land\" (Genesis 13:15)."
+                ],
+                [],
+                [
+                    "<b>He placed on her shoulder</b> the skin [of water] and the bread; but the child [he placed] into her hands, since he was fourteen.  "
+                ],
+                [
+                    "<b>And she cast the child:</b> From [the time] when he fainted from thirst, she began to carry him."
+                ],
+                [],
+                [
+                    "<b>An angel of God from heaven:</b> Angels that appear to people on the earth are in the image of people; it is not known that they are angels, as it is not the way of the Holy One, blessed be He, to reveal [them]. But it is known that the one that is speaking from the heaven is an angel [and not God], since he said, \"because God has heard the voice of the youth\"; and he did not say, \"I heard.\""
+                ],
+                [],
+                [],
+                [
+                    "<b>Archer (lit., One who draws [<i>roveh</i>] the bow):</b> One who draws is one who pulls. It is as [in], \"They made him bitter and they shot (<i>robu</i>)\" (Genesis 49:23); and as [in], \"His archers (<i>rabav</i>) surrounded me.\" <b>A bow:</b> [This means] with a bow. And some say <i>roveh</i> is like, a youth. It is like, \"The youths <i>rovim</i> will get their answer\" (Chullin 20a); and like \"the youth,\" is <i>ravia</i> in the Targum (Aramaic translation of the Bible). Meaning, a youth that is a master of the bow."
+                ]
+            ],
+            [
+                [
+                    "<b>After these events:</b> In which Avraham was made a minister and leader, and the kings made a pact with him.",
+                    "<b>God tested Avraham:</b> He brought him to a test, such that the Accuser (Satan), the prosecutor and the litigator could not say about him, \"Does Avraham fear for nothing; did He not protect him and protect everything he has; and even the kings make a pact with him\" - in the way that he said [it] about Iyov (Job 1:9-10). So He requested something from him that was more beloved to him than his body and his money. And [it could not be challenged] because he did not prevent it and he did not [even] argue, saying, \"Did You not say to me, 'For it is through Yitzchak that your seed will be called,' and now You say to slaughter him and to burn him; and would it not be enough if he would be slaughtered by others, such that I could grind my teeth at him, that You rather tell me to kill him with my hands?\" And it is since he did not think any of this at all, but rather had confidence in the commandment of the Holy One. "
+                ],
+                [
+                    "<b>And bring him up as a burnt-offering:</b> The Holy One muted His words. So Avraham thought that He commanded him to slaughter him and to completely incinerate him. Hence he brought wood, fire and a knife with him, whereas He only commanded to bring him up on top of the altar. And from when he brought him up, he had finished and fulfilled the commandment of the Holy One. [And there is someone who explains, <i>nisa</i>, is that He raised him and lifted him and made him known to the world, how important he is. It is like, \"raise up (<i>nesa</i>) over us the light of Your countenance\"; and like, \"And He will raise a banner (<i>nasa nes</i>).\" For a banner is a big thing. This is the (correct) version.]  ",
+                    "<b>Which I will tell you:</b> And afterwards, He explained to him where it was; as it explains (Genesis 22:3), \"which God had told him.\" Hence, He told him where it was. And because of that, he recognized the place from afar (Genesis 22:4), since He already explained [it] to him."
+                ],
+                [
+                    "<b>Avraham awoke early in the morning:</b> To saddle his donkey, as he was alacritous and driven to do the will of his Maker."
+                ],
+                [],
+                [
+                    "<b>Remain here with the donkey:</b> As he did not want to bring them, so that they would not prevent him from slaughtering his son."
+                ],
+                [],
+                [],
+                [
+                    "<b>God will see to the lamb for Him, my son:</b> Meaning, my son [will be the lamb for the burnt-offering]. He said to him a matter with two meanings. For he said to him, the [other] one according to his understanding - [its] meaning was like one saying, \"My son, the Holy One will see to the lamb for Him.\" But our Rabbis say (Bereishit Rabbah 56:4) that Yitzchak understood, and nevertheless, \"the two of them went together\" -  with the same mind to fulfil the will of the Creator."
+                ],
+                [],
+                [],
+                [
+                    "<b>And an angel of God called to him from the Heavens:</b> And even though he was speaking in the [manner] of the Divine Presence - as he said, \"and you have not withheld your son [...] from Me\" (Genesis 22:12), it is since in every place when the messenger of the Omnipresent would speak, it is as if the Holy One would speak. And the end shows that it was an angel - as the second time, he said (Genesis 22:16), \"'I have sworn by Myself,' declares the Lord.\""
+                ],
+                [
+                    "<b>Do not stretch out your hand against the lad:</b> For you have already done the commandment. As He only commanded you to bring him up, and you brought him up over the wood. ",
+                    "<b>For now I know:</b> It is [God's] way to speak like the speech of people. For He knows the hearts of people from the beginning. [So this is] meaning to say, I made Myself to be as if I did not know and now I know. [This was] to make it known to all, so no prosecutor will be able to prosecute you any more."
+                ],
+                [
+                    "<b>And he saw; and behold, a ram:</b> And he nevertheless would not have taken it, as he was afraid lest another person lost it; and he would not extend his hand [to take the property] of others. But \"after it was caught in the thicket by its horns,\" he knew that it was a sign to him that he should take it and that it was stuck there for his sake. So he went and took it."
+                ],
+                [
+                    "<b>The Lord will see:</b> Meaning, He will see this place and remember the deed.",
+                    "<b>As it is said this day:</b> Among people when they speak about this mountain, [one] will ask [the other], \"What mountain are you saying?\" And he will answer that its name is, He will see. As this is what Avraham called it.  "
+                ],
+                [],
+                [
+                    "<b>And did not withhold your only [son]:</b> You brought up your only son before Me, and you planned to reduce your seed. But I will give you, \"and I shall surely increase your seed\" (Genesis 22:17)."
+                ]
+            ],
+            [
+                [
+                    "<b> And the life of Sarah </b> It is not the [usual] way to record the deaths of women, even righteous ones, unless it is by means of a deed. For behold we find only Sarah, Rachel, and Devorah -- Rivka's wetnurse -- and Miriam on the withdrawal of the well. Sarah's death is mentioned since she makes known to us how the grave was acquired with riches (and this is one of the tests [of Avraham]). Devorah's death is mentioned to make known how the name of the place is called Alon-Bachut. Rachel's death is mentioned to teach why she is not buried in Ma'arat haMachpela. And why is it that their years are not numbered, except for Sarah? Since she is the most important of them all. "
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>On behalf of his wife</b>. The main part of Isaac's prayer was for his wife. He was not afraid, for himself, since if he was not built up through her he would be built up through another -- for behold God had promised (lit. \"made him trust\" [?]) to Avraham \"to your seed I will give this land\", and said to Yitzchak that he would call him seed. For this Yitzchak trusted for himself, but he wished to be built up from Rivkah."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "It is to be a commemoration for them that their forefather fought with the angel, and [the latter] could not subdue him. And so [the angel] pressed him on the hollow of his thigh, in the place where there is the the sciatic nerve. And it is a commemoration of glory and greatness."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And Midianite men passed</b> There are commentaries that the Midianites heard him screaming in the pit, and brought him up, and kidnapped him, and sold him to Yishmaelites for twenty pieces of silver, and made a  great profit from this since they hadn't spent anything on him. The Yishmaelites then brought him down to Egypt, and what it says at the end of the parsha, \"<b>And the Midianites sold him to Egypt...</b>\" (Bereishit 37:36), is that they sold him <i>in order to</i> bring him down to Egypt, and this is not just lies! For behild, it's written there \"to Potifar\", and further, that in that place it's difficult why he didn't reveal himself. And also, there is one who says Madanim [מדנים] and Midaynim [מדיינים], [called this] for the name of the cargo that they carry, such as in Iyov 38:31 \"<b>Can you bind the cords [<i>ma'adnot</i>; מַעֲדַנּוֹת] of the Pleiades?</b>\", or I Samuel 15:32 \"<b>And Agag came to him in chains [<i>ma'adnot</i>; מַעֲדַנּוֹת]</b>\". And sometimes the <i>ayin</i> is omitted, for it's usual to omit the letters <i>alef, chet, hey</i> and <i>ayin</i>. For example, <b>\"and laid in wait [<i>vayarev</i>, וַיָּרֶב] in a valley\"</b> (I Samuel 15:5), which is like <i>vaye'arev</i> ויארב. And so too is explained <b>\"sitters on couches [<i>midin</i>, מִדִּין]</b>\" (Shoftim 5:10), that it's like on the cargo which is bound. And all of this isn't worth anything to me, but it was one people, as I have explained, just as they call us sometimes <i>Yehudim</i> and sometimes <i>Yisra'elim</i> and sometimes <i>Yeshurun</i>. And the truth is that his brothers sold him, as he said to them \"<b>that have sold me here</b>\" (Bereishit 45:4), and [the merchants?] caused them to swear, as I have explained, and made from them great profit, like a man who sells his field because of its poor quality, for they would give of their own that someone would distance it from them, for in they end they hated him with a hatred."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>To shear his flock</b>. At the time that they sheared their flocks, they would rejoice and hold feasts, as is written of Avshalom and Naval. And when a person is joyous, their sexual urges overcome them, and so she chose shearing-time. And she did this licitly, because before the giving of the Torah all relatives could perform <i>yibum</i>, even the father of the deceased. And since Shelah hadn't performed <i>yibum</i>, it fell to Yehuda. And when the Torah was given and the law renewed [תתנה תורה ונתחדשה הלכה], that only the paternal brothers of the deceased perform <i>yibum</i>. Even so, after the giving of the Torah, it was customary [to perform <i>yibbum</i>] even for other relatives who are permitted to her, in addition to brothers, just as Bo'az did to Rut."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>The cult prostitute</b> [<i>hakedeisha</i>; הקדשה]. A woman available/prepared for sex, as in \"purify yourselves [<i>hitkadshu</i>; התקדשו] for tomorrow\" (Bamidbar 11:18)."
+                ]
+            ],
+            [
+                [],
+                [
+                    "<b>And the Eternal was with Yosef</b> that he didn't become sullied by the non-Jews with whom he travelled. A metaphor: it's like an animal-driver who brought twelve camels loaded with jugs of wine. One of them entered the shop of a non-Jew, and the animal-driver left the eleven and entered the non-Jew's house [to pursue the stray twelfth]. [Someone] said to the animal-driver, \"Why did you leave the eleven and pursue the one?\" The animal-driver responded, \"Those that are on the path need no guarding at all, for no-one will libate the wine they carry [making it unsuitable for Jews to drink]. But this one needs guarding, so that no non-Jew will libate its wine.\" And so, <b>the Eternal was with Yosef</b>, who had entered amongst the non-Jews - [this is from] Rabbi Ovadiah, may the memory of the righteous be a blessing. And so too with <b>\"May the Eternal our God be with us\"</b> (Malachim Alef 8:57) - since we are exiled amongst the non-Jews. הגה\"ה."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And recognised them</b>. Because he was searching for them, if they came because of the famine, since it's the way of the patriarchs to come to Egypt because of the famine. See for example \"And there was famine in the land, and Avram descended Egyptwards\" (Bereishit 12:1), and so too with Yitzchak until the Holy Blessed One said to him \"Don't descend Egyptwards\" (Bereishit 26:2). And they weren't looking for him and thinking he would be king! And my teachers have explained that the brothers had beards when they sold him, and now were unchanged, but Yosef didn't have a beard and had since grown one, so he looked different.",
+                    "<b>And made himself strange to them</b>. He thought, if I reveal myself to them immediately, since they are embarassed to have sold their brother and pained their father, they will say to me \"silence! You're already under oath not to reveal us.\" And he said to them \"harshly\" (Bereishit 42:7), \"you are spies\" (Bereishit 42:9)! And he pushed them off until they brought him Binyamin, and put the goblet in his pack, and told a servant to delay them. And when he saw that, under pressure, they were afraid to sin against their father, he revealed himself, for then he knew that against their will they themselves revealed that they wouldn't hold Binyamin back. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "It comes to explain when the monarchy will come to him. And he said, \"It should not come to your heart that you will be in poverty until the time of your monarchy, 'as the sceptre and rulership will not depart from you,' as they will always consider you great... ...",
+                    "And you will legislate decreed commands upon others; meaning to say, until Shiloh comes, you will be an officer and ruler. But when Shiloh comes, you will be a king. As when the day comes for Shiloh to be destroyed, the monarchy of the House of David will sprout\"; as it is written (Psalms 78:60, 67, 70), \"He forsook the tabernacle of Shiloh... And He rejected the tent of Joseph... And He chose David,\" and Jerusalem which He selected. Hence the monarchy of the House of David is dependent upon the coming of the day of Shiloh. And Jacob announced to him that he will be king then. But [even] until the coming of Shilo, he would not be in lowliness. It is however as it is written (I Chronicles 12:39) [and all of Israel] \"came to Hebron to make David king...\""
+                ]
+            ]
+        ],
+        "Exodus": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>And strike the dust of the earth and it will be as lice.</b> It seems to me that these are the black lice they call <i>pedoux</i> because it is their manner to come from the dust, while the lice they call <i>puce</i> only come from human sweat. And it was the manner of the plagues to come from their place of generation — frogs from the river, and rain and hail from the sky, and such with all of them, and accordingly these lice must generate from the dust, and maybe there were many kinds of worms and <i>pedoux</i> and other midges whose generation is from the dust."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "1. AND IT WAS WHEN HE SENT, LED. He directed them as in (Exodus 32:34): \"Go, lead the people...\" and as in (Job 38:32) \"and lead the Ursa Major (\"Great Bear\") with her sons?\"",
+                    "2. ALTHOUGH IT WAS NEARER: as we found with Isaac, when he would want to go to Egypt by the way of the land of the Philistines, as it is written: \"And Isaac came to Abimelech, king of the Philistines in Gerar and then the Holy One said to him: 'Do not go down to Egypt' --perhaps that he would want to go that way.",
+                    "3. LEST THE PEOPLE REGRET: that they had left [Egypt].",
+                    "4. WHEN THEY SEE WAR: Pharoah's war that if they would not go by the way of the Red Sea and they drowned there, they would have pursued after them on a path where there is no sea. But if they needed to fight with him on dry land, then even the Philistines would go tward them and they would have a war before them and behind them. ",
+                    "5. AND RETURN: and even though the Holy One could have struck all of them dead, the Holy One wanted to increase the miracles and wonders to dry the sea and to cross the Israelites over and to drown the Egyptians. "
+                ],
+                [
+                    "1. AND THE ISRAELITES WENT UP IN ARMS: as in (Genesis 41 [:34]) \"And he armed the land of Egypt\" when there was sustenance for them that they were sustained on the further way, for they were fed for one month from food those [reserves] that they did not ask for [food] from [15th Nisan] until 15th Iyyar."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And God showed him a piece of wood</b>. If God had wished to do this without wood, God would have been able to sweeten the water without wood. But it is God's way to do miracles according to the way of the world -- for the heretics use sweet things in a bitter thing to sweeten it. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [
+                    "1. I CARRIED YOU ALL ON THE WINGS OF EAGLES: as it is said: I raised you from to the highest heights and to the greatest greatness that I took you out from the work of slaves of slaves and I brought you with me to be servants for me that I may be the King of all Kings. And how high is the greatest that it can be for you all, that it is as if I carried you, that I lifted you all high on the wings of eagles that bloom above all [other birds]. And it might be said \"on the wings of eagles\" that the eagle carries its chicks upon its wings and they will not see anything, not from the outside or from below and not from flying from above in order that he lifts the bird above the rest of the birds and thus the Holy One made for Israel a pillar of fire before them and a cloud after them and a wall of water to their left and to their right, then they would not see anything because of the narrowness of the Mighty One. "
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "1. YOU SHALL NOT OPRESS: since he does not know the matters of the land, it is an easy thing to oppress him. ",
+                    "2. FOR YOU WERE STRANGERS. And from this law, each one should love each other, and thus this was the custom that our rabbis said three should love each other: the strangers and so on. And even though they sacrificed to other gods, since they converted, everything was forgiven by the One on Most High."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "Distance yourself from a false matter - put distance between yourself and those who speak lies, and gossipers, since on this the text already warned: 'you must not carry false rumors' (Exodus 23:1) and then 'do not bring death on those who are innocent and in the right' (Ex. 23:7) because liars cause the killing of the ones in the right and of the innocent."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>So that the sound of it is heard:</b> So that he should not come before Me like a thief tunneling in. And we learn proper conduct from this, that a person should not enter his fellow's house suddenly, lest he is doing or saying something private. But if he hears him coming, he will [be able to] hide from him.  \n"
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>These are the records of the Tabernacle, the Tabernacle of the Pact</b> -- so that you do not confuse it with another Tabernacle.",
+                    "<b>the Tabernacle of the Pact</b> this Tabernacle, the tablets of the Pact were placed in it."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And the Presence of God filled the <i>mishkan</i></b>. Like \"And the <i>mishkan</i> was filled with the Presence of God\", and so too many verses where the words are reversed, as in \"For they have come under the shade of my roof-beam\" (Bereishit 19:8), meaning, \"Regarding this, for they have come\" - and so there are many. And for the honour of Heaven the words were reversed. For if it had said \"And the <i>mishkan</i> was filled with the Presence\", it would mean that the presence were contained within the <i>mishkan</i> which held it. Now, where it is written \"And the Presence of God filled the <i>mishkan</i>\", it means that the Presence is great and the <i>mishkan</i> is contained in its midst. And so too it says \"And God called to Moshe from the tent of meeting\" (Vayikra 1:1) - every place where the cloud is, Moshe was unable to enter without being called, for then he was given permission to enter. And so too it says at the giving of the Torah, \"And Mount Sinai was all in smoke\" (Shemot 19:18), and it is written after it \"And God called Moshe to the top of the mountain, and Moshe ascended\" (Shemot 19:20). Our rabbis explained: for each word, there was [first] a \"calling\" [to Moshe] - for this is the way of the world: to call a person when one wants to speak with them, that they should know that one is speaking to them."
+                ]
+            ]
+        ],
+        "Leviticus": [
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And its innards and its legs shall be washed.</b> \"Washing\" for the innards is only written for the burnt offering. This is since the sin-offering and the guilt-offering are eaten by priests, and the wellbeing-offering is eaten by its owners -- if one wants to wash it they may! But this, the burnt-offering, comes to the table of the King, and one needs to prepare it in a respectful manner. But they are burnt outside."
+                ]
+            ],
+            [
+                [
+                    "\"And when a person brings a grain-offering\". All grain-offerings are holy of holies and a non-priest (zar) may not eat of them. And since it is the way of poor people to bring grain-offerings, it pleased the Holy Blessed One to make them (the grain-offerings) holy of holies. [This is] to show Their humility (of the Holy Blessed One), since They are a great monarch (melech gadol) and love the poor."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [
+                    "<b>And that is what God meant in saying, by My close ones I will be sanctified</b>. And an explanation is that God said this in the portion of the high priest, in Parashat Emor, where it is written concerning the high priest: (Leviticus 21:11) \"neither shall he go in to any dead body, nor defile himself for his father, or for his mother;\" and it is written, \"[he] shall not suffer the hair of his head to grow long, nor rend his clothes;\" (Leviticus 21:10). And this is, \"by My close ones I will be sanctified.\" God is honoured by the high priests -- who are God's close ones -- that no mourning practices are found among them. And in this is \"<b>And gain glory before all the people</b>\" (Leviticus 10:3); \"I will be glorified.\" And so for the children of Aharon, although they are ordinary priests, say then, since they are anointed first, behold they are like high priests today. And it is possible to explain, \"<b>this is what God meant in saying</b>\" as if to say, so thinks God: I will be revenged on these, since they are My close ones, and I will be sanctified and glorified in front of all the people, since they will learn from an <i>a fortiori</i> argument about themselves. Meaning, if God is so revenged on God's close ones when they transgress, how much more so should we fear the same. And when Aharon heard that they were the close ones of God, he was silent and was comforted. And our rabbis have explained that they taught halacha in the presence of their rabbi, or they were drunk on wine, \"<b>and that is what God meant in saying</b>\" when it said, \"I will be sanctified in My honour\" (Exodus 29:43)."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>For their corruption [משחתם] is in them</b> The language of corruption [השחתה], as in \"Surely his visage is too marred [משחת] to be that of a man\" (Isaiah 52:14). And from our master and teacher Eliezer of Mainz I have heard: \"for they are corrupted\" -- even though \"their fatness is in them\", the language of anointing [with oil] and fatness, as in \"to anoint [למשחה] them\" (Exodus 29:29). Since castrated animals are fatter than those uncastrated; even so, <b>\"there is a blemish in them and they will not be accepted.\"</b>"
+                ],
+                [],
+                [
+                    "<b>It shall stay seven days with its mother</b>. In case the animal is non-viable. And further -- everything which separates from a place of impurity and a place of stench needs separation before it enters into the camp of God's Presence; according to this rule is the <i>zav</i>, the <i>metzora</i>, and the <i>tamei meit</i> [all of whom have an intermediate period after the cause of their impurity ceasing before they re-enter the camp of the Jewish people]."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And you shall not defraud, each one their kin</b> To sell according to the worth of the land, since it will return. Although there is no concept of fraud with regard to land (cf Sifra Behar 3:1), here there is fraud, since one does not acquire land in Eretz Yisrael but rather only its products, like the verse says \"For the number of years they sell to you\" (Leviticus 25:15). If it had been years like the years of Eliyahu (ie of drought, cf I Kings 17:1), or blasting and mildew (cf Devarim 28:22), one would not decrease the account of the money if the redeemer came to redeem. And so too the two years that the Sages said one needs to leave the land in their hand, they need to be productive years."
+                ]
+            ]
+        ],
+        "Numbers": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "Verse: \"Like mourners.\" Commentary: \"They were mourning like mourners over a deceased, for they were short-spirited and grieving because the Lord desired to bring them into the land and they would go to war, as they were fearful and lacking in faith.\"",
+                    "Verse:\"At the edge of the camp.\"Commentary:\"And they were fearful lest it spread to the entire camp.\""
+                ],
+                [
+                    "Verse: \"And the fire sank down.\" Commentary: \"And it extinguished and did not spread.\""
+                ],
+                [],
+                [],
+                [
+                    "Verse :\"That which we ate in Egypt for free.\" Commentary :\"This is said so that they would not say to them in Egypt, 'You were eating with blood,' and here you are eating manna without any blood. Therefore, they said 'freely.' Perhaps in Egypt, the Nile River was a source of drink like water for irrigation. These things were ownerless and available to all.\"",
+                    "Verse :\"Fish\" Commentary :\"The term 'fish' is used metaphorically, as in 'and they shall multiply' (Genesis 48:16), regarding the cucumbers and watermelons. Now it explains why they asked about these species. As for meat, there is no need to give a reason why they asked, for it is a desirable food. However, regarding these species, it explains why they asked, saying, 'We see nothing but the manna before our eyes, and we have no satisfaction with it.' This is similar to the taste of fine oil, which is refined and boiled. In the portion of Beshalach, Pharaoh said, 'It is like honeycomb dipped in honey.' This refers to when it is not cooked. Both cooked and uncooked honey are sweet and require a condiment, as is done with meat using mustard and garlic. Therefore, they asked about onions and garlic. All these things are only the evil inclination, for even regarding these matters, since they do not produce anything for eating or clothing, as it is written, 'Your garments did not wear out on you' (Deuteronomy 29:4). But a light matter, for they had silver, gold, and abundant livestock. Even something that comes down from heaven does not require seasoning, for God does not produce anything that is not perfected. And there is no pleasure in the world like the manna, and the manna descends from heaven.\""
+                ],
+                [],
+                [],
+                [],
+                [
+                    "And when the dew fell on the camp.                                   And in Exodus it is written, 'And the layer of dew went up, and behold, the surface of the ground was covered with a fine, flaky substance, fine as frost on the ground.' It was between two layers of dew, dew from above and dew from below, like a precious box. The intention here is to convey a little insight to make known that they were not agitated as is usual."
+                ],
+                [
+                    "Verse: Each man at the entrance of his tent, they wept for their families\nCommentary: \"This means that the members of each family would pitch their tents in the same neighborhood, and they would come out to the entrance of their tents and weep facing one another.\""
+                ],
+                [],
+                [
+                    "\"When you say to me, 'Where is he in your bosom?'\" Commentary:\"For if you had not told me and I would not transgress your commandments, I would flee and go for myself. But your commandment has bound me.\""
+                ],
+                [],
+                [],
+                [
+                    "Verse: \"And I do not wish to see my misfortune.\" Commentary: \"For it is better for me to die by Your hand than to live and be at their mercy and go along with them.\""
+                ],
+                [
+                    "Verse: \"And stand there with your people.\" Commentary: \"Because of the Divine Presence, that they may be close to the Divine Presence.\""
+                ],
+                [
+                    "Verse: \"And I will take some of the spirit that is upon you\" Commentary: \"I do not want to give them another spirit but rather from yours, so that they may be your assistants.\""
+                ],
+                [
+                    "Verse: \"For you wept before the LORD.\" Commentary: \"In other words, not because you were in need, but because you cried like a rejected child.\""
+                ],
+                [
+                    "Verse: \"Not one day.\" Commentary: \"Only (bilvad)\" i.e : restricted to a specific condition or circumstance. "
+                ],
+                [
+                    "Verse: \"Until it comes out from your nostrils\" Commentary: \"Like a strong mustard on which you requested a dipping of condiments like garlic and onions\" (It implies that the taste or flavor requested is strong or intense, similar to the pungency of mustard combined with the added flavors of garlic and onions).",
+                    "Verse: \"For you have rejected the Lord who is among you\"   Commentary: \"You said that it was good for us in Egypt, if there was no good for you except the divine presence among you, it would have been enough.\" (despite any hardships or challenges, the presence of God among the people of Israel is the ultimate source of goodness and fulfillment)"
+                ],
+                [
+                    "Verse: \"And Moses said, 'There are six hundred thousand'\" Commentary: \"Is there enough meat to satisfy them? If you say, 'I will rain down meat from the heavens for them,' just as you said in the case of the manna, 'I cannot bear the burden alone,' if you say, 'I will bring them herds and flocks,' would it be enough? But you said, 'I will give them meat to eat.' If the meat already exists in the world, where is it in the world that will suffice for them? Therefore, the Holy One, blessed be He, did not insist, for He did not say that it is impossible, but rather He asked, 'Where is it in the world?' And the Holy One, blessed be He, answered him\". Verse:\"The hand of the Lord will reap\" Commentary: \" There also are many creatures in the land that you do not know\""
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "Verse: \"And two men remained in the camp\" Commentary: \"For those who claim that two men remained in the camp, it is known that God commanded seventy and Moses clarified the matter by taking six from each tribe. They said, 'We do not see the same greatness in those who were brought into the tent, and there will be no need for a lottery, nor will there be a shame for those who were left out.' Since they belittled themselves, God added greatness to their greatness. The others prophesied and then ceased, for their prophecy came from the power of Moses, but these individuals prophesied and did not cease, for their prophecy came from God.\" Verse: \"And they are written\" Commentary: \"In the writings that were written there, the names of the seventy-two elders were recorded when they were designated by lots. According to some opinions, when two of the elders saw that they were chosen, they felt ashamed and did not want to take their notes. Instead, they said, 'We do not deserve that greatness; it should be given to others in our place,' and they left.\" Verse: \"And they did not go out to the Tent\" Commentary: \"For the purpose of prophesying, and that's it. And they are recorded in the writings that in their notes it was written that an elder had already taken the portions.\" "
+                ],
+                [],
+                [
+                    "Verse: \"serving Moses from his youths\" Commentary: \"from his young ones\"",
+                    "Verse: \"Lord, Moses, they all belong to Him\" Commentary: \"Who prophesied without your permission\""
+                ],
+                [],
+                [],
+                [
+                    "Verse: \"like the course of a day here and like the course of a day there\" Commentary: \"According to the appearance in the eyes of the group of Shalyu (Quails), it had a journey of two days and three parasangs in length and a journey of two days and three parasangs in width, like a round or square tablet. They flew one group above another group, touching but not touching, and the second group, the third, and the third, the fourth, until they were two amot (2 cubits) thick, true thickness, in the length, true thickness between the heavens and the earth. In this way, they flew until they reached the camp and covered the entire camp. The camp passed in one day, and the camp was as wide as its center, which was three parasangs, as our sages said. And so it is written that they covered the entire camp, as it is written, 'And the Shalyu (Quail) went up and covered the camp.'\"",
+                    "Verse: \"and like the course of a day thus, around the camp.\" Commentary: \"that it was like the course of one day, to the east and to the west, and likewise to the north and south, as my mouth speaks.\"\n"
+                ],
+                [
+                    "Verse: \"Ten 'homer\" Commentary: \"One Homer is equal to 30 se'ah, and ten Homer is equal to 300 se'ah. They amount to 10 se'ah per day, reducing the quantity.\" ",
+                    "Verse: \"They will flatten the ground for them\" Commentary: \"They flattened traps for their capture because they were flying at a high altitude, and the term 'flattening' is applicable to traps, as it is written: 'A trap will be spread out within the sea upon Tzur.\""
+                ]
+            ],
+            [
+                [
+                    "",
+                    "<b>Because of the Cushite woman whom he had married:</b> According to the simple meaning, they were saying, \"And did Moses not find a woman from the Children of Israel to take as a wife, that he went to take [one] from the daughters of Cush, who are uncircumcised? And was it because the Holy One, blessed be He, spoke with him, that he became haughty; such that he not want to marry a woman from the daughters of Israel and sought a woman from far away? 'Did he not also speak with us,' and we married from [within] Israel, and did not become haughty about this.\"",
+                    "<b>For he had married a Cushite woman:</b> Since we did not find in another place that Moses took a Cushite woman, the verse tells you [here] that he definitely married a Cushite woman. But they did not speak about Zipporah not being from Israel, because that had then been out of his control; since he had been a fugitive and could not go go to Egypt among the Children of Israel."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>the <i>nefilim</i> [נפילים]</b>. 'Marvellous [<i>mufla'im</i> מופלאים] people', since everyone who saw them marvelled at them. And some explain [the word] that everyone who saw them was scared of them falling [<i>yiplu </i> יפלו] upon them, because of their great height. "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "I have forgiven according to your words: that I will be patient with them (literally - lengthen my breath of my nostrils) and I won't kill them immediately."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "\"And you shall see it [the tzitzit] and remember\". That it was only made for recollection, and when you see it the mitzvah recalls and reminds you of the rest of the mitzvot. Because tzitzit are like a seal on the clothes that are made for a servant, a sign that he is serving his master. And when they see Israel remembers that they are servants to God and that it is incumbent upon them to perform all God's commandments. And the value of tzitzit is 600 in gematria, and there are eight threads and five knots [per fringe] -- behold, this is 613 like the 613 commandments. And when one sees it [the fringe], it reminds one of all the commandments, and gives God a symbol to signify that they are God's servants, and a sign on their clothing and a sign [on] their houses and they are called a \"seal\" on it, and tefillin on their heads and arms to signify that they are servants. For the four signs surround a person: brit milah in front of them, a mezuzah at their right, tefillin on their left, tzitzit on their clothing that are dragged on their clothing behind them as they walk."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "They were hoping for a little compassion from Edom, their brother."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "<b>And a scepter (shevet) shall rise out of Israel:</b> This is also an expression [that means] star, such that it goes and is dragged in its path towards the place of the constellation. And similar to it is (Berakhot 58b), \" a shooting (shavit) star\"..."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "And he brought the Midianite woman near to his brothers.[The others who failed were those who went to the tents of those prostitutes, and he brought her into the camp and brought her near to his brothers, and his tent became a den of immorality, and he boldly defied in the open.] And there, Pinchas killed him. Editor's note:",
+                    "The people who are fortunate after the burning, a fire that does not consume them will burn them, in front of them their back will be licked, as in the case of Balak when he saw and feared."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>Phinehas, the son of Eleazar, the son of Aaron the priest, appeased My wrath...</b>The people of Israel should not hate him for having killed Zimri, for he did them a great favor by turning away My wrath from them and preventing their annihilation. And if they were to hate him, it would be of no consequence, for <b>Behold, I will give him My covenant of peace</b> he has nothing to fear, neither from the relatives of Zimri who was a prince, nor from the relatives of Cozbi who was a princess."
+                ],
+                [],
+                [],
+                [],
+                [
+                    "<b>And the name of the woman who struck (him) is... </b>To inform you that they were great, and it is necessary for the Holy One to reassure us, just as He said to Abraham, \"Fear not, Abram,\" after he killed the kings. And our sages have said that Pinchas did not take any spoils until he killed Zimri. When the Lord granted priesthood to Aaron and his sons and their descendants, after they became priests, it is known that it is written in the portion of the garments, \"And for his sons you shall make tunics,\" but for his grandsons, He did not command."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>Pentecost/Shavuot</b> I have detained you because there is no need to trouble you during the rainy days, and you will not come again until Passover. I have detained you for one day from seeing you so that it will not be said in His honor, \"We were detained to offer more sacrifices before Him.\" Therefore, the Divine Will decreed a reduced offering for the eighth day of the assembly, consisting of only one bull and one ram, to demonstrate that they were detained only out of love for the people of Israel.",
+                    "the zeal of Pinchas"
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>You and Pinchas.</b>[He was anointed for war, and the miracle came through him. Therefore, they waged war against the Midianites and not against the Moabites, for the Moabites were not yet filled to their limit, and their end had not come as prophesied by Balaam: \"I see them, but not now; I behold them, but not near.\" Additionally, Moses stood with the Midianites, and his father-in-law joined them, but they did not show favoritism towards them. Furthermore, Moab acted out of concern, fearing that the Israelites might attack them, as they thought their land belonged to the Rephaim, and they were afraid that they would be overtaken.]"
+                ]
+            ]
+        ],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>From you</b>. 'I request nothing from you but fear and love', for all the commandments are not from you but rather from Him; if He gives you a house, make a <i>mezuzah</i> and a fence [for its flat roof]. Clothing, make fringes. Money, make of it donations. Grain and grape juice and wine, make from them priestly and other tithes. A son, circumcise him. It turns out, performance of the mitzvot is ultimately from God! There is no Arab merchant in the world who, when given 20 dinarim, doesn't give because of this to the One who has commanded regarding it half of the money or a third, and this holds for him goodness. And so too, because of the Holy Blessed One we are able to praise all that You have made and give to him, and not beg at the doors. And this is that he does not ask from us a gift, just fear and love and the intention of the heart, and thus it is written (Job 41:3): \"Who has a previous claim on Me, that I should repay him? All that is under the heavens is Mine!\" -- I am first to give to them, before they give to Me anything. And so said David, \"what is yours has been given to you\". And not only do you do a <i>mitzvah</i>, but you even receive benefit! As it is written \"to your own good\" (Deuteronomy 10:13). And from this verse, our rabbis saw a hint (Menachot 43b) of one hundred daily blessings, as it is written \"What [mah/מה] does the Lord your God ask of you?\" Do not read \"what\" [mah/מה], rather one hundred [me'ah/מאה] -- and there are one hundred letters in this verse from \"And now\", when you read \"what\" with the additional <i>alef</i> (making it \"me'ah\"), that in one hundred there are one hundred letters. For within the verse there are 99 letters, and with the <i>alef</i> there are a round 100. And now there are two [hundreds]! -- one that you read, and a further one of the 100 letters. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And she shall weep for her father and her mother</b>. This is not a mitzvah, just that certainly she would cry. One says (Yevamot 48b) that it is her actual father, and one says, idolatry, as it says (Yirmiyahu 2:27) <b>\"They say to a tree: You are my father\"</b>. <b>And after that, come upon her</b> but before this, no; since this thing is not seemly, that she is weeping and you are sporting with her."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And you shall be joyful</b> That in the merit of this, the Omnipresent will make you joyful. And our teachers explained (Pesachim 36b, Bikkurim 1:6) that at the time of joy - from Atzeret [Shavuot] until Chag [Sukkot] - one brings and reads. For that is the time of picking fruit, and people are joyful. From thence onwards, one brings and does not read. And a ger brings and does not read, because they cannot say \"fruit of the land You gave me\" (Devarim 26:10) <b>\"that God swore to our ancestors\"</b> (Devarim 26:3) - for they do not have a portion in the Land. And in Masechet Bikkurim (1:4) they say, Since they cannot say \"to our ancestors\" - and so in prayer, since in prayer our teachers relied on the Talmud Yerushalmi [Bikkurim 1:4 (2:2)] that they bring stories that gerim said in prayer \"God of our ancestors\". This is because \"our ancestors\" [אבותינו <i>avoteinu</i>] is the language of \"our great ones\" [גדולינו <i>gedoleinu</i>], like <b>\"And He has set me as a father to Paroh and as a master to all his house\"</b> (Bereishit 45:8), and so too <b>\"he was the father of all those who play the lyre and the pipe\"</b>  (Bereishit 4:21), which is translated (Targum Onkelos on Bereishit 4:21) \"their teacher\" [רבהון <i>rabhon</i>]. And so <b>\"father of many nations\"</b> (Bereishit 17:4) - prince and master of the whole world. And thus the geirim are accustomed to say \"God of our ancestors\" in prayer, and this is primary."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And to place you highest</b> and it concludes: and this is from the matter of <b>\"and shall all the workers of iniquity boast themselves [<i>yitamru</i> יתאמרו]?\"</b> (Tehillim 94:4) - that their words are swapped, and they do not stand by their speech. And some explain: the language of \"saying\" [<i>amira</i> אמירה], that they said to accept the Holy Blessed One as God, and He said that they would be to Him as a people - <i>yitamru</i> יתאמרו is the language of <i>amira</i> אמירה, like workers of inquity. And some say this is the language of praise and glory, that the glory is of the Holy Blessed One, since He is your glory and yout God. And this is like that which is said..."
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>To cause you to cross over in the covenant</b> All of you are ready to cross into the covenant, and all of you are together. And for this it's good to execute the commandment now, that not one of you is able to say: I was not in the covenant, and did not accept the covenant upon myself. Since when you will cross the Yarden and be scattered each man to his inheritance and portion, it will be impossible to gather all of you together as you are now - since it's impossible that there will be no birthing woman or sick person or person kept aaginst their will, or lame person, and it's impossible to leave the houses and cities without any creature. But now, behold all of you are in one area and one camp, and all of you hear and see the execution of the covenant, and not one of you is able to withdraw and say 'I was not in the covenant'. \"Execution [lit. \"cutting\" כריתות] of the covenenant\" since they cut the calf into two, and \"to cause you to cross over\" since they passed between the parts of the calf that Avraham our father did between the parts, as it says <b>\"and divided them in the midst\"</b> (Bereishit 15:10). And like they did when they executed the covenant to send the slaves free (Yirmiyahu 34:13), the calf which was cut into two and they passed between the parts, this is a sign that when you pass over the covenant this is how it will be cut. Like, <b>\"And Shmuel took one milk-goat\"</b> (I Samuel 7:9), <b>\"And Tzamad took a cow and cut it into parts\"</b> (I Samuel 11:7) -- to say, which will not go after Shaul and after Shmuel, so will be done to his cow.",
+                    "<b>To bring you over</b> As one man. ",
+                    "<b>In the covenant of GOD your God and into Their curse</b>That you will accept upon yourself the covenant and the curse - \"curse\" the language of oath and of curse, that you accept upon yourself to have sworn an oath and accept the commandments to keep them, and the curse which will come upon you if you do not keep; and if you keep, the blessing and the life and the peace."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And you saw all the detestable things and the disgusting things of wood and stone</b> that they themselves think (are thought?) as disgusting things, that they make an idol of wood or stone. When it is new they serve it, and when it is blurred(?) they detest it and throw it into the disgusting thing [i.e. dungheap] and into the dirt of the streets. And when it does not do what they want, they curse it and degrade it, as it says <b>\"and when they are hungry, they shall rage and revolt against their king and their divine beings\"</b> (Yeshayahu 8:21) and when they curse others, say: O, it is like their god who is unable to help them, like <b>\"By you shall Israel give-blessings\"</b>... (Bereishit 48:20), and it does not say \"they shall curse their king and their God\".",
+                    "<b>\"of gold and silver that are with them\"</b> When they make an image of silver and gold, after they serve it for one or two years they say: This isn't working at all, I will make another. And they break it and grind it, and there is \"silver and gold that are with it\", since it's expensive. And one could explain: that it itself is gold or silver, there they are with it and beside it, since they are afraid of it being stolen, since it can't guard itself even from mice. And you will see that they serve this and leave it, and serve another, and they have no authority over them, rather whoever wants worships and whoever wants leaves, everyone according to the desires of their heart. And they cleave to theft and robbery, promiscuity and incest, all that their hearts desire they do. And this is something in the heart of a person to do \"the stubbornness of their heart\" (ref to Devarim 29:18). And therefore you need to accept all of you the covenant, the curses and the oaths, that you will stand by the tradition of the covenant."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>And I will conceal My Face from them</b> this is the way of affection, like a person whose child has sinned agains them and they said to the child's teacher to strike them - they can't bring themselves to look at their child being beaten, because they take pity on them, and they hide their face.",
+                    "<b>Many evils and troubles</b> Evils which are made troubles to one another, like being stung by a hornet and a scorpion (Chagiga 5a) - cooling drugs are good for hornet stings, heating ones for scorpion stings, and the reverse is deadly. And if a hornet and a scorpion bite a person, they will be scared to come in the cold to be healed from the hornet because it's dangerous for the scorpion sting, and to come in the heat because of the horney sting, and they won't know what to do. So too the troubles of Israel in exile - when a nation oppresses them, they are scared to accept it lest they hate them, and if they don't accept it they will become accustomed to do this.",
+                    "<b>Is it not because my God is not in my midst that these evils have found me?</b> since I have sinned and I have caused the Shechina to be separated from me, these troubles have come upon me."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "<b>New gods that came up of late:</b> They were never called gods until now that you have fashioned them (as in Exodus 34:1) for yourselves and you have raised them up to be gods.",
+                    "<b>Gods that they knew not:</b> They did not know any gain [from them], nor any power; so they did not make them into gods except from the evil impulse and to cause anger [to God]. For they themselves did not know them as gods, but rather knew that there was no substance to them. Rather it was from the evil impulse. And R. Yosef Kara, may his memory be blessed, explained: \"Gods did not know them\" - regarding the Holy One, blessed be He, it is stated (Exodus 2:25), \"and God knew\"; \"I have known its sufferings\" (3:7). But [these gods] did not know their difficulties, and did not help them."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "ואמר, “He will say: (mockingly),” who? The enemy.",
+                    "אי אלוהימו, “where is their G–d? (Now, Who assisted them as long as the Temple was standing)"
+                ]
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Translated by Rb. Eliyahu Munk",
+            "http://sefaria.org"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "abbreviated",
+            "JPS Mikraot Gedolot"
+        ]
+    ],
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/Hebrew/Bekhor Shor, Breslau, 1890.json

@@ -0,0 +1,341 @@
+{
+    "language": "he",
+    "title": "Bekhor Shor",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002206252",
+    "versionTitle": "Bekhor Shor, Breslau, 1890",
+    "status": "locked",
+    "license": "Public Domain",
+    "digitizedBySefaria": true,
+    "versionTitleInHebrew": "בכור שור, ברסלאו, תר\"נ",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "<b>האזינו השמים ואדברה ותשמע הארץ.</b> דרך ארץ הוא שאמ' לאותו שרחוק ממנו לשון האזינה שיטה אוזן לשמוע לפי שהוא רחוק אבל לקרוב אינו צריך לומ' האזינה אלא שישמע. ולפיכך שהיפך ישעיה ואמ' שמעו שמים והאזיני ארץ כי ה' דיבר. ולפי שהק' מדבר ששכינתו בשמים והם קרובים אמר לשון שמיעה לשמים ולארץ שהיא רחוקה לשון האזינה:\n"
+                ],
+                [
+                    "<b>יערף כמטר לקחי.</b> יטיף. כמו ושחקים ירעפו טל. והזכיר כאן ארבע רוחות העולם. יערף כמטר זוהי רוח מערבי שבא מערפו של עולם ודרכו להביא מטר:\n",
+                    "<b>תזל כטל.</b> זהו רוח צפונית שהיא נוחה כטל:\n",
+                    "<b>כשעירים.</b> זהו רוח דרומית שמשתערת בשעירים:\n",
+                    "<b>כרביבים.</b> זהו רוח מזרחית שמרבה זרעים ומגדל צמחים. ולפיכך מדבר לשמים ולארץ תחילה שהם עדים ואמר לעדים שישמעו הדברים:\n"
+                ],
+                [
+                    "<b>כי שם ה' אקרא.</b> ואספר שבחו. ואתם ארב' רוחות עולם ושמים וארץ <b>הבו גודל לאלהינו.</b> שאתם בריותיו ובכם ניכר כחו וגדולתו. וצריכים אתם ליתן לו גודל ושבח על קריאת שמו והתורה שבה אתם מקיימים. וכשם שאתם מועילין לעולם כך ליקוחי ואמרתי נותנת חיים לעולם. וכשם שהמטר צריך לעולם ואין העולם מתקיים בלא מטר כך אין העולם מתקיים בלא תורה. דכתי' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמ'. ושמים וארץ וארבע רוחות ממונים ליפרע מעוברי התורה להעציר ממטר ומפירות ולהמטיר עליהם אש וגופרית ולהביא ברכה ועושר למקיימיה. וזהו גידול שאתם נותנים לו. שאתם פורעים ממכעיסיו ונתנין שכר לעובדיו. ורבותינו דרשו מכאן בששומע הזכרת הש' צריך שיאמר ברוך שם כבוד מלכותו:\n"
+                ],
+                [
+                    "<b>הצור תמים.</b> כלומ' דין הוא שתתנו לו גודל כי הוא צור ותקיף וחזק וכל יכול הוא. והוא מכלכל דבריו במשפט. ועושה פעולתו בתמימותיו. ואינו מראה כחו להעביר מחרץ המשפט עם בריותיו אלא צדיק לעוברי רצונו שמצדיק משלו ואינו רוצה ליקח כל דינו. ודא\"כ לא יוכלו להתקיים:\n",
+                    "<b>וישר הוא.</b> לעושי רצונו שאינו מעכב משכרם כלום. ולפי שרוצה לספר איך לקח נקמה מישראל ואחר כך יקח מהאומות שישעבדו בהם הצדיק תחלה את הדין שהכל במשפט ובצדק בלא עול:\n"
+                ],
+                [
+                    "<b>שחת לו לא.</b> אם שיחת את ישראל והגלם לו לא. כלומ' מדעתו ומרצונו לא כלומ' אינו. כמו כי לא ענה מלכו ויגה בני איש:\n",
+                    "<b>בניו מומם.</b> בניו גרמו להם מומם:\n",
+                    "<b>דור עיקש ופתלת��.</b> מפני שהם דור עיקש ופתלתול בא להם. ויש לפר' <b>שיחת לו לא.</b> ההשחתה שהם עושים שהם משחתים דרכם אינה שלו שאינו נפסד בכך כלום אלא לבניו הוא מום:\n"
+                ],
+                [
+                    "<b>הלה' תגמלו זאת.</b> הזה גמול שתגמלו להק' על כל שטובות שעשה. וכי ראוי גמול רע למי שעשה טובה. אפי' לא היה בידו ליפרע מכם לא היה לכם להכעיסו מפני הטובות שגמל לכם. כמוה כגמול ידיו עשותם. כל שכן לו שיש לכם להשים לב שבידו ליפרע מכם:\n",
+                    "<b>עם נבל.</b> כמו נבול תבול. לשון יגיעה. דמתרגמינן מילאה תילאי. והוא שם דבר. עם שיגעו בו להחזירן למוטב והוכיחו אות' כמה פעמים:\n",
+                    "<b>ולא חכם.</b> פעל ולא החכים. ומה שהוא כולו קמץ מפני האתנחת'. ועל עניין זה תירג' אונקלו' ולא חכימו. ויש לפרש ולא חכם עדיין אינו חכם, אי נמי נבל ממש:\n",
+                    "<b>הלא הוא.</b> כבר פיר' כדין כל הלא שבתורה שינון והה' תמוהה:\n",
+                    "<b>קנך.</b> פ' רש\"י לשון קניין ולשון קן. כמו ושים בסלע קנך, לשון תיקון. כמו קן קולמוסא וקן מגילתא דגיטין:\n",
+                    "<b>הוא עשך ויכננך.</b> לשון תיקון וכן ורבותי' פירשו שברא באדם כונניות כונניו':\n"
+                ],
+                [
+                    "<b>זכור ימות עולם.</b> עתה מזכיר והולך החסדים שעשה הק' עם ישראל: ",
+                    "<b>בינו שנות דור ודור וגו'.</b> כי קודם שהיו ישראל בעולם הייתי מתקן להם מקום: "
+                ],
+                [
+                    "<b>בהנחל עליון גוים.</b> שהנחיל לכל אומה ואומה נחלתו: ",
+                    "<b>בהפרידו בני אדם.</b> בדור הפלגה שהפרידם והלך כל אחד למקומו ולנחלתו. כדכת' ויפץ ה' [אתם משם] על פני כל הארץ: ",
+                    "<b>יצב גבולות עמים למספר בני ישראל.</b> בירר נחלה לשנים עשר שבטים שעדיין לא נולדו השבטים. והציב גבולות עמים. שמסר לשנים עשר בני כנען ארץ ישראל שהם עבדי בני שם. ולא רצה להנחילה לשאר אומות שלא יערערו עליה אלא מסרה לעבדיה בני כנען שאינם יכולים לערער עליה כלום דמה שקנה עבד קנה רבו. ושמרו אותה עד שבאו אדוניהם ונטלום מידם. כי בני כנען עבדים לבני שם. דכתי' ברוך ה' אלהי שם ויהי כנען עבד למו. לשם ולזרעו. וכתי' יפת אלהי' ליפת [וגו'] ויהי כנען עבד למו לעולם. כשהוא מזכיר שם אומ' ויהי כנען עבד. לפי שהם עבדים לבני שם. ובני כנען שנים עשר היו. כדכתי' וכנען ילד את צידון בכורו ואת חת [ואת היבוסי] ואת האמו' ואת הגרג' וא' החי' ואת הער' ואת הסיני ואת הארודי וא' הצמ' ואת החמ' והם י\"א. ואחר נפוצו משפחות הכנעני. שאחת מן המשפחות נחלקו לשנים ויצאו מהם הפריזי שאינו מנוי כאן. הרי י\"ב. והם למספ' בני ישראל. ולכך התקין נחלתם: "
+                ],
+                [
+                    "<b>כי חלק [ה'] עמו.</b> מכל אומות לקחם לחלקו:\n",
+                    "<b>יעקב חבל נחלתו.</b> כפל מלה. לפי שדרך לחלוק קרקע על ידי חבלים שמודד לה מאה חבלם ולזה מאה חבלים קודם הנחלה חבל. כדכתי' ויפלו חבלי מנשה עשרה. וכתי' וימדד שני חבלים להמית. כי דרך למדוד בחבלים:\n"
+                ],
+                [
+                    "<b>ימצאהו.</b> כמו ימציאהו. שהמציא להם במדבר כל צרכם מן ושליו ובאר. ושמלתם לא בלתה רגלם לא בצקה באותו תוהו ושממון:\n",
+                    "ו<b>ילל.</b> לשון יללה. שאין שם רק תנינים ובנות יענה שסופדין ומיללין שם. וכן תירג' אונקלוס סיפק צרכיהן:\n",
+                    "<b>יסובבנהו.</b> בסוכות עננים:\n",
+                    "<b>יבוננהו.</b> לשון בניין ותבונה. שנתן להם התורה החכמה והתבונה ובנה משכנו בתוכם:\n",
+                    "<b>כאישון עינו.</b> אישון העור שעל גבי העין שנוצר עינו שכל הבא ליגע בעין הוא סותם כנגדו כשאדם ישן הוא נופל על העין ושומרו. ועל השינה נקרא אישון ועל שהוא מחשיך את העין כשהוא נופל עליו. כמו באישון לילה ואפלה. וכמו שהאישון שוקד על העין לשומרו כך הק' שומר ישראל. וכן כאישון בת עין. כאישון שומר בת:\n"
+                ],
+                [
+                    "<b>כנשר יעיר קנו.</b> שהנשר רוצה לטלטל גוזליו ממקום למקום אינו נושאם כי אם על כנפיו שאינו ירא שעוף יעוף עליו ולכך כשהוא רוצה לנשאם מעירן ומעמידן על רגליהן כדי שיקפצו על כנפיו: ",
+                    "<b>על גוזליו ירחף.</b> ומעופף אצלם עליהם סמוך להם. כמו נצבים עליו. כדי שיקפצו. וכשהוא קופץ פורש כנפיו ומקבלו ולוקחו ונשאו ואז אינו ירא לא מחץ הבא לו מלמטה ולא מעוף שיבא לו מלמעלה. שהוא מגביה ליעוף יותר מכולם. ונושא כל אפרוחים יחד על כנפיו. אבל שאר עופות נושאין גוזלים בין רגליהם ויש לירא מן החיצים. וגם אינו נושא אלא אחד אחד ויש לירא מן הנשארים בקן. ואומ' <b>כנשר יעיר קנו.</b> ואין גוזליו יריאים כלום מכל צד: "
+                ],
+                [
+                    "כן <b>ה'</b> בטח <b>בדד ינחנו.</b> ינהגו. כמו לך נחה את העם. שהיה עמוד ענן לאחריהם כשהיו באים מצרים אחריהם. ועמוד אש לפניהם והמים להם חומה מימינם ומשמאלם לא היו יריאים משום צד כלום. וכן הוא או' ואשא אתכם על כנפי נשרים:\n",
+                    "<b>בדד.</b> ולשון בטח. כי מי שהוא מתפחד איני יושב בדד אלא הולך לחבורת אנשים. אבל מי שהוא בטח אינו צריך חבורה ויושב בדד. וכן הוא אומ' [וישכן ישראל] בטח בדד עין יעקב:\n",
+                    "ויש לפר' <b>ה' בדד</b> כלומ' ה' לבדו:\n"
+                ],
+                [
+                    "<b>ירכיבהו על במותי ארץ.</b> שהשליטו על שדי הארץ שהם גבוהים כבמות ועל מבצריהם. כמו ואתה על במותימו תדרוך: ",
+                    "<b>ויאכל תנובות שדי.</b> מאחר שבאו לארץ אכלו תנובות שדה. כדכתי' וישבות המן ממחרת באכלם מעבור הארץ. כיון שבאו לארץ לא רצה להאכילם מן שלא יתרשלו לכבוש את הארץ. אבל כיון שפסק להם המן התחזקו לכבוש הארץ שיהא להם מאכל ובתים מלאכים כל טוב. לטובתם נתכוון ולכך מונה אותם עם החסדים שעשה להם: ",
+                    "<b>ויניקהו דבש מסלע.</b> הדבורים עושים דבש בנקיקי הסלעים. ואף התמרים גדילים בסלעים שעושין מהם: ",
+                    "<b>ושמן מחלמיש צור.</b> שיהיו הזתים גדלים בסלעים ואותם שבסלעים טובים מן אותם שבבקעה לפי שהשמש זורח עליהם תדיר וממתקם. כדכתיב וממגד תבואות שמש. וכתי' במרעה טוב ארעה אותם ובהרי מרום ישראל. כי פירות שבהרים מתוקים והיינו חזקים ומשתמרים לפי שאינם גדילים על רוב מים: "
+                ],
+                [
+                    "<b>חמאת בקר וחלב צאן.</b> ביום ההוא יחיה איש עגלת בקר ושתי צאן והיה מרוב עשות חלב יאכל חמאה. והכי קאמ' חמאה של בקר ושל חלב צאן. שלא יהיו רוצים לאכול כי אם שמנונית החלב: ",
+                    "<b>עם חלב כרים.</b> חלב מובחר. כמו ואכלו את חלב הארץ מבחר הארץ: ",
+                    "<b>עם חלב כליות חטה.</b> לפי שהכליות יש להם צירים וחרץ כמו חטה מדמה החטה לכליות. והיו החיטין גסין ככוליא של שור הגדול. כמו בימי שמעון הצדיק במסכ' תענית. וביחזקאל כתי' יהודה וארץ ישראל המה רכליך בחיטי מינית. שם עיר. כדכתיב עד באך מינית עשרים עיר. והיו שם חטין יפות. והגדה שהיו מונים אותם מתוך שהם גסים: ",
+                    "<b>ודם ענב.</b> שיהא היין אדום כדם. ויין אדום חשוב מן הלבן. כדכתי' אל תרא יין כי יתאדם: ",
+                    "<b>תשתה חמר.</b> עתה מדבר כאילו מדבר עם ישראל. וכן אורחיה דקרא שפעמים מדבר פה אל פה. ופעמים כאילו מדבר לאחרים עליו, כגון ימצאי' בארץ מדבר, לאחרי' עליו, ואחר כך הוא עשך ויכונניך. שמדבר עמו פה אל פה וכן <b>תשתה חמר</b> כמו חמר ומרווה. כמו כרם חמר ענו לה: "
+                ],
+                [
+                    "<b>וישמן ישורון.</b> ומתוך שמנו <b>ויבעט</b>: ",
+                    "<b>ויטוש.</b> משל לאדם שהיה לו פרה והאכילה כרשינין עד שהיתתה שמינה ומתוך שמנה בעטה בו ברגל ואמר לה מי גרם לך שתבעט בי כרשינים שהאכלתיך: ",
+                    "<b>אלוה עשהו.</b> כלביי\"ט רפיי\"ט: "
+                ],
+                [
+                    "<b>יקניאוהו בזרים.</b> במי שזר אצלם. כמו שמפר' שאלהים לא ידעום<b>: </b>",
+                    "בתועבות יכעיסוהו. שהיו עושין תועבות גדולות. כדכתי' ביחזקאל עוד תשוב תראה תועבות גדולות. כגון גזל ועריות שנ' בהן כי את כל התועבות האל: "
+                ],
+                [
+                    "<b>יזבחו לשדים.</b> לדבר שדוד. סרוח ונמאס ולא אלוה. שאין בהם לא כח ולא אלהות אלוה לשון חוזק ודיין:\n",
+                    "<b>חדשים מקרוב באו.</b> מעלם לא נקראו אלהות עד עכשיו שהם פסלום והעמידום להם לאלהות:\n",
+                    "<b>אלהים לא ידעום.</b> לא הכירו בהם שום תועלת ולא שום כח ולא עשאום אלהות כי אם ביצר הרע ולהכעיס. כי אף הם עצמם לא ידעום באלהות אלא יודעים שאין בהם ממש. אבל יצר הרע. ור' יוסי קרא ז\"ל פי' אלהם לא ידעום, בהק' נאמר וידע אלהים, כי ידעתי [את] מכאוביו, אבל הם לא ידעום בצרתם ולא עזרו להם:\n",
+                    "<b>לא שערום אבותיכם.</b> לא פקדום אבותיכם לא היו חוששין מהם, כמו פוקד עון אבות על בנים. דמתרגמי' מסער חובי אבהן:\n"
+                ],
+                [
+                    "<b>צור ילדך תשי.</b> צור לשון חוזק. ילדך שהוא לך לצור משעה שנולדת. אי נמי שהולידך ובראך במעי אמך וזן אותך והוא אביך, אותו <b>תשי.</b> תשכח. בשביל החדשים שאינם שוים כלום: ",
+                    "<b>ותשכח אל מחללך.</b> כפל מלה הוא. מחולליך שברא אותך. כמו חוללה ידו נחש ברח. וכן הן בעון חוללתי: "
+                ],
+                [
+                    "<b>וירא ה' וינאץ.</b> וירא מעשים רעים שלהם וינאץ. קץ בהם <b>מכעס בניו ובנותיו</b>:\n"
+                ],
+                [
+                    "<b>אסתירה פני מהם.</b> כתרגו' אסלק עצמי מהם ולא אעזרם: ",
+                    "<b>אראה מה אחריתם.</b> מאחר שאהיה מסולק מהם ואדעה מה יועילו להם אותם אלוהות שבחרו להם: ",
+                    "<b>כי דור תהפוכות המה.</b> בנוח להם מתהפכים לרעה ובהצר להם שבים אלי שאושיע אותם. וכן כתב בספר עזרא וישמינו ויתעדנו בטובך הגדול וימרו וימרדו בך [וגו'] ויעשו נאצות גדולות ותתנם ביד צריהם [ויצרו להם] ובעת צרת' יצעקו אליך ואתה משמים תשמע וברחמיך הרבים תתן להם מושיעים ויושיעום. ובנוח להם ישובו לעשות רע [לפניך] ותעזבם ביד אויביהם [וירדו בהם] וישובו ויזעקוך ואתה משמים תשמע ותצילם כרחמיך עיתים רבות כלומ' פעמים הרבה: ",
+                    "<b>בנים לא אמון בם.</b> אין אמונתם אמונה. ואין להשען בם. כי מיד משקרי' אותה ואין עומדין בה: "
+                ],
+                [
+                    "<b>הם קנאוני בלא אל.</b> במי שאינו לא אל ולא כלום, ואני אעשה להם מידה כנגד מידה שאקניאם <b>בלא עם</b>, בעם שאינו עם אלא בהמות. ורבותי' פי' כגון כשדים, דכתי בהו זה העם לא היה:\n",
+                    "<b>בגוי נבל אכעיסם.</b> כגון בני ברכניא ובני מרטניא שהולכים ערומים בשוק שאין משוקץ ומתועב לפני הק' כמי שהולך ערום בשוק. והם מ��ירים לישראל וכגון אלו הנוצריים:\n"
+                ],
+                [
+                    "<b>כי אש קדחה באפי.</b> באפי ובחמתי ובער' אש שתלהט עד שאול שלא יוכלו להמלט אפי' בשאול מפני האש ואף לא ביסוד ההרים לכסות עליהם, כדכתי' אין חושך ואין צלמות לסת' שם פועלי און. וכתי' אציעה שאול הנך וגו':\n"
+                ],
+                [
+                    "<b>אספה עלימו רעות.</b> כלומר כל הרעות שבעולם עד שיספו הרעות שלא ישאר מין הרעה בעולם שלא אביא עליהם:\n",
+                    "<b>וחיצי אכלה בם.</b> שלא הניח חץ שלא ירה בהם. ויכלו הרעות והם אינם כלים:\n"
+                ],
+                [
+                    "<b>מזי רעב.</b> שדופי רעב, כמו ואמר למזא לאתונא על חד שבעה שיהא עורם ניחר ונקמט מפני זלעפות רעב: ",
+                    "<b>ולחומי רשף.</b> שילחמו בם גחלים ושריפה. כמו רשפיה רשפי אש. אי נמי לחומי לחמם יהיו גחלם כמו שורש רתמים לחמם: ",
+                    "[<b>וקטב.</b> ] קטב לשון כריתות. כמו אהי קטבך שאול. אהי הפוכה יהא כמו איה. וכן אהי מלכך אפוא. כלומ' איה הכריתו' שאמרת כרתי ברית את מות: ",
+                    "<b>מרירי.</b> לשון מרורות. כמו מרורת פתנים בקרבו: "
+                ],
+                [
+                    "<b>מחוץ תשכל חרב ומחדרים [וגו'].</b> היוצא חוץ ישכל בחרב. כמו כאשר שכלה נשים חרבך:\n",
+                    "<b>ומחדרים אימה.</b> ומי שנשאר בחדר תבא עליו אימת מות ודבר. ולכך גם <b>בחור</b> היוצא החוץ <b>גם בתולה</b> ובעלי השיבה והיונקים והעומדים בחדרים לא ימלטו:\n"
+                ],
+                [
+                    "<b>אמרתי אפאיהם.</b> אכלה גם הפאה. שלא אניח פיאה מהם אלא <b>אשביתה מאנוש זכרם:</b>\n"
+                ],
+                [
+                    "<b>לולי כעס אויב.</b> שיעשה לו האויב, אגור אני ירא. כמו לא תגורו מפני איש: ",
+                    "<b>פן ינכרו צרימו.</b> שיתלו ההצלחה ליד הרמה בעצמם. ולכך איני רוצה לכלות' בידם שלא יתפארו עלי: "
+                ],
+                [
+                    "<b>כי גוי אובד עצות המה.</b> אותו אויב שמסרתי לו בני אבודה עצתו ואין תבונה בו: "
+                ],
+                [
+                    "<b>לו חכמו.</b> אילו חכמו והיה בהם חכמ':\n",
+                    "<b>ישכילו זאת.</b> היה להם להשכיל:\n",
+                    "<b>יבינו לאחריתם.</b> שהרי היה להם יתן לב איך אירע כן לעם זה שהיו גדולים על כל העולם והק' נפרע מכל הקמים עליהם שהכה מצרים בכל מכה בשבילם והפיל לפניהם מלכים גדולים ועם עצום ועכשיו <b>אחד</b> ממנו <b>ירדוף</b> מהם <b>אלף ושנים יניסו רבבה. אם לא כי צורם מכרם.</b> כמו כי ביד אשה ימכור ה' את סיסרא. על אשר דבקו במעשינו ואלהות ופסילים שלנו. ואין עוזר להם והסגירם בידינו:\n"
+                ],
+                [],
+                [
+                    "<b>כי לא כצורינו צורם.</b> יכולים הם להבין כי לא כצורינו צורם. כי כל זמן שעבדו ישראל את צורינו לא יכלו לא הם ולא צורם לישראל, שהק' עשה שפטים במצרים ובאלהיהם עשה בשביל ישראל, וגם בדגון מפני הארון. כדכת' כי כבדה ידו עלינו ועל דגון אלהינו, ועכשיו אויבינו <b>פלילים</b> עלינו ושופטים אותנו כרצונם, ומאחר שאינם יודעים לתת לב לכל אילו ידעתי כי לא יתנו הנצח והנקמה והתפאר' וגבורה כי אם לעמם לתרפותם, וזה אני אגר פן יכעיסוני בזה, כי אינם מבינים לאחריתם כלל, ועתה מפר' מה אחריתם. כי יכולים הם להבין מאחר שלקו ישר' על רוע מעלליהם שהם בניו של ק' ועם סגולתו יש להם להבין על עצמם: "
+                ],
+                [
+                    "<b>כי מגפן סדום גפנם.</b> ויציץ פורענות להם:\n",
+                    "<b>ומשדמות עמורה.</b> כמו ושדמות לא עשה אוכל. שדי��ם כשדה עמורה שנפל עליהם אש גופרית וצמח פורענות יצמח להם:\n"
+                ],
+                [
+                    "<b>חמת תנינים.</b> יהיה להם יין שישתו אותו ביין: ",
+                    "<b>וראש פתנים ואכזר.</b> כמו כן יהיה יינם. ראש כמו ראש ולענה:",
+                    "<b>הלא הוא.</b> הפורענות שלהם: "
+                ],
+                [
+                    "<b>כמוס עמדי.</b> סגור עמדי:\n",
+                    "<b>חתום באוצרותי.</b> שאני הכנתי להם פורענות וכלימות:\n"
+                ],
+                [
+                    "<b>לי נקם.</b> עלי לעשות הנקמה מהם:\n",
+                    "<b>ושילם.</b> התשלום רע שלהם עלי לשלמו. ושילם כמו שם דבר כמו שילום:\n",
+                    "<b>לעת תמוט רגלם.</b> של אומות העולם שיבא הפורענות עליהם, עלי להביאו כשיגיע העת:\n",
+                    "<b>כי קרוב יום אידם.</b> ומזומן בידי להביאו:\n",
+                    "<b>וחש עתידות למו.</b> ובמהירות אחיש בעתם את הפורענות העתידות לבא להם. ומתי זה?:\n"
+                ],
+                [
+                    "<b>כי ידין ה' עמו.</b> לאחר שידין הק' את עמו ויקח נקמתו ודינו מהם:\n",
+                    "<b>ועל עבדיו יתנחם</b> שיתנחם על מה שהרגיזו לפניו כי לקח מהם נקמתו ועשה בהם כרצונו. כי אזלה ומטה ידם של עמו:\n",
+                    "<b>ואפס עצור ועזוב.</b> ולא יעצרו כח עוד, כמו לא עצרתי כה:\n",
+                    "<b>ועזוב</b> שאין מי שיסייע לו. כמו עזוב תעזוב. וכמו ויעזבו את ירושלים עד החומה, שאין מחזיק בידם:\n"
+                ],
+                [
+                    "<b>ואמר.</b> האויב:\n",
+                    "<b>אי אלהימו צור חסיו בו.</b> אשר הם עובדים תדיר ומקריבים לפניו חלב ודם ויין לנסכים בזמן שבית המקדש קיים:\n"
+                ],
+                [
+                    "<b>יקומו ויעזרכם.</b> נגדי כל האלהות שלכם אשר עבדתם:\n",
+                    "<b>יהי עליכם סתרה.</b> אותו אלוה גדול שלכם:\n"
+                ],
+                [
+                    "ואני אומר אתם אומר אי אלהימו, <b>ראו עתה כי אני אני הוא.</b> אלהימו ואראה לכם גבורתי:\n",
+                    "<b>ואין אלהים עמדי.</b> אין אלהים זולתי ואין בלעדי שאתם מצרפים אחרי' עמי לומר יקומו כאילו אחרים עמי אין אלוה אלא אני:\n",
+                    "<b>אני אמית ואחיה.</b> בירי להמית ולהחיות למחוץ לרפאות. ואם המתי אות' אני אחיים ואם מחצתים אני ארפאם. וכשם שמחצתי אני מרפה כך מה שאני ממית אני מחיה. מכאן לתחיית המתים מן התורה:\n",
+                    "<b>ואין מידי מציל</b> כנגד שאמרתם יקומו ויעזרוכם. כלומ' אין מי שיכול לעזור אתכם. אני אעזור אותם. אבל אתכם אין מידי מציל:\n"
+                ],
+                [
+                    "<b>כי אשא אל שמים ידי.</b> שאשבע. כמו לא תשא את שם:\n",
+                    "<b>חי אנכי לעולם.</b> כמו וישבע בחי העולם. לעשות בכם נקמה. כי אתם סבורים שלא אוכל לעוזרם. אני חי לעולם ובידי לנקום נקמתם בעולם הזה ולעולם הבא:\n"
+                ],
+                [
+                    "<b>אם שנותי.</b> כמו חרב שנונה:\n",
+                    "<b>אם שנותי ברק חרבי</b> על ישראל ולקחתי נקמתי מהם שנתתם בגלות בידכם:\n",
+                    "<b>ותאחז במשפט ידי.</b> שעשיתי בהם משפטי ודיני:\n",
+                    "עתה <b>אשיב נקם לצרי ולמשנאי אשלם.</b> מה שעשו להם. כי אני קצפתי מעט והם עזרו לרעה והוסיפו לבזותם ולהשתעבד בהם בלי חמלה:\n"
+                ],
+                [
+                    "<b>אשכיר חצי מדם.</b> שונאיהם שישפכו חיצי דם האויבים לשכרון: ",
+                    "<b>וחרבי תאכל בשר.</b> תכלה בשר צריהם: ",
+                    "<b>מדם חלל ושביה.</b> של אויבים אשכיר חיצי: ",
+                    "<b>מראש פרעות אויב.</b> שאפרע מראש האויב ויהא ראש�� פריע כמנוגע ופורענות יחול על ראשו: "
+                ],
+                [
+                    "<b>הרנינו גוים עמו.</b> שישבחו הגוים את עמו של הק' ויאמרו אשרי העם שכה לו אשרי העם שה' אלהיו. שכך יש להם אחרית טוב. וכן הק' נפרע מצריהם ודם עבדיו יקום. ויקח נקמתם מכל הקמים עליהם: ",
+                    "<b>ונקם ישיב לצריו.</b> של עמו: ",
+                    "<b>וכפר אדמתו.</b> מכל חטא ועון עמו. אדמתו הוא עמו, שיכפר על עמו, ולכך אדמה מכופרת כיון שהעם מכופר, כמו למה נמות נגדך גם אנחנו גם אדמתינו, כי כשהעם מת האדמה מתה, וכשהעם מכופר ומטוהר האדמה מטוהרת וממופרת, וזה יהיה לימות המשיח: ",
+                    "ויש לפר' מקראות הללו <b>כי גוי אובד עצות המה</b> על ישראל. שהיה להם לתת לב כשחוטאין איכה ירדוף אחד מן הגוים אלף מהם <b>אם לא כי צורם מכרם</b> בפשעיהם. והיה להם לחזור בתשובה לפניו, כי יודעים הם<b> כי לא כצורינו צורם</b> של גוים: ",
+                    "<b>ואויבינו פלילים.</b> ודיינים עלינו. והיה להם להבין כי בפשע יעקב כל זאת. והם לא עשו: ",
+                    "<b>כי מגפן סדום גפנם.</b> אלא מגפן סדום גפנם פורה לענה וראש, והאשכולות מרורות למו. כי <b>חמת תנינים</b> הדם יהיה להם ליין. שישתו כוס פורענות שהוא כמוס עמדי וחתום באוצרותי: ",
+                    "<b>לי נקם.</b> לי ליקח מהם נקמה: ",
+                    "<b>לעת תמוט רגלם.</b> שיגלו מארצם: ",
+                    "<b>כי קרוב יום אידם.</b> כדכתי' ואבדתם מהרה <b>כי ידין ה' עמו.</b> ולאחר שידין ה' עמו ויקח נקמתו מהם כמו שפי' למעלה ואזלה ומטה ידם: ",
+                    "<b>ואפס עצור ועזוב.</b> והאויב יתפאר בעצמו לומ' <b>אי אלהימו.</b> אז ארחם עליהם. כי לא אעשה עמהם כלה מפני כעס אויב. שאני יגור שלא יתן התפארת לו ולתרפותו כמו שפיר'. ואז אראה גבורתי על האויב ואנקום נקמת עמי ואכפר עליהם לימות המשיח: "
+                ]
+            ],
+            [],
+            [
+                [
+                    "<b>ויעל משה.</b> שלא נחלש כשאר בני אדם:\n",
+                    "ו<b>עד דן.</b> שהוא גבול ישראל, כדכתיב מדן ועד באר שבע. ורבותי' דרשו <b>עד דן.</b> שהראהו שמשון שהיה משונה שבא מדן:\n"
+                ],
+                [
+                    "<b>ואת כל נפתלי ואת ארץ אפרים ומנשה ואת כל ארץ יהודה.</b> ושאר השבטים היו בנגב הככר ובביקעת יריחו שהוא מונה למשה וכללם יחד:\n",
+                    "<b>עיר התמרים עד צוער.</b> לפי שיריחו היתה עיר הריח וחשיבות גדול היה בו מונה אותה בפי':\n",
+                    "מ<b>ים האחרון</b> היה גבול ארץ ישראל לצד מערב:\n",
+                    "<b>ואת כל נפתלי.</b> שהראהו דבורה וברק מקדש נפתלי נלחם עם סיסרא:\n",
+                    "<b>ואת ארץ אפרים.</b> שהראהו כיצד יהושע שבא מאפרים כבש הארץ. ומלכי ישראל שהיו רובם מאפרים מירבעם ואילך הראהו:\n",
+                    "<b>ומנשה.</b> שהראהו נצחון גדעון ויפתח שהיו ממנשה:\n",
+                    "<b>ואת כל [ארץ] יהודה.</b> דוד ושלמה ולכי בית דוד:\n",
+                    "<b>עד הים האחרון.</b> דרשו רבותינו היום האחרון שהראה לו ימות המשיח עד סוף העולם. כל זה כת' רש\"י:\n"
+                ],
+                [],
+                [],
+                [
+                    "<b>וימת שם משה עבד ה'.</b> אילו ח' פסוקים יחיד קורא אותם לפי דאסקינהו יהושע שהרי הוא כתבם. ואיכא למ\"ד דהק' אמרם ומשה כותב בדמע. יחיד קרוא אותם ואין מפסיקים בהם שיקראום שנים:\n"
+                ],
+                [
+                    "<b>ויקבר [וגו']</b> לפי פשוט' מקרא קצר הוא. והכי קאמר ויקבור אותו הקובר בגיא. ורבותינו אמרו הקב\"ה קברו. ותורה גמילות חסדים וסופה גמילות חסדים. תחילה גמילות חסדים שהלביש הק' ערומים. דכתי' ויעש ה' אלהים לאדם ולאשה כתנות עור וילבישם. סופה גמילות חסדים שקבר מתים:\n",
+                    "<b>בארץ מואב מול בית פעור</b> שלשה סימנים נתנה תורה בקבורתו של משה. שאמר בגיא. ובאיזה גיא בארץ מואב. ובאיזה מקום מול בית פעור. ואפי' הכי <b>לא ידע איש את קבורתו</b>:\n"
+                ],
+                [
+                    "<b>לא כהתה עינו לא נס ליחה.</b> לפי הפשט בחייו מחמת זקנה:\n"
+                ],
+                [],
+                [
+                    "<b>מלא רוח רוח חכמה כי סמך משה את ידיו עליו.</b> שמסר לו סדרי חכמה וסדרי נבואות וסידרי מלכות:\n",
+                    "<b>וישמעו אליו.</b> כל ישראל שכולם נאות להיות שר ומושל עליהם:\n"
+                ],
+                [
+                    "<b>ולא קם נביא עוד בישראל כמשה.</b> אפי' בישראל. אבל באומות הועלם לא צריכ' למימר. שהרי ביקש מלפני הק' שלא תשרה שכינה על האומות העולם. דכתי' ונפלינו אני ועמך:\n",
+                    "<b>אשר ידעו ה' פנים אל פנים.</b> שהיה מודעי לו מה שהיה אומר לו. ולא היה מדבר עמו לא במראה ולא בחדות כשאר נביאים שהיה מדבר עמהם על ידי חלום וחזיון. כמו שאמר הק' לאהרון ולמרים:\n"
+                ],
+                [],
+                [
+                    "<b>אשר עשה משה לעיני כל ישראל.</b> שאר נביאים מתנבאים ליחידים. כמו שעשה אליהו. שאמר לאשה הקמח והשמן לא תאכל. וכן אלישע. שאמר שאלי כלים ויצקת ושלמי את נשייך ואת ובנייך תחיי בנותר. אבל כל מעשיו של משה לצורך כל ישראל ולדורו הבאים ובמעמד כל ישראל ולעיניהם:\n",
+                    "חסלת וזאת הברכה\n",
+                    "וחסלת חמשה חומשי תורה שבח לאל גדול ונורא: בריך רחמנא דסייען רישא ועד כאן:"
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/Hebrew/Bekhor Shor, Jerusalem, 1994.json

@@ -0,0 +1,270 @@
+{
+    "language": "he",
+    "title": "Bekhor Shor",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH990012808360205171/NLI",
+    "versionTitle": "Bekhor Shor, Jerusalem, 1994",
+    "versionNotes": "",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "הוא והושע בן נון: כי לשניהם צוה הקב\"ה לכותבה, דכתיב \"כתבו לכם את השירה הזאת\", כשאמר \"קרא את יהושע והתיצבו באהל - מועד\" וקרא אותו כאן \"הושע\", לפי שכשנעשה משרת - משה קרא אותו יהושע, כי כן [דרך] השרים והמלכים שמשנים שם - משרתיהם וקורא - לו שם כרצונו, כמו שקרא פרעה להבדיל, ליוסף: צפנת - פענח, ונבוכדנצר לדניאל: בלטשצר, ולחנניה מישאל ועזריה שדרך מישך ועבד - נגו, ועכשיו מודיע קרא: שאינו משרת, כי נעשה מלך ושב לשמו הראשון, וקראו הושע."
+                ],
+                [],
+                [],
+                [
+                    "כי לא דבר ריק: כי חייכם תלויין בהם. ובדבר הזה תאריכו ימים על האדמה: אם תקיימו, ואם חילוף חילוף."
+                ],
+                [
+                    "בעצם היום הזה: שנכתבה השירה."
+                ],
+                [
+                    "אשר על פני יריחו: אלא שהירדן בינתים."
+                ],
+                [
+                    "כאשר מת: באותו עונש שמת - אהרון."
+                ],
+                [
+                    "על אשר מעלתם בי: שלא פירשתם לבני - ישראל, כי אני נותן להם המים, אלא אמרתם: \"המן הסלע הזה נוציא לכם מים\", משמע דדבר זה אינו יכול להיות. וכשבאו המים סברו מקרה הוא, ולא הקדשתם אותי, ולכך הוצרכת להכות שני - פעמים, כי המים היו מתעכבות, על אשר לא - דברתם כהוגן. אבל מה שהכה לא נענש, שהקב\"ה צוה לו להכות, דכתיב \"והכית בצור\", כי אני אומר כי מעשה אחד הוא כדמוכחי - קראי, כמו שפירשתי. והכי מסתברא דאי כבוד המקום בלא הכאה, מאי שנא הכא שצוה שלא להכות ומאי - שנא התם שצוה להכות."
+                ],
+                [
+                    "כי מנגד תראה את הארץ, ושמה לא תבוא: שני דברים ששאלת: \"אעברה נא ואראה\". \"אעברה נא\", לא תנתן לך, \"אראה\" תנתן לך, לא אשיב פניך מהכל. <br>חסלת האזינו"
+                ]
+            ],
+            [
+                [
+                    "וזאת הברכה: עתה פירש התוכחה שהוכיחם, כמו שצוה הקב\"ה לו, כדכתיב \"דבר - משה אל בני - ישראל ככל אשר צוה ה' אותו אליהם\", \"כתבו לכם את - השירה הזאת ולמדה\" להם, כי כן צוה ה' לכתוב את השירה הזאת ולמדה את בני ישראל, ושימה בפיהם: וזאת - הברכה: שבירכן כמו כן ברוח - הקודש. וזהו שנאמר: איש האלהים: פירוש: שלוחו של מקום, וכן תחילת - הספר: \"דבר משה אל כל ישראל\", ופירש ר' יוסי קרא שלכך קראו כאן \"איש האלהים\", לומר: שעל - פי הקב\"ה ברכם. לפני מותו: סמוך למיתתו, דרך ארץ הוא שכשאדם בא ליפטר מחביריו שמברכם, ונותן להם שלום. וכן עשה יעקב אבינו כשבא ליפטר מבניו בירכם, וברכתם של אילו - הגדולים נבואה היא, ודברים העתידים לבא."
+                ],
+                [
+                    "ה' מסיני בא: קולו של הקב\"ה לישראל, והעירם, דכתיב \"ויהי ביום השלישי בהיות הבוקר, ויהי קולות וגו'\" שעדיין היו במחנה, וכתיב \"ויוצא משה את העם לקראת האלהים מן המחנה\". וזרח משעיר למו: שמצד שעיר נראו תחילת זריחת הברקים והלפידים. הופיע מהר פארן: שיפעת הברקים גם מדרך הר - פארן באו, כדכתיב \"אלוה מתימן יבא\": משעיר - כדכתיב \"אלוף - תימן\", וכתיב \"וחתו גבוריך תימן וגו'\", \"וקדוש מהר - פארן סלה\", שמשם נתפשטו הברקים בכל העולם, וכתיב נמי \"ה' בצאתך משעיר, בצעדך משדה אדום, ארץ רעשה\", כי מדרך שעיר נראו הברקים ובאו לסיני ונתפשטו בכל העולם, ורבותינו דרשו שהחזיר הקב\"ה את התורה על כל האומות, ולא רצו לקבלה, ובאו ישראל וקבלוה. ואתה מרבבות קדש: שבא מן השמים רבבות מלאכי - השרת לתת תורה לישראל, דכתיב \"רכב אלהים רבותים אלפי - שנאן\", רבותים של אלף שנאנים דהיינו עשרים - אלף אלפי - מלאכים. המלאכים נקראו \"שנאנים\", לפי שאינם יריאים מן המיתה כבני - אדם, כמו \"שאנן מואב מנעוריו ושוקט הוא\". ורבותינו דרשו אל תקרי \"שנאנים\" אלא שאינן, דתמניא - עשר אלף עולמות יש להקב\"ה. מימינו נתן אש - דת למו, כדכתיב \"הלא כה דברי כאש נאם ה'\". ואיכא למיפ': מימינו נתן להם דת מתוך האש, כמו שתירגם אונקלוס. ורבותינו דרשו דתיהם של אילו אש, כי עם קשה [ערף] הוא."
+                ],
+                [
+                    "אף חובב עמים: כלומר: אף כשאתה בא להזכיר חיבוב שאר אומות מהן, כל קדושיו בידיך: שכל הקדושים - שבהם נותנים עצמם בידיך, ומתגיירים, כלומר: אין - בהם חיבוב רק מעט - גרים שבאים מהם. אבל ישראל, כולם - תוכו לרגליך, כולם - כתתו עצמן וסבבו ההר, כדכתיב \"ויתיצבו בתחתית ההר\". והם תוכו לרגליך נראה - לי לפי הפשט: \"אף חובב עמים\" אף בשעה שהקב\"ה מחבב עמים ומוסר ישראל בידם, והם: ישראל [מקבלים] מכותיהם ומוכים לרגליך: בשבילך, כמו \"ויברך ה' אותך לרגלי\", בשביל שאינם רוצים לעשות כתועבות - הגוים ולהניח יראתך. כל קדושיו מוסרים עצמם בידיך וסובלים גלות בשבילך. ישא - מדברותיך: נשאו עול לשמוע שתי - דברות מפיך. \"מדברותיך\" כמו \"ומדברך - נאוה\", לשון דיבור. (ד)ושאר התורה שהם שש מאות וי\"א מצות דתור\"ה בגימטריא הכי הוה - וצוה לנו משה: כשלא יכלו עוד לישא - קולך ולסבול דבריך, אז אמרו למשה \"ואת תדבר אלינו\", שכחך כנקיבה לגבי כחו. להכי כתיב: \"ואת [תדבר\"] ודבר משה על עצמו כאילו אחרים מדברים עליו. מורשה קהילת יעקב: שקבלוה למורשה לקהילת - יעקב לעולם, שקבלוה עליהם ועל זרעם. ואונקלוס פירש: \"אף חובב עמים\": לעניין ישראל לעניין השבטים. ורבותנו דרשו: \"אף חובב עמים\", אף בשעה שאתה מחבב את העמים ונותן ישראל בידם ליקח מסים וארנוניות מהם. \"כל קדושיו בידיך\", שאינם מכבידים עול על תלמידי - חכמים, שאתה מצילם בידיך, כדאיתא בבבא - בתרא גבי ההוא דמי - כלילא דאיתשול ושדיה ר' עקיבא אעמי - הארץ, וערקו, ואשתייר ההוא כובס, ודליה רבי עליה, וערק ובטל כלילא:",
+                    "והם תוכו לרגליך. שמכתתים רגליהם ממקום למקום ללמוד תורה. כאן קבלו תורה ויחד - מלכותו עליהם, והם קבלו עליהם חוקיו ומצוותיו ומשפטיו. \"ישא מדברותיך\", שנושאין ונותנין בדבורו של מקום."
+                ],
+                [],
+                [
+                    "ויהי בישורון מלך בהתאסף ראשי - עם: כלומר: מתי נעשה מלך עליהם, בהתאסף ראשי - עם: כשאמר הקב\"ה \"הקהל לי את העם ואשמיעם את דברי\", ובאותו - זכות \"יחי ראובן\", ואל יזכר בלבול מצע אביו. \"ראשי - עם\" קורא שבאומות, כמו \"עם כל ראשי בשמים\", וכמו שבטי - ישראל, כשנאספו - יחד שבטי - ישראל [קבלו] ברכה כל אחד ואחד בפני עצמו, כי הם עמו ונחלתו של הקב\"ה, וקבלו תורתו ומלכותו עליהם."
+                ],
+                [
+                    "יחי ראובן ואל ימות: כשיעבור את הירדן לפני בני ישראל חלוץ למלחמה, ואל ימות במלחמה אחד מהם, ויהי מתיו מספר אנשיו שיעברו מספר: באותו מספר שיעברו - ישובו, שלא נפקד אחד מהם. ויש מפרשים \"ויהי מתיו מספר\", אדלעיל קאי. והכי - קאמר: ואל יהי מתיו של מספר, שלא יהו מתי - מספר, כלומר עם - מועט, שלא ימעטו, והיינו הך. אפילו לא בירך יעקב את ראובן היה - לו למשה לברכו, שהרי על פיו ומצוותו עברו בני - גד ובני - ראובן חלוצים את הירדן, ואף כי יעקב בירכו בזאת - הברכה עצמה, כמו שמפורש בויחי - יעקב, דקאמר \"גד גדוד יגודנו\", והכי - קאמר: גד! הגדוד שיגודנו, שיגוד עמו, ישובו על עקב, באותו גדוד עצמו, שלא יפקד מהם איש, נמצא שבירך יעקב את ראובן באותה ברכה עצמה שברכו משה. אבל שמעון שלא בירך יעקב, לא בירך משה, אלא שאמרו רבותינו שכללו ברמז בברכתו של יהודא כשאמר שמע ה' קול יהודא, ואף נפלה נחלתו בתוך בני יהודא, כדאיתא ביהושע שנאמר \"הגורל - השני לשמעון... בתוך נחלת בני - יהודא\", וגם בני - יהודה כללו בגורלו דכתי' \"ויאמר יהודא לשמעון אחיו עלה אתי בגורלי\"."
+                ],
+                [
+                    "וזאת ליהודה: כלומר: וזאת הברכה עצמה שעשה לראובן, עשה ליהודא, שהתפלל על המלחמה. שמע ה' קול יהודה: כשיצעק אליך במלחמה, שנאמר \"ויזעק יהושפט וה' עזרו, ויסיתם אלהים ממנו\", ואל עמו תביאנו: לשלום, שלא ינצל טרף מידו כשיטרוף באומות וישלול - שלל. וכן הוא אומר \"כאשר יהגה האריה והכפיר על טרפו, אשר יקרא עליו מלא רועים, מקולם לא יחת, ומהמונם לא יענה\". רב לו בידו: ועזר מצריו תהיה: אתה, שלא יהיה צריך אחר, הרי ברכת ראובן וברכת יהודא אחת, ולפי שיהודא עולה בתחילה במלחמה הוצרך להתפלל עליו על המלחמה. ולראובן: לפי שהוא הולך ראשון, דכתיב \"והחלוץ הולך לפניהם\". ורבותינו דרשו לפי שהיו עצמותיו של יהודא מגולגלין בארון לפי שנידה עצמו דאמרינן נידוי אפילו מעצמו צריך הפרה. מנלן? מיהודא לפי שנאמר \"וחטאתי לך כל הימים\", והיה לו לומר: \"אם אביאנו לא אחטא\", וקללת - חכם אפילו על תנאי היא באה אפילו נתקיים. שאמר [עלי] לשמואל \"כה יעשה לך אלהים\" \"לך\": כמו שאירע לי, שאין בני הולכים בדרך - הישר. ואע\"פ שהגיד [לו שמואל], כתיב \"ויהי כאשר זקן שמואל... ולא הלכו בניו בדרכיו\", שהיה לו לומר: \"ואם - תגיד, לא - יעשה לך\". וכן דוד שאמר גבי שיתין דקפא תהומא: כל היודע שמותר לכתוב שם [אחספא] לזרוק - בתהום ואינו אומר יחנק בגרונו, ונשא אחיתופל קל - וחומר מסוטה, שלשום - שלום בין איש לאשתו צוה הקב\"ה למחוק השם, כל - שכן לשום - שלום לכל העולם - כולו. ואמר: מותר! ואפילו הכי נחנק, שהיה לו לדוד לומר: \"ואם יאמר לא יחנק\". וכן מצינו בכל התורה, \"אם לא תשמע תוכיחו, ואם תשמע: ברכה\". ולכך הנהיגו הקדמונים לברך הקהל אחר החרם, כלומר: אם יעמדו על החרם יתברכו. ולפי שלא אמר יהודא \"ואם אביא לא אחטא\", היו עצמותיו מגולגלין בארון, והתפלל משה עליו, ואמר: מי גרם לראובן שיודה? יהודא! וזאת ליהודא? בתמיהה: שעצמותיו [יהיו] מגולגלין, עול אבריה לשפא, אבל לא הוו מסלקי ליה למתיבתא - דרקיעא, אמר: \"ואל עמו תביאנו\" אסקוה אבל לא הוה ידע למשקל וטרי בהדי רבנן, אמר: \"ידיו רב לו\", שישא ויתן בידיו, לא סלקא ליה שמעתתא אליבא דהלכתא. אמר: \"ועזר מצריו תהיה\": ולפי שברכת - ראובן ויהודא שוות, סמכן זה לזה, ומעין שברכם יעקב ברכם משה. ראובן: כמו שפירשתי. יהודה: יעקב אמר לו \"ידך בעורף אויביך\". איזהו מלחמה שיד כנגד העורף? הוי אומר זה קשת. ומשה אמר \"ידיו רב לו\", איזהו מלחמה שצריך שתי ידים? הוי אומר זה קשת, ועל - זה נאמר \"ללמד בני יהודה קשת, הנה כתובה על ספר הישר\"."
+                ],
+                [
+                    "וללוי אמר: ועל לוי אמר בפרשה - זו. ואע\"פ שיעקב לא בירך לוי, משה ברכו שהרי בני - שבטו היו. ועוד שכשלא - נכשלו בעגל זכו - לברכה, כמו שאמר להם משה, \"ולתת עליכם היום ברכה\", היום תזכו לברכה, שתתברכו כמו שאר - השבטים. שמעתי. תומיך ואוריך. שכל ישראל צריכים להם, והם משפט בני - ישראל. מסרת לאיש - חסידיך: שיהיו כולם חסידים ולא נכשלו בעגל. אשר נסיתו במסה, תריבהו על מי - מריבה: שלא נמצא בו עון - אחר אלא אותו של - אותו סלע, שלא פירשו דבריהם. וכאן מוכיח - כדברי, שאותו ד' ויהי בשלח הוא הסלע שנכשל בו משה - ואהרון, דהתם כתיב \"ויקרא שם המקום מסה ומריבה\", והכא כתיב \"אשר נסיתו במסה תריבהו על מי מריבה\", והתם כתיב: \"והכית בצור\", ולפיכך אני אומר שלא הקפיד הקב\"ה אלא על שלא פירשו דבריהם. ועוד [אם] כדברי האומר דעל שהכה הקפיד, אהרן לא הכה, אבל לפרש היה עליו כמו על משה."
+                ],
+                [
+                    "האומר לאביו ולאמו לא ראיתיו: מי שיוכל לומר על אביו ועל אמו לא ראיתיו במעשה העגל, שלא - נכשלו בו, ואת אחיו לא הכיר ואת בניו לא ידע: באותו עון, כי שמרו כולם אמרתך ובריתך ינצורו: כדכתיב \"ויאספו אליו כל בני לוי\", שלא פשע אחד מהם. והמפרש הרגום, שצריך לדחוק הכתוב \"אביו\": אבי - אמו, \"בנו\": בן - בתו, ולכך נראה כי כשאמר משה: \"כי איש בבנו ובאחיו\", מישראל קאמר, כי כשאמר: \"מי לה' אלי\", כל ישראל באו אליו, שלא היה שבט שלם שלא פשע אחד מהם חוץ משבט לוי, כמו שפירשתי במעשה העגל."
+                ],
+                [
+                    "יורו משפטיך ליעקב: כדכתיב \"כי שפתי כהן ישמרו דעת, ותורה יבקשו מפיהו\", והלוים - נמי שאין להם נחלה לא היו טרודין כי אם ללמוד, ולכך יורו משפטיך ליעקב ותורתך לישראל. ישימו קטורה באפיך: שהם עשו העבודה והקטורת, וכליל עולות."
+                ],
+                [
+                    "ולכך ברך ה' חילו: שמפני הקטורת והעולות היו נכסים מתברכים, ולכך לא שונים לקטורת, שכל אחד רוצה להקטיר. ולכך אומר \"חדשים לקטורת בואו והפיסו\". אבל בעולות לא היו מדקדקים כל - כך משום דתדירי ומצויות להם, כדמפרש ביומא. ופועל ידיו תרצה שיבאו לרצון לפניך העבודה שהם עושים, ובזכות העבודה: מחץ מתנים קמיו: של אותם הקמים עליהם ומשנאיו מן יקומון: שלא יוכלו קום. ורבותינו אמרו \"ברך ה' חילו\", אפילו חולין - שלו, שאם היה עומד ומקריב על המזבח ונודע שהוא בן גרושה או בן חלוצה, אע\"פ שהוא חלל, כל הקרבנות שהקריב קודם שנודע, באים לרצון."
+                ],
+                [
+                    "לבנימין א��ר ידיד - ה': על בנימין אמר: \"ידיד - ה'\", בנימין, קורא \"ידיד - ה'\", על שבחר הקב\"ה לשכון בחלקו של בנימין, כי ירושלים בחלקו ובית המקדש בחלקו היה בנוי. ישכון לבטח עליו: דלוי שהיו משרתים בבית - המקדש, שהיה בנוי בחלקו. ו\"עליו\" - סמוך לו, כמו \"והחונים עליו מטה שמעון\". חופף עליו כל היום: לוי, שהיו הכהנים והלוים תופשים ובאים כל היום למשמרותם, כמו חוף - הים, שהספינות חופפות לנמל. ועל זה היה בנימין שכן בטח, בזכות - הקורבנות שהם מקריבים כל היום למשמרותם, ובין כתיפיו: של בנימין שכן: לוי בעזרה, שהוא מקום גבוה, שהיו שומרים שם הבית - המקדש בשלש מקדשות, כדאיתא בתמיד. וגם פרחי - כהונה איש כסתו בארץ, ומפתחות המקדש תחת מראשותיו. ולפי שאותם שומרים וגביני כרוז, שהיו אומרים: קומו כהנים לעבודתכם, ולוים לשירם, היו בני - בנימין יושבים וישינים בטח. ולפי שברכתו של בנימין תלויה בלוי, סמך בנימין ללוי, ואגב דנקט בני - לוי נקט יוסף אחריו, וחוזר לשאר שבטים. ויש לפרש \"ישכון לבטח עליו\": דהקב\"ה שיכן שכינתו בחלקו, והקב\"ה חופף ומגין עליו כל היום: כל הימים, דירושלים לא היה אחריה היתר: ובין כתפיו שכן הקב\"ה, שאין לך נאה בשור יותר מכתפיו, לפי שהיה עין - עיטם גבוה מהר - הבית מעט, קורא לו - \"כתפים\". ומכל מקום על שהיו בני - לוי משרתים במקדש שהיה בחלקו של בנימין, סמך ברכתו של בנימין לברכתו של לוי. ורבותינו דרשו \"חופף עליו כל היום\", שהיתה רצועה יוצאה מחלקו של יהודא ונכנסת בחלקו של בנימין, ובה מזבח בנוי. והיה בנימין הצדיק מצטער עליה, כדכתיב \"חופף עליו כל היום\", דפורטו\"ט עליו כל היום. ולכך קרן מזרחית דרומית לא היה לו יסוד. לפי שלא היתה בחלקו של טורף בנימין: קורא טורף על שאמר יעקב \"בנימין זאב יטרף\", וזהו מעין שברכו יעקב, שאף הוא ברכו שיהיה בית - המקדש בחלקו."
+                ],
+                [
+                    "וליוסף אמר מבורכת ה' ארצו: שמוציאה פירות ומספקת עם - רב, כי בני - יוסף עם רב, דכתיב \"וידברו בני יוסף את יהושע לאמר מדוע נתת לי נחלה גורל אחד וחבל אחד ואני עם - רב עד אשר עד כה ברכני ה', ויאמר אליהם יהושע: אם עם - רב אתה עלה לך היערה\" החביאו עצמכם ביערים שלא תשלוט בכם עין - הרע, והם ענו להם: \"מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא\". ואמר לו משה כי ארצו מבורכת מאת הקב\"ה ותספיק להם כל צרכם. ממגד שמים מטל: שירדו עליה גשמים בנחת, להמתיק ולהתעדן את הפירות. \"מגד\" לשון מיטב, מתוק, ובשום, מטל שירדו בנחת, כמו \"שכבת - הטל\". שבאת בנחת. ומתהום רובצת תחת: שאין לך טפח שיורד מלמעלה שאין טפחיים עולים מלמטה ותהא משוקה מלמעלה הענפים, [ו]מלמטה השרשים."
+                ],
+                [
+                    "וממגד תבואות שמש: שהשמש יזרח עליהם למתקם, שכל פירות הגדילים בצל אינם מוטעמות, אבל השמש מבשל הפירות וממתקם. וממגד גרש ירחים: גרש: נראה לי תיבה הפוכה באותיות, ו\"גרש\" גבי - פירות כמו \"שגר\" בהמה, לשון שילוח, שתשלח ארצו פירות לירחים, בכל ירח וירח פירות הראויות לו. בירח אחד כונס קיצו, ובשני מוסק את זיתיו, ובשלישי לוקט תמריו, וברביעי אחר - כן כל חודש וחודש."
+                ],
+                [
+                    "ומראש הררי קדם: הריו יהיו ראש להררים המקדימין לבשל פירותיהם והוא יהיה ראשון לכולם, כי ארץ אפרים היו הרים, דכתיב \"צופים מהר אפרים\", וכתיב \"כי יש יום קראו נוצרים בהר - אפרים\". וממגד גבעות עולם שתהא לגבעתך מיתוק מכל גבעות עולם."
+                ],
+                [
+                    "וממגד ארץ ומלואה: ממיטב הארץ מילואה ותבואה. ורצון שוכני סנה: ורצונו של מקום ששיכן שכינתו בסנה, ויו\"ד של \"שוכני\" יתירה, כמו \"היושבי בשמים\". ואיכא לפרש לפי פשוטו \"ורצון שכני סנה\": שתהיו לרצון לשכון בין סנאים של ארץ - יוסף מארזים של ארץ אחרים. תבואתה כל הברכה הזאת לראש יוסף, [ולקדקוד] נזיר אחיו: מופרש מאחיו, כמו \"וינזרו מקדשי בני - ישראל\", לפי שהיה יוסף מופרש מאחיו וירד למצרים. ואיכא לפרש: \"ורצון שוכני סנה\", רצונו של הקב\"ה ששכן בסנה, בזרעו של - יוסף, בחד מזרעו מלך יהושע שהוא מזרעו של אפרים. וגם תשכון השכינה בחלקו של יוסף בשילה שהיה שם אוהל - מועד הרבה שנים, והוא בחלקו של יוסף, דכתיב \"ויטוש משכן שילו\" \"וימאס באהל יוסף\", ורוב מלכי ישראל היו מאפרים."
+                ],
+                [
+                    "בכור שורו הדר לו: המלך הראשון שבחר הקב\"ה מזרעו של יוסף זהו יהושע, שנבחר עתה ראשון למלך, \"הדר לו\", דכתיב \"ונתתה מהודך עליו\". ואיכא - למימר דלכך קורא לו בכור ליוסף, לפי שנתן יעקב בכורתו של ראובן [ליוסף], דכתיב \"ובחללו יצועי אביו נתנה בכורתו לבני - יוסף\", והוא לקח פי שנים בארץ ישראל. וקרני - ראם קרניו: חזקים כקרני - ראם. בהם: באותם קרנים ינגח אפסי - ארץ: שיכבוש ארץ - ישראל, וינצח שלשים ואחד מלכים, והם אותם הקרנים: רבבות אפרים, והם אלפי - מנשה: הם קרניו של יהושע וחוזקו, שהם קרוביו ואנשי מלחמתו. ונתנו לאפרים הרבבות, לפי שהוא גדול, שנתן לו יעקב הגדולה."
+                ],
+                [
+                    "ולזבולן אמר, שמח זבולן בצאתך: הוא היה שוכן בחוף - הים, כמו שאמר יעקב \"זבולן לחוף ימים ישכון\", והוא יוצא לסחורה לצור ולצידון ולארץ מרחק, והתפלל משה שישמח ויצליח בסחורתו. ויששכר באהליך: ארץ יששכר היתה ארץ - טובה למרעה, והוא יושב באהלים לשמור על שדותיו, ולא היה יוצא לסחורה, כי פירות - ארצו היו מספיקות - לו, ואמר לו משה שיצל[י]ח וישמח בשדותיו. וכן אמר לו יעקב \"רובץ בין המשפתים\", שהיה רובץ בין הגבולים לשמור השדות."
+                ],
+                [
+                    "עמים הר יקראו: כשהיו העמים באים לארץ - זבולן היו מתכנסים שם בים, ומזמנין עצמם להר - ציון לזבוח שם זבחי - צדק: אם ינצלו מן הים, כי הגוים נודרים נדרים ונדבות כישראל. כי שפע - ימים ינקו: כי בשפע תבא להם סחורה דרך הים וירויחו. ושפוני טמוני חול: גם מן הספינות שישברו בנמל ויהיו טמונים וטבועים בהם יקחו ממונם, וספוניהם - אוצרותם שהיו צפונים להם. ולפי הפשט איני יודע למה הקדים זבולן ליששכר, אבל לפי המדרש שעשו שותפות שזבולן יעסוק בפרקמטיא ויששכר בתורה. וקאמר: \"שמח זבולן בצאתך\", בפרקמטיא, \"ויששכר באהל - תורה\". ואמר: \"עמים הר יקראו\", יזדמנו לרגלים, למועד שיקבע להם, יששכר שעוסק [בתורה] וקובע חדשים ומעבר - שנים, דכתי' \"ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל\". שם יזבחו זבחי צדק: תמידין ומוספין, איכא - למימר: שהקדים זבולן לפי שהוא המפרנס."
+                ],
+                [
+                    "ולגד אמר ברוך מרחיב גד: ברוך המקום שהרחיב נחלתו של גד, לפי שהיה נחלתו של גד מקום מרעה ומקנה, שייך למימר בזה לשון \"מרחיב\". כי מקום מרעה הוא רחב, כדכתיב \"ירעה מקניך - כר נרחב\". וטרף זרוע אף קדקוד: כשהיו מכים בני - גד היו מכים בצואר ומעמיק המכה דרך החזה אל תחת אצילו הימנית, וחותך הראש והזרוע כאחד. ולי נראה לפי העברי דהכי - קאמר: כשהיה מכה וזה מרים יד שמאלו כנגד המכה, הוא חותך הזרוע ומכה בראש, וממיתו במכה - ��חת, מדקאמר: \"אף קדקוד\", משמע שהוא מכה בזרוע תחילה."
+                ],
+                [
+                    "וירא ראשית לו: שראה ובחר לו ראשית של ארץ - ישראל, אותה שנכבשה תחילה, ארץ סיחון ועוג, וכן שם חלקת מחוקק ספון: כדמתרג' הכי קאמר: לכך ראה גד ליקח לחלקו ארץ עבר הירדן, אע\"פ שעמון ומואב מערערין עליה, כדאשכחן שנלחם מלך בני - עמון עם יפתח על אותן תרעומות, לפי שידע ששם יקבר, והיה יודע שאם היה סופה לחזור לעמון ומואב יותר משאר ארץ - ישראל, לא היה קובר משה בחוצה - לארץ, ובזה סמך גד לקחת אותה נחלה ולא חשש לאותו תרעומת. והאי דקאמר גד ולא ראובן, לפי שבני גד התחילו לשאול אותה, דכתיב \"ומקנה רב היה לבני - ראובן ולבני - גד\". ושם גד ראשון, לפי שדברו ראשונים, ועוד לפי שרצה לומר לראובן מה שלא אמר לו, ונתאוה להיות קרוב לו, שיגן עליו זכותו. ויש מפרשים: \"כי שם חלקת מחוקק\", חלקו של - ראובן, שנקרא \"מחוקק\", כדכתיב \"בפלגות - ראובן גדולים חקקי - לב\", ולא נהירא. ויתא ראשי עם הוא לקח חלק בראש והולך בראש ישראל למלחמה, דכתיב \"והחלוץ הולך לפניהם\". צדקת - ה' עשה ומשפטיו עם ישראל: שעמד בתנאו בדין ובמשפט, שהורה ולמד להם משפטיו של הקב\"ה."
+                ],
+                [
+                    "ולדן אמר דן גור - אריה: שהוא עומד על הספר ושומר ושוקד שלא יכנסו אויבים לארץ - ישראל. יזנק מן הבשן: ישקה ארצו מן הירדן שמקלח מן הבשן, שהירדן יוצא ממערת פמייס מארץ - דן, דאמר למה נקרא שמו ירדן, שיורד מדן ומפסיק בין ארץ - דן והבשן. שדן על שפת - הירדן, לצד ארץ ישראל, והבשן ארץ גד וגלעד עברו על שפת הירדן. וארץ - טובה היא ארץ העומדת על - הירדן, כדכתיב \"וירא את כל ככר הירדן כי כולה משקה... כגן ה' כארץ - מצרים\"."
+                ],
+                [
+                    "ולנפתלי אמר נפתלי שבע רצון: ארץ נפתלי קלה וממהרת לבשל פירותיה, ולפיכך הוא אומר שהוא שבע רצון, כי מי שפירותיו מאוחרים, ואחרים אוכלים פירותיה והוא אינו אוכל שלו מפני שהן מאוחרין אינו שבע לרצונו, אלא מתאוה קודם שישבע. אבל נפתלי אינו כן, כי פירותיו ממהרות, ומיד שירצה יאכל מהר קודם שיאכל שום אדם פירות. ומלא ברכת ה': כל הבא בארץ - נפתלי ורואה פירות - מבכרות ואילנות מלבלבין וציצים ופרחים מוקדמין, ומודה ומשבח ומברך את השם על החדש. וכן אמר יעקב \"הנותן אמרי שפר\", ומתרגמינן: \"יהון מודן ומברכין עליהון\". ים ודרום ירשה: כתרגום: שירושתו למערב ולדרום ים - כנרת. ופירותיה מתוקים וטובים, דאמרינן למה נקרא שמה כנרת? דמתיקי פירותיה ככנרא, ככנור שהוא מתוק לשומעיו."
+                ],
+                [
+                    "ברוך מבנים אשר: ברוך מפי שאר בנים אשר, שכל הבנים מברכים [אותו] וסוף הפסוק מוכיח, דקאמר: יהי רצוי אחיו: שהוא רצוי ואהוב לכולם, וכולם מברכים אותו, למה? וטובל בשמן רגלו: שהיתה ארצו משופעת בשמן, ומשפיע שמן לכל אחיו, והן סכין ומתעדנין בו, ומברכין אותו, ואף נשותיהם ובנותיהם מתפנקות בו, ומשיר השיער ומעדן הבשר ומפשט הקמטין. ורבותינו אמרו שהיו בנותיו של אשר נאות, מתוך שמתעדנות בשמן, ונשואות למלכים ולכהנים - גדולים כמו שפירש רש\"י. ויש - לפרש \"ברוך מבנים אשר\", יותר משאר בנים."
+                ],
+                [
+                    "ברזל ונחושת מנעלך: מנעלי - גופך: הגידים והעצמות, שהם לגוף כמו מנעול לדלת, שמחזיקים אותו. מתוך שיהיו לו שיפוע שמן יהיו נמשחים תדיר, ויהיו חזקים כברזל, כאילו הם של ברזל ונחושת. ולכך יהיו כימיך: כימי נערותיך יהיו ימי - זקנותיך, שמי שרגיל ��שמן, חזק בזקנותו ואינו תש כח, דאמרינן אמרו עליו על ר' חנינא שהיה בן שמונים - שנה וחולץ מנעלו ונועל מנעלו על רגל אחד, ואמר: \"שמן שסכתני אמי בנערותי הוא עמד לי בזקנות\"."
+                ],
+                [
+                    "אין כאל ישורון: עתה מדבר לכל ישראל ואומר להם, ומשיא להם עצה טובה, ואומר: ישורון! אין כאל, שהוא רוכב שמים להיות בעזריך, אין - לך עזר ותועלת כמותו, ולא תבקש לך עזר אלא הוא, שהרי הוא רוכב בגאותו שחקים שהוא מושל על העליונים."
+                ],
+                [
+                    "מעונה: למעון לאלהי - קדם שקדם לכל באין תחילה וראש, הוא בראם ורוכב עליהם, ומושל בהם, והם למעון לו, ששם הכין כסאו והשרה שכינתו. ומתחת הוא רוכב זרועות עולם ותוקפו וכחו של עולם ומושל על הכל, שהוא מושל בעליונים ובתחתונים, ורוכב עליהם, והוא חפץ בך. ויגרש מפניך אויב: כל - אויביך, ויאמר השמד: שהרי עמלק שהוא אויביך, אמר לך: \"תמחה את זכר עמלק\". הכנענים שהם אויביך, אמר: \"לא תחיה כל נשמה\", עזרה - שלימה הוא עושה לך, ושונא שונאיך."
+                ],
+                [
+                    "וישכון ישראל בטח בדד עין יעקב: כל אותם שהם מעין יעקב ישכנו בטח ובדד, שלא תתערב שאר אומה בשמחתם ובשלוותם, כמו שאמר בלעם \"הן עם לבדד ישכון ובגוים לא יתחשב\", ולא יהיו עמהם אלא אותם שהם מעין - יעקב, ומדוגמתם של בני יעקב, כגון גירי - צדק שהם מעין - יעקב, אבל המינים המשומדים והמסורות הפורשים מדרכי ציבור, לא ישכנו עמהם, ד\"זרע יעקב\" לא נאמר, ולא \"בני - יעקב\", אלא \"עין - יעקב\". אל ארץ דגן ותירוש: שהיא מליאה דגן ותירוש. אף שמיו יערפו טל: יטיפו טל לגדל פירות, ושאר מיני מגדים."
+                ],
+                [
+                    "אשריך ישראל מי כמוך: מי עם כמוך שאתה נושע בה': שתשועתו מאת הקב\"ה, שתשועתו שלימה בכל, שהוא מושיע עמו, הוא משמיד אויביך, הוא משפיע טובות, הוא זן, הוא מפרנס. מגן עזרך: הוא מגן מן הרעה, הוא עוזר לך על האויב. ואשר חרב גאותיך: הוא חרבך להשמיד אויבך, וגאוותך: שמגביה אותך על כל. ויכחשו אויבך לך: שכשהם אויביך בלבם אומרים לך מפני יראתך ואימתך - אנו אוהבים אותך, ומשועבדים לעשות כל רצונך והם משקרים מפני פחדם, שיראים לומר שהם אויביך. ואתה על במותימו תדרוך: על גדוליהם וגבוה שבהם, שתדרוך ותתנינו תחת כפות - רגליך, וכדכתיב ביהושע \"שימו את רגליכם על צוארי המלכים האלה\"."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "שימו לבבכם: תנו לב לדברים הללו."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                []
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/Hebrew/Bekhor Shor, London, 1959.json

@@ -0,0 +1,91 @@
+{
+    "language": "he",
+    "title": "Bekhor Shor",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001933568&context=L&vid=NLI&search_scope=Local&tab=default_tab&lang=iw_IL",
+    "versionTitle": "Bekhor Shor, London, 1959",
+    "versionTitleInHebrew": "בכור שור, לונדון, תשי\"ט",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [
+                    "<b>ושב ה\"א את שבותך</b> מגלות בבל:",
+                    "<b>ושב וקבצך</b> מגלות הגדול והארוך הזה שאנו מפוזרים בו בכל העולם ורבותינו דרשו מכאן שהקב\"ה צר בצרתם של ישראל כדכתיב (ישעיה סג ט) בכל צרתם לו צר וכשהם שבים כאילו הוא שב דכתיב ושב ה' ולא כתיב וישיב ה' ואע\"ג שכתוב גבי אומות העולם (ירמיה מט ו) ואחרי כן אשיב את שבות בני עמון מכל מקום לא כתיב ושב ה' כי הכא:"
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/Hebrew/MS Munich 52 Al HaTorah.json

@@ -0,0 +1,97 @@
+{
+    "language": "he",
+    "title": "Bekhor Shor",
+    "versionSource": "http://mg.alhatorah.org/Full/Bemidbar/22.18#e0n7",
+    "versionTitle": "MS Munich 52 (Al HaTorah)",
+    "versionTitleInHebrew": "כתב יד מינכן 52 (על התורה)",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "לא אוכל לעבור וגו' – כך דרך בעלי שוחד, דרך ערמה נותנין קיצבת השוחד, כמו שאמר עפרון: ארץ ארבע מאות שקל כסף וגו' (בראשית כ\"ג:ט\"ו). ולכך נתן קיצבת הכסף, ואברהם שמע והבין ונתן לו. וכן כאן: כיון לעשות קצב לשוחד כדי להרבות שוחד לעצמו."
+                ]
+            ]
+        ],
+        "Deuteronomy": []
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Bekhor Shor/Bekhor Shor/Hebrew/httpprimo.nli.org.ilprimo_librarylibwebactiondlDisplay.dovid=NLI&docId=NNL_ALEPH002062194.json

@@ -0,0 +1,91 @@
+{
+    "language": "he",
+    "title": "Bekhor Shor",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002062194",
+    "versionTitle": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH002062194",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "בכור שור",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Bekhor Shor"
+    ],
+    "text": {
+        "Genesis": [],
+        "Exodus": [],
+        "Leviticus": [],
+        "Numbers": [],
+        "Deuteronomy": [
+            [
+                [],
+                [
+                    "<b>אחד עשר יום מחרב דרך הר שעיר.</b> כלומ' אין מחרב אלא דרך אחד עשר יום עד קדש, אם היינו הולכים דרך הר שעיר שהוא דרך הישר. אבל אנו איחרנו הרבה, שסיבבנו את הר שעיר ולא הלכנו דרך הישר, דכתי' ונסב את הר שעיר ימים רבים. ורבותינו פי' שבשלשה ימים הלכו כל אותו הדרך, כדכתי' ויהי בחדש השני בשנה השנית בעשרים לחדש נעלה הענן [וגו', וכתי'] וארון ברית ה' נוסע לפניהם דרך שלשת ימים, הלכו עד קדש ברנע. כי בעשרים ותשעה בסיון שלחו מרגלים שכלו הארבעים יום בתשע באב, כדכתי' ויבכו העם בלילה ההוא שקבע להם בכיה לדורות, כי תמוז היה דההוא שתא מליאה ועתה נמצא שעשו מחרב עד קדש ארבעים יום חסר אח', כי בעשרים נסעו, הרי י' מאייר, כי יום עשרים בכלל והוא בו עשרים ותשעה מסיון, הרי ל\"ט וחדש אכלו השליו שהוא כ\"ט, ושבעה לסגירת מרים, הרי ל\"ו, וג' ימים הלכו כדאית' בתענית. ויום (חדש) ל' [בחדש] (ביום ל') נצטרעה מרים וכלו ימי הסגר בל\"ו. אי נמי בהסגר מקצת היום ככולו דכתי' וראה הכהן ביום השביעי שאינו ממתין עד השמיני, ונסעו בשביעי להסגר: "
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "<b>ובדבר הזה אינכם.</b> אשר עשה עמכם כל הגדולות והנוראות אינכם מאמינים בו שיצליח אתכם וילחם בתמי', כן אמרתי להם. שמא תאמרו אם עשה כבר, הרי נסתלק מכם, הרי בכל יום הוא <b>הולך לפניכם [וגו'] לתור לכם מקום לחנותכם</b> ארץ ישר' שתר ומקרב אתכם אליה שתחנו ותשכנו בה. אי נמי <b>מקום לחנותכם</b> כשאתם (נושאים) [נוסעים], הוא תר לכם מקום ראוי שתחנו שם: "
+                ]
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "בכור שור",
+        "enTitle": "Bekhor Shor",
+        "key": "Bekhor Shor",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Chizkuni/Chizkuni/English/Sefaria Community Translation.json

@@ -0,0 +1,668 @@
+{
+    "language": "en",
+    "title": "Chizkuni",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "חזקוני",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Chizkuni"
+    ],
+    "text": {
+        "Introduction": [],
+        "Genesis": [
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "תוצא הארץ, “let the earth bring forth;” The expression תוצא seems to imply that these creations already existed (and just needed to sprout forth from the ground)."
+                ],
+                [
+                    "",
+                    "חיתו ארץ — The ו in the word חיתו is superfluous (added for stylish purposes)."
+                ]
+            ],
+            [
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "",
+                    "",
+                    "[ \"To do [on Friday] for in it [i.e. Shabbat] one refrains from all creative work.\"](Talmud Bavli, Shabbat, 118b)"
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "\"and the tree of knowledge of good and bad:\" as its (Onkelos) translation (explains) - the tree which the one who eats it(s fruit) knows good and bad."
+                ],
+                [],
+                [
+                    "אשר שם הזהב  The word: חוילה, occurs in the Torah twice more, once in Genesis 10,7, and once in verse 29 of that chapter. Therefore the Torah wished to indicate that the gold mentioned here is that which used to be brought from Ophir."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "את הארץ, the word את, at the end of the verse, includes all the previously not spelled out creatures on earth. An example of such indirect references is: Exodus 19,5: כי לי כל הארץ, “for the entire earth is Mine,” where the word כל substitutes for: “all the creatures on.”"
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "ותהיא נציב מלח, “she was turned into a pillar of salt;” her punishment fitted her crime, as Rashi has explained. Rashi claims that when her husband asked his wife to give some salt to his guests so that their food would taste better, she absolutely refused by challenging his right to violate the laws of Sodom concerning the entertaining of any guests. (based on B’reshit Rabbah,50,4) *Alternatively, \"his wife gazed behind him and it became... - \"it\" referring to the entire land becoming filled with salt as it says \"all its soil devastated by sulfur and salt.\" (Deuteronomy 29:22)  "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "“Avraham stood up and prostrated himself;” Avraham was dependent on the goodwill of everyone in that town; even if Efron had been willing to sell his field or plot Avraham would have needed all the townspeople’s permission to convert it into a burial site. Avraham had to first arise in order to prostrate himself in the appropriate manner to all of them, even to the one sitting behind him. But for a single individual such as Efron he was not required to rise, he just prostrated himself before him."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "נתתי כסף השדה קח ממני, The word נתתי on earlier it stands, that Ephron said \"השדה נתתי לך\" And Abhraham answered him \"שמעני נתתי?\" with wonder. [i.e.,] You said \"נתתי לך\"  but you the money of the field take from me because as a gift I will not accept it. And the cantillation that is with נתתי proves because there is in it a geresh to separate it from מכסף השדה. "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "Our Rabbis they said, he was made free and he went out from cursed to come to blessed through that he served Abhraham the righteous with faithfulness. "
+                ]
+            ]
+        ],
+        "Exodus": [
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "וראיתן על האבנים , you are to closely inspect the birth stools. Pharaoh gave the midwives a sign how to recognise if the approaching birth would be that of a male baby or a female. If a male, the face would be turned downwards and if a female the baby’s face would be looking upwards, as each would do during marital intercourse. [This editor finds it hard to believe that professional midwives needed instruction on this subject from Pharaoh. Ed.]",
+                    "אם בן הוא והמיתן אותו, “if it is a son, you are to kill him;“ when the Egyptians realised that they could not prevent the Israelites from continuing to increase at an alarming rate, they decided to at least kill their males who might grow up and fight them.",
+                    "ואם בת היא וחיה, “but if it is a daughter, let her live;” women are not in the habit of fighting during a war. They therefore did not need to be afraid of them."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                []
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [
+                    "!התפאר עלי למתי, אעתיר, “have this boast over me about when you will release the Children of Israel, and I will pray for the frogs to disappear immediately!”",
+                    "לעמך, “and for your people;” the letter מ in this word has the semi vowel sheva. Logic tells us that this plague did not last one quarter of a month. If you were to say that the conversation between Moses and Pharaoh took place on the sixth day of this plague, it does not make much sense, as the plague would have come to an end on the following day anyways without Moses praying for its removal."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "וחג האסיף, \"and the festival of ingathering (all the fruit of the orchards and vineyards)\". When a person gathers in all his fruits, it makes him happy. When this happiness is directed toward My commandments, the entire festival becomes dedicated to My Name."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "Everybody brought these materials, even those who were under the age 20 or over the age of 60, that is to say, even those who were exempt from army service."
+                ],
+                [],
+                [],
+                [
+                    "And the stones that were for the breastplate, each one brought one stone for the name of their tribe and also the anointing oil they brought to sanctify everything. And the anointing oil suggests magnificence because it was used to anoint kings and high priests. And they also brought the incense that was burnt on the golden altar and the same incense that was burnt by the High Priest on Yom Kippur in the Holy of Holies."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "The incense spices, though pure, need purification, as it is written in Ecclesiastes 10.1 “Dead flies putrefy the perfumer’s oil.”"
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "“and the anointing oil” The author does not understand why this oil is mentioned here. He already discussed this question above (37,29)."
+                ]
+            ]
+        ],
+        "Leviticus": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "על העולה — with the Olah offering"
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "(1) \"Say to the priests” - After [the Torah had] warned the Israelites to become holy [19:2], it warns the priests to protect themselves from ritual impurity, given that they are dedicated to God’s service and are considered the members of G-d’s “household” on earth."
+                ]
+            ],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "In the commandment to dwell in huts (sukkot) for seven days, it is not explicitly mentioned whether this includes both days and nights. How, then, do we know that the obligation encompasses both daytime and nighttime dwelling? We can draw an analogy from the usage of the word \"tishvu\" (you shall dwell) which appears both here and in a separate context, referring to dwelling in the Tent of Meeting. Just as in the case of the Tent of Meeting, the requirement to dwell therein includes both days and nights, so too, with the commandment to dwell in sukkot, the obligation extends to day and night. However, the Sages offer another explanation, comparing the 15th day mentioned in relation to the Festival of Matzot (Unleavened Bread) and the same date mentioned about the Festival of Sukkot. They infer that just as in the Festival of Matzot, the first night has a mandatory obligation and the following nights are optional, similarly, during the Festival of Sukkot, the first night is compulsory while the subsequent nights are optional. This brings clarity to the obligation of dwelling in sukkot during the seven days, incorporating both daytime and nighttime aspects, with the first night being a strict requirement and following nights being more lenient concerning the need to stay in the sukkah. בסוכות תשבו שבעות ימים, “you are to dwell in huts for seven days.” This is to remind us that in the desert our forefathers relied on the clouds of G-d’s glory to protect them against nature and its inclemency, instead of relying on a man made roof. (Talmud Sukkah folio 11)",
+                    "All regular residents in Israel are to dwell in a sukkah during the festival. One might think that this obligation does not apply to foreigners, as they might not have a permanent residence. However, the commandment is applicable to both citizens and foreigners living in Israel, even if they have large and luxurious dwellings. This festival was established at the time of the grain harvest and the pressing of the wine, which might lead people to become proud and boastful about their homes that are filled with abundance. They might even believe that their wealth and success are solely due to their own efforts. By dwelling in a sukkah during this time, people are reminded to give praise and thanks to the One who has provided them with their inheritance and homes filled with all that is good. This acts as a reminder of the true source of their blessings and keeps them humble and grateful."
+                ]
+            ]
+        ],
+        "Numbers": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "",
+                    "They must immerse their clothing, as well as themselves as is required in every case of purification after contact with a dead person."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [
+                    "You are to send people. It was revealed and known before him that the Holy One, blessed be He, was not complete in his decision that they should be sent [therefore he emphasized שלח <b>לך</b>]."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [
+                    "And they joined against Moses and Aharon - they were not punished now as they were in the other complaints, because now they have a case. There really is no water (after Miriam's death)."
+                ]
+            ]
+        ],
+        "Deuteronomy": [
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [
+                    "",
+                    "“In Ba’al Pe’or” – for Ba’al Pe’or. And the same grammatical form is frequent in the Bible.",
+                    "“G-d killed everyone who worshipped Pe’or” – but all of you cleaved to G-d, you G-d – therefore you are alive today. Since they were still camped at Ba’al Pe’or Moshe started his speech by warning against idol worship."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "The Children of Israel journeyed from Beeroth-bene-jaakan, meaning do not say Aaron died at the Golden Calf affair at the beginning of the forty years and my[Moses] prayer didn't help him, because ultimately [as the pasuk shows us] Aaron died at the end of the forty years at Mount Hor at the same time as The Children of Israel journeyed from Beeroth-bene-jaakan after arriving there from Moserah."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "כי אם שמור תשמרון, “for if you diligently keep all these commandments;” the word כי is used here instead of the word: אלא, “but.” ואבדתם מהרה, “if you do not keep the commandments now, you will not have to go into exile as you will not even enter the Holy land in the first place. The condition for entering is that you have a record of keeping the laws of the Torah."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [
+                    " תכין לך הדרך, “prepare the way for yourself;” the route to such cities of refuge should not be a narrow path, etc., but a road that is easy to travel, and has been marked clearly. Rabbi Avin, son of Rabbi Yaakov, is quoted in a Midrash on Psalms 25,10 describing how every mile or so, there were markers how to get to these cities, and in every kiosk, there were directional signals identifying the route. [The purpose was not only for the killer to know how to get to such cities, but to remind the people at large to be careful never to become guilty of killing through negligence. Ed.] This was hinted at two verses earlier in the same chapter of Psalms.",
+                    "ושלשת את גבול ארצך, “so that you will effectively divide the borders of your country into three segments;” how did this work out in practice? The Land of Israel was 400 miles long (from south to north) It was about 100 miles from Chevron to Sh’chem, and from there to Kadesh another 100 miles. The three cities of refuge therefore symbolically divided the land into three sections. You will note that the center section therefore was shorter than the northern and southern section respectively. This is accounted for in the minds of the sages by the fact that both Chevron and Sh’chem were cities in which a lot of bloodshed occurred. They quote a verse in Hosea 6,9, as supporting their interpretation.",
+                    "כל רוצח, “every murderer, regardless of intentional or unintentional.” We explained this already on Numbers 35,14."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                []
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "חזקוני",
+        "enTitle": "Chizkuni",
+        "key": "Chizkuni",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Deuteronomy/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,49 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Deuteronomy",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על דברים",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "To the place – When one transforms the letters of this phrase through atbash (a code which substitutes the last letter of the alphabet for the first, the second last for the second, etc…) the resultant word has the numeric value of ‘this is Jerusalem’ (Sifre). The numeric value of place (makom) is the same as to Zion (l’tzion). "
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Deuteronomy/English/Sefaria Community Translation.json

@@ -0,0 +1,121 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Deuteronomy",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על דברים",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [
+            [
+                "These are the words (1:1) - This is a hint for three times [eleh =  1; devarim, plural, counts as 2]. They were said in Sinai, and were repeated in the Tent of Meeting and were said a third time in the wilderness of Moav, and on each mitzvah 16 covenants were established: 16 on Sinai, 16 in the Tent of Meeting and 16 in the Wilderness of Moav, and that makes for 48; and there are 48 warnings against them in the Torah regarding gerim and 48 times  regarding the ger that comes to cling to Torahin which 48 covenants were established."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "23:1 וָאֶתְחַנַן – I Prayed. Written (in the verse) before (vs22) is, לֹא תִירָאוּם, You shall not fear them (3:22). (Moses thought to himself) “I encouraged Israel. Perhaps He will have mercy upon me”",
+                "23:2\tוָאֶתְחַנַן -- I Prayed. The gematria of this word equals שִׁירָה (song). Moses recited songs before HaShem, so that He would accept his prayers. The phrase הי אֱלֹהֵיכֶם, HaShem your God (vs22) is juxtaposed with וָאֶתְחַנַן to indicate (Moses meant) שִׁוִיתִי הי לְנֶגְדִי תָמִיד, I have set HaShem before me constantly (Tehillim 16:8). "
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Whole-hearted:</b> The letter 'Tav' is large, indicating that if you go whole-heartedly, it is as if you have fulfilled from 'Aleph' to 'Tav' (\"from A to Z\")."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "Teneh, container, numerical value equals 60. The measurement is 1/60. The letter samech is missing from this section."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "1. To YHVH you  are to declare today. The numerology of this phrase is equal to the phrase \"the recitation of the Shema\""
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Deuteronomy/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.json

@@ -0,0 +1,156 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Deuteronomy",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002691623",
+    "versionTitle": "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Metsudah Publications, 2009",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/44b6276ebf3fa321cba52f936b080c22.png",
+    "purchaseInformationURL": "https://www.israelbookshoppublications.com/store/pc/Sifsei-Chachamim-Chumash-Vol-1-p482.htm",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על דברים",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [
+                "<b>He fed you the <i>mon</i> … in order to inform you. </b>This teaches that eating <i>mon</i> gives them intelligence. Similarly Ezra states, “You also gave Your good spirit to instruct them, and did not withhold Your <i>mon </i>from their mouth” (Nechemia 9:20). This is the meaning of the statement (Yalkus Shimoni Shemos 13): The Torah was only given to those who eat <i>mon</i>."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>A land.</b> There are ten words in this verse. Therefore one must place all ten fingers on the bread while reciting the <i>berocho</i>. It also corresponds to the ten <i>mitzvos</i> which are done in preparing bread: You may not plow with an ox and with a donkey together (Devarim 22:10); Do not plant in your vineyard mixed species (Devarim 22:9); Fallen sheaves (Vayikra 19:10); Forgotten sheaves (Devarim 24:19); Leaving the corners of the field (Vayikra 23:22); You may not muzzle and ox while it threshes (Devarim 25:4); <i>Terumah</i> (Bamidbar 15:21); <i>Maaser Rishon</i> (Bamidbar 18:24); <i>Maaser Sheni</i> (Devarim 12:17); <i>Challah</i> (Bamidbar 15:20)."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You are to rejoice.</b> The Torah does not associate rejoicing with Pesach, when the crops are still in the fields. With regard to Shavuos, when the grain has been harvested but the grapes are still on the vine, it mentions rejoicing only once. With regard to Sukkos, when everything has already been brought in from the fields, it mentions rejoicing twice."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b><i>Asherah</i> tree.</b> The numerical value of this term (506) is the same as the value of the phrase, “a judge who is not fitting” [<i>dayan she’aimo hagon</i>]. For anyone who appoints a judge who is not fitting is considered as if he planted an <i>Asherah </i>tree near the altar.  ",
+                "<b><i>Asherah </i>or any tree near the altar.</b> The numerical value of this phrase (894) is the same as the value of the phrase, “wicked near righteous” [<i>rasha etzel tzadik</i>]"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>A moon of days.</b> The Torah does not simply state, “month” to teach that just as the light of the moon is inferior to the light of the sun, so too the non-Jew is less desirable than a Jewish woman."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You disregard.</b> The letter <i>yud</i>, with the value of 10, is small, to imply that Hashem gave you Ten Commandments, and you tested Him with ten trials, and also to imply that Hashem should remember Avraham whom he tested with ten tests."
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "<b>He also [<i>af</i>] cherished the nations.</b> This has the same numerical value as “converts” (geirim). For all the converts who would convert in the future also stood at Sinai… And it uses the term “<i>af</i>” [which can also mean “anger”] because it refers to those who struggle and afflict themselves for the sake of the Torah."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>They will spread throughout</b> the Jewish people to learn Torah. Yaakov also said, “I will spread them in Yisroel.”"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Deuteronomy/English/merged.json

@@ -0,0 +1,236 @@
+{
+    "title": "Kitzur Ba'al HaTurim on Deuteronomy",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Deuteronomy",
+    "text": [
+        [
+            [
+                "These are the words (1:1) - This is a hint for three times [eleh =  1; devarim, plural, counts as 2]. They were said in Sinai, and were repeated in the Tent of Meeting and were said a third time in the wilderness of Moav, and on each mitzvah 16 covenants were established: 16 on Sinai, 16 in the Tent of Meeting and 16 in the Wilderness of Moav, and that makes for 48; and there are 48 warnings against them in the Torah regarding gerim and 48 times  regarding the ger that comes to cling to Torahin which 48 covenants were established."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "23:1 וָאֶתְחַנַן – I Prayed. Written (in the verse) before (vs22) is, לֹא תִירָאוּם, You shall not fear them (3:22). (Moses thought to himself) “I encouraged Israel. Perhaps He will have mercy upon me”",
+                "23:2\tוָאֶתְחַנַן -- I Prayed. The gematria of this word equals שִׁירָה (song). Moses recited songs before HaShem, so that He would accept his prayers. The phrase הי אֱלֹהֵיכֶם, HaShem your God (vs22) is juxtaposed with וָאֶתְחַנַן to indicate (Moses meant) שִׁוִיתִי הי לְנֶגְדִי תָמִיד, I have set HaShem before me constantly (Tehillim 16:8). "
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [
+                "<b>He fed you the <i>mon</i> … in order to inform you. </b>This teaches that eating <i>mon</i> gives them intelligence. Similarly Ezra states, “You also gave Your good spirit to instruct them, and did not withhold Your <i>mon </i>from their mouth” (Nechemia 9:20). This is the meaning of the statement (Yalkus Shimoni Shemos 13): The Torah was only given to those who eat <i>mon</i>."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>A land.</b> There are ten words in this verse. Therefore one must place all ten fingers on the bread while reciting the <i>berocho</i>. It also corresponds to the ten <i>mitzvos</i> which are done in preparing bread: You may not plow with an ox and with a donkey together (Devarim 22:10); Do not plant in your vineyard mixed species (Devarim 22:9); Fallen sheaves (Vayikra 19:10); Forgotten sheaves (Devarim 24:19); Leaving the corners of the field (Vayikra 23:22); You may not muzzle and ox while it threshes (Devarim 25:4); <i>Terumah</i> (Bamidbar 15:21); <i>Maaser Rishon</i> (Bamidbar 18:24); <i>Maaser Sheni</i> (Devarim 12:17); <i>Challah</i> (Bamidbar 15:20)."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "To the place – When one transforms the letters of this phrase through atbash (a code which substitutes the last letter of the alphabet for the first, the second last for the second, etc…) the resultant word has the numeric value of ‘this is Jerusalem’ (Sifre). The numeric value of place (makom) is the same as to Zion (l’tzion). "
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You are to rejoice.</b> The Torah does not associate rejoicing with Pesach, when the crops are still in the fields. With regard to Shavuos, when the grain has been harvested but the grapes are still on the vine, it mentions rejoicing only once. With regard to Sukkos, when everything has already been brought in from the fields, it mentions rejoicing twice."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b><i>Asherah</i> tree.</b> The numerical value of this term (506) is the same as the value of the phrase, “a judge who is not fitting” [<i>dayan she’aimo hagon</i>]. For anyone who appoints a judge who is not fitting is considered as if he planted an <i>Asherah </i>tree near the altar.  ",
+                "<b><i>Asherah </i>or any tree near the altar.</b> The numerical value of this phrase (894) is the same as the value of the phrase, “wicked near righteous” [<i>rasha etzel tzadik</i>]"
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Whole-hearted:</b> The letter 'Tav' is large, indicating that if you go whole-heartedly, it is as if you have fulfilled from 'Aleph' to 'Tav' (\"from A to Z\")."
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>A moon of days.</b> The Torah does not simply state, “month” to teach that just as the light of the moon is inferior to the light of the sun, so too the non-Jew is less desirable than a Jewish woman."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "Teneh, container, numerical value equals 60. The measurement is 1/60. The letter samech is missing from this section."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "1. To YHVH you  are to declare today. The numerology of this phrase is equal to the phrase \"the recitation of the Shema\""
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You disregard.</b> The letter <i>yud</i>, with the value of 10, is small, to imply that Hashem gave you Ten Commandments, and you tested Him with ten trials, and also to imply that Hashem should remember Avraham whom he tested with ten tests."
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "<b>He also [<i>af</i>] cherished the nations.</b> This has the same numerical value as “converts” (geirim). For all the converts who would convert in the future also stood at Sinai… And it uses the term “<i>af</i>” [which can also mean “anger”] because it refers to those who struggle and afflict themselves for the sake of the Torah."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>They will spread throughout</b> the Jewish people to learn Torah. Yaakov also said, “I will spread them in Yisroel.”"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002691623"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "קיצור בעל הטורים על דברים",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Exodus/English/Sefaria Community Translation.json

@@ -0,0 +1,113 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Exodus",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על שמות",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                " The thunder will cease, and there will be no more hail: However it didn't say about the thunder that it will be no more, because it will be by matan torah. "
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"And you shall eat the meat\": The verse begins with eating and concludes with eating \"with bitter herbs you should eat it\", hinting that eating is necessary twice; eating the Pascal lamb and the eating of the Chagiga offering. ",
+                "2: \"You shall eat it\": And it is juxtaposed to \"Do not eat\" to say that you shall eat it specifically for the sake of Pesach and not for the sake of unrefined eating.",
+                "3: \"You shall eat it\": There  are four of this word in the mesora tradition, and two of them are concerning the topic of Pesach. ",
+                "Elsewhere it is written, \"Aharon and his sons shall eat it\", concerning [the ordination of the Kohanim].",
+                "Just like there they were commanded \"And you shall not go out from the entrance of the Tent of Meeting\", so too here, \"And you, no man should go out of the entrance of his house\".",
+                "And elsewhere, \"But those who harvested shall eat it\" - that it connects the final redemption with the initial redemption. "
+            ]
+        ],
+        [],
+        [],
+        [
+            [
+                "\"They sang.\" [The letter] Yud songs. There are ten songs. The Sea .the Well. Moses. Joshua. Deborah. Hanna. David. Solomon. Hezekiah. And the song of the future."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "Honoring one's parents is next to [the commandment to observe] Shabbat to tell you that just as one is obligated to respect Shabbat one is obligated to honor one's parents."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Exodus/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.json

@@ -0,0 +1,124 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Exodus",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002691623",
+    "versionTitle": "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+    "status": "locked",
+    "license": "CC-BY",
+    "shortVersionTitle": "Metsudah Publications, 2009",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/73bf264452d7cd07b63f24b99d73b1fd.png",
+    "purchaseInformationURL": "https://www.israelbookshoppublications.com/store/pc/Sifsei-Chachamim-Chumash-Vol-1-p482.htm",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על שמות",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [
+            [
+                "<b>A man went.</b> This appears twice in Scripture, here, and the second time (<i>Ruth</i> 1:1): “Now it came to pass in the days when the judges judged, that there was a famine in the land, and <b>a man went</b> from Bethlehem of Judah to sojourn in the fields of Moav.” As a result of “a man went,” the first redeemer (Moshe) was born, and by means of the latter “a man went,” the last redeemer, who is the Mashiach, the son of David, will come."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And behold! A youth was crying.</b> This refers to Aharon, for his mother placed him near the wicker basket (<i>Yalkut Shimoni, Parshas Shmos</i>, 166). “A youth was crying” in <i>gematria</i> is equivalent to “this is Aharon HaKohen”."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Exactly who will be going.</b> Pharaoh said to Moshe, “Do you think you are going to enter the Holy Land? In fact, you are all destined to die in the desert with the exception of Yehoshua and Caleiv!” Thus the numerical value of <i>mi vemi haholchim</i> (“Exactly who will be going”) is equal to that of <i>Caleiv ve[Yehoshua] Bin Nun</i>. Moshe responded, “With our young and with our old we will go!” because the decree that they would die in the desert did not apply to those below the age of twenty nor above the age of sixty."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Moshe drew near.</b> <i>Pirkei DeRabbi Eliezer</i> notes that the word <i>nigash</i> (“drew near”) is actually in the passive voice (“he was drawn near”). The <i>Midrash</i> explains that the angels Michael and Gavriel grabbed Moshe by his two hands and brought him before the <i>Shechinah</i> against his will. ",
+                "<b>To the dense cloud (<i>ha’arafel</i>).</b> The numerical value of <i>arafel</i> (385) is equal to that of the word <i>Shechinah</i>."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You shall command the B’nei Yisrael.</b> This is the only <i>parshah</i> in the Torah since Moshe first appears in which he is not mentioned (outside of the book of <i>Devarim</i> in which he is the narrator). This is in fulfillment of the curse that he proclaimed against himself, “[And if not,] blot me out from Your book” (Shemos 32:32). Although this curse was conditional upon God’s refusal to forgive the people for the sin of the Calf, the curse of a scholar is fulfilled in some way, even when made conditionally. The expression “command” is used in connection with both the oil and the daily sacrifice (Bamidbar 28:2) because both entail a daily expense and therefore need reinforcement."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Exodus/English/merged.json

@@ -0,0 +1,178 @@
+{
+    "title": "Kitzur Ba'al HaTurim on Exodus",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Exodus",
+    "text": [
+        [],
+        [
+            [
+                "<b>A man went.</b> This appears twice in Scripture, here, and the second time (<i>Ruth</i> 1:1): “Now it came to pass in the days when the judges judged, that there was a famine in the land, and <b>a man went</b> from Bethlehem of Judah to sojourn in the fields of Moav.” As a result of “a man went,” the first redeemer (Moshe) was born, and by means of the latter “a man went,” the last redeemer, who is the Mashiach, the son of David, will come."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And behold! A youth was crying.</b> This refers to Aharon, for his mother placed him near the wicker basket (<i>Yalkut Shimoni, Parshas Shmos</i>, 166). “A youth was crying” in <i>gematria</i> is equivalent to “this is Aharon HaKohen”."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                " The thunder will cease, and there will be no more hail: However it didn't say about the thunder that it will be no more, because it will be by matan torah. "
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Exactly who will be going.</b> Pharaoh said to Moshe, “Do you think you are going to enter the Holy Land? In fact, you are all destined to die in the desert with the exception of Yehoshua and Caleiv!” Thus the numerical value of <i>mi vemi haholchim</i> (“Exactly who will be going”) is equal to that of <i>Caleiv ve[Yehoshua] Bin Nun</i>. Moshe responded, “With our young and with our old we will go!” because the decree that they would die in the desert did not apply to those below the age of twenty nor above the age of sixty."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"And you shall eat the meat\": The verse begins with eating and concludes with eating \"with bitter herbs you should eat it\", hinting that eating is necessary twice; eating the Pascal lamb and the eating of the Chagiga offering. ",
+                "2: \"You shall eat it\": And it is juxtaposed to \"Do not eat\" to say that you shall eat it specifically for the sake of Pesach and not for the sake of unrefined eating.",
+                "3: \"You shall eat it\": There  are four of this word in the mesora tradition, and two of them are concerning the topic of Pesach. ",
+                "Elsewhere it is written, \"Aharon and his sons shall eat it\", concerning [the ordination of the Kohanim].",
+                "Just like there they were commanded \"And you shall not go out from the entrance of the Tent of Meeting\", so too here, \"And you, no man should go out of the entrance of his house\".",
+                "And elsewhere, \"But those who harvested shall eat it\" - that it connects the final redemption with the initial redemption. "
+            ]
+        ],
+        [],
+        [],
+        [
+            [
+                "\"They sang.\" [The letter] Yud songs. There are ten songs. The Sea .the Well. Moses. Joshua. Deborah. Hanna. David. Solomon. Hezekiah. And the song of the future."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "Honoring one's parents is next to [the commandment to observe] Shabbat to tell you that just as one is obligated to respect Shabbat one is obligated to honor one's parents."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Moshe drew near.</b> <i>Pirkei DeRabbi Eliezer</i> notes that the word <i>nigash</i> (“drew near”) is actually in the passive voice (“he was drawn near”). The <i>Midrash</i> explains that the angels Michael and Gavriel grabbed Moshe by his two hands and brought him before the <i>Shechinah</i> against his will. ",
+                "<b>To the dense cloud (<i>ha’arafel</i>).</b> The numerical value of <i>arafel</i> (385) is equal to that of the word <i>Shechinah</i>."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You shall command the B’nei Yisrael.</b> This is the only <i>parshah</i> in the Torah since Moshe first appears in which he is not mentioned (outside of the book of <i>Devarim</i> in which he is the narrator). This is in fulfillment of the curse that he proclaimed against himself, “[And if not,] blot me out from Your book” (Shemos 32:32). Although this curse was conditional upon God’s refusal to forgive the people for the sin of the Calf, the curse of a scholar is fulfilled in some way, even when made conditionally. The expression “command” is used in connection with both the oil and the daily sacrifice (Bamidbar 28:2) because both entail a daily expense and therefore need reinforcement."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002691623"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "קיצור בעל הטורים על שמות",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Genesis/English/Kitzur Baal HaTurim.json

@@ -0,0 +1,33 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Genesis",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Kitzur Baal HaTurim",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על בראשית",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "5 times the word 'light' is written in this section, representing the 5 books of the Torah which are called LIGHT... "
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Genesis/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,71 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Genesis",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על בראשית",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "And he arrived at the place – the word place is used three times in this verse, which is a hint to the three pilgrimage holy days on which his children would come up to that place in the future (see Chullin 91b)"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Genesis/English/Sefaria Community Translation.json

@@ -0,0 +1,794 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Genesis",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "license": "CC0",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על בראשית",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [
+            [
+                "<b>In the beginning, created:</b> has a numerical equivalent (<i>gematria</i>) of 'On Rosh Hashanah was created (the world).' <i>Bereishit</i> (In the beginning) is the acronym of <i><b>be</b>rishona <b>ra</b>ah <b>E</b>lohim <b>she</b>yikablu <b>yi</b>srael <b>T</b>orah</i> (first God saw that Israel would accept the Torah). The last letters of <i>Bereishi<b>t</b> bar<b>a</b> Elohi<b>m</b></i> (In the beginning, God created) form the acronym, <i>emmet</i> (truth), [which] teaches that God created the world with truth, as it is stated (Psalms 119:160), \"The beginning of Your word is truth;\" and so [too], there are many verses, which the last letters of of its words form the acronym, <i>emmet</i>. "
+            ],
+            [
+                "<b>And the spirit of God was hovering:</b> has a numerical equivalent (<i>gematria</i>) of 'this is the spirit of messiah.'"
+            ],
+            [],
+            [
+                "<b>The light:</b> has a numerical equivalent (<i>gematria</i>) of 'in the Torah' and adds up to six hundred and thirteen (the traditional numerical sum of the Torah's commandments).",
+                "<b><i>E<u>t</u> haoh<u>r</u> k<u>i</u> to<u>v</u></i> (the light, that it was good):</b> The last letters [of which] form the acronym, <i>brit</i> (covenant). <b>And God saw the light that it was good and He separated:</b> From here [we learn], that we do not make a blessing on the candle [at the Havdalah (separation) service] until we derive use from its light; and [that last phrase] adds up to the numerical equivalent of 'and He separated - we separate during the year at the end of the Shabbats.'"
+            ],
+            [
+                "5 times the word 'light' is written in this section, representing the 5 books of the Torah which are called LIGHT... [<b>Five</b> times '<i>Or</i>' is written in the parashah, against <b>five</b> Torah Pentacles called <i>Or</i> ]"
+            ],
+            [],
+            [
+                "<b>From above the firmament:</b> There are two [places this appears] according to the tradition: here and the other is (Ezekiel 1:25), \"and there was a voice from above the firmament,\" in the chariot [apparition] of Ezekiel. And in the same way that we don't teach about 'the story of creation' in public, so [too] do we not teach about 'the story of the chariot' [in public]."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b><u>Ma</u>zria <u>ze</u>ra <u>le</u>mineihu (that gives off seed according to its species):</b> forms the acronym, <i>mazal</i> ('constellation'); as there is no grass that does not have a 'constellation' above [governing] it."
+            ],
+            [],
+            [
+                "<b>Luminaries (<i>meorot</i>):</b> is [written in its] incomplete spelling [meaning that it lacks the letter <i>vav</i>], since only the sun was created to give light. And the moon was only created so that [people] would not worship the sun, [which might have been the case] had it been alone."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And the birds:</b> There are three [places this appears] according to the tradition: [here, where it states,] \"and the birds shall increase;\" \"and the birds ate them\" (Genesis 40:17); \"this is the law of the beasts and the birds\" (Leviticus 11:46). [This is] a hint to that which they said (Chullin 63b), \"pure birds are more numerous than impure birds;\" this is [what is alluded to by] \"and the birds shall increase,\" meaning that they will be more, [but] which? \"And the birds ate them,\" meaning those that are pure, and so [too], \"this is the law, etc.\" refers to the pure ones."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b><i>Haadam</i> (man):</b> [has the same] letters [as] <i>adamah</i> (earth), since he was created from the earth. <i>Adam</i> is the acronym of <i><b>e</b>fer, <b>da</b>m, <b>ma</b>rah</i> (ash, blood, bile)."
+            ],
+            [
+                "<b>And have dominion (<i>ouredu</i>) upon the fish of the sea:</b> There are two [places this appears] according to the tradition: here and the other is \"and go down (<i>ouredu</i>) to Gat of the Philistines\" (Amos 6:2). If you will have merit, you will have dominion even over the fish of the seas; but, if not, you will go down to Gat; meaning to say, you will be subjugated to the Philistines."
+            ],
+            [
+                "<b>Fruit of the tree (<i>pri etz</i>):</b> There are two [places this appears] according to the tradition: [here, where it states,] that has within it the fruit of the tree;\" [and] \"fruit of a beautiful tree\" (<i>pri etz hadar</i>) [in Leviticus 23:40]. This is a hint for the opinion that holds that the tree that Adam ate from here was a citron (<i>etrog</i>) [since that is what the verse in Leviticus refers to]. ",
+                "<b>Male:</b> has a numerical equivalent (<i>gematria</i>) of 'blessing.' Female has a numerical equivalent (<i>gematria</i>) of 'in a curse.' "
+            ],
+            [],
+            [
+                "<b><i><u>Y</u>om <u>ha</u>shishi <u>va</u>yekhulu <u>ha</u>shamayim</i> (the sixth day. And He finished the skies):</b> [forms] the acronym of [God's] name [that consists] of four letters, with which he [here] sealed the story of creation. And so [too in Psalms 96:11] \"<i><b>yi</b>smechu <b>ha</b>shamayim <b>ve</b>tagel <b>ha</b>arets</i>\" (\"Let the heavens be glad and let the earth rejoice\") [forms] the acronym of [God's] name [that consists] of four letters, with which he [also] sealed the world, with the name of four letters."
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>ויכל אלהים \"And all God is,\"</b>  <i>Targum Yerusalmi</i> says this about grace, This is what they said the \"grace\" in there. In this case, there were 3 verses of his works for 3 works that returned, which are the heavens and the earth, and the sea. And there is no writing that says, \"there was an evening and there was a morning\" on the seventh day, according to Musaf adds \"to rest upon one as a duty is sacred.\"",
+                "<b>וישבות \"and rested\"</b> There are 2 separate Tanakh teachings according to \"And the manna dwells.\" And we were to write in this case the Manna that the Lord spoke the Sabbath on the holy Sabbath, and we do not find that Moses told them this beforehand, but it is alluded to in God the days of Genesis and the rest on the seventh day and the rest of the <i>Manna</i>. Another thing teaches that Manna ruled out worship on Sabbath as evidenced in <i>Kiddushin</i>. Another thing alluded to what they demanded: bless them with manna and sanctify them with manna."
+            ],
+            [
+                "<b>ויברך אלהים \"And <i>Elohim</i> blessed\"</b> There are 3 different teachings about s’mikhai (<i>Blessings</i>) , And <i>Elohim</i> blessed Noaĥ(Gen 9:1). And on the other hand, \"<i>Elohim</i> blessed Isaac. (Gen 48:15, Gen 25:11)\" At the time when the world was created in the blessing of the Sabbath (Gen 2:3) and the world and in the days of Noah when all the first ones were lost and the world was renewed, it was necessary to bless a second time and blessed Isaac as it is in the <i>Midrash</i> until now I needed to bless my creation from now on the blessings will be entrusted to you."
+            ],
+            [
+                "<b>בהבראם</b> In the word <i>where created</i> there are the same letters that are in Abraham (הבראם\\אברהם), thanks to Abraham, heaven and earth were created. ",
+                "<b>ארץ ושמים \"earth and heavens\"</b> there are 2 teaching parts in Tanakh, \"Thank you for heaven and earth (Ps. 148:13).\" Why did they thank the earth and the heavens instead of the one who made the earth and the heavens?"
+            ],
+            [],
+            [
+                " ואד \"until that\" there are 2 separate Tanakh teachings about this, \"and his wife beset with (אֵ֗יד) calamity (Job 18:12).\" An allusion to what many of us said, remember them as a blessing, why is his name called ´Eid (אֵ֗יד - calamity)? It was because of that the nations break their hearts, so that the Holy One, blessed be He, will give them rain."
+            ],
+            [
+                "וייצר \"and He made\" there is 2. cases one accurate and one lack of accuracy, And the Lord God created man. It is full that he has two creations, the creation of good and the creation of evil, and the Lord God created from the earth every beast of the field. Lacking that they have but one creation.",
+                "ויפח באפיו נשמת חייםAnd breathed into his nose the breath of life, a sealed prayer arrangement.",
+                "נשמת \"soul\" the words that he breathed in his nostrils a soul, all that is a spirit of life, the candle of God is the soul of man, and if not, the soul of God is like a stream of brimstone.",
+                "האדם לנפש חיה \"human becomes a living soul\", the initials chalah (the sanctification [of creation]), which was the chalah of the world(Shir_HaShirim_Rabbah 1:6:5). "
+            ],
+            [],
+            [],
+            [
+                "יפרד \"will break up\" There are 2 separate teachings in Tanakh \"but a poor man is parted from his fellow [by his poverty] (Prov. 19:4).\" When the first man became deficient in unleavened bread, he was separated from the garden."
+            ],
+            [],
+            [
+                "הבדלח \"the bdellium\" there are 2 separate Tanakh teachings about this, \"and in color, it was like bdellium (Numb. 11:7).\" This teaches that good stones and marbles came down with the manna."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "ולאדם לא מצא עזר \"And Adam found no helper\" 3. different places teach us: And to Adam, he said that you have listened to your wife's voice (Gen. 3:17). And to the man who did not labor, his portion will be reduced (Ecc. 2:21), and to the man, he had no helper, and God did a favor with him and created the woman as a helper, and he sinned by her, and that's it. And to the man, he said, Because you have heard that you have sinned by the helper, therefore, and to the man who did not labor in it, his portion will be given to him for which the penalty of death will be given*. [*Look: Jerusalem Talmud Sanhedrin 10:1:12]"
+            ],
+            [
+                "ויפל ה' אלהים  \"And God HaShem caused to fall in\" 3. separated teachings: \"and cast it upon him and he died (Numb 35:23)\". \"And He made them fall in the midst of their camp (Psalm 78:28).\"  It is that Dajjal (the demon) in one who killed by mistake and one who kills maliciously that the Holy One, blessed be He, congregates in one inn and he goes up the ladder and everything and that's it and he will fall among his camp that the Holy One, blessed be He, has appointed in his camp.",
+                "ויסגור \"and will close\" there are 2. separated places in Tanakh teaching: \"And יהוה shut him in (Gen 7:16)\", an allusion to the closing of meat which prohibited the use of staff for the stretch out from the ark (to close the door), when God closed on his behalf and the flesh was closed in (the Ark). "
+            ],
+            [
+                "ויבאה \"and came\"  The writings were missing, and she cries and says about my writings, she decorated them, and she did decorate my writings and brought them to me. [edit. I suspect this example was R' Jacob's life, his wife?]. And I will explain things in the tradition (Mesorah) and things that were brought to Adam. \"Isaac then brought her into the tent... (Gen 24:67)\", \"...and brought her to the City of David... (I King 3:1)\", \"Hence the LORD was intent upon bringing calamity upon us (Dan 9:14)\". Their predecessor who carried Pharaoh's daughter from above and this example of first Adam was banished by the `Elionim (The Superior one) cause of Chavah (Eve), And in Yitzchak it was the opposite because she (Rebecca) was in Sarah's place (blessing returned), it is said in the Midrash (Ber. Rab. 60:16). "
+            ],
+            [
+                "\"לזאת\" [for this] is a phrase that appears in the traditional commentaries. Here and elsewhere, my heart is filled with anxiety. This is to say that Chavah was the cause of Adam's anxiety."
+            ],
+            [
+                "\"And they shall become one flesh\" and it is juxtaposed with \"And the two of them were naked\" as a hint to what they said, that he should bring out his document and she should bring out her document."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"לעינים\" [to the eyes] in the tradition means that the man saw with his eyes. And furthermore, things that are pleasing to the eye, such as light, are good for the eyes, while smoke is harmful to the eyes. Therefore, the man saw with his eyes and according to his sight, the fruit appeared sweet and pleasing to the eyes. However, in the end, it was like smoke in the eyes, causing death for all."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"Hamin\" (המן) - In this context, it refers to the tree from which Adam ate, also known as the Tree of Knowledge. In other interpretations, it may refer to a specific rock, grain, or winepress. Some say that the tree from which Adam ate was a wheat tree, which would make it the same as the \"hamin hagoren\" (המן הגורן), the grain from the threshing floor. Just as death was imposed on Adam for eating from the Tree of Knowledge, similarly, death was imposed on him for eating from the other \"hamin\".",
+                "\"Which I commanded you not to eat from it\" - In this context, it refers to the sin of listening to the advice of a slanderer, as opposed to the direct commandment from God not to eat from the Tree of Knowledge."
+            ],
+            [
+                "\"And the man said, 'The woman whom You gave to be with me, she gave me from the tree, and I ate.'\" In this verse, the Scripture indicates that one repays evil for good. \"She,\" the woman, was a good helpmate for him, which he received from God.",
+                "\"She gave me from the tree, and I ate,\" according to the simple meaning, he was seduced by the tree until he heard its words."
+            ],
+            [],
+            [],
+            [
+                "\"עקב\" (heel) - both this interpretation and the other one [that עקב means \"because\"] are valid. [The phrase] \"He will bruise your head\" emphasizes [God's] punishment [of the serpent], and \"you will bruise his heel\" refers to the serpent's treachery. This is why our sages said [in reference to the verse in Job 18:10]: \"The snare is laid for him in the ground, and a trap for him in the way.\" This refers both to the serpent, who was cursed to crawl on the ground, and to the Evil Inclination, who seeks to ensnare man in his ways. Similarly, when Jacob blesses his sons, he compares Judah to a lion and Naphtali to a deer, but then blesses them all together with one blessing, stating that each one should be like his respective animal in strength and agility. This is why it says, \"And he shall bruise your head\" - even though the likeness of Dan is to a serpent, he too is included in the same blessing."
+            ],
+            [
+                "\"Greatly increase\" in the text here and elsewhere means \"I will greatly increase your offspring.\" The explanation of \"your pain\" is \"the blood of menstruation,\" hinting at the saying that every woman whose blood is abundant, her children will be abundant."
+            ],
+            [],
+            [
+                "\"And thorns and thistles shall it cause to grow for you\" - Concerning the Land of Israel, it is said among the Gentiles that they are like thorns and thistles for Israel. The hint here is that the thorns and thistles refer to the Gentiles, which will grow for you."
+            ],
+            [],
+            [
+                "\"And he called his wife's name Eve\" - named after the joy (חוה) that she brings, and this is why it is said that ten measures of speech descended to the world, and nine were taken by women."
+            ],
+            [
+                "\"And He dressed them\" (Genesis 3:21). As for Aaron, \"And He dressed them with tunics\" (Leviticus 8:13). This teaches that the Holy One, blessed be He, made clothes of priesthood for Adam. It is also stated in Genesis Rabbah that the firstborns and the priests served in these garments, and there are eight letters in this verse corresponding to the eight garments of the priesthood."
+            ],
+            [],
+            [],
+            [
+                "The word \"לשמר\" can be interpreted as a hint or a mnemonic for the phrase \"לילין שדין מזיקין רוחין\" which means \"at night, demons are harmful.\""
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "The word \"תשוקתו\" in this context means \"his desire.\" Another interpretation is \"his urge.\" The verse in Genesis 4:7 is saying, \"His desire is toward you, but you must master it.\" In the Midrash, it is explained that there are two desires: the desire of the wicked for sin, as it says \"and to you shall be his desire,\" and the desire of the Holy One, blessed be He, for the people of Israel, as it says \"I am my beloved's, and my beloved is mine; he feeds among the lilies.\""
+            ],
+            [],
+            [],
+            [
+                "\"Crying out\" - In one version of the tradition it says \"and also they cry out...\" Rashi explained there that it teaches that he (Pharaoh) contracted leprosy and was slaughtering Jewish infants and washing himself with their blood, and this (the infants' blood) is the voice of your brother's blood crying out. (Genesis 4:10)"
+            ],
+            [],
+            [],
+            [],
+            [
+                "The word \"מוצאי\" in Genesis 4:14 means \"my banishment\" or \"my exile\". In the Talmudic interpretation, it is explained as \"For the righteous, [God] showed them the place of their burial, but for the wicked, he did not; rather, it is said of them: 'my exile is too great to bear'.\" This is why the sages said to those on the right, \"Hold the cup of life,\" and to those on the left, \"Hold the cup of suffering.\" This is the meaning of the verse \"whoever finds me will kill me.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"Behold, in the heavens there is a solitary judge's plea\" in gematria is equal to Enoch, and the Tetragrammaton in gematria is equal to Metatron, whom the Holy One, blessed be He, took one from those of the previous generation of the Flood and one from those of the later generation of the Flood, namely Enoch and Pinchas, and concealed them in heaven to bear witness about Him. He chose Enoch, who was of the seventh generation, since the Holy One, blessed be He, desired the seventh [generation]. Similarly, it is written of Moses, who was of the seventh [generation] from the Patriarchs, \"And Moses ascended to God [Elohim].\""
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "\"The Nephilim\" - three in tradition, one complete and two deficient. The Nephilim were on the earth. Deficient, and we have seen them named Nefilim. Complete, the sons of Anak were from the Nephilim. Deficient, and this is Sihon and Og, etc., as stated in Niddah. Sihon and Og were the sons of Shamhazai and Azazel, and they fell from the sky during the days of the Flood. Therefore, it is written here \"The Nephilim were on the earth,\" deficient."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"Eleh toledot Noach\" - The verse is connected to \"Eleh toledot hashamayim\" (These are the generations of the heavens), \"Eleh toledot Shem\" (These are the generations of Shem), and \"Eleh toledot Yaakov\" (These are the generations of Jacob). In all of them, \"Eleh toledot hashamayim\" (These are the generations of the heavens) precedes, representing the creation of the world. \"Eleh toledot Noach\" (These are the generations of Noach) refers to the generations that preceded him. \"Eleh toledot Shem\" (These are the generations of Shem) refers to the descendants of Cham and Yefet. \"Eleh toledot Yaakov\" (These are the generations of Jacob) refers to the descendants of Esau and his chiefs.",
+                "\"Noach, Noach, etc.\" - The word \"Noach\" is repeated three times in the verse to indicate that he saw three worlds. According to one interpretation, Noach was one of three who saved three individuals each. Noach saved his three sons, Shem, Cham, and Yefet. Daniel saved Chananiah, Mishael, and Azariah in a dream. Job saved his three friends Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. According to another interpretation, \"Noach\" refers to the heavens, the creatures, the upper beings, the lower beings, the present world, and the world to come.",
+                "\"Noach was a perfect man\" - The word \"hayah\" (was) is spelled with a \"heh,\" which represents the number 5, indicating that he was perfect in all five aspects of his life from Adam to Abraham. However, after Abraham, no one is considered perfect.",
+                "\"Noach walked with God\" - This is an expression of praise, indicating that Noach was a wise man. It is similar to the expression used in Job 12:13, \"With Him are wisdom and strength.\"\n"
+            ],
+            [],
+            [
+                "\"ותמלא הארץ\" [And the earth will be filled] - Both midrashim here and there explain that \"and the earth was filled\" refers to them [the angels]. For the earth itself was filled with them, for they [the angels] would be born six to a patch of land, then they would be swallowed into the ground and afterwards crack and emerge. Additionally, the earth itself was filled with theft; people would entrust their purses with a friend and a perfumer would accompany him. The one entrusted with the purse would place it, together with his treasures, under the ground with the perfumer. The one who entrusted the purse would then come at night, smell the perfume, and take everything.",
+                "\"חמם\"[To be hot] has the numerical value of \"Mei Noach\" (the waters of Noah), which teaches that Pharaoh was punished measure for measure. \"Hamess\" has the numerical value of \"Gehinnom\" (hell), which teaches that the wicked are judged in boiling hot water."
+            ],
+            [],
+            [
+                "ויאמר אלהים 'לנח קץ כל בשר... And God said, 'To rest the end of all flesh, he hinted at the days of the flood, which are like the end of a day of rain and a day of reinforcement. ",
+                "כי מלאה הארץ חמס מפניהם... for the earth is filled with lawlessness because of them, in Gematria: illicit sexual intercourse/i.e. incest. ",
+                "והנני... In the Tanakh there are 3 parallels in this: I am about to destroy them (Gen. 6:31). And so I propose to build a house for the Shiloh (means \"Messiah\")(I Kings 5:19)  am just gathering a couple of sticks (I Kings 17:12). The Holy One, blessed be He, said, I will rebuild the established world and spoiled their actions. And I spoil them and I am about to destroy them to tell you that not a single tree was left standing, but all were uprooted. ",
+                "משחיתם... \"destroy them\" In Gematria: She will slap with an open hand. ",
+                "?",
+                "משחיתם את הארץ... \"about to destroy them\" our Rabbi Tam (רבנו תם = ר''ת) Ma´ah teaches you that you destroyed their height, which was a hundred cubits high. (Transl. KK)"
+            ],
+            [],
+            [
+                "וזה אשר תעשה And you shall do this... this Occurs two times, like here another time \"and you shall do this on the altar\" (Exodus 29:38) and to say that just as the altar atones, so you should build an altar to atone for when you come out (in this verse Gen 6:15)."
+            ],
+            [
+                "1. צהר, Tzohar, window, opening in Gematria: In the light of the stone. ",
+                "ושלשים... In this case in Tanakh 2 parallel verses are according to this, And \"in distress\" אידך (Prov. 27:10) and \"thirty will march\" ושלשים יסעו (Numb. 2:24). An allusion to the Star of David is that the flags traveled in square writing through the land that thanks to the flags were saved. Do it and I trust and I will do it to say that I will assist you in doing it otherwise he would not have been able to do it."
+            ],
+            [],
+            [],
+            [
+                "1 Bring to life in a doubled* (*מהעוף bird can mean also, to be bent, doubled; to be wearied) with you a male and a female of the of its kind. He hinted to him that the bird* would live with him and this is what the scripture said and he sent the dove, away from him, to study if there was a place of dwelling for him: (This part of the commentary seems to apply also to verse 20 cause word מהעוף appears in there)",
+                "2 \"to preserve life with you...\" In Gematria: \"no predation\" or \"no missing limb.\""
+            ],
+            [],
+            [
+                "\"and to them...\" there are 3 connected verses in Tanakh in this case, and did Yosef \"and to them\" (II Kings. 3:22 כדם) \"as red as blood\"(Judges 6:5). And they and their camels have no number. As like did Yosef ate by himself and the Egyptians by themselves [Gen 39:6 except for the bread that he ate: Since the Egyptians did not eat with foreigners (see, for instance, Gen. 43:32).], it was like Noah and his sons and the animals and the beasts, each given alone to each given his food, (Gen. 24:33, 34) and it was she to them and their camels who put a branch in the shelter and food for the camels, as well as for every body in company."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [
+                "היקום אשר עשיתי \"existence that I created\" in Gematria \"No life to the resurrection.\"",
+                "היקום The existence... there are 3 parallel verses in Tanakh: And I wiped out the whole universe. (Gen. 7:23) All existence on earth was blotted out. (Deut. 11:6) and the whole universe at their feet. To say that just as the generation of the flood sinned because of the abundance of favors and wealth that they had, so did a קרח (Korach Tosefta, Sanhedrin XIII, 9, Rab. Bah. 16:1:8) from the abundance of wealth that he had remained and sinned."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "בשבעה עשר יום לחודש \"on the seventeenth day of the month\" And they will spend their days as well as the month when the flood came down. and the sky chimneys. In Gematria: \"who took two stars from Kima.\" "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "והבאים and the following 2 cases in Tanakh in this case: And to say you, \"who did come with Zerubbaḇel\" (Neh 7:7). To say as in here \"came naturally\" (Gen. 6:20 יָבֹ֥אוּ אֵלֶ֖יךָ) so in that case likewise \"ascended towards\" and to draw into what? It was said that \"Ezra went up.\"(Ezra 7:6) "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "וישאר אך נח \"Only Noah was left\", all were limited and limited except those that were not included in that, all others that breath were run over (by flood).",
+                "אך נח Only Noach in Gematria עוג to draw."
+            ]
+        ],
+        [
+            [],
+            [
+                "ויכלא הגשם there are 2 different Tanakh places: On the other hand, So the people were restrained from bringing (Exo. 36:6). If I may say, walk in my the protecting influence of good conduct Israel's great assembly, to make the earth fruitful. "
+            ],
+            [
+                "ושוב \"and again\" 3 separate Tanakh places; And the rest which went forth to and fro, until the waters were dried up from off the earth(Gen 8:7). And the living creatures ran and returned (Ezek 1:14). It is he who said that the fear of the animals comes out like A fiery stream issued and came forth from before him (Daniel 7:10). "
+            ],
+            [
+                "ותנח \"and rested\" is 2 times on Tanakh, \"And the ark rested.\" \"and the spirit rested upon them (Num 11:26).\" To say that the Holy Spirit rested on those who remained in the ark and that is it \"And the spirit rested on them.\"",
+                "Ararat appears 3 separate times in writings: So Sennacherib king of Assyria departed etc (II Kings 19:36), as he was worshipping in the house of Nisroch his god, etc. and they escaped into the land of Ararat (II Kings 19:37). And our sages said their memory is a blessed: \"Sennacherib went and found a beam from Noah’s ark, from which he fashioned a god. He said: This beam is the great god who delivered Noah from the flood.\" (Sanh 96a:1). It is a wrong said about blank. נסרוך = \"Nisrokh\" (deity) sounds same in language like \"nasor\" = \"plank\" (Sandh. Gem. 96a:3) "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "טרף \"Torn\" 2. separated Tanakh places: At the other hand, for he has torn, and he will heal us (Hosea 6:1). What is the point of such a broken tongue? He mentioned that she broke it from the tree and \"did not find\" (Lev. 25:28) it floating on the water, and by this, he knew that the water was diminishing. "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "וירח at Tanakh are 2 different places that teach, \"smelled the sweet scent\" as burning. And that's what they demanded of the Sages, may their memory be blessed, even the rebels of Israel in the future, Let them give a scent and that is he and the moon the smell of his clothes Ibn Tibon his clothes but in his clothes and the Lord gave the smell of the fragrance that they will give a scent of the fragrance. Another thing hinted that the smell of heaven entered with him when (Yitzak says from Yakov) \"the smell of my son is like the smell of a field which the Lord has blessed\" (Gen 27:27) ",
+                "מנעריו From the youth in 3 different places in Tanakh teaches \"a man of war from his youth (I Sam. 17:33).\" \"Mo᾽av has been at ease from his youth (Jer 48:11).\" From his youth, a man must fight with the evil inclination and if he overcomes him and his victory is that he is Moab from his youth, \"and he has settled on his lees (Jer 48:11).\" "
+            ],
+            [
+                "וקציר \"and harvest\" there are 2 in Tanakh this teaching  And on the other hand in Parshat Vigesh, go to look there (Gen 45:6) [edit. and also Ruth 2:23]"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "ואך \"And surely\" there are 3 Tanakh places in tradition, Howbeit, if the land of your possession is unclean (Joshua 22:19). but only that word (Numb 22:20). To say just as it is forbidden to kill oneself so it is forbidden to curse oneself and it is your blood for your souls and the thing that even the bee will demand. But if it is impure to say that from every animal we have required sin between impure and pure."
+            ],
+            [],
+            [],
+            [],
+            [
+                "מקים את בריתי אתכם \"I establish my covenant with you\", a prayer arrangement for the dead (Kaddish), an allusion to the resurrection of the dead with whom God establishes His covenant to revive them."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "ויטע \"was the first to plant\" there are 3. Tanakh passages from this: was the first to plant a vineyard. And God planted a garden in Eden (Gen 2:8). He (Avraham) planted Tamarisk (Gen. 21:33). Our sages demanded from where did the planting come from Heaven, just as Abraham took the bush from Heaven."
+            ],
+            [
+                "היין the wine (75) in Gematria יללה howl, And wavy letters that appeared on the head of the exiles by the wine will be revealed:"
+            ],
+            [],
+            [],
+            [],
+            [
+                "עבד עבדים יהיה \"A slave, slave he will be (יהיה)\" יהיה is numerically equivalent to 30, which is how much a slave is worth (Cf. Exodus 21:32)."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "יאמר \"It is said in the secret (mystical) tradition: Therefore, it is said 'like Nimrod', therefore it is said in the book of the wars of the Lord, and regarding Zion, it is said 'every one that is born in her', which teaches that Nimrod was a man of war who captured cities, as it is written 'And the beginning of his kingdom was Babel'. This is why it is said in the book of the wars of the Lord, and regarding Zion, it is said that every one who is born there should be brave and stand tall like Nimrod, so that it will be noticeable and people will say, 'this one was born in Zion'.\""
+            ]
+        ],
+        [
+            [
+                " \"words\" (דברים) and \"meaningless words\" (הבלים) are mentioned twice in the verse, indicating that the people spoke both meaningful and meaningless words. ",
+                "שפה אחת, \"one language\", in Gematria [this corresponds to] לשון הקדש \"the holy tongue\" [= Hebrew]. [the value of  שפה אחת is 794, that of לשון הקדש is 795, which is 794 plus 1 added for its totality]"
+            ],
+            [
+                "occurs 2 times in the Tanakh as follows: \"When they traveled from the camp, our rabbi, may his memory be blessed, explained thus: 'That day they turned away from God.' It is equivalent to this saying: \"a child who runs away from scriptures.\" This means that when they traveled east, they were moving away from \"the beginning of the world,\" the place where \"God originally created the world.\""
+            ],
+            [
+                "איש אל רעהו הבה \"Man, come to his neighbor.\" \"A Torah scroll that is incomplete [missing letters] should be set aside in order to promote peace, because of the great peace that would result from correcting it.\" ",
+                "לאבן \"Into Stone\" Appears 2 times in Tanakh\"And his heart died within him, and he turned into a stone. Regarding the incident of Nabal (in 1 Samuel 25), just as there it says \"death,\" so too here it means death. But in this case, it was a death that was even harder for them than death itself, when the moon fell from the tower (of Babel).\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"And they scattered\" [Genesis 11:8] in the Masorah here and there: \"And the people scattered throughout the land of Egypt.\" \"And the people scattered from him\" [1 Samuel 13:11], and our Sages of blessed memory said that the people of the Tower and the people of Egypt were both deserving of punishment, and some were scattered from the Tower and some from Egypt, and this is the meaning of \"and the people scattered from him.\"...",
+                "ויחדלו \"Vay'chadaloo\" (And they ceased) - In the second explanation, \"And they ceased\" refers to the voices and hail. This teaches that even they (the Egyptians) were punished with the voices and hail."
+            ],
+            [],
+            [
+                "שנתים אחר \"Shnayim Achar\" in Sefer Smichut, here and there: \"Two years after the noise\". Meaning two years before the earthquake. Just as there was a great noise during the flood [in the time of Noah], there was also a great noise before the earthquake."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "שרה \"Sarah\" in the Aleph Bet Shin Bet Shin Bet Gematria. This is a hint to what our sages said, \"This \"Yiskah\" is Sarah.\""
+            ]
+        ],
+        [
+            [
+                "לך לך \"Lech Lecha\" \"Go forth\" opens with a statement in the language in which the world was created, as the world was created with ten sayings, and it was created solely through the merit of Abraham. Therefore, a statement is written about him.",
+                "לך לך \"Lech Lecha\" \"Go forth\" is a hint to Abraham that when he will be one hundred years old, he will have a son, Isaac, who will be like a nation to him. Alternatively, it hints to him that after he leaves his land, he will live like the numerical value of \"Lech Lecha,\" as his age was 75 when he left and lived 100 years more. Alternatively, it hints to him about the two exiles that the people of Israel will go through twice. Alternatively, it hints to him that after nine generations, the people of Israel will go into exile during the days of King Zedekiah. And due to Abraham's merit, because God spoke with him when he was 75 years old, they will return after seventy years. Therefore, he relied on going to Haran and moving on to Canaan, as the furnace of the Holy One, blessed be He, was in Haran, and the people of Israel will go into exile. [\"Go, yourself,\" A hint to him, \"When you will be 100 years old (30+20+30+20), then I will make you a great nation.\" For then Isaac will be born.]"
+            ],
+            [
+                "\"ואעשך לגוי גדול וגו'\" is a verse from Genesis 12:2, where God promises Abraham, \"And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.\" Here, it is explained that this verse is the basis for seven blessings (or \"brachot\") that are recited during Jewish wedding ceremonies. These blessings are: \"And I will make of you a great nation\" - the blessing of greatness and prosperity, \"And I will bless you\" - the blessing of wealth and success, \"And make your name great\" - the blessing of fame and recognition, \"You yourself shall be a blessing\" - the blessing of happiness and joy, \"And I will bless those who bless you\" - the blessing of protection and safety, \"And him who curses you I will curse\" - the blessing of justice and fairness, \"And all the families of the earth shall bless themselves by you\" - the blessing of universal impact and influence.",
+                "\"אשר אראך\" (which I will show you) - In tradition, this phrase is expounded as follows: \"במסורה הכא ואידך\" (here and there in tradition), in Zechariah, regarding the Babylonian exile, it teaches that God showed Abraham the future exiles.",
+                "\"The word 'arach' as a gematria [numerical value of Hebrew letters] in the clouds teaches that there were clouds going before him and showing him the way. And I will make you into a great nation, and I will bless you and make your name great. Three blessings corresponding to the three blessings of the priests, and so I bless you with three shields upon you, to tell you that the letters gimmel, peh, and kuf are equal to the letters samech, corresponding to the blessings of the priests, and they will bless you, may He illuminate and uplift you, and I will bless you, with the gematria of Abraham.\"",
+                "\"And it shall be\" is a six in numerology and it shall be a blessing. And it shall be perfect. And it shall be fitting to check. Go up to the mountain and it shall be there. And it shall be for me a father. And it shall be for us a father. If you will be perfect and fitting, then there shall be a blessing, and go up to the mountain, and it shall be for me a father."
+            ],
+            [
+                "\"And I will bless those who bless you\" has the same gematria as the priests who bless your children. Therefore, when people bless you, it should be in the plural form, and when they curse you, it should be in the singular form.",
+                "\"And he who curses you, I will curse\" has the same gematria as Balaam, who came to curse your children....",
+                "'And I will bless' is the first and the second in the tradition, and I will bless your name forever. Blessing that has no end, and this is it: 'And I will bless your name forever'."
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"'The one who appeared' is the first and the second in the tradition, and as for Jacob, it means that just as it appeared to Abraham when he was exiled, so it appeared to Jacob when he was exiled.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "יחיו 'Yechi' is the first and the second in the tradition, and as for 'yechi' - 'let the grain live and let the vine bloom', since they wished you to live long, they will give you gifts of fields and vineyards."
+            ],
+            [
+                "'My sister you are' is the first and the second in the tradition, and as for 'sister you are', it means to say that both Abraham and Sarah were great in wisdom."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"And for you\" in the text here and there: \"Behold, Rebecca is before you, take and go.\" Drive and go with Avishag the Shunammite, which teaches that she was righteous like the matriarchs, and \"Take my staff in your hand and go.\" The one who revealed it to you, take it in your hand and go. This teaches that even though it is not explained here that he gave him gifts like with Abimelech, he certainly gave him, and this is \"take it in your hand and go,\" meaning he gave him something that can be given immediately by hand."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"ולא נשא\" in both instances: \"And David did not count their number, and their wealth was beyond measure.\"",
+                "[\"ולא נשא\" literally means \"and not counted\" or \"not enumerated\". In the context of the passage, it is referring to the great wealth of David and his followers which was so vast that it could not be counted or enumerated]"
+            ],
+            [
+                "\"רועי\" in the tradition here and there: And my shepherds did not inquire about my flock. This teaches that he rebuked them for not tending to the flock properly, and as a result, there was strife. And this is what is meant by \"and my shepherds did not inquire about my flock.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "The verse \"ויפרדו איש מעל אחיו אברם\" (Genesis 13:11) means that Abram and Lot separated from each other. This separation was made in peace, and it also hinted to Abram that there would be peace for his descendants. This is demonstrated by the verse \"אל תצר את מואב\" (Deuteronomy 2:9), which prohibits the Israelites from attacking Moab, which was one of the nations that descended from Lot."
+            ],
+            [
+                "\"Avram\" - In the second verse of this passage, and similarly elsewhere, Avram is Avraham. This is what the sages explained: wherever it says \"he\" in reference to Avraham, it refers to him from beginning to end, and this is why Avram is Avraham, from beginning to end in his righteousness. Therefore, Avram sat aside to separate from the wicked Lot."
+            ],
+            [
+                "\"Men of Sodom\" - In the third verse of the section, and similarly, \"And you shall be holy men to Me\" (Exodus 22:30). And also \"And men of perpetuity shall separate transgressors in the land.\" (Amos 9:10) This means that \"men of holiness\" refers to the flesh of a live animal that has been torn, and \"men of perpetuity\" refers to those who were cautious to remain holy and not become impure, and also those who buried the body parts of the dead. The \"men of Sodom\" were wicked and sinful, as their evil was to prevent travelers from entering their city, and \"men of perpetuity\" separated transgressors in the land, they were the Sodomites who separated and prevented travelers from entering.",
+                "\"Sinners\" - In the fourth section of the tradition, and similarly, \"And break together the sinners and the evildoers, and let those who abandon the Lord be consumed.\" (Isaiah 1:28) \"And sinners shall return to You.\" (Psalms 51:15) \"And sinners in the assembly of the righteous.\" This means that the \"wicked and sinners\" are those who are rebellious and sinful, and therefore \"sinners and evildoers will be consumed together.\" However, if they repent, as it is written \"And sinners shall return to You,\" they will be included in the assembly of the righteous, as it is written \"And sinners in the assembly of the righteous.\"\n"
+            ],
+            [
+                "\"North, south, east, and west\" and regarding Jacob it says \"west, east, north, and south.\" For Abraham, the merit of the sacrifices that were slaughtered in the north began to be shown, and for Jacob, it was shown that through his merit, the sea would be split, as it is written, \"And Israel saw the great hand,\" etc. Israel is referred to as \"grandfather.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"And he built an altar there,\" and the verse following it says, \"And it came to pass in the days of Amraphel king of Shinar, etc.,\" indicating that they needed to bring a sacrifice before going to war. As it is written, \"Remember all your offerings and accept your burnt sacrifice, Selah. May He grant you your heart's desire and fulfill all your plans. We will shout for joy at your victory and unfurl our banners in the name of our God.\""
+            ]
+        ],
+        [
+            [
+                "\"And it came to pass in the days of\" - this is the connecting phrase. Here and elsewhere it is used to introduce different periods of time. \"And it came to pass in the days of the judges.\" \"And it came to pass in the days of Ahasuerus,\" etc. This expression is used in the Midrash to indicate that all of these periods were times of distress."
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"And on the fourteenth\" - in one verse here and in another verse in 2 Kings 18:13 \"And in the fourteenth year of King Hezekiah, Sennacherib, king of Assyria, came up.\" This is to teach you that just as the nations came against Hezekiah and fell into his hand, so did they come against Abraham and fall into his hand."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                " \"And the survivor came\" - In the Midrash of Rabbi Eliezer, at the time when the Holy One, blessed be He, cast Samael [the Head Satan, i.e. head of fallen] out of his place, he held onto the wings of Michael to try and bring him down with him. However, the Holy One, blessed be He, rescued him and saved him from his hand. Similarly, in the book of Ezekiel, the survivor came to me from Jerusalem, saying that the city has been struck."
+            ],
+            [],
+            [
+                "Translation: \"To Damascus\" - twice in tradition. Here and also, \"And I will exile you beyond Damascus\" (Amos 5:27). They were exiled to Damascus because of the sin they committed in Damascus, and this is an obligation that extends to the left of Damascus."
+            ],
+            [],
+            [],
+            [
+                " \"מלך שלם\" (\"King of Salem\") and says that Rabbeinu Tam interprets this name to indicate that he was a descendant of Noah."
+            ],
+            [
+                "\"Blessed be Abram by God Most High\" - There are seven verses in the Torah in which blessings are written to the Holy One Blessed Be He. \"Blessed be the Lord God Most High\" and \"Blessed be God Most High\" are two of them. \"And he said, Blessed be the Lord God of my master Abraham\" is another one. \"And I will make mention of the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us\" is another one. \"And Jethro said, Blessed be the Lord\" is another one. \"And thou shalt eat and be satisfied, and bless the Lord thy God\" is another one. \"And Gad said, Blessed be\" is another one. In these verses, there are 10 words corresponding to the 10 blessings recited every day, and seven verses corresponding to the seven blessings recited on Shabbat and festivals. And in five of them, the Name is mentioned before the word \"Blessed\" corresponding to the Five Books of the Torah for which we must bless first. If you add \"Blessed be God Most High\" to them, they become six, corresponding to the six orders of the Mishnah."
+            ],
+            [],
+            [],
+            [
+                "\"HaRimoti\" - In both versions, it means \"for I have raised.\" As our sages said (may their memory be a blessing): This is similar to the intention of Potiphar's wife, which was for good, just as Abraham's intention was for the sake of Heaven."
+            ]
+        ],
+        [
+            [],
+            [
+                "\"Ariri\" [stripped,  childless,  bare of children] in the two traditions here, they wrote this man as \"Ariri\" in the Jehoiachin tradition, because the Jehoiachin exile showed him that Abraham left Ur of the Chaldeans, and they were exiled to the Chaldeans who were in Babylon."
+            ],
+            [],
+            [],
+            [
+                "\"And he brought him outside\" in gematria equals איצטגנינותך [astrology or horoscope]. This means that your offspring will be like the number of letters in איצטגנינותך [astrology or horoscope.] - which is 25. In other words, your offspring will be as numerous as 25. This is because at the time of the covenant between the pieces, Abraham was 75 years old.",
+                "The word \"yihyeh\" (meaning \"it shall be\") has the gematria of 30. This teaches us that in every generation there are at least 30 righteous individuals. Similarly, it is said \"yihyeh\" (it shall be) to teach that in your offspring there will be righteous individuals, as it is said: \"And He said to him, 'So shall your offspring be.'\" (Genesis 15:5)"
+            ],
+            [
+                "\"ויחשבה\" is mentioned three times in the Torah. Here, it refers to Tamar, who was suspected of prostitution. It also refers to Hannah, who was suspected of being drunk. This is what Rabbi Isaac Luria meant when he said that my portion is with those who are suspected but are not guilty, as Tamar, because she was suspected, was ultimately vindicated and gave birth to Perez and Zerah, from whom kings and prophets descended. Hannah, because she was suspected, was ultimately vindicated and gave birth to Samuel. Therefore, even though they were suspected of being a prostitute or drunk, they are considered righteous. (Commentary by Rabbi Asher ben Yechiel)"
+            ],
+            [],
+            [
+                "\"What will I know?\" In the context of the prohibition of the Torah. Blessed be His name, the conversation of Isaac arrived at the calculation of 400, and therefore a decree of 400 was decreed upon his children. \"What will I know\" in the calculation, that two years were added at the end of the years when no man passed in Judah, and seventy were in exile."
+            ],
+            [],
+            [],
+            [],
+            [
+                "ויהי השמש \"And it was the sun\" in the tradition. Here and elsewhere \"and it was the sun\" comes [in the context of destruction]. Corresponding to the two Temples, as it is written (Jeremiah 6:26), \"And I will set your suns [i.e. Temple courtyards] and your gates for destruction.\""
+            ],
+            [
+                "For the phrase 'a stranger' כי גר final letters [י and ר] has the numerical value of 210, which corresponds to the actual years of slavery in Egypt."
+            ],
+            [],
+            [],
+            [
+                "\"And generation\" two\" in the tradition here and another generation comes. The meaning is that one generation leaves when your children leave the land and another generation comes to inherit the land. And the fourth generation will return here. (Note: this is a reference to the prophecy in Genesis 15:16 regarding the Israelites' time in Egypt and eventual return to the Promised Land.)",
+                "\"(7) And behold a boiling pot, and the face thereof was from the north.\" Rashi explains that the opposite of \"tohu\" (void) is \"tahor\" (pure). This vision of the boiling pot showed Jeremiah the exiles who resembled the void."
+            ]
+        ],
+        [
+            [
+                "\"And Sarah 2 in the tradition, Sarah the wife of Abraham, and Sarah in the tribe of Issachar with Deborah. This teaches that she was important as a mother.",
+                "\"And Hagar, in the tradition, was a maidservant from Egypt. And Hagar had two mouths (i.e. was talkative). And Hagar said, 'Peace be upon me.' And Hagar had four wings on her back (i.e. she was like a winged creature). This was seen by Daniel. And this is what was expounded: She went and became lost (i.e. strayed from the path of righteousness) and then returned to the idols of her father's household. This is what is meant by her having two mouths, one to thank God and the other to thank idols. But once she repented, she returned and accepted [her role] as they said, 'Keturah is Hagar.' And this is what is meant by 'And Hagar said, \"Peace be upon me.\"' And Hagar had four wings in the days of the kingdom of Ishmael as well.\""
+            ],
+            [],
+            [
+                "The word \"לִשְׁבֹּת\" (to dwell) appears here. The other interpretation is \"who turned to dwell in a barren place.\" If a man marries a woman and lives with her for ten years without her giving birth, he should marry another woman, and the waiting period [for the first wife] does not count towards the total, as it is written, \"to dwell with Abram in the land of Canaan.\" This means that [Hagar] resided in the land of Canaan"
+            ],
+            [
+                "\"She conceived ב''פ\" (in the second month) in the portion. From here, there is a hint to Rashi's commentary that the evil eye affected her and caused her to miscarry, and then she became pregnant again.\""
+            ],
+            [
+                "\"חמסי\" [which means \"my wrong\"] in the manuscript here. \"חמסי\" [also means \"violence upon me\"] and \"שארי\" [\"my complaint\"] are both under the same category. \"You who dwell in Zion\" [Isaiah 10:32] also uses the word \"כבל\" [\"rope\"], [which is a homonym for \"complaint\"], in reference to Zion. Sarah is likened to Zion, as it is said of Sarah, \"for Sarah was barren\" [Genesis 11:30], and of Zion it is said, \"Sing, O barren one\" [Isaiah 54:1]. Just as Sarah brought trouble [on herself], so too Israel, the Gentiles, bring their troubles upon themselves."
+            ],
+            [],
+            [
+                "\"Upon the well of water\" - In the Tanakh, it is said: \"And he said, 'Hagar, Sarah's maid, from where did you come, and where are you going?' And she said, 'I am fleeing from the presence of my mistress Sarah.'\" (Gen. 16:8) Here and there, behold, I am standing over the well of water. It is good to pray over the water, as it is written, \"the voice of splendor is in the waters\" (Psalm 29:3), meaning that there the righteous give charity in the name of God. Similarly, prayer is compared to water, as it is written, \"Pour out your heart like water before the presence of God\" (Lamentations 2:19)."
+            ],
+            [
+                "\"ברחת\" there is 2 places in Tanakh that refers to \"in flight.\" And the other interpretation is \"from the sound of the horseman and the archer fleeing the entire city.\" Because Sarah caused Ishmael to flee, therefore the Israelites fled from him. \"The sound of the horseman and the archer\" refers to Ishmael, as it is written about him \"he was a bowman.\" (Gen 21:20)"
+            ],
+            [],
+            [],
+            [
+                "\"And you shall call\" 4 places In the Tanakh it said, \"And you shall call,\" and elsewhere it says, \"And you shall call evil upon you\" (Jeremiah 2:19). \"And you shall call His name Immanuel\" (Isaiah 7:14). \"And you shall call for salvation on your walls\" (Isaiah 62:6). Through Ishmael's name, \"And you shall call evil upon you,\" but through the calling of Immanuel, \"you shall call for salvation.\""
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [
+                " \"Twice a father of a multitude\" in the passage, which refers to Abraham, is taken into account for Isaac. And \"arbah\" (meaning \"four\") has the same numerical value as Isaac in Hebrew numerology (gematria)."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"הפר\" in two senses in the text. On one hand, it means \"break,\" and on the other hand, it means \"violate his commandment.\" The Midrash explains it as drawing a comparison between the breaking of the foreskin during circumcision to the breaking of an animal's neck. Just as the neck is broken during the sacrifice of an animal, so too does one violate the commandment of circumcision by not circumcising."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"I will establish my covenant with Isaac\" - \"אקים\" can be interpreted as a hint that God sanctified His beloved friend (Isaac) from the womb."
+            ]
+        ],
+        [
+            [
+                "\"And He appeared to him\" - The word \"And He appeared\" indicates that God revealed Himself to Abraham for the purpose of the word \"DA\" (which means \"knowledge\" in Hebrew), which is spelled out by the first letters of the words \"Nimlo Atto\" (meaning \"circumcised with him\"). And the word \"Samuch\" (meaning \"near\") teaches that God appeared to him because he was sitting at the entrance of his tent on a hot day. This is why our sages said that Abraham was sitting at the entrance of hell and did not allow anyone who was circumcised to enter, except for those who converted to Judaism and were circumcised because their foreskin was pulled back and they were recognized as having been properly circumcised.",
+                "The phrase \"'וירא אליו ה\" with the letter 'ה in the middle (a notation indicating that this is how it appears in a Torah scroll) teaches that the Divine Presence ('ה) came to dwell in the tent of Abraham.",
+                "\"And He appeared to him\" with the letters' numerical value (gematria), this implies that the word appeared (זה) was revealed to him with great honor.",
+                "\"And the Lord appeared to him in the oaks of Mamre\" - The gematria of \"in the oaks of Mamre\" is that He came to visit the sick.",
+                "The phrase \"יושב פתח האהל\" (sitting at the entrance of the tent) has the numerical value of \"to welcome guests.\"",
+                "The word \"כחם\" in the Scripture means \"like the heat of the day,\" like the heat of the sun, or like the clear, bright light. \"And they came like the heat of the day to the house of the man of shame\" (Jeremiah 15:8). Here, \"like the heat of the day\" means not the scorching heat of the sun, but rather the bright and clear light of the Garden of Eden, as it is written, \"And the Lord shall be unto thee an everlasting light\" (Isaiah 60:19). However, \"the man of shame\" means someone who came through conversion for ulterior motives, for there is no greater shame than one who comes through conversion. \"Like the heat of the sun\" refers to someone who will go to Gehenna, as it is written, \"Behold, the day cometh, it burns like a furnace\" (Malachi 3:19). \"כחם היום\" (like the heat of the day) in gematria is equivalent to \"זהו בגיהנם\" (this is in Gehenna), and in gematria it is equivalent to the word \"דם\" (blood)."
+            ],
+            [
+                "\"והנה שלשה\" [And here are three] in gematria refers to Michael, Gabriel, and Raphael."
+            ],
+            [],
+            [
+                "\"Let a little water be brought\" - here it says \"three\" [men], and elsewhere [in the same verse] it says, \"and let a morsel of bread be eaten.\" The explanation is that one of the three is a captive, and a sword of destruction is taken from him. The righteous captive is taken from among the wicked, in the merit of the words \"Please take a little water.\" \"Iron from the dust is taken\" - this means that the sword of destruction is taken from Israel, who are compared to dust, in the merit of Abraham, who said, \"I am but dust and ashes.\" \"Please take a little water\" has the same numerical value as \"from here they merited the well.\"",
+                "\"And bathe your feet\" - here it says \"two,\" and elsewhere [in the same verse] it speaks of Lot. This teaches that Lot was afraid of robbers, so he preferred to spend the night in the city rather than outside. Abraham, on the other hand, chose to bathe first, indicating that he was not afraid of robbers and would welcome any traveler into his home."
+            ],
+            [
+                "\"And I will fetch a morsel of bread\" - It would have been sufficient for him to say, \"Take a morsel of bread.\" From here we learn that the host should be proactive.",
+                "Your hearts [לבכם] - three [words] in the Tanakh here and there [in the text]. [It means] \"set your heart to worry.\" \"וראיתם ושש לבכם\" - \"and you shall see, and your heart will be glad.\" This is [to teach us] that [Abraham] was pained that guests had not come to him, and this is [why it says] \"set your heart to worry,\" that he was worried in his heart when he saw them, and \"your heart will be glad,\" as his heart was gladdened [when they arrived]."
+            ],
+            [],
+            [
+                "\"and to the cattle\" - The letter \"ק\" (Kuf) is written small to indicate that there were only three animals. In the merit of this, he was granted a son at the age of one hundred.",
+                "\"And he ran to the cattle\" - The letters of \"El HaKever\" (to the burial place) are rearranged to form the word \"Ratz\" (he ran). He ran after them to the cave. \"And he ran to the cattle\" - The gematria (numerical value) of \"Ratz LaMearah\" (he ran to the cave) is equal to the gematria of \"El HaBakar\" (to the cattle)."
+            ],
+            [
+                " \"And they ate\" and later they said to him (Abraham), this is a hint to what they said that we do not speak about the Messiah during a meal, lest our trachea twist in front of our esophagus (and make us choke)."
+            ],
+            [
+                "The phrase \"ויאמרו אליו\" (vayomeru elav) in Genesis 18:9 has a numerical value (gematria) of 241, which is equal to the phrase \"אמרו אליה איו\" (amaru eleha ayu), meaning \"they said to her, 'Where is he?'\""
+            ],
+            [],
+            [
+                "\"the way of women, written in two ways, Rosh Tevot and Sefer Torah, equals the value of the word 'niddah' in gematria.\""
+            ],
+            [
+                "\"My lord is old\" has the numerical value of \"grinding but not releasing.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"On the face of Sodom\" - the letters \"samech, tet\" (ס״ת) have the numerical value of \"mil\" (מיל), indicating that the measurement of a mil (distance) went with them to Sodom. This is to teach us that the angel who accompanied Lot measured a mil's worth of distance with him to escort him out of the city.",
+                "\"Behold\" go with them and the Lord. This teaches that the Shekina accompanies the righteous.\""
+            ],
+            [],
+            [
+                "\"And Abraham\" the letter \"Heh\" is at the beginning of the verse, \"And Abraham and Sarah were old.\" Abraham will be, meaning even though Abraham and Sarah were old, Abraham will become a great nation. Abraham was old, and he was 99 years old. Abraham was a hundred years old. This means that despite the fact that Abraham and Sarah were old, Abraham would become a great nation.",
+                "The phrase \"היו\" (will be) has a gematria value of 21. The interpretation is that when one is at the age of 21 (בן ק\"ן), he will become a great nation. This aligns with the idea expressed in the verse \"סי כן יבורך גבר\" (The one who diligently seeks good will be blessed)."
+            ],
+            [
+                "\"Who will command his children\" – The numerical value(612) of the letters of \"אשר יצוה\" (who will command) is equal to the numerical value of the word \"תורה\" (Torah), and in the numerical value of \"ברית\" (covenant)."
+            ],
+            [
+                "\"For 'Rabah' [is] in gematria 'sin' multiplied.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"The righteous, the righteous, four against four. Judges who were in Sodom, and all of them lacked a measure of righteousness.\""
+            ],
+            [],
+            [],
+            [
+                "\"And I am dust and ashes. From here, [Abraham] merited the ashes of the Red Heifer and the dust of the Sotah (a woman suspected of adultery). 'Dust' in gematria (numerical value) is equal to 'Sotah' with a left Shin (ש), and 'Ashes' in gematria is equal to 'Parah' (Heifer). Dust and ashes. In one context here [Genesis], and in another in the Book of Job. And I will be comforted over dust and ashes. This is greater than what is said in Job than what is said about Abraham.\""
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "\"And unleavened bread, in one context [Exodus] it is stated as 'matzah,' and in another [Leviticus] as 'matzot.' This teaches that the Passover offering was distinguished in its matzah here [Exodus] from the matzot there [Leviticus].\""
+            ],
+            [
+                "\"They shall lie down three in a bed before they lie down. The uncircumcised shall lie down [Ezekiel 32:22]. Together on the dust they shall lie down [Job 10:9]. The explanation: 'The uncircumcised shall lie down' refers to the Gentiles, who are like the people of Sodom. Because concerning Sodomites and similar [sinful nations], the same verse is said:\"",
+                "\"From the end [of the bed] in one context [Ezekiel 4:4], the entire people [are included] from the end. 'For the city has been captured from the end' [Ezekiel 4:2]. Regarding Nebuchadnezzar, let me tell you that these are appropriate for one destruction like these. Furthermore, when they departed from here, their city was also captured from the end.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "The phrase \"מי לך פה\" (Who is here for you) in gematria hints at \"בועז\" (Boaz), suggesting a connection to Boaz who came from it."
+            ],
+            [],
+            [
+                "\"Arise, go out from this place\" in one context here, and in another, \"Arise, go out from the midst of my people.\" This teaches that the Israelites were divided into groups, with some unwilling to leave, and they died during the three days of darkness.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "The verse \"השמש יצא וגו'\" begins with the letter \"ה\" (Hei) and ends with the letter \"ה\" (Hei). This teaches that God went through various considerations before the sun set."
+            ],
+            [],
+            [],
+            [
+                "The phrase \"(ותבט) אשתו\" (and his wife looked back) in gematria is equal to \"היא עירית\" (she turned into a pillar of salt)."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"As the practice in one place is the practice throughout the entire land. As the practice during the day is so [is it] here. Regarding privacy, what is the matter here with marital relations, so too there. This is what our Sages said, that they desired prohibited sexual relationships when inquiring about privacy.\""
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "The small \"kaf\" signifies that Abraham cried, but not too much because she was elderly, and also because she caused her own death when she passed judgment for her own deeds onto another (cf. TB Rosh Hashanah 16b) and therefore was punished first, and one does not eulogize someone who dies by suicide."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "Mothers and children together - There are two in the tradition, this one and \"mother and children dashed.\" This is about Sanheriv, the king of Ashur, whi said to destroy Israel, and then Esav who came to make war against Yaakov, and so \"do not take mother and children alike\" is a hint regarding exile."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Genesis/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source.json

@@ -0,0 +1,160 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Genesis",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002691623",
+    "versionTitle": "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source:",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/1e9034b7c02942cfa3d0c1a3735259fe.png",
+    "purchaseInformationURL": "https://www.israelbookshoppublications.com/store/pc/Sifsei-Chachamim-Chumash-Vol-1-p482.htm",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על בראשית",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Seven days (<i>leshiv’as yamim</i>).</b> The numerical value of this phrase is equal to that of “the days of mourning for Mesushelach” (<i>liymei eivel Mesushelach</i>)."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>I placed (<i>asim</i>) a nose ring.</b> The word <i>asim</i> is written defective (i.e. missing a <i>yud</i>) to indicate that he did not actually touch her face or even her hand."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Lest you become impoverished.</b> Leaving the Holy Land was preferable to becoming impoverished in his Torah knowledge through the vicissitudes of famine."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [
+                "<b>In the end of days.</b> See Rashi. When the Divine Presence departed he was concerned that his sons were tainted with sin, but they pointed out that the root letters of the word <i>cheit</i> — “sin” — do not even appear in their names. He replied that neither do the letters comprising <i>keitz</i> — “the end [of days]”."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Genesis/English/merged.json

@@ -0,0 +1,902 @@
+{
+    "title": "Kitzur Ba'al HaTurim on Genesis",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Genesis",
+    "text": [
+        [
+            [
+                "<b>In the beginning, created:</b> has a numerical equivalent (<i>gematria</i>) of 'On Rosh Hashanah was created (the world).' <i>Bereishit</i> (In the beginning) is the acronym of <i><b>be</b>rishona <b>ra</b>ah <b>E</b>lohim <b>she</b>yikablu <b>yi</b>srael <b>T</b>orah</i> (first God saw that Israel would accept the Torah). The last letters of <i>Bereishi<b>t</b> bar<b>a</b> Elohi<b>m</b></i> (In the beginning, God created) form the acronym, <i>emmet</i> (truth), [which] teaches that God created the world with truth, as it is stated (Psalms 119:160), \"The beginning of Your word is truth;\" and so [too], there are many verses, which the last letters of of its words form the acronym, <i>emmet</i>. "
+            ],
+            [
+                "<b>And the spirit of God was hovering:</b> has a numerical equivalent (<i>gematria</i>) of 'this is the spirit of messiah.'"
+            ],
+            [],
+            [
+                "<b>The light:</b> has a numerical equivalent (<i>gematria</i>) of 'in the Torah' and adds up to six hundred and thirteen (the traditional numerical sum of the Torah's commandments).",
+                "<b><i>E<u>t</u> haoh<u>r</u> k<u>i</u> to<u>v</u></i> (the light, that it was good):</b> The last letters [of which] form the acronym, <i>brit</i> (covenant). <b>And God saw the light that it was good and He separated:</b> From here [we learn], that we do not make a blessing on the candle [at the Havdalah (separation) service] until we derive use from its light; and [that last phrase] adds up to the numerical equivalent of 'and He separated - we separate during the year at the end of the Shabbats.'"
+            ],
+            [
+                "5 times the word 'light' is written in this section, representing the 5 books of the Torah which are called LIGHT... [<b>Five</b> times '<i>Or</i>' is written in the parashah, against <b>five</b> Torah Pentacles called <i>Or</i> ]"
+            ],
+            [],
+            [
+                "<b>From above the firmament:</b> There are two [places this appears] according to the tradition: here and the other is (Ezekiel 1:25), \"and there was a voice from above the firmament,\" in the chariot [apparition] of Ezekiel. And in the same way that we don't teach about 'the story of creation' in public, so [too] do we not teach about 'the story of the chariot' [in public]."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b><u>Ma</u>zria <u>ze</u>ra <u>le</u>mineihu (that gives off seed according to its species):</b> forms the acronym, <i>mazal</i> ('constellation'); as there is no grass that does not have a 'constellation' above [governing] it."
+            ],
+            [],
+            [
+                "<b>Luminaries (<i>meorot</i>):</b> is [written in its] incomplete spelling [meaning that it lacks the letter <i>vav</i>], since only the sun was created to give light. And the moon was only created so that [people] would not worship the sun, [which might have been the case] had it been alone."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And the birds:</b> There are three [places this appears] according to the tradition: [here, where it states,] \"and the birds shall increase;\" \"and the birds ate them\" (Genesis 40:17); \"this is the law of the beasts and the birds\" (Leviticus 11:46). [This is] a hint to that which they said (Chullin 63b), \"pure birds are more numerous than impure birds;\" this is [what is alluded to by] \"and the birds shall increase,\" meaning that they will be more, [but] which? \"And the birds ate them,\" meaning those that are pure, and so [too], \"this is the law, etc.\" refers to the pure ones."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b><i>Haadam</i> (man):</b> [has the same] letters [as] <i>adamah</i> (earth), since he was created from the earth. <i>Adam</i> is the acronym of <i><b>e</b>fer, <b>da</b>m, <b>ma</b>rah</i> (ash, blood, bile)."
+            ],
+            [
+                "<b>And have dominion (<i>ouredu</i>) upon the fish of the sea:</b> There are two [places this appears] according to the tradition: here and the other is \"and go down (<i>ouredu</i>) to Gat of the Philistines\" (Amos 6:2). If you will have merit, you will have dominion even over the fish of the seas; but, if not, you will go down to Gat; meaning to say, you will be subjugated to the Philistines."
+            ],
+            [
+                "<b>Fruit of the tree (<i>pri etz</i>):</b> There are two [places this appears] according to the tradition: [here, where it states,] that has within it the fruit of the tree;\" [and] \"fruit of a beautiful tree\" (<i>pri etz hadar</i>) [in Leviticus 23:40]. This is a hint for the opinion that holds that the tree that Adam ate from here was a citron (<i>etrog</i>) [since that is what the verse in Leviticus refers to]. ",
+                "<b>Male:</b> has a numerical equivalent (<i>gematria</i>) of 'blessing.' Female has a numerical equivalent (<i>gematria</i>) of 'in a curse.' "
+            ],
+            [],
+            [
+                "<b><i><u>Y</u>om <u>ha</u>shishi <u>va</u>yekhulu <u>ha</u>shamayim</i> (the sixth day. And He finished the skies):</b> [forms] the acronym of [God's] name [that consists] of four letters, with which he [here] sealed the story of creation. And so [too in Psalms 96:11] \"<i><b>yi</b>smechu <b>ha</b>shamayim <b>ve</b>tagel <b>ha</b>arets</i>\" (\"Let the heavens be glad and let the earth rejoice\") [forms] the acronym of [God's] name [that consists] of four letters, with which he [also] sealed the world, with the name of four letters."
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>ויכל אלהים \"And all God is,\"</b>  <i>Targum Yerusalmi</i> says this about grace, This is what they said the \"grace\" in there. In this case, there were 3 verses of his works for 3 works that returned, which are the heavens and the earth, and the sea. And there is no writing that says, \"there was an evening and there was a morning\" on the seventh day, according to Musaf adds \"to rest upon one as a duty is sacred.\"",
+                "<b>וישבות \"and rested\"</b> There are 2 separate Tanakh teachings according to \"And the manna dwells.\" And we were to write in this case the Manna that the Lord spoke the Sabbath on the holy Sabbath, and we do not find that Moses told them this beforehand, but it is alluded to in God the days of Genesis and the rest on the seventh day and the rest of the <i>Manna</i>. Another thing teaches that Manna ruled out worship on Sabbath as evidenced in <i>Kiddushin</i>. Another thing alluded to what they demanded: bless them with manna and sanctify them with manna."
+            ],
+            [
+                "<b>ויברך אלהים \"And <i>Elohim</i> blessed\"</b> There are 3 different teachings about s’mikhai (<i>Blessings</i>) , And <i>Elohim</i> blessed Noaĥ(Gen 9:1). And on the other hand, \"<i>Elohim</i> blessed Isaac. (Gen 48:15, Gen 25:11)\" At the time when the world was created in the blessing of the Sabbath (Gen 2:3) and the world and in the days of Noah when all the first ones were lost and the world was renewed, it was necessary to bless a second time and blessed Isaac as it is in the <i>Midrash</i> until now I needed to bless my creation from now on the blessings will be entrusted to you."
+            ],
+            [
+                "<b>בהבראם</b> In the word <i>where created</i> there are the same letters that are in Abraham (הבראם\\אברהם), thanks to Abraham, heaven and earth were created. ",
+                "<b>ארץ ושמים \"earth and heavens\"</b> there are 2 teaching parts in Tanakh, \"Thank you for heaven and earth (Ps. 148:13).\" Why did they thank the earth and the heavens instead of the one who made the earth and the heavens?"
+            ],
+            [],
+            [
+                " ואד \"until that\" there are 2 separate Tanakh teachings about this, \"and his wife beset with (אֵ֗יד) calamity (Job 18:12).\" An allusion to what many of us said, remember them as a blessing, why is his name called ´Eid (אֵ֗יד - calamity)? It was because of that the nations break their hearts, so that the Holy One, blessed be He, will give them rain."
+            ],
+            [
+                "וייצר \"and He made\" there is 2. cases one accurate and one lack of accuracy, And the Lord God created man. It is full that he has two creations, the creation of good and the creation of evil, and the Lord God created from the earth every beast of the field. Lacking that they have but one creation.",
+                "ויפח באפיו נשמת חייםAnd breathed into his nose the breath of life, a sealed prayer arrangement.",
+                "נשמת \"soul\" the words that he breathed in his nostrils a soul, all that is a spirit of life, the candle of God is the soul of man, and if not, the soul of God is like a stream of brimstone.",
+                "האדם לנפש חיה \"human becomes a living soul\", the initials chalah (the sanctification [of creation]), which was the chalah of the world(Shir_HaShirim_Rabbah 1:6:5). "
+            ],
+            [],
+            [],
+            [
+                "יפרד \"will break up\" There are 2 separate teachings in Tanakh \"but a poor man is parted from his fellow [by his poverty] (Prov. 19:4).\" When the first man became deficient in unleavened bread, he was separated from the garden."
+            ],
+            [],
+            [
+                "הבדלח \"the bdellium\" there are 2 separate Tanakh teachings about this, \"and in color, it was like bdellium (Numb. 11:7).\" This teaches that good stones and marbles came down with the manna."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "ולאדם לא מצא עזר \"And Adam found no helper\" 3. different places teach us: And to Adam, he said that you have listened to your wife's voice (Gen. 3:17). And to the man who did not labor, his portion will be reduced (Ecc. 2:21), and to the man, he had no helper, and God did a favor with him and created the woman as a helper, and he sinned by her, and that's it. And to the man, he said, Because you have heard that you have sinned by the helper, therefore, and to the man who did not labor in it, his portion will be given to him for which the penalty of death will be given*. [*Look: Jerusalem Talmud Sanhedrin 10:1:12]"
+            ],
+            [
+                "ויפל ה' אלהים  \"And God HaShem caused to fall in\" 3. separated teachings: \"and cast it upon him and he died (Numb 35:23)\". \"And He made them fall in the midst of their camp (Psalm 78:28).\"  It is that Dajjal (the demon) in one who killed by mistake and one who kills maliciously that the Holy One, blessed be He, congregates in one inn and he goes up the ladder and everything and that's it and he will fall among his camp that the Holy One, blessed be He, has appointed in his camp.",
+                "ויסגור \"and will close\" there are 2. separated places in Tanakh teaching: \"And יהוה shut him in (Gen 7:16)\", an allusion to the closing of meat which prohibited the use of staff for the stretch out from the ark (to close the door), when God closed on his behalf and the flesh was closed in (the Ark). "
+            ],
+            [
+                "ויבאה \"and came\"  The writings were missing, and she cries and says about my writings, she decorated them, and she did decorate my writings and brought them to me. [edit. I suspect this example was R' Jacob's life, his wife?]. And I will explain things in the tradition (Mesorah) and things that were brought to Adam. \"Isaac then brought her into the tent... (Gen 24:67)\", \"...and brought her to the City of David... (I King 3:1)\", \"Hence the LORD was intent upon bringing calamity upon us (Dan 9:14)\". Their predecessor who carried Pharaoh's daughter from above and this example of first Adam was banished by the `Elionim (The Superior one) cause of Chavah (Eve), And in Yitzchak it was the opposite because she (Rebecca) was in Sarah's place (blessing returned), it is said in the Midrash (Ber. Rab. 60:16). "
+            ],
+            [
+                "\"לזאת\" [for this] is a phrase that appears in the traditional commentaries. Here and elsewhere, my heart is filled with anxiety. This is to say that Chavah was the cause of Adam's anxiety."
+            ],
+            [
+                "\"And they shall become one flesh\" and it is juxtaposed with \"And the two of them were naked\" as a hint to what they said, that he should bring out his document and she should bring out her document."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"לעינים\" [to the eyes] in the tradition means that the man saw with his eyes. And furthermore, things that are pleasing to the eye, such as light, are good for the eyes, while smoke is harmful to the eyes. Therefore, the man saw with his eyes and according to his sight, the fruit appeared sweet and pleasing to the eyes. However, in the end, it was like smoke in the eyes, causing death for all."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"Hamin\" (המן) - In this context, it refers to the tree from which Adam ate, also known as the Tree of Knowledge. In other interpretations, it may refer to a specific rock, grain, or winepress. Some say that the tree from which Adam ate was a wheat tree, which would make it the same as the \"hamin hagoren\" (המן הגורן), the grain from the threshing floor. Just as death was imposed on Adam for eating from the Tree of Knowledge, similarly, death was imposed on him for eating from the other \"hamin\".",
+                "\"Which I commanded you not to eat from it\" - In this context, it refers to the sin of listening to the advice of a slanderer, as opposed to the direct commandment from God not to eat from the Tree of Knowledge."
+            ],
+            [
+                "\"And the man said, 'The woman whom You gave to be with me, she gave me from the tree, and I ate.'\" In this verse, the Scripture indicates that one repays evil for good. \"She,\" the woman, was a good helpmate for him, which he received from God.",
+                "\"She gave me from the tree, and I ate,\" according to the simple meaning, he was seduced by the tree until he heard its words."
+            ],
+            [],
+            [],
+            [
+                "\"עקב\" (heel) - both this interpretation and the other one [that עקב means \"because\"] are valid. [The phrase] \"He will bruise your head\" emphasizes [God's] punishment [of the serpent], and \"you will bruise his heel\" refers to the serpent's treachery. This is why our sages said [in reference to the verse in Job 18:10]: \"The snare is laid for him in the ground, and a trap for him in the way.\" This refers both to the serpent, who was cursed to crawl on the ground, and to the Evil Inclination, who seeks to ensnare man in his ways. Similarly, when Jacob blesses his sons, he compares Judah to a lion and Naphtali to a deer, but then blesses them all together with one blessing, stating that each one should be like his respective animal in strength and agility. This is why it says, \"And he shall bruise your head\" - even though the likeness of Dan is to a serpent, he too is included in the same blessing."
+            ],
+            [
+                "\"Greatly increase\" in the text here and elsewhere means \"I will greatly increase your offspring.\" The explanation of \"your pain\" is \"the blood of menstruation,\" hinting at the saying that every woman whose blood is abundant, her children will be abundant."
+            ],
+            [],
+            [
+                "\"And thorns and thistles shall it cause to grow for you\" - Concerning the Land of Israel, it is said among the Gentiles that they are like thorns and thistles for Israel. The hint here is that the thorns and thistles refer to the Gentiles, which will grow for you."
+            ],
+            [],
+            [
+                "\"And he called his wife's name Eve\" - named after the joy (חוה) that she brings, and this is why it is said that ten measures of speech descended to the world, and nine were taken by women."
+            ],
+            [
+                "\"And He dressed them\" (Genesis 3:21). As for Aaron, \"And He dressed them with tunics\" (Leviticus 8:13). This teaches that the Holy One, blessed be He, made clothes of priesthood for Adam. It is also stated in Genesis Rabbah that the firstborns and the priests served in these garments, and there are eight letters in this verse corresponding to the eight garments of the priesthood."
+            ],
+            [],
+            [],
+            [
+                "The word \"לשמר\" can be interpreted as a hint or a mnemonic for the phrase \"לילין שדין מזיקין רוחין\" which means \"at night, demons are harmful.\""
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "The word \"תשוקתו\" in this context means \"his desire.\" Another interpretation is \"his urge.\" The verse in Genesis 4:7 is saying, \"His desire is toward you, but you must master it.\" In the Midrash, it is explained that there are two desires: the desire of the wicked for sin, as it says \"and to you shall be his desire,\" and the desire of the Holy One, blessed be He, for the people of Israel, as it says \"I am my beloved's, and my beloved is mine; he feeds among the lilies.\""
+            ],
+            [],
+            [],
+            [
+                "\"Crying out\" - In one version of the tradition it says \"and also they cry out...\" Rashi explained there that it teaches that he (Pharaoh) contracted leprosy and was slaughtering Jewish infants and washing himself with their blood, and this (the infants' blood) is the voice of your brother's blood crying out. (Genesis 4:10)"
+            ],
+            [],
+            [],
+            [],
+            [
+                "The word \"מוצאי\" in Genesis 4:14 means \"my banishment\" or \"my exile\". In the Talmudic interpretation, it is explained as \"For the righteous, [God] showed them the place of their burial, but for the wicked, he did not; rather, it is said of them: 'my exile is too great to bear'.\" This is why the sages said to those on the right, \"Hold the cup of life,\" and to those on the left, \"Hold the cup of suffering.\" This is the meaning of the verse \"whoever finds me will kill me.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"Behold, in the heavens there is a solitary judge's plea\" in gematria is equal to Enoch, and the Tetragrammaton in gematria is equal to Metatron, whom the Holy One, blessed be He, took one from those of the previous generation of the Flood and one from those of the later generation of the Flood, namely Enoch and Pinchas, and concealed them in heaven to bear witness about Him. He chose Enoch, who was of the seventh generation, since the Holy One, blessed be He, desired the seventh [generation]. Similarly, it is written of Moses, who was of the seventh [generation] from the Patriarchs, \"And Moses ascended to God [Elohim].\""
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "\"The Nephilim\" - three in tradition, one complete and two deficient. The Nephilim were on the earth. Deficient, and we have seen them named Nefilim. Complete, the sons of Anak were from the Nephilim. Deficient, and this is Sihon and Og, etc., as stated in Niddah. Sihon and Og were the sons of Shamhazai and Azazel, and they fell from the sky during the days of the Flood. Therefore, it is written here \"The Nephilim were on the earth,\" deficient."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"Eleh toledot Noach\" - The verse is connected to \"Eleh toledot hashamayim\" (These are the generations of the heavens), \"Eleh toledot Shem\" (These are the generations of Shem), and \"Eleh toledot Yaakov\" (These are the generations of Jacob). In all of them, \"Eleh toledot hashamayim\" (These are the generations of the heavens) precedes, representing the creation of the world. \"Eleh toledot Noach\" (These are the generations of Noach) refers to the generations that preceded him. \"Eleh toledot Shem\" (These are the generations of Shem) refers to the descendants of Cham and Yefet. \"Eleh toledot Yaakov\" (These are the generations of Jacob) refers to the descendants of Esau and his chiefs.",
+                "\"Noach, Noach, etc.\" - The word \"Noach\" is repeated three times in the verse to indicate that he saw three worlds. According to one interpretation, Noach was one of three who saved three individuals each. Noach saved his three sons, Shem, Cham, and Yefet. Daniel saved Chananiah, Mishael, and Azariah in a dream. Job saved his three friends Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. According to another interpretation, \"Noach\" refers to the heavens, the creatures, the upper beings, the lower beings, the present world, and the world to come.",
+                "\"Noach was a perfect man\" - The word \"hayah\" (was) is spelled with a \"heh,\" which represents the number 5, indicating that he was perfect in all five aspects of his life from Adam to Abraham. However, after Abraham, no one is considered perfect.",
+                "\"Noach walked with God\" - This is an expression of praise, indicating that Noach was a wise man. It is similar to the expression used in Job 12:13, \"With Him are wisdom and strength.\"\n"
+            ],
+            [],
+            [
+                "\"ותמלא הארץ\" [And the earth will be filled] - Both midrashim here and there explain that \"and the earth was filled\" refers to them [the angels]. For the earth itself was filled with them, for they [the angels] would be born six to a patch of land, then they would be swallowed into the ground and afterwards crack and emerge. Additionally, the earth itself was filled with theft; people would entrust their purses with a friend and a perfumer would accompany him. The one entrusted with the purse would place it, together with his treasures, under the ground with the perfumer. The one who entrusted the purse would then come at night, smell the perfume, and take everything.",
+                "\"חמם\"[To be hot] has the numerical value of \"Mei Noach\" (the waters of Noah), which teaches that Pharaoh was punished measure for measure. \"Hamess\" has the numerical value of \"Gehinnom\" (hell), which teaches that the wicked are judged in boiling hot water."
+            ],
+            [],
+            [
+                "ויאמר אלהים 'לנח קץ כל בשר... And God said, 'To rest the end of all flesh, he hinted at the days of the flood, which are like the end of a day of rain and a day of reinforcement. ",
+                "כי מלאה הארץ חמס מפניהם... for the earth is filled with lawlessness because of them, in Gematria: illicit sexual intercourse/i.e. incest. ",
+                "והנני... In the Tanakh there are 3 parallels in this: I am about to destroy them (Gen. 6:31). And so I propose to build a house for the Shiloh (means \"Messiah\")(I Kings 5:19)  am just gathering a couple of sticks (I Kings 17:12). The Holy One, blessed be He, said, I will rebuild the established world and spoiled their actions. And I spoil them and I am about to destroy them to tell you that not a single tree was left standing, but all were uprooted. ",
+                "משחיתם... \"destroy them\" In Gematria: She will slap with an open hand. ",
+                "?",
+                "משחיתם את הארץ... \"about to destroy them\" our Rabbi Tam (רבנו תם = ר''ת) Ma´ah teaches you that you destroyed their height, which was a hundred cubits high. (Transl. KK)"
+            ],
+            [],
+            [
+                "וזה אשר תעשה And you shall do this... this Occurs two times, like here another time \"and you shall do this on the altar\" (Exodus 29:38) and to say that just as the altar atones, so you should build an altar to atone for when you come out (in this verse Gen 6:15)."
+            ],
+            [
+                "1. צהר, Tzohar, window, opening in Gematria: In the light of the stone. ",
+                "ושלשים... In this case in Tanakh 2 parallel verses are according to this, And \"in distress\" אידך (Prov. 27:10) and \"thirty will march\" ושלשים יסעו (Numb. 2:24). An allusion to the Star of David is that the flags traveled in square writing through the land that thanks to the flags were saved. Do it and I trust and I will do it to say that I will assist you in doing it otherwise he would not have been able to do it."
+            ],
+            [],
+            [],
+            [
+                "1 Bring to life in a doubled* (*מהעוף bird can mean also, to be bent, doubled; to be wearied) with you a male and a female of the of its kind. He hinted to him that the bird* would live with him and this is what the scripture said and he sent the dove, away from him, to study if there was a place of dwelling for him: (This part of the commentary seems to apply also to verse 20 cause word מהעוף appears in there)",
+                "2 \"to preserve life with you...\" In Gematria: \"no predation\" or \"no missing limb.\""
+            ],
+            [],
+            [
+                "\"and to them...\" there are 3 connected verses in Tanakh in this case, and did Yosef \"and to them\" (II Kings. 3:22 כדם) \"as red as blood\"(Judges 6:5). And they and their camels have no number. As like did Yosef ate by himself and the Egyptians by themselves [Gen 39:6 except for the bread that he ate: Since the Egyptians did not eat with foreigners (see, for instance, Gen. 43:32).], it was like Noah and his sons and the animals and the beasts, each given alone to each given his food, (Gen. 24:33, 34) and it was she to them and their camels who put a branch in the shelter and food for the camels, as well as for every body in company."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [
+                "היקום אשר עשיתי \"existence that I created\" in Gematria \"No life to the resurrection.\"",
+                "היקום The existence... there are 3 parallel verses in Tanakh: And I wiped out the whole universe. (Gen. 7:23) All existence on earth was blotted out. (Deut. 11:6) and the whole universe at their feet. To say that just as the generation of the flood sinned because of the abundance of favors and wealth that they had, so did a קרח (Korach Tosefta, Sanhedrin XIII, 9, Rab. Bah. 16:1:8) from the abundance of wealth that he had remained and sinned."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Seven days (<i>leshiv’as yamim</i>).</b> The numerical value of this phrase is equal to that of “the days of mourning for Mesushelach” (<i>liymei eivel Mesushelach</i>)."
+            ],
+            [
+                "בשבעה עשר יום לחודש \"on the seventeenth day of the month\" And they will spend their days as well as the month when the flood came down. and the sky chimneys. In Gematria: \"who took two stars from Kima.\" "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "והבאים and the following 2 cases in Tanakh in this case: And to say you, \"who did come with Zerubbaḇel\" (Neh 7:7). To say as in here \"came naturally\" (Gen. 6:20 יָבֹ֥אוּ אֵלֶ֖יךָ) so in that case likewise \"ascended towards\" and to draw into what? It was said that \"Ezra went up.\"(Ezra 7:6) "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "וישאר אך נח \"Only Noah was left\", all were limited and limited except those that were not included in that, all others that breath were run over (by flood).",
+                "אך נח Only Noach in Gematria עוג to draw."
+            ]
+        ],
+        [
+            [],
+            [
+                "ויכלא הגשם there are 2 different Tanakh places: On the other hand, So the people were restrained from bringing (Exo. 36:6). If I may say, walk in my the protecting influence of good conduct Israel's great assembly, to make the earth fruitful. "
+            ],
+            [
+                "ושוב \"and again\" 3 separate Tanakh places; And the rest which went forth to and fro, until the waters were dried up from off the earth(Gen 8:7). And the living creatures ran and returned (Ezek 1:14). It is he who said that the fear of the animals comes out like A fiery stream issued and came forth from before him (Daniel 7:10). "
+            ],
+            [
+                "ותנח \"and rested\" is 2 times on Tanakh, \"And the ark rested.\" \"and the spirit rested upon them (Num 11:26).\" To say that the Holy Spirit rested on those who remained in the ark and that is it \"And the spirit rested on them.\"",
+                "Ararat appears 3 separate times in writings: So Sennacherib king of Assyria departed etc (II Kings 19:36), as he was worshipping in the house of Nisroch his god, etc. and they escaped into the land of Ararat (II Kings 19:37). And our sages said their memory is a blessed: \"Sennacherib went and found a beam from Noah’s ark, from which he fashioned a god. He said: This beam is the great god who delivered Noah from the flood.\" (Sanh 96a:1). It is a wrong said about blank. נסרוך = \"Nisrokh\" (deity) sounds same in language like \"nasor\" = \"plank\" (Sandh. Gem. 96a:3) "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "טרף \"Torn\" 2. separated Tanakh places: At the other hand, for he has torn, and he will heal us (Hosea 6:1). What is the point of such a broken tongue? He mentioned that she broke it from the tree and \"did not find\" (Lev. 25:28) it floating on the water, and by this, he knew that the water was diminishing. "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "וירח at Tanakh are 2 different places that teach, \"smelled the sweet scent\" as burning. And that's what they demanded of the Sages, may their memory be blessed, even the rebels of Israel in the future, Let them give a scent and that is he and the moon the smell of his clothes Ibn Tibon his clothes but in his clothes and the Lord gave the smell of the fragrance that they will give a scent of the fragrance. Another thing hinted that the smell of heaven entered with him when (Yitzak says from Yakov) \"the smell of my son is like the smell of a field which the Lord has blessed\" (Gen 27:27) ",
+                "מנעריו From the youth in 3 different places in Tanakh teaches \"a man of war from his youth (I Sam. 17:33).\" \"Mo᾽av has been at ease from his youth (Jer 48:11).\" From his youth, a man must fight with the evil inclination and if he overcomes him and his victory is that he is Moab from his youth, \"and he has settled on his lees (Jer 48:11).\" "
+            ],
+            [
+                "וקציר \"and harvest\" there are 2 in Tanakh this teaching  And on the other hand in Parshat Vigesh, go to look there (Gen 45:6) [edit. and also Ruth 2:23]"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "ואך \"And surely\" there are 3 Tanakh places in tradition, Howbeit, if the land of your possession is unclean (Joshua 22:19). but only that word (Numb 22:20). To say just as it is forbidden to kill oneself so it is forbidden to curse oneself and it is your blood for your souls and the thing that even the bee will demand. But if it is impure to say that from every animal we have required sin between impure and pure."
+            ],
+            [],
+            [],
+            [],
+            [
+                "מקים את בריתי אתכם \"I establish my covenant with you\", a prayer arrangement for the dead (Kaddish), an allusion to the resurrection of the dead with whom God establishes His covenant to revive them."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "ויטע \"was the first to plant\" there are 3. Tanakh passages from this: was the first to plant a vineyard. And God planted a garden in Eden (Gen 2:8). He (Avraham) planted Tamarisk (Gen. 21:33). Our sages demanded from where did the planting come from Heaven, just as Abraham took the bush from Heaven."
+            ],
+            [
+                "היין the wine (75) in Gematria יללה howl, And wavy letters that appeared on the head of the exiles by the wine will be revealed:"
+            ],
+            [],
+            [],
+            [],
+            [
+                "עבד עבדים יהיה \"A slave, slave he will be (יהיה)\" יהיה is numerically equivalent to 30, which is how much a slave is worth (Cf. Exodus 21:32)."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "יאמר \"It is said in the secret (mystical) tradition: Therefore, it is said 'like Nimrod', therefore it is said in the book of the wars of the Lord, and regarding Zion, it is said 'every one that is born in her', which teaches that Nimrod was a man of war who captured cities, as it is written 'And the beginning of his kingdom was Babel'. This is why it is said in the book of the wars of the Lord, and regarding Zion, it is said that every one who is born there should be brave and stand tall like Nimrod, so that it will be noticeable and people will say, 'this one was born in Zion'.\""
+            ]
+        ],
+        [
+            [
+                " \"words\" (דברים) and \"meaningless words\" (הבלים) are mentioned twice in the verse, indicating that the people spoke both meaningful and meaningless words. ",
+                "שפה אחת, \"one language\", in Gematria [this corresponds to] לשון הקדש \"the holy tongue\" [= Hebrew]. [the value of  שפה אחת is 794, that of לשון הקדש is 795, which is 794 plus 1 added for its totality]"
+            ],
+            [
+                "occurs 2 times in the Tanakh as follows: \"When they traveled from the camp, our rabbi, may his memory be blessed, explained thus: 'That day they turned away from God.' It is equivalent to this saying: \"a child who runs away from scriptures.\" This means that when they traveled east, they were moving away from \"the beginning of the world,\" the place where \"God originally created the world.\""
+            ],
+            [
+                "איש אל רעהו הבה \"Man, come to his neighbor.\" \"A Torah scroll that is incomplete [missing letters] should be set aside in order to promote peace, because of the great peace that would result from correcting it.\" ",
+                "לאבן \"Into Stone\" Appears 2 times in Tanakh\"And his heart died within him, and he turned into a stone. Regarding the incident of Nabal (in 1 Samuel 25), just as there it says \"death,\" so too here it means death. But in this case, it was a death that was even harder for them than death itself, when the moon fell from the tower (of Babel).\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"And they scattered\" [Genesis 11:8] in the Masorah here and there: \"And the people scattered throughout the land of Egypt.\" \"And the people scattered from him\" [1 Samuel 13:11], and our Sages of blessed memory said that the people of the Tower and the people of Egypt were both deserving of punishment, and some were scattered from the Tower and some from Egypt, and this is the meaning of \"and the people scattered from him.\"...",
+                "ויחדלו \"Vay'chadaloo\" (And they ceased) - In the second explanation, \"And they ceased\" refers to the voices and hail. This teaches that even they (the Egyptians) were punished with the voices and hail."
+            ],
+            [],
+            [
+                "שנתים אחר \"Shnayim Achar\" in Sefer Smichut, here and there: \"Two years after the noise\". Meaning two years before the earthquake. Just as there was a great noise during the flood [in the time of Noah], there was also a great noise before the earthquake."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "שרה \"Sarah\" in the Aleph Bet Shin Bet Shin Bet Gematria. This is a hint to what our sages said, \"This \"Yiskah\" is Sarah.\""
+            ]
+        ],
+        [
+            [
+                "לך לך \"Lech Lecha\" \"Go forth\" opens with a statement in the language in which the world was created, as the world was created with ten sayings, and it was created solely through the merit of Abraham. Therefore, a statement is written about him.",
+                "לך לך \"Lech Lecha\" \"Go forth\" is a hint to Abraham that when he will be one hundred years old, he will have a son, Isaac, who will be like a nation to him. Alternatively, it hints to him that after he leaves his land, he will live like the numerical value of \"Lech Lecha,\" as his age was 75 when he left and lived 100 years more. Alternatively, it hints to him about the two exiles that the people of Israel will go through twice. Alternatively, it hints to him that after nine generations, the people of Israel will go into exile during the days of King Zedekiah. And due to Abraham's merit, because God spoke with him when he was 75 years old, they will return after seventy years. Therefore, he relied on going to Haran and moving on to Canaan, as the furnace of the Holy One, blessed be He, was in Haran, and the people of Israel will go into exile. [\"Go, yourself,\" A hint to him, \"When you will be 100 years old (30+20+30+20), then I will make you a great nation.\" For then Isaac will be born.]"
+            ],
+            [
+                "\"ואעשך לגוי גדול וגו'\" is a verse from Genesis 12:2, where God promises Abraham, \"And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.\" Here, it is explained that this verse is the basis for seven blessings (or \"brachot\") that are recited during Jewish wedding ceremonies. These blessings are: \"And I will make of you a great nation\" - the blessing of greatness and prosperity, \"And I will bless you\" - the blessing of wealth and success, \"And make your name great\" - the blessing of fame and recognition, \"You yourself shall be a blessing\" - the blessing of happiness and joy, \"And I will bless those who bless you\" - the blessing of protection and safety, \"And him who curses you I will curse\" - the blessing of justice and fairness, \"And all the families of the earth shall bless themselves by you\" - the blessing of universal impact and influence.",
+                "\"אשר אראך\" (which I will show you) - In tradition, this phrase is expounded as follows: \"במסורה הכא ואידך\" (here and there in tradition), in Zechariah, regarding the Babylonian exile, it teaches that God showed Abraham the future exiles.",
+                "\"The word 'arach' as a gematria [numerical value of Hebrew letters] in the clouds teaches that there were clouds going before him and showing him the way. And I will make you into a great nation, and I will bless you and make your name great. Three blessings corresponding to the three blessings of the priests, and so I bless you with three shields upon you, to tell you that the letters gimmel, peh, and kuf are equal to the letters samech, corresponding to the blessings of the priests, and they will bless you, may He illuminate and uplift you, and I will bless you, with the gematria of Abraham.\"",
+                "\"And it shall be\" is a six in numerology and it shall be a blessing. And it shall be perfect. And it shall be fitting to check. Go up to the mountain and it shall be there. And it shall be for me a father. And it shall be for us a father. If you will be perfect and fitting, then there shall be a blessing, and go up to the mountain, and it shall be for me a father."
+            ],
+            [
+                "\"And I will bless those who bless you\" has the same gematria as the priests who bless your children. Therefore, when people bless you, it should be in the plural form, and when they curse you, it should be in the singular form.",
+                "\"And he who curses you, I will curse\" has the same gematria as Balaam, who came to curse your children....",
+                "'And I will bless' is the first and the second in the tradition, and I will bless your name forever. Blessing that has no end, and this is it: 'And I will bless your name forever'."
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"'The one who appeared' is the first and the second in the tradition, and as for Jacob, it means that just as it appeared to Abraham when he was exiled, so it appeared to Jacob when he was exiled.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "יחיו 'Yechi' is the first and the second in the tradition, and as for 'yechi' - 'let the grain live and let the vine bloom', since they wished you to live long, they will give you gifts of fields and vineyards."
+            ],
+            [
+                "'My sister you are' is the first and the second in the tradition, and as for 'sister you are', it means to say that both Abraham and Sarah were great in wisdom."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"And for you\" in the text here and there: \"Behold, Rebecca is before you, take and go.\" Drive and go with Avishag the Shunammite, which teaches that she was righteous like the matriarchs, and \"Take my staff in your hand and go.\" The one who revealed it to you, take it in your hand and go. This teaches that even though it is not explained here that he gave him gifts like with Abimelech, he certainly gave him, and this is \"take it in your hand and go,\" meaning he gave him something that can be given immediately by hand."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"ולא נשא\" in both instances: \"And David did not count their number, and their wealth was beyond measure.\"",
+                "[\"ולא נשא\" literally means \"and not counted\" or \"not enumerated\". In the context of the passage, it is referring to the great wealth of David and his followers which was so vast that it could not be counted or enumerated]"
+            ],
+            [
+                "\"רועי\" in the tradition here and there: And my shepherds did not inquire about my flock. This teaches that he rebuked them for not tending to the flock properly, and as a result, there was strife. And this is what is meant by \"and my shepherds did not inquire about my flock.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "The verse \"ויפרדו איש מעל אחיו אברם\" (Genesis 13:11) means that Abram and Lot separated from each other. This separation was made in peace, and it also hinted to Abram that there would be peace for his descendants. This is demonstrated by the verse \"אל תצר את מואב\" (Deuteronomy 2:9), which prohibits the Israelites from attacking Moab, which was one of the nations that descended from Lot."
+            ],
+            [
+                "\"Avram\" - In the second verse of this passage, and similarly elsewhere, Avram is Avraham. This is what the sages explained: wherever it says \"he\" in reference to Avraham, it refers to him from beginning to end, and this is why Avram is Avraham, from beginning to end in his righteousness. Therefore, Avram sat aside to separate from the wicked Lot."
+            ],
+            [
+                "\"Men of Sodom\" - In the third verse of the section, and similarly, \"And you shall be holy men to Me\" (Exodus 22:30). And also \"And men of perpetuity shall separate transgressors in the land.\" (Amos 9:10) This means that \"men of holiness\" refers to the flesh of a live animal that has been torn, and \"men of perpetuity\" refers to those who were cautious to remain holy and not become impure, and also those who buried the body parts of the dead. The \"men of Sodom\" were wicked and sinful, as their evil was to prevent travelers from entering their city, and \"men of perpetuity\" separated transgressors in the land, they were the Sodomites who separated and prevented travelers from entering.",
+                "\"Sinners\" - In the fourth section of the tradition, and similarly, \"And break together the sinners and the evildoers, and let those who abandon the Lord be consumed.\" (Isaiah 1:28) \"And sinners shall return to You.\" (Psalms 51:15) \"And sinners in the assembly of the righteous.\" This means that the \"wicked and sinners\" are those who are rebellious and sinful, and therefore \"sinners and evildoers will be consumed together.\" However, if they repent, as it is written \"And sinners shall return to You,\" they will be included in the assembly of the righteous, as it is written \"And sinners in the assembly of the righteous.\"\n"
+            ],
+            [
+                "\"North, south, east, and west\" and regarding Jacob it says \"west, east, north, and south.\" For Abraham, the merit of the sacrifices that were slaughtered in the north began to be shown, and for Jacob, it was shown that through his merit, the sea would be split, as it is written, \"And Israel saw the great hand,\" etc. Israel is referred to as \"grandfather.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"And he built an altar there,\" and the verse following it says, \"And it came to pass in the days of Amraphel king of Shinar, etc.,\" indicating that they needed to bring a sacrifice before going to war. As it is written, \"Remember all your offerings and accept your burnt sacrifice, Selah. May He grant you your heart's desire and fulfill all your plans. We will shout for joy at your victory and unfurl our banners in the name of our God.\""
+            ]
+        ],
+        [
+            [
+                "\"And it came to pass in the days of\" - this is the connecting phrase. Here and elsewhere it is used to introduce different periods of time. \"And it came to pass in the days of the judges.\" \"And it came to pass in the days of Ahasuerus,\" etc. This expression is used in the Midrash to indicate that all of these periods were times of distress."
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"And on the fourteenth\" - in one verse here and in another verse in 2 Kings 18:13 \"And in the fourteenth year of King Hezekiah, Sennacherib, king of Assyria, came up.\" This is to teach you that just as the nations came against Hezekiah and fell into his hand, so did they come against Abraham and fall into his hand."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                " \"And the survivor came\" - In the Midrash of Rabbi Eliezer, at the time when the Holy One, blessed be He, cast Samael [the Head Satan, i.e. head of fallen] out of his place, he held onto the wings of Michael to try and bring him down with him. However, the Holy One, blessed be He, rescued him and saved him from his hand. Similarly, in the book of Ezekiel, the survivor came to me from Jerusalem, saying that the city has been struck."
+            ],
+            [],
+            [
+                "Translation: \"To Damascus\" - twice in tradition. Here and also, \"And I will exile you beyond Damascus\" (Amos 5:27). They were exiled to Damascus because of the sin they committed in Damascus, and this is an obligation that extends to the left of Damascus."
+            ],
+            [],
+            [],
+            [
+                " \"מלך שלם\" (\"King of Salem\") and says that Rabbeinu Tam interprets this name to indicate that he was a descendant of Noah."
+            ],
+            [
+                "\"Blessed be Abram by God Most High\" - There are seven verses in the Torah in which blessings are written to the Holy One Blessed Be He. \"Blessed be the Lord God Most High\" and \"Blessed be God Most High\" are two of them. \"And he said, Blessed be the Lord God of my master Abraham\" is another one. \"And I will make mention of the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us\" is another one. \"And Jethro said, Blessed be the Lord\" is another one. \"And thou shalt eat and be satisfied, and bless the Lord thy God\" is another one. \"And Gad said, Blessed be\" is another one. In these verses, there are 10 words corresponding to the 10 blessings recited every day, and seven verses corresponding to the seven blessings recited on Shabbat and festivals. And in five of them, the Name is mentioned before the word \"Blessed\" corresponding to the Five Books of the Torah for which we must bless first. If you add \"Blessed be God Most High\" to them, they become six, corresponding to the six orders of the Mishnah."
+            ],
+            [],
+            [],
+            [
+                "\"HaRimoti\" - In both versions, it means \"for I have raised.\" As our sages said (may their memory be a blessing): This is similar to the intention of Potiphar's wife, which was for good, just as Abraham's intention was for the sake of Heaven."
+            ]
+        ],
+        [
+            [],
+            [
+                "\"Ariri\" [stripped,  childless,  bare of children] in the two traditions here, they wrote this man as \"Ariri\" in the Jehoiachin tradition, because the Jehoiachin exile showed him that Abraham left Ur of the Chaldeans, and they were exiled to the Chaldeans who were in Babylon."
+            ],
+            [],
+            [],
+            [
+                "\"And he brought him outside\" in gematria equals איצטגנינותך [astrology or horoscope]. This means that your offspring will be like the number of letters in איצטגנינותך [astrology or horoscope.] - which is 25. In other words, your offspring will be as numerous as 25. This is because at the time of the covenant between the pieces, Abraham was 75 years old.",
+                "The word \"yihyeh\" (meaning \"it shall be\") has the gematria of 30. This teaches us that in every generation there are at least 30 righteous individuals. Similarly, it is said \"yihyeh\" (it shall be) to teach that in your offspring there will be righteous individuals, as it is said: \"And He said to him, 'So shall your offspring be.'\" (Genesis 15:5)"
+            ],
+            [
+                "\"ויחשבה\" is mentioned three times in the Torah. Here, it refers to Tamar, who was suspected of prostitution. It also refers to Hannah, who was suspected of being drunk. This is what Rabbi Isaac Luria meant when he said that my portion is with those who are suspected but are not guilty, as Tamar, because she was suspected, was ultimately vindicated and gave birth to Perez and Zerah, from whom kings and prophets descended. Hannah, because she was suspected, was ultimately vindicated and gave birth to Samuel. Therefore, even though they were suspected of being a prostitute or drunk, they are considered righteous. (Commentary by Rabbi Asher ben Yechiel)"
+            ],
+            [],
+            [
+                "\"What will I know?\" In the context of the prohibition of the Torah. Blessed be His name, the conversation of Isaac arrived at the calculation of 400, and therefore a decree of 400 was decreed upon his children. \"What will I know\" in the calculation, that two years were added at the end of the years when no man passed in Judah, and seventy were in exile."
+            ],
+            [],
+            [],
+            [],
+            [
+                "ויהי השמש \"And it was the sun\" in the tradition. Here and elsewhere \"and it was the sun\" comes [in the context of destruction]. Corresponding to the two Temples, as it is written (Jeremiah 6:26), \"And I will set your suns [i.e. Temple courtyards] and your gates for destruction.\""
+            ],
+            [
+                "For the phrase 'a stranger' כי גר final letters [י and ר] has the numerical value of 210, which corresponds to the actual years of slavery in Egypt."
+            ],
+            [],
+            [],
+            [
+                "\"And generation\" two\" in the tradition here and another generation comes. The meaning is that one generation leaves when your children leave the land and another generation comes to inherit the land. And the fourth generation will return here. (Note: this is a reference to the prophecy in Genesis 15:16 regarding the Israelites' time in Egypt and eventual return to the Promised Land.)",
+                "\"(7) And behold a boiling pot, and the face thereof was from the north.\" Rashi explains that the opposite of \"tohu\" (void) is \"tahor\" (pure). This vision of the boiling pot showed Jeremiah the exiles who resembled the void."
+            ]
+        ],
+        [
+            [
+                "\"And Sarah 2 in the tradition, Sarah the wife of Abraham, and Sarah in the tribe of Issachar with Deborah. This teaches that she was important as a mother.",
+                "\"And Hagar, in the tradition, was a maidservant from Egypt. And Hagar had two mouths (i.e. was talkative). And Hagar said, 'Peace be upon me.' And Hagar had four wings on her back (i.e. she was like a winged creature). This was seen by Daniel. And this is what was expounded: She went and became lost (i.e. strayed from the path of righteousness) and then returned to the idols of her father's household. This is what is meant by her having two mouths, one to thank God and the other to thank idols. But once she repented, she returned and accepted [her role] as they said, 'Keturah is Hagar.' And this is what is meant by 'And Hagar said, \"Peace be upon me.\"' And Hagar had four wings in the days of the kingdom of Ishmael as well.\""
+            ],
+            [],
+            [
+                "The word \"לִשְׁבֹּת\" (to dwell) appears here. The other interpretation is \"who turned to dwell in a barren place.\" If a man marries a woman and lives with her for ten years without her giving birth, he should marry another woman, and the waiting period [for the first wife] does not count towards the total, as it is written, \"to dwell with Abram in the land of Canaan.\" This means that [Hagar] resided in the land of Canaan"
+            ],
+            [
+                "\"She conceived ב''פ\" (in the second month) in the portion. From here, there is a hint to Rashi's commentary that the evil eye affected her and caused her to miscarry, and then she became pregnant again.\""
+            ],
+            [
+                "\"חמסי\" [which means \"my wrong\"] in the manuscript here. \"חמסי\" [also means \"violence upon me\"] and \"שארי\" [\"my complaint\"] are both under the same category. \"You who dwell in Zion\" [Isaiah 10:32] also uses the word \"כבל\" [\"rope\"], [which is a homonym for \"complaint\"], in reference to Zion. Sarah is likened to Zion, as it is said of Sarah, \"for Sarah was barren\" [Genesis 11:30], and of Zion it is said, \"Sing, O barren one\" [Isaiah 54:1]. Just as Sarah brought trouble [on herself], so too Israel, the Gentiles, bring their troubles upon themselves."
+            ],
+            [],
+            [
+                "\"Upon the well of water\" - In the Tanakh, it is said: \"And he said, 'Hagar, Sarah's maid, from where did you come, and where are you going?' And she said, 'I am fleeing from the presence of my mistress Sarah.'\" (Gen. 16:8) Here and there, behold, I am standing over the well of water. It is good to pray over the water, as it is written, \"the voice of splendor is in the waters\" (Psalm 29:3), meaning that there the righteous give charity in the name of God. Similarly, prayer is compared to water, as it is written, \"Pour out your heart like water before the presence of God\" (Lamentations 2:19)."
+            ],
+            [
+                "\"ברחת\" there is 2 places in Tanakh that refers to \"in flight.\" And the other interpretation is \"from the sound of the horseman and the archer fleeing the entire city.\" Because Sarah caused Ishmael to flee, therefore the Israelites fled from him. \"The sound of the horseman and the archer\" refers to Ishmael, as it is written about him \"he was a bowman.\" (Gen 21:20)"
+            ],
+            [],
+            [],
+            [
+                "\"And you shall call\" 4 places In the Tanakh it said, \"And you shall call,\" and elsewhere it says, \"And you shall call evil upon you\" (Jeremiah 2:19). \"And you shall call His name Immanuel\" (Isaiah 7:14). \"And you shall call for salvation on your walls\" (Isaiah 62:6). Through Ishmael's name, \"And you shall call evil upon you,\" but through the calling of Immanuel, \"you shall call for salvation.\""
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [
+                " \"Twice a father of a multitude\" in the passage, which refers to Abraham, is taken into account for Isaac. And \"arbah\" (meaning \"four\") has the same numerical value as Isaac in Hebrew numerology (gematria)."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"הפר\" in two senses in the text. On one hand, it means \"break,\" and on the other hand, it means \"violate his commandment.\" The Midrash explains it as drawing a comparison between the breaking of the foreskin during circumcision to the breaking of an animal's neck. Just as the neck is broken during the sacrifice of an animal, so too does one violate the commandment of circumcision by not circumcising."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"I will establish my covenant with Isaac\" - \"אקים\" can be interpreted as a hint that God sanctified His beloved friend (Isaac) from the womb."
+            ]
+        ],
+        [
+            [
+                "\"And He appeared to him\" - The word \"And He appeared\" indicates that God revealed Himself to Abraham for the purpose of the word \"DA\" (which means \"knowledge\" in Hebrew), which is spelled out by the first letters of the words \"Nimlo Atto\" (meaning \"circumcised with him\"). And the word \"Samuch\" (meaning \"near\") teaches that God appeared to him because he was sitting at the entrance of his tent on a hot day. This is why our sages said that Abraham was sitting at the entrance of hell and did not allow anyone who was circumcised to enter, except for those who converted to Judaism and were circumcised because their foreskin was pulled back and they were recognized as having been properly circumcised.",
+                "The phrase \"'וירא אליו ה\" with the letter 'ה in the middle (a notation indicating that this is how it appears in a Torah scroll) teaches that the Divine Presence ('ה) came to dwell in the tent of Abraham.",
+                "\"And He appeared to him\" with the letters' numerical value (gematria), this implies that the word appeared (זה) was revealed to him with great honor.",
+                "\"And the Lord appeared to him in the oaks of Mamre\" - The gematria of \"in the oaks of Mamre\" is that He came to visit the sick.",
+                "The phrase \"יושב פתח האהל\" (sitting at the entrance of the tent) has the numerical value of \"to welcome guests.\"",
+                "The word \"כחם\" in the Scripture means \"like the heat of the day,\" like the heat of the sun, or like the clear, bright light. \"And they came like the heat of the day to the house of the man of shame\" (Jeremiah 15:8). Here, \"like the heat of the day\" means not the scorching heat of the sun, but rather the bright and clear light of the Garden of Eden, as it is written, \"And the Lord shall be unto thee an everlasting light\" (Isaiah 60:19). However, \"the man of shame\" means someone who came through conversion for ulterior motives, for there is no greater shame than one who comes through conversion. \"Like the heat of the sun\" refers to someone who will go to Gehenna, as it is written, \"Behold, the day cometh, it burns like a furnace\" (Malachi 3:19). \"כחם היום\" (like the heat of the day) in gematria is equivalent to \"זהו בגיהנם\" (this is in Gehenna), and in gematria it is equivalent to the word \"דם\" (blood)."
+            ],
+            [
+                "\"והנה שלשה\" [And here are three] in gematria refers to Michael, Gabriel, and Raphael."
+            ],
+            [],
+            [
+                "\"Let a little water be brought\" - here it says \"three\" [men], and elsewhere [in the same verse] it says, \"and let a morsel of bread be eaten.\" The explanation is that one of the three is a captive, and a sword of destruction is taken from him. The righteous captive is taken from among the wicked, in the merit of the words \"Please take a little water.\" \"Iron from the dust is taken\" - this means that the sword of destruction is taken from Israel, who are compared to dust, in the merit of Abraham, who said, \"I am but dust and ashes.\" \"Please take a little water\" has the same numerical value as \"from here they merited the well.\"",
+                "\"And bathe your feet\" - here it says \"two,\" and elsewhere [in the same verse] it speaks of Lot. This teaches that Lot was afraid of robbers, so he preferred to spend the night in the city rather than outside. Abraham, on the other hand, chose to bathe first, indicating that he was not afraid of robbers and would welcome any traveler into his home."
+            ],
+            [
+                "\"And I will fetch a morsel of bread\" - It would have been sufficient for him to say, \"Take a morsel of bread.\" From here we learn that the host should be proactive.",
+                "Your hearts [לבכם] - three [words] in the Tanakh here and there [in the text]. [It means] \"set your heart to worry.\" \"וראיתם ושש לבכם\" - \"and you shall see, and your heart will be glad.\" This is [to teach us] that [Abraham] was pained that guests had not come to him, and this is [why it says] \"set your heart to worry,\" that he was worried in his heart when he saw them, and \"your heart will be glad,\" as his heart was gladdened [when they arrived]."
+            ],
+            [],
+            [
+                "\"and to the cattle\" - The letter \"ק\" (Kuf) is written small to indicate that there were only three animals. In the merit of this, he was granted a son at the age of one hundred.",
+                "\"And he ran to the cattle\" - The letters of \"El HaKever\" (to the burial place) are rearranged to form the word \"Ratz\" (he ran). He ran after them to the cave. \"And he ran to the cattle\" - The gematria (numerical value) of \"Ratz LaMearah\" (he ran to the cave) is equal to the gematria of \"El HaBakar\" (to the cattle)."
+            ],
+            [
+                " \"And they ate\" and later they said to him (Abraham), this is a hint to what they said that we do not speak about the Messiah during a meal, lest our trachea twist in front of our esophagus (and make us choke)."
+            ],
+            [
+                "The phrase \"ויאמרו אליו\" (vayomeru elav) in Genesis 18:9 has a numerical value (gematria) of 241, which is equal to the phrase \"אמרו אליה איו\" (amaru eleha ayu), meaning \"they said to her, 'Where is he?'\""
+            ],
+            [],
+            [
+                "\"the way of women, written in two ways, Rosh Tevot and Sefer Torah, equals the value of the word 'niddah' in gematria.\""
+            ],
+            [
+                "\"My lord is old\" has the numerical value of \"grinding but not releasing.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"On the face of Sodom\" - the letters \"samech, tet\" (ס״ת) have the numerical value of \"mil\" (מיל), indicating that the measurement of a mil (distance) went with them to Sodom. This is to teach us that the angel who accompanied Lot measured a mil's worth of distance with him to escort him out of the city.",
+                "\"Behold\" go with them and the Lord. This teaches that the Shekina accompanies the righteous.\""
+            ],
+            [],
+            [
+                "\"And Abraham\" the letter \"Heh\" is at the beginning of the verse, \"And Abraham and Sarah were old.\" Abraham will be, meaning even though Abraham and Sarah were old, Abraham will become a great nation. Abraham was old, and he was 99 years old. Abraham was a hundred years old. This means that despite the fact that Abraham and Sarah were old, Abraham would become a great nation.",
+                "The phrase \"היו\" (will be) has a gematria value of 21. The interpretation is that when one is at the age of 21 (בן ק\"ן), he will become a great nation. This aligns with the idea expressed in the verse \"סי כן יבורך גבר\" (The one who diligently seeks good will be blessed)."
+            ],
+            [
+                "\"Who will command his children\" – The numerical value(612) of the letters of \"אשר יצוה\" (who will command) is equal to the numerical value of the word \"תורה\" (Torah), and in the numerical value of \"ברית\" (covenant)."
+            ],
+            [
+                "\"For 'Rabah' [is] in gematria 'sin' multiplied.\""
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"The righteous, the righteous, four against four. Judges who were in Sodom, and all of them lacked a measure of righteousness.\""
+            ],
+            [],
+            [],
+            [
+                "\"And I am dust and ashes. From here, [Abraham] merited the ashes of the Red Heifer and the dust of the Sotah (a woman suspected of adultery). 'Dust' in gematria (numerical value) is equal to 'Sotah' with a left Shin (ש), and 'Ashes' in gematria is equal to 'Parah' (Heifer). Dust and ashes. In one context here [Genesis], and in another in the Book of Job. And I will be comforted over dust and ashes. This is greater than what is said in Job than what is said about Abraham.\""
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "\"And unleavened bread, in one context [Exodus] it is stated as 'matzah,' and in another [Leviticus] as 'matzot.' This teaches that the Passover offering was distinguished in its matzah here [Exodus] from the matzot there [Leviticus].\""
+            ],
+            [
+                "\"They shall lie down three in a bed before they lie down. The uncircumcised shall lie down [Ezekiel 32:22]. Together on the dust they shall lie down [Job 10:9]. The explanation: 'The uncircumcised shall lie down' refers to the Gentiles, who are like the people of Sodom. Because concerning Sodomites and similar [sinful nations], the same verse is said:\"",
+                "\"From the end [of the bed] in one context [Ezekiel 4:4], the entire people [are included] from the end. 'For the city has been captured from the end' [Ezekiel 4:2]. Regarding Nebuchadnezzar, let me tell you that these are appropriate for one destruction like these. Furthermore, when they departed from here, their city was also captured from the end.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "The phrase \"מי לך פה\" (Who is here for you) in gematria hints at \"בועז\" (Boaz), suggesting a connection to Boaz who came from it."
+            ],
+            [],
+            [
+                "\"Arise, go out from this place\" in one context here, and in another, \"Arise, go out from the midst of my people.\" This teaches that the Israelites were divided into groups, with some unwilling to leave, and they died during the three days of darkness.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "The verse \"השמש יצא וגו'\" begins with the letter \"ה\" (Hei) and ends with the letter \"ה\" (Hei). This teaches that God went through various considerations before the sun set."
+            ],
+            [],
+            [],
+            [
+                "The phrase \"(ותבט) אשתו\" (and his wife looked back) in gematria is equal to \"היא עירית\" (she turned into a pillar of salt)."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"As the practice in one place is the practice throughout the entire land. As the practice during the day is so [is it] here. Regarding privacy, what is the matter here with marital relations, so too there. This is what our Sages said, that they desired prohibited sexual relationships when inquiring about privacy.\""
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "The small \"kaf\" signifies that Abraham cried, but not too much because she was elderly, and also because she caused her own death when she passed judgment for her own deeds onto another (cf. TB Rosh Hashanah 16b) and therefore was punished first, and one does not eulogize someone who dies by suicide."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>I placed (<i>asim</i>) a nose ring.</b> The word <i>asim</i> is written defective (i.e. missing a <i>yud</i>) to indicate that he did not actually touch her face or even her hand."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "And he arrived at the place – the word place is used three times in this verse, which is a hint to the three pilgrimage holy days on which his children would come up to that place in the future (see Chullin 91b)"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "Mothers and children together - There are two in the tradition, this one and \"mother and children dashed.\" This is about Sanheriv, the king of Ashur, whi said to destroy Israel, and then Esav who came to make war against Yaakov, and so \"do not take mother and children alike\" is a hint regarding exile."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Lest you become impoverished.</b> Leaving the Holy Land was preferable to becoming impoverished in his Torah knowledge through the vicissitudes of famine."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [
+            [
+                "<b>In the end of days.</b> See Rashi. When the Divine Presence departed he was concerned that his sons were tainted with sin, but they pointed out that the root letters of the word <i>cheit</i> — “sin” — do not even appear in their names. He replied that neither do the letters comprising <i>keitz</i> — “the end [of days]”."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009 Source:",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002691623"
+        ]
+    ],
+    "heTitle": "קיצור בעל הטורים על בראשית",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Genesis/Hebrew/Kitzur Baal HaTurim.json

@@ -0,0 +1,34 @@
+{
+    "language": "he",
+    "title": "Kitzur Ba'al HaTurim on Genesis",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Kitzur Baal HaTurim",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "קיצור בעל הטורים על בראשית",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "ה' פעמים 'אור' כתוב בפרשה, כנגד חמשה חמשי תורה שנקראו אור:"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Leviticus/English/Sefaria Community Translation.json

@@ -0,0 +1,38 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Leviticus",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על ויקרא",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "And on the Eighth day, Moses summoned. The numerical value of this phrase is equal to that of It was on the day of Rosh Chodesh Nissan.  Moshe said, \"Because I resisted for seven days at the [Burning] Bush, I merited to serve as a Kohen for only seven [days]"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Leviticus/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.json

@@ -0,0 +1,173 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Leviticus",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002691623",
+    "versionTitle": "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionNotes": "",
+    "shortVersionTitle": "Metsudah Publications, 2009",
+    "purchaseInformationImage": "https://storage.googleapis.com/sefaria-physical-editions/cd17c295839788df53546b780ccf73a0.png",
+    "purchaseInformationURL": "https://www.israelbookshoppublications.com/store/pc/Sifsei-Chachamim-Chumash-Vol-1-p482.htm",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על ויקרא",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [
+            [
+                "<b>And He called.</b> The א of ויקרא is written as a small letter because Moshe wanted to write ויקר (and it happened), the way it is written regarding Bilaam, which implies God appeared to him only as a chance occurrence. God, however, told him to write the א which indicates His love, but Moshe made it small."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [
+                "\n<b>The fat.</b> This is because it comes to atone for the sin committed due to having become fat, as it says (Devarim 32:15): And Yeshurun became fat and rebelled; you grew fat, thick and rotund. Therefore, he brings the fat as if he offered up his own fat.\n"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "<b>And he blessed them.</b> The three blessings of the Kohanim (Bamidbar 6, 24-26) correspond to three types of offerings: The first blessing corresponds to sin offerings, “and may He guard you” — from sin, as it says (Shmuel I 2:9), “The feet of His pious ones He will guard”; “May he cause His face to shine” corresponds to the burnt offering [<i>olah</i>], as it says (Shemos 34:24), “When you go up [<i>ba’aloscha</i>] to see”; “peace” corresponds to the peace offerings."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And atone.</b> In <i>gematriyah</i> this equals “זה בוידוי דברים” (this is with oral confession), for his confesses on the bullock of his sin-offering."
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You shall not gather.</b> The commandment, “you shall not steal,” is juxtaposed to this to warn a property owner not to steal from what is fitting for the poor, and also to warn the poor not to steal from the property owner more than what they are entitled."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>An elder and you shall have fear.</b> This is a warning to the elderly person that he should not cause others trouble. ",
+                "It states, “in the presence of the elderly,” and close by it says, “If a proselyte comes to live with you,” to inform that even in the presence of an ignorant elder you shall rise."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You shall make him holy.</b> Three times holiness is mentioned in the verse: To [hint that the <i>kohein</i> should] speak first, that he should bless first, and we should give him the nice portion first."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>I will break the pride of your power.</b> The <i>gematriah</i> (numerical value of the letters) of את גאון is זה המקדש (this is the Temple). The <i>gematriah</i> of the phrase את גאון עוזכם isזה ירושלים (this is Jerusalem)."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Leviticus/English/merged.json

@@ -0,0 +1,174 @@
+{
+    "title": "Kitzur Ba'al HaTurim on Leviticus",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Leviticus",
+    "text": [
+        [
+            [
+                "<b>And He called.</b> The א of ויקרא is written as a small letter because Moshe wanted to write ויקר (and it happened), the way it is written regarding Bilaam, which implies God appeared to him only as a chance occurrence. God, however, told him to write the א which indicates His love, but Moshe made it small."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [
+                "\n<b>The fat.</b> This is because it comes to atone for the sin committed due to having become fat, as it says (Devarim 32:15): And Yeshurun became fat and rebelled; you grew fat, thick and rotund. Therefore, he brings the fat as if he offered up his own fat.\n"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "And on the Eighth day, Moses summoned. The numerical value of this phrase is equal to that of It was on the day of Rosh Chodesh Nissan.  Moshe said, \"Because I resisted for seven days at the [Burning] Bush, I merited to serve as a Kohen for only seven [days]"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "<b>And he blessed them.</b> The three blessings of the Kohanim (Bamidbar 6, 24-26) correspond to three types of offerings: The first blessing corresponds to sin offerings, “and may He guard you” — from sin, as it says (Shmuel I 2:9), “The feet of His pious ones He will guard”; “May he cause His face to shine” corresponds to the burnt offering [<i>olah</i>], as it says (Shemos 34:24), “When you go up [<i>ba’aloscha</i>] to see”; “peace” corresponds to the peace offerings."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And atone.</b> In <i>gematriyah</i> this equals “זה בוידוי דברים” (this is with oral confession), for his confesses on the bullock of his sin-offering."
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You shall not gather.</b> The commandment, “you shall not steal,” is juxtaposed to this to warn a property owner not to steal from what is fitting for the poor, and also to warn the poor not to steal from the property owner more than what they are entitled."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>An elder and you shall have fear.</b> This is a warning to the elderly person that he should not cause others trouble. ",
+                "It states, “in the presence of the elderly,” and close by it says, “If a proselyte comes to live with you,” to inform that even in the presence of an ignorant elder you shall rise."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>You shall make him holy.</b> Three times holiness is mentioned in the verse: To [hint that the <i>kohein</i> should] speak first, that he should bless first, and we should give him the nice portion first."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>I will break the pride of your power.</b> The <i>gematriah</i> (numerical value of the letters) of את גאון is זה המקדש (this is the Temple). The <i>gematriah</i> of the phrase את גאון עוזכם isזה ירושלים (this is Jerusalem)."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002691623"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "קיצור בעל הטורים על ויקרא",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Leviticus/Hebrew/On Your Way.json

@@ -0,0 +1,1379 @@
+{
+    "language": "he",
+    "title": "Kitzur Ba'al HaTurim on Leviticus",
+    "versionSource": "http://mobile.tora.ws/",
+    "versionTitle": "On Your Way",
+    "status": "locked",
+    "priority": 1.0,
+    "license": "Public Domain",
+    "versionTitleInHebrew": "ובלכתך בדרך",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "קיצור בעל הטורים על ויקרא",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [
+            [
+                "א' דויקרא זעירא שמשה לא רצה לכתוב אלא ויקר כדרך שנא' בבלעם כאלו לא נראה לו השם אלא במקרה ואמר לו הקב\"ה לכתוב גם באל\"ף וכתבה קטנה. ויקרא אל משה. ר\"ת אמ\"ו בעטרה שעטרה לו אמו. הקדים משה לשם כביכול כאחד שמדבד עם חבירו ומקדימו דרך מוסר. כתיב לעיל ואש תהיה לילה בו. וסמיך ליה ויקרא אל משה לו' מתוך שקרא לו ודבר עמו היו פניו בוערות כאש:",
+                "<b> בכל מסעיהם ויקרא אל משה</b> לו' שבכל מסעיהם קרא למשה לו' שיסעו כדכתיב ע\"פ ה' יסעו. חמשה אלפין בפסוק כנגד חמשה חומשי תורה וט' תיבות יש בו וכן יש ט' תיבות בפ' אנכי ה' אלהיך לו' שכל הלומד תורה כאילו הקריב כל הקרבנות. וכן ט' תיבות בפסוק זאת התורה לעולה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בן בקר</b> עולה שנ\"ד שצריך להיות בן שנה:",
+                "<b> וזרקו את הדם</b> בבן הבקר כתיב את הדם ובצאן כתיב את דמו לפי שדמו של צאן דומה לדם האדם לכך כתיב דמו שמעלה עליו הכ' כאלו הקריב דמו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "בבן בקר כתיב וקרבו וכרעיו ובצאן כתיב והקרב והכרעים ואיתא בתנא דבי אליהו לפי שכשמהלכת בהמה דקה מגבהת כרעי' כמו שתי וערב אבל בהמה גסה מגבהת כרעיה לצדדיה ולכך בהמה דקה משתנה מאכל' בבטנה ועל כן צואת' ג\"כ משונה מבהמה גסה: בבן הבקר לא כתיב אלא והקטיר ובצאן כתיב והקריב והקטיר לפי שצאן הוא מועט ומקריב ומקטיר הכל בפעם אחת. בבן בקר לא כתיב הוא ובצאן והעוף כתיב הוא לפי שעולת העוף בא תחת הכבש בדלות יכול אם עשאו ככבש יהא כשר ת\"ל הוא: בבן בקר כתיב לרצונו ולא בצאן ובעוף לפי שמרבה להביא:\n\n"
+            ],
+            [],
+            [
+                "<b>צפונה</b> כדי להגין ממה שנאמר מצפון תפתח הרעה. כתיב צפון בצאן כנגד יצחק שאפרו צפון וכן בעזים כתיב צפון כנגד יעקב שנא' בו ואת עורות גדיי העזים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ומלק את ראשו</b> מליקה מן הצואר לפי שהיונה כשהיא פודחת מחזרת הסימנים ע\"ג הצואר. ועולת העוף למעלה על שם יצחק שנקרא יונת אלם שהועלה למעלה ע\"ג המזבח:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>ונפש כי תקריב קרבן מנחה</b> נא' נפש במנחה לפי שבנפשו היא באה שהעני טורח עד שהשיג להביא'. בעוף ובמנחה לא נא' לפני ה' כמו בבן בקר לפי שעניים מביאים אותם ומתביישים להביא אותה לפני הכל ולכך אמר לאהרן ולבניו שאינן בפרהסיא והזהיר לאהרן לו' שאף הכהן הגדול לא יבזה מנחת הדל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לא תעשה חמץ</b> לפי שיצר הרע דומה לשאור ומטעם זה ג\"כ הזהיר על הדבש שיצר הרע מתוק לאדם כדבש:\n\n"
+            ],
+            [],
+            [
+                "<b>וכל קרבן מנחתך במלח תמלח</b> ג' פעמים הזכיר מלח בפסוק משום דבג' מקומות המלח נתון בלשכת המלח ועל הכבש ועל המזבח:",
+                "<b> תקריב מלח</b> בגי' זה יביא מלח משל ציבור:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>וסמך ידו כתיב בבקר</b> ובצאן ובעז כתיב את ידו לפי שהבקר חזק ויכול לסבול הסמיכה שצריך לסמוך עליו בכל כחו מה שאין כן בצאן ובעז לכך נא' את דמשמע ברפיון. בבקר כתיב אם זכר אם נקבה ובצאן כתיב זכר או נקבה לפי שהוצרך או לרבות הפלגס ואם לא משמע רבוי ובעז לא הזכיר כלל זכר ונקבה לפי שעז מנהגו לעולם להוליד זכר ונקבה יחד ומסתמא ישחוט הזכר וישאיר הנקבה לפרנסת ביתו. בבן בקר כתיב והקטירו אותו בני אהרן ל' רבים ובצאן כתיב והקטירו הכהן לפי שבן בקר צריך הרבה כהנים:\n\n"
+            ],
+            [
+                "<b>את החלב המכסה את הקרב</b> לפי שבא לכפר על החטא שעשה מחמת רוב שומנו כדכתיב שמנת עבית כשית וכתיב וישמן ישורון ויבעט לכך מביא החלב וכאלו הקריב חלבו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>אם כשב</b> והוא יותר גדול מן הצאן כדכתיב והכשבים הפריד יעקב. כש\"ב בא\"ת ב\"ש לב\"ש על שם לבשו כרים הצאן:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>מזבח קטרת הסמים</b> בפרשת כהן משיח כתיב קטרת הסמים ובפרשה שאחרי' לא כתיב הסמים לפי שכהן גדול מתעשר בקטור, הוסיף לו' סמים. בכל הכפרות כתיב כפרה וסליחה חוץ מכהן גדול לפי ששגגת תלמוד עולה זדון:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>על שפך הדשן ישרף</b> צותה תורה לשרוף קרבנו של כהן משיח בפרהסיא בחוץ על שפך הדשן שלא יתבייש אדם להתודות על חטאו שהרי כ\"ג חטא והתודה והביא קרבן על חטאו:\n\n"
+            ],
+            [
+                "<b>ישגו</b> שני' במסו' ואם כל עדת ישראל ישגו. ישגו צאני ביחזקאל על רועי ישראל המתעים את הצאן הכא נמי מיירי בצבור ששגגו ע\"פ ב\"ד שטעו בהוראה:",
+                "<b> מעיני</b> ד' ונעלם דבר מעיני הקהל. ואידך בההיא עניינא אם מעיני העדה. ונעלם מעיני אישה. ונעלמ' מעיני כל חי איירי בתורה דכתיב לעיל מיניה והחכמה מאין תמצא ה\"נ נעלמה החכמה מעיני הבית דין שטעו בהוראה ונעלם מעיני אישה זהו שאמרו אפי' שמע מעוף הפורח שנטמאה שוב אין המים בודקין אותה זה הוא ונעלמה מעיני כל חי ומעוף השמים שאפי' שמע מעוף השמים והעלים עצמו כאלו לא ידע שוב אין המים בודקין אותה:\n\n"
+            ],
+            [
+                "<b>ונודעה</b> ב'. ונורעה החטאת ונודעה יד ה' את עבדיו וזעם את אויביו שאפי' על השוגג שיש לו להביא חטאת ולא הביא הקב\"ה נפרע ממנו וזהו ונודעה יד ה' את עבדיו מי שחטא ומביא קרבן וזעם את מי שאינו מביא:",
+                "<b> והביאו אותו</b> לפני אהל מועד. ד' במסו' הכא ואידך והביאו אבנים אחרות גבי מצורע והביאו בניך בחוצן והביאו את כל אחיכם לו' מי שמחוייב קרבן לה' ואינו מביאו לכהן סוף שצריך לכהן שיבא לראות נגעי ביתו ואם הוא מביאו זוכה למה שנאמר והביאו בניך בחוצן והביאו אל כל אחיכם מכל וגו':\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>חטאת הקהל הוא</b> וסמיך ליה אשר נשיא יחטא לו' כל שבידו למחות ואינו מוחה מעלה עליו כאלו הוא חטא:\n\n"
+            ],
+            [],
+            [
+                "<b>את קרבנו</b> נא' בקרבן נשיא רבוי את לו' שיביא קרבן שמן וגדול לפי שבכל יום אוכל פטומות שלא יהא שלחנו מלא ושלחן רבו ריקם. בעז כתיב שעיר עזים זכר שעירת עזים נקבה לפי שאין בשמו חילוק לזכר ולנקבה שהכל נקרא עז לכך צריך לפ' זכר או נקבה אבל כבש יש חילוק בשמו כבש לזכר כבשה לנקבה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בעשתה</b> בגי' אם כולה ולא במקצתה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>הוסר</b> ב' כאשר הוסר חלב. ומעת הוסר התמיד לומר שמעת הוסר התמיד הוסר כל חלב שבזכותו נשתלח ברכה בכל:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אם לוא יגיד ונשא עונו</b> אם לוא יגיד מלא ו' קרי ביה אם לו יגיד בוא\"ו פי' שהגיד לו כבר שוב אינו חוזר ומגיד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>בה' וכחש בעמיתו</b> הואיל וכחש בין בה' בין בעמיתו שמכחש בדבר שאינו יודע בו אלא הקב\"ה וחבירו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>יתננו</b> ב' במסורה לאשר הוא לו יתננו ביום אשמתו ואידך ולאדם שלא עמל בו יתננו חלקו והיינו כדאיתא בהגוזל הגוזל את חבירו ונשבע לו אפילו שוה פרוטה יוליכנו אחריו אפי' למדי:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>צו את אהרן</b> מה כתיב לעיל מיניה לאשמה בה צו את אהרן לומר שיהיו זריזין בתורה ומצות ששגגת תלמוד עולה זדון:",
+                "<b> משה</b> לאמר צו את. ס\"ת תורה צוה אותם שיעסקו בתורה:",
+                "<b> זאת תורת העול</b> ה הוא העו 'לה. לו' כל העוסק בתורת עולה כאלו הקריב עולה. הקרבנות נקראים אשה והתורה נקראת אש שנא' הלא כה דברי כאש. מימינו אש דת למו. אותיות תלמוד. הקרבנות נקראים לחם את קרבני לחמי והתורה נקראת לחם לכו לחמי בלחמי כשם שאי אפשר לעולם בלא לחם כך א\"א לעולם בלא תורה:\n\n"
+            ],
+            [
+                "<b>מדו בד</b> ב' הכא ואידך ויואב חגור מדו לבושו שבגד. כהונה היו כעין בגדי מלחמה וכן המעיל כפי תחרא ובזכותם היו מתגברים במלחמה:",
+                "<b> ושמו</b> בגימ' ונבלע במקומו:\n\n"
+            ],
+            [
+                "<b>אחרים והוציא</b> בגימ' הכהנים בעלי מומים שבעל מום כשר להוציא הדשן:\n\n"
+            ],
+            [
+                "<b>והאש</b> ג'. והאש על המזבח. והאש ירדה מן השמים. והאש תאכלם רמז למ\"ד שמתו נדב ואביהוא על שהורו הלכה לפני רבן ואמרו אע\"פ שהאש יורדת מן השמים מצוה להביא מן ההדיוט. וזה והאש ירדה מן השמים אעפ\"כ והאש כו' תוקד בו שצריך להביא מן ההדיוט. על כן מהאש יצאו שהורו באש והאש תאכלם:",
+                "<b> והאש על המזבח תוקד בו</b> שהוא כמו סולם למלאכים לעלות כענין שנא' ויעל מלאך ה' בלהב המזבח וכן ביחזקאל והנה ששה אנשים וגו' ויעמדו אצל מזבח הנחושת וע\"כ היה נחושת ונוצצים כעין נחשת קלל. אבל מזבח הפנימי כנגד שכינה דכתיב ידיו גלילי זהב לכן כל דם אם נכנס בפנים לא תאכל אותה החטאת שאין אכילה למעלה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בחצר</b> בגי' זו העזרה:\n\n"
+            ],
+            [
+                "<b>תאפה חמץ חלקם</b> ס\"ת מצה שלא תאפה אלא מצה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>זה קרבן אהרן ובניו</b> בגי' זהו מחצה לאהרן ומחצה לבניו:",
+                "<b> עשירית</b> בגימ' עשרן שלם שהיה מביא עשרון שלם וחוצהו ומביא מחצה בבקר ומחצה בערב:",
+                "<b> מחציתה</b> בגי' מחצה משלם:\n\n"
+            ],
+            [
+                "<b>מורבכת (תביאנה)</b> בגימט' רתחין שחולטין אותה בותחין כל צרכה:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>וזאת תורת האשם</b> ה' פעמים כתיב אשם בפרשה כנגד ה' אשמות ודאים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לכל בני אהרן תהיה איש כאחיו</b> וסמיך ליה וזאת תורת לומר ששנים שעוסקים בתורה נעשו כאחים ואף אם מקנטרין זה את זה כדדרשי' את והב בסופה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>והבשר אשר יגע בכל טמא לא יאכל</b> הפ' מתחיל בבשר ומסיים בבשר לומר שאם נטמא הבשר מקצתו נטמא כלו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>להניף אותו</b> בגימטריא מוליך ומביא מעלה ומוריד. לכך בפ' ג\"פ תנופה ואחד מהם התנופה והה\"א אתי לרבוי עוד אחד ויהי' ד' שמוליך ומביא לארבע רוחות וב' פעמים תרומה שמעלה ומוריד:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>מלואים</b> חסר כתיב כי נהפך להם לתוגה [שמתו נדב ואביהוא]:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לעשת</b> חסר ו' דאמרינן בפ\"ק דיומא לעשות זו מעשה פרה שהיו מזין עליו כל ששה ימים ולא היו מזין עליו בשבת:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>ויהי ביום השמיני קרא משה</b> בגי' היה ביום ראש חדש ניסן. אמר משה לפי שסרבתי ז' ימים בסנה לכך לא זכיתי לשמש אלא ז':\n\n"
+            ],
+            [
+                "<b>עגל בן בקר</b> בגימטריא לכפר חטא העגל:\n\n"
+            ],
+            [
+                "<b>ועגל וכבש</b> כבש לכבוש מעשה עגל ואיל שהיה מרקד לפניהם כאיל והיינו דכתיב וירקידם כמו עגל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>קרב אל המזבח</b> ב' תגין על רי\"ש שהיה אהרן מתבייש וא\"ל משה אשריך שתבחר ותקרב קרב כי בך בחר ה'. ועוד שנראה לו המזבח כקרני השור בשביל חטא העגל:",
+                "<b> וכפר</b> ג'. הכא ואידך וכפר על העם גבי קטרת. וכפר על חטאתינו. לומר כמו שקרבן מכפר על חטא כן הקטורת מכפר על חטא:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ויעשה</b> ב'. הכא ואידך ויעשה לאיש הבא אליו גבי דוד בענין ולרש אין כל כי אם כבשה. פירוש ויעשה כמשפט שהוא בעצמו חרץ משפטו ואת הכבשה ישלם ארבעתים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>תנופה</b> וסמיך ליה וישא ידיו שהנושא כפיו צריך להניף בידיו:\n\n"
+            ],
+            [
+                "<b>וישא אהרן את ידיו</b> זכה במתנות כהונה:",
+                "<b> ויברכם</b> ג' ברכות כנגד ג' מיני קרבנות ברכה א' כנגד חטאת וישמרך מן החטא שנאמר רגלי חסידיו ישמור. יאר כנגד עולה שנאמר בעלותך לראות. שלום כנגד שלמים:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אשר</b> לא צוה. אין לומר לא צוה להביא אש זרה וגם לא צוה שלא להביאו אלא פירוש אשר צווי של לא. צוה אותם. וכן לכל צבא השמים אשר לא צויתי:\n\n"
+            ],
+            [
+                "<b>(ותאכל) אותם</b> בגימטריא זה הנפש. אותם מלא וי\"ו שחטאו בששה דברים אש זרה. הורו בפני רבם. שתויי יין. בנים לא היו להם. נתנו עיניהם בפרנסות. לא נטלו עצה:\n\n"
+            ],
+            [
+                "<b>וידום</b> ב' וידום אהרן וידום השמש רמז למה שאמרו מאורות לוקין על אב בית דין שמת ובני אהרן היו אב ב\"ד:\n\n"
+            ],
+            [
+                "<b>קרבו</b> יש בו ב' טעמים מלמד שלא קרבו אליהם להיכל אלא הטילו בהם חנית של ברזל וגררום והוציאו אותם לחוץ:\n\n"
+            ],
+            [
+                "<b>וישאום</b> ב'. וישאום בכתנותם. וישאום בני קיש אחיהם. הנושא אשה חייב להלבישה כדכתיב וכסותה לא יגרע וזהו וישאום בני קיש וישאום בכתנותם שכיון שנשאום יתחייבו בכתנותם:\n\n"
+            ],
+            [
+                "ויאמר משה אל אהרן ולאלעזר ולאיתמר. הפך פניו כנגד אהרן ודבר עמו פה אל פה ולכך כתיב אל אהרן אבל לא הפך פניו כנגד אלעזר ואיתמר ולכך לא נאמר בהם אל:",
+                "<b> ולאיתמר בניו</b> פסיק לומר שאף הם היו ראויים אלא שפסקה מהם הגזירה וזה הוא שנאמר בסיני וגם הכהנים ה' כהנים אלו אהרן וד' בניו אלא שבזכות אהרן ניצולו:",
+                "<b> תפרעו</b> ב'. אל תפרעו ואידך ושמעו מוסר וחכמו ואל תפרעו בשביל שלא שמעו מוסר ופרעו שהורו בפני רבם או שהכניסו אש זרה גרמו לנשארים שנצטוו באל תפרעו:",
+                "<b> ועל כל העדה יקצוף</b> לפי שהיו שלוחי צבור וש\"צ שטעה סימן רע לשולחיו: ואחיכם כל בית ישראל יבכו את השריפה. שת\"ח שמת הכל נעשים קרוביו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>יין ושכר</b> ואם שתה כדי רביעית יין אסור להורות. תשת נוטריקון תפל\"ת שכו\"ר תועב\"ה:",
+                "<b> אתה ובניך</b> בגי' יצאו החללים ובעלי מומין:",
+                "<b> יין ושכר</b> אין פסוק מתחיל יין אלא זה שהביא יללה בעולם כמ\"ד שתויי יין היו ולכך מתו:"
+            ],
+            [
+                "<b>החול</b> ב' הכא ואידך כובד האבן ונטל החול כיון שנבדל בין קודש לחול במוצ\"ש איכא כובד האבן ונטל החול שאדם כבד במוצ\"ש בשביל נשמה שאבדה:",
+                "<b> יין ושכר</b> וסמיך ליה ולהבדיל שמבדילין על היין:\n\n"
+            ],
+            [
+                "<b>ולהורת</b> אותיות ולתורה:",
+                "<b> אליהם</b> בגימ' זהו ההלכה:",
+                "<b> ביד משה</b> בגי' זה הוא המקרא:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>אשר תאכלו</b> בגימ' חיה אכול שאינה חיה לא תאכל:",
+                "<b> אשר תאכלו מכל הבהמה אשר על הארץ</b> למעוטי שור הים תורא דימא: אסור:\n\n"
+            ],
+            [],
+            [
+                "<b>ממעלי הגרה</b> מלא יו\"ד י' מינין מעלת גרה שור כבש ועז וז' מיני חיות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>טמאים הם לכם</b> וסמיך ליה את זה תאכלו רמז חמרא דימא שרי. לא הזכיר בדגים שמות לפי שמכוסים מבני אדם אין להם שמות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>את הנשר</b> פתח בנשר שהוא מלך בעופות. נשר נושר נוצתו דכתיב תתחדש כנשר נעוריכי:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>התחמס</b> חומס ואוכל. הנץ. בעל נוצה הרבה ומנצח שאר עופות ותופשם:\n\n"
+            ],
+            [
+                "<b>הכוס</b> ככוס חרבות ונכסה מן העין:",
+                "<b> השלך</b> ששולה דגים מן הים:",
+                "<b> הינשוף</b> עף בנשף ואינו נראה ביום מפני אור השמש:\n\n"
+            ],
+            [
+                "<b>התנשמת</b> כל הרואה אותה ישום:",
+                "<b> הקאת</b> דרכו להקיא מאכלו:",
+                "<b> הרחם</b> שמרחם ��ל בניו:",
+                "<b> עורב למינו</b> בגי' זרזר ובשרצים לא התיר בהם כלום בשביל הנחש שהוא מהם:"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הנוגע בנבלתם יטמא</b> בגימ' זה הנוגע אפילו בכעדשה:\n\n"
+            ],
+            [],
+            [
+                "<b>השורץ</b> בגימטריא כשעורה ששעורו כשעורה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>זרע זרוע אשר יזרע טהור הוא</b> בגימ' זרעים שזרען טהורות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>להבדיל</b> הפסוק מתחיל בלמ\"ד ומסיים בלמ\"ד רמז לרוב איסורין ששיעורן בס': ובין החיה הנאכלת ובין החיה אשר לא תאכל. בגימ' זה שמנה עשר טריפות:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>אשה כי תזריע</b> סמך והתקדשתם לאשה כי תזריע שצריך לקדש עצמו בשעת תשמיש. וכתיב לעיל אל תשקצו את נפשותיכם. ודרשינן מיניה שלא ישהה את נקביו רמז לבא מבית הכסא אל ישמש מטתו מיד:",
+                "<b> להבדיל בין הטמא ובין הטהוד</b> וסמיך אשה כי תזריע שצריך להמתין ג' חדשים להבחין בין זרע לזרע ולפרוש ממנה סמוך לוסתה:",
+                "<b> זכר</b> בגימ' ברכה:",
+                "<b> וטמאה שבעת ימים</b> וכן ז' ימי אבילות כל עומת שבא כן ילך:\n\n"
+            ],
+            [
+                "<b>וביום השמיני</b> פסוק זה יש בו תיבות ואותיות כמו שבפ' ויכלו לומר שמילה דוחה שבת:",
+                "<b> וביום השמיני ימול בשר</b> בגימטריא שכל היום יהיה כשר למול:\n\n"
+            ],
+            [
+                "<b>ושלשים</b> בגימטריא כלם סמוכים ולא מפוזרים:\n\n"
+            ],
+            [],
+            [
+                "<b>ובן יונה או תור</b> בכ\"מ מקדים תורים לבני יונה חוץ מכאן לפי שאינו מביא אלא אחד שאם ימצא יונה לא יקח תור לפי שבן זוגו מתאבל עליו ואינו מזדווג לאחר:\n\n"
+            ],
+            [
+                "<b>ממקר</b> חסר. אותיות מרקם וסמיך ליה וטהרה רמז כתמים הבאים מרקם טהורים:",
+                "<b> וטהרה ממקר דמיה</b> בגימ' חמשה מיני דמים טמאים בה:",
+                "<b> ממקור</b> ב'. הכא ואידך ה' ממקור ישראל. דורש מכאן שברכת חתנים בעשרה משום דכתיב וטהרה ממקור דמיה איזו דמים טהורים הוי אומר דם בתולים אלמא דאיירי בחתן:",
+                "<b> דמיה</b> ג'. ממקור דמיה. והיא גלתה את מקור דמיה. וגלתה הארץ את דמיה ולא תכסה עוד על הרוגיה דאיתקש ג\"ע לש\"ד כדכתיב כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>והנה הנגע</b> ל' והנה נופל על דבר שלא נודע קודם לכן כמו בכאן שהיה סגור עד עתה וכן והנה היא לאה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>באדם</b> ר'. הכא ואידך או באדם אשר יטמא לו. ובוגדים באדם תוסיף. אשר שלט האדם באדם. ובוגדים באדם תוסיף איירי באשה זרה שמפתה האדם עד שישמע לה וזהו אשר שלט האדם באדם שהיא שולטת בו ואם ישמע לה סוף שילקה בצרעת ויטמא כמת: סמיך נגעים ליולדת לומר שכל מי שאינו שומר נדות הולד מצורע (ד\"א) והקב\"ה אומר לולד אם תטיב מעשיך ראה מה בראתי למעלה ממך בהמה וחיה למאכלך ואם הרעות מעשיך הרי נגעים בצדך.\n\n"
+            ],
+            [
+                "<b>לבן</b> בגימטריא עזה:\n\n"
+            ],
+            [],
+            [
+                "<b>פרוח תפרח</b> ב' דין ואידך פרוח תפ��ח ותגל לומר כשפרוח תפרח הצרעת בכולו יגיל כי אז יטהר:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הזקן</b> ג' הראש או הזקן. הזקן זקן אהרן. וגם את הזקן תספה במפלת סנחריב מלמד שלקו בצרעת ובשביל שאהרן רואה את הנגעים ומטהרם בלוג שמן זכה לשמן הטוב של שמן המשחה שיורד על זקנו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>והתגלח</b> גימ\"ל גדולה שג' צריכים גילוח גדול בכ\"מ שיש בו שער. נזיר ומצורע ולוים:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>לא יבקר</b> ב' לא יבקר לשער הצהב טמא הוא לא יבקר בין טוב לרע בשביל לא יבקר בין טוב לרע על כן לא יבקר הכהן ויטמאנו שעל ז' דברים נגעים באים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>טמא</b> ב' דין ואידך למען טמא את מקדשי. רמז לזר ששימש שלוקה כצרעת פירוש למען טמא את מקדשי שזר שנכנס בו לעבוד טמא יטמאנו. והיינו דכתיב בעוזיהו ובידו מקטרת להקטיר והצרעת זרחה במצחו:",
+                "<b> נגעו</b> ב' דין ואידך אשר ידע איש את נגעו בענין תפלת שלמה פירוש בראשו נגעו בתחלת הענין צריך שידע נגעו ויטהר ממנו בתשובה קודם שיתפלל:\n\n"
+            ],
+            [
+                "<b>וראשו</b> ד' דין ואידך וראשו בשמים. וראשו מגיע השמימה. וראשו לעב יגיע. כשביל שהגיע ראשו עד לשמים ע\"כ נגעים באים עליו וראשו יהיה פרוע:\n\n"
+            ],
+            [
+                "<b>בדד ישב</b> למי ששלח מדנים בין אחים בלשון הרע וגרם לישב לזה לבד ולזה לבד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ושרף את הבגד</b> הפסוק מתחיל ומסיים בשרפה לומר שכל האסורים בהנאה טעונין שרפה:\n\n"
+            ],
+            [],
+            [
+                "<b>וכבסו</b> בגימ' כל אדם. הציווי בכהן והכיבוס בכל אדם:\n\n"
+            ],
+            [
+                "<b>בקרחתו</b> אלו השחקים שכשנשחק הבגד נושר השער ונעשה כמו קרח:",
+                "<b> בגבחתו</b> אלו החדשים שכשהוא חדש שערותיו בולטות. י\"פ כתיב נגע צרעת בכי תזריע ובפרשת זאת תהיה שעל ידי י' דברים נגעים באים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>זאת תורת נגע</b> תורת המצורע. תורת אשר בו. זאת התורה. תורת הצרעת. ה\"פ כנגד ה' חומשים לומר שהמספר לשה\" ר כאלו עובר על ה' חומשי תורה. י' פרשיות של נגעים הם בין נגעי אדם בין נגעי בגדים ונגעי בתים שאם יקיימו י' הדברות ינצלו מאלו עשרה:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>זאת תהיה תורת המצורע</b> שתי צפרים ע\"ש כצפור נודדת מקנה כן איש נודד ממקומו דכתיב ביה בדד ישב לכך טהרתו בצפרים:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>על מים חיים</b> כמו שמצינו בנעמן שנתרפא מצרעתו במים חיים ולכך זב צריך טבילה במים חיים משא\"כ בשאר טמאים שאינן צריכין. להתרפאות ע\"י מים חיים:",
+                "<b> על מים חיים</b> בגימט' לא במים מלוחים:\n\n"
+            ],
+            [],
+            [
+                "<b>והזה על המטהר שבע פעמים</b> כנגד ז' דברים שנגעים באים עליהם מזה עליו שבעה פעמים:",
+                "<b> ושלח את הצפור</b> רמז שתפרח ממנו ' הצרעת צפור אחת שחוטה כן לא תבא עוד הצרעת ואחת משולחת לו' שאם יוסיף להרע תחזור הצרעת כמו הצפוד השלוחה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>נראה לי</b> ב' דין ואידך מרחוק ה' נראה לי זהו שאחז\"ל שאפי' ת\"ח ובקי בנגעים לא יאמר נגע אלא כנגע וזהו מרחוק נראה שיקח הדבר מרחוק ולא יפסוק לומר נגע:\n\n"
+            ],
+            [
+                "<b>ואחר כן</b> ב' דין ואידך ואחר כן תבא אליה ובעלתה כמו הכא שמפנה כלים נאים שלא יטמאו אף התם נמי צריכה להסיר כלים הנאים מעליה כדי שתתגנה בעיניו ולא יטמא בה:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>דברו אל בני ישראל</b> ובפ' נגעים לא אמר דברו לפי שע\"י העגל שעשה אהרן באו נגעים על ישראל. וסמך פרשת זב למצורע לפי שע\"י הנחש נתקללה האשה בזיבה והנחש בצרעת:\n\n"
+            ],
+            [
+                "<b>החתים בשרו מזובו</b> בגימטריא זה בחתימת פי האמה:\n\n"
+            ],
+            [
+                "<b>ישכב עליו</b> בגימטריא זה מיוחד לשכיבה:",
+                "<b> וכל הכלי</b> בגימטריא אבל לא האבן:\n\n"
+            ],
+            [
+                "<b>ורחץ במים</b> בגי' ובארבעים סאה. ד\"א במים במי מ' פי' מ' סאה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>שטף</b> ב' דין ואידך וחלף ביהודה שטף ועבר שזב צריך מים חיים:\n\n"
+            ],
+            [
+                "<b>יגע</b> בגימטריא היסט. איזהו מגע במקצתו שהוא שכולו זהו היסטו:\n\n"
+            ],
+            [],
+            [
+                "<b>ובא לפני ה' אל פתח</b> בגי' הנה מלמד שהזב הוא טובל מבעוד יום:\n\n"
+            ],
+            [],
+            [
+                "<b>תצא ממנו</b> בגי' זה זרע יורה כחץ:",
+                "<b> כי תצא ממנו</b> בגי' זרע לח לא יבש:",
+                "<b> ורחץ במים את כל בשרו</b> בגימ' ולא יהא בו חציצה בבשרו ושערו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>דם יהיה זובה בבשרה</b> בגימטריא הן דם נדה מטמא לח ויבש:",
+                "<b> תהיה בנדתה</b> (עם האותיות) בגימטריא עד שהיא תבא במים (עם התיבות):\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>כטומאת</b> ב'. כטומאת נדתה כטומאת הנדה היתה וגו' כדאיתא במדרש שמדמה אותם לטומאת נדה מה נדה יש לה טהרה במים אף ישראל יש להן טהרה שנאמר וזרקתי עליכם מים וגו' אי נמי מה נדה כהן נכנס עמה בבית אף ישראל אע\"פ שהן טמאים שכינה ביניהם שנאמר השוכן אתם בתוך טומאותם ולא כמת שאין הכהן נכנס עמו בבית. י\"א פעמים כתיב בפרשה זבה זובו זובה נגד י\"א יום שבין נדה לנדה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ולאיש</b> ג' דין ואידך ולאיש שתים מכסות להנה ולאיש בושת בן שאול כי הם ב' תיבות ולאיש אשר ישכב יש לו להתבייש כדכתיב ולאיש בושת כיצד יעשה כמו שמצינו בר\"א שהיה מגלה טפח ומכסה טפח ודומה לו כמו שכפאו שד וזו ולאיש שתים מכסות:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אחרי מות</b> כתיב לעיל ולאיש אשר ישכב עם טמאה וסמיך ליה אחרי מות רמז למה שאמרו המשמש עם הטהורה ופירסה נדה תחתיו לא יפרוש באבר חי אלא ימתין עד שימות האבר ויפרוש. ועוד כתיב לעיל זאת תורת וסמיך ליה אחרי מות מלמד שמתו על שהורו הלכה בפני רבן. ועוד כתיב לעיל משכני אשר בתוכם וסמיך ליה אחרי ��ות רמז למה שנאמר בקרובי אקדש. וסמך פרשת יוה\"כ לפ' נדה לו' מה נדה תשב ז' ימים קודם שתטהר אף ביה\"כ מפרישין הכהן ז' ימים קודם שיכנם לפנים:\n\n"
+            ],
+            [
+                "<b>ויאמר ה' אל משה</b> והלא כבר נא' וידבר אלא הדיבור הא' לו' לו מעשה פרה שגם היא צריכה פרישה ז' ימים קודם. אחרי מות שני ר\"ת בגי' פרה אדומה:\n\n"
+            ],
+            [
+                "<b>בזאת</b> עולה ת\"י רמז לבית ראשון שעמד ת\"י שנה:"
+            ],
+            [
+                "<b>ולבשם</b> אותיות בלו שם שטעונין גניזה:\n\n"
+            ],
+            [],
+            [
+                "<b>וכפר</b> בגימטריא זה בוידוי דברים שמתודה על פרו:\n\n"
+            ],
+            [],
+            [
+                "<b>וגורל</b> ב' הכא ואידך וגורל לבוזזינו והיינו המן שנ' בו ויבז בעיניו והפיל גורלות על ישראל ואמר הקב\"ה איננו שוה לך כבר הפלתי גורלות ונפל חבלי בישראל מכל ע' אומות וז\"ש גורל א' לה' וגורל א' לעזאזל שמכפר עונותם של ישראל דכתיב ונשא עונותם עונות תם הוא מכפר: ג\"פ כתיב עזאזל (צ\"ל דלא חשיב דמשלח) כנגד נושא עון ופשע וחטאה שבזכות ג' אבות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ומלא חפניו</b> ב' דין ואידך ומלא החבל להחיות גבי יואב שבזכות עבודת יום הכפורים היו נוצחים במלחמה:",
+                "<b> סמים דקה</b> בגימטריא דקה מדקה:",
+                "<b> דקה</b> ב' דין ואידך ואחר האש קול דממה דקה זהו כי בענן אראה על הכפורת פירוש כי בענן הקטורת שנאמר בה דקה יהיה קול דממה דקה ויראה כבוד ה':\n\n"
+            ],
+            [],
+            [
+                "<b>יזה</b> ב' דין ואידך כן יזה גוים רבים בפרשת הנה ישכיל עבדי שמדבר בענין משיח שעתיד הקב\"ה להחזיר ב' המשפחות שכשיבא מלך המשיח תחזור ג\"כ משפחת כהונה (ובית דוד) לעבודתם:",
+                "<b> ולפני הכפורת יזה ז\"פ</b> למה מזה אחת למעלה וז' למטה כי די לתחתונים שיהיו א' מז' בעליונים וכן אמר דוד ז' הללו את ה' מן השמים וא' הללו את ה' מן הארץ וכן משה לא הזכיר השם בהאזינו אלא לאחר כ\"א תיבות אמר די שאהיה א' מז' מהמלאכים שמזכירים השם אחר ג' תיבות. ט\"ז הזאות על הכפורת כנגד ט\"ז בריתות שנכרתו בסיני. ט\"ז על הפרוכת כנגד ט\"ז שבאוהל מועד. ט\"ז על מזבח הזהב עם שיורי הדם שעל המזבח החיצון כנגד ט\"ז שבערבות מואב והיינו דכתיב דם הברית. וה' טבילות כנגד ה' עבודות שמשנה מחוץ לפנים ומפנים לחוץ וכנגד ה' תפלות והן כנגד ה\"פ מלך הכבוד שבמזמור לה' הארץ ומלואה ובאות לכפר על הנפש שיש לה ה' שמות. וי' קידושין כנגד י\"פ שמזכיר השם בו ביום. ובפרשה י\"פ השם עד תטהרו. וכ\"ד כפרות כתובין בענין יה\"כ בואתה תצוה ובהר סיני וכאן ובאמור אל הכהנים ובפנחס לכפר על כ\"ד עבירות שביחזקאל בפרשת הודע את ירושלים וכ\"ד עריות הכתובים בזה הסדר:\n\n"
+            ],
+            [],
+            [
+                "<b>השכן אתם בתוך</b> בגימ' אע\"פ שהם היו טמאים השכינה ביניהם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>והניחם (שם)</b> אותיות וי\"ח מנה. בבקר היה לבוש בגדים של י\"ח מנה:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>ואמרת אליהם</b> מלא י' לומר לך שצריך לפרסם הדבר בעשרה:\n\n"
+            ],
+            [
+                "<b>אשר ישחט מחוץ למחנה</b> סמך פרשת שחוטי חוץ לשעיר המשתלח לומר לך אע\"פ שהתרתי לך שעיר המשתלח בחוץ בדחייתו לצוק ופי' צוק הם סלעים שיש להם כמין שינים בולטין וזו היא שחיטתו אעפ\"כ השמר בשאר קדשים מלשוחטן בחוץ:\n\n"
+            ],
+            [],
+            [
+                "<b>והביאום</b> ג' במס' דין ואידך והביאום בבלה בנבואת ירמיה על הגולה. ואידך ולקחום עמים והביאום אל מקומם בשביל שהיו מביאים זבחים לשעירים שהיו עובדים אלילים והביאום בבלה ומיד כשיעשו תשובה יחזרו כדכתיב והביאום אל מקומם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ושפך את דמו וכסהו בעפר</b> דם חיה ועוף טעונין כסוי שאין מקריבין ממנו על המזבח שלא תהא מדת הדין מקטרגת איך דם יאכל דם לכך צוה לכסותו:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "<b>סמך לפרשת דם ובחוקותיהם לא תלכו</b> רמז שאין שוחטין בתוך הגומא שלא יחקה את המינין (בחולין):\n\n"
+            ],
+            [],
+            [
+                "<b>וחי בהם</b> וסמיך ליה לא תקרבו לגלות ערוה לומר אע\"פ שצויתי וחי בהם לא תקרבו לגלות ערוה כי בגילוי עריות יהרג ואל יעבור:\n\n"
+            ],
+            [],
+            [
+                "<b>ערות אביך וערות אמך</b> כי שלשה שותפין יש באדם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>עליה בחייה</b> גימטריא אף היבמה (עם האותיות):\n\n"
+            ],
+            [
+                "<b>ואל אשה</b> ב'. דין ואידך ואל אשה נדה לא יקרב וכן בנדת ב' הכא ואידך בעזרא בנדת עמי הארצות שאם לא יקרב אל אשה נדה כתיב ביה צדיק הוא חיה יחיה אבל אם יקרב אליה בנדת טומאתה הרי הוא בנדת עמי הארצות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הנפשות העשת</b> כתיב חסר לומר שחייב אפי' בלא התראה:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>קדשים תהיו</b> לעיל כתיב ושמרתם את משמרתי וסמיך ליה קדושים תהיו שאם ישמור עצמו מן החטא שוב אין חטא בא על ירו ומקדשין אותו מלמעלה:",
+                "<b> אני ה' אלהיכם</b> וסמיך ליה דבר אל כל עדת בני ישראל לומר שבני ישראל ייחרו השם ויאמדו ה' אחד:",
+                "<b> עדת בני ישראל</b> וסמיך ליה קדושים שדבר שבקדושה צריך עשרה דהיינו עדה. וכן י\"פ ה' אלהיכם בפרשה זו. אני ה' אלהיכם איש אמו ואביו תיראו. לומר ששקול כבוד אב ואם ומוראם ככבוד השם ומוראו וסמיך ליה את שבתותי תשמורו שאם א\"ל אביו לחלל שבת אל ישמע לו. וסמיך לשבת ע\"ג ששקולים הם מנסך יין לע\"ג ומחלל שבת כדאיתא בפ\"ק דחולין:\n\n"
+            ],
+            [
+                "<b>אלהיכם</b> וסמיך ליה אל תפנו כלומר אל שעשיתם מדעתכם אל תפנו לו:\n\n"
+            ],
+            [
+                "<b>ה' אלהיכם</b> וסמיך ליה וכי תזבחו שצריך לזבוח לה':\n\n"
+            ],
+            [
+                "<b>תזבחהו</b> חסר וי\"ו שלא יהיו שנים שוחטים זבח אחד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ובקצרכם</b> קרי ביה ובקציר כם שצריך להניח א' מסמ\"ך שהוא שיעור של פאה. וד' פעמים לשון קציר בפסוק למעוטי קצרוהו לסטים. כרסמוהו נמלים. שברתו הרוח. אכלתו בהמה:",
+                "<b> פאת שדך</b> בגי' (שיעור) הפיאה אחד מששים:",
+                "<b> ונכרתה</b> וסמיך ליה ובקצרכם מי שגוזל את העניים וקבע את קובעיהם נפש:\n\n"
+            ],
+            [
+                "<b>לא תלקט</b> וסמיך ליה לא תגנובו להזהיר לבעה\"ב שלא יגנוב ממה שראוי לעניים וכן להזהיר לעניים שלא יגנבו משל בעה\"ב יותר מהראוי כדתנן ב' לקט ג' אינו לקט:\n\n"
+            ],
+            [
+                "<b>לא תגנובו</b> וסמי�� ליה ולא תכחשו שהגונב בא לידי לא תכחשו ולידי לא תשקרו ולידי לא תשבעו:\n\n"
+            ],
+            [],
+            [
+                "<b>לא תלין פעולת שכיר</b> וסמיך ליה לא תקלל כי אף אם ילין שכרך אל תקללהו אלא תתבעהו בבית דין:\n\n"
+            ],
+            [
+                "<b>לא תתן מכשל</b> חסר וי\"ו לומר אפילו אינו נותן מכשול ממש אלא אפילו יועצו לפי דרכו:",
+                "<b> ויראת מאלהיך</b> וסמיך ליה לא תעשו עול במשפט כי לא לאדם תשפטו כי אם לה':\n\n"
+            ],
+            [
+                "<b>בצדק תשפוט עמיתך</b> רמז שב\"ד יושבין בשני ובחמישי. בצדק. פי' במזל צדק וצדק משמש ביום ב' וביום ה' בתחלתו. בצדק תשפוט עמיתך. וסמיך ליה לא תלך רכיל אזהרה לדיין שלא יהא רך לזה וקשה לזה ולא יאמר אני מזכה וחבירי מחייבין:\n\n"
+            ],
+            [
+                "<b>רכיל בעמיך</b> מלא יו\"ד שהרכיל עובר בי' הדברות. בירושלמי מותר לומר לשה\"ר על בעלי מריבה שנאמר לא תלך רכיל [בעמיך בעושה מעשה עמך] אבל לא תעמוד על דם רעך וכן מצינו בנתן הנביא ואני אבא אחריך ומלאתי את דבריך:\n\n"
+            ],
+            [
+                "<b>ולא תשא עליו חטא</b> וסמיך ליה לא תקום רמז לת\"ח שאינו נושא חטא אם נוקם ונוטר:\n\n"
+            ],
+            [
+                "<b>ואהבת לרעך כמוך</b> וסמיך ליה לא תרביע כלאים האוהב אשתו לא ישמש עמה ועיניו באשה אחרת ולא יכפנה לתשמיש:\n\n"
+            ],
+            [
+                "<b>לא תרביע כל</b> אים. וסמיך ליה ואיש כי ישכב את אשה ש\"ז והיא שפחה נרחפת דהיינו כמו כלאים שהיא חציה שפחה וחציה בת חורין. וסמך לשפחה חרופה ערלתו את פריו לומר שהבועל שפחה חרופה הפרי יהיה רשע ועוד דאמרינן נטיע' מקטע רגליהון דבועלי נדות כמו זה שלא היה יכול להמתין עד שנשתחררה:\n\n"
+            ],
+            [
+                "<b>והפדה לא הפדתה</b> בגימט' יהיה בכסף ובשוה כסף:\n\n"
+            ],
+            [],
+            [
+                "<b>ונסלח</b> לו מחטאתו אשר חטא. וסמיך ליה וכי תבואו אל הארץ לומר כל הדר בא\"י שרוי בלא עון:\n\n"
+            ],
+            [
+                "<b>כל עץ מאכל</b> בגימ' זהו פלפלין:\n\n"
+            ],
+            [],
+            [],
+            [
+                "סמך לא תאכלו על הדם לערלה לומר שאסור לאכול בלא ברכה כערלה בלא חילול:",
+                "<b> לא תאכלו על הדם</b> וסמיך ליה לא תנחשו שלא ינחשו באכילה כדרך שעושין הרוצחים שאוכלים לחם על ההרוג שלא ינקמו גואלי ההרוג:\n\n"
+            ],
+            [
+                "<b>לא תקיפו</b> בגימ' אחד המקיף ואחד הניקף חייבים הם:",
+                "<b> ולא תשחית</b> בגימ' זהו תער ולא מספרים:",
+                "<b> פאת זקנך</b> וסמיך ליה ושרט לנפש לומר כשם שחייב על הפאה בה' פאות כך חייב אם שרט ה' שריטות בה' אצבעות:\n\n"
+            ],
+            [
+                "<b>קעקע</b> בגי' שם. שכותב שם הטומאה (מכות דף כא):\n\n"
+            ],
+            [
+                "<b>ומלאה הארץ זמה</b> וסמיך ליה את שבתותי לומר סקבא דשתא ריגלא (קדושין דף פא) שאוכלין ושותין ושמחין בשבתות והיינו דכתיב זנות יין ותירוש יקח לב: סמך שבתותי תשמורו לאל תפנו אל האובות שהשואל באוב אינו עולה בשבת:\n\n"
+            ],
+            [],
+            [
+                "<b>אני ה'</b> וסמיך ליה מפני שיבה תקום אמר הקב\"ה אני כבדתי זקנים שנאמר ונגד זקניו כבוד:\n\n"
+            ],
+            [
+                "<b>זקן ויראת</b> אזהרה לזקן שלא יטריח:",
+                "<b> מפני שיבה תקום</b> וסמיך ליה וכי יגור אתך גר לומר אפילו מפני זקן אשמאי:",
+                "<b> אני ה'</b> וסמיך ליה וכי יגור אתך גר לומר כל המטה דינו של גר כאלו מטה דינו של הקב\"ה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>במדה</b> ג'. דין ואידך אך רחוק יהיה ביניכם ובינו כאלפים אמה במדה הארך אמות במדה הראשונה מה התם איירי במדת קרקע אף הכא איירי במדת קרקע:\n\n"
+            ],
+            [
+                "<b>והין צדק יהיה לכם</b> וסמיך ליה ושמרתם את חקותי. לומר שהמעוות המדות כאלו עובר על המצות כולם:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "<b>ואני אתן</b> ב'. דין ואידך ואני אתן את שכרך שאם חזר בתשובה ואני אתן שכרך שעונותיו נחשבין לו כזכיות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>אני ה' מקדשכם</b> סמך אצל אביו ואמו כי ג' שותפין יש באדם:\n\n"
+            ],
+            [],
+            [
+                "סמך איש אשר ינאף את אשת רעהו למקלל אביו ואמו לפי שהממזר אינו יודע מי אביו ומקללו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ואיש אשר יקח את אחותו</b> סמך את אחותו לבהמה לפי ששניהם מצוין עמו בבית וסמיך ליה נדה שגם היא מצויה עמו תמיד:",
+                "<b> והיא תראה את ערותו</b> ונכרתו לעיני בני עמם. רמז למה שאמרו המסתכל באותו מקום הויין ליה בנים סומין וזהו וראה את ערותה שמסתכל באותו מקום ונכרתו לעיני בני שהבנים יכרתו עיניהם:\n\n"
+            ],
+            [
+                "<b>דוה</b> ג' דין ואידך תזרם כמו דוה. כל היום דוה. שע\"ג מטמאה כנדה ובעון שעבדו ע\"ג גרמו להיות כל היום דוה:",
+                "<b> מקורה</b> ב' דין ואידך והובשתי את מקורה שבשביל שהערה מקורה יבש מקורה דכתיב ערירים יהיו ולא תוליד:",
+                "<b> הערה</b> ג' דין ואידך כי את שארו הערה אשר הערה למות נפשו שבשביל שהערה שארו הערה למות נפשו שנתחייב מיתה בעדים והתראה:",
+                "<b> מקור דמיה</b> קרי ביה דמי ה, שה, דמים טמאים באשה. בכולם לא נאסר ינאף אלא על אשת רעהו שהקב\"ה מלא עליו אף שאוסרה על בעלה:"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>אשר הבדלתי אתכם</b> שבעים מצות בפ' קדושים כנגד שבעים אומות שהבדלתי אתכם מהם:\n\n"
+            ],
+            [],
+            [
+                "<b>ואבדיל אתכם מן העמים</b> וסמיך ליה איש או אשה כי יהיה בהם אוב או ידעוני כי אני הבדלתי אתכם מן העכו\"ם והשריתי שכינה ביניכם ואינכם צריכין לאוב וידעוני כשאר העכו\"ם שאין להם נביא ולא יודע עד מה ולכך צריכים לאוב וידעוני:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אמר אל הכהנים</b> סמך אזהרת הכהנים שלא יטמאו לאוב שגם בו נאמר אזהרה שלא לטמא בו א\"נ שלא יטמא הכהן למת כשירצה לשאול באוב שצריכין ליטמא כששואלין בו א\"נ להכי סמך אמור אל הכהנים לאוב וידעוני שאם תאמרו ממי נדע העתידות הרי לא נדרש באוב וידעוני לכך סמך לו אמור אל הכהנים הרי לך כהן שישאל לך באורים ותומים. והכי איתא בתנחומא ואיש או אשה כי יהיה בהם אוב או ידעוני זה שאול ואשה בעלת אוב וסמך לו אמור אל הכהנים. אמר ר' לוי יפה היה לו לשאול באורים ותומים האמור למטה ולא באוב האמור למעלה. לעיל מיניה כתיב דמיהם בם וסמיך ליה לא יטמא שאם יטמא דמיו בו והיינו דאמרינן כהן ששמש בטומאה אחיו הכהנים מפצעים את מוחו:",
+                "<b> אל הכהנים</b> בגי' זה לא חללים:",
+                "<b> בני אהרן</b> בגי' זהו. גם בעלי מומין. למה אמר בני אהרן ולא בנות אהרן. לפי שהם גדמו מיתה לדורות:",
+                "<b> אמור אל הכהנים וגו' ואמרת</b> בגי' לדורות. ואמרת הם אותיות אמרו\"ת טהורו��. אמור ואמרת אמירה ראשונה כדי שלא ליטמא במת ואמירה שניה לטמא למת מצוה:",
+                "<b> לנפש לא</b> בגי' בדם המת:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>לא יקרחה</b> כתיב בה\"א לחייב על ה' קרחות אפילו קרח חמישתן בפעם אחת:",
+                "<b> ופאת זקנם</b> בגי' זה בתער:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>וקדשתו</b> שלש קדושות בפסוק לפתוח ראשון ולברך ראשון וליתן לו מנה יפה ראשון:\n\n"
+            ],
+            [
+                "<b>באש תשרף</b> לפי שכל מעשה הכהנים באש לפיכך מיתתה באש:\n\n"
+            ],
+            [
+                "<b>והכהן הגדול</b> ה' גדול מאחיו בנוי בכח בעושר בחכמה ובשנים:",
+                "<b> יוצק</b> ב' דין ואידך ונהר יוצק יסודם מלמד ששמן המשחה אשר עשה משה היה מושך כנהר וממנו היו מושחין כל המלכים:",
+                "<b> ללבוש</b> ב' דין ואידך ונתן לי לחם לאכול ובגד ללבוש כדדרשינן גדלהו משל אחיו וזהו כיון שמלא ידו ללבוש הבגדים אז ונתן לי לחם לאכול ובגד ללבוש:\n\n"
+            ],
+            [
+                "<b>ועל כל</b> נפשות מת וגו'. כל הפסוק האותיות של סופי תיבות כפולות רמז לרביעית דם הבא משני מתים שמטמא:\n\n"
+            ],
+            [],
+            [
+                "<b>והוא אשה בבתוליה</b> והוא עולה י\"ח רמז בן י\"ח שנה לחופה וכן והוא כחתן יוצא מחופתו. בבתוליה. בי\"ת ויו\"ד יתירין דהוי מצי למכתב בתולה רמז עד י\"ב שנים בתוליה שלמים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לחם אלהיו</b> הפסוק מתחיל בלמ\"ד ומסיים בלמ\"ד רמז לס' מומין באדם:\n\n"
+            ],
+            [
+                "<b>אך אל הפרוכת לא יבא</b> אך מיעוטא הוא שלפעמים יבא כההיא דאמרינן אם אין כהנים נכנסין לוים אם אין טהורין נכנסין טמאין אם אין טמאין נכנסין בעלי מומין:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>תושב כהן ושכיר</b> בגימ' זה קנוי קנין עולם וקנוי קנין שנים:\n\n"
+            ],
+            [
+                "<b>וכהן</b> ב' דין ואידך וינאץ בזעם אפו מלך וכהן זהו שאמרו בפ' מקום שנהגו ד' צווחות צווחה עזרה שאו שערים ראשיכם ויכנס ישמעאל בן פאבי וישמש בכהונה גדולה שהי' צדיק ורבים אוכלי שלחנו ולא נמצא נותר בימיו. וזהו וכהן כי יקנה שהיה לו הרבה קניני נפשות ולכך הוא ראש פסוק שהיה צדיק אבל וינאץ בזעם אפו הוא ינאי המלך שהיה רשע לכן הוא סוף פסוק: ד\"א לפי שהיו מהם כהנים רשעים לקנות כהונה מאשר לא להם ע\"כ וינאץ בזעם אפו מלך וכהן. בלחמו. ג' הכא ואידך נשחיתה עץ בלחמו ע\"כ בלחמו קדמו נודד שהלכו בגולה מפני חרב נטושה וקשת דרוכה:\n\n"
+            ],
+            [],
+            [
+                "<b>כנעוריה</b> מלא וא\"ו לומר לך שאין בין נערות לבגרות אלא ששה חדשים בלבד:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>והשיאו</b> ב' הכא ואידך והשיאו כל ישראל אל העיר בענין אבשלום בעצה שנתן לו חושי שיעץ לו לרעתו וזהו והשיאו אותם עון אשמה. י\"א פעמים הזכיר קדשים בזאת הפרשה (מן איש איש מזרע אהרן שמדבר בתרומה עד כי אני ה' מקדשם דחד צריך לגופיה) כנגד י\"א דברים שבין תרומה לקודש:",
+                "<b> באכלם</b> ב' הכא ואידך באכלם מעבור הארץ דאוכל תרומה בטומאת הגוף:"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ובארצכם לא תעשו</b> וסמיך ליה ומ��ד בן נכר לו' שאסור לסרס אפי' ע\"י עכו\"ם:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>שור או כשב או עז</b> סמיך לבן נכר לומר שאין מקבלים קרבן חובה אלא מישראל:",
+                "<b> והיה שבעת ימים וגו'</b> אמר הקב\"ה אם ישחט ביום ראשון יהא נראה כשוחט לשם שמים וארץ שנבראו ביום א' ואם יום ב' יהא נראה כאילו שוחט לרקיע שנעשה ביום ב' וביום ג' לים וליבשה וביום ד' לשם מאורות וביום ה' לשם שרצים וביום ו' לשם אדם אלא ימתין עד שבעה ימים וידע שבראתי העולם בששת ימים ונתתי בשביעי וישחט לשמי:\n\n"
+            ],
+            [
+                "<b>אותו ואת בנו</b> ב' הכא ואידך ועבדו אותו וגו' ואת בנו גבי נ\"נ בשביל שנא' אותו ואת בנו לא תשחטו ביום א' והוא לא עשה כן אלא שחט בני צדקיהו לעיניו ע\"כ נאמר בו ועבדו אותו ואת בנו עד בא עת ארצו גם הוא ועבדו בו גוים רבים שנהרג בלשצר ונטלה ממנו המלכות. סמך אותו ואת בנו לשור או כשב לומר שנוהג במוקדשין:\n\n"
+            ],
+            [
+                "<b>וכי תזבחו</b> סמך לאותו ואת בנו רמז למה שאמרו בד' פרקים בשנה צריך להודיע אמו מכרתי היום לשחוט וכל הפרקים ברגלים לכך סמך אותו לרגלים:\n\n"
+            ],
+            [
+                "<b>לא תותירו ממנו עד בקר</b> וסמיך ליה אני ה' ושמרתם מצותי לו' שאין מעבירין על המצות כלומר לא תותירו המצוות:\n\n"
+            ],
+            [],
+            [
+                "<b>ונקדשתי בתוך בני ישראל</b> בגי' זהו אין אומרים קדושה פחות מעשרה:",
+                "<b> בתוך בני ישראל</b> וסמיך ליה מועדים שבמועדים מתקבצים כדי להתפלל ולהלל להקב\"ה שברוב עם הדרת מלך:",
+                "<b> מקדשכם</b> וסמיך ליה מועדי ה' שחייב אדם לטהר את עצמו ברגל:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>מועדי ה'</b> מלא ו' על ו' חדשים שלוחים יוצאים:\n\n"
+            ],
+            [
+                "<b>מקרא קדש</b> בגי' משתה. מקרא קדש. בגי' במאכל ובכסות נקיה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>קצירה</b> שנים וקצרתם את קצירה ביבוש קצירה שאם תביאו העומר וקצרתם את קצירה ואם לאו ביבש קצירה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>על הלחם</b> ב' במסו' והקרבתם על הלחם שבעת כבשים. כי לא על הלחם לבדו יחיה האדם ע\"כ והקרבתם על הלחם שבעת כבשים כי אכילת המזבח מעין אכילת אדם כדאמרינן גבי נסכים מה אכילת אדם אכילה מרובה משתייה וכו':\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>שבתון זכרון תרועה</b> שבשבת אין תוקעין שאין תקיעת שופר דוחה שבת ואין בו אלא זכרון תרועה אבל במקדש תוקעין. תקעו שופר בציון ר\"ת שבת שבציון תוקעין אפי' בשבת:",
+                "<b> זכרון</b> ג' במסורה דין ואידך אין זכרון לראשונים ואידך אין זכרון לחכם עם הכסיל כנגד ג' ספרים שנפתחים בר\"ה ע\"כ בשנים כתיב אין זכרון דהיינו צדיקים ורשעים שאין צריכים להזכירם יותר אלא אלו נחתמין מיד לחיים ואלו למיתה והיינו אין זכרון לחכם וגם בפסוק השני כתיב אין זכרון שהוא כנגד הרשעים אבל בפסוק השלישי כתיב זכרון שהוא כנגד הבינונים שתלויין ועומדין וצריך להזכירם עוד ביוה\"כ:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>אך, בעשור לחודש</b> אך מיעוטא הוא שמכפר לשבים ואינו מכפר לשאינן שבים. וחמשה עינויים הם אכילה ושתיה ורחיצה וסיכה ונעילת הסנדל ותשמיש המטה. כנגד ה\"פ נפש דכתיבי בפר��ה וכנגד ה' שמות שיש לנפש וה' טבילות לכ\"ג:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>פרי עץ הדר כפת תמרים</b> פרי עץ הדר בגי' אתרוגים:",
+                "<b> עבת</b> חסר ו' בשביל ששה דברים שפוסלים בו ואלו הן יבש גזול אשירה עיר הנדחת נקטם ראשו ושל ע\"ג:",
+                "<b> כפות תמרים</b> היינו לולב. לולב בגי' חיים לכך יבש פסול. עץ חיים. היינו לולב שעולה כמנין חיים וכן תודיעני אורח חיים:\n\n"
+            ],
+            [],
+            [
+                "<b>בסכות תשבו שבעת ימים</b> כנגד ז' ענני כבוד וכנגד שבעת הימים שישראל יושבין בסוכות זוכין לז' חופות ואלו הן. ענן. עשן. נוגה. אש. להבה. כבוד שכינה. וסכת לויתן. וצוה לעשות סוכות בתחלת החורף שאם היו עושים אותן בקיץ לא הי' ניכר אלא היה נראה שעושין אותו לצל:\n\n"
+            ],
+            [
+                "למען ידעו דורותיכם כי בסכות הושבתי. תגין על כ\"ף דבסכות דעד כ' אמה אדם יודע שיושב בצל סוכה:"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>ויקחו אליך שמן זית</b> סמיך שמן זית לסוכה לומר שגומרים ההלל כל שמונת ימי חנוכה כדרך שגומרין אותו כל שמונת ימי החג::",
+                "<b> להעלות נר</b> ואח\"כ כתיב נרות והיינו כב\"ה שבליל ראשון מדליק נר אחד ומוסיף והולך:\n\n"
+            ],
+            [
+                "<b>מחוץ לפרכת העדות</b> וכן בואתה תצוה אשר על העדות וזהו שאמרו חז\"ל שנר מערבי הוא עדות ששכינה בישראל:",
+                "<b> מחוץ לפרכת</b> הפסוק מתחיל במ\"ם ומסיים במ\"ם שההיכל הי' ארכו מ' אמה (וכן הפרוכת הי' מדתה מ\"ם):",
+                "<b> יערוך אותו אהרן</b> ובואתה תצוה כתיב אהרן ובניו לפי שאחר שמתו נדב ואביהוא בהכנסם להיכל לא הניח אהרן לבניו ליכנס לבדם אלא היה נכנס עמהם ומ\"מ היה פורש בשעת הקטרה:\n\n"
+            ],
+            [],
+            [
+                "<b>ואפית אותה</b> בגימ' כמין תבה פרוצה וגימ' ספינה רקדת. בלחם הפנים כ\"ד עשרונים והם י\"ב חלות כנגד י\"ב מזלות שחוזרין חלילה בכ\"ד שעות שביום והם שש שש מערכות כנגד ששת ימי בראשית שבהן נברא העולם שהכל מתקיים בזכות ישראל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ויצא בן אשה ישראלית</b> סמך מקלל לביום השבת לו' שהמקלל ומקושש היו בזמן א' ולו' שהמחלל שבת ככופר בעיקר:",
+                "<b> וינצו</b> ב' וינצו במחנה וינצו שניהם בשדה רמז למ\"ד שיצא חייב מבית דינו של משה על שרצה ליטע אהלו במחנה דן וזהו וינצו בשדה על עסקי שדה:  "
+            ],
+            [
+                "<b>ויקוב</b> ב' במס' מתרי לישני ויקוב את השם ויקוב חור בדלתו והיינו דאיתא בסנהדרין אימא דברזיה מברז מלמד ששתים רעות עשה:",
+                "<b> ויקלל</b> ד' במס' ויקוב ויקלל ושמעי הולך בצלע ההר לעומתו הלוך ויקלל ויקלל הפלשתי את דוד ויקלל את יומו באיוב דאיתקש קללת נשיא לקללת השם כדכתיב אלהים לא תקלל ונשיא בעמך לא תאור ע\"כ נהרג שמעי והפלשתי אבל איוב שלא רצה לקלל כדכתיב כאחת הנבלות תדברי ולא קלל רק את יומו ע\"כ ויוסף ה' לאיוב למשנה:\n\n"
+            ],
+            [
+                "<b>וינחוהו</b> ב' במסורה הכא ויניחוהו במשמר ויניחוהו מחוץ לעיר גבי לוט ויניחוהו מחוץ לעיר למה וינחוהו במשמר כדי לשמרו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בנקבו שם</b> וסמיך ליה ואיש כי יכה רמז למה שאמרו יכה יוסי את יוסי. ד\"א בנקבו שם וסמיך איש כי יכה לומר כל הסוטר לועו של ישראל כאילו סוטר לועו של שכינה: סמך מקלל לפרשת בהר סיני לומר שהמקלל קלל השם ששמע בסיני. ועוד כאשר צוה ה' את משה וסמיך ליה בהר סיני לומר כאשר צוה למשה בסיני סקל יסקל או ירה יירה כן יעשה לו:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>בהר סיני</b> סמך מקלל לבהר סיני לפי שבסיני שמעו לא תשא ונזדעז כל העולם וזה שמע ולא נזהר. ועוד כדאיתא בקידושין שם בן ארבע אותיות חכמים מוסרים אותו לתלמידיהם פעם אחת בשבוע לכך סמך לו שמיטה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ענבי</b> ב' במסורה. דין ואידך ענבימו ענבי רוש שאם תבצור בשביעית יהיו ענבי רוש שבעון שביעית גלו ישראל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בחדש השבעי</b> חסר יו\"ד כלומר ששבע במצות:",
+                "<b> תעבירו שופר בכל</b> ר\"ת שבת לומר דוקא תקיעת יוסל שהוא בב\"ד דוחה שבת:\n\n"
+            ],
+            [
+                "<b>דרור</b> עולה כמנין ת\"י רמז כמנין דרור שנים היו דרורים בארץ משנבנה הבית:\n\n"
+            ],
+            [
+                "<b>ספיחיה</b> ב' דין ואידך תשטוף ספיחיה עפר ארץ והיינו דאיתא בתוספתא בשביעית פורץ אדם כרמו וסותר גדרו והיינו דכתיב אבנים שחקו מים תשטוף ספיחיה עפר ארץ שאפי' אם יש לה גדר אבנים ישחקנו ואף אם בא על שדהו שטף מים לא יגדור אותה:",
+                "<b> נזיריה</b> ב' במסו' דין ואידך זכו נזיריה משלג רמז סחור סחור אומרים לנזירא לכרמא לא תקרב זכו נזיריה שלא תבצרו את נזיריה. ע' שמיטות ויובלות בטלו ישראל בארץ וכנגדם גלו ע' שנה זה הוא וטמאה שבועים כנדתה. שבעים כתיב חסר וכתיב בתריה כנדתה ע\"כ היו כנדה דכתיב סביביו צריו היתה ירושלים לנדה ביניהם כמנין נדה די. ום א' של שנה האחרון חשוב שנה:\n\n"
+            ],
+            [],
+            [
+                "<b>איש אל אחזתו</b> וסמיך ליה וכי תמכרו ממכר לעמיתך לו' נכסים שאין להם אחריות נקנין עם נכסים שיש להם אחריות. ועור סמך אל תונו לאיש לאחוזתו לו' שגם קרקע יש בו אונאה עד כדי דמיו:\n\n"
+            ],
+            [
+                "<b>קנה</b> ג' דין ותרי גבי דוד לא כי קנה אקנה בכסף מלא. כי קנו אקנה מאותך במחיר כשקנה הגורן מארונה דאע\"ג דדרשינן או קנה מיד עמיתך שתקנה מיד ישראל ולא מיד עכו\"ם אעפ\"כ קנה דוד הגורן מארונה כיון שלא היה יכול לקנות מישראל:",
+                "<b> א</b> ל תונו איש את אחיו. וסמיך ליה במספר לו' לך דבר שבמדה ושבמשקל אין בו אונאה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>איש את עמיתו ויראת</b> ס\"ת שתות לומר לך שאונאה עד שתות:",
+                "<b> אני ה' אלהיכם</b> וסמיך ליה ועשיתם את חקותי יעשה המצות לשם פועלם:\n\n"
+            ],
+            [
+                "<b>וישבתם לבטח</b> בטח בא\"ת ב\"ש שנ\"ס כחשבון שנ\"ס עמד הבית וישבו בטח:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>כי גרים ותושבים אתם עמדי</b> וסמיך ליה ובכל ארץ אחוזתכם לומר שבכל מקום שגלו שכינה עמהם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>מצאה</b> ב' במס'. ואם לא מצאה ידו ואידך גם צפור מצאה בית ודרור קן לה פי' אם לא מצאה ידו שאינו יכול לגאול ישאר ביד הלוקח עד שנת הדרור וזהו מצאה בית ודרור שבשנת הדרור ימצא ביתו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ושדה</b> ב' במס' דין ואידך ושדי תרומות היינו דאמרינן בערכין ושדה מגרש עריהם לא ימכר פי' לא ישונה וכמו כן שדי תרומות לא ישונה כדכתיב אל טל ואל מטר:\n\n"
+            ],
+            [],
+            [
+                "<b>וחי אחיך עמך</b> וסמיך ליה אל תקח מאתו נשך ותרבית רמז שכל המלוה ברבית אינו חי וכה\"א בנשך נתן חיה לא יחיה:",
+                "<b> נשך</b> בגי' זה נחש. לעתיד לבא אין הנחש מתרפא דכתיב ונחש עפר לחמו כן הלוקח רבית לא יחיה. ד\"א שדומה רבית לנחש שנושך כנחש. רבית עולה תרי\"ב ששקול כנגד תרי\"ב מצות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>כשכיר</b> ב' דין ואידך עד ירצה כשכיר יומו. רמז למה שאמרו חכמים פועל חוזר אפי' בחצי היום פירוש כשכיר יהיה עמך עד שירצה ואפילו ביומו אם ירצה יחזור:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הולידו</b> כ' במס' דין ואידך אשר הוליד כנים בתוככם סיחזקאל בענין חלוקת הארץ שצוה ליתן לגרים חלק בארץ שאע\"פ שבביאת הארץ לא נטלו גרים חלק בארץ לעתיד לבא יטלו חלק בארץ:\n\n"
+            ],
+            [
+                "<b>והתנחלתם אותם לבניכם</b> ב' דין ואידך והתנחלתם את הארץ זהו שאמרו חכמים דעבד אתקש לקרקעות לקנות בכסף ובשטר ובחזקה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>בן דדו</b> חסר וי\"ו אותיות בן דוד:\n\n"
+            ],
+            [],
+            [
+                "<b>אם עוד רבות בשנים</b> רבות בגימ' יוצא בגירעון כסף:\n\n"
+            ],
+            [
+                "<b>שניו</b> ג' דין ואידך ורב שיהיו ימי שניו. מספר שניו ולא יחקר. פי' כפי שניו בין אם הם רבים כדכתיב ורב שיהיו ימי שניו או מועטים כדכתיב מספר דהיינו מועטים כמו מתי מספר לעולם ישיב גאולתו. י\"ד פעמים כתיב יובל בפ' כנגד י\"ד יובלות שהיו בארץ עד שגלו בימי הושע בן אלה. וי\"ט פעמים גאולה יגאלנו ונגאל כנגד י\"ט ברכות לכן צריך לסמוך גאולה לתפלה:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>ופסל</b> הפ\"א עקומה לו' לך שכל המודה בע\"א כאילו כופר בכל התורה כולה שניתנה מנשיקות פיהו של הקב\"ה:\n\n"
+            ],
+            [
+                "<b>את שבתותי תשמרו</b> סמך לע\"א ששקול שבת כנגד ע\"א וסמיך לו את מקדשי תיראו שאין בנין בה\"מ דוחה שבת:",
+                "<b> את שבתותי תשמרו</b> הרי שכתב שמירה אחר השבת שמור את יום השבת הרי שמירה לפניו שצריך שמירה בין מלפניו בין מלאחריו והוא תוספת מחול על הקודש:\n\n\n"
+            ],
+            [
+                "<b>אם בחקתי תלכו</b> בגי' עמלים בדברי תורה. סמך אם בחקותי לשבת וע\"א לומר ששקולים הם ככל המצות והחוקים. ועוד סמך שבת לונתתי גשמיכם בעתם דהיינו בלילי שבתות:",
+                "<b> אם בחוקתי תלכו</b> ר\"ת אבת שתלכו בדרכי אבות. בחוקתי תלכו. היא היראה וכתיב יראת י ה' היא אוצרו אם תמלאו את אוצרותי אמלא אוצרותיכם יפתח ה' לך את אוצרו:",
+                "<b> ועשיתם אתם</b> אותיות אמת א\"נ שתתעסקו בתורה דכתיב בה עשיה שכל טוב לכל עושיהם. י' פסוקים מאם בחקותי (ר\"ל מן ונתתי) עד ואולך אתכם קוממיות כנגד עשרה ברכות שבויתן לך וכנגד עשרת הדברות:\n\n"
+            ],
+            [],
+            [
+                "<b>לשובע</b> ד' במסו' הכא ואידך בפרשת בהר ואידך בשבתנו על סיר הבשר באכלנו לחם לשבע ואידך צדה שלח להם לשובע בכולן מזכיר שובע על הלחם או על הפירות בשביל שהוא כתוב על מקום ישוב אבל כשהיו במדבר אומר צידה שלח להם לשובע שהוצרך ליתן כל צידתם לשובע:",
+                "<b> לשובע</b> בגי' אפילו אוכל קימעא:\n\n"
+            ],
+            [
+                "<b>שלום</b> אותיות לשמו ששמו שלום:",
+                "<b> והשבתי חיה רעה</b> בגי' א��ו ד' מלכיות בבל מדי יון אדום:\n\n"
+            ],
+            [],
+            [
+                "<b>ורדפו מכם חמשה</b> בגי' חלשים שבכם:",
+                "<b> רבבה</b> ד'. אחותנו את היי לאלפי רבבה. רבבה כצמח השדה. ושנים יניסו רבבה. רבבה ירדופו. שהתפללו עליה שיהיו זרעה מאותם שנאמר בהם רבבה כצמח ורבבה ירדופו:\n\n"
+            ],
+            [
+                "<b>ופניתי אליכם</b> פני ת\"י שת\"י שנים שעמד הבית היו פני שם כדכתיב והיו עיני ולבי שם כל הימים אבל לאחר שגלו אנה פנה דודך:\n\n"
+            ],
+            [],
+            [
+                "<b>ונתתי משכני</b> מנין שנים של משכנ\"י עמד בית שני וסמיך ליה ואכלתם ישן שבזכות בית המקדש בא השובע:\n\n"
+            ],
+            [
+                "<b>והתהלכתי</b> ב' במסורה והתהלכתי בתוככם. והתהלכתי באמתך בזכות והתהלכתי באמתך והתהלכתי בתוככם. מאם בחקותי עד קוממיות כל האלפ\"א בית\"א חוץ מסמ\"ך וף' וכן בויתן לך חסר סמ\"ך וף' כי אין שטן ולא אף וקצף ונגף ואנף בברכות אלו:\n\n"
+            ],
+            [
+                "<b>קוממיות</b> ב' תגין על הקו\"ף שעתידין להיות קומתן מאה אמה ולמ\"ד ר' אמה לכך יש בה שני תגין:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>ואכלוהו</b> ג' במסורה ואכלוהו אויביכם ואכלוהו במקום קדוש ואכלוהו ויכלוהו פי' אני אמרתי ואכלוהו במקום קדוש שתשמרו מצותי ותשארו בארץ במקום קדוש ואתם לא עשיתם כן על כן ואכלוהו ויכלוהו ואת נוהו השמו ואכלוהו אוביכם:\n\n"
+            ],
+            [
+                "<b>ורדו</b> שנים במסורה ורדו בכם שונאיכם ואידך ורדו בנוגשיהם אלו זכיתם ורדו בנוגשיהם עכשיו שלא זכיתם ורדו בכם שונאיכם:\n\n"
+            ],
+            [
+                "<b>ואם עד אלה</b> ס\"ת מדה שאמדוד לכם מדה כנגד מדה:\n\n"
+            ],
+            [
+                "<b>את גאון</b> בגי' זה המקדש. את גאון עוזכם. בגי' זה ירושלים:\n\n"
+            ],
+            [],
+            [
+                "<b>כחטאתיכם</b> בגי' בין בשוגג בין במזיד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>נקם</b> ב' במסורה נקם ברית נקם אחת משתי עיני גבי שמשון כדאיתא בסוטה שעברו פלשתים על שבועתם וזה הוא נקם ברית דהיינו שבועה דבשביל השבועה שעברו אמר אנקמה נקם אחת:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ואתכם אזרה</b> הזי\"ן עקומה לומר לך שנתתי לכם ארץ ז' עממין לקיים התורה שחצבה עמודיה שבעה. ואתם שבעה תועבות בלבבכם לכך אתכם אזרה:",
+                "<b> והריקותי</b> ב' במסורה הכא ואידך והריקותי לכם ברכה עד בלי די ואתם לא רציתם לקיים מצותי על כן והריקותם אחריכם חרב:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ורודף</b> ג' במסורה וכשלו איש באחיו כמפני חרב ורודף אין ואידך כולו אוהב שוחד ורודף שלמונים ואידך אפרים רועה רוח ורודף קדים בשביל שהם רודף שלמונים ורודף קדים על כן וכשלו איש באחיו כמפני חרב ורודף אין: ו' פעמים כתיב בפרשה עון עונם וכנגדם גלו ששה פעמים ג' ע\"י סנחריב וג' ע\"י נבוכדנצר:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>וזכרתי את בריתי יעקב</b> ביצחק לא כתיב ביה זכירה לפי שאפרו צבור ומונח לפני הקב\"ה. האבות מנויין למפרע אומר הקב\"ה אני זוכר מאין באתם ומונה וממשמש היחס עד למעלה עד בן יעקב בן יצחק בן אברהם. בכולם כתיב אף חוץ מיעקב שהיתה מטתו שלמה ולא יצא ממנו פסולת. וזכרתי. הפסוק מתחיל בזכירה ומסיים בזכירה שלעולם יזכור זכות אבות אברה�� נקרא עבדו כדכתיב זכור לעבדיך וסמיך ליה לאברהם וכן ביעקב כתיב יעקב עבדי משא\"כ ביצחק לפי שאברהם ויעקב קיימו המצות בין בארץ בין בח\"ל משא\"כ ביצחק. אברהם ויעקב הוזכרו ראש לאבות ויצחק לא הוזכר בשום מקום בראש לפי שר\"ל לעשו הוה גביר לאחיך לעשותו ראש ליעקב:  "
+            ],
+            [
+                "<b>והארץ תעזב מהם</b> זי\"ן עקומה ששבעה שנים נתקיים בא\"י גפרית ומלח. מתחלת התוכחה עד געלה נפשם ש\"ץ תיבות כנגד ש\"ץ שנים שחטאו עשרה שבטים ובכולן לא הוזכר בהם השם לפי שאמרו אין להם חלק באלהי ישראל ולכך כתיב בדברי הימים ושבועתו ליצחק ובתהלים כתיב לישחק שנשבע הקב\"ה כל זמן שלא יחטאו בניו יותר מש\"ץ שנים שלא יגלם. בפרשת ערכין יש נ' שקלים ול' שקלים וכ' שקלים וי' שקלים וה' שקלים וג' שקלים וט\"ו וי' שקלים בין זכר לנקבה שהוא סך הכל קמ\"ג שקלים לכפר על מ\"ה קללות שבת\"כ וצ\"ח שבמשנה תורה שהם בין הכל קמ\"ג ולכך סמך ערכין לקללות:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>יחרם</b> ג' כל חרם אשר יחרם מן האדם לא יפדה זובח לאלהים יחרם יחרם כל רכושו לומר מה חייבי מיתות לא נשקול ממונא ונפטריה אף חייבי ממון אין לנו לפוטרו עד שישלם וזהו יחרם כל רכושו דאיירי כחייבי ממון איתקש לזובח לאלהים יחרם. דהיינו חייבי מיתות דבשניהם אני אומר לא יפדה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>אלה המצות</b> מצות במלוי מ\"ם צד\"י ו\"ו תי\"ו עולה תרי\"ב והוא בגי' תלמידי חכמים על שם חכם לב יקח מצות:\n"
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Leviticus/Hebrew/merged.json

@@ -0,0 +1,1375 @@
+{
+    "title": "Kitzur Ba'al HaTurim on Leviticus",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Leviticus",
+    "text": [
+        [
+            [
+                "א' דויקרא זעירא שמשה לא רצה לכתוב אלא ויקר כדרך שנא' בבלעם כאלו לא נראה לו השם אלא במקרה ואמר לו הקב\"ה לכתוב גם באל\"ף וכתבה קטנה. ויקרא אל משה. ר\"ת אמ\"ו בעטרה שעטרה לו אמו. הקדים משה לשם כביכול כאחד שמדבד עם חבירו ומקדימו דרך מוסר. כתיב לעיל ואש תהיה לילה בו. וסמיך ליה ויקרא אל משה לו' מתוך שקרא לו ודבר עמו היו פניו בוערות כאש:",
+                "<b> בכל מסעיהם ויקרא אל משה</b> לו' שבכל מסעיהם קרא למשה לו' שיסעו כדכתיב ע\"פ ה' יסעו. חמשה אלפין בפסוק כנגד חמשה חומשי תורה וט' תיבות יש בו וכן יש ט' תיבות בפ' אנכי ה' אלהיך לו' שכל הלומד תורה כאילו הקריב כל הקרבנות. וכן ט' תיבות בפסוק זאת התורה לעולה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בן בקר</b> עולה שנ\"ד שצריך להיות בן שנה:",
+                "<b> וזרקו את הדם</b> בבן הבקר כתיב את הדם ובצאן כתיב את דמו לפי שדמו של צאן דומה לדם האדם לכך כתיב דמו שמעלה עליו הכ' כאלו הקריב דמו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "בבן בקר כתיב וקרבו וכרעיו ובצאן כתיב והקרב והכרעים ואיתא בתנא דבי אליהו לפי שכשמהלכת בהמה דקה מגבהת כרעי' כמו שתי וערב אבל בהמה גסה מגבהת כרעיה לצדדיה ולכך בהמה דקה משתנה מאכל' בבטנה ועל כן צואת' ג\"כ משונה מבהמה גסה: בבן הבקר לא כתיב אלא והקטיר ובצאן כתיב והקריב והקטיר לפי שצאן הוא מועט ומקריב ומקטיר הכל בפעם אחת. בבן בקר לא כתיב הוא ובצאן והעוף כתיב הוא לפי שעולת העוף בא תחת הכבש בדלות יכול אם עשאו ככבש יהא כשר ת\"ל הוא: בבן בקר כתיב לרצונו ולא בצאן ובעוף לפי שמרבה להביא:\n\n"
+            ],
+            [],
+            [
+                "<b>צפונה</b> כדי להגין ממה שנאמר מצפון תפתח הרעה. כתיב צפון בצאן כנגד יצחק שאפרו צפון וכן בעזים כתיב צפון כנגד יעקב שנא' בו ואת עורות גדיי העזים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ומלק את ראשו</b> מליקה מן הצואר לפי שהיונה כשהיא פודחת מחזרת הסימנים ע\"ג הצואר. ועולת העוף למעלה על שם יצחק שנקרא יונת אלם שהועלה למעלה ע\"ג המזבח:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>ונפש כי תקריב קרבן מנחה</b> נא' נפש במנחה לפי שבנפשו היא באה שהעני טורח עד שהשיג להביא'. בעוף ובמנחה לא נא' לפני ה' כמו בבן בקר לפי שעניים מביאים אותם ומתביישים להביא אותה לפני הכל ולכך אמר לאהרן ולבניו שאינן בפרהסיא והזהיר לאהרן לו' שאף הכהן הגדול לא יבזה מנחת הדל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לא תעשה חמץ</b> לפי שיצר הרע דומה לשאור ומטעם זה ג\"כ הזהיר על הדבש שיצר הרע מתוק לאדם כדבש:\n\n"
+            ],
+            [],
+            [
+                "<b>וכל קרבן מנחתך במלח תמלח</b> ג' פעמים הזכיר מלח בפסוק משום דבג' מקומות המלח נתון בלשכת המלח ועל הכבש ועל המזבח:",
+                "<b> תקריב מלח</b> בגי' זה יביא מלח משל ציבור:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>וסמך ידו כתיב בבקר</b> ובצאן ובעז כתיב את ידו לפי שהבקר חזק ויכול לסבול הסמיכה שצריך לסמוך עליו בכל כחו מה שאין כן בצאן ובעז לכך נא' את דמשמע ברפיון. בבקר כתיב אם זכר אם נקבה ובצאן כתיב זכר או נקבה לפי שהוצרך או לרבות הפלגס ואם לא משמע רבוי ובעז לא הזכיר כלל זכר ונקבה לפי שעז מנהגו לעולם להוליד זכר ונקבה יחד ומסתמא ישחוט הזכר וישאיר הנקבה לפרנסת ביתו. בבן בקר כתיב והקטירו אותו בני אהרן ל' רבים ובצאן כתיב והקטירו הכהן לפי שבן בקר צריך הרבה כהנים:\n\n"
+            ],
+            [
+                "<b>את החלב המכסה את הקרב</b> לפי שבא לכפר על החטא שעשה מחמת רוב שומנו כדכתיב שמנת עבית כשית וכתיב וישמן ישורון ויבעט לכך מביא החלב וכאלו הקריב חלבו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>אם כשב</b> והוא יותר גדול מן הצאן כדכתיב והכשבים הפריד יעקב. כש\"ב בא\"ת ב\"ש לב\"ש על שם לבשו כרים הצאן:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>מזבח קטרת הסמים</b> בפרשת כהן משיח כתיב קטרת הסמים ובפרשה שאחרי' לא כתיב הסמים לפי שכהן גדול מתעשר בקטור, הוסיף לו' סמים. בכל הכפרות כתיב כפרה וסליחה חוץ מכהן גדול לפי ששגגת תלמוד עולה זדון:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>על שפך הדשן ישרף</b> צותה תורה לשרוף קרבנו של כהן משיח בפרהסיא בחוץ על שפך הדשן שלא יתבייש אדם להתודות על חטאו שהרי כ\"ג חטא והתודה והביא קרבן על חטאו:\n\n"
+            ],
+            [
+                "<b>ישגו</b> שני' במסו' ואם כל עדת ישראל ישגו. ישגו צאני ביחזקאל על רועי ישראל המתעים את הצאן הכא נמי מיירי בצבור ששגגו ע\"פ ב\"ד שטעו בהוראה:",
+                "<b> מעיני</b> ד' ונעלם דבר מעיני הקהל. ואידך בההיא עניינא אם מעיני העדה. ונעלם מעיני אישה. ונעלמ' מעיני כל חי איירי בתורה דכתיב לעיל מיניה והחכמה מאין תמצא ה\"נ נעלמה החכמה מעיני הבית דין שטעו בהוראה ונעלם מעיני אישה זהו שאמרו אפי' שמע מעוף הפורח שנטמאה שוב אין המים בודקין אותה זה הוא ונעלמה מעיני כל חי ומעוף השמים שאפי' שמע מעוף השמים והעלים עצמו כאלו לא ידע שוב אין המים בודקין אותה:\n\n"
+            ],
+            [
+                "<b>ונודעה</b> ב'. ונורעה החטאת ונודעה יד ה' את עבדיו וזעם את אויביו שאפי' על השוגג שיש לו להביא חטאת ולא הביא הקב\"ה נפרע ממנו וזהו ונודעה יד ה' את עבדיו מי שחטא ומביא קרבן וזעם את מי שאינו מביא:",
+                "<b> והביאו אותו</b> לפני אהל מועד. ד' במסו' הכא ואידך והביאו אבנים אחרות גבי מצורע והביאו בניך בחוצן והביאו את כל אחיכם לו' מי שמחוייב קרבן לה' ואינו מביאו לכהן סוף שצריך לכהן שיבא לראות נגעי ביתו ואם הוא מביאו זוכה למה שנאמר והביאו בניך בחוצן והביאו אל כל אחיכם מכל וגו':\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>חטאת הקהל הוא</b> וסמיך ליה אשר נשיא יחטא לו' כל שבידו למחות ואינו מוחה מעלה עליו כאלו הוא חטא:\n\n"
+            ],
+            [],
+            [
+                "<b>את קרבנו</b> נא' בקרבן נשיא רבוי את לו' שיביא קרבן שמן וגדול לפי שבכל יום אוכל פטומות שלא יהא שלחנו מלא ושלחן רבו ריקם. בעז כתיב שעיר עזים זכר שעירת עזים נקבה לפי שאין בשמו חילוק לזכר ולנקבה שהכל נקרא עז לכך צריך לפ' זכר או נקבה אבל כבש יש חילוק בשמו כבש לזכר כבשה לנקבה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בעשתה</b> בגי' אם כולה ולא במקצתה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>הוסר</b> ב' כאשר הוסר חלב. ומעת הוסר התמיד לומר שמעת הוסר התמיד הוסר כל חלב שבזכותו נשתלח ברכה בכל:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אם לוא יגיד ונשא עונו</b> אם לוא יגיד מלא ו' קרי ביה אם לו יגיד בוא\"ו פי' שהגיד לו כבר שוב אינו חוזר ומגיד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>בה' וכחש בעמיתו</b> הואיל וכחש בין בה' בין בעמיתו שמכחש בדבר שאינו יודע בו אלא הקב\"ה וחבירו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>יתננו</b> ב' במסורה לאשר הוא לו יתננו ביום אשמתו ואידך ולאדם שלא עמל בו יתננו חלקו והיינו כדאיתא בהגוזל הגוזל את חבירו ונשבע לו אפילו שוה פרוטה יוליכנו אחריו אפי' למדי:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>צו את אהרן</b> מה כתיב לעיל מיניה לאשמה בה צו את אהרן לומר שיהיו זריזין בתורה ומצות ששגגת תלמוד עולה זדון:",
+                "<b> משה</b> לאמר צו את. ס\"ת תורה צוה אותם שיעסקו בתורה:",
+                "<b> זאת תורת העול</b> ה הוא העו 'לה. לו' כל העוסק בתורת עולה כאלו הקריב עולה. הקרבנות נקראים אשה והתורה נקראת אש שנא' הלא כה דברי כאש. מימינו אש דת למו. אותיות תלמוד. הקרבנות נקראים לחם את קרבני לחמי והתורה נקראת לחם לכו לחמי בלחמי כשם שאי אפשר לעולם בלא לחם כך א\"א לעולם בלא תורה:\n\n"
+            ],
+            [
+                "<b>מדו בד</b> ב' הכא ואידך ויואב חגור מדו לבושו שבגד. כהונה היו כעין בגדי מלחמה וכן המעיל כפי תחרא ובזכותם היו מתגברים במלחמה:",
+                "<b> ושמו</b> בגימ' ונבלע במקומו:\n\n"
+            ],
+            [
+                "<b>אחרים והוציא</b> בגימ' הכהנים בעלי מומים שבעל מום כשר להוציא הדשן:\n\n"
+            ],
+            [
+                "<b>והאש</b> ג'. והאש על המזבח. והאש ירדה מן השמים. והאש תאכלם רמז למ\"ד שמתו נדב ואביהוא על שהורו הלכה לפני רבן ואמרו אע\"פ שהאש יורדת מן השמים מצוה להביא מן ההדיוט. וזה והאש ירדה מן השמים אעפ\"כ והאש כו' תוקד בו שצריך להביא מן ההדיוט. על כן מהאש יצאו שהורו באש והאש תאכלם:",
+                "<b> והאש על המזבח תוקד בו</b> שהוא כמו סולם למלאכים לעלות כענין שנא' ויעל מלאך ה' בלהב המזבח וכן ביחזקאל והנה ששה אנשים וגו' ויעמדו אצל מזבח הנחושת וע\"כ היה נחושת ונוצצים כעין נחשת קלל. אבל מזבח הפנימי כנגד שכינה דכתיב ידיו גלילי זהב לכן כל דם אם נכנס בפנים לא תאכל אותה החטאת שאין אכילה למעלה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בחצר</b> בגי' זו העזרה:\n\n"
+            ],
+            [
+                "<b>תאפה חמץ חלקם</b> ס\"ת מצה שלא תאפה אלא מצה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>זה קרבן אהרן ובניו</b> בגי' זהו מחצה לאהרן ומחצה לבניו:",
+                "<b> עשירית</b> בגימ' עשרן שלם שהיה מביא עשרון שלם וחוצהו ומביא מחצה בבקר ומחצה בערב:",
+                "<b> מחציתה</b> בגי' מחצה משלם:\n\n"
+            ],
+            [
+                "<b>מורבכת (תביאנה)</b> בגימט' רתחין שחולטין אותה בותחין כל צרכה:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>וזאת תורת האשם</b> ה' פעמים כתיב אשם בפרשה כנגד ה' אשמות ודאים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לכל בני אהרן תהיה איש כאחיו</b> וסמיך ליה וזאת תורת לומר ששנים ש��וסקים בתורה נעשו כאחים ואף אם מקנטרין זה את זה כדדרשי' את והב בסופה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>והבשר אשר יגע בכל טמא לא יאכל</b> הפ' מתחיל בבשר ומסיים בבשר לומר שאם נטמא הבשר מקצתו נטמא כלו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>להניף אותו</b> בגימטריא מוליך ומביא מעלה ומוריד. לכך בפ' ג\"פ תנופה ואחד מהם התנופה והה\"א אתי לרבוי עוד אחד ויהי' ד' שמוליך ומביא לארבע רוחות וב' פעמים תרומה שמעלה ומוריד:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>מלואים</b> חסר כתיב כי נהפך להם לתוגה [שמתו נדב ואביהוא]:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לעשת</b> חסר ו' דאמרינן בפ\"ק דיומא לעשות זו מעשה פרה שהיו מזין עליו כל ששה ימים ולא היו מזין עליו בשבת:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>ויהי ביום השמיני קרא משה</b> בגי' היה ביום ראש חדש ניסן. אמר משה לפי שסרבתי ז' ימים בסנה לכך לא זכיתי לשמש אלא ז':\n\n"
+            ],
+            [
+                "<b>עגל בן בקר</b> בגימטריא לכפר חטא העגל:\n\n"
+            ],
+            [
+                "<b>ועגל וכבש</b> כבש לכבוש מעשה עגל ואיל שהיה מרקד לפניהם כאיל והיינו דכתיב וירקידם כמו עגל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>קרב אל המזבח</b> ב' תגין על רי\"ש שהיה אהרן מתבייש וא\"ל משה אשריך שתבחר ותקרב קרב כי בך בחר ה'. ועוד שנראה לו המזבח כקרני השור בשביל חטא העגל:",
+                "<b> וכפר</b> ג'. הכא ואידך וכפר על העם גבי קטרת. וכפר על חטאתינו. לומר כמו שקרבן מכפר על חטא כן הקטורת מכפר על חטא:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ויעשה</b> ב'. הכא ואידך ויעשה לאיש הבא אליו גבי דוד בענין ולרש אין כל כי אם כבשה. פירוש ויעשה כמשפט שהוא בעצמו חרץ משפטו ואת הכבשה ישלם ארבעתים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>תנופה</b> וסמיך ליה וישא ידיו שהנושא כפיו צריך להניף בידיו:\n\n"
+            ],
+            [
+                "<b>וישא אהרן את ידיו</b> זכה במתנות כהונה:",
+                "<b> ויברכם</b> ג' ברכות כנגד ג' מיני קרבנות ברכה א' כנגד חטאת וישמרך מן החטא שנאמר רגלי חסידיו ישמור. יאר כנגד עולה שנאמר בעלותך לראות. שלום כנגד שלמים:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אשר</b> לא צוה. אין לומר לא צוה להביא אש זרה וגם לא צוה שלא להביאו אלא פירוש אשר צווי של לא. צוה אותם. וכן לכל צבא השמים אשר לא צויתי:\n\n"
+            ],
+            [
+                "<b>(ותאכל) אותם</b> בגימטריא זה הנפש. אותם מלא וי\"ו שחטאו בששה דברים אש זרה. הורו בפני רבם. שתויי יין. בנים לא היו להם. נתנו עיניהם בפרנסות. לא נטלו עצה:\n\n"
+            ],
+            [
+                "<b>וידום</b> ב' וידום אהרן וידום השמש רמז למה שאמרו מאורות לוקין על אב בית דין שמת ובני אהרן היו אב ב\"ד:\n\n"
+            ],
+            [
+                "<b>קרבו</b> יש בו ב' טעמים מלמד שלא קרבו אליהם להיכל אלא הטילו בהם חנית של ברזל וגררום והוציאו אותם לחוץ:\n\n"
+            ],
+            [
+                "<b>וישאום</b> ב'. וישאום בכתנותם. וישאום בני קיש אחיהם. הנושא אשה חייב להלבישה כדכתיב וכסותה לא יגרע וזהו וישאום בני קיש וישאום בכתנותם שכיון שנשאום יתחייבו בכתנותם:\n\n"
+            ],
+            [
+                "ויאמר משה אל אהרן ולאלעזר ולאיתמר. הפך פניו כנגד אהרן ודבר עמו פה אל פה ולכך כתיב אל אהרן אבל לא הפך פניו כנגד אלעזר ואיתמר ולכך לא נאמר בהם אל:",
+                "<b> ולאיתמר בניו</b> פסיק לומר שאף הם היו ראויים אלא שפסקה מהם הגזירה וזה הוא שנאמר בסיני וגם הכהנים ה' כהנים אלו אהרן וד' בניו אלא שבזכות אהרן ניצולו:",
+                "<b> תפרעו</b> ב'. אל תפרעו ואידך ושמעו מוסר וחכמו ואל תפרעו בשביל שלא שמעו מוסר ופרעו שהורו בפני רבם או שהכניסו אש זרה גרמו לנשארים שנצטוו באל תפרעו:",
+                "<b> ועל כל העדה יקצוף</b> לפי שהיו שלוחי צבור וש\"צ שטעה סימן רע לשולחיו: ואחיכם כל בית ישראל יבכו את השריפה. שת\"ח שמת הכל נעשים קרוביו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>יין ושכר</b> ואם שתה כדי רביעית יין אסור להורות. תשת נוטריקון תפל\"ת שכו\"ר תועב\"ה:",
+                "<b> אתה ובניך</b> בגי' יצאו החללים ובעלי מומין:",
+                "<b> יין ושכר</b> אין פסוק מתחיל יין אלא זה שהביא יללה בעולם כמ\"ד שתויי יין היו ולכך מתו:"
+            ],
+            [
+                "<b>החול</b> ב' הכא ואידך כובד האבן ונטל החול כיון שנבדל בין קודש לחול במוצ\"ש איכא כובד האבן ונטל החול שאדם כבד במוצ\"ש בשביל נשמה שאבדה:",
+                "<b> יין ושכר</b> וסמיך ליה ולהבדיל שמבדילין על היין:\n\n"
+            ],
+            [
+                "<b>ולהורת</b> אותיות ולתורה:",
+                "<b> אליהם</b> בגימ' זהו ההלכה:",
+                "<b> ביד משה</b> בגי' זה הוא המקרא:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>אשר תאכלו</b> בגימ' חיה אכול שאינה חיה לא תאכל:",
+                "<b> אשר תאכלו מכל הבהמה אשר על הארץ</b> למעוטי שור הים תורא דימא: אסור:\n\n"
+            ],
+            [],
+            [
+                "<b>ממעלי הגרה</b> מלא יו\"ד י' מינין מעלת גרה שור כבש ועז וז' מיני חיות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>טמאים הם לכם</b> וסמיך ליה את זה תאכלו רמז חמרא דימא שרי. לא הזכיר בדגים שמות לפי שמכוסים מבני אדם אין להם שמות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>את הנשר</b> פתח בנשר שהוא מלך בעופות. נשר נושר נוצתו דכתיב תתחדש כנשר נעוריכי:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>התחמס</b> חומס ואוכל. הנץ. בעל נוצה הרבה ומנצח שאר עופות ותופשם:\n\n"
+            ],
+            [
+                "<b>הכוס</b> ככוס חרבות ונכסה מן העין:",
+                "<b> השלך</b> ששולה דגים מן הים:",
+                "<b> הינשוף</b> עף בנשף ואינו נראה ביום מפני אור השמש:\n\n"
+            ],
+            [
+                "<b>התנשמת</b> כל הרואה אותה ישום:",
+                "<b> הקאת</b> דרכו להקיא מאכלו:",
+                "<b> הרחם</b> שמרחם על בניו:",
+                "<b> עורב למינו</b> בגי' זרזר ובשרצים לא התיר בהם כלום בשביל הנחש שהוא מהם:"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הנוגע בנבלתם יטמא</b> בגימ' זה הנוגע אפילו בכעדשה:\n\n"
+            ],
+            [],
+            [
+                "<b>השורץ</b> בגימטריא כשעורה ששעורו כשעורה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>זרע זרוע אשר יזרע טהור הוא</b> בגימ' זרעים שזרען טהורות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>להבדיל</b> הפסוק מתחיל בלמ\"ד ומסיים בלמ\"ד רמז לרוב איסורין ששיעורן בס': ובין החיה הנאכלת ובין החיה אשר לא תאכל. בגימ' זה שמנה עשר טריפות:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>אשה כי תזריע</b> סמך והתקדשתם לאשה כי תזריע שצריך לקדש עצמו בשעת תשמיש. וכתיב לעיל אל תשקצו את נפשותיכם. ודרשינן מיניה שלא ישהה את נקביו רמז לבא מבית הכסא אל ישמש מטתו מיד:",
+                "<b> להבדיל בין הטמא ובין הטהוד</b> וסמיך אשה כי תזריע שצריך להמתין ג' חדשים להבחין בין זרע לזרע ולפרוש ממנה סמוך לוסתה:",
+                "<b> זכר</b> בגימ' ברכה:",
+                "<b> וטמאה שבעת ימים</b> וכן ז' ימי אבילות כל עומת שבא כן ילך:\n\n"
+            ],
+            [
+                "<b>וביום השמיני</b> פסוק זה יש בו תיבות ואותיות כמו שבפ' ויכלו לומר שמילה דוחה שבת:",
+                "<b> וביום השמיני ימול בשר</b> בגימטריא שכל היום יהיה כשר למול:\n\n"
+            ],
+            [
+                "<b>ושלשים</b> בגימטריא כלם סמוכים ולא מפוזרים:\n\n"
+            ],
+            [],
+            [
+                "<b>ובן יונה או תור</b> בכ\"מ מקדים תורים לבני יונה חוץ מכאן לפי שאינו מביא אלא אחד שאם ימצא יונה לא יקח תור לפי שבן זוגו מתאבל עליו ואינו מזדווג לאחר:\n\n"
+            ],
+            [
+                "<b>ממקר</b> חסר. אותיות מרקם וסמיך ליה וטהרה רמז כתמים הבאים מרקם טהורים:",
+                "<b> וטהרה ממקר דמיה</b> בגימ' חמשה מיני דמים טמאים בה:",
+                "<b> ממקור</b> ב'. הכא ואידך ה' ממקור ישראל. דורש מכאן שברכת חתנים בעשרה משום דכתיב וטהרה ממקור דמיה איזו דמים טהורים הוי אומר דם בתולים אלמא דאיירי בחתן:",
+                "<b> דמיה</b> ג'. ממקור דמיה. והיא גלתה את מקור דמיה. וגלתה הארץ את דמיה ולא תכסה עוד על הרוגיה דאיתקש ג\"ע לש\"ד כדכתיב כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>והנה הנגע</b> ל' והנה נופל על דבר שלא נודע קודם לכן כמו בכאן שהיה סגור עד עתה וכן והנה היא לאה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>באדם</b> ר'. הכא ואידך או באדם אשר יטמא לו. ובוגדים באדם תוסיף. אשר שלט האדם באדם. ובוגדים באדם תוסיף איירי באשה זרה שמפתה האדם עד שישמע לה וזהו אשר שלט האדם באדם שהיא שולטת בו ואם ישמע לה סוף שילקה בצרעת ויטמא כמת: סמיך נגעים ליולדת לומר שכל מי שאינו שומר נדות הולד מצורע (ד\"א) והקב\"ה אומר לולד אם תטיב מעשיך ראה מה בראתי למעלה ממך בהמה וחיה למאכלך ואם הרעות מעשיך הרי נגעים בצדך.\n\n"
+            ],
+            [
+                "<b>לבן</b> בגימטריא עזה:\n\n"
+            ],
+            [],
+            [
+                "<b>פרוח תפרח</b> ב' דין ואידך פרוח תפרח ותגל לומר כשפרוח תפרח הצרעת בכולו יגיל כי אז יטהר:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הזקן</b> ג' הראש או הזקן. הזקן זקן אהרן. וגם את הזקן תספה במפלת סנחריב מלמד שלקו בצרעת ובשביל שאהרן רואה את הנגעים ומטהרם בלוג שמן זכה לשמן הטוב של שמן המשחה שיורד על זקנו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>והתגלח</b> גימ\"ל גדולה שג' צריכים גילוח גדול בכ\"מ שיש בו שער. נזיר ומצורע ולוים:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>לא יבקר</b> ב' לא יבקר לשער הצהב טמא הוא לא יבקר בין טוב לרע בשביל לא יבקר בין טוב לרע על כן לא יבקר הכהן ויטמאנו שעל ז' דברים נגעים באים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>טמא</b> ב' דין ואידך למען טמא את מקדשי. רמז לזר ששימש שלוקה כצרעת פירוש למען טמא את מקדשי שזר שנכנס בו לעבוד טמא יטמאנו. והיינו דכתיב בעוזיהו ובידו מקטרת להקטיר והצרעת זרחה במצחו:",
+                "<b> נגעו</b> ב' דין ואידך אשר ידע איש את נגעו בענין תפלת שלמה פירוש בראשו נגעו בתחלת הענין צריך שידע נגעו ויטהר ממנו בתשובה קודם שיתפלל:\n\n"
+            ],
+            [
+                "<b>וראשו</b> ד' דין ואידך וראשו בשמים. וראשו מגיע השמימה. וראשו לעב יגיע. כשביל שהגיע ראשו עד לשמים ע\"כ נגעים באים עליו וראשו יהיה פרוע:\n\n"
+            ],
+            [
+                "<b>בדד ישב</b> למי ששלח מדנים בין אחים בלשון הרע וגרם לישב לזה לבד ולזה לבד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ושרף את הבגד</b> הפסוק מתחיל ומסיים בשרפה לומר שכל האסורים בהנאה טעונין שרפה:\n\n"
+            ],
+            [],
+            [
+                "<b>וכבסו</b> בגימ' כל אדם. הציווי בכהן והכיבוס בכל אדם:\n\n"
+            ],
+            [
+                "<b>בקרחתו</b> אלו השחקים שכשנשחק הבגד נושר השער ונעשה כמו קרח:",
+                "<b> בגבחתו</b> אלו החדשים שכשהוא חדש שערותיו בולטות. י\"פ כתיב נגע צרעת בכי תזריע ובפרשת זאת תהיה שעל ידי י' דברים נגעים באים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>זאת תורת נגע</b> תורת המצורע. תורת אשר בו. זאת התורה. תורת הצרעת. ה\"פ כנגד ה' חומשים לומר שהמספר לשה\" ר כאלו עובר על ה' חומשי תורה. י' פרשיות של נגעים הם בין נגעי אדם בין נגעי בגדים ונגעי בתים שאם יקיימו י' הדברות ינצלו מאלו עשרה:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>זאת תהיה תורת המצורע</b> שתי צפרים ע\"ש כצפור נודדת מקנה כן איש נודד ממקומו דכתיב ביה בדד ישב לכך טהרתו בצפרים:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>על מים חיים</b> כמו שמצינו בנעמן שנתרפא מצרעתו במים חיים ולכך זב צריך טבילה במים חיים משא\"כ בשאר טמאים שאינן צריכין. להתרפאות ע\"י מים חיים:",
+                "<b> על מים חיים</b> בגימט' לא במים מלוחים:\n\n"
+            ],
+            [],
+            [
+                "<b>והזה על המטהר שבע פעמים</b> כנגד ז' דברים שנגעים באים עליהם מזה עליו שבעה פעמים:",
+                "<b> ושלח את הצפור</b> רמז שתפרח ממנו ' הצרעת צפור אחת שחוטה כן לא תבא עוד הצרעת ואחת משולחת לו' שאם יוסיף להרע תחזור הצרעת כמו הצפוד השלוחה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>נראה לי</b> ב' דין ואידך מרחוק ה' נראה לי זהו שאחז\"ל שאפי' ת\"ח ובקי בנגעים לא יאמר נגע אלא כנגע וזהו מרחוק נראה שיקח הדבר מרחוק ולא יפסוק לומר נגע:\n\n"
+            ],
+            [
+                "<b>ואחר כן</b> ב' דין ואידך ואחר כן תבא אליה ובעלתה כמו הכא שמפנה כלים נאים שלא יטמאו אף התם נמי צריכה להסיר כלים הנאים מעליה כדי שתתגנה בעיניו ולא יטמא בה:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>דברו אל בני ישראל</b> ובפ' נגעים לא אמר דברו לפי שע\"י העגל שעשה אהרן באו נגעים על ישראל. וסמך פרשת זב למצורע לפי שע\"י הנחש נתקללה האשה בזיבה והנחש בצרעת:\n\n"
+            ],
+            [
+                "<b>החתים בשרו מזובו</b> בגימטריא זה בחתימת פי האמה:\n\n"
+            ],
+            [
+                "<b>ישכב עליו</b> בגימטריא זה מיוחד לשכיבה:",
+                "<b> וכל הכלי</b> בגימטריא אבל לא האבן:\n\n"
+            ],
+            [
+                "<b>ורחץ במים</b> בגי' ובארבעים סאה. ד\"א במים במי מ' פי' מ' סאה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>שטף</b> ב' דין ואידך וחלף ביהודה שטף ועבר שזב צריך מים חיים:\n\n"
+            ],
+            [
+                "<b>יגע</b> בגימטריא היסט. איזהו מגע במקצתו שהוא שכולו זהו היסטו:\n\n"
+            ],
+            [],
+            [
+                "<b>ובא לפני ה' אל פתח</b> בגי' הנה מלמד שהזב הוא טובל מבעוד יום:\n\n"
+            ],
+            [],
+            [
+                "<b>תצא ממנו</b> בגי' זה זרע יורה כחץ:",
+                "<b> כי תצא ממנו</b> בגי' זרע לח לא יבש:",
+                "<b> ורחץ במים את כל בשרו</b> בגימ' ולא יהא בו חציצה בבשרו ושערו:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>דם יהיה זובה בבשרה</b> בגימטריא הן דם נדה מטמא לח ויבש:",
+                "<b> תהיה בנדתה</b> (עם האותיות) בגימטריא עד שהיא תבא במים (עם התיבות):\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>כטומאת</b> ב'. כטומאת נדתה כטומאת הנדה היתה וגו' כדאיתא במדרש שמדמה אותם לטומאת נדה מה נדה יש לה טהרה במים אף ישראל יש להן טהרה שנאמר וזרקתי עליכם מים וגו' אי נמי מה נדה כהן נכנס עמה בבית אף ישראל אע\"פ שהן טמאים שכינה ביניהם שנאמר השוכן אתם בתוך טומאותם ולא כמת שאין הכהן נכנס עמו בבית. י\"א פעמים כתיב בפרשה זבה זובו זובה נגד י\"א יום שבין נדה לנדה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ולאיש</b> ג' דין ואידך ולאיש שתים מכסות להנה ולאיש בושת בן שאול כי הם ב' תיבות ולאיש אשר ישכב יש לו להתבייש כדכתיב ולאיש בושת כיצד יעשה כמו שמצינו בר\"א שהיה מגלה טפח ומכסה טפח ודומה לו כמו שכפאו שד וזו ולאיש שתים מכסות:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אחרי מות</b> כתיב לעיל ולאיש אשר ישכב עם טמאה וסמיך ליה אחרי מות רמז למה שאמרו המשמש עם הטהורה ופירסה נדה תחתיו לא יפרוש באבר חי אלא ימתין עד שימות האבר ויפרוש. ועוד כתיב לעיל זאת תורת וסמיך ליה אחרי מות מלמד שמתו על שהורו הלכה בפני רבן. ועוד כתיב לעיל משכני אשר בתוכם וסמיך ליה אחרי מות רמז למה שנאמר בקרובי אקדש. וסמך פרשת יוה\"כ לפ' נדה לו' מה נדה תשב ז' ימים קודם שתטהר אף ביה\"כ מפרישין הכהן ז' ימים קודם שיכנם לפנים:\n\n"
+            ],
+            [
+                "<b>ויאמר ה' אל משה</b> והלא כבר נא' וידבר אלא הדיבור הא' לו' לו מעשה פרה שגם היא צריכה פרישה ז' ימים קודם. אחרי מות שני ר\"ת בגי' פרה אדומה:\n\n"
+            ],
+            [
+                "<b>בזאת</b> עולה ת\"י רמז לבית ראשון שעמד ת\"י שנה:"
+            ],
+            [
+                "<b>ולבשם</b> אותיות בלו שם שטעונין גניזה:\n\n"
+            ],
+            [],
+            [
+                "<b>וכפר</b> בגימטריא זה בוידוי דברים שמתודה על פרו:\n\n"
+            ],
+            [],
+            [
+                "<b>וגורל</b> ב' הכא ואידך וגורל לבוזזינו והיינו המן שנ' בו ויבז בעיניו והפיל גורלות על ישראל ואמר הקב\"ה איננו שוה לך כבר הפלתי גורלות ונפל חבלי בישראל מכל ע' אומות וז\"ש גורל א' לה' וגורל א' לעזאזל שמכפר עונותם של ישראל דכתיב ונשא עונותם עונות תם הוא מכפר: ג\"פ כתיב עזאזל (צ\"ל דלא חשיב דמשלח) כנגד נושא עון ופשע וחטאה שבזכות ג' אבות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ומלא חפניו</b> ב' דין ואידך ומלא החבל להחיות גבי יואב שבזכות עבודת יום הכפורים היו נוצחים במלחמה:",
+                "<b> סמים דקה</b> בגימטריא דקה מדקה:",
+                "<b> דקה</b> ב' דין ואידך ואחר האש קול דממה דקה זהו כי בענן אראה על הכפורת פירוש כי בענן הקטורת שנאמר בה דקה יהיה קול דממה דקה ויראה כבוד ה':\n\n"
+            ],
+            [],
+            [
+                "<b>יזה</b> ב' דין ואידך כן יזה גוים רבים בפרשת הנה ישכיל עבדי שמדבר בענין משיח שעתיד הקב\"ה להחזיר ב' המשפחות שכשיבא מלך המשיח תחזור ג\"כ משפחת כהונה (ובית דוד) לעבודתם:",
+                "<b> ולפני הכפורת יזה ז\"פ</b> למה מזה אחת למעלה וז' למטה כי די לתחתונים שיהיו א' מז' בעליונים וכן אמר דוד ז' הללו את ה' מן השמים וא' הללו את ה' מן הארץ וכן משה לא הזכיר השם בהאזינו אלא לאחר כ\"א תיבות אמר די שאהיה א' מז' מהמלאכים שמזכירים השם אחר ג' תיבות. ט\"ז הזאות על הכפורת כנגד ט\"ז בריתות שנכרתו בסיני. ט\"ז על הפרוכת כנגד ט\"ז שבאוהל מועד. ט\"ז על מזבח הזהב עם שיורי הדם שעל המזבח החיצון כנגד ט\"ז שבערבות מואב והיינו דכתיב דם הברית. וה' טבילות כנגד ה' עבודות שמשנה מחוץ לפנים ומפנים לחוץ וכנגד ה' תפלות והן כנגד ה\"פ מלך הכבוד שבמזמור לה' הארץ ומלואה ובאות לכפר על הנפש שיש לה ה' שמות. וי' קידושין כנגד י\"פ שמזכיר השם בו ביום. ובפרשה י\"פ השם עד תטהרו. וכ\"ד כפרות כתובין בענין יה\"כ בואתה תצוה ובהר סיני וכאן ובאמור אל הכהנים ובפנחס לכפר על כ\"ד עבירות שביחזקאל בפרשת הודע את ירושלים וכ\"ד עריות הכתובים בזה הסדר:\n\n"
+            ],
+            [],
+            [
+                "<b>השכן אתם בתוך</b> בגימ' אע\"פ שהם היו טמאים השכינה ביניהם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>והניחם (שם)</b> אותיות וי\"ח מנה. בבקר היה לבוש בגדים של י\"ח מנה:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>ואמרת אליהם</b> מלא י' לומר לך שצריך לפרסם הדבר בעשרה:\n\n"
+            ],
+            [
+                "<b>אשר ישחט מחוץ למחנה</b> סמך פרשת שחוטי חוץ לשעיר המשתלח לומר לך אע\"פ שהתרתי לך שעיר המשתלח בחוץ בדחייתו לצוק ופי' צוק הם סלעים שיש להם כמין שינים בולטין וזו היא שחיטתו אעפ\"כ השמר בשאר קדשים מלשוחטן בחוץ:\n\n"
+            ],
+            [],
+            [
+                "<b>והביאום</b> ג' במס' דין ואידך והביאום בבלה בנבואת ירמיה על הגולה. ואידך ולקחום עמים והביאום אל מקומם בשביל שהיו מביאים זבחים לשעירים שהיו עובדים אלילים והביאום בבלה ומיד כשיעשו תשובה יחזרו כדכתיב והביאום אל מקומם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ושפך את דמו וכסהו בעפר</b> דם חיה ועוף טעונין כסוי שאין מקריבין ממנו על המזבח שלא תהא מדת הדין מקטרגת איך דם יאכל דם לכך צוה לכסותו:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "<b>סמך לפרשת דם ובחוקותיהם לא תלכו</b> רמז שאין שוחטין בתוך הגומא שלא יחקה את המינין (בחולין):\n\n"
+            ],
+            [],
+            [
+                "<b>וחי בהם</b> וסמיך ליה לא תקרבו לגלות ערוה לומר אע\"פ שצויתי וחי בהם לא תקרבו לגלות ערוה כי בגילוי עריות יהרג ואל יעבור:\n\n"
+            ],
+            [],
+            [
+                "<b>ערות אביך וערות אמך</b> כי שלשה שותפין יש באדם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>עליה בחייה</b> גימטריא אף היבמה (עם האותיות):\n\n"
+            ],
+            [
+                "<b>ואל אשה</b> ב'. דין ואידך ואל אשה נדה לא יקרב וכן בנדת ב' הכא ואידך בעזרא בנדת עמי הארצות שאם לא יקרב אל אשה נדה כתיב ביה צדיק הוא חיה יחיה אבל אם יקרב אליה בנדת טומאתה הרי הוא בנדת עמי הארצות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הנפשות העשת</b> כתיב חסר לומר שחייב אפי' בלא התראה:\n\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>קדשים תהיו</b> לעיל כתיב ושמרתם את משמרתי וסמיך ליה קדושים תהיו שאם ישמור עצמו מן החטא שוב אין חטא בא על ירו ומקדשין אותו מלמעלה:",
+                "<b> אני ה' אלהיכם</b> וסמיך ליה דבר אל כל עדת בני ישראל לומר שבני ישראל ייחרו השם ויאמדו ה' אחד:",
+                "<b> עדת בני ישראל</b> וסמיך ליה קדושים שדבר שבקדושה צריך עשרה דהיינו עדה. וכן י\"פ ה' אלהיכם בפרשה זו. אני ה' אלהיכם איש אמו ואביו תיראו. לומר ששקול כבוד אב ואם ומוראם ככבוד השם ומוראו וסמיך ליה את שבתותי תשמורו שאם א\"ל אביו לחלל שבת אל ישמע לו. וסמיך לשבת ע\"ג ששקולים הם מנסך יין לע\"ג ומחלל שבת כדאיתא בפ\"ק דחולין:\n\n"
+            ],
+            [
+                "<b>אלהיכם</b> וסמיך ליה אל תפנו כלומר אל שעשיתם מדעתכם אל תפנו לו:\n\n"
+            ],
+            [
+                "<b>ה' אלהיכם</b> וסמיך ליה וכי תזבחו שצריך לזבוח לה':\n\n"
+            ],
+            [
+                "<b>תזבחהו</b> חסר וי\"ו שלא יהיו שנים שוחטים זבח אחד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ובקצרכם</b> קרי ביה ובקציר כם שצריך להניח א' מסמ\"ך שהוא שיעור של פאה. וד' פעמים לשון קציר בפסוק למעוטי קצרוהו לסטים. כרסמוהו נמלים. שברתו הרוח. אכלתו בהמה:",
+                "<b> פאת שדך</b> בגי' (שיעור) הפיאה אחד מששים:",
+                "<b> ונכרתה</b> וסמיך ליה ובקצרכם מי שגוזל את העניים וקבע את קובעיהם נפש:\n\n"
+            ],
+            [
+                "<b>לא תלקט</b> וסמיך ליה לא תגנובו להזהיר לבעה\"ב שלא יגנוב ממה שראוי לעניים וכן להזהיר לעניים שלא יגנבו משל בעה\"ב יותר מהראוי כדתנן ב' לקט ג' אינו לקט:\n\n"
+            ],
+            [
+                "<b>לא תגנובו</b> וסמיך ליה ולא תכחשו שהגונב בא לידי לא תכחשו ולידי לא תשקרו ולידי לא תשבעו:\n\n"
+            ],
+            [],
+            [
+                "<b>לא תלין פעולת שכיר</b> וסמיך ליה לא תקלל כי אף אם ילין שכרך אל תקללהו אלא תתבעהו בבית דין:\n\n"
+            ],
+            [
+                "<b>לא תתן מכשל</b> חסר וי\"ו לומ�� אפילו אינו נותן מכשול ממש אלא אפילו יועצו לפי דרכו:",
+                "<b> ויראת מאלהיך</b> וסמיך ליה לא תעשו עול במשפט כי לא לאדם תשפטו כי אם לה':\n\n"
+            ],
+            [
+                "<b>בצדק תשפוט עמיתך</b> רמז שב\"ד יושבין בשני ובחמישי. בצדק. פי' במזל צדק וצדק משמש ביום ב' וביום ה' בתחלתו. בצדק תשפוט עמיתך. וסמיך ליה לא תלך רכיל אזהרה לדיין שלא יהא רך לזה וקשה לזה ולא יאמר אני מזכה וחבירי מחייבין:\n\n"
+            ],
+            [
+                "<b>רכיל בעמיך</b> מלא יו\"ד שהרכיל עובר בי' הדברות. בירושלמי מותר לומר לשה\"ר על בעלי מריבה שנאמר לא תלך רכיל [בעמיך בעושה מעשה עמך] אבל לא תעמוד על דם רעך וכן מצינו בנתן הנביא ואני אבא אחריך ומלאתי את דבריך:\n\n"
+            ],
+            [
+                "<b>ולא תשא עליו חטא</b> וסמיך ליה לא תקום רמז לת\"ח שאינו נושא חטא אם נוקם ונוטר:\n\n"
+            ],
+            [
+                "<b>ואהבת לרעך כמוך</b> וסמיך ליה לא תרביע כלאים האוהב אשתו לא ישמש עמה ועיניו באשה אחרת ולא יכפנה לתשמיש:\n\n"
+            ],
+            [
+                "<b>לא תרביע כל</b> אים. וסמיך ליה ואיש כי ישכב את אשה ש\"ז והיא שפחה נרחפת דהיינו כמו כלאים שהיא חציה שפחה וחציה בת חורין. וסמך לשפחה חרופה ערלתו את פריו לומר שהבועל שפחה חרופה הפרי יהיה רשע ועוד דאמרינן נטיע' מקטע רגליהון דבועלי נדות כמו זה שלא היה יכול להמתין עד שנשתחררה:\n\n"
+            ],
+            [
+                "<b>והפדה לא הפדתה</b> בגימט' יהיה בכסף ובשוה כסף:\n\n"
+            ],
+            [],
+            [
+                "<b>ונסלח</b> לו מחטאתו אשר חטא. וסמיך ליה וכי תבואו אל הארץ לומר כל הדר בא\"י שרוי בלא עון:\n\n"
+            ],
+            [
+                "<b>כל עץ מאכל</b> בגימ' זהו פלפלין:\n\n"
+            ],
+            [],
+            [],
+            [
+                "סמך לא תאכלו על הדם לערלה לומר שאסור לאכול בלא ברכה כערלה בלא חילול:",
+                "<b> לא תאכלו על הדם</b> וסמיך ליה לא תנחשו שלא ינחשו באכילה כדרך שעושין הרוצחים שאוכלים לחם על ההרוג שלא ינקמו גואלי ההרוג:\n\n"
+            ],
+            [
+                "<b>לא תקיפו</b> בגימ' אחד המקיף ואחד הניקף חייבים הם:",
+                "<b> ולא תשחית</b> בגימ' זהו תער ולא מספרים:",
+                "<b> פאת זקנך</b> וסמיך ליה ושרט לנפש לומר כשם שחייב על הפאה בה' פאות כך חייב אם שרט ה' שריטות בה' אצבעות:\n\n"
+            ],
+            [
+                "<b>קעקע</b> בגי' שם. שכותב שם הטומאה (מכות דף כא):\n\n"
+            ],
+            [
+                "<b>ומלאה הארץ זמה</b> וסמיך ליה את שבתותי לומר סקבא דשתא ריגלא (קדושין דף פא) שאוכלין ושותין ושמחין בשבתות והיינו דכתיב זנות יין ותירוש יקח לב: סמך שבתותי תשמורו לאל תפנו אל האובות שהשואל באוב אינו עולה בשבת:\n\n"
+            ],
+            [],
+            [
+                "<b>אני ה'</b> וסמיך ליה מפני שיבה תקום אמר הקב\"ה אני כבדתי זקנים שנאמר ונגד זקניו כבוד:\n\n"
+            ],
+            [
+                "<b>זקן ויראת</b> אזהרה לזקן שלא יטריח:",
+                "<b> מפני שיבה תקום</b> וסמיך ליה וכי יגור אתך גר לומר אפילו מפני זקן אשמאי:",
+                "<b> אני ה'</b> וסמיך ליה וכי יגור אתך גר לומר כל המטה דינו של גר כאלו מטה דינו של הקב\"ה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>במדה</b> ג'. דין ואידך אך רחוק יהיה ביניכם ובינו כאלפים אמה במדה הארך אמות במדה הראשונה מה התם איירי במדת קרקע אף הכא איירי במדת קרקע:\n\n"
+            ],
+            [
+                "<b>והין צדק יהיה לכם</b> וסמיך ליה ושמרתם את חקותי. לומר שהמעוות המדות כאלו עובר על המצות כולם:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "<b>ואני אתן</b> ב'. דין ואידך ואני אתן את שכרך שאם חזר בתשובה ואני אתן שכרך שעונותיו נחשבין לו כזכיות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>אני ה' מקדשכם</b> סמך אצל אביו ואמו כי ג' שותפין יש באדם:\n\n"
+            ],
+            [],
+            [
+                "סמך איש אשר ינאף את אשת רעהו למקלל אביו ואמו לפי שהממזר אינו יודע מי אביו ומקללו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ואיש אשר יקח את אחותו</b> סמך את אחותו לבהמה לפי ששניהם מצוין עמו בבית וסמיך ליה נדה שגם היא מצויה עמו תמיד:",
+                "<b> והיא תראה את ערותו</b> ונכרתו לעיני בני עמם. רמז למה שאמרו המסתכל באותו מקום הויין ליה בנים סומין וזהו וראה את ערותה שמסתכל באותו מקום ונכרתו לעיני בני שהבנים יכרתו עיניהם:\n\n"
+            ],
+            [
+                "<b>דוה</b> ג' דין ואידך תזרם כמו דוה. כל היום דוה. שע\"ג מטמאה כנדה ובעון שעבדו ע\"ג גרמו להיות כל היום דוה:",
+                "<b> מקורה</b> ב' דין ואידך והובשתי את מקורה שבשביל שהערה מקורה יבש מקורה דכתיב ערירים יהיו ולא תוליד:",
+                "<b> הערה</b> ג' דין ואידך כי את שארו הערה אשר הערה למות נפשו שבשביל שהערה שארו הערה למות נפשו שנתחייב מיתה בעדים והתראה:",
+                "<b> מקור דמיה</b> קרי ביה דמי ה, שה, דמים טמאים באשה. בכולם לא נאסר ינאף אלא על אשת רעהו שהקב\"ה מלא עליו אף שאוסרה על בעלה:"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>אשר הבדלתי אתכם</b> שבעים מצות בפ' קדושים כנגד שבעים אומות שהבדלתי אתכם מהם:\n\n"
+            ],
+            [],
+            [
+                "<b>ואבדיל אתכם מן העמים</b> וסמיך ליה איש או אשה כי יהיה בהם אוב או ידעוני כי אני הבדלתי אתכם מן העכו\"ם והשריתי שכינה ביניכם ואינכם צריכין לאוב וידעוני כשאר העכו\"ם שאין להם נביא ולא יודע עד מה ולכך צריכים לאוב וידעוני:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>אמר אל הכהנים</b> סמך אזהרת הכהנים שלא יטמאו לאוב שגם בו נאמר אזהרה שלא לטמא בו א\"נ שלא יטמא הכהן למת כשירצה לשאול באוב שצריכין ליטמא כששואלין בו א\"נ להכי סמך אמור אל הכהנים לאוב וידעוני שאם תאמרו ממי נדע העתידות הרי לא נדרש באוב וידעוני לכך סמך לו אמור אל הכהנים הרי לך כהן שישאל לך באורים ותומים. והכי איתא בתנחומא ואיש או אשה כי יהיה בהם אוב או ידעוני זה שאול ואשה בעלת אוב וסמך לו אמור אל הכהנים. אמר ר' לוי יפה היה לו לשאול באורים ותומים האמור למטה ולא באוב האמור למעלה. לעיל מיניה כתיב דמיהם בם וסמיך ליה לא יטמא שאם יטמא דמיו בו והיינו דאמרינן כהן ששמש בטומאה אחיו הכהנים מפצעים את מוחו:",
+                "<b> אל הכהנים</b> בגי' זה לא חללים:",
+                "<b> בני אהרן</b> בגי' זהו. גם בעלי מומין. למה אמר בני אהרן ולא בנות אהרן. לפי שהם גדמו מיתה לדורות:",
+                "<b> אמור אל הכהנים וגו' ואמרת</b> בגי' לדורות. ואמרת הם אותיות אמרו\"ת טהורות. אמור ואמרת אמירה ראשונה כדי שלא ליטמא במת ואמירה שניה לטמא למת מצוה:",
+                "<b> לנפש לא</b> בגי' בדם המת:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>לא יקרחה</b> כתיב בה\"א לחייב על ה' קרחות אפילו קרח חמישתן בפעם אחת:",
+                "<b> ופאת זקנם</b> בגי' זה בתער:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>וקדשתו</b> שלש קדושות בפסוק לפתוח ראשון ולברך ראשון וליתן לו מנה יפה ראשון:\n\n"
+            ],
+            [
+                "<b>באש תשרף</b> לפי שכל מעשה הכהנים באש לפיכך מיתתה באש:\n\n"
+            ],
+            [
+                "<b>והכהן הגדול</b> ה' גדול מאחיו בנוי בכח בעושר בחכמה ובשנים:",
+                "<b> יוצק</b> ב' דין ואידך ונהר יוצק יסודם מלמד ששמן המשחה אשר עשה משה היה מושך כנהר וממנו היו מושחין כל המלכים:",
+                "<b> ללבוש</b> ב' דין ואידך ונתן לי לחם לאכול ובגד ללבוש כדדרשינן גדלהו משל אחיו וזהו כיון שמלא ידו ללבוש הבגדים אז ונתן לי לחם לאכול ובגד ללבוש:\n\n"
+            ],
+            [
+                "<b>ועל כל</b> נפשות מת וגו'. כל הפסוק האותיות של סופי תיבות כפולות רמז לרביעית דם הבא משני מתים שמטמא:\n\n"
+            ],
+            [],
+            [
+                "<b>והוא אשה בבתוליה</b> והוא עולה י\"ח רמז בן י\"ח שנה לחופה וכן והוא כחתן יוצא מחופתו. בבתוליה. בי\"ת ויו\"ד יתירין דהוי מצי למכתב בתולה רמז עד י\"ב שנים בתוליה שלמים:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>לחם אלהיו</b> הפסוק מתחיל בלמ\"ד ומסיים בלמ\"ד רמז לס' מומין באדם:\n\n"
+            ],
+            [
+                "<b>אך אל הפרוכת לא יבא</b> אך מיעוטא הוא שלפעמים יבא כההיא דאמרינן אם אין כהנים נכנסין לוים אם אין טהורין נכנסין טמאין אם אין טמאין נכנסין בעלי מומין:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>תושב כהן ושכיר</b> בגימ' זה קנוי קנין עולם וקנוי קנין שנים:\n\n"
+            ],
+            [
+                "<b>וכהן</b> ב' דין ואידך וינאץ בזעם אפו מלך וכהן זהו שאמרו בפ' מקום שנהגו ד' צווחות צווחה עזרה שאו שערים ראשיכם ויכנס ישמעאל בן פאבי וישמש בכהונה גדולה שהי' צדיק ורבים אוכלי שלחנו ולא נמצא נותר בימיו. וזהו וכהן כי יקנה שהיה לו הרבה קניני נפשות ולכך הוא ראש פסוק שהיה צדיק אבל וינאץ בזעם אפו הוא ינאי המלך שהיה רשע לכן הוא סוף פסוק: ד\"א לפי שהיו מהם כהנים רשעים לקנות כהונה מאשר לא להם ע\"כ וינאץ בזעם אפו מלך וכהן. בלחמו. ג' הכא ואידך נשחיתה עץ בלחמו ע\"כ בלחמו קדמו נודד שהלכו בגולה מפני חרב נטושה וקשת דרוכה:\n\n"
+            ],
+            [],
+            [
+                "<b>כנעוריה</b> מלא וא\"ו לומר לך שאין בין נערות לבגרות אלא ששה חדשים בלבד:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>והשיאו</b> ב' הכא ואידך והשיאו כל ישראל אל העיר בענין אבשלום בעצה שנתן לו חושי שיעץ לו לרעתו וזהו והשיאו אותם עון אשמה. י\"א פעמים הזכיר קדשים בזאת הפרשה (מן איש איש מזרע אהרן שמדבר בתרומה עד כי אני ה' מקדשם דחד צריך לגופיה) כנגד י\"א דברים שבין תרומה לקודש:",
+                "<b> באכלם</b> ב' הכא ואידך באכלם מעבור הארץ דאוכל תרומה בטומאת הגוף:"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ובארצכם לא תעשו</b> וסמיך ליה ומיד בן נכר לו' שאסור לסרס אפי' ע\"י עכו\"ם:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>שור או כשב או עז</b> סמיך לבן נכר לומר שאין מקבלים קרבן חובה אלא מישראל:",
+                "<b> והיה שבעת ימים וגו'</b> אמר הקב\"ה אם ישחט ביום ראשון יהא נראה כשוחט לשם שמים וארץ שנבר��ו ביום א' ואם יום ב' יהא נראה כאילו שוחט לרקיע שנעשה ביום ב' וביום ג' לים וליבשה וביום ד' לשם מאורות וביום ה' לשם שרצים וביום ו' לשם אדם אלא ימתין עד שבעה ימים וידע שבראתי העולם בששת ימים ונתתי בשביעי וישחט לשמי:\n\n"
+            ],
+            [
+                "<b>אותו ואת בנו</b> ב' הכא ואידך ועבדו אותו וגו' ואת בנו גבי נ\"נ בשביל שנא' אותו ואת בנו לא תשחטו ביום א' והוא לא עשה כן אלא שחט בני צדקיהו לעיניו ע\"כ נאמר בו ועבדו אותו ואת בנו עד בא עת ארצו גם הוא ועבדו בו גוים רבים שנהרג בלשצר ונטלה ממנו המלכות. סמך אותו ואת בנו לשור או כשב לומר שנוהג במוקדשין:\n\n"
+            ],
+            [
+                "<b>וכי תזבחו</b> סמך לאותו ואת בנו רמז למה שאמרו בד' פרקים בשנה צריך להודיע אמו מכרתי היום לשחוט וכל הפרקים ברגלים לכך סמך אותו לרגלים:\n\n"
+            ],
+            [
+                "<b>לא תותירו ממנו עד בקר</b> וסמיך ליה אני ה' ושמרתם מצותי לו' שאין מעבירין על המצות כלומר לא תותירו המצוות:\n\n"
+            ],
+            [],
+            [
+                "<b>ונקדשתי בתוך בני ישראל</b> בגי' זהו אין אומרים קדושה פחות מעשרה:",
+                "<b> בתוך בני ישראל</b> וסמיך ליה מועדים שבמועדים מתקבצים כדי להתפלל ולהלל להקב\"ה שברוב עם הדרת מלך:",
+                "<b> מקדשכם</b> וסמיך ליה מועדי ה' שחייב אדם לטהר את עצמו ברגל:\n\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>מועדי ה'</b> מלא ו' על ו' חדשים שלוחים יוצאים:\n\n"
+            ],
+            [
+                "<b>מקרא קדש</b> בגי' משתה. מקרא קדש. בגי' במאכל ובכסות נקיה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>קצירה</b> שנים וקצרתם את קצירה ביבוש קצירה שאם תביאו העומר וקצרתם את קצירה ואם לאו ביבש קצירה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>על הלחם</b> ב' במסו' והקרבתם על הלחם שבעת כבשים. כי לא על הלחם לבדו יחיה האדם ע\"כ והקרבתם על הלחם שבעת כבשים כי אכילת המזבח מעין אכילת אדם כדאמרינן גבי נסכים מה אכילת אדם אכילה מרובה משתייה וכו':\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>שבתון זכרון תרועה</b> שבשבת אין תוקעין שאין תקיעת שופר דוחה שבת ואין בו אלא זכרון תרועה אבל במקדש תוקעין. תקעו שופר בציון ר\"ת שבת שבציון תוקעין אפי' בשבת:",
+                "<b> זכרון</b> ג' במסורה דין ואידך אין זכרון לראשונים ואידך אין זכרון לחכם עם הכסיל כנגד ג' ספרים שנפתחים בר\"ה ע\"כ בשנים כתיב אין זכרון דהיינו צדיקים ורשעים שאין צריכים להזכירם יותר אלא אלו נחתמין מיד לחיים ואלו למיתה והיינו אין זכרון לחכם וגם בפסוק השני כתיב אין זכרון שהוא כנגד הרשעים אבל בפסוק השלישי כתיב זכרון שהוא כנגד הבינונים שתלויין ועומדין וצריך להזכירם עוד ביוה\"כ:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>אך, בעשור לחודש</b> אך מיעוטא הוא שמכפר לשבים ואינו מכפר לשאינן שבים. וחמשה עינויים הם אכילה ושתיה ורחיצה וסיכה ונעילת הסנדל ותשמיש המטה. כנגד ה\"פ נפש דכתיבי בפרשה וכנגד ה' שמות שיש לנפש וה' טבילות לכ\"ג:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>פרי עץ הדר כפת תמרים</b> פרי עץ הדר בגי' אתרוגים:",
+                "<b> עבת</b> חסר ו' בשביל ששה דברים שפוסלים בו ואלו הן יבש גזול אשירה עיר הנדחת נקטם ראשו ושל ע\"ג:",
+                "<b> כפות תמרים</b> היינו לולב. לולב בגי' חיים לכך יבש פסול. עץ חיים. היינו לולב שעולה כמנין חיים וכן תודיעני אורח חיים:\n\n"
+            ],
+            [],
+            [
+                "<b>בסכות תשבו שבעת ימים</b> כנגד ז' ענני כבוד וכנגד שבעת הימים שישראל יושבין בסוכות זוכין לז' חופות ואלו הן. ענן. עשן. נוגה. אש. להבה. כבוד שכינה. וסכת לויתן. וצוה לעשות סוכות בתחלת החורף שאם היו עושים אותן בקיץ לא הי' ניכר אלא היה נראה שעושין אותו לצל:\n\n"
+            ],
+            [
+                "למען ידעו דורותיכם כי בסכות הושבתי. תגין על כ\"ף דבסכות דעד כ' אמה אדם יודע שיושב בצל סוכה:"
+            ]
+        ],
+        [
+            [],
+            [
+                "<b>ויקחו אליך שמן זית</b> סמיך שמן זית לסוכה לומר שגומרים ההלל כל שמונת ימי חנוכה כדרך שגומרין אותו כל שמונת ימי החג::",
+                "<b> להעלות נר</b> ואח\"כ כתיב נרות והיינו כב\"ה שבליל ראשון מדליק נר אחד ומוסיף והולך:\n\n"
+            ],
+            [
+                "<b>מחוץ לפרכת העדות</b> וכן בואתה תצוה אשר על העדות וזהו שאמרו חז\"ל שנר מערבי הוא עדות ששכינה בישראל:",
+                "<b> מחוץ לפרכת</b> הפסוק מתחיל במ\"ם ומסיים במ\"ם שההיכל הי' ארכו מ' אמה (וכן הפרוכת הי' מדתה מ\"ם):",
+                "<b> יערוך אותו אהרן</b> ובואתה תצוה כתיב אהרן ובניו לפי שאחר שמתו נדב ואביהוא בהכנסם להיכל לא הניח אהרן לבניו ליכנס לבדם אלא היה נכנס עמהם ומ\"מ היה פורש בשעת הקטרה:\n\n"
+            ],
+            [],
+            [
+                "<b>ואפית אותה</b> בגימ' כמין תבה פרוצה וגימ' ספינה רקדת. בלחם הפנים כ\"ד עשרונים והם י\"ב חלות כנגד י\"ב מזלות שחוזרין חלילה בכ\"ד שעות שביום והם שש שש מערכות כנגד ששת ימי בראשית שבהן נברא העולם שהכל מתקיים בזכות ישראל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ויצא בן אשה ישראלית</b> סמך מקלל לביום השבת לו' שהמקלל ומקושש היו בזמן א' ולו' שהמחלל שבת ככופר בעיקר:",
+                "<b> וינצו</b> ב' וינצו במחנה וינצו שניהם בשדה רמז למ\"ד שיצא חייב מבית דינו של משה על שרצה ליטע אהלו במחנה דן וזהו וינצו בשדה על עסקי שדה:  "
+            ],
+            [
+                "<b>ויקוב</b> ב' במס' מתרי לישני ויקוב את השם ויקוב חור בדלתו והיינו דאיתא בסנהדרין אימא דברזיה מברז מלמד ששתים רעות עשה:",
+                "<b> ויקלל</b> ד' במס' ויקוב ויקלל ושמעי הולך בצלע ההר לעומתו הלוך ויקלל ויקלל הפלשתי את דוד ויקלל את יומו באיוב דאיתקש קללת נשיא לקללת השם כדכתיב אלהים לא תקלל ונשיא בעמך לא תאור ע\"כ נהרג שמעי והפלשתי אבל איוב שלא רצה לקלל כדכתיב כאחת הנבלות תדברי ולא קלל רק את יומו ע\"כ ויוסף ה' לאיוב למשנה:\n\n"
+            ],
+            [
+                "<b>וינחוהו</b> ב' במסורה הכא ויניחוהו במשמר ויניחוהו מחוץ לעיר גבי לוט ויניחוהו מחוץ לעיר למה וינחוהו במשמר כדי לשמרו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בנקבו שם</b> וסמיך ליה ואיש כי יכה רמז למה שאמרו יכה יוסי את יוסי. ד\"א בנקבו שם וסמיך איש כי יכה לומר כל הסוטר לועו של ישראל כאילו סוטר לועו של שכינה: סמך מקלל לפרשת בהר סיני לומר שהמקלל קלל השם ששמע בסיני. ועוד כאשר צוה ה' את משה וסמיך ליה בהר סיני לומר כאשר צוה למשה בסיני סקל יסקל או ירה יירה כן יעשה לו:\n\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>בהר סיני</b> ��מך מקלל לבהר סיני לפי שבסיני שמעו לא תשא ונזדעז כל העולם וזה שמע ולא נזהר. ועוד כדאיתא בקידושין שם בן ארבע אותיות חכמים מוסרים אותו לתלמידיהם פעם אחת בשבוע לכך סמך לו שמיטה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ענבי</b> ב' במסורה. דין ואידך ענבימו ענבי רוש שאם תבצור בשביעית יהיו ענבי רוש שבעון שביעית גלו ישראל:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>בחדש השבעי</b> חסר יו\"ד כלומר ששבע במצות:",
+                "<b> תעבירו שופר בכל</b> ר\"ת שבת לומר דוקא תקיעת יוסל שהוא בב\"ד דוחה שבת:\n\n"
+            ],
+            [
+                "<b>דרור</b> עולה כמנין ת\"י רמז כמנין דרור שנים היו דרורים בארץ משנבנה הבית:\n\n"
+            ],
+            [
+                "<b>ספיחיה</b> ב' דין ואידך תשטוף ספיחיה עפר ארץ והיינו דאיתא בתוספתא בשביעית פורץ אדם כרמו וסותר גדרו והיינו דכתיב אבנים שחקו מים תשטוף ספיחיה עפר ארץ שאפי' אם יש לה גדר אבנים ישחקנו ואף אם בא על שדהו שטף מים לא יגדור אותה:",
+                "<b> נזיריה</b> ב' במסו' דין ואידך זכו נזיריה משלג רמז סחור סחור אומרים לנזירא לכרמא לא תקרב זכו נזיריה שלא תבצרו את נזיריה. ע' שמיטות ויובלות בטלו ישראל בארץ וכנגדם גלו ע' שנה זה הוא וטמאה שבועים כנדתה. שבעים כתיב חסר וכתיב בתריה כנדתה ע\"כ היו כנדה דכתיב סביביו צריו היתה ירושלים לנדה ביניהם כמנין נדה די. ום א' של שנה האחרון חשוב שנה:\n\n"
+            ],
+            [],
+            [
+                "<b>איש אל אחזתו</b> וסמיך ליה וכי תמכרו ממכר לעמיתך לו' נכסים שאין להם אחריות נקנין עם נכסים שיש להם אחריות. ועור סמך אל תונו לאיש לאחוזתו לו' שגם קרקע יש בו אונאה עד כדי דמיו:\n\n"
+            ],
+            [
+                "<b>קנה</b> ג' דין ותרי גבי דוד לא כי קנה אקנה בכסף מלא. כי קנו אקנה מאותך במחיר כשקנה הגורן מארונה דאע\"ג דדרשינן או קנה מיד עמיתך שתקנה מיד ישראל ולא מיד עכו\"ם אעפ\"כ קנה דוד הגורן מארונה כיון שלא היה יכול לקנות מישראל:",
+                "<b> א</b> ל תונו איש את אחיו. וסמיך ליה במספר לו' לך דבר שבמדה ושבמשקל אין בו אונאה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>איש את עמיתו ויראת</b> ס\"ת שתות לומר לך שאונאה עד שתות:",
+                "<b> אני ה' אלהיכם</b> וסמיך ליה ועשיתם את חקותי יעשה המצות לשם פועלם:\n\n"
+            ],
+            [
+                "<b>וישבתם לבטח</b> בטח בא\"ת ב\"ש שנ\"ס כחשבון שנ\"ס עמד הבית וישבו בטח:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>כי גרים ותושבים אתם עמדי</b> וסמיך ליה ובכל ארץ אחוזתכם לומר שבכל מקום שגלו שכינה עמהם:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>מצאה</b> ב' במס'. ואם לא מצאה ידו ואידך גם צפור מצאה בית ודרור קן לה פי' אם לא מצאה ידו שאינו יכול לגאול ישאר ביד הלוקח עד שנת הדרור וזהו מצאה בית ודרור שבשנת הדרור ימצא ביתו:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ושדה</b> ב' במס' דין ואידך ושדי תרומות היינו דאמרינן בערכין ושדה מגרש עריהם לא ימכר פי' לא ישונה וכמו כן שדי תרומות לא ישונה כדכתיב אל טל ואל מטר:\n\n"
+            ],
+            [],
+            [
+                "<b>וחי אחיך עמך</b> וסמיך ליה אל תקח מאתו נשך ותרבית רמז שכל המלוה ברבית אינו חי וכה\"א בנשך נתן חיה לא יחיה:",
+                "<b> נשך</b> בגי' זה נחש. לעתיד לבא אין הנחש מתרפא ד��תיב ונחש עפר לחמו כן הלוקח רבית לא יחיה. ד\"א שדומה רבית לנחש שנושך כנחש. רבית עולה תרי\"ב ששקול כנגד תרי\"ב מצות:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>כשכיר</b> ב' דין ואידך עד ירצה כשכיר יומו. רמז למה שאמרו חכמים פועל חוזר אפי' בחצי היום פירוש כשכיר יהיה עמך עד שירצה ואפילו ביומו אם ירצה יחזור:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>הולידו</b> כ' במס' דין ואידך אשר הוליד כנים בתוככם סיחזקאל בענין חלוקת הארץ שצוה ליתן לגרים חלק בארץ שאע\"פ שבביאת הארץ לא נטלו גרים חלק בארץ לעתיד לבא יטלו חלק בארץ:\n\n"
+            ],
+            [
+                "<b>והתנחלתם אותם לבניכם</b> ב' דין ואידך והתנחלתם את הארץ זהו שאמרו חכמים דעבד אתקש לקרקעות לקנות בכסף ובשטר ובחזקה:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>בן דדו</b> חסר וי\"ו אותיות בן דוד:\n\n"
+            ],
+            [],
+            [
+                "<b>אם עוד רבות בשנים</b> רבות בגימ' יוצא בגירעון כסף:\n\n"
+            ],
+            [
+                "<b>שניו</b> ג' דין ואידך ורב שיהיו ימי שניו. מספר שניו ולא יחקר. פי' כפי שניו בין אם הם רבים כדכתיב ורב שיהיו ימי שניו או מועטים כדכתיב מספר דהיינו מועטים כמו מתי מספר לעולם ישיב גאולתו. י\"ד פעמים כתיב יובל בפ' כנגד י\"ד יובלות שהיו בארץ עד שגלו בימי הושע בן אלה. וי\"ט פעמים גאולה יגאלנו ונגאל כנגד י\"ט ברכות לכן צריך לסמוך גאולה לתפלה:\n\n"
+            ]
+        ],
+        [
+            [
+                "<b>ופסל</b> הפ\"א עקומה לו' לך שכל המודה בע\"א כאילו כופר בכל התורה כולה שניתנה מנשיקות פיהו של הקב\"ה:\n\n"
+            ],
+            [
+                "<b>את שבתותי תשמרו</b> סמך לע\"א ששקול שבת כנגד ע\"א וסמיך לו את מקדשי תיראו שאין בנין בה\"מ דוחה שבת:",
+                "<b> את שבתותי תשמרו</b> הרי שכתב שמירה אחר השבת שמור את יום השבת הרי שמירה לפניו שצריך שמירה בין מלפניו בין מלאחריו והוא תוספת מחול על הקודש:\n\n\n"
+            ],
+            [
+                "<b>אם בחקתי תלכו</b> בגי' עמלים בדברי תורה. סמך אם בחקותי לשבת וע\"א לומר ששקולים הם ככל המצות והחוקים. ועוד סמך שבת לונתתי גשמיכם בעתם דהיינו בלילי שבתות:",
+                "<b> אם בחוקתי תלכו</b> ר\"ת אבת שתלכו בדרכי אבות. בחוקתי תלכו. היא היראה וכתיב יראת י ה' היא אוצרו אם תמלאו את אוצרותי אמלא אוצרותיכם יפתח ה' לך את אוצרו:",
+                "<b> ועשיתם אתם</b> אותיות אמת א\"נ שתתעסקו בתורה דכתיב בה עשיה שכל טוב לכל עושיהם. י' פסוקים מאם בחקותי (ר\"ל מן ונתתי) עד ואולך אתכם קוממיות כנגד עשרה ברכות שבויתן לך וכנגד עשרת הדברות:\n\n"
+            ],
+            [],
+            [
+                "<b>לשובע</b> ד' במסו' הכא ואידך בפרשת בהר ואידך בשבתנו על סיר הבשר באכלנו לחם לשבע ואידך צדה שלח להם לשובע בכולן מזכיר שובע על הלחם או על הפירות בשביל שהוא כתוב על מקום ישוב אבל כשהיו במדבר אומר צידה שלח להם לשובע שהוצרך ליתן כל צידתם לשובע:",
+                "<b> לשובע</b> בגי' אפילו אוכל קימעא:\n\n"
+            ],
+            [
+                "<b>שלום</b> אותיות לשמו ששמו שלום:",
+                "<b> והשבתי חיה רעה</b> בגי' אלו ד' מלכיות בבל מדי יון אדום:\n\n"
+            ],
+            [],
+            [
+                "<b>ורדפו מכם חמשה</b> בגי' חלשים שבכם:",
+                "<b> רבבה</b> ד'. אחותנו את היי לאלפי רבבה. רבבה כצמח השדה. ושנים יניסו רבבה. רבבה ירדופו. שהתפללו עליה שיהיו זרעה מאותם שנאמר בהם רבבה כצמח ורבבה י��דופו:\n\n"
+            ],
+            [
+                "<b>ופניתי אליכם</b> פני ת\"י שת\"י שנים שעמד הבית היו פני שם כדכתיב והיו עיני ולבי שם כל הימים אבל לאחר שגלו אנה פנה דודך:\n\n"
+            ],
+            [],
+            [
+                "<b>ונתתי משכני</b> מנין שנים של משכנ\"י עמד בית שני וסמיך ליה ואכלתם ישן שבזכות בית המקדש בא השובע:\n\n"
+            ],
+            [
+                "<b>והתהלכתי</b> ב' במסורה והתהלכתי בתוככם. והתהלכתי באמתך בזכות והתהלכתי באמתך והתהלכתי בתוככם. מאם בחקותי עד קוממיות כל האלפ\"א בית\"א חוץ מסמ\"ך וף' וכן בויתן לך חסר סמ\"ך וף' כי אין שטן ולא אף וקצף ונגף ואנף בברכות אלו:\n\n"
+            ],
+            [
+                "<b>קוממיות</b> ב' תגין על הקו\"ף שעתידין להיות קומתן מאה אמה ולמ\"ד ר' אמה לכך יש בה שני תגין:\n\n"
+            ],
+            [],
+            [],
+            [
+                "<b>ואכלוהו</b> ג' במסורה ואכלוהו אויביכם ואכלוהו במקום קדוש ואכלוהו ויכלוהו פי' אני אמרתי ואכלוהו במקום קדוש שתשמרו מצותי ותשארו בארץ במקום קדוש ואתם לא עשיתם כן על כן ואכלוהו ויכלוהו ואת נוהו השמו ואכלוהו אוביכם:\n\n"
+            ],
+            [
+                "<b>ורדו</b> שנים במסורה ורדו בכם שונאיכם ואידך ורדו בנוגשיהם אלו זכיתם ורדו בנוגשיהם עכשיו שלא זכיתם ורדו בכם שונאיכם:\n\n"
+            ],
+            [
+                "<b>ואם עד אלה</b> ס\"ת מדה שאמדוד לכם מדה כנגד מדה:\n\n"
+            ],
+            [
+                "<b>את גאון</b> בגי' זה המקדש. את גאון עוזכם. בגי' זה ירושלים:\n\n"
+            ],
+            [],
+            [
+                "<b>כחטאתיכם</b> בגי' בין בשוגג בין במזיד:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>נקם</b> ב' במסורה נקם ברית נקם אחת משתי עיני גבי שמשון כדאיתא בסוטה שעברו פלשתים על שבועתם וזה הוא נקם ברית דהיינו שבועה דבשביל השבועה שעברו אמר אנקמה נקם אחת:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>ואתכם אזרה</b> הזי\"ן עקומה לומר לך שנתתי לכם ארץ ז' עממין לקיים התורה שחצבה עמודיה שבעה. ואתם שבעה תועבות בלבבכם לכך אתכם אזרה:",
+                "<b> והריקותי</b> ב' במסורה הכא ואידך והריקותי לכם ברכה עד בלי די ואתם לא רציתם לקיים מצותי על כן והריקותם אחריכם חרב:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [
+                "<b>ורודף</b> ג' במסורה וכשלו איש באחיו כמפני חרב ורודף אין ואידך כולו אוהב שוחד ורודף שלמונים ואידך אפרים רועה רוח ורודף קדים בשביל שהם רודף שלמונים ורודף קדים על כן וכשלו איש באחיו כמפני חרב ורודף אין: ו' פעמים כתיב בפרשה עון עונם וכנגדם גלו ששה פעמים ג' ע\"י סנחריב וג' ע\"י נבוכדנצר:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>וזכרתי את בריתי יעקב</b> ביצחק לא כתיב ביה זכירה לפי שאפרו צבור ומונח לפני הקב\"ה. האבות מנויין למפרע אומר הקב\"ה אני זוכר מאין באתם ומונה וממשמש היחס עד למעלה עד בן יעקב בן יצחק בן אברהם. בכולם כתיב אף חוץ מיעקב שהיתה מטתו שלמה ולא יצא ממנו פסולת. וזכרתי. הפסוק מתחיל בזכירה ומסיים בזכירה שלעולם יזכור זכות אבות אברהם נקרא עבדו כדכתיב זכור לעבדיך וסמיך ליה לאברהם וכן ביעקב כתיב יעקב עבדי משא\"כ ביצחק לפי שאברהם ויעקב קיימו המצות בין בארץ בין בח\"ל משא\"כ ביצחק. אברהם ויעקב הוזכרו ראש לאבות ויצחק לא הוזכר בשום מקום בראש לפי שר\"ל לעשו הוה גביר לאחיך לעשותו ראש ליעקב:  "
+            ],
+            [
+                "<b>והארץ תעזב מהם</b> זי\"ן עקומה ששבעה שנים נתקיים בא\"י גפרית ומלח. מתחלת התוכחה עד געלה נפשם ש\"ץ תיבות כנגד ש\"ץ שנים שחטאו עשרה שבטים ובכולן לא הוזכר בהם השם לפי שאמרו אין להם חלק באלהי ישראל ולכך כתיב בדברי הימים ושבועתו ליצחק ובתהלים כתיב לישחק שנשבע הקב\"ה כל זמן שלא יחטאו בניו יותר מש\"ץ שנים שלא יגלם. בפרשת ערכין יש נ' שקלים ול' שקלים וכ' שקלים וי' שקלים וה' שקלים וג' שקלים וט\"ו וי' שקלים בין זכר לנקבה שהוא סך הכל קמ\"ג שקלים לכפר על מ\"ה קללות שבת\"כ וצ\"ח שבמשנה תורה שהם בין הכל קמ\"ג ולכך סמך ערכין לקללות:\n\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>יחרם</b> ג' כל חרם אשר יחרם מן האדם לא יפדה זובח לאלהים יחרם יחרם כל רכושו לומר מה חייבי מיתות לא נשקול ממונא ונפטריה אף חייבי ממון אין לנו לפוטרו עד שישלם וזהו יחרם כל רכושו דאיירי כחייבי ממון איתקש לזובח לאלהים יחרם. דהיינו חייבי מיתות דבשניהם אני אומר לא יפדה:\n\n"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>אלה המצות</b> מצות במלוי מ\"ם צד\"י ו\"ו תי\"ו עולה תרי\"ב והוא בגי' תלמידי חכמים על שם חכם לב יקח מצות:\n"
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "On Your Way",
+            "http://mobile.tora.ws/"
+        ]
+    ],
+    "heTitle": "קיצור בעל הטורים על ויקרא",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Numbers/English/Natan Waingortin, Spanish [es].json

@@ -0,0 +1,70 @@
+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Numbers",
+    "versionSource": "Traducción propia",
+    "versionTitle": "Natan Waingortin, Spanish [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על במדבר",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "Ko Tevarjú (ko: ahí, así). En recuerdo del mérito [de Abraham en Akedat Itzjak], cuando dice “(esperen acá junto al burro) y yo con el joven [Itzjak] iremos hasta ahí=ko” (Bereshit 22:5). [También]: “Así=ko será tu descendencia” (Bereshit 15:5). [También]: “Tanto que así=ko me ha bendecido Dios” (Yoshua 17:14).El pasuk del “Shemá Israel” (Devarim 5:4) tiene 25 letras. [“Ko” en Guematria suma 25. Kaf=20, Hei=5] La palabra Berajá aparece 25 veces en la Torá. La palabra Shalom aparece 25 veces en la Torá. Por eso Birkat Kohanim empieza con bendición “Yebarejejá” y termina con paz “Veiasem lejá Shalom”, como “Adon-ai iebarej et amó bashalom” (Salmos 29:11).",
+                "Amor Lahem = dile a ellos (D’s le ordena a Moshé que le diga a los Kohanim): Dile=Amor, la palabra “amor” (del verbo leemor=decir) está completa, [es decir escrita con Vav para la vocal “o”. Y la letra Vav es el número 6]. Esto representa las 6 Berajot [que dirán los kohanim]: Yebarejejá, Veishmereja, Yaer, Vijuneka, Isá, Shalom. También representa [6 virtudes de D’s que figuran en el Salmo 19:8-10]. Torat H’, Edut H’, Pikudei H’, Mitzvat H’, Irat H’, Mishpetei H’. "
+            ],
+            [
+                "Yebarejejá H veishmereja = Que D’s te bendiga y te cuide: Las iniciales de estas 3 palabras suman 26 (iud=10, iud=10, vav=6), como el Nombre de letras de Dios (iud=10, hei=5, vav=6, hei=5). Y las últimas letras de las tres palabras suman 45 (jaf=20, hei=5, jaf=20), como el Nombre Divino de 45 palabras. Por eso dice “Que Dios ‘cuide’ tu salida y tu venida” (Salmos 121:8). 3 palabras tiene este pasuk, para evocar el mérito de los 3 Patriarcas. 15 letras tiene este pasuk, porque durante 15 años llegaron a vivir los 3 juntos. Y sumando el mérito de las 12 tribus con los 3 patriarcas, da 15. Yebarejejá = que te bendiga: Por mérito de Abraham, como está escrito: “Y Dios bendijo a Abraham en todo” (Bereshit 24:1). El pasuk tiene 3 palabras, como las 3 Berajot que recibió Abraham: “vaabarejá”, “veheié berajá” y “vaabarejá mebarejeja” (12:2-3)",
+                "Yebarejejá H’ = Que te bendiga Dios: En Guematria, esto equivale a “banesajim ubaguf”, que significa “(que D’s te bendiga) en lo material y en la salud”\n"
+            ],
+            [
+                "Yaer = que te ilumine: Esto refiere a Itzjak, que en la Akedá (atadura/sacrificio) murió. Pero D’s iluminó sus ojos y lo revivió. Así dice el Midrash (Pirkei deRabi Eliezer 31). Yaer (iud-alef-reish) El revés se lee “Reí”, porque fue un “Sacrificio de Reiá”. El Pasuk tiene 5 palabras y 20 letras. Itzjak vivió en la 20va generación de la humanidad, y cuidó-cumplió con los 5 libros de la Torá."
+            ],
+            [
+                "Isá: Como Yaakov, que dice la Torá: “Vaisá=alzó Yaakov sus pies…” (Bereshit 29:1), y también dice: “Y volveré en Paz-Shalom” (28:21). El pasuk tiene 7 palabras, como las Tribus que nacieron en el lapso de 7 años. Y 25 letras, como está escrito “Ko=25=así le dirás a la Casa de Yaakov” (Shemot 19:3).",
+                "Veiasem: Esta palabra tiene 7 Taguin (coronitas en las letras de la Torá), porque por 7 caminos te dará la paz. “Por 7 caminos escaparán de ti [tus enemigos]” (Devarim 28:7).",
+                "Shalom: Shin=300, Lamed=30, Vav=6, Mem=40. En Guematria es igual a Eisav (Ain=70, Sin=300, Vav=6). Esto nos enseña: Procura desear la paz a todo ser humano, incluso la paz para con el no judío. [Eisav es hermano mellizo de Yaakov, de quien desciende el Imperio Romano y luego el cristianismo. Y a su vez, al emparentarse con Ishmael, engloba también al islam, abarcando lo “no judío”]."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Numbers/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Numbers",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "קיצור בעל הטורים על במדבר",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
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+        [],
+        [
+            [],
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+            [
+                "...\"Thus shall you bless\" - the word thus (Heb. koh) comes to remind us of the merit of the verse \"the boy and I will walk thus far\" (Gen. 22) and also \"thus shall be your offspring\" and also \"thus The LORD has blessed me.\"  The two letters that comprise the word \"thus\" in Hebrew, kaf and hey, make 25 and there are 25 letters in the Shema, the word blessing appears 25 times in the Torah and also the word peace appears 25 times.  This is why the Priestly Blessing starts and finishes with the word peace and that is the meaning of \"The LORD will bless His people with peace.\" ",
+                "Amor Lahem = tell them (God commands Moses to tell the Kohanim): Tell = Amor, the word \"amor\" (from the verb leemor = say) is complete, [that is written with Vav for the vowel \"o\". And the letter Vav is the number 6]. This represents the 6 blessings [that the Kohanim will say]: Yebarejejá, Veishmereja, Yaer, Vijuneka, Isá, Shalom. It also represents [6 virtues of God that are found in Psalm 19: 8-10]. Torah of God, Testimony of God, Instructions of God, Commandments of God, Fear of God, Judgments of God."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "זאת חקת התורה \"This is the law of the Torah\": According to the constitution of the Torah, you should drink the milk from it, a hint that the Torah was not given except to those who ate the manna, a second one to those who ate a terumah, and another hint that those who hold the Torah of God have portions that do not give terumah (a donation to serve, as priestly dues from produce; contribution to be set apart for priests) as priests with the land:",
+                "לא תחללו  \"You will not be cursed\":  And the constitution of the Torah affirmed that a person who sins is blasphemy:",
+                "ולא תמותו \"And you will not die\":  And the Law of the Torah, written in the Etz Haim (the Tree of the Life), is for those who hold it:",
+                "פרה אדומה \"red cow\": in gematria is about the sin of a (golden) calf: (Ex. 32:4)",
+                "He didn't get on her",
+                "  About a missing spelling that didn't even pull the yoke but was only invalid:"
+            ]
+        ],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "In the Gemara, it is mentioned that this was practiced only in that specific generation."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

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+{
+    "language": "en",
+    "title": "Kitzur Ba'al HaTurim on Numbers",
+    "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH002691623",
+    "versionTitle": "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
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+    "heTitle": "קיצור בעל הטורים על במדבר",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
+    "text": [
+        [],
+        [],
+        [
+            [],
+            [
+                "<b>These are the names of the sons of Aharon, the firstborn, Nadav, and Avihu, Elazar and Isamar</b>. There is a pause between the words “the firstborn” and “Nadav” because it does not refer to Nadav who died without children, and there is no practical ramification of his being the firstborn. Rather, it refers to Aharon who was the firstborn ahead of Moshe."
+            ],
+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Moshe and Aharon</b>. There is a pause between Moshe and Aharon, to inform that Moshe was alone in one place, and Aharon and his sons were alone in another place."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And shall bear seed.</b> This is in juxtaposition to “this is the law (Torah) of jealousies,” which teaches that if she is pure she will have righteous sons who will know the Torah."
+            ]
+        ],
+        [
+            [],
+            [],
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+            [],
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+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>This is how [כה] you shall bless.</b> The language כה evokes the merit of <i>Akeidahs Yitzchak</i>: “and I and the lad will go to that place [עד כה]” (Bereishis 22:5) and the blessing to Avraham “so [כה] will your descendants be” (Ibid. 15:5), and this is the meaning of “forasmuch as Hashem has blessed me thus [כה]” (Yehoshua 17:14). There are 25 (<i>gematriya</i> of כה) letters in the verse of <i>Shema Yisrael.</i> The language of blessing and peace is used in the Torah 25 times. Therefore, the blessing of the <i>kohanim</i> begins with the language of blessing and concludes with peace. This is hinted at in the verse, “Hashem shall <b>bless</b> His people with <b>peace</b>” (Tehillim 29:11)."
+            ]
+        ],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "<b>One thousand from each tribe.</b> The verse begins with an <i>aleph</i> and ends with an <i>aleph</i>, which teaches that they were all of one heart to their Father in Heaven."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
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json/Tanakh/Rishonim on Tanakh/Kitzur Ba'al HaTurim/Torah/Kitzur Ba'al HaTurim on Numbers/English/merged.json

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+{
+    "title": "Kitzur Ba'al HaTurim on Numbers",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Kitzur_Ba'al_HaTurim_on_Numbers",
+    "text": [
+        [],
+        [],
+        [
+            [],
+            [
+                "<b>These are the names of the sons of Aharon, the firstborn, Nadav, and Avihu, Elazar and Isamar</b>. There is a pause between the words “the firstborn” and “Nadav” because it does not refer to Nadav who died without children, and there is no practical ramification of his being the firstborn. Rather, it refers to Aharon who was the firstborn ahead of Moshe."
+            ],
+            [],
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+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>Moshe and Aharon</b>. There is a pause between Moshe and Aharon, to inform that Moshe was alone in one place, and Aharon and his sons were alone in another place."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "<b>And shall bear seed.</b> This is in juxtaposition to “this is the law (Torah) of jealousies,” which teaches that if she is pure she will have righteous sons who will know the Torah."
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [],
+            [
+                "...\"Thus shall you bless\" - the word thus (Heb. koh) comes to remind us of the merit of the verse \"the boy and I will walk thus far\" (Gen. 22) and also \"thus shall be your offspring\" and also \"thus The LORD has blessed me.\"  The two letters that comprise the word \"thus\" in Hebrew, kaf and hey, make 25 and there are 25 letters in the Shema, the word blessing appears 25 times in the Torah and also the word peace appears 25 times.  This is why the Priestly Blessing starts and finishes with the word peace and that is the meaning of \"The LORD will bless His people with peace.\" ",
+                "Amor Lahem = tell them (God commands Moses to tell the Kohanim): Tell = Amor, the word \"amor\" (from the verb leemor = say) is complete, [that is written with Vav for the vowel \"o\". And the letter Vav is the number 6]. This represents the 6 blessings [that the Kohanim will say]: Yebarejejá, Veishmereja, Yaer, Vijuneka, Isá, Shalom. It also represents [6 virtues of God that are found in Psalm 19: 8-10]. Torah of God, Testimony of God, Instructions of God, Commandments of God, Fear of God, Judgments of God."
+            ],
+            [
+                "Yebarejejá H veishmereja = Que D’s te bendiga y te cuide: Las iniciales de estas 3 palabras suman 26 (iud=10, iud=10, vav=6), como el Nombre de letras de Dios (iud=10, hei=5, vav=6, hei=5). Y las últimas letras de las tres palabras suman 45 (jaf=20, hei=5, jaf=20), como el Nombre Divino de 45 palabras. Por eso dice “Que Dios ‘cuide’ tu salida y tu venida” (Salmos 121:8). 3 palabras tiene este pasuk, para evocar el mérito de los 3 Patriarcas. 15 letras tiene este pasuk, porque durante 15 años llegaron a vivir los 3 juntos. Y sumando el mérito de las 12 tribus con los 3 patriarcas, da 15. Yebarejejá = que te bendiga: Por mérito de Abraham, como está escrito: “Y Dios bendijo a Abraham en todo” (Bereshit 24:1). El pasuk tiene 3 palabras, como las 3 Berajot que recibió Abraham: “vaabarejá”, “veheié berajá” y “vaabarejá mebarejeja” (12:2-3)",
+                "Yebarejejá H’ = Que te bendiga Dios: En Guematria, esto equivale a “banesajim ubaguf”, que significa “(que D’s te bendiga) en lo material y en la salud”\n"
+            ],
+            [
+                "Yaer = que te ilumine: Esto refiere a Itzjak, que en la Akedá (atadura/sacrificio) murió. Pero D’s iluminó sus ojos y lo revivió. Así dice el Midrash (Pirkei deRabi Eliezer 31). Yaer (iud-alef-reish) El revés se lee “Reí”, porque fue un “Sacrificio de Reiá”. El Pasuk tiene 5 palabras y 20 letras. Itzjak vivió en la 20va generación de la humanidad, y cuidó-cumplió con los 5 libros de la Torá."
+            ],
+            [
+                "Isá: Como Yaakov, que dice la Torá: “Vaisá=alzó Yaakov sus pies…” (Bereshit 29:1), y también dice: “Y volveré en Paz-Shalom” (28:21). El pasuk tiene 7 palabras, como las Tribus que nacieron en el lapso de 7 años. Y 25 letras, como está escrito “Ko=25=así le dirás a la Casa de Yaakov” (Shemot 19:3).",
+                "Veiasem: Esta palabra tiene 7 Taguin (coronitas en las letras de la Torá), porque por 7 caminos te dará la paz. “Por 7 caminos escaparán de ti [tus enemigos]” (Devarim 28:7).",
+                "Shalom: Shin=300, Lamed=30, Vav=6, Mem=40. En Guematria es igual a Eisav (Ain=70, Sin=300, Vav=6). Esto nos enseña: Procura desear la paz a todo ser humano, incluso la paz para con el no judío. [Eisav es hermano mellizo de Yaakov, de quien desciende el Imperio Romano y luego el cristianismo. Y a su vez, al emparentarse con Ishmael, engloba también al islam, abarcando lo “no judío”]."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [
+                "זאת חקת התורה \"This is the law of the Torah\": According to the constitution of the Torah, you should drink the milk from it, a hint that the Torah was not given except to those who ate the manna, a second one to those who ate a terumah, and another hint that those who hold the Torah of God have portions that do not give terumah (a donation to serve, as priestly dues from produce; contribution to be set apart for priests) as priests with the land:",
+                "לא תחללו  \"You will not be cursed\":  And the constitution of the Torah affirmed that a person who sins is blasphemy:",
+                "ולא תמותו \"And you will not die\":  And the Law of the Torah, written in the Etz Haim (the Tree of the Life), is for those who hold it:",
+                "פרה אדומה \"red cow\": in gematria is about the sin of a (golden) calf: (Ex. 32:4)",
+                "He didn't get on her",
+                "  About a missing spelling that didn't even pull the yoke but was only invalid:"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "<b>One thousand from each tribe.</b> The verse begins with an <i>aleph</i> and ends with an <i>aleph</i>, which teaches that they were all of one heart to their Father in Heaven."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "In the Gemara, it is mentioned that this was practiced only in that specific generation."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Natan Waingortin, Spanish [es]",
+            "Traducción propia"
+        ],
+        [
+            "Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009",
+            "https://www.nli.org.il/he/books/NNL_ALEPH002691623"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "קיצור בעל הטורים על במדבר",
+    "categories": [
+        "Tanakh",
+        "Rishonim on Tanakh",
+        "Kitzur Ba'al HaTurim",
+        "Torah"
+    ],
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+        "Chapter",
+        "Verse",
+        "Comment"
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+}